that is to vvorke vvickedlye and their damnation The Pope then and the holye Church hath not disalowed pardons the vse whereof bee requisite but hee hath ordained by consent of the whole Church that Pardoners no more so abuse the people but that they receaue pardons from their ordinarye and lawfull Curates and that without all hope of gaine or mony hereafter As for your ministers good men they bee all in the spirit they desire no mony women nor no worldly nor corporall thing they be so full of the spirit yet because you know them better then I tell mee I praye you whether they be not some thing greedye of duties that vvere paid to Priestes and the Church of olde yea of very pence or halfe pence giuen of deuotion of olde for maintenance of Church lights holy Water and holy Bread and the like now imployed to feede their brats with or to light themselues or their wiues to bed who if they bee greedy of that which is nothinge their due yea be the most beggarlye couetuous wretches in England of all men then let them not complaine of the Popes couetuousnes for pardons no nor of any thing which was giuen to Priestes or the Church which in deede vvas due as Peter pence and the like Chap. XLIX Exhorting all to doe their Penance meekely here and not to trust to much to the helpe praiers of their friendes left behinde BVt thus by the waye in speakinge of pardons vvhich by charitable faithfull men aliue maye bee applied by meanes of suffrage to the faithfull departed for their speedy release I am digressed from my purpose in speaking of Purgatory and prayer for the dead Before I touched certaine places of the Scriptures and authority of the Church and Fathers that maketh for this purpose and how fasting prayer pardons but especially the holye sacrifice of the Masse is the most soueraigne remedy for the faithfull departed But as I exhorte all to praye for the departed and forget them not considering they cannot helpe themselues though Diuines holde that the more charitable wee are to helpe the departed by so much the prayer of our friendes shall helpe vs after our death so vvoulde I vvish all not to much to trust others vvhich oftentimes be forgetful of their friendes departed enjoye they neuer so many of their posessions and goods But let each one doe well yea the best hee can for himselfe and performe his penance meekly whilest he is here that he may haue a pure and perfect soule for happelye euen in those that bee carefull of their Saluation some drosse of sin imperfection or corruption maye bee founde to staye them in that fire of Godes iustice and there many a light thought many a vaine worde many a head-strong passion and vnmortified affection which we little regarded and lightly passed ouer in our selues without correction shal bee founde stiffe matter for Godes iustice to worke on in that cleansing fire where nil inultum remanebit no sinne shal bee left vnpunished the sharpnesse and seueritie whereof in that it is inflicted by Gods judgement for sinne who is it if hee deeplye consider but hee may easilye perceaue The greatnesse of vvhich paine is such and so subtile that God can lay such punishment on the soule in one houre that it may seeme and serue for a thousand yeares whereby you see that those that at the day of judgement shal bee taken in debt of paine due to sinne may fullfill it in an howre though they deserued a thousand yeares so greatly canne GOD Almighty increase the punishment in that space so that vvhen the Pope graunteth pardon for manye thousand yeares vvhen as Purgatory shall remayne no longer but till the daye of judgement which perhappes maye bee with in an hundreth yeares yet his pardons be right iust and auailable for the reason abouesaid But as I said I exhort all to doe their Penance here leaue it not to that place for besides that one day there is more then a whole yeare here and yet that one day of penance here may satisfie for a whole yeare there yet though a man vvere there a thousande yeares hee should nothing merit thereby but only satisfie for sinne with paine and due punishment but here in doing penance he both satisfieth for his sinnes escapeth greater punishment increaseth his merit more plentifully receauing here the grace of God in this life and glory in the next Chap. L. Of Pilgrimage proued by examples of Christ and his seruantes AS for pilgrimage of deuotion or vowe to holy places where it hath pleased God to worke his wonders if it be well vsed it is laudable and highlye commended in holy Scripture as appeareth by that solemne pilgrimage that not onlye of the Iewes but also Act. 8. 27. of the Gentiles proselites yea and by our Sauiour himselfe and his blessed Mother vvas made to Salomons Temple where God did accept of their prayers better then in other places though he be in euery place and heareth those at any time that in spirit and truth worship him and call vpon him The three kinges that by guiding of a Mat. 2. 2. stare found out Christ what other was that then a pilgrimage to Hierusalem Bethleem So S. Helene a noble Empresse went in pilgrimage to Hierusalem and miraculouslye founde out the Crosse S. Iohn Chrisostome had such a desire to haue seene and kissed the verye chaines of Saint Peter at Rome wherein he was bounde and to see the place where Saint Paul shedde his bloude there where three fountaines miraculously at his death sproung vp that he said If he were at liberty from charge of his Bishoply and pastorall care hee woulde haue gone in pilgrimage frō Constantinople to Rome him selfe Many like testimonies and examples for Pilgrimage might be found which wee are to beleeue and follow scoff M. Minister neuer so much in his chaire at home For holy Saint Hierome that in Pilgrimage trauailed about Hierusalem and all the holy land and with Paula Eustochium and many other B. Virgins and Widowes as hauing care or charge ouer them most sweetely visited and religiously liued and died by the holy Manger at Bethleem where the sweete babe Iesus was borne may and shall be to me euer of more reuerend authority then all the taunts of heretiks in the world to moue me a iote For I had rather be a poore Pilgrime with S. Hierome in that poore deuout Caue at Bethleem then a proude heretike in a Princes Pallace Chap. LI Of the reliques of Saints reuerently to be vsed and kept and of miracles wrought by meanes of them AS for the B. bodies and reliques of Saints who shed their bloud for Christ which once were shall be euer after the resurrection liuely temples tabernacles of the holy Ghost which heretickes blasphemously call deade mennes bones though we neither worship them nor their Images as Gods neither thinke any diuinity in them or worthy any
diuine honor yet honorably to conserue and keepe them deuoutly to beholde or kisse them and to shew certaine reuerence towards them in that they be reliques and tokens left vs by such deere seruantes and friends of God we be taught both by the holy Scriptures practize of Gods Church from Christs time and the testimony of all good men which declare that by the reliques of Saints that is deade mens bones as the heretikes tearme them many great miracles haue been wrought Bid your Ministers looke in the 4. booke of Kinges and in the 13. chapter and see whether they cannot finde there in holy Scripture how when certaine men cast a dead body into the graue of Elizeus the Prophet as soone as the body touched the holy Prophets bones it rose vp aliue againe and stood vpon his feete Can heretickes blame vs for keeping vestments and cloathes of Saints departed when wee reade in holy Scripture that Elizeus by 4. Reg. 2. keeping his Master Elias his cloake receaued with all his double spirit and comming to the riuer Iordan striking it with that cloake the riuer deuided and by vertue thereof gaue him passage Mar. 5. 28. 29. Act. 19. 12. Act. 5. 15. ouer What did not the very hemme of Christs garment napkins and little cloathes taken from S. Paules body and the shadowe of S. Peter heale and cure the sicke lame and diseased with incurable diseases what need we goe farther for Reliques of Saints then to plaine Scripture itselfe were not all the Patriarkes buried with great honour did not Ioseph according to his father Iacobs cōmandemēt carry his body dead into the land of promise And were not Iosephs bones 400. yeares after his death with great honour by the children of Israell carried into the land of promise also and dare heretickes burne the bones sacred bodies of Martirs Saints and cast their ashes into the winde and waters rent teare their vestments asunder yea most vilanously breake downe and abuse the Image and sacred Crosse of CHRIST the verye ensigne of our redemption and yet saye they haue Scripture for it But these bodies of Saints bee they neuer so much abused by them shall appeare glorious in the resurrection vvhen Infidelles and Heretickes that teare CHRISTS misticall bodye his Church and his coate asunder shall vvithout all doubt frie for it in Hell I coulde shewe diuers miracles likevvise since CHRISTS time but time serueth mee not vvhich haue beene vvrought at the bodies of Saints As Saint Augustine maketh mention Aug. lib. 22. de ciu Dei cap. 8 of the Reliques of Saint Stephen whereby vvere cured diseases Yea by the very flowers that touched the Cophin vvherein his Reliques vvere put miraculous thinges vvere vvrought Wee reade also how that by the vaile of a certaine blessed Virgine and Martyr the outragious and furious flames of fire which threatned ruyne to some whole Citty haue beene quenched by Saintes bodies the Diuels expelled to the blinde their sight restored and the lame made to vvalke Howe miraculouslye vvere the two Chaynes that at Ierusalem and Rome bounde Saint Peter of them-selues knitte togither and the like vvhereby it appeareth how mightye and high their Lorde is howe good and gratious that so highlye honoureth the verye bones or reliques of his deare friendes that trulye serued and loued him here giuing other thereby encouragement to follovve their example Which honoure giuen by GOD to his friendes and seruantes when the Holye Prophete considered hee wondered at sayng Thy friendes O God bee Psal 138. 17. too too much honoured But the heretikes that not onlye denye prayer for the soules departed but withall burne and so dishonour the reliques of Saintes both which the honourable reliques of Saintes and prayer for the soules departed bee great hopes and comfortes of the resurrection truly in my simple judgement doe shoote fast to deny another article of our Creed that is the resurrection of the body and all with which denyall as I doe not alltogither charge them yet to confesse the truth I iustye suspecte them and let them not say but they haue beene forewarned Chap. LII Of honour and inuocation of Saints and how Saints pray for vs and may heare releeue vs by their praiers as also that our praiers to Saints and their intercession for vs is no iniury but glory to Christ our Mediator TOuching the Saints in Heauē our prayers and honour vvee doe to them such honour and prayers bee by farre and by many degrees inferiour to those that we doe to God naye what honour vvee doe to Saintes it tendeth chieflye to Godes honour who is honoured in his Saintes vvho accepteth the least seruice wee doe to any of his friends as done vnto him Novve you must vnderstand their be diuers kindes of vvorshippes and honours according to the worthines of the persons we shew it to as one kind of honour is due to father and mother another kinde of worship or honor to gentlemen our betters another higher honour to temporall Lordes Princes Bishops and the like and yet when wee doe this honour to them which by Godes Commaundement is due because they take power of him there is no reasonable man that can say wee dishonour God therein but rather honour him in so doing So likewise wee honour Saints as great friendes of God Princes and Senators in that heauenly court with an honour due vnto them which kinde of honour the Greekes call Dulia and wee right worthely worshippe and honour our blessed Lady as being neerest Christ with another kind of honour cal led Hyperdulia higher then that againe but wee honour GOD alone with that most high honour and seruice called Latria vvhich honour is due to none but to God only to whome finally and alone in this high seruic◠is due all honour and glory and with this most high seruice vvhich is Sacrifice vvee only vvorshippe God and no Saint For we say not we offer to thee Peter or Paul Sed offerrimus tibi domine deus Wee offer and doe Sacrifice to thee O Lord for in this manner of honour that is Sacrifice he will giue his honour to no other Heretikes nowe confound all these honours together making no distinction or difference betweene them whereby they deceaue them selues and others vvee then neither honour our Lady Saints nor Angels vvith that honour due vnto God but with such honour as is meete for his friendes and most noble creatures in whome God is chiefly honoured and praysed but touching Sacrifice which is proper to God that diuine worship I say consisting in external sacrifice and in acknowledging the parties worshiped to be Gods is it which may bee done to no man nor creature and therefore the Apostles refused it with all possible diligence and all the Angels and Saints in heauen refuse that adoration by Sacrifice The Catholicke Church suffereth no Priest nor other so to worshippe any Saints in heauen or in earth shee hath
asketh you what reason you haue for this or what Scripture for that or what beleeue you of this or of that Say you no more but I beleeue the holy Catholicke Church as shee belieueth in al things so do I if he aske you againe and againe how shee beleeueth answer the heretick euen as I beleeue I beleeue as the Catholick Churche beleeueth and so stay quietre your self and so first beginne to beleeue then after to vnderstand For as God saide by his holy Prophet vnlesse you beleeue you shall not vnderstand yea it is sufficient to saluation if your life be according though you cannot vnderstand the chiefe highest misteries nor bring Scripture for euerie thing so you beleeue as the Catholicke Church doth grounding your self therein who is able to direct and guide you from and out of all errors incombrances and darknes of this world into a most sure and stable light For to the holy Catholick Church Christ promised to send his spirite the holy Ghost after his departure to bee with her and guid her in all truth euen to the end of the world I haue many thinges to say to you saieth our Sauiour to his Disciples but you cannot beare them away now but when I shall goe I wil Ioan. 16. send you the holy ghost the comforter he shal teach you all truth Lo you se by Christ promise his holy Spirite shall guide his church in al truth that it neuer faile erre nor be deceiued that is as I haue proued before at large only the true Catholicke Apostolick Romaine church no other in this Church what simple man so euer containeth him-selfe and truly followeth the same hee cannot goe astray and out of this Church if hee were the greatest Philosopher or learned man in the worlde as there bee some Falsi nemmis scientiam sibi promittentes Yet most certainely hee shall erre bee deceaued To this Church then without which is no Saluation ioyne your selfe her obay her follow her beleeue in al things you cannot erre my soule for yours nor goe astray to damnation this Church if you forsake as I said before if you had all the wisdome of men or al the learning of Aristotle and the wisest Philosophers that bee or haue beene you should without al doubt erre walke in darknes and perrish for euer Chap. LXXVIII Against schisme that it is altogether vnlawfull and forbidden vnder paine of damnation to goe to the churches of hereticks or schismaticks to their prayers sermons Sacramentes spirituall exercises or in any sort directly or indirectly to communicate participate yeeld consent or assent to the sâ—me also a precaution is giuen to beware of dissembling Catholikes which indeede are schismaticks BVT when you bee thus once established in the one only truth of Christ and his â—oly Church though this be the foundatioÌ„ first to beginne to beleeue well yet you must then do according to true faith beleeue els you can not be saued for saith as I said before out of S. Iames without good workes is dead Epist Iacobi cap. 2. take heede then when you be once well grouÌ„ded in true faith religioÌ„ that you not only flee sinne and seeke to exercise good works true vertue but withal beware of dissembling Catholiks that flatter theÌ„selues to be Catholiks be none indeede they coÌ„sesse theÌ„selues to knowe Christ in words and yet deny him in deedes These men bee as daingerous as heretikes them selues in some respects worse and will vnder pretence of religion more easely deceaue the simple and those wee call Schismatiks not only lay persones but suche as bee and were preists of olde and yet for feare of loosing their liuings will teach you as thee tearme it to beare a little with the time till a better world come and in the meane time vnlooked for death cometh For thus they will come vnto you and say O Sir you keepe a good house you might badly bee spared amongst your neighbours infaith this world will not last alwalyes and then he will with Iudas whisper in your eare tell you how you shal heare newes erre it be long then will say vnto you CaÌ„not you goe to church in the meane time and keepe your conscience to your selfe by God there is neuer a knaue of them all shall take aduantage of mee and yet God knoweth my mind Lo this dissembling Schismatike with these and others foolish perswasions which come of loue of his flesh and want of loue and feare of God he deceaueth him selfe and others For the truth is whatsoeuer you beleeue yet if you doe contrary to your beliefe you damne your owne soule doing contrary to your conscience For we may not dissemle with God For he that denieth mee before men saith Christ I will denie him before my father which is in heaueÌ„ For God hath not only made mans hart and soule to beleeue in him but hath giuen him a body And mouth to confesse Rom. 10. him which wee must doe to bee saued For wee beleeue in heart to righteousnesse as saith Saint Paul and confesse in mouth to Saluation Now to goe to the heretiks church is to deny Christ for Christ is the truth Who as hee is God in all and all in all so is he wholy in euery parte of the truth and therefore hee that denieth any article of his faith denieth the trueth and so denieth Christ yea but you wil say I say nothing there but sitte downe and say my praiers yea but your very being there your very action or deede is an allowing of their euill doings or sayings for Christ and his holy Sacraments be there abused and blaspheamed so be his blessed mother and his Saints and therefore if I be present in such a company ioyning my selfe with them by my presence I alowe of them whatsoeuer I thinke to the contrary you see if one be drawne in amongst theeues perhaps partly against his will to be at a robbery as to hold the horses he shal be hanged for his paines The Church indeed was built by our forefathers for Gods seruice and good purposes and was dedicated to God consecrated or hallowed but now is defiled with vncleane birds become worse then a denne of theeues as haunted by the Diuels and ministers that daily blaspheame Christs truth holy Sacraments Wherefore if you will not be damned with them she such daÌ„nable company if you were in company where your Lord Master were euill spoken of you should giue them courage by your presence and silence do you think your Master would not plucke his coat oft from your backe thrust you out so God wil deale with dissemblers cast them out of his kingdome and seruice that see him heare him dishonoured and dissemble it besides many dangers ghostly that follow by going to heretiks prayers and Churches so that if you will be a Catholicke Christian and knowe the truth to
the truth onely with them Another sort of men called Caluinists and Protestants who raigne at Geneua here especially in England affirme Christ and the truth of the gospel to be only with them these men say only faith iustifieth leadeth to Saluation they deny Christes Blessed Body and Blood to be really substantially truly present in the most Blessed Sacrament of the Altar These men deny prayer for the Faithfull departed inuocation of Saintes and the like An other sort be called the Family of loue who after their prayer preaching of Christ and the gospel as they terme it doe worke as it appeareth by their ill fruits the workes of darknes things inconuenient to be named An other Secte called Puritans would pul down Churches also confound ciuil gouernmeÌ„t It were too long to reckon vp al far differing in opinions condemners of one another and yet all professours of Christ the truth and the Gospell and yet as I said before as there is one very God so but one truth Onâ— God one Faith one Baptisme and yet Ephes. 4 euery one of these wil not stick to say beholde heere is Christ and the truth with vs in this corner of the world and another as stiflye againe beholde hee is there in another place Is Christ deuided No but marke Christs rule who forwarneth vs all of such that wee goe noâ— ouâ— after them out of the vnity of faith and the holy Catholicke Churche that is with out which no true Saluation can bee sound to followe them If they say vnto tâ—ee saith Christ belioulde In deserto est Mat. 24. ecce in penitralibus He is in the desert and secret parlours Noliâ—e exire nolitâ— crâ—dâ—â—e Goe not out after them that beâ— so deuided amongst themselues Doe not beleeue them And yet hee giueth vs a more certain marke how better to know Ibidem them Many false prophets saith Christ shall arise deceiue many they shall come in sheâ—pes cloathing But inwardly they bee rauening Wolues And then lo he giueth vs a note to discern them by saying You shall knowe them by their fruites For a good tree cannot bring forth ill fruites nor a bad tree good fruits Let vs then see the fruites of these Sect-Masters and newe Gospellers that giue vs such gaye words promises Christ by his word example commaundeth teacheth vs to pray much fast often which his true followers haue euer duly obserued these men pray little fast lesse He biddeth enter into life euerlasting by the straight way of penance They preach libertie as they say of the Gospell but by experience wee see it tendeth to that end that euery one may with out controulment liue as he lust in loose liberty of the flesh God sometimes in this Country for a thousand years togither welnere was in religious houses with continuall prayer of our forefathers serued night day these men account such continuall prayr lip labour pull downe godly houses Churches but raise fewe to be briefe amongest them iniquity aboundeth but Charity waxeth cold wherein our godly predecessours so greatly excelled As in building vs so many Churches chappels houses of prayer and religion to honor God in so many hospitalls to nourishe maintaine the poore needie orphanes and widowes so many colledges in our Vniuersities to traine vp youth in virtue and learning now greatly decayed as wanting the auncient orders wonted disipline therin appointed by the Founders Where is that humility that modestie that obedience to parents and superiours as of olde Where is that feare of God that fidelitie true dealing amongst men that was wont to be Be either now seruants more trustie and obedient to their Maisters Wiues to their Husbands Subiects to their Princes Is now iustice better executed then a foretime that the poore oppressed haue no cause to coÌ„plaine Doe those that enioy liuings giuen by our forefathers to the Church keepe better houses then their forefathers that liued without such liuings doe Ministers nowe bestowe the goods of the Church more liberally vpon the poore then Priests before time doe they liue nowe in any sort chastlie with wiues as many married christians of olde howe farre then be they from the chastity of most reverend continent Priests of all ages nay rather are not almes-deedes decayed charity abandoned chastity fled away be these the fruits of Protestants that make vs such gay promises of the pure sincere profession of the gospell If then you beleeue Christes words to be true that the tree must be knowne by the fruites these brochers then of the fifth gospell that bring forth such cockle darnell bad fruit note and knowe them most assuredly not for true but false Prophets Ministers of the Diuel the father of lies Antichristians not lambes but wolues in sheepes clothing not Ministers of the word of God but of their owne phaÌ„tasies and foolish proud conceites deuourers of your souls whom you ought to flye as from the face of the serpent for with their sweet wordes and speeches they deceiue the hartes of the innocent they confesse themselues in wordes to professe and know God but deny him in deedes you shall know them by their fruits But you will say perhappes there haue euer beene vices amongst men I graunt you but not so common and generall as now they be and then Vertue of olde was holden for Vertue and Vice for Vice But now quite contrary that which is sinne is tearmed by the name of vertue and that which is vertue is termed vice So that in place wherâ— vertue was exercised now sinne and vice is exalted raigneth Againe these New men that brag to be reformers of the worlde and bringers in of light ought to haue taught vs better manners then these had whome they tooke in hand to reforme which when they doe not nay bee themselues and make the worlde worse It is a sure token they be not sent by God to reforme men but by the Diuell to deceiue men Which foule wilye serpent as witnesseth Saint Paule ofte trans-formeth himselfe into an Angell of light fly then such lying Masters For their Church and congregation is not the flock of Christ but the very Sinagogue of Satan And that you may better know the true church of god from the false Church of Antichrist I will seâ— downe three or foure notes proper to no Church but onlie the true Church of Christ which if you marke well they shall teach you in these perilous times how to know the Church of God and so the true and only way to saluation For hee that wil be saued before all things must keepe true faith and religion and be a member of the church of God For vnto this Church as Christs only deere spouse for which hee shed his precious blood all good guiftes be giuen all heauenly promises be made in this Church as in his elect vineyeard is only found the deaw of his heaueÌ„ly
sent backe againe with great honour and gifts and the like triumph and reioycing to my knowledge was neuer in Rome before since our Country was first conuerted vnto Christ in Gregory the greats time our holy Apostle that sent S. Augustâ—ne to preach the Gospell amoÌ„gst vs English men These couÌ„tries new y conuerted in the Indians be conuerted by Iesuites Monkes and Friers so honourabâ—e once in our Country but now odious yea their very names They in those mighty Countries citties far greater then the rest of all Christendomâ— do raise vp houses of religion as fast as we pull the downe they know or beleeue no other faith but only the Catho Romane faith Church praysed â—om 1. 8. with the Apostâ—es mouth to be preached through the whole worlde Heretickes here you see in corners of Christendome rent and teare in peeces like rauâ—ning Wolues the flocke of Christ but they plant it in no place amongst Iâ—fidelles where Christ was neuer heard of before as our Priests and religious men doe which they so raiâ—e against in their pulpits amongst ignorant people But no maruell for our Sauiour describeth such Wolues vnder the name of hirelings or rather no Pasâ—ors but theeues and robbers that come in by the window not by the doore that feede themselues and not the flocke of Christ but be like to those whereof the Prophet speaketh De Psal 52. 5 uorant plebem meaÌ„ vt cibum panis deuouro my poore people aâ— meate of bread It is the property oâ— the heretike vt furetur mactet perdat to steale murder destroy but not as a good shepheard to feed the flock of Christ and raise vp and build the walles of Ierusalem the holy Church Thus you see how the Church of Christ is no priuate conuenticle or tied to one or two Countries or Nations but it is common to the whole world A mari vsque ad mare a flumine vsque ad terminos orbis terrarum a visible Church to be seene as hee promised by the holye Prophet it should bee that all Nations might haue recourse thereunto Againe Ps 112. 3. he promised by his Prophet it shoulde be from the rising of the Sunnet to the setting of the same againe Et aperienter portaetuae Isa 60. 11 iugiter die ac nocte non claudenter vt afferatur ad te fortitudo gentium reges earum adducantur That her gates should neuer be shut that is that shee should be common to all Nations of the world both Iew and Gentile but this is proper to no sort of Heretickes in the world which be enclosed you see in a few corners of the same as England and Germany But our common knowne faith Church and religion is Catholicke that is vniuersall generall and common not only to these countries but to all the countries of the worlde where Christ was euer preached or heard of Euen from the rising of the Sunne to the setting of the same againe therefore no other Church the true Church but ours only that is the common knowne Catholicke and Apostolicke Romane Church First then you see what Church hath the first true marke which wee be taught in our Creede to beleeue that is our Romane Church no other because ours and no other you see can properly be called Catholicke that is common to all Nations Chap. III Of the second certaine note of the true Church SEcondly this Catholike Roman church is of greatest antiquity which is a sure note or marke of the true Church proper to no Church but onely to our church that is the true catholike church For this catholike faith religion which at this day for example is preached at Rome in the Indians in al the coasts of the world is no new fangled vpstart opinioÌ„ sect as lutherans protestants be whose first rising is yet in our fathers memory but most ancient that is both euer continued one and the same Faith and church for almost these 1600. yeers from Christes Ascention euen vnto this day whereas the Protestants can neither shew church chappel nor congregation of their faith religion through the whole world till only within these 80. yeres till Luther his fellows licentious Lollards first arose if their were anie of more ancieÌ„t years as Wicliff Hus Ierom of Prague and the like yet with their opinions they held other damnable heresies which the Protestants mislike as-well as Catholikes so that only our Catholike Church is that which hath continued not for fourescore yeers but fifteene hundred fourescore which marke so auncient of Antiquity because heretikes want therfore they cannot be members of Christs Catholike Church against which our Sauiour promised The diuell and all his power should neuer preuaile but that it shoulde continue from his Ascention into Heauen to his comming againe to Iudgement eueÌ„ to the end of the world when by his iust IudgemeÌ„t he shal seuer the good corne and chaffe a-sunder make himselfe a glorious triumphant Church in Heauen without spotte or wrinckle Nowe then either it must followe that Christ failed of his promise which to thinke or saye is extreame blasphemie or else that our Church the Catholike Romane Church and no other is only the true church because no other Church but ours only hath beene seene and openly continewed and preuailed against the deuil and all his members from Christes time to this day For their church if not you yet your father knew when it sprong vp that of what ground and occasion it rose that was of Couetousnes Pride and whordome but our Catholike Church hath continued by most of there owne confessions for a thousand yeares yea some of them giue vs thirtene hundred yeares but wee will take to vs and are able to proue by all auntient authority and the invincible truth sixteene-hundred yeres nowe well drawing on that is euen froÌ„ Christs time to this day Wherefore our Church being the only church that hath euer visibly beene seene and florished in many Though the church hath euer beene visible yet I meane she hath especially florished since times according to the promise of our Sauiour his Church shoulde doe Therefore it must needes followe that noe Church but onely our Catholyke Romane Church is the true Church as being by farre most antient euen from Christes time But the heretike hath another shift for this he granteth with vs that the Church of Christ shall euer continew but he would haue it an inuisible congregation secrett in mennes hearts a congregation knowne to God alone to no mortall creaâ—ure saue only to such as be of the same whereupon he woulde haue the Church to consist of the onely Elect saued soules that there be not of both sorts good and bad in the holie true Catholike Church which wily shift of the heretikes we easily shift off reproue plainly by Gods word his gospel which compareth his church Vnto
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
euer wāting in heretikes in cleane pure cōsciences in which vertues worthy qualities these B. Fathers most excelled liuing in such abstinēce cōtinēcy watching meditatiō of the law of god both night day praier with thē wēt euer before study study was ioyned with prayer they did not expound harde places and hygh misteries of Scriptures after their owne brayn phantastical conceipt but by the teachig of their masters holy forefathers of whō they had receiued the Scriptures especially therein following the rule cōmon consent of Christs holy Catholike Church that is euer guided with Christ her spouse head the holy spirit euer assisting the same church which was the cause there was not such iarres amongst thē as now be amongst heretiks Farre vnlike be our newe gospellers to these holy Fathers how more securely may we well committe our selues to God with them than hazard our saluation with these companions who with belly cheare little learning lesse honesty embracing of weomen care of children loue of the worlde and care of their owne carcases beeing most carnall men yet take vpon them to reueale his mysteries of the Spirite to open Gods word which commonly is open to none indeed but to those that be pure in hart and minde and with humility submitte their iudgementes vnder the obedience of the holy Catholike Church whereunto all heretikes be traitours and rebelles whether I say is it more like if we had no more certaine a marke of the true church and teachers that these lewde companions haue the trueth on their sides or those holy Fathers by me aboue named who excelled asmuch in vertue as these newe Gospellers bee drowned in vice which Fathers be of such authority that though indeed they be alwaies against heretikes yet the heretike is gladde if he can but get a scrappe or peece of a sentence euer wrested euill vnderstood out of these holy Doctours that maye seeme to make for his purpose though rightly vnderstood in the samesentence often-times they bee most confounded These holye Fathers were not eloquent in affection and inckehorne termes as Protestants be all wordes but no true or sounde matter but wisedome in those fathers by force ioyned vnto their words incomparable eloquence See S. Chrysostom S. Leo S. Ierome Lactantius but aboue all that Blessed martyr S. Ciprian who as many other of our holy doctors Catholike writers did sealed his writings with his blood if any of these holy Fathers as men at any time did of infirmity erre they did not malitiously obstinatly defend it as proud heretikes do but were alwayes ready to submit their doings to the cēsure of the Cath. church saing with S. Augustine Errare possiim hereticus esse nolo I may erre as a man yet wil I not be an heretike that is obstinately defending anye opinion the Church gain-sayeth This Faith then and Religion Catholike Romane Church thus groūded on Christ her head thus plainly knowne by such distinct notes of Vniuersallity Antiquity Succession Consent thus adorned and florishing with writings of so many and so holy auncient Fathers and Doctors thus confirmed with miracles thus watered and sealed with the blood of most constant and valiant Martyrs especially in the beginnig of the Church whilest the blood of Christ was yet warme in mens hearts yea of later yeares too as there want not in England and other places euen to this day Is there any so blinde if he obserue these notes well but he may both knowe this to bee the onely true Church and true way of Saluation or so carelesse of his saluation that dare aduenture his soule in any other congregation saue only the true Church of Christ thus strengthned with so many sure bulwarkes and strong pillars Assure your selfe good sir ignorance cannot excuse you For this is the citty set vpon a hill that cannot be hid so euident and so plaine that the words of the holy Prophet Esay may be applyed vnto her Hec Isa 35. erit vobis directa via ita vt stulti non errent per eam This shall be your direct way so that idiots or very simple soules maye not misse the same Where it is written to this effecte that great and lesse shall knowe God that is if they will seeke his waies diligently and in due time As also in Ieremie the thirty one Omnes cognoscent me a minimo eorum vsque ad maximum All shall knowe me from the least of them to the greatest And againe Adducam eos c in via recta I will bring them or leade them in the right way Non impinguent in ea and they shall not hit or stumble in it Seeke therefore to walke good sir in this way the Church of Christ if you will attaine the port of saluation for as long as you be out of this waye you shall alwaies be worse entangled with brambles bryers of sinne and blinde error and euer further frō your iourneys end the kingdome of God As youse when a man loseth his way in the night he is allwayes in greater incumbraunces and further from the marke till he returne by good guide to his way againe so it is in the blinde way of this life if we leaue Christ the way of life and his deare spouse the church the only way of truth we be euer in greater danger till we returne backe againe Come home the night draweth neare the day of payment hieth fast on take heed if you come short of the mariadge of Christ with his spouse the dore be not closed vp and you shutte out Heare what St. Augustine saith whatsoeuer saith he a mā be or whosoeuer he is he cannot be saued if he be not in the Catholike Church and in another place to Peter the Deacō he hath these fearful sayings Though a man giue neuer so much almes yea shedde his bloud for Christ if he be not a member of Christs Catholike Church he cannot be saued Firmissime tene saith he this holde stedfastly doubt in no wise not only al Pagans and Iewes but also heretikes and Schismatikes that die without the vnity of Christs Catholike Church shall goe into euerlasting fire prepared for the diuell and his Augells Neither doth this holy father St. Angustine speake these wordes of his owne priuate opinion but founded in Gods owne worde as in the holy Apostle St. Paule who saith If I giue al my goods to the poore and body to be burnt and want charity it profiteth me nothing now vnity be twixt God participatiuely I meane our owne soules and neighboures is that which maketh charity in vs by Gods grace which vnitye none can possibly haue that is not vnited to Christ being a member of his body the holy Catholike Church for otherwise he is deuided so that beeing out of this vnity he is not in charity so beingout of Gods Catholike Church he is out of state of Saluation therefore
right truly said that holy father Extra ecclesiam non est salus without the Church there is no Saluation and that you may better perceaue this reason the holy Apostle S. Paul 1. Cor. 12. compareth Christs misticall body the church in some sort vnto a natural body wherein euery member you se hath his office and function the eye seeth the eare heareth the hand helpeth the legg and the legge carieth hand the whole bodye euery member is necessary one to the other and euery member is ruled by the head receiueth life froÌ„ the body but deuide but a member cutt but a leg or an arme from the body it dieth you see the reason is because it is not of the body euen so it is in Christs mistical body his spouse the holy Catholike Church whereof hee our good Lorde Sauiour that tooke vpon him our seruile nature for vs is the true head for all catholike Christians that beleue as hee teacheth and liue in vnitiy vnder his Vicar the true cheife Pastor of our Soules worthely frequenting his sacraments abstaining from all other sectes in their prayers Sacramentes and Ceremonies these bee truely called members of his visible Catholike Church and receiue grace and mercie from Christ the head yea that which is more because there is as we beleeue a commuion of Saintes euerye one is partaker according to his good disposition and due desertes of anothers good prayers workes and actions yea in each of the praiers and good deedes not only of those in earth so we be in state of grace but also of the merits praiers Promodulo nostro of the Blessed Saintes in Heauen as both they we with praiers good deeds helpe the faithfull departed in that cleansing fire of Godes iustice called Purgatorie But if one bee deuided from this common companye of Christes Church either by Heresie or Schisme as but onely going to the Church there to praye or to be present or praye with Heretikes then loe is he deuided from the body of Christ the Catholike Church for no maÌ„ can serue two Masters and so hee hath not the fruit of life and grace in him as long as he remaineth so deuided in that state the reason is because being deuided from the body he cannot haue influence of grace from christ which is the head thereupon it commeth that what fasting prayer almesededs soeuer a man doth without Gods Church it nothing auaileth to eternal saluation the reason is because our works if they be not seasoned or imbrued with the blood of Christ and watred with the deaw of his grace caÌ„not be meritorious nor acceptable in his sight For by christ our lord and head perfect God and man by his grace in his passion our workes be meritorious beyng as he is God the principal and efficient cause of our iustification and merittes as hee is man the mediation for our sinnes and onlye Christ is the cheife cause of our merit though Tit. 3. Ephes. 1. 2 Conc. Trid. ses 6. cap. 7. we once preuented with Gods grace bee workemen with him to our own meritt and saluation and the Sacraments be instrumental causes of our iustification so that by heresie or schisme wee be deuided froÌ„ the Church his body theÌ„ consequently we be deuided from him our head and so void of his grace without which our doings be nothing till we return backe to him in becoming true meÌ„bers of his body the Church Yet in what soeuer state a man be it is far better to do vertuous actions deeds thaÌ„ otherwise as by Fasting Praier Almes-deeds the like because in so doing ones damnation is the lesse and because it is a disposition to better that in the end God wil powre downe more pleÌ„tifully his grace bring him to perfection who worketh his gifts commonly in matter disposed yet first preuenteth or disposeth that a man may so dispose himself but yet as I said how so euer let him worke neuer so much yet if he be not in the ende a member of Gods Church he cannot be saued for the reasons aboue-saide And therefore a man ought to feare nothing more than separation from Christs Church suffer his soule rather to be separated from his body yea loose many liues if he had them than euer be deuided from Christs Catholike Church without which no true life of grace nor saluation can be found and when a man is once within the vnity of the Church then Celum ruat though the worlde turne vp-side downe if he sticke to thâ— rocke and liue accordingly to the rules thereof he needes not be afraide God is of his side he shall lay such a sure foundation of the rocke that hee needes not feare to bee caried away nor be wauering with euery blast of new doctrine Wherefore if you desire to knowe the trueth to be guided with trueth not to erre from the trueth then presently become a member of Christes body that you may be guided by the spirit of trueth that proceedeth from the heade Let no loue of the worlde riches nor worldlye promotions no loue of your selfe wife kins-folkes or children no feare of imprisonment persecution or death separate you from tâ—e knot of vnity and charity in Christ Iesus and in his blessed sweet spouse the Church inseparably ioyned together Then in al doubts you mâ—y be resolued to perfect quietnesse in God in heart conscience When you haue thus founde out and thus ioyned your selfe to the Catholike Church you neede not then staggar or stande wauering vngrounded neuer resolute in your selfe what to beleeue or doe by reason of this opinion or that nor neede not to leane vpon this man or that but vpon the infallible trueth that can neuer faile and without all doubt in all perplexities say and firmelye protest the Article of the Creede I beleeue the Holye Catholike Church See the goodnesse of God in prouiding our saluation for no man vnlearned is so simple but he maye doe this and be saued and none so learned and wise but if he exceed this limitte trusting to himselfe hee shall erre and be damned Wherefore thus we must with humility beginne to beleeue subiecting our iudgement and our reason vnto Faith and all our repose next to Christ in the holy Catholike Church and then we shall vnderstande otherwise we shoulde be as wauering reedes â—uer vnconstant for Nisi credideritis non First beleeue and after vnderstand Esaias intelligetis Vnlesse you beleeue saiâ—th God by his holy Prophet you shall not vnderstande wherefore perfectelye to vnderstande the trueth you must first learne to beleeue and followe the holy Catholike faith and Church otherwise you shal neuer be certaine nor at a-stay if you seeke for saluation For shee euer directed with the holy Ghost as Christ promised is a strong fortresse for great ones and a quiet repose for little ones and a Nurse and Mother for al. Chap. VII Of the
Sacraments in generall BVt because perhaps you desire Vnderstand here that in course of diuinity many thinges besides the Trinity and Incarnation be taught before the Sacraments though in matters of controuersie to speake of them nowe next seemeth fittest for my purpose I call the Sacraments conduits wel-springs because they being ordained by Christ ishuing proceding from that open bloody side of his on the Crosse conuey and conferre grace to our soules as vessels of mercy though God himselfe as the fountaine of life is the chiefe original and principall cause of al grace to bee informed of some moe thinges in particular to knowe howe this true Catholike Church teacheth vs to beleeue touching the high mysteries of our faith especially the holy Sacrameuts First then it is to be vnderstood that next after the mistery of the blessed Trinity threâ— persons of one substance eternity equall power and authority and one god from whome all good thinges proceede to whome all good things be referred and without whome all thinges be nothing next vnto this high and vnspeakable mistery as also the mistery of the second person in god-head Christs incarnation which both most deepe and profound articles or pointes I suppose you already beleeue we be also taught that God the author of all grace and goodnes hath of his infinite wisedome ordained the wayes and meanes whereby we may be pertakers of his grace and that chiefely by meanes of his Sacramentes conduits and wel-springs of grace which in number be seauen Which in these wordes of holy scripture in som sort were foretould or insinuated vnto vs. Sapientia edificauit sibi domum excidit columnas septem that wisedome increate that is the sonne of god the second person in trinity the eternall wisedome of his father who disposeth all things in weight number and measure and in vnspeakeable wisedome but espeacially in ordinance gouernment of his holy Church hath cut out Cut out that is hath ordained or made out of himself that is by his grace Note that this place of holy scripture may signifie many other guâ—fts and graces of God besides the Sacraments for such is the Maiesty of holy scripture that it oft admitteth many senâ—es in one place al according to the spirit of God seauen pillars seauen Sacraments fountains wel-springs of grace out of him selfe that is the liuely fountain of grace the sure rocke corner-stone which Daniell in spirit fore-savve that without handes was cutt out and fell from the mountaine that filled the whole worlde These Sacramentes then I saye Christ ordained as vessels of his grace and they take vertue from that fruite of the tree of the Crosse from and of his precious bloode and passion For euen as of our first Father Adam of a ribbe of his side Eue was formed wherby the world vvas multiplyed euen so of the second Adam Christ our Sauiour a sleepe by death vppon the Crosse whereby we rise againe of that water blood plentifully running out of his side and blessed body the holy Sacramentes of the church proceeded as taking force virtue theroff Whereby wee all bee regenerate and borne newe men againe in Christ whereby wee be repaired fostered and fedd in soule and whereby wee receiue here a token of Godes grace to appeare with him in his glory Chap. VIII What a Sacrament is of the effectes of the Sacraments and why they were ordained A Sacrament then is a visible signe of an inuisible grace not onely signifiyng grace as the heretikes would haue them like Iewes to be but only bare figures but these Sacraments doe contein in them and confer grace to the worthy receiuer Though Christ is the author of his Sacraments neither is God so bound to his sacraments but he can bestow his grace without them yet because hee ordained that by meanes of his sacraments wee aâ—e to obteyne his grace wee neither with contempt of them nor without will and affection vvhen necessitie offereth it selfe and iust opportunity is gyuen to receyue them can be partakers of his grace neither is man to expostulate or argue with God why he vseth sacraments as instruments of his grace when as without them hee can bestow it For God that hath created man knoweth in his diuine wisedome the fittest meanes for his reparatioÌ„ yet some reason or conuenience of Gods dispotion herein may be assigned First because a man consisteth not onlye of spirit but of body therefore he doth noâ— only invisiblelye powre in vs his grace immediatlye fâ—om him-selfe but vseth these visible and corporall signes of his invisible grace and that by such meanes and in such matters as be most fitt to signifie the effect of his grace in vs by them inwardly wrought as sor example in baptisme the matter of the Sacrament is water which as it outwardly washeth the body so the word with the intent of the lawfull minister ioyned thereunto vvhich thinges bee required in euery Sacrament the soule therby is Eccept Matrimony in some sort wher in the consent of the parties is chiefly necessarie wherunto only signs tokens of the parties prâ—sent maye suffice in persons that be mute c inwardly with Gods grace giueÌ„ therin purged and washed from al sinne Moreouer it is the iust iudgment of God we be tied to visible Sacraments to obtaine his grace therby to exercise our humility bring vs in more subiection For whereas we not only in the fall of our first parents wherein we al fell froÌ„ God but also dayly of our selues in transgressing his commaÌ„dementes haue and doe therein preferre our selues mortall creatures yea and the thinges here that be earthly before God himselfe and the thinges that be spirituall heauenly therfore it is his iustice iudgement and yet most of sweet disposition that we now contrary wise for our greater humility obedience be tied to receiue these Sacraments vnder corporal formes whereby we may be partakers of spiritual invisible graces To be briefe the Sacraments depend not touching their dignity of the worthines or vnworthines of the Preist but of god eueâ— good the author of the same And they bee ordained first to the honor glory of God and increase of grace and as present remedies and medicines against sinne in persons well disposed and also as certaine effectuall signes and tokens yea and in struements of Gods good will grace and mercy towardes vs moouing as well both the outward and inward man Lastly When tho Sacraments moue the outward man I meane that is but sometimes accidentaliter they be badges os true Christian men whereby they be not only knitte together in Religion and vniformity of Gods seruice but also be discerned and knowne from Infidels and mis-beleeuers farre more excellent than the Sacramentes of the Lawe of Moyses by howe much the trueth exceedeth the shadowe or figure As for the laudable Ceremonies the holy Church vseth in administration of the
not to receaue once a yeere that about Easter the most Blessed Sacrament is deadlie Sinne. Likewise all seruile workes and laboures vnlesse a man haue great neede or that thinges stand in danger of loosing be forbidden on one of those daies vnder paine of sinne Those that in all lawfull and honest things of great importance disobay their Parents Masters Kings Princes and lawful Superiours offend deadly But if father or mother master or mistres King or prince or whosoeuer commaund me any vnlawfull thing against Gods law or the law of the holy Catholike Church I may then in no sorte obay them no not to die for it but in that case we may say with Saint Peter when the officers and Iudges would haue had him to haue broken Gods law to haue beene an obedient and good subiecte as heretikes tearme it to his Prince Nay saith S. Peter we must obey Act. 5. 29 God rather than men And yet in all lawfull honest thinges he exhorteth and commaundeth vs to obaye Princes Rulers which we ought to doe otherwise we offende Moreouer those that giue not euery one their due especially in a matter of importance and oppresse their tenants or vniustly wrong their poore neighbours offende deadly Likewise those that vniustly kil by word or deede or consent to death or murther of others or in any sort procure their owne or other mens death vniustlye offend deadly though the lawfull Iudge Magistrate may cause malefactors to be executed if they do it without malice and iustly they doe God good seruice Likewise those that speake and vse craft vniust dealing deceiuing their neighbours in great matters offende deadly So likewise doe alvserers yea though they take but the statute and are bounde vnder paine of deadly sinne to make restitution otherwise the Preist cannot giue them absolution Those likewise be cloaked vserers that sell dearer then the market will giue in ready money for that they forbeare their mony yet if they sustaine any hindraunce by bearing their mony they may iustly take so much as therby they be hindered but no more Here I lament the state of manye merchants petty fogging lawiers for it is very dāgerous As for Simony as buying and selling spirituall benefices and such matter it is now so common amongst the new Bishoppes and ministers that because God taketh not present vengance vpon them but staieth for their amendement they thinke it is almost no sinne but they shall finde it one day most heauy for it is most deadly and if euer God send a good and Catholike time heere in our Countrie they maie chaunce bee called to a reckoning for their honest dealing vnlesse they speedely amende and become friendes as they haue beene enimies to the Church which I beseech God they may to his glorie and their owne Saluation Likewise all fornication and vnlawfull dealing with anie saue onely that lawfull knowledge betweene man and wife is a deadly sinne and that betwixt man wife also ought to bee in honest sort for the auoiding of fornication and for procreation of children otherwise it is sinne Here likewise all dishonest touching of our selues or others and all vnseemlye lookes all vnhonest speches and vnlawfull desires with a full consent of hart to that fleshly sin of leachery is forbidden vnder paine of deadlye sinne which and manye other secret sinnes not fit heere to bee named are rather in Confession to bee forbidden than heere to be opened But I am affraid England at this day were it but only in such matters is in a miserable state for want of Confession For young folkes alas be not taught what is sinne nor how to auoid it Likewise all drunkards gluttons especially those that breake Lent Fridayes Satterdayes Ember daies and other Eues holy fasting dayes if they be able to fast or haue not some lawfull impediment commonly offende deadly and so doe all pernitious liars to other mens hurt slaunderes backbiters stealers or vniust receauers of other mens goodes these and manye others hidden and open finnes that I cannot stand to reckon be deadlie against Gods holy Lawe and Commaundiments and must bee confessed and that to a lawfull Preist that hath Iurisdiction and authority for it is not the least of those deadlye sinnes by me reckoned with many mo which time serueth me not to reckon but they deserue euerlasting death And because the breach of Gods commaundement procureth death to the soule as the breach of the Princes commandement in capitall matters procureth death of the body therefore they be called deadly Chap. XVIII Declaring what sinne is how griouous in the sight of God and howe seuerely it is and shall be punished for euer ANd that you may the better vnderstand what sinne is so feare God flie it you shall vnderstande that nothing displeaseth God but sinne which is the breaking of his holy lawe and Commaundements For when God saith thou shalt not doe this and then a man breaking his lawe doth contrarye to Gods commaundement he sheweth himselfe a disobedient subiect louing his own wil and preferring it before Gods will and so deserueth death in that he preferreth any creature or trāsitory pleasure before God the Creator Note that this cheif ly I mean by them which sinne of malice for many doe sin only of frailtie who is to mans soule euerlasting life Doth not think you that subiecte iustly deserue death that wisheth in his hart doth what is in him that his soueraigne lawfull Prince were dead Euery one confesseth it Let euerye one examine thēselues whosoeuer cōmitteth any dead ly sin I warrant you secretly lurking in his heart he would wishe there were no god to giue iudgement against him to punish his sinne and so asmuch as lieth in him goeth about to pull God This seemeth true in euery haynous mortall sinne from his throane by committing one deadlye sinne in that hee preferreth the creature before God the Creator so vile a thing is the fonde delight of one sinne which sinne is a priuation to nothing fitt for nothing but for euerlasting fire before him who is so good who be blessed for euer Whereuppon holy S. Chrisostome hath a feaerful but most true saying The Diuell at the last day shall challenge the sinful man arguing with God and saying This man is mine for my will and precepts hath he euer folowed but thy holy wil cōmandements woulde he neuer obay therfore of thy Iustice thou cāst not deny me him That man then that offendeth the Maiesty of God which is euerlasting wishing secretly in his hart ther were no God to punish him that so euermore he might sinne dying in the affection therof deserueth therfore euerlasting death though it be but for one such a deadly sin should no doubt therfore be punished as long as God is God that is for euer because mā of himself could neuer satisfie but that God
effecte Carnem sic c. They so vnderstande flesh as it is torne in a carcas or solde in the shambles and not as it is quickned with the spirite or Godhead Here is reported wherein the Iewes did â—rre they tooke the worde flesh amisse not coÌ„cerning the substance of it which must be really eaten but coÌ„cerning the maner of eating it is not modo Latin for the maner Is not quomodo as much to say as by what maner the Iewes vnderstood the name of flesh Quomodo dilaniatur non quomodo vegetatur that is by what maner it is torne a peeces and not by what maner it is quickened doe not these wordes import that the Iewes erred in the maner of eating Christes fleshe Doth not hee that findeth fault only with the maner of eating Christes fleshe sufficiently allowe the eating of the fleshe it selfe if it be donne after a good maner It is the Passion of Christ and the spirituall maner of eating in respect whereof Christs speech is called of S. Augustine figuratiue For if Christes flesh were eaten only to fill the bellie without further accompt of spirituall grace and life then were the eating of that fleshe naturall sensible accustomable and without all figure should be eaten by cutting tearing and wasting it but in that case fleshe profiteth nothing the flesh we speak of must be eaten as a figure as a misterie as a SacrameÌ„t as a holy signe of a higher truth wrought in the soule then that bodelie eating doth work So likewise in Baptisme wee are washed in a figure because the washing hath a farther and higher end theÌ„ only to clense the body That speach therefore wherein Christ commandeth his flesh to be eaten is figuratiue not that we should deny the true eating of his flesh but because that eating is referred to a greater purpose then to the feding of the body for Christs flesh is meate in deed that is to say is eatten in deede as I could proue vpon that place but it is not eaten only that it shoulde be corporally receiued but to the end wee should pertake of the spirit Godhead which is in it and so by merite of that Hill de Trinit Lib. 8. flesh really present in vs obtaine life euerlasting with it Wherevpon Saint Hillarie disputing against the Arrians that Christ is not only of one will but also of one substance with his father saieth De naturali in nobis Christi veritate c. That we say concerning the naturall truth of Christ being in vs except wee learne it of him we say it foolishly vngodly for himselfe saith my flesh is meate in deed he that eateth my flesh and drinketh my bloud tarieth in me I in him there is no place of doubting left concerning the truth of flâ—sh and bloud for now both by the profession of our Lord and by our ownâ— faith it is truly flesh and truly bloud and these things taken and swallowed are the cause that we tarry in Christ and Christ in vs is not this thing the truth it may well chance not to bee true to them who deny Iesus Christ to bâ— true God So that Christ as truly as he is God so verely really is he in the B. SacrameÌ„t though in an inexplicable miraculous maner sort inuisible and hidden from our corporall senses For as after the resurrection the spirituall being which our bodies shall haue doth not deminish the truth of their nature but declareth a wonderfull abettering of them in that they be made in maner equal to spirituall substance euen so the body of Christ in his supper is spiritual not for any lack of his true substaÌ„ce vnder the formes of bread wine but because it is fully possessed replenished with the Godhead and is present after the maner of a spirit as being neither seene or felt nor tasted but only belâ—ued therefore this B. SacrameÌ„t is worthely called of the church at the consecratioÌ„ thereof yea of S. Paul 1. Tim. 3. misterium fidei a mistery of faith So that you see we must vnderstaÌ„d that though in the B. SacrameÌ„t we truly wheÌ„ we sacrameÌ„tally receiue doe receiue in very deed his B. body bloud yet we do not receiue eate Christs B. body after such a carnal sort as the Caphernaits Iewish Heretikes vnderstood blaspheme For the lexes when they heard Christ promise his body to be eaten of vs thought Christ would hane giueÌ„ his body to haue bin cut in peces rosted â—â—teÌ„ as I said before as the dead carcas of an oxe is wherevpon some of his disciples so vnderstaÌ„ding departed thinking it a hard saying of Christ that hee would giue his body to be so eaten but he answered theÌ„ right worthely the spirit Ioh. 6. 63. it is that quickneth but the flesh it profiteth nothing How doth the flesh of Christ profit nothing what doth that flesh profitte nothing that redeemed the whole world God forbid any christian should so imagin how theÌ„ must we vnderstand Christs wordes the flesh profiteth nothing but according to S. Augustins interpretatioÌ„ that is the carnall or fleshly vnderstaÌ„ding of Christs words profiteth nothing but hurteth much but put a spiritual diuine vnderstaÌ„ding to Christs flesh according to his promise worde giuen vs in the B. Sacrament theÌ„ the flesh profiteth much as for example the wicked Iewish heretikes of this time thus blaspheme What dost thou say they eat the very body of Christ indeed in the Sacrament how chaunceth it thou feelest not rawe flesh what can so great a substaÌ„ce be vnder the liknes of so litle a pece of bread How canst thou swallowe his bones o blasphemous heretike Lo here you see these mens vnderstanding that thus with the Iewes so grosly conceiue of Christs body in the Sacrament the flesh profiteth nothing but hurteth much But if they would vnderstand as Christ taught and the Church beleeueth that we receiue Christs Body verely in the Sacrament not after such a grosse manner but after a spirituall sort and in an vnspeakeable mistery that is though a true and naturall body yea the very flesh and bloud that was borne of the B. Virgin Mary and suffred death vpon the Crosse yet with all a supernaturall miraculous diuine glorified and impassible body Such a body as was conceiued by the holy ghost without know ledge of man and that was borne of the B. Virgin without in any sort opening or violating her sacred wombe Such a body as by his diuine power therein with his B. handes multiplyed fiue loaues of bread to the feeding of many thousands Such a body as being attempted to bee stoned of the Iews passed through them and was not seene Such a body finally that arose from death the sepulchre fast shut and such a body that after his Resurrection likwise appeared to his disciples the gates fast shut without deuiding asunder or opening the same Such a body that declared himselfe
to S. Paul on earth and yet at that present sat at his fathers right hand in heauen To be briefe such a glorified deficate body to whome by power of his diuinity vnited thereunto nothing is impossible this I say if Heretickes woulde beleeue with vs then to them the flesh of Christ would profit much This is my Body this is my Bloud said Christ the pronounâ— This pointeth to body or bloud and not to bread and wine as appeareth by the genders contrary God prouided of purpose that the article This therefore shoulde neither agree with bread nor with wine but only with body bloud or with the Chalice wherin the bloud is conteyned and therefore this to be true that Christs very body and bloud is in the B. Sacrament of the Altar as being most expresse and plaine by the very words of christ we are bound to beleue though to declare the maner how excedeth mans reason because he said it to whom nothing is impossible And therefore for ignorant vnlearned meÌ„ especially when heretikes aske the reason how it is possible for Christ to be here there in many places at once it is not fit for theÌ„ to reasoÌ„ but to haue recourse to faith which is aboue reason plainly say I beleeue Christ that said This is my body to whose power nothing is impossible and let the heretike demand scof or flout neuer so much go you nofurder with him but leaue him to the more lerned that caÌ„handle him better For with his whyes how 's he deceueth the simple souls as the serpent did Eue who begaÌ„ first with the woman the weaker vessell whereby diuines vnderstand the sensual part or inferior part to reason proposed things that seemed delectable reasonable and good and so in the end drew reason and all awry making her to consent by answering first doubtfully and so made her doe the things vnlawfull but if shee neuer had stood to haue reasoned or answered the wily serpeÌ„t but had fled him at first she had neuer bin ouercome The diuel theÌ„ in like maner against the simple childreÌ„ of Gods Church taketh the bodies of heretiks his members speaketh in theÌ„ as in paradise he spake in the body of the serpent so poore simple soules listning to his wily crafts he deceiueth vnder pretence of good casteth them out of paradise Christs kingdome that is his holy Church wherefore flie you alwaies the whispering of that olde serpent in heretikes that you be not deceiued with theÌ„ For heresy creepeth as a canker and the diuels deceipts be diuers many somtimes he armeth hiÌ„ selfe against the people of God with the word of God euill vnderstood to ouerthrow the truth of Gods word in this SacrameÌ„t other misteries of our redeÌ„ption as wheÌ„ Christ saith poore men shal you Ioh. 12. 8. alwaies hauâ— c. meaning passible in forme of pouerty but not by withdrawing himself from vs by his corporal preseÌ„ce in this B. Sacram. as wheÌ„ it is said he is risen asceÌ„ded into heaueÌ„ we must vn derstand he is neuerthelesse in his sacred flesh meat indeed in this miraculous mistery and so in spirit truth with vs all daies euen to the end of the worlde For Christ ascended into heaueÌ„ there sitting at the right hand of his father and leauing vs the beliefe thereof as a chiefe article of our faith Christ made his owne supper saying This is my Bodye and commaunded his Apostles and their successors to make the same saying doe and make this thing for the rememberance of me Therfore neither the making of Christs bodye neither the beleefe thereof can be contrary to the sitting of Christ at the right hand of his father Againe sith nothing is impossible to God albeit that which implieth contradiction in it selfe be therefore impossible because it repugneth to the truth it felfe which is God is it not possible to God Christ shoulde both be in heauen after one visible sort and in the Sacrament after a misticall sort It were impossible for the body of Christ both to be in heauen and not in heauen or to be in the Sacrament and not to bee there in the same respect but to bee in heauen and in the Sacrament or to bee in many places at once that maketh no contradiction but only sheweth an allmighty infinite power in him who worketh it In somuch as Christ is allmighty to sitt at the right hand of God he is able to performe his owne word gift in the Sacrament of the Altar and therefore in the sixt of S. Iohn when hee spake of eating his flesh and drinking his bloud which he would giue he also declared that he would go vp into heauen in his man-hoode where hee was before in his god-head And that thing hee spake as S. Cirillus hath noted to declared that he was God and therfore able to worke that which hee spake of in so much as his wordes were Spirit and Chris de sacerdotiâ— lib. 3. Life For this cause S. Chrysostome crieth out O miraculum O dei benignitatem O miracle O goodnes of God hee that sitteth aboue with the Father in the same very momente of time is touched with the handes of men and deliuereth himselfe to those that will receaue and imbrace him seeme these thinges worthy to bee despised and neglected thou shalt perceaue our holye things not only to bee wonderfull but also exceed all wondring and astonying of the mind Thus saith S. Chrisostome This Blessed Sacrament then thus miraculously instituted by Christ for a perfect memorye of his death and pleadge of his infinite loue with all reuerence and honor is to bee vvorshipped and vvith gratefull memories and pure hartes to bee receaued of vs seeing hee coulde shevv vs no greater token of vnmeasurable loue then this by giuing himselfe wholy vnto vs nor deuise any more excellent way to declare the same For as a man that in fight is wounded with a scarre in his face for his friendes sake comming with that in his face putteth his frend in more perfect memorye of his loue then if hee left or sent him an hundreth other tokens so Christ for our loue taking a deepe vvounde to death coulde leaue vs no more perfect memory thereof then his ovvne bodye in an vnspeakable mistery whereby his death is shewed vntill hee come to iudgment at the end of the vvorlde For euen as the noble actes vvhich other men haue donne bee written vpon their sepulchers so in this memorie of Christ his actes are daylie shewed and rehearsed Then his Incarnation is beâ—okened most mistically vvhen breade is made fleshe as the vvorde was before made fleshe and that Incarnation is represented in outvvarde shevv also by singing of the Angells hymne Glory bee to God in the highest Then See here how in the B. Sacrament at Masse the whole life death and resurrection of Christ is represented the going before of
shewed him by most graue authoritie which was said to be Christ if such thing had beene taught him he for his part was so obedient to beleeue so willing to adore Christ that he woulde haue done any thing which had beene commaunded him vnder the name of Christ or of his religion Is this a fault why the poore man should be condemned no surelye seeing the prophet Dauid saith Vt iumentum Psal 62. factus sum apudte I am become as it were a beast before thee It is laudable saith Enthymius that in the sight of God we take our selues as beasts which being so I can deuise no fault in this poore and simple man who if he be deceaued he is deciued by Christ by his forefathers by diuers Catholicke and vertuous preachers by the vertue of humility of obedience and of pure loue towardes God But on the other side if Christ call one of them before him who denieth his reall presence and aske him why hee did not beleeue the Sacrament of the Altar to bee the body of Christ what will he answere for himselfe will he say Sir I beleeued your body to sitt at the right hand of God the father and therefore that your body was not in the Priests hande Why then thinkest thou that I am not able to make the same which is at the right hand of my father to be also present vnder the forme of bread Sir whether you are able or no I can not say But I haue heard many preachers tell that one bodye cannot be at one time in diuers places O how dreadfully would Christ answere in this case Did not those preachers whome thou pretendest to follow say alwayes they preached to thee the sincere worde of God did they not by that colour ouerthrow Monastaries Churches Altars Images of Saints and mine owne Image and Crosse Did they not deny the sacrifice of the Masse Praying for the dead such like auncient vsages only for pretence of the word of God nowe se how inexcusable they and thou art I saide Take eate This is my Bodye I said this to twelue men I gaue each of them my body bad make that thing as it is written in the Gospell I shewed at Capharnaum that I was signed of my father and equall with him in power they them selues beleue that I made all creatures places times of nothing nowe is it doubted how I am able to make my body present vnder the forme of bread in diuers paâ—ces Yea to mainteine the better the argumeÌ„t against my almighty power they say I entred not into my Disciples the dores being shutt but either preuented the shutting of them contrary to the wordes of my Gospell or came in by the windowe as theeues do or by some hole as creepers do yea any thing is sooner beleeued theÌ„ my diuine strength and working thou Hypocrite seeing the worde of God hath it written fower times in the newe Testament This is my body how coÌ„mest thou to talke with me of my sitting in heaueÌ„ as though one of my workes were contrary to the other if in deed thou hadst bin humbly perswaded that I were god thou wouldest not measure my almighty power by thy simple witt Thou art twice condemned first for deniall of a truth and againe for denying it against my expresse worde which thou pretendest to esteeme and pronouncest it false If the poore man say he knewe not so much nor sawe not the falsehood of that argument and begin to accuse the false preachers who deceaued him Christ may well say that he was not deceaued for before these false preachers began their false doctrine he had said This is my Bodye and This is my Bloud and all the world beleeued and taught the reall presence of Christs body and bloud fiftene hundred yeares togither what cause now hadst thou to beleeue a newe Gospel and newe preachers thereof forsooth Sir they said the Bishop of Rome had deceaued vs. If in this case Christ tell him that the Bishop of Rome were the successor of Saint Peter and so his Vicar hauing promise by him not to erre in faith and yet that he alone taught not that Doctrine but that all the Bishoppes Doctors and Preachers of the whole Church taught the same from the beginning and that Christ himselfe had said the same that all the Euangelists and the Apostle Saint Paul had written the same that all faithfull men beleeued the same what excuse can hee haue who forsooke CHRIST the Apostles the Bishopps the Fathers the Preachers and the whole Church to follow an vpstart renegate Frier who began his doctrine so ambitiously and proudly who liued so euill and died so terribly that his very abhominable dealing with great princes his shamefull incest and horrible death might make any good man weary to thinke vpon him much lesse shoulde any haue followed him To be short answere the poore man for himselfe what he may yet he cannot deny but that both Christ said This is my body and the Church taught the same yet beleeued he not this to be the body of Christ and therefore is one of them who beleeue not and without faith which is but one there is no saluation no pleasing of God no part in the kingdome of heauen which thing if they that be aliue will consider they may returne againe to the Catholicke faith and Church and so be made liuely members of Christs body whereof Christ is the Sauiour O but the Hereticke still vrgeth if I eate Christ really then I feede not of him spiritually I answere it is the fondest kinde of reasoning in the worlde by one truth to deny an other seeing both stande togither Is my faith the lesse because Christ was bodely seene in earth howe is then my spirituall feeding the worse because the foode of life is in my mouth Doth not Tertullian say the flesh is fedde De resurrect cor with the body and bloud of Christ to the ende the soule may be made fat with God and yet will the Heretickes say Christ in his last supper left vs but a figure of his body Except yee eate the flesh of the sonne of man is in deede a figure and the speaking thereof is figuratiue because it was not meant that a man should be visibly eaten as flesh is at common tables but yet that he shoulde be really eaten albeit the maner of eating be figuratiue as we knowe S. Augustine then as I said before calling those wordes except yee eate my flesh figuratiue referreth the figure to the manner of eating but not to the substance which is to be eaten for else if by no meane the flesh of Christ might be eaten it shoulde not be eaten by faith but if it may so be eaten it may be eaten by mouth also in that pure manner as it is giuen vs. The whole man must eate as well in body as in soule because the whole is taken and assumpted of Christ the
auouch can prooue because we are authorised by Christs holy word that in S. Peters chaire that is when any of S. Peters successors defineth a matter of faith intending to binde the vvhole Church though in priuate as a man he may erre otherwise yet therin he neuer hath nor can erre as being assisted by Gods holy Spirit For the benefit of the whole Church I haue prayed for thee Peter Luc. 22. 32. that thy saith may not faile said Christ in somuch that we reade of none that euer herein quailed that gods word may be true Nay in the olde Testament before Agg. 2. 12 Christ when there was doubt of any matter of religion they had recourse to the high Priest those of the stocke of the Leuites in whome God euer conserued true faith though in a number it quailed in Israell But the heretikes wheÌ„ they cannot answere by reason authority then they turne to scoffing rayling either commonly by lying or else like cursed Cham as he did at his fathers secrets scoffe in scoffing and deriding the same So doe they in discouering sinnes and defects of Popes Prelates of the Church deride their parents though in deede aboue thirty of the Popes next after S. Peter did all suffer martyrdome for Christ and many glorious Saints and Doctors were of them since that time Who more eloquent then S. Leo who more holy then S Grâ—gory which both were Popes with many moe But these heretiks maliciously conceale if there were any that as men had sins or defects those they publish to the world We graunt in deede that Popes as they be men may sinne but why for that O heretike dost thou slaunder the chaire of S. Peter wherein the Catholicke faith shall euer vndefiled continue Why dost thou not remember that God can shewe the truth by an euill man yea by a dumb beast what did not Caiphas though an euill man yet for that he was the Bishop and high Priest spake true prophecying of Christ that it was expedient that one Ioh. 11. 50 shoulde die for the people that the whole should not perish Nay did not Christ him selfe say Vpon the chaire of Moyses doe Math. 23 2. 3. sit the Scribes and Pharisees doe that they say but doe not as they doe for they say and doe not If therefore any Pastors of the Church lead euill liues they shall beare their owne burden neither ought wee to follow them therein but to doe as they bid vs that is to follow the truth touching matters of faith wherein the the chiefe Pastor cannot erre yet if we see defects in our spirituall Pastors it is not for vs as heretiks doe to slaunder them vncouer their defects and that which is worse to forsake the true faith for their sakes but rather with holy Sem and Iaphet to couer their nakednes or as that Christian Emperour Constantine did who said that if hee saw a Bishop doe a thing inconuenient he would rather couer it with his cloake then reueale it The reason is that Godâ— name the truth for mannes fault should not be blasphemed Yet God be blessed the Church of Christ hath euer in al Countries had some good Pastors wheras amongst heretikes can possibly be none good Chap. XXXIII Of Gods seuere punishment of diuers for arrogating to them selues Priestly office and howâ— wee are to obay our Pastors BVt admit that many were bad of life must therefore Gods ordenance bee altered and therefore any temporall King or Prince yea that which is more absurd tinckers and coblers take vpon them to be Pastors and rulers in spirituall causes O why doe they not remember and be afraide how Allmighty God of olde from time to time punished such Luciferian pride and intollerable presumption and arrogancy Chore Dathon and Abyron with Numeri cap. 16. a number more of their conspiracie who being not called or chosen of God to the high Priestly office and function and yet sacrilegiously would presume to to offer insence and doe Sacrifice did not fire from heauen consume them the earth swallowe them vp quick to hell to the terror of al generations That false King Ieroboam that vpon the Altar 3. Reg. 13. in Samaria offered sacrifice did not god strike him lame And in like sort did he not plague those perfidious treacherous kings of Israel with sundry plagues from time to time for their rebellion against that Catholicke Iâ—da that Preistly Princely tribe his holy Church Nay did not God strike Oza with sudden Oza 2. Reg. 6. death but for only touching with desire to vpholde the same the arke of God but a figure only of Christs very or misticall body the Church not to bee touched or gouerned by lay men but by Preists Bishops lawfully called by God as Aaron was For to them and to none other Christ gaue charge of his â—locke at his departure nay there was neither King nor mighty Prince of many yeares after Christs time that were Christians and yet the Church neuer waÌ„ted her head gouernours in spiritual matters those were the Apostles Bishops their lawful successors vnto whoÌ„e the holy Apostle exorteth vs to submitt our selues saying Obedite praepositis vestris Heb. 13. 17. subiacete eis obey your Prelats c. for they watch as to giue account for your soules such Priests as rule gouerne the Church wel the holy Apostle 1. Tim. 5. 17. accouÌ„teth worthy double honour those that labour in doctrine in preaching the truth For to them the holy Apostle gaue the charge Attend saith he Act. cap. 20. 28. to your selues and the whole flocke wherein the holy Ghost hath ordeyned you Bishoppes regere Ecclesiam Dei to rule or gouerne the Church of God By these and many like places of holy Scripture it appeareth that not temporall Kings Princes but lawfull Bishops be gouernours and haue supereminent power and authority in the Church This that noble Emperour Constantine that was the first Christian Emperour that most honoured enriched the Church sonne to S. Helene that noble Empresse that went pilgrime to Hierusalem and miraculously founde out the holy Crosse this I say he well considered that it was the office of a King to be head of temporal matters in the common weale only as to execute iustice to punnish the offenders to rule and commaund in taxes tribute and in martiall affaires but not to be ruler at the Altar not to be head in the Church not to giue first censure or iudgement in spiritual causes in so much that this noble Emperour being called to that first and most holy general Councel at Nice where in the Arrian heretickes 1300. yeares agoe were condemned vvoulde sitte at that Councell in no other place but in the lowest place of all acknowledging right worthely Priests and Bishops in spirituall causes his farre betters and superiours he well knew his duty and would
not exceed his limits or office knowing that it was the part of a King to rule in the pallace but the Priest in the Church so much did this mighty Emperour whome God so highly honored blessed with temporall power and spirituall graces honor Priestes but espeacially the high Priest of God the Pope that he gaue to him and his successors for euer the Citty of Rome and all the Territories thereunto belonging giuing place to the Vicar of Christ and remouing the Imperiall seate to Constantinople where Christian Emperours many yeares after raigned till that nowe for sinne and heresie it is fallen vnder the enemy of Christ that greate tyrant the Turkâ— with whome our Protestants in England o monstrous impiety shake hands as is said to trouble the whole state of Christendome that they themselues may liue in more quietnesse at home but no meruaile when they can haue no helpe of God who hateth the wicked and his iniquity they runne to the Diuell for like will to like in euery degree Theodosius the Emperour for a slaughter by him committed at Thessolonica being excoÌ„municated by S. Ambrose Bishop of Millaine and put backe by him from entring into the Church intreated the Bishop he might enter into the Church for that saith hee Dauid committed man slaughter yet after pleased god Yea saith S. Ambrose Dauid offended which many Kings doe but Dauid did penance which many Kings doe not let me first see fruit of your penaÌ„ce with Dauid and after we shal consider furder The Emperour fearing Christ in his Priest the Bishop returned with humility and teares and many daies in his Pallace did penance till at length hee was reconciled by S. Ambrose admitted into the Church O how far did this worthy godly Bishop differ from these false counterfeit Bishops of yours that like flattering Parasites to feede themselues children giue Princes superiority in the Church so far be they from gainsaying any vice raygning amongst theÌ„ which one day they will haue cause to curse as coÌ„trariwise Theodosius for his amendment had cause to blesse the true Bishop S. Ambrose that plainly told him of his fault vsing the rod and authority of the Church ouer him in somuch that therfore the good Emperour after more loued and commended him for it aboue all men esteeming Ambrose worthye in deede to bee Bishoppe These noble Emperours Constantine Theodosius and the like that so feared honoured and reuerenced Priestes which in England you see here tyrannicall heretickes so greatly dishonour and cruelly murther vvere of no lesse witte learning valour courage honour and power then hereticall Princes be now a daies nay they were not only of farre greater worthyer and of more excellency in all princely qualities then any such nowe liuing but withall they were of more profound humility had greater feare of God and reuerence of Priestes his messengers honoring Christ in them which vertues Princes alas deceaued with false heretickes now want They considered and feared right worthely these words of God Qui tangit vos tangit pupillam oculi mei he that toucheth you that is lawful Priests Gods annointed toucheth as it were the very aple of his eye remembring likewise what God said to Samuell of the Iewes They haue not despised 1. Reg. 8. thee but me that I raigne not ouer theÌ„ And our Sauiour saith Hee that despiseth Luc. 10. 16. Mat. 10. 40. Iohn 13. 20. Math. 10 15. you despiseth me he that hateth you hateth me hee that receaueth you receaueth me Againe he threatneth those that refuse his messengers comming in his name That at the last day it shal be more tollerable to Sodome and Ghomor Whereby it appearrth what greate reward good Catholicke christians at this day in England shall haue at Christes handes one day for receauing Priestes comming in his name and lawfullye sent by Christ yea though it be losse of goods landes and life to the receauers so much greater is their merite and what perill and danger not only those stand in that for dasterdly loue to them-selues and feare of the worlde refuse them but in what most damnable state those be that persecutâ— Priestes and their receauers with most vile deathes and so glory they neuer so much of Christ yet they in deede persecute Christ in his members and seruants vnto whome vvhat good or euill is done he accepteth as done vnto himselfe Chap. XXXIIII Of the goodly order of the Clergy and Monarchy of the Church and of the Anarchy and disorderly confusion of heretickes YOu may see by this litle which is said the reuerend order of Priesthood how much it hath euer beene honored by good men but euer impugned persecuted by enemies of the truth because the shepheard once taken away the flock is easily dispersed which maketh the heretikes so to rage and tirannize against Priests in England for the hatred in deed they haue against the whole flock of Christ to the end there should be left neuer a good christian or catholicke in England that in deede is their drift though to blind the simple they pretend all dye for treason not for religion and vnder the cloake of elemencye and mercy with a lingring persecution they vse one of the most subtill and greatest tiranny that euer vvas vsed since CHRISTS tyme For making some out-warde shewe of clemencye euer they haue and doe and will doe I feare me the worst they can deuise in their proceedings till it please GOD either to conuert their hartes vvhich I beseech hym of his mercy for their good and saluation hee vvoulde or else otherwise to chastise them as it may best please him to the terrour and example of all posâ—erity You see likewise how Priesthood most necessarily was ordained by Christ for conseruation of his Church and vvhat godly order is in the same and vvhat a valiant armye hereby the heauenly Monarchie the Church of God thus set in order is how bountifull and amyable to the good in their sight it is and how terrible to the wicked the Diuell all his power see I say in what decent noble aray this Monarchy of Christ standeth First the lay people as feete or inferior members though they rule not the head yet as necessary members be expedient for the body as other more noble meÌ„bers are next to the temporall lay people be those in lower orders or degrees toward Priesthood which as handes or armes in this christiaÌ„ Monarchy maintaine helpe the head as subdeacons deacons which in holy Order be eies as it were to the Priest and Bishop and so in order the Priest preacher is as it were mouth to the Bishoppe helping him to administer the Sacraments and preach Gods word and so Bishops with their vigilant care as it were with their head shoulders do support that most heauy burden Angelicis humeris tremendum and so vpholde altogether and maintein the head whither the head guideth and directeth all the inferiour
more then I deny him in their harts Thus you see by the truth it selfe and the contrarye how necessary worthy this holy Sacrament of Order is in somuch that S. Chrisostome other holy Fathers comparing the office of a Priest with the office of a King preferre the Priest by manye degrees before the King by how much spiritual and diuine matters exceed earthly and these base corporal things For in taking away Priesthood is taken away sacrifice whereby God is chiefly worshipped and so God therby is most dishonored as by the contrary vvhen Priesthood is had in reuerence then is he most honored those that thus honour Christ in his Priests be most blessed and prosperous yea oftentimes in this life For what Country for example was more puissant more vertuous more religious then England was so honorable in her selfe beloued of her neighbours feared of her foes * English men were first conuerted by Pope Gregorie the great through the preaching of Augustine the Moke about 1000 yeare ago as long as she honored Priesthood and was an obedient daughter to the high Priest of God by whom she first receaued the Gospell From whome since she fell what Country is in more misery danger at home and abroad hereof bee verified the wordes of holy Scripture Qui contemnâ—t me erunt ignobiles The holy Prophet foretolde that Kinges and Queenes should be norishers feeders of gods house the Church defenders of his Priests but those that contemne her and them shall become base and vnworthy Chap. XXXVI Of Matrimony and what it is and when it was ordeyned of the chiefe good ende and effect thereof and how Virginity is preserred before it also of vowed chastity annexed to Priesthood THe sixt Sacrament is Matrimony which is the lawfull conjunction of man and woman instituted by God to liue socially togither during life with out breach of mutuall faith and promise giuen in marriage the one to the other which state of life though heretiks falsely against Gods worde and the Apostles doctrine prefer before Virginity and chastiry yet that they may shew themselues heretickes in all things and leaue nothing vndefiled they deny it to be a Sacrament contrary to S. Paul Ephes 5. 32. who calleth it a greate Sacrament in Christ and his Church in Paradise also first insinuated and in some sort ordeyned by God For by that conjunction of man and woman in that honourable state of Matrimony is represented the conjunction of Christ and his Church as his most faithfull wife and spouse a pure virgin which in his endles kingdome hee shall make glorious without spot or wrincle The heretikes that deny matrimony to be a Sacrament not only gain-say Christ and the Apostles doctrine coÌ„found all good ciuill gouernmeÌ„t but also induce Iudaisme Turcisme yea Paganisme amongst Christians who are taught by Christ his Church that man wife as one body or rather two bodies in one flesh ought not to bee deuided during life by plurality of moe wiues or husbands and vvhy but because matrimonye is a Sacrament vvherein they bee ioyned together so representinge the coniunction of Christ the head of his only body and spouse the Church as man is head of one wife But deny once with heretickes matrimonye to bee a Sacrament and so to want this misticall representation of Christ and his Church which maketh it a sacrameÌ„t yea though it were in no other respect but in that representation and then what followeth but that mariage is nothing but a temporall pacte bargaine promise and a mere naturall acte and then may a man accordinge to the Turkes lawe haue as manye vviues as hee canne maintaine and keep which beastly absurdity you see followeth of protestants Doctrine yea and of their practize in many places wee see from vvhich fleshly heresie our Lorde deliuer vs. But in this Sacrament worthely receaued is the grace of God giuen diuers waies a remedy against vnlawfull concupiscence but the cheif goods hereof be Fides proles sacramentuÌ„ The troth first and fidelity that ought to bee betwixt the parties married that rather they should suffer death than once breake Secondly issue or children to Godes honour ought to bee cheiflye desired vvhereby God may be serued Thirdly in that it is a Sacrament is the greatest benefit for so thereby grace is giuen to performe these things better and to liue in sweet conuersation togither in the feare and loue of GOD whereby appeareth hovve haynous this sinne of adulterye is that breaketh so holy a state and violateth so high a misterye as the representation of the conjunction of CHRIST and his Church yet though Matrimonie bee good Virginity or chastitie is farre better insomuch that our Sauiour affirmeth that some there bee that haue euer kepte Chastity for the kingdome of GOD and he exorteth those that canne that is those that will take the holye state of Virginitye or chastitye to take it and the Apostle wisheth all to be as himselfe that is chast therefore hee saith Hee that giueth his Virgin to bee 1. Cor. 7 38. married doth well but hee that keepeth her continuall Virgin doth better though none oughte to bee forced thereunto Matrimony is graunted also for feare Note that I heare do not say that the SacrameÌ„t cheifly for that end was or day ned of a worse matter that is to avoide fornication and in that respect to those that bee at liberty and haue not before vowed chastitye Better it is as saith the Apostle for them to marrye then to burne though such as hee testifieth shall not liue without trouble of fleash But if once they haue vowed chastity they must seeke otherwise then by women that is by fasting prayer study discipline the like spirituall exercises to keepe them selues chast otherwise they damnablye offend like those vvanton widowes the Apostle speaketh of because 1. Tim. 5. 12. PrimaÌ„ fidem irritam fecerunt they brake their first faith made in vowe that is to Christ their husband and so were damned and therefore it is altogether vnlawful for Priests to marry because in being Priests they make vowe of chastitie Therfore let euery one before he take holy orders well consider with himselfe whilst he is at libertie for after it is too late and though some of the Apostles had wiues yet when they were called by Christ they forsooke their wiues as it appeareth by their owne wordes we have forsaken all thinges and follwed Mat. 19. 27. thee a wife belike was some thing neither doe wee deny nowe a married man to become Priest so that hee hath married a maid only and that shee bee dead or else hath her full consent that neuer after shee will desire his company S. Ambrose sheweth the reason vvhy Preists of the newe Testament now in this lawe of Christ and grace ought not to haue wiues for if the Priests of the olde Testament before Christ when they were to
with these matters by curious disputes but let euery one vnite himselfe to Gods Church become a faithfull catholike Christian feare God and keepe his Commandements and then he may be in good and steedfast hope of his saluation remembring God is faithfull of his promise and will reward our good will and well doing and suffer none to be tempted more then he is able to beare and leaue the rest to Gods holy disposition and stand not to dispute of his secrets not saying as heretickes doe I knowe certainly I shall bee saued for that is in Gods handes and iudgment but as I said before in the former chapter to haue a good hope of our saluation working our saluation with phil 2. 12 feare and trembling as S. Paul did chastise his body and bring it in subiection least saith he whilst I preach to others I 1. Cor. 9. 27. my selfe become a Reprobate Chap. XLI That man hath free will and that Gods Commandements are possible to be kept and that euery one must work his saluation with feare and trembling LIkewise one of the chiefe pointes wherein they these blasphemous heretickes chiefly erre is in this matter of Predestination for that they woulde haue a man to haue no free will but that God is the mouer and doer in man as well of euill as of good â—yea and that all our actions are euill though done in state of grace whereof this horrible blasphemy must needes followe that they woulde make God the author of euill as well as of goÌ„od But the truth is though mans free will by Adams trespasse is sore wounded yet not quit lost but that it concurreth to euery reasonable action of a man in reason and so he with Gods grace may worke his saluation not of necessity is forced to worke his damnation For where in holy Scripture it is written God hath done euill As in Ezechiell c. 6. ver 10. Et scient quia ego dominus non frustra locutus suÌ„ vt facereÌ„ eis maluÌ„ hoc Et alibi planius intelligitur maluÌ„ poene we must vnderstand that just reuenge or the euill paine and punnishment due vnto sinne but in no wise sinne it selfe Againe where in holy Scriprure it is said God hath hardened mans harte c. it is to bee vnderstoode that for mans sinne God hath justlie forsaken him and so suffered him to be hardened not that he forceth any of necessity to doe euill in being so hardened for as appeareth by diuers other places of holy Scripture God hath put good and euill in mans sight he may chuse whether he will Hereupon it commeth to passe that the Commandements of God contrary to the heretickes opinion * The holy Prophet said Elegi abjectus esse c. Ps 8â— Iac. 2. 19. may as I touched before by Gods grace be kept without keeping whereof no man haue he neuer so great faith may be justified but deserueth damnation For as saith S. Iames the Diuels also beleeue and tremble And againe faith without good workes is dead in it selfe as shall one day appeare when those that haue done good shall goes into life euerlasting and those that haue done euill into euerlasting fire The Apostle Rom. 7. 16 postle moreouer though he said he did that which he would not c. we are to vnderstand that these like sayinges of his are so much from making against free will that they make most for free-will which consisteth in the principall parte of the soule which wee see hereby cannot bee inclined to sinne vnlesse a man will though the inferiour parte of the soule as passions inordinate inordinate motions concupiscence and externall motions of the body may come against our will which be so farre from sinne that they serue to our great merit if wee by will and reason consent not but manfully resist them and therefore though by the grace of God in Baptisme they bee so mortified and buried in CHRIST that they be no sinnes but occasion of meritte yet they bee left ad luctam agonem for vs to striue and fight against that so vertue in vs coÌ„ming to perfection in infirmity GOD may be more glorified in vs and wee in the ende more worthelye and highlye rewarded Vnderstand well then that there is two actions or powers in man that is in the higher part of the soule in the lower sensitiue parte and body which inferiour parte neuer induceth sinne as long as the superior part yeeldeth not thereunto for in the baptised sinne as saith S. Augustine should not be sinne vnlesse it were voluntary But one thing here I am to admonish you of that although as I said the Commandements of God be possible to be kept yea sweete and easie which when a man by Gods grace to the vttermost of his power performeth he may be in sure hope of saluation yet he must beware of that vaine fiduce as I haue oft said or presumptious faith of heretikes bragging they knowe they shall bee saued For although wee must beleeue to the well disposed there is remission of sinnes in Gods Church yet no man knoweth whether he be worthy loue or hatred neither is hee certaine of that great gift or perseuerance to the ende ordinarily I meane but I hasten to an ende Chap. XLII Of Christs descending into Hell and of the intollerable blasphemy of Heretickes against Christ in this point FVrther the Heretickes of this time leaue nothing vndefiled no not the very articles of the Creede for some deny Christ descended into hell say that vpon the Crosse he despaired O horrible blasphemy I am afraid to speak it and in his B. soule suffered the paines of the damned Can any christian eares heare this yet they are not ashamed to affirme it Was it not enough that that B. Lamb of God that most innocent sacred flesh which Christ our Lord took of the B. Virgin without spot and vnited to his diuinity should shed his precious bloud a sufficient ransome for the whole world vnlesse withall he suffered in his sacred soule the paines of the daÌ„ned as much to say as he despaired and blasphemed God his father whome he at that instant fully satisfied for our sinnes and euer pleased This needeth no answere it is so hatefull of it selfe I suppose to your eares and yet in their writing Protestant-puritanes especially that blaspemous heretike Iohn Caluine their Maister in his vnorderly Institutions doe affirme it But that his B. soule all glorious descended into hell not to suffer paine but to the vnspeakeable comfort and release of those that were faithfull soules there in that Limbo patrum a place the brime or edge as it were of Hell where the holy Fathers shutte from the vision of God remained that for so many hundred yeares desired his company is most plaine not only by the Apostles Creede that might sufice any Christian man but by the Prophetts Apostles and holy Scriptures In one place is
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
fruit of Christs Passion of such infinite value is bounde to doe This satisfaction and paines I say Saint Paul did not only for himselfe but for all the faithfull people the misticall boof Christs Church that so they mightfully be pertakers of Christs merits and passions of such infinite value and so be released quite from sinne and payne due thereunto These satisfactory paines of S. Paul and other holy Saints who satisfied and did more penance for sinne then euer they deserued as I saide before be properly called the treasure of the Church in which Church because we be members all of one body that is as we beleeue there is a communion of Saints so therefore we by Gods grace be pertakers of the merits and prayers of I meane this participation taketh effect in such as be in state of grace For according to our due dispositiō euery one is pertaker of anothers good actions merits prayers the Saints in heauen as we in earth be pertakers of an others good actions and prayers and they in Purgatory of our merits and of the merits and prayers of Saints in heauen because there is a communion of Saints in Gods Church and being all members of one body vnder Christ our head we thus mutually helpe one another wherevpon it is I say that these satisfactory paines putte into the treasure of Gods Church not only help vs to release vs and satisfie our paines due vnto sinne which perhaps we are not able of our selues in this life to satisfie but also bee a release by meanes of suffrage for those in Purgatory Chap. XLVI 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 NOw the Pope as hauing the keyes of this spiritual treasure giueth out thereof to all faithfull people so they apply it to themselues or the departed by such ordinary meanes as by him is ordained as by fasting prayer almesdeedes pilgrimage or the like as for example to those that be contrite confessing and receauing and saying but only our Ladies Psalter or the Beades once ouer or the 7. Psalmes or Letanies hauing but only a token on them as it were from the Pope that is a Crosse holy graine a bead sanctified or blessed or the like that bead o◠Crosse is a signe and certaine token to the party so disposed and doing that the Pope graunteth he hath so many daies or yeares of Pardon yea perhappes a full Pardon for all his sinnes past that is the paine due vnto sinne for as I said the eternall trespasse of sinne is forgiuen before in Confession which debt or paine is to be paied either in this life or in Purgatory The heretikes slaunder the Pope and the Church and say he graunteth Pardon to such for mony but they bely him for most commonly Pardons be graunted to such as deuoutly confesse receaue and say certaine godly prayers for the Popes intent and benefit of the whole church If any almesdeed be at any time required it is not for the Popes coffers as being God be blessed that so exalteth his Church spite of all infidels heretikes an absolute Prince of himselfe needing no such matter but rather maintayning as a generall father poore people children of the Church of al nations in the world but if any almes be giuen as very seldome is when pardons be graunted the Pope assigneth the parties to giue it with their owne handes to their poore neighbours or to the building of some notable ornament to all Christendome as to S. Peters Church or for the defence of Christendome against our great enemy the Turk and the like These Pardons Stations and the like how frequent or much vsed they were in S Gregories time a thousand yeares agoe it appeareth to those that be conuersant in his workes and other mens holy writings of olde and though in the primatiue Church they were not so needfull then when men were more charitable and feruent in Gods loue the bloud of Christ being yet warme in their harts and because when any offended they of themselues did such penance as might suffice yet in the very Apostles time these Pardons were giuen For S. Paul after excommunication of the incestuous Corinthian whome he gaue to Satan in body 1 Cor. 5 5 to be punnished that his soule might be saued after a time when he sawe his sorrowe and amendment least the enemy might haue too much power ouer him and least with sadnesse hee might be ouerwhelmed gaue him pardon remitting his paine for the rest of his penance due saying To whome you pardon 2. Cor. 2. 20. or forgiue any thing I likewise did the same who if I pardoned any thing I did it in the person of Christ What other thing was this then giuing of pardon Chap. XLVII Of Excommunication and how dreadfull a thing it is how heretikes being excommunicated in the highest degree their excommunication of others is ridiculous contemptible BY which words not only appeareth the value and practize of Pardons euen in the Apostles time but the heauy rod of Excommunication the heretikes so little feare by which excommunication the Diuell had power ouer the Corinthians body to torment it as he hath ouer the heretikes soules that despise it who though they feele not the smart in this life and by miracle to the terror of others as they did in the primatiue Church yet doubtlesse it is a leprosie which will sticke to their soules in the next life farre more fearefull then any torment can be here to the body For all Heretickes and Schismatickes be excōmunicate that is cut off from all grace of God the Sacraments good deedes and prayers of the Church and bee in the handes of Satan Heretickes that woulde doe like Catholickes as Apes would be like men they forsooth being excommunicate themselues would excommunicate others but they haue no authority their excommunication is nothing feare it not a straw a happie thing it is to be excluded out of their Sinagogue to be out of their company with whome in prayers diuine seruice none ought to conuerse seare excommunication of the Church in deede obey her truly and care not for any censure of the wicked Church of Satan Chap. XLVIII Of some abuses about Pardons and of the late reformation of the same and of the couetous humors of English Ministers BVt for these Pardons I spake of before I deny not but some abuses might be in those that carried them vp and downe called Pardoners some of them seeking their owne gaine but the Pope or Pardones ought not to be blamed for that but the abuses and faults taken away the good vses ought to be left still for nothing is so good but it may be abused yea the very Sunne in the firmament by light whereof as good men vse to worke good works and their Saluation so euill men a buse it to the workes of darkenesse
no difference betweene the Catholicke Seruice and their hereticall ministerly prating prayers betweene the olde religion and the newe the olde seruice and the newe as they tearme it but if you marke well which I haue said you may see there is as much difference as betweene heauen and hel truth and falshood For the heretickes either deny or with their foule handes defile almost euery article of the christian faith and religion and yet forsooth they bragge Oh nowe you haue the light in that forsooth they haue the Bible and yet dismembred and very much corrupted translated into the english tongue and that they haue the Lords prayer seruice in the english tongue O haue you so but I will proue by your light as you tearme it you bring in all darknesse and in making a shewe of the truth you be very imposters or juglers Haue you not heard of some A Similitude jugling companion that could vvith his familiar Diuell cast such a mist in some Parlour before mens eyes that ships there as in the Sea should seeme to be sayling men rowing the Sunne glistering vpon the waues and yet neither Sea ship man nor Sunne in deed but only by knauery their sences deluded But a worse jugling of heretickes is this in deede by how much the worthinesse of mans soule exceedeth the body For juglers deceaue and blinde the eyes of the body but these imposters heretickes blinde and deceaue the eyes of mans soule and true vnderstanding whereby they be depriued froÌ„ the sight of God light of grace and saluation For whereas the holy Catholike Church instructed and taught by her Master and her Pastor S. Peter doth acknowledge 2. Pet. 3. 16. as he saith that there bee some thinges in holy Scripture heard to be vnderstood which the vnlearned and vnstable doe depraue as the rest of the Scriptures to their owne damnation therefore nowe she as a tender Mother ouer her children knowing hard meat not fit for all but that some as infants are to be fed as it were with milke and other such light meats more easie to be digested knowing also that too much light dazeleth mans eye but a competent light is comfortable therfore she I say as a prudent Mother letteth her childreÌ„ see no more light of the Scriptures then their weak sences vnaccustomed to such high misteries can well coÌ„ceaue or beare nor giueth their soules no harder places to feeâ—e vpon then their infirme conceipts and â—â—omaâ—kes be well able to digest as the holy Apostle did when he said As to 1. Cor. 3. 2. little ones in Christ I gaue you milke not strong meat eueÌ„ so the holy Church guided euer by the wisdome of God seing the infirmity of her children knowing the Scriptures to be good yet not fit for euery mans reach giueth to euery one thereof in measure according to their capacities Wherefore shee most commonly hath reserued and kept it vncorrupt from other writings in the three most auncient and sacred tongues as in the Hebrew Greeke and Latin appointing learned men alwaies to instruct the simple out of that learned booke with such histories holy lessons as might be most fit to edefie and helpe them esteeming it sufficient for them to know there euer was is and shall bee one God in Trinity that made and woulde saue them that kept his lawe and Commandements and that Christ the sonne of God was borne of a Virgin dyed on the Crosse rose againe and that they receaue his very body in the B. Sacrament for the health and food of their soules So the Church thought it sufficient for ignorant men to know and beleeue the articles of the Creede to know they were bound to keep the Commandements of God vnder paine of deadly sinne and damnation to confesse and bee sorry when they fell with full purpose of amendment to say their Pater noster Aue and Creede and to leaue other high misteries to learned Diuines But nowe these newe iuglers set the Scriptures to be read heard and iudged vpon of young olde learned and vnlearned of all sorts and so they say they haue brought in the lighte but appose the ignorante when they haue read and heard them what they then conceaue of such and such parables of the Gospell such places of holy Scripture you shall finde them so variabâ—e among them-selues to haue such foolish phantasticall and fleshly yea childish conceits thereof that whereas they bragge of the light alas simple soules you shall finde nothing in their mindes but ignorance errour and darknesse they thinke they see a ship and it is but a phantasticall shape they enter in deed into a whole Sea of the depth of Godes inscrutable misteries but alas they know not how to rowe therein and so be drowned and ouerwhelmed with the floodes thereof they thinke they see men in steed of trees they imagine they see the light of the sunne and they imbrace darknes Heereof commeth such innumerable opinions such proud and blind arrogancy such monstrous heresies such horrible sinnes vices for that euery simple soole would bee a tamperer with Gods booke which they vnderstand not but by mistaking of the text goe about to defend what they list yea what humor they bee most giueÌ„ to Vppon these many moe weighty considerations the holy Church keepeth the scriptures in the latin toÌ„gue for the most part so likewise vppon the like consideratioÌ„s that euery saucy presumptuous fellow should not deride the misteries he vnderstandéth not if they were spokeÌ„ in the playn vulgar english termes therfore the church vseth at masse in her prayers publike seruice the latin toÌ„gue that I say the holy Sacraments should not grow into coÌ„tempt being made coÌ„mon to euery base rogne to descaÌ„t vpoÌ„ thinking that it is sufficient the ignorant sort take the fruit thereof though they know not the mistery yet the Church doth not disalow any to pray any godly Catholick prayer what hee will yea the Pater noster Aue Creede in the english tongue so he do it not in dispight of the Church coÌ„demning others that they do not well that pray in the latyn toÌ„gue yea though they vnderstaÌ„d it not For often times it may bee that the poore plough maÌ„ that saieth his pater noster not vnder staÌ„ding the wordes may pray with more deuotion please God better then the greatest doctor that can make a sermoÌ„ of euery petition of the same for God in prayer doth not so much atteÌ„d to mans word but to his wil affectioÌ„ lifting vp of mans hart to God which is properly prayer Nay what doctor is so learned when he readeth the Psalmes though he can english them neuer so well that vnderstandeth them to the depth yea of some verse or senteÌ„ce perhaps he knoweth noe one perfect sence yet though hee vnderstand them not perfectly hee prayeth of them neuertheles knowing God vnderstandeth them his deuout meaning therein as
being indited by his holy spirite and that hee accepteth his deuout intent The little children of Hierusalem when Christ on Palme-sunday entred the Cittie cryed or sung in his praise Osannafilio Dauid which Luc. 21. 9. wordes being children they vnderstood not yet Christ was well pleased delyghted more with theyr prayses then with the wise Doctors Scribes Pharises that vnderstood the Scriptures So you see it is not the vnderstanding but the deuotion affection and mens good will to which men of good will the Angelles Luc. 2. 14 came to shewe that euerlastinge peace by Christ made betwixt GOD and man that pleaseth God So that thou vnlearned man whosoeuer feare God serue him keepe his Commaundements pray in what tongue thou wilt in obedience of GODS Church and though thou vnderstand not haue a good will in thy prayer to please God and I warrant thee my soule for thine God will heare and accept thy good deuout prayer and desire Chap. LVII Wherein the Apostles wordes touching praying and preaching in vnknowne tongues are expounded and of the goodlye order of the Churches seruice praying singing and praising God night and day in her cannonicall houres feastes and times of the yeare NOwe whereas Saint Paul would 1. Cor. 14. haue one speake in the Church in a tongue that may be vnderstood rather then a thousand wordes in an vnknowne tongue truth it is wee denye it not as Saint Paul meaneth for hee speaketh there chiefly of Preachers For you know if a Priest or Iesuite should preach in latine to the people it would nothing edefie because few vnderstād and therefore the Church euer causeth her preachers to teach the people and preach in the vulgar tongue of the Countrie and so Saint Paul woulde haue it Againe Saint Paul spake to those that in his time had the gifte of tongues which many for want of order did abuse vpon ostentatiō or indiscretiō by praying or speaking or preaching altogither alowde some in one language some in another that bred confusion disorder that such fruit could not be gathered of that gift of the spirit of diuers tongues giuen as was requisite This S. Paul sought to reforme that all things might be done to edification which the Church doth in her prayers in on tongue by vniformity otherwise as I haue declared before yea this godly order the holy Church obserueth in the course of her seruice vicissitude disposition of the feasts according to that hymne of hers Temporum das tempora vt alleues fastidium Lorde thou art he that giuest vs times vpon times to lighten our wearinesse yea the very appoynted houres of prayer in the night and day in the Church declareth the watch and ward this holy mother according to Christes and the Apostles counsels hath ouer her selfe and children as when shee prayeth prayseth singeth to God most sweetly throughout the whole world at the prime early in the dawning of the day at the third sixt and ninth houres in the euening at midnight and the like as wee bee taught by the Scriptures the Apostles did that went to prayer at the ninth houre and Dauid rose at midnight and in the morning to confesse the name of our Lord as at euening euery night hee prayed to God and watered the couch of his former sinnes with contrite and gratious teares and the like godly orders at other times but at these statuted houres especially and not without mistery remembrance and due signification chiefly of Christs passion for vs and gifts bestowed by his holy spirit of vs godly and holy apostolicke men vsed in obseruing houres scoffe heretickes neuer so much For though God may be serued at all houres times and places yet times appoynted by the Church be best for obedience sake and that we may ioyne our selues togither thereby in prayer tanquam acies bene ordinata as true souldiers of Christ well armed and in good array at all times and against all assaults of the forraigne and common enemy Chap. LVIII Of the Beades and of the fifteene misteries of the Rosary or our Ladies Psalter and of the great good and spirituall fruit by deuout saying the same SO they scoffe at Beades that be directories or as it were guides by the numbers to bring men in minde of the misteries of our redemption The 1 first ten Auies and Pater noster put vs in minde of Christs incarnation The second 2 of the visitation of Elizabeth by our B. Lady The third of Christs natiuity 3 The fourth of his presentation in 4 the Temple The fift of the finding out 5 of Christ by his Mother once lost The 6 sixt ten Auies and Pater noster put vs in minde how Christ for our sakes sweat water and bloud in his agony and praier for vs in the garden The seauenth 7 how he was whipped The eighth how 8 he was crowned with a crown of thorns The ninth how he bore his Crosse The 9. 10. tenth how he was crucified The eleauenth 11 how he rose againe The twelfe 12 how he ascended in to heauen At the 13 thirteenth we are to remember the cōming downe of the holy Ghost At the 14 fourteenth the assumption of our Lady And at the fifteenth her coronation Of 15 all which misteries besides the comfort thereof and confirmation in our faith we may apply something morally out of the acts of our Sauiour his B. Mother to our instruction and edification And we are taught by the oft repeating this number of ten to haue euer written in our mindes the 10. Commandements of God by obseruing whereof we must enter into life euerlasting whereunto for vs to atchiue is required perfectiō in vs which perfectiō is signified by this perfect nūber of 10. And as saying the Pater noster once we acknowledge one god so in saying the Aue Mary 10. times we intend not as heretiks taunt to pray to praise or worshippe our Lady more then God or like to him but with deuout thankfull mindes in so oft togither reciting his owne wordes which he sent to the cōfort of vs all by his messenger the Archangell Gabriel we protest in that misticall number of ten so oft repeated our louing heart without measure to God for so vnspeakable a benefit hauing nothing but loue to seeke to requite him for the same which loue because it consisteth in obseruing the ten commandements of God which wee cannot doe without his grace therefore we so oft beseech his B. mother to pray for vs and in respect of our vnworthinesse that she most worthy to our aide and comfort would be a messenger for vs to her sonne as the Archangell Gabriell from God was a messenger to her of comfort to the reliefe of all mankind So that all good men but especially simple persons being renewed in memory of the worke of our redemption by meanes of Beades we are not to
forsake them for their taunts For though God bee not delighted with the number of prayers so much as with discreete affefection and desire to him yet these misticall and godly numbers help to encrease our deuotion and affection and therefore we had now more neede to vse Beades then euer when as deuotion waxeth cold both to pray for heretikes amendment and that we fal not in their blindnes for diuers other holy godly and reasonable causes and things Chap. LIX Of the Aue Maria how it is a most deuout prayer gratefull to God ioyfull to Angelles terrible to the Diuell and most healthfull and comfortable to all mankind AS for the Aue Maria it is the very wordes of the Angell Gabriell Elizabeth and the holy Church now where as heretickes say it is no prayer but a salutation they bewray their ignorance for many sentences and wordes be in Scriptures that seeme no prayers and yet effectuall prayers as in the Psalmes and other places may appeare where Gods mercy justice might bounty loue and the like is praysed or called on not in forme of prayer but yet a most effectuall prayer to obtayne his mercy goodnes bounty grace So in the Auâ— Mary our B. La is saluted to the intent to pray for vs thanks giuen to god that voutsafed by that vnspeakable mistery of his incarnatioÌ„ of her body to be incarnate made maÌ„ for vs wherby man is recouered froÌ„ damnatioÌ„ the Deuill ouercome the ruines of Angells bee repayred so that the Aue Maria was the most ioyfull tidings that euer was brought from God to maÌ„ No meruaile then though Infidels heretikes meÌ„bers of the Diuel abhor the Aue Mary for as often as it is deuoutly said as it is ioyful to Angels in heauen so it maketh the Diuel and al' his Angels to tremble and quake But some Puritanes woulde haue no Pater noster neither nor any stint praier so long they haue babbled of the Lord and spirit that now you see they deny Ladies praier Lords praier too I am afraid in their corrupt consciences Christ and God too neither doe I meruaile for improbity wickednes neuer consisteth in one degree as one said Sed cum incipit labi ruit praecipitat till it come to the deapth of all euill and mischiefe For beeing fallen from the Church and hauing once lost the high way they must needes euer bee further from the truth wanting a sure ground and foundation to stay themselues vpon that is the true Catholicke Church 1. Tiâ— 3. 15. of God which Saint Paul calleth the foundation and piller of truth til once they returne back againe Chap. LX. Of diuers holy ornamentes and thinges belongîng to the Church as of lightes in Churches of insence Dedication of Churches and such like godly ceremonies AS for sacred and holye bells vestmentes holy vessells as Chalices and the like Heretickes beat them in peeces make gunnes of them chamber pots and fill their purses The like did heretickes and infidells of olde espeacially Iulian the Apostata that made water in the Chalice wherein the bloud of Maries Sonne for so the Infidells tearmed it in contempt of him and her was offered but he his fellowes had foule ends as these fellowes haue wil haue vnlesse God giue them grace to amend For if the people of God before Christ had their holy Trumpets to call the people togither the Leuits Priest their holy vestiments sacred cups and Phyals and other vessels though wee follow not now Iewish ceremonies as heretickes be-ly vs yet why should wee not haue our ornaments Sanctified by Gods word and that in more deuoute exquisite sort then the Iewes had by how much Christes law exceedeth the Iewish ceremonies For wee see these outward ceremonies much help to increase inward deuotion as for example the very candles and Church lights do signifie vnto vs the light of Gods grace the Gospell the purity of conscience good workes wee ought to haue with manye moe significations which well weighed excite and stir vp deuotion The Maiesty of our temples or churches adorned with sumptuous ornaments and Images of Christ and his Saints in a liuely history as it were setting before our eyes by their glorious death and martirdome their triumph and victories ouer hell and death these temples I say thus adorned being solemnlie dedicated to God yea their dedication yearely renewed or remembred do they not teach vs to dedicate our bodies and soules wholy to the seruice of God as being liuely temples of the holy Ghost and daylie to clense them more more from sinne to adorne them with vertues and to renew confirme and furnish them vp eftsoones with those effectuall signes and seales of our redemption those diuine misteries the healthfull Sacraments Yf God promised to heare the prayers of those that called vppon him in Salomons temple how much more will hee heare our prayers and lawfull petitions thus made in our Churches who serue God now in spirite and truth and not in presence of that vmbraticall Arke of the old testament but in that most high misterye before Christs most B. body our only mediator and redeemer whose intercession is euermore acceptable in his fathers sight the Arke of the liuing God that raigneth for euer Yf when two or three in Christs name bee gathered together hee hath promised to heare them how much more when manye hundred or thowsands bee so collected vnited in prayer in one Church will God bee amongst them and performe their good desires surely heretickes that thus ruinate despise and pollute Monasteries Oratories and christian Temples set vp an Idoll in their owne imaginations in steede thereof and prepare the way for that general and Antechristian abhomination of desolation which vvas prophesied by Daniell the Prophet O Christ wheÌ„ thy signe shal appeare in the cloudes that lightneth the whole world then Church robbers Image breakers the razers downe cursed enemies of thy Crosse then then shal come to confusion wheÌ„ thou shalt make al thy enemies thy footstoole Moreouer wheÌ„ as in our Churches any ceremonies of inceÌ„se and sweete perfumes which signifie betoken the sweet odour and sauour of good life that ought to bee among vs be vsed it is well and commendable which and the like ceremonies though in some sort of olde they were vsed yet seing that Christ came not to break the law but to ful fill it any such ceremonies as be not euacuate and frustrate by Christs comming as the bloudy sacrifice circumcision and the like are now not to be obserued because wee haue the things themselues whereof those ceremonies and sacrifices were figures yet I say any thing that tendeth to nourishing of pieâ—y deuotion and charity are to bee kept still as fasting knocking kneeling or any such godly ceremonies which concerne the body as deuotion doth the mind both which we must offer to God as being all his owne and due
vnto him Chap. LXI Of religious persons of their sanctity learning and perfection of life and of the vowes of pouerty chastity and obedience which make a religious man and of the heauy iudgment of God to vowe-breakers and how our Lady vowed virginity AS for our godâ—y religious men that with great feruour of loue to God dedicate themselues in holocaustumin a whole burnt sacrifice as it were both bodies and soules to GOD making a sacrifice to him of the chiefest powers of their soules by obedience and of their bodies by chastity and pouertye were they not prefigured by the Rechabites Nazarites and diuers orders of the Prophets that led a more perfect order of life then the rest of the people Was not Elias Saint Iohn Baptist and many more as it were religious Hermite Be not our religious Iesuits and Friers a plaine patterne of apostolik life that with the Apostles forsake al honour riches and promotion for Christ liuing in common preaching Christwith hazard of their liues to Heretikes Iewes GeÌ„tiles al barbarous people through out the whole world These bee most wise most learned yet most innoceÌ„t iust simple vertuous men such as the world especially our cuntry is not worthy of which a long time hath most impiously ingratfully reiected them notwithstanding that God prospered our auncestors of olde far better by their merits and prayers whiles they prayed preached and serued God in our country both night day by them our coÌ„mons were maintayned by them fatherlesse children widdowes and seruaunts sustained and releeued all states in body and soule by them greatly inriched supported The losse of which religious houses for al vertuous training vp of youth in learning and other-wise this country now feeleth And here I cannot omitt the subtilty of the deuill who by litle litle as the wilie serpent getteth in his head theÌ„ after his whole body he bore meÌ„ in haÌ„d that by suppressing of religious houses the couÌ„try wold be greatly enriched but they being once downe the couÌ„try within a few yeares after was spoyled in a great part of al verâ—ue riches both for that the king that was the first breaker downe of the wall that scourg of God for our sins speÌ„t al the mony he scraped of religious houses his coÌ„moÌ„s too that in a fewyears in vanities in besiedging of citties in other couÌ„tries litle benefitting him or his posterity and also deuided him selfe the whole Realme froÌ„ Gods church so spoyled himselfe others of vertue opening the window to al vice heresies Insomuch that shortly after though not in his tyme Lutherans and worse than Lutherans that he seemed so much to abhorre corrupted the realme abrogated Masse and all see by what degrees sinne and heresy entereth which by religious orders was long restayned Heereof then came presently the spoyle of the fairest flower in Christes garden next to Martirdome that was virginity which both S. Mathew the 19. Chapter S. Paul the first to the Corinth and 7. Chapter and S. Iohn in his Apocalipsis the 14 Chapter so highly commmend as S. Paul preferring that state before marriage saying he that ioyneth his virgin 1. Cor. 7. 38. in Matrymonie dothwell but he that doth not doth better As for breaking vowes of virginity chastity and the like as obedience and pouerty which three vowes be proper to religion and make a religious man These to keepe heretikes disswade and be the cause of the breach of such vowes whereby indeede good actions as deuoted to God bee a great deale more meritorious especially in religious men whose meate and sleepe in doing it of obedience is to them meritorious Such vowes hereticks contrary to the Scriptures say ought not to bee made but we proue it by the Scriptures as in Genesis Did not Iacob vow if he returned safe such and such thinges hee would do in the honor of God Likewise in the bookes of the Leuits Numbers Deuteronomion Indges Kinges Psalmes Prophets thorough the course of the Scriptures lawful vowes be commeÌ„ded practised by good meÌ„ damnation threatned to the breakers of them As S. Paul to Tym. the 1. Epistle 5. Chapter pronounceth damnation to those that breake the vow of chastity But woe woe be theÌ„ to runnegat vow-breakers Friers Nunnes woe to those that be the procurers For if man be iealous ouer his wife much more in most iust sort is gods zeale indignation iust wrath against those that defile his spouses vowed virgins once dedicated to him Nay did not the B. Virgin Mary vow virginity I will proue out of the Gospel that by the exposition of most ancient learned holy Fathers that shee did For when the Angell told her she should conceaue a sonne how commeth that to passe saith Luc. 1. 34 she for I know not a man and yet was she already espoused to Ioseph whome if she would or euer had determined to haue knowne carnally she neuer would haue asked any such questioÌ„ how that might come to passe For she the most prudent Virgin knew that by knowledge of maÌ„ was the way ordinary to conceaue but she saith S. Ambrose had made vow of Ambros in Luc. virginity which she might not breake therefore she asked the questioÌ„ how not doubtfull of the mistery but desirous to know the manner to whome the Angel answered not by man but by the holy Ghost which was without breach of vow and then she was satiffied thus you see our Lady was a vowed Virgin but be these the fruits of new gospellers that bereaue vs of all vertues yea vertuous religious persons also whereas the most learned most vertuous men that euer were since Christ and the Apostles time were religious men Ftiers and Monkes As S. Augustine of the Latin Church S. Basill a Greeke S. Anthony Hilarion S. Giles S. Hierome S. Bennet and S. Gregory S Bernard S. Dominick S. Frauncis all Monkes or Friers the most of them saying Masse euery day Good Lord what miraculous men were these so triumphing ouer the Diuel so mastering themselues so supporting others what continuall fasting what prayers what earnest profound studies were they daily exercised in some of them curing incurable diseases some raysing the dead others with a word expelling Diuels some giuing themselues for the help redemptioÌ„ of othres some knowing the very thoughts of men by diuine reuelation whome neither serpent nor poyson could hurt some by continuall meditation of Christ hauing the eies of their soules watered in his bloud and reposing themselues in his woundes open side had the very tokens and impression of those his sacred fixures imprinted in their hands and feete O what candor what simplicity what innoceÌ„cy what purity of coÌ„scieÌ„ce were in their vn spotted brests O what helhounds what meÌ„bers of the Diuell and Antechrist be these heretiks that pul down the Abbies Monasteries raze the monumeÌ„ts
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
they cannot answere Catholike arguments nor touch the Pope for or in his life yet will they slaunder all the Popes assistantes Bishoppes and Priests with their old worne out termes of Papists popery c. The Cardinals as is well knowne be Princes men of no small vertues of the greatest grauity learning and ciuility in the world maintaining vertue and learning and iustly punishing vice and heresies in all places refusing many of them no labours nor paines to helpe the poore vphold Gods Church amongst whome our late Cardinall Allen of blessed and worthy memory a most rare man and father to this country as all good english men the Christian world besides knoweth deserueth not the least praise and they be called Cardinals amongst other reasonable causes for this reason because euen as the doore is stayed and hangeth of the bookes so vnder Christ and his Vicar the safegard health wel doing of the flock of Christ is sustayned and dependeth much vppon the vigilant care and wisedome of this most graue senate their prudent mature ounsel Yf any of them as men do offend as is seeldome seene the Pope as iudge ouer all next to God leaueth it not vnpunished As for Bishoppes and Priests heere in our country of old though many of them most reuerend vertuous men yet wee are not bound to defend the liues of all but such as were naught indeede be the shame of your ministers and their new broched heresie for who but loose Priests and religious men of lewde life were ready so greedely to teceiue heresie yea became the first brokars of heresi as in Germany Luther a runnegat naughty Fryer Bawdy Bales heere in England many mo not worthy memorie And who resisted and dyed rather then they would yeeld to sinne and heresie but good vertuous mē indeede Who more learned wise graueand vertuous then John Fisher ate Bishop of Rothester who for that hee would not yeelde to the Kinges vnlawfull desier nor conseut to abrogate the Popes authority who neither would nor could dispence with the King in a thing contrary to Gods law whereof he fell out with the Pope and so you see vpon what groundes here in England begane heresie This holy Bishope I say nothing consenting vnto the Kinges vnlawfull desier in putting away his wife forsaking the lawfull Pastor of his soule the Pope whereby hee forsaw all heresie and mischiefe would follow Most gloriously in the defence of the Catholike and Apostolik faith apposed him selfe as a wall for the house God and sealing that in acte which before hee had preached and thaught by worde most constantly and victoriously shed his bloud So did that wise and honorable learned man Sir Thomas Moore so the Moncks of the Charter-house who at their death praying for the King and realme sealed likewise the truth with their bloud not like heretickes in Queene Maries time that at the stake like hell-houndes barked against the Pope and rayled against the Queene and state dying as furiously and obstinatly as these Martyrs in King Henries time our Priests in this Queene his daughters time die meekely and constantly and no meruaile for heretickes be Martyrs of the Diuell as Catholickes bee Martyrs of Christ For as S. Augustme saith It is not the death but the cause that maketh the Martyr For heretickes in his time were punished justly by Christian Princes yea some desperatly of olde killed themselues as we see now some wicked peruerse persons doe so that voluntary to die you see is indifferent both to good and badde So that our Sauiour called not euery one blessed that suffer persecution but such as suffer for righteousnesse sake Chap. LXXV Of Antechrist forerunnners of his falselymg signes deceits of his intollerable Luciseriā pride subtilty and short raigne though most violent persecution of his life birth death and ministers HEretikes then dying against the truth which is Christ what other be they then Martyrs of Sathan very Prophettes and fore-runners of Antechrist which most wicked man against the latter day shall come in all salse and lying signes and wonders flatly denying 2. Thes 2. Christ and God extolling himselfe above God as saith S. Paul with such subtilty that the very elect if it were possible should be deceaued But our good Lord IESVS for his elect sake will shorten those perilous dates For as we gather out of the holy Prophettes especially the Apocalips of Saint Iohn he shall Dan. 11. leb 12. 13. 14. 17. 19. 20. raigne but three yeares and a halfe whome our Lord IESVS shall destroy with his power yet in that short time he shall so persecute the Church that all the persecutions we now seele or that euer were since Christ be but as it were a shadow in respect of that of Antichrist For as the power of God was in Christ to conuert and win soules So by Gods sufferance all the power of the Diuell shall be in Antechrist to peruert and deceaue men Though the Diuel shal not be incarnate in Antechrist as God was in Christ wherein not by confusion of substance but by vnity of person two distinct natures in Christ bee but one person This persecution shall bee both openly and secretly openly in might power slaying the innocent and secretly in his fore-runners that prepare his way before his comming and after his cōming in his ministers that by sleights wiles vnder the colour of vertue shal bring in all horrible sin vice deceauing the innocent simple sheepe He shal be borne as many affirme of a Iew of the tribe of Dan. See how far all these qualities be frō the Pope of Rome which the heretikes call Antechrist For Antechrist is as much to say as contrary or against Christ The Pope he most honoureth preacheth and causeth Christ to be preached Antechrist shal cal himself God the Pope calleth himself seruāt of the seruants of God Antechrist as some gather out of Genesis Fiat Dan. Coluber in via c. Shal be borne of a Iew. The Pope is cōmōly an Italian Frenchmā or Spaniard borne chosen for his vertue and learning out of these or some other christiā country The Iewes chiefly shall receaue Antechrist at his cōming whom they looke for as their Messias Sauiour to come conquer the whol world with great pomp and glory as our Sauifore told them that another should come in Ioh. 5. his owne name him they woulde receaue which al Fathers vnderstād to be Antechrist that the Iewes shal receiue in steed of Christ whom they crucified cōming in his fathers name To be briefe there hath from Christs time to this day bin many Popes but Antechrist borne of the tribe of Dan or of some other tribe shall be but one man as S. Iohn in the Apocalips affirmeth he shall slay Enoch Apocal. cap. 11. and Helie whome Christ shall sende to preach against his false miracles and to comfort his
afflicted flock the Church which he shall neuer forsake Chap. LXXVI How the Diuell and Antechrist be compared to that monstrous serpentine 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 LET any man of learning reade but only S. Gregory vpon Iob and he shall finde all this and much more then I can say vpon Antechrist comparing that great monstious serpent and dragon Behemoth which streatcheth out his tayle as the Cedar tree vnto the Diuell and Antechrist his vessell that as saith S. Iohn with his taile draweth Apoc. 12. the third part of the starres of heauen that is men in great account and authority in the sight of the world for learning and other qualities he by promises gifts and threatnings shall drawe downe with him out of Gods Church to destruction and damnation as his forerunners heretikes and Infidels doe you see a number that for feare of losse of life gaine pleasures and commodities forsake Christ the truth and their saluation so that many Antechrists no doubt as Ioh. 1. 4. saith S. Iohn be now in the world denyers of truth aduersaries of the same but yet one man of perdition properly called Antechrist is yet to come as wee by Scriptures and authorities of holy Fathers and Doctors be taught of which wicked man heretickes of these times as I haue oft said be no doubt Prophets fore-runners affirming that darknes is light and light darknes that is that the Pope which as by sufficient authority I haue already proued is the chiefe seruant and member of Christ is Antechrist so that when hee commeth faith being decayed Antechrist indeede may rule and take place without controlement or gainesaying but yet Christ will haue his Church and faithfull Apoc. 11. flocke euen in the heat of Antechrists time that shall boldly gainesay him and with their bloude testefie the trueth which shal neuer decay From which perilous times which seme now to approach our Lord deliuer vs For truly of all heretikes that euer were since Christ these heretiks aproach the nerest to Antechrist and seeme to be his very forerunners For Antichrist at his coming shall deny Christ God and all as heretiks haue by tymes since Christ denied some lesse articles of the Christian faith some more for of some heretiks we read of old that denied the coÌ„substantiality of the sonne of God with his father as the Arrians some the grace of God other free wil as in Saint Augustine time Some denyed Pelagius Iouin an vigilaÌ„tius Euâ—ches inuocation of Saints derided their sacred reliques and scoffed at pilgrimage gate or deuout visitation of their holy Sepulchers as in Saint Ieromes tyme one denyed the resurrection of the body in Saint Gregories time Others beganne to bark against the blessed Sacrament before and in Saint Bernards time and so from time false heresies haue start vp against the Church of God for her better triall and exercise of wisedome of minde as by bloody persecutions of pagans and infidelles shee before was exercised in body But these protestants with their fellow puritans and other of their brethereÌ„ heretiks of this time deny almost or corrupt all articles of our faith and religion their faith standeth all of negatiues and therefore like and most like Antichrist which shall deny all goodnes God and all As for example the heretiks of our tyme deny the true Church deny free will deny all the Sacraments saue Baptisme and that I told you how they abuse also they deny purgatory prayer to the Saints of GOD deny pardon Pope pilgrimage fasting prayer yea haue some most erronious and badde conceipts of Hell Heauen Christ God and all be not these Appollionists Apoc. cap. 9. Abbadonists those destoryers whereof Saint Iohn speaketh the very messengers of the denill and forerunners of Antichrist that thus raise vp all old heresies from hell thus by heaping a fardell of them al sinne mischief to geather make an open gappe to an vniuersall defectioÌ„ general Apostacy the very high way to erect an ydol to adore Antichrist insteed of Christ our only Sauiour true God wherfore hold them for certaine to be very forerunners percursors members of Antichrist which we iustly feare will shortly follow Chap. LXXVII In a sewe words touching the chiefe matters that haue bene spoken in this treatise and how the vnlearned especially in matters of religion ought to leaue disputes and simply to beleeue the truth founding themselues in Christ and in the Catholike Church THus good Sir according to your desire I haue declared vnto you the truth of those matters you desire to bee enformed of I haue set you downe by what certaine markes and notes you may know the true Church from the false Synagogue of Satan I haue likewise more in particular briefly declared vnto you the truth of the seauen Sacramentes how they bee grounded of Christs holy word instituted by him by the Scriptures haue discouered to you the falsehood of our aduersaries the hereticks I haue also briefly touched almost euery thing at this day in controuersy as iustification freewill prayer for the dead prayers to Saints pardons Pope fasting prayer pilgrimage with other like These points articles that euery Catholik is bound vnder paine of damnation to beleeue I haue not only proued vnto you by the Scriptures but also by the churches authority that euery Christian is bouÌ„d to beleeue for wheÌ„ you haue once fouÌ„d out the true church which by those notes I set downe you may easely do though wee haue authority sufficient for euery thing the holy Catholike Church vseth and teacheth yet it is not meete especially for vnlearned folkes to stand to reason or dispute with whies and howe 's but to stay them on that sure rock foundation and piller of truth the holy Catholik Church that so they may not bee wauering as the reede nor borne away with euery blast of new doctrine as circumuented with error and blindnes in the craftines and subtility of men alwaies learning and neuer comming to the perfection of true knowledge which indeede can neuer be had but in captiuating the vnderstanding in obsequium fidei into the obedience of the true Christian Catholick faith working by charity for wee see by too lamentable experence how vnfitte it is for the common people deceauing themselues that know not neither what they speak nor whereof they affirme to iangle and dispute of Scripture matters which as saith Saint Peter the vnlearned and vnstable do depraue to 2. Pet. â— cap. vltâ— their owne destruction wherfore it behooueth the simple people especially that being thus forewarned by the chiefe Pastor of their soules vnder Christ Saint Peter they be carefull neuer to fall or decline from their proper sure stability in Christ his deare spouse the holy Cathoâ—icke Church but say in al doubts when the hereticks
head singeth in those diuine Canticles Meliora sunt vbera tua super vino fragrantia vnguentis optimis The sweete milke of these two breasts of the Church be Gods word and the blessed Sacraments First haue not heretickes vvith their false corrupt interpretations and translations framing scriptures to their owne fantasies most wickedly peruerted the same but also haue quite pulled out and razed whole bookes and notable members thereof which most flatly condemne their damnable heresies and therefore they plainly deny those most sacred bookes of Scripture to be holy Scripture at al. As for the Sacraments though they confesse two yet in effect they deny al saying they be but bare signes conferring no grace at all though Baptisme they haue still but not without daÌ„nable heresies about the same in their opinions yet their communion bread is poyson which they crect and set vp against the true Altar sacrifice of God in his church which sacrifice of the Altar they blasphaemously cal an Idol treading those diuine misteries left for the foode of our soules by christs holy institutioÌ„ vnder their feete The rest of the Sacraments they vtterly deny contemne the sacred Virgins which the church as the deare darlings of Christ imbraceth in her bosome they prophane religious persons by vowes dedicated to God they deride their Oratories and sacred places they pull downe riotously consume bestowe their liuings the sacred Priests of God in great numbers for professing of their faith and execution of their function they most cruelly persecute and put to death This England can testefie that besides the consumption of many in prison of al sorts within this forty years hath had aboue an hundred Priests be sides women and lay persons some of them after long and most hard imprisonment rack and torment at length all of them most cruelly put to death hanged drawne and quartered the most of them aliue In the inferiour Germany but in France especially haue Priests there founde more fauour falling into the Hugonots handes surely no it will seeme to posterity almost incredible what the holy annoynted of God haue there suffered for the Catholicke faith some of them haue had their bowels drawne out quicke and that on spittes winding them out before their faces to their greater torments and lingring death from others they cut off their members and gaue them rosted to eate others they buried quicke leauing out their heads as pretty markes to bowle and play at with many moe exquisite torments by those most cruell Caluinists full of instinct and spirit of Beza exercised vpon the seruants of God and shall these bee accounted of one Catholicke Romane Church with vs whome Iewes Turkes Vandalles Gothes nor most barbarous Scythians coulde neuer more cruelly persecute Shall these I say inherit and be pertakers of the fruit of that vine-yard of Christ that with cursed Cham reueale their fathers nakednes as if there were any Pope Bishop Prelate Priest or religious person that shewed some infirmities as we be but men most scornfully odiously they set it out to the scandall of the infirme and reproach of the whole host of God his Church whose ordinances and lawes which all Christen men ought to obey otherwise they be heatheÌ„s publicans they breake whether it be in fasting prayer or any other good order that most spightfully for that it is commanded by the Church to giue a plaine instance hereof The old Lord Treasurer Cecill thought it in policie meete or at least mooued the matter that the late GregoriaÌ„ Calender should be receaued Elmer start vp and said though otherwise Superintendent of London it were requisite yet would he neuer consent to receaue it because it was ordayned by the Pope With more moderatioÌ„ the Treasurer replyed My Loâ—if any thing good laudable be instituted by the Pope why may not we follow it Surely quoth he it is vnbishoply spoken but Iohn of London learned this lesson of his grandsire Luther to hate thâ— Pope in all things knowing that where the Popes laws may take force their heresie can haue no sway nor entraÌ„ce Insomuch that Luther being dead buried in hell though the Pope according to Christs promise shal liue gouerne the house of God to the worlds end yet to shew his blody mind of his followers thus haue I heard is it written of his Sepulchre Morstua ero O Papa c. See whether these be not fitte children and members for the Catholike Romane church the death of whose chiefe father and Pastor they imagine and intende to their vttermost power last breath yea if it were possible euen in their graues Shall any Protestant ministers theÌ„ be Pastors of Christs flocke whose true Pastors they so mortally hate whose sheepe they infect and deuoure indeed they shall haue their hire but with Chore Dathan Abiron and their complices whome hell deuoured swallowed vp for euer that for a lesse sclusme pride and disobedience then Protestantes daylie and now many yeeres haue vsed most obstinatly against the whole Church of God of whome they are no more meete to be members then those rebellious Châ—rites were to be of the host of Israell the army of the liuing GOD if we be so straitely commaunded in holy Scripture to flâ—e the heretik not to salure or conuerse with him if Saint Paul did bidde auferte malum de medio vestri For feare of corrupting the rest if the excoÌ„municated the Corrinthian for a lesse fornication then heresie is and if the whole Church of God neere the Apostles time haue cut of lesse heretiks then these from her society yea for holding the same heresies that these heretiks of our times do these holding withall many worse besides will now then the same Church contrary to her selfe her Masters precept and Apostolike doctrine yea al sence reasoÌ„ ingraffe such rotten members so virulent an pestiferous euery way in her body yea will Christ her spouse I say imbrace them in the lappe and bosome of his Church then surely will he admitt Turks and all and then wherefore was he incarnate suffred for vs on the crosse which blessed passion as the Turks deny so do Caluinists the effect thereof that in more blaspheamous sort then Turks Insomuch that I may safely affirme that protestant puritanes be further of from the true Church of God and haue lesse excuse to make of their Apostacie at the day of iudgement then the very Turks As for example the Turkes haue to shew almost a thowsand yeeres now for their antiquity continuance in great glory prosperity and victories especially now within these two hundred yeeres with the applause consent and following of many nations with great shew of almes hospitality long prayer fasting and other good deedes all which our heretiks want As for the Turkish opinions though in a grosse and carnall sort yet they beleeue there is one God all good iust creator of all thinges
rewarder of wel doers But our diuelish heretiks most blaspheamously affirme he is the author of euill that his commaundements are impossible to be kept and therefore it followeth he is vniust and most vnmercifull to punish men with endles tormentes for breaking those lawes that none can keepe besides that they hold that men want free will and whether he do well or ill if he be predestinate to bee saued or damned hee shall be all is one Caluine affirmed that CHRIST despaired and blaspheamed his father vppon the crosse suffring in his soule the paines of the damned Yet the Turks hold him euer to be a holy Man the Sonne of a Virgin and the most blessed man that euer was or shall be yea punish such as deny it but you will say Caluin and his followers hold him to be GOD which Turks do not I deny that Caluin and his adherents acknowledge Christ for GOD vnlesse they will haue mo GODS then one and in so affirming they be worse thē Turks For what meaneth Caluin when contrary to the Churches creede and faith he denieth the Sonne of God to be Deus de Deo God of God that is euerlastingly begotten of his fathers substance but he wil haue him Deus ex se or per se as much to say as of another substance from his father and so of the holy Ghost and so it must needes follow that either there be three Gods as of diuers substances or els that the Sonne and the holy Ghost be no Gods at al by this doctrine of Caluin his followers but the first cannot be yet if the sonne be of another substāce from his father then whether he be lesse then his father equal or greater then his father yet being of another substance frō his father as Caluin blaspheameth then must it needes follow there be two Gods at least which consequent because Caluin denyeth yet obstinatly affirmeth the precedēt therfore he affirmeth Christ or his father or both to be no god at al. And truly in my opinion it seemeth more tollerable to affirme ther is no god thē thus with Caluin other heretiks to blaspheame his infinite goodnes which indeede cānot cōsist with the very essential nature of God as to say he is vniust vnmercifull the author of euill so that Protestāts be worse thē very atheists how much more tollerabe then be Turks then they who though they deny the passion of Christ yet do they not hold that euer he dispayred or blaspheamed God as Caluinists do teaching likewise but especially the Zwinglians that not only Turkes and all heathenish children if they be predestinate be aswell saued as Christian mens childrē Christened who dying yea in their infancy they say if they be not predestinate though Christined yet can they not be saued but also that the old heathēs as Socrates Hercules Numa c. be saued as much to say as christ dyed in vaine for the world if such as neuer had respect to him coulde be saued without him as well as the B. Virgin Peter Paul and such for these and olde heathens Zwinglius ioyneth together telling the King of France in his Epistle to him exhorting him to imbrace his Gospell which if he would do he telleth yea and promiseth him he shall see these and many moe there together in one kingdome Do you thinck this doctrine of these two men Caluin Zwinglius which our english Heretiks chiefely follow and teach can ioyne the followers and beleeuers thereof in the Catholike Church suerly then as I said Turks Atheists and all heathens be of the Church doth not Caluin vtterly These bee Caluins ownewords Epist ad Polonos pag. 946. vt cognoscant te vnum Deū id est Trinitatem hoc non modo tanquam insipidum sed prophanū quoque repudiamus vtterly mislike and forbidde that any should cal vpon pray to yea or vse this word Trinitye as to say o holy Trinity one GOD haue mercy vppon vs for though he can abide in that manner as he teacheth to heare named the Father the Sōne and the holy Ghost yet can he not abide this word consubstantiality which one viz. Luther said his soule abhorred nor this word Trinity neither as a papisticall inuention For mee to recite these places of theirs written at large would be too long and tedious but their bookes bee extant in euery stationers shoppe and their doctrine heerein so manifest to the world that none can deny it howsoeuer our politik courtly parlamētary religion heere in England to dazle simple mens eyes will haue such wordes as of Trinity still vsed to content the vulgar sort though they iump with their Apostles Zwinglius Caluin in conceipt opinion in the deepest degree Thus you see how in the chiefest points of our religiō as of God Christ the Blessed Trinity heretikes quite differ from the catholike Church as also in that great matter of iustification by faith and good works in Christ Iesus which the holy Apostle S. Paul in his Epistles so diuinely teacheth whose meaning S. Iames after so perfectly explaneth yea S. Peter the Prince of the Apostles exhorting vs by good works to make our vocatiō suer stable forwarneth Christians to take heede how they vnderstād his brother Paul who according to that hye diuine wisedome of God giuen him wrote many thinges hard to be vnderstood which the vnlearned vnstable depraue as the rest of the Scriptures to their owne destruction saith he good Lord do not these wauering vnstable heretiks of our tyme as S. Peter right worthely termeth them neuer long contynuing in one opinion but full with themselues and others of sects and dissentions do they not most peruersly and corruptly interpret chiefly this holy Apostles Epistles against the true matter of iustification confounding faith good works yea affirming faith alone to iustifie which is a very diabolicall faith affirming man hath no true iustice in him with many absurdities and heresies As about the merrits not only of our good workes and the Saints in heauen which they affirme to be none but about the merrittes of IESVS Christ himselfe the like absurdities they hold about predestination free will the Sacraments inuocation of Saints prayer for the dead images pilgrimage pardons fasting prayers and euery point all most of the Catholike Churches faith And be these of the Church of God who hold not one sounde opinion almost of God Heauen Hell Purgatory nor of the Church of God it self militant heere on earth sparing neither the soules of the glorious S. in heauen nor their bodies and sacred reliques heere in earth but digge them out of their tombes cōsume them with fire and cast their ashes to be dispersed in the water and the winde to trye perhappes with the old heathens whether they shall rise againe at the last day and can wee make these men or rather monsters members with these glorious Saints in heauen as of the same Church whose
you see howe it prooueth vvith them Quot capita tot fides tot senten tiae Secondly they haue quite taken away Priesthood and Sacrifice and haue induced a newe ministery altogither vvhich is a matter of so greate importance that it altereth the whole lawe Thirdly of seauen Sacraments they haue taken away quite six is this a small point thinke you which in effecte taketh from vs the chiefe effects of CHRISTS Passion and Redemption insomuch that a true Catholicke rather ought ro suffer death then deny the least Sacrament but Buny and such like can swallowe vppe any thing Fourthly they haue quite abolished certaine articles out of the very Apostles Creede as for example vvhereas according to the Scriptures we are taught to beleeue how CHRIST dsscended into hell if the Apostles creede bee not substantiall parts of our religion wherein wee are taught chiefly what to beleeue vvhereas this vnity of the faith Apostolicke is one chiefe foundation of christian religion then nothing at all is materiall or of substance to bee beleeued Fiftly as I sayde before touching predestination iustification free will rewarde of good workes Protestantes haue coyned such newe opinions besides olde heresies which they holdt about some of them as were neuer heard of before Sixtly they deny authority to many of the canonicall Scripturs Seauenthly as I also touched before of the nature of GOD of the blessed Trinity of three persons and vnity of one substance of the death of Christ and redemption heretiks haue deuised monstrous horrible opinions and blaspheamyes horrible for not only Christians but very Turks to thinke or speake of be these the fellowes that make not a Church a new of their owne but amend the old do they differ from vs I say but in small indifferent matters Fie vppon such palpable lyes fie vppon such impudency that euer men that would be accounted reasonable creatures can haue faces to auouch such absurdities to goe about to huddle vp such grosse inconueniences all in one bowgett and most miserable and weake senceles and vngratious be those men that can beleeue such lying Masters that vnder such pretēce of piety or rather the profession of open impiety bring in such sects of perdition to the subuersion of many seely soules Thirdly as I heere 3. before haue noted in taking away externall priesthood sacrifice they haue quite in a most essentiall point altered the whole law of Christ for according to the Apostles doctrine and Haeb. 7. 5 12. translate enim sacerdotio necesse est vt legis translatio fiat so that say Bullinger Buny or any other Protestāts in the world what they wil they must goe seeke a new Church from the Catholike Church to maske themselues in for heere possibly can be no hold for them whose priesthood they haue taken away whose sacrifice they haue aboleshed which priesthood sacrifice is one great part of the chiefe forme and substance of the whole law of Christ for heereby we be taught the law of God heereby we be gouerned and conserued in the law of God heereby we chiefely acknowledge god heereby wee bee seuered from false beleeuers and worshippers of GOD and heareby we truly worshippe honour and adore the most high and only God and with such supreme worshippe as is due to no creatuer neither in heauen nor earth so that you see what heretikes hane done in not only altering but leauing no externall priesthood nor Sacrifice at all First they by quite altering the law of Christ haue made them a new Church of their owne to dwell in more then euer GOD made they haue also abrogated all good discipline and orderly gouernment both to learne how to beleeue and how to liue and conserue themselues in the grace of GOD and openly to be knowne for his seruants yea in taking away Sacrifice the chiefe seruice of GOD they frustrate in themselues the comming of Christ the fruits of his Passō and make an open gappe to all sinne infidelity and plaine Atheisme as by lamentable experience wee see at this day whersoeuer Protestāts haue planted their fift Gospell that quite supplanteth thē out of the true Church of Christ into the malignant church of Sathan Fourthly heretiks truly acknowledging now by force the Romaine church for the true Catholik Church iustly cōdemne themselues as beeing iustly censured and condemned for blaspheamous obstinate heretiks of the same which if she be the true Church as they say desiring to bee accounted members of the same then is she not cōtrary to her selfe as being guided with the holy Ghost as Christ promised his true Church euer should be thus you see the Apostles words verefied in heretiks who be damned by their owne iudgmēt saith he therefore biddes vs. Flee them after the first and second correction to such Christ shall iustly say at the last day Ex ore tuo te iudico serue nequam who for their impiety and misbeleeuing beeing openly condemned accursed quite cut of by excōmunication by his spouse frō her who yet beeing vrged they durst not but confesse her to be the true Church yet stil they disobayed her to their owne perdition and of their deceiued followers like to those proude deuils who confessing Christ to be the Sonne of God yet giuen ouer in desperate obstinacy to a reprobate sence still by their sleights tentations draw as many as they can from God blaspheaming his holy name though to their owne paine euer and greater damnation heerevppon it is so hard to heare of a learned chiefe heretike truly conuerted if he haue long continued obstinate because he sinneth of malice and commonly in the beginning especially against his owne conscience and so damned by his owne iudgement in the end is by Gods iust iudgement quite blinde in soule vnderstanding and so being become obdurate or hardened in hart is giuen ouer in reprobum sensum Thus you see how heretiks make an argument against themselues in accounting themselues members of that Church which they rebelliously disobay which by Christs commandement they are commanded to heare follow contrary to whose precept from which they be runnegates plaine Apostates of the same Church be publikly condemned Fiftly it yrketh me to finde any so feeble or weake if they be but once well inclined to the true Catholike Church as once to thinke that the heretiks of our tyme can be in any sort members of the same to yeeld reasons for the disproofe of so manifest an vntruth seemeth to mee as needeles as to proue that the Diuell is alyar or that the Sunne shyneth at the noone day For besides as I touched before the Heretikes of our time one sect or other either quite deny or els damnably erre in the most principall and substantiall articles of Christian faith and religion yea so farre and deepely that Turkes may as well yea and Except that heretiks beare the name of Christians c better though both be
naught be admitted as Christian Catholiks and for meÌ„bers of Gods Church as they For the heretiks of this tyme rayse vp from hell al old heresies whereof Turcisine first arose for the most part that haue bene from Christs time to this day such as many hundred yeeres agone haue bene condemned by the general consent of al Christendome now knitting altogether in one fardell with a number moe of their owne and the deuils new deuising they make rather a generall apostacy denying al things in effect that good is then an heresie from the Church making the hye way to the Diuell and Antichrist learning yet this lesson of false Mahomet their grandesire to admitte al sects and religions that in outward wordes confesse GOD to be of their Church or to be saued and so by the Diuells drift endeauour to their power to send all the world packing to Hell Butlett vs suppose which would GOD it were true that Protestants differed from the Catholike Church but in some one point or the least article of our faith now in questioÌ„ at this day As for example inuocation of Saints or the vse of images yet I say am able plainlie to proue that for the obstinate denyall of the lesse of these points or any such like they should quite cut themselues off from the vnity of Christs Catholike Church which we are bound by Christs owne word by the instruction of our creede to heare beleeue because as there is but one faith Church so but one truth therein which is plaine and simple and cannot be intermedled with any lye therfore whatsoeuer this church proposeth as matter of truth faith to be beleeued I am bound to beleeue it or els I discredit her for a lying Church so not the Church of Christ which is truth so that deny the Churches truth and beliefe in one point deny her in al and the mis beliefe and obstinate gayne saying against one article of faith maketh one an heretike and so offender against the whole for God is truth and wholly in euery part of truth so that to deny any receiued truth of the Church which is matter of faith is to offend against the whole insomuch that S. Iames saith qui totam legem seruauerit offender it autem in vno factus est omnium reus he that keepeth the whole law offendeth in one point is guiltie of al now the true Church of GOD eight hundred yeeres agone condemned image breakers for exaÌ„ple quite cutting them off from the corps vnity of the Church commending to al as a matter of faith that good Christians ought reuerently to keepe and vsethe sacred Images of Christ and his Saints the same doth the Church of God stil beleeue teach confirmed it in her last general Councell holden at Trent as these image breakers for that one heresie were many hundred years agone condemned by the consent of all Christendome and cutte of quite from the whole Church so were those that denyed inuocation of Saints and their holy reliques as Ioumian and Vigilantius in S. Ieroms time against which heretikes and their heresies as new Idolls Saint Ierome him-selfe thundring with Note here that Beza in Actor Apo. cap. 23. v. 3. Is angrywith S. Ierome forwriting against Ioumian vigilaÌ„tius saying Ego coraÌ„ Deo Angelus eâ—us affirme intoller an danâ— esse multis locis in de torquè dis Scripturis Hieronimi andaciam vt in libro contra Iouinianum Vigilantium see here how Beza approoueth elde heretickes of his opinions condemning S. Hierome authority of Gods word and his church very sententiously and learnedly burst them asunder many other such like heretiks for other opinions as the Donatists in Africk in S. Augustine time agreeing many of them in all other points with the Catholik Church yea many of them differing litle or nothing at all in the outward rite and forme of the Churches seruice yea some of theÌ„ but Schismatiks in the beginning yet were they all cutte of the Church no true Christians euer Communicating with them in SacrameÌ„ts or prayers the holy fathers so vehe meÌ„tly writing against the least of those heresyes that rather then they would haue admitted the least of them into the Church of God they would haue suffered many deaths and come now heretiks that cast downe Images Saints yea Christ himselfe out of the Church and pulle downe churches and all and think to be accounted member of gods Church nay that Church hath euer taught vs another lessone who hath euer beene so carefull to keepe her faith with Saint Paul that reioycing said fidem seruaui In all pointes so pure and vndefilled remembring her chiefe pastors lessone that therein shee must resist the Deuill seeking euer his pray whome he may deuoure whome he bidds vs resist Fortes in fide strong in the Catholik faith especially That euen as the Church triumphant in heauen with God can admit no impure or vncleane soule distained with sinne so certainly the true Church of God militant heere on earth neither may nor can admit into her society any open obstinate leaporous heretike infected with the least heresie and why but because as treason is most hay nous to the Prince and common weale so is heresie most grieuous in the sight of GOD and most pernitious to his Church many other great offendors the Prince oft spareth but very seldome is treason pardoned because it tendeth to the ruine of the Kings person and dissolution of the whole state and Monarchy So the holy Church oft times vvith great compassion is forced to tollerate grieuous sinners yea vvith sighes and teares ought to sorrowe and lament them expecting donec formetur in eis Christus and as long as they bee not obstinate in sinne as in theft fornication or more grieuous faults so long oft she expects I say their amendment not quite cutting them off but releeuing them with prayers and good Counsaile that so she vpon their recouery with joy may imbrace them in visceribus misericordiae Christi but euen as the vigilant sheepheard immediatly driueth away the Wolfe or seperateth the scabbed sheepe from 〈◊〉 flocke for feare of killing his lambes or infecting his sound sheepe So the true Pastors of the Church neuer tollerate heresie nor the least heretike in Christs flocke the Church because it creepeth as the canker and destroyeth the corne of Christ Darnell Cockle and such other weede though it be permitted to grow stil with corne till the day of reaping yet venemous blacke flying vermine that consume the corne at euery bitte must diligently at all times bee driuen away For heresie opposeth her selfe by diuision against God which is one preferring her owne wit before the wisedeme and ordinance of Christ in his Church sinneth most highly in Luciferian pride which God so detesteth breaketh charity the knot of peace in his Church which he chiefly loueth and so shooteth against GOD himselfe the
chiefe Monarch in most trayterous and rebellious sort by pride and goeth about to shake and pull downe the soundation of his common weale his Church in steed of true faith where of it standeth peruerting the vnderstanding the eye of the soule that is by false doctrine whereof the tower of Babilon the very Sinagogue of Sathan is builded So that the Church euer carefully conserueth true faith in euery point cleare as the apple of the eie the sight whereof as it caÌ„not tollerate the least moath to cleaue to it so cannot the Church of God admit the least heresie or ioyne himselfe in society with the least sect of heretikes or schismatikes in the world no more then a generous minded most royall Princes can admitte in her kingdome some newe vnworthye vpstart that seeketh to bee her equall or superiour or the jealous husband can permitte the adulterer he suspecteth with his wife to lie in bed by her side no no coangâ—státum est stratum nec pallium breue vtrumque operire potest neither is there any agreement in the least thinges betwixt light and darknesse betwixt GOD and the Diuell betwixt his true CATHOLIKE CHVRCH and that false Babilonicall strumpet heresie Hereupon it commeth that most blessed holy diuine men euer so detested heresie and the least society or affiance to the same Saint Iohn woulde not come in the bath where the heretickes had beene An other holy man though most innocent coulde tollerate himselfe to bee accounted a whore-master an vncleane person and the like but when one called him an heretike he could beare no longer So Saint Basil talking with the Emperour of matters of religion the Cooke comming in saucely and telling the holy man his opinion that it was but a smal matter to yeeld to his Master the Emperor in a word or two and needed not to stand so precisely in diuine matters which seemed indifferent or of no great moment yea sir Cooke quoth S. Basil it is your part to tend to your Pottage and not to boyle or choppe vp diuine matters then with great grauity turning to the Emperor said that those that were conuersant in diuine matters with conscience would rather suffer death then suffer one jot of holy Scripture much lesse an article of faith to be altered or corrupted What thinke you now if such a one as M. Buny or a lesse heretike perhaps as some Arrian heretike should haue come in denyed with protestants not jors nor words but whole bookes of Scripture not one article but almost al the Sacraments with many articles of the Catholike faith that such as bee the chiefe substance of the same and yet for all that vvith such vncleane fingers seeking to make a Pacification betwixt them and Saint Basil with the Catholikes and shoulde say we beleeue all one God and so are of one Church with you let vs not passe of this article or that this place of Scripture and the other but vvithout more adoe account vs as wee are Catholikes with you what may wee thinke this graue diuine Basil woulde haue answered to such a motion how woulde he haue shaken vppe such a nullifidiaâ— Minister of the Diuell how vvoulde he haue drawne out that weapon so terrible to the vvicked and more percing then the two edged sworde and tolde him flatly vvith his Master CHRIST â—owe in that case nâ—â—â—â—â—â—â—ittâ—re pacâ—m sed gladium and may not wee say to such Neâ—ters as Bunny and his fellowes be vvhich be the worst kinde of heretickes in the vvorlde vvhich beâ— neither hotte nor colde make a hodge podge of altogither Maister Buny you that thus vnskilfully behaue your selfe in diuine matters and yet not altogither vnlearned in compositions better it vvill become you to make some compoundes of Apothicarie stuffe or if that bee too difficult or painefull for you some meash of a potte of good Ale and diuers sundrie spices as you sitte in your chaire by the fire side then thus without all skill learning or reason in diuinity to make a conjunction of two thinges that bee as farre as heauen and hell asunder as heretickes of our time especially bee from the Church of God Nay the hereticall and schismaticall Greekes and other old sects in the east and by north which be far neerer in faith to Catholiks then Protestants be haue many of them many hundred yeares agoe by the just consent of Christendome bin quite cut off from the true Church of God yea schismatiks heere in England that in all articles beleeue as the Catholik Church doth yet in doing contrary to their faith Ipso facto they cut themselues off from the Church of Christ which can admitt none nor acknowledge iustly for hers but such as keepe vnity of faith both in thougt and action such as are not ashamed to coÌ„fesse the truth before men such as beleeue in hart for iustice and confesse in mouth to saluation I Petrâ—â— Aboto heard once of a learned diuine who earnestly disputing in schooles of the authority of the holy Scriptures one merrily though vnfitly in that place and matter brought in the example of Tobies dogge that wagged his tayle so to infirme the authority of the whole books as that he was not bound to beleeue that what said the deuine dost thon make a iest of it the verity whereof I am ready to defend with my bloud which was right worthely spoken for though some places of holy Scripture be more mistle all then other and conâ—aine not all profound maâ—er alike Yet some places for faith and other for mortall life another for mistery another auowching some circumstance apperreyning to the verity of some history as this for example of Tobyas dogge in their degree bee all true alike which bookes of holy Scriptures euery sentence coÌ„teyned therein being proposed to vs by the Church to be beleeued to be true a good Christian ought rather to suffer death then deny one sentence thereof to be true for so discrediting the Church and Scriptures in one point he might make the rest vncertaine and so doubt in all But heretiks that deny the whole booke of Toby Hester Iudith the Canticles the Prouerbs Ecclesiasticus the two books of Machabies Barâ—ch yea Or if they call not in question these whole bookes yett some notable sentences chapters of the same some call in question whether Marke Mathew and Luke be true Gospels and whether the Apocalipsis be a true booke of Scripture some flatly denying Saint Iames Epistle as Luther their chiefe Apostle and corrupt the rest of holy Scripturs shall these men be written in the booke of life that lay such violent hands of Gods booke shall we admitt such rebellious traitours in the host of Gods Church that thus first robbing her of her armour whereby shee may defend her selfe indeuour quite to subuert her scatter and disperse her a sunder these Protestants new Masters and teachers 6. Sixtly If they were of God who is
not author Dissentionis fed pacis they would agree togither and with their first masters especially who many of them in the beginning since quite disclaime from our Church as quite decaied and come they now to vs with their foule feete when many of their fautors and all wise and honest men are weary of them Seauenthly such heretiks as can 7. admit any sect in their Church shew themselues to be of no conscience no feruour no faith no religion and beÌ„ the most daungerous persons in the world commonly the worst hardest to be reclaimed to good These be the persons God most abhorreth wishing they were either hot or cold Sed quaniam taepidus es because thou art luke warme saith he I wil euen spue thee out of my mouth signifying GOD can digest no such Neuter Nullifrdian sots in figure whereof it was forbidden in the law to haue a garment wouen of linneÌ„ wollen signifying that the mixture of contrary sects Christ cannot admit in his garment his spouse the Church which though it was well imbrodered whollie ouer declaring how his Church should be adorned glister with variety of all noble goldeÌ„ vertues in euery state degree yet should they all tend to charity end in one signified by the same garment whole with out seame which the cruell souldiers yet deuided not then which heretiks be worse that rent teare with barbarous cruelty sundry heresyes asunder the misticall body and garment of Christ his Church and this to doe the better nowe in the latter end of the world and most dangerous dayes by subtilly creeping into her they vvoulde make of her as it vvere a linsey vvolsey medley garment for themselues a while to maske in till they might if it were posible rob spoyle her of al vertues and heauenly treasures of scriptures Saints sacrameÌ„ts God all such drone bees that seek to their owne ruyne and of others to suck the sweete of other mens labours CHRIST IESVS will euer haue his watchmen to dryue back from his sacred inclosed garden whereinto none shall truly enter but the right in faith nor any enioy the fruits thereof euerlastingly but the righteous in hart for if the Church as I said hath iustly shurt out at all tymes before and since Christs tyme heretiks for lesse heresies then these of our dayes be by many degrees yea if God himself hath not spared iust reueÌ„ge of many of them in this life yea sometymes to the terror of others hath inflicted terrible sudden death for lesse sinnes then heresie yea spared not Angells in heauen for that vice proper to all hereticks which is pride then though he be long patient lett no heretik think he shall in the ende scape the heauy hand of God in token of whose heauy wrath and iust indignation for this sinne of heresie all good Christian Emperours Kinges Magistrates haue most seuerely punished it with fire to the terror of the wicked and preseruation of the good Lastly heretiks 8. Heretikes be most fit to bee linked in one Church with the Turk who haue pulled downe that most noble religious order of the Knights of the Rhodes ordayned to defend Christendome against the Turke to whom Protestantes now shewe al homage in most humble letters gift and other tokens of beneuolence yea coÌ„plotting with him to the ruin of Catholick states princes as both by their letters intercepted euident actions apâ—eereth that would be of one Church with Catholiks by what ioyntes sinnewes would they be knit to and with them surely they haue lest none for if they run as many of them haue done to the primitiue Church and the Apostles tyme they may indeede falsely and foolishly bragge of the head but then they must absurdly without body and other members ioyne their soule feete to their monstrous Chymerical head of that old dragon but not of Christ whose Church hath euer visibly continued shall do to the end of the world but if they will ioyne themselues with vs now that by Gods grace be Catholiks I see not one bond of faith Hope nor Charity left in them to make this coÌ„nextion betweene vs they that haue rased out or defaced the whole Scriptures which by Gods grace we keepe to our defence they that coÌ„temne whole general councels where on we stand firmely they that nothing regard all holy Fathers which as watchmen in GODS house teach vs how to gouerne our selues they that take away Sacraments that â—oster and feede vs to life euerlasting they that abolish sacrifice whereby we are to worshippe God only they that blaspheame God the blessed Tâ—inity on whome we are to beleeue they that take away Saints in heauen from praying for vs and the Church of GOD heeâ—e from all authority to guide and gouerne vs all which articles and diuerse others which they deny we stedfastly beleeue heere is no way left you see to conioyne vs in faith As for hope with vs in GOD they haue none left neither but in themselues only who they make iudges ouer themselues of their owne fancies Knowing without all doubt as they say they shall be saued before CHRIST come to iugement and so they be past hope As for Charity how can they agree with vs so quite contrary to them that can agree in no one point amongst themselues sauing that they in one point coÌ„spire together yea all heretiks in the world that is to raile against and impugne the Pope our chiefe pastor vnder Christ the Bishop of Rome him the Lutherans him the Caluinists him Protestants him Anabaptists him Trinitaries him the family of loue cry out of with one vniforme consent crucifige but in other matters how many men so many opinions coÌ„monly raigne cursing one another like deuils whome they serue deriding and scoffing ech one another see but only the inuectiues of puritanes against protestants heere in England goe no further note how they be entertayned againe by Whitgift others and it wil giue some tast of the rest how they agree first amoÌ„gst themselues goeing about to thrust one another out of temporall possessions yea to cut one anothers throte As for their charity towardes vs it is no other then that of Iulian the Apostate towardes Christians of his tyme who spoyling them of their goods and many of their liues said hee did them a benefite because according to their Master CHRISTS promise they should receaue a hundred fold for thinges lost so heere in this life and after the Kingdome of heauen Such charity heretiks shew to vs that imprison vs spoile vs of goods and liuings consume many with a lingring persecution most terrible dispach others with violent death infame vs slaunder vs make vs odious to the state and Princes where we liue as traytors impouerish our widowes beggar oâ—r children infeeble corrupt our youth prophane our virgins robbe our churches kil murder our Preists be these in peace
charity with vs That offer open hostility against vs in word deede and in euery libell they make or paltry sermon they preach Fye vpon such hipocrisy fye vpon such fained charity Iesu preserue all true beleeuers froÌ„ such a châ—rch as heretiks haue now deuised from such a peace or pacification which they pretend Qui enim paris fideli cum infideli qut qâ—â— conuentio Christi ad Belial aut quis consensus templi Dei cum Idolis and peace is to those only that beleeue truly in God to those that haue stedfast trust in him to those that louing him aboue all things liue in vnity peace by perfect charity with their neighbors all which firme bonds to tie themselues with vs because heretikes want therefore as long as they contyneu in this state they can haue no portion with vs nor in the lande of the liuing nam non est pax impâ—is dicit Dominus would GOD therefore they would truly and vnfaynedly seeke to be one with vs which to our griefe vnspeakeable losse to them selues they haue first â—orsaken that so we might be one with them most ioyfully should they be imbraced of vs yea to winne them to this we would aduenture our liues spare no labour perrill nor paynes yea with many heauy sighes teares câ—ying to our sweete blessed Lord Iesus that he would moue their harts to come now at length least it wil be to late we beseech them for the loue of Christ with the holy Apostle to be reconciled to God by doing true penance without which alas they shall certaynlie perrish euermore We humbly beseech them to be sorry for their enormious crymes to recant abiure their heresies and so with al humility of hart minde sweetely to imbrace the crosse of Christ which so long they haue bene professed enimies of And this is the ordinarie meaÌ„es they must vse if euer they wil be members of one Church with vs or bee saued in the vnity of which church our blessed Lorde speedely in graffe them I humbly beseech him though it were with the effusion of my bloud to their endles good and glory of his name And here now finally I instaÌ„tly beseech all good Catholiks with due thanks giuing to be ioyfull in God and constant in that true faith and Catholike Church out of which to our coÌ„fort and confirmation wee see our very aduersaries confesse none caÌ„ be saued in which true Church of ours I say though our enemies by force of truth confes we may be saued yet alas they liuing and dying out of the same we know most certainly they shal be damned yea by their owne judgmeÌ„t confessioÌ„ O how happy had they bin if neuer they had brokeÌ„ downe the wall by forsaking that vnity vnto which vnles they returne againe they caÌ„ neuer imbrace charity nor enjoy grace nor glory O Lord then open their eies that they may see for without thee they may and haue fallen but without thee they can neuer see nor finde the meanes to arise againe grant vs al grace theÌ„ we beseech thee most bountifull Sauiour that we that by thy special grace be called of thee froÌ„ amongst many lost sheepe to be of thy flock seruants in thy house workmen in thy vineyard meÌ„bers of thy misticall body the Cath Church may euer be so thankfull to thee in souÌ„d vertue pure life conuersation for our state and gratious vocation that hauing no other thing as of our selues to rejoyce and glory in but that wee are thy meÌ„bers O B. Iesu which thou hast redeemed with thy pretious bloud that I say we are thy flesh bloud meÌ„bers of that body whereof thou art the head we may so answere by thy grace to this high and heauenly vocation happy state that being worthy fruitful meÌ„bers of thy body here in earth wee may for euer after this life see thy face in glory Amen Laus Deâ— I. ✚ R. Finis THE CONTENTS OF THE CHAPTERS CONTEYned in this Booke CHap. 1. Of thâ— truâ— way to Saluation pag. 1. chap. 2. Of th◠〈◊〉 certaine note of the true Church pag. 17. chap. 3. Of the second certaine note of the true Church pag. 27. chap. 4. Of the third certaine note of the true Church pag. 33. chap. 5. Of the fourth certaine note of the true Church pag. 45. chap. 6. Of some other signes and tokens of the true Catholicke Church c. how without it none can be saued pag. 52. chap. 7. Of the SacrameÌ„ts in general p. 68. chap. 8. What a Sacrament is of the effects of tho Sacraments and why they were ordeyned pag. 71. chap. 9. Of the holy SacrameÌ„t of Baptisme and of the necessity thereof pag. 75. chap. 10. How necessary fâ—uitful Christs passioÌ„ is to al that follow him in patieÌ„ce good works how by Baptâ—sme the vertue therof is appliâ—d to cur soules pag. 81 chap. 11. Declaring what Baptisme is that Baptisme remitteth all sinnes hoâ— it truly iustifieth vs. pag. 84. chap. 12. Of the impiety and abuse of heretikes about Baptisme pag. 90. chap. 13. Of the holy Sacrament of Confirmation pag. 95. chap. 14. Of the holy Sacrament of Penance and of the three parts thâ—reof of the necessity thereof to all sinners aftâ—r Baptisme pag. 100. chap. 15. That Confession of our sinnes to a lawfull Priest is necessary pag. 107. chap. 16. Of Confâ—ssion more in particulâ—r and of some sinnes against the first second commandement pag. 113. chap. 17. Of the rest of the commandemeÌ„ts and of some sinnes against them to be coÌ„fesled to the Priest pag. 118. chap. 18. Declaring what sinne is and how grieuous in the sight of God and how seuerely it is and shall bee punished for euer pag. 124. chap. 19. Of the great ingratitude of man to God by sinne and that there is a difference of sins with an exhortatiâ— to Confession amâ—dment by penance p. 131. chap. 20. Of whome tâ—e Saâ—rament of Penance was ordeyned and that Priestes haue authority giuen them by Christ to forgiue sinnes and of the matter forme and effect of Penance pag. 136. chap. 21. Of the most blessed Sacrament and sacrifice of Christs body and Bloud substantially really and truly vpon the Altar pag. 142. chap. 22. That Heretikes which deny Christs body in the Sacrament â—uacuate the fruits of Christs death and Passion in mens soules and prepare the way to Antechrist pag. 148. chap. 23. Wherein is declared that wee ought as really as truly to receaue his Body with our mouthes to health saluatioÌ„ as Adam did eate the forbideÌ„ apple to death and damnation pag. 152. chap. 24. Of the excellencie of the most blessed Sacrament and in what respect it is called a sacrament signe or figure yet is the very thing it selfe which it beto keneth pag. 181. chap. 25. Declaring how it implieth not contradiction that Christ is in heauen and in the Sacrament in many places
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
faith they despise whose good manners they so little followe and regard and whose very bodies and ashes they so racke teare and ransacke here ōn earth If we can of chalke make cheese make the Aethiopian white or firmely conjoyne brasse and earth togither then perhaps wee may joyne Catholikes and Protestants in one Church and make them beautifull and acceptable in Gods sight and not before no no these two as farre differ in Gods sight in his grace and fauour as the other things doe in nature and much more Heretikes that deuide their loue from the whole Church of God deuide their liues deuide their faith and religion can be no more acceptable of God the naturall head and spouse of his one only Church then it could be pleasing to the natural mother by Salomōs motiō to haue the child deuided who chose rather to leaue it in the euill womans keeping euen so God our true father will haue vs one as he is one in vnity of true faith and religion in his Church or else we cannot be true children with him in his house which is one and not deuided Hereupon my first ground 1. is this that neither Lutherans Protestants Puritanes nor any other secte whatsoeuer in the worlde dissenting from the common knowne Catholicke and Apostolike Romane Church can bee members of the true Church of GOD nor canpossibly bee saued because as God is one so his true Catholicke spouse the Church as one wife of one husband is one one in faith and religion and that in euery point and article tuam vnus Dominus vna fides vnum Baptisma and without true faith it is impossible to please God which is only the one Catholicke faith and Church vvithout vvhich vvhosoedyeth shall most certainly perish euerlastingly as all did bodely out of Noes Arke testemonies hereof bee abundant the Prophettes Saint Paul and all the whole course of Scriptures and Fathers so expounding them namely holy Athanasius vvhose Creede is receiued of the vniuersall Church of God which Church is rightly called vna Columba mea amica mea of Christ her spouse viz my only doue my darling one chosen out from amongst a thousand all heretickes then dissenting thus from Catholickes and amongst themselues can neuer be members of Gods Church as long as they remayne in this state deuided from that one and only Catholicke Church Secondly if wee looke inwardly into the most essentiall parts of our Catholike faith and religion you shall finde them chiefly to differ from vs therein for if they were but incertaine indifferent matters left for learned men to vse their opinions and judgment in and not articles of faith defined out of holy Scripture by the Church of God the true keeper and expositor of Scripture wherein they differ from vs they vvere tollerable but they differ from vs not only in lesse articles but in many and the chiefest substantiall intrinsicall parts and articles of faith the least vvhereof euery one vnder paine of damnation is bounde to keepe pure and vndefiled Nowe Buny in his Pacification pag. an hundred and eight following some of his fellowes Bullinger Musculus and the like vvho finding themselues miserably intangled vvith this question of the Church deuised certaine principles and foundations of faith wherein vvhosoeuer agreed they should be accounted all members of one church these Buny imitating of his bounty is so liberall towards vs poore Papists insomuch that more then once hee affirmeth that in substance of religion wee and they agree and therefore that wee bee all one members of one Catholicke and Apostolicke Church and blameth his fellowe Ministers that very rashly and inconsideratly they reject Papists from the communion of the true church For saith he vnlesse we confes the papistical Church to be the true Catholike and Apostolicke Church whereof wee are members no lesse then the Papists wee cast our selues into a great difficulty to finde any other Carholicke and Apostolicke Church which being planted first of the Apostles hath alwaies continued to our time wherein wee as members may be ingraffed which if wee cannot finde or performe then are vvee constrayned to confesse our Church to be more new and later then the Romane Church thus farre Buny whereby you may see what shifts heretikes are driuen to that woulde make the vvorlde to beleeue wee differ in small or no substantiall partes of teligion that so by seeming to creepe into one Church vvith vs though vvanting altogither the vertue and for the most part the true faith of members of the Church yet at leastwise they may couer themselues vnder the bare title of the true Church the more to couer their badde dealinges and to deceaue the simple But what frontlesse brazen faces of Protestants bee these to affirme that their sects agree with the CATHOLICKE CHVRCH not only of all former times and of all Nations in the vvorlde but also that they bee not contrary to the vniuersall Church at this day Let vs then briefly consider all the essentiall or substantiall parts of the Church of ancient time and of this age vvhich is all one and let vs see in vvhat one principall point of faith or gouernment Heretickes agree vvith vs. First they haue instituted another regiment or politique gouernment of the Church quite contrary to that of the true CATHOLICKE CHVRCH for in steede of the Bishoppe of Rome generall and only chiefe Pastor of the vvhole Church they haue made temporall Princes heads of the Church whereby as for example here in England making first a Man then a Boy and nowe a Woman heade of the Church they chaunge religion as oft as Princes vvhether the Prince bee Lutheran Adiaphorist halfe Catholicke as King Henry was Zwinglian as his daughter is said to be trinitary Arrian as another may be or Turke as perhaps the other may be if to bee supreame head of the Church bee so annexed to the Crowne as a matter of inheritaunce as our English Diuines nowe of late haue made it yea and that by Gods lawe wee bee bounde to obey them in spirituall matters then by this diuinity euery new King may coyne a newe religion quite contrary to his predecessor and all good and holy Whereas to Pster and his successors Christs Vicar by Christs ordinance made head of his Church to keepe vniformity of faith to the worldes end in the same is certainly promised to the confusion of all heretickes in the vvorlde that his faith euer one shall not faile which promise Christ hath hitherto kept with his Church and generall Pastor and shall doe to the worlds end let me see now vvhether any hereticke in the vvorlde can or dare auouch so much for his sect whereas vvee dare boldlye affirme that CHIST his prayer to his father for our true Church is heard Ego rogaui pro te Petre vt non deficiat fides tua Well this ordinance of CHRIST of such importaunce for the gouernment of the Church heretickes haue altered and