same they be praised by most ancient Fathers and manye of them practised in the Apostles time and by experience we find stirre vp reuerence and deuoton in mennes heartes and therefore may not be left off for heretikes scoffing who in so doing not onlye shew themselues ridiculous but of all graue and good men rather to be lamented than with tauntes aunswered Chap. IX Of the holy Sacrament of Baptisme and of the necessity thereof NOwe in disposition of these Sacraments in number seauen Godes prouydence wisedome is cheifly declared whereby he gouerneth nourish eth and confirmeth the best ordered common-weale his holy Church for as you see in a temporall common wealthe first for the encrease thereof be required procreation of Children euen so in Christes common-weale the Church is required a Spirituall regeneration or newe-birth as it were of Children wherby we be made Christians and heires of God and this is performed by the first Sacrament which is Baptisme whereby we be all borne againe in Christ For euen as vnlesse we were borne of Adam wee should not haue original sinne euen so vnlesse we by Baptisme at least in will and desire bee borne agayne in Christ we cannot be iustified which Sacrament is of such necessitye that none without it can be saued at leastwise if he cannot come to it in will and affection or in bloode with the Innocents and this is plainly Christs own wordes who taught vs Vnles we be borne again of Mat. 28. Mar. 16. Ioh. 3. Water and the Holy Ghost we cannot enter into the kingdom of God Aud therefore because it is so needfull that none but in that sort as I said before without it can be saued therefore see the goodnesse of Christ our Sauiour that did ordaine the matter thereof in no other liquor but in water only which is common to all and most easily may be had yet besids that though none but a Priest is the ordinary minister of the Sacrament yet if a Priest cannot be had rather than the Childe or Person should die without Baptisme so be lost for euer god hath ordained that either Man or Woman Turke or Iewe or Heretike in time of neede when no other person can be had may baptise yea and it is truely Christened and cannot be Christened againe so they haue intent to doe that the holy Church doth vse the same wordes with Water together which the Church doth which is most easie as I Baptise thee in the name of the Father and of the Sonne of the Holy Ghost Amen And the reason why Baptisme is of such necessitye that none can be saued without it is this because al we by the trespasse of our first Parents Adam and Eue are all borne in Originall sinne sonnes of wrath perdition for as I said before we all sinned in Adams fal as taking body of him which being corrupted in him who of God was created good but sinned of himselfe as in the root and being begotten of the same masse wherof he was the In this place I woulde imitate S. Austen in his Enchiridion alibi first Father next to God the creator man but not of sin we be all by Gods iust iudgement borne thral to the same damnation that he was in that he disobeyed God in token whereof we feele in our selues the very same infirmity in our bodies and mindes that hee incurred by sinne For such was the state of our first Parentes that were created in Originall iustice that in keeping GODS holy Commaundement they shoulde without death of bodye freelye haue passed without labour and paine through this transitorye life to euerlasting life But as soone as man hadde disobaied GOD he and all his issue fell into infinite miseries as GOD threatned hym he shoulde doe saying if hee broke his Commaundement he shoulde dye as being subiecte to the death of bodye and soule whereas before Adams fall mans Free-will was of such valewe and force that his bodye was altogether if the faulte were not in himselfe through GODS grace subiecte to reason and his vvill But novve by loosing of that first iustice quite contrarye mans Free-wil though not quite lost as Heretikes lye yet it is so much enfeebled that without Gods speaciall grace and assistance it can doe nothing good in his sight to the obtaining of Saluation Hereuppon it commeth to passe that the holye Apostle complaineth that he felt a Lawe in his members repugnant to the Lawe of his minde leading him captiue and subiecte vvhether hee vvoulde not that is as much to saye a kinde of rebellion that by Adams trespasse we his poore children feele in our bodies vvhich is concupiscence that reigneth in vs and prouoketh vs to euill contrarye to right reason vvhich if it be not resisted it leadeth vs to sinne and damnation Our good Lord then full of mercie and pittye seeyng vve could fall without him but not rise without him sent his only begotten sonne the Seconde Adam to take vpon him our fraile nature and to be made like vnto vs in all thinges sauing sinne and some such infirmities and defectes as doe proceede of sinne VVherefore that vessell of God that most pure immaculate blessed Virgine conceiued him without sinne of the holy Ghost without knowledge of man which Sauiour though he is God yet is hee perfect man also in one person that is Christ God and man vvho beecause he being God tooke vpon him our nature without al spot of sin therefore Some other causes likwise be why christ was not subiect to death of duty except only the wil ordinance of his father who of his one good will gaue his life for vs. he was not subiect to death of duty necessity which other men be for sin Wherefore the Diuel who had all mankind subiect to death for sinne yet him he had not in that thraldome Christ was only except which that old wily serpent not perfectly knowing to bee Christ the wisdome of God intrapped him in his own snare For the Diuell enuying our Sauiour by his holy life and preaching drawing such multitudes frō sin euill life was affraid the whole world woulde haue followed him and his kingdome haue decaied Wherefore hee stirred vp his ministers the Iewes to make a ready dispatch and put him to death which malice of the Diuell and his ministers Christ turned to the saluation of the whole worlde for whereas thereby the Diuell thought to haue wonne many he lost all for putting our Sauiour to death vniustlye hee lost those whome he possessed before in some sort iustly Chap. X How necessarie and fruitfull Christs passion is to all that follow him in pacience good workes and how by Baptisme the vertue thereof is applied to our soules BVt you must vnderstand though Christ died to saue the whole worlde yea one drop of his precious blood in that sort as it was euer after the Incarnation vnited to his diuinity
hath offeÌ„ded deadly yet the holy Church commaundeth once a yeare to recieue before which Confession in lay-men but much more in Preists if they finde their consciences guilty is commonly presupposed which vnlesse euery one obserue vnlesse he haue some iust impediment he grieuously sinneth and though a man cannot finde himselfe guilty of deadly sinne yet of some smal sinnes wherein we daily al offend and without which this life can hardlye be led the best maye accuse themselues may very well confesse them and ordinarely good men some euerye wâ—eke do confesse such small sinnes as light thoughts vaine wordes and the like which be commonly called veniall sinnes and whereof Christ saieth we shal make account at the daye of iudgement if wee first iudge not our selues here which though not of necessity because other-waies they maye bee forgiuen yet they may be matters of confession But a deadly sinne if one after due discussion of his conscience can remeÌ„ber it come to a lawful Priest euery one vnder paine of damnation is bound to confesse to a lawfull Preist a deadlye sinne I say that is the transgression or breach of Godes Commaundement it is called deadlye because it draweth to euerlasting death vnlesse wee confesse it in the holy Sacrament of Penance if in any sort we can come to the Priest Deadly sinnes be many but especially these following bee called capitall and principall sinnes whereof all other sinnes proceede Pride Couetousnes Leachery Gluttony Wrath Yet these sins some of them especially be not alwaies mortall but in some deepe or high degres Enuy Slouth Moreouer false beleife infidelity heresie these three be most grieuous deadly sins likewise witches or those that goe or send to witches or such you call wisemen coniurers those offend deadly Likwise those that speake euil of God our Lady or his holy Saints or against the Pope Christs vicar heer in earth or against the holy Sacraments especially the B. Sacrifice of the Masse those be all or some of them sacrilegious blasphemous sinners excoÌ„municate cannot be forgiuen without Confession at least in will when a Preist caÌ„not be had for those sinnes be most deadly against the first CoÌ„mandement of God that coÌ„maundeth no God but one to be worshiped as for Images or Pictures of Christ his holy saints they be no more forbidden vs therein than to carry the Image of our Queene in our mony or the like God forbad all Idolatry worshiping of false Gods vncleane false Idoles Images not true Images that be liuely memories of our Redemption vertuous personages therefore be called Lay-mens books as holy Fathers tearme them Nay God himselfe as you shal reade in holy Scripture commaunded Images to be made of Angels which were set vpp in Salomons Temple 3. Reg. 6. wherefore Christians right worthily set in their temples the Images of Christ his Saints For many a simple vnlearned man knoweth not how Christ died vpon the Crosse but only by seing his picture vpon the Crosse therfore heretikes that haue pulled it out of Churches doe that which lieth in them to put Christs Passion out of mans mind bragge they neuer so much in wordes of the same We then offend not against the first commaundement of God that religiouslye keepe and set vp holy pictures to imprint Christes memory in our hartes but they that breake and pull them down be impious heretikes who therefore in general Councels many hundred yeares before by the consent of all Christendome haue beene condemned Who in deed bee worse then olde Idolators as worshipers of their owne opinions an Idolatry far worse then that of the gentils Againe great swearers and forswearers offend deadlye and ought to confesse for an oathe ought not to be vsed but in Iustice and Iudgement whereby God is called to witnesse Likewise those that breake their vowes as of chastity and the like Let Schismatike Preistes that after their vowes haue taken whoores to their concubines which they tearme their wiues looke to this as for Ministers they haue no damnation for mariage which Preistes with their so tearmed wiues haue because they neuer made vow of chastity for they good men thinke it impossible to bee chast whereas * Cor. 7. 7. Ministers I meane so that they would forsake their hereticall ministerie and become Catholikes should not sin in taking vppon them honest mariage or in being maried Saint Paul wisheth all men to be so as himselfe that was chast As for vnlawful oathes when where before whomsoeuer they be taken they ought not to be kept for they doe euill in taking them but worse in keeping them if the matter be of importance and vniust As when Herod swore his daughter should haue what she asked and she like an enuious caytiffe by her mothers suggestion asked Saint Iohns head Herode did euill in swearing rashly but he offended worse in keeping his oath deliberatly * Mar. 6. Chap. XVII Of the rest of the Commaundements and of some sins against them to be confessed to the Preist LIkewise wheÌ„ one goeth as oftas he goeth to the heretiks Church to heare or bee present with them at seruice it is a deadly sinne and Schisme and a deniall of Christ which is the truthe and much more grieuous a sinne it is in recieuing that wicked and most blasphemous communion of theirs which is haynous Idolatry for that a man taketh a peece of bread reposing therein his saluation contrary to Christes holy ordinance that left vs his body and blood in the holye Sacrament to bee receiued which they like traitors to God and his Church haue abolished and deceiue with a peece of bakers breade the simple people giuing it them in steede of that bread of life that came downe from heauen whereby we all doe liue So that this communion of theirs being quite contrarye to Christes ordinance to receiue it is most horrible and deadly sinne And as by a worthye receiueing the blessed Sacrament a man is made one body with christ so to recieue their coÌ„munion it maketh a man one body with Antechrist the diuel wherfore I cannot find or caÌ„ hardly find a greater sin than to go to the heretiks Church receaue with them For receiuing the coÌ„munion as the Diabolicall Samaritanes the ministers therof do raise vp an Altar as it were against the true Altar of God which God euer so abhorred terribly punished so the receauers of that communioÌ„ I say make a publike professioÌ„ of the deniall of the B. Body Blood of Iesus in the holy Eucharist of the catholike Faith Religion yea take a signe seale of the same incorporating theselues therby to the synagogue of Antechrist the diuell as the worthy receauers of the B. SacrameÌ„t be incoporate knit or made one body with Christ Likewise not to come to Masse euery Sonday Holy-day if a man can conueniently is deadly Sinne. So
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
of his mercy hath ordained this holy Sacrament of PenaÌ„ce which taketh vertue of Christes Blood which vnited to his diuinity is able to appease Gods wrath by meanes thereof I say not otherwise at least in wil perfect contritioÌ„ after Baptisme he may rise againe And that you may better beleeue that I say assure your selfe God so much abhorreth sin that but for one sin of pride that but only in thought in that the first most beautifull Angell Esay 14. said in his hart he woulde be like to the highest God spared him notnor a nuÌ„ber more of those noble creatures the Angells far more excelleÌ„t then maÌ„ but cast theÌ„ downe from heaueÌ„ to the vttermost depth of hel without al recouery So vglie vncleane is sin in Gods sight in so much that he spared not Adam the first Gen. 3. man but cast him out of Paradise all but for one deadly sinne in breaking his commandemeÌ„t in eating the forbidden Apple The smart whereof al we his pore sonnes feel shal feel to the worlds end For sin God spared not the whole world Gen. 7. saue eight persons but drowned al. For sin he spared not those noble Citties Sodome Gen. 19. gomorrha but destroied theÌ„ with fire brimstone In somuch that where they stoode is to this day a dead sea or lake in tokeÌ„ of that filthy sin of leachery against nature wherein those Cittie 's abounded that no liuing creature liueth therein nor any thing though it bearreth iron aloft caÌ„ swimme but sinke the fruits that growe about it seeme fair but inwardly be ful of stincking ashes which strainge qualities of that lake is a tokeÌ„ of gods heauy wrath indignatioÌ„ for euer more for sinne Likewise Core Dathan Abiron with all their adherents for rebellioÌ„ Num. 16. against Moyses and Aaron Preists Prophets of God as heretikes now rebell against the high Preistes of Christ in detestation of that grieuous sinne of deuision and Schisme with fire that came downe from heauen were destroyed and the earth opened and swallowed them quick to hell For some one deadly sinne we read in holy scripture that God hath stricken some with sodaine death in token of euerlasting death that remaineth for sinne after this life As that man that committed that foule sinne not to bee named which nature abhorreth the Angel of god stroke him sodeÌ„ly with death Likewise Ananias Saphira for one sin Act. 5. of sacrilegious couetousnes in deceiuing the Apost at a word of S. Peter fell down dead To be breife God hath not spared most noble persons Kingdomes Nations no nor the whole worlde no nor last of all his only begotten sonne but suffered him to be beaten as long as he had anye drop of blood in his body not Esthyperbolica loâ—utiâ— for his owne which was most innocent but for our sinnes And may we thinke though he beare longe vnlesse wee amend doe Penance that he will spare vs No surely for if our Sauiour said to those women that at his passion followed him and wept O daughters of Ierusalem Luc. 23. weepe not for me but for your selues children For if they do this in the grene wood what shall be donne in the drye As if he should haue said if they doe this to me if I suffer this which am without sin the greene fruitfull tree of life and that for your sinnes what should bee donne then with him that beeing drye voide of the moisture of gods grace as a dry stick fitt for nothing but to make a fier-brand in hell and bee punished for his owne sinnes for euer in torments The consideration then no doubt of this horror of sinne how much it displeaseth God and how greuously it hath beene punished in this worlde in all states and shall be for euer in the next life was the cause that made so many blessed Saints of old to take vpon them such Penance in the willdernesse night and day punishing them selues in this life that they might haue perfect ioy and rest in the next Whereof said S. Augustine Hic vre hic seca vt in illa die quiescam Good Lorde here burne here cutt that I may rest at that day so great and odious in Gods sight is one deadly sinne that had a man done neuer so many good deedes afore yet if he die in that sinne without Penance hee shoulde loose all and bee damned for euer For by one deadly sin man doth asmuch as lieth in him to naile Christ to the Crosse againe in so much that our sinnes were the cause of his death And so bewtifull is the soule in the sight of God when it is out of sinne that Christ for example if it had been but to haue saued and deliuered your soule from sinne woulde haue suffred as much as bee did for thâ— whole worlde Chap. XIX Of the great ingratitude of man to God by sinne and that there is a difference of sinnes with an exhortation to Confession and amendment by Penance O Sweete most louing Lord Iesus why then dare wee be so boulde to offend the If you should se me a wreched sinfull man for your sake stripped naked and all my blood with beating running vpon the flowre would you not haue pitty I am sure you would RemeÌ„ber theÌ„ that Lamb of God he that made you giueth you life al thinges that you haue thus beaten him for your sins and doe Penance for those that bee past whilst you haue space be afraid to offend him any more who hath so dearely paied for our sinnes For he is the same God hee was and if hee spared not such persones more in fauour with him then we be no more will he vs vnlesse we whilst we haue time spedily amend But you wil say you speak of things impossible for any to kepe in this life for all we be daily sinners and as saith S. Iohn 1. Ioh. 1. 8 If we say we be without sinne we deceaue our selues I grant none of vs liueth without daily sinnes therfore we say daily in our Pater noster Dimitte nobisdebita nostra good Lord forgiue vs our trespasses but you must vnderstand there is great difference in sinnes There is a sin to death which S. Iohn speaketh of wherein if a 1. Ioh. 5. 16. man continue without Penance to the end for such a one he woulde not haue vs to pray that is those that continue to death in any of those deadly sinnes by me before rehearsed without amendment and penance But from such great sinnes a man by Gods grace may euer abstaine as froÌ„ Theft Murder Whoredome Heresie and the like enormous crimes For God commandeth nothing vnpossible but that a man may by his grace easily keepe For otherwise God should be vniust that would command vs thinges to doe and forbid vs other things and yet in not keeping his Commaundements punishe vs for the
mighty power to whome nothing is impossible But o how happy was the time when men beleeued stedfastly and doubted nothing of Godes promise in this his so vnspeakable a gift and so worthelye receaued the fruites thereof whereas miscreantes now both deny the truth and shewe themselues most ingratfull in not only denying the truth but thinking most basely of his diuine ordinance O horrible ingratitude in steed of the Prince and king of heauen and earth left vs in this Sacrament to feed men with a peece of beead like to the vncleane hogg that refuseth the precious pearle and feeddeth of the pease shaling in the clay O vvhat coulde CHRIST haue done more for vs then he did and how more vnthankfull can these men shew themselues to him then they doe which most displeaseth him and hindreth his bountye towardes vs for this vnthankfullnes is a vice that drieth vp the fountaine of Gods grace in mans soule Flie then such lying Masters I saye and their wicked deuises taste no more of their baite that draweth to death but beleeue and prepare your selues with al purity of body and soule to receaue in the blessed Sacrament Christ the food of life and so you shall reape the wonderfull fruites thereof which bee many infinit First by worthy receauing of this most venerable Sacrament manie sinnes we could not remember in confession bee forgiuen vs so hot is the fire of GODS loue towardes vs herein if wee receaue him with feruour that it againe boileth and consumeth in vs al defects and imperfections with the relikes of sinne as fire purifieth mettalls from drosse and corruption which was signified by the Pascall lambe rosted and those holocausts or whole burnt sacrifices of the lawe Besides this it giueth most plentifully of grace to the well disposed it infeebleth our passions and inordinate motions maketh lesse and weaker all tentations bodely and ghostly giueth strength that wee consent not to them but to our great merit may ouercome them Wherefore saith a blessed Father If thou feele not so ofte violent tentations of the fleash thanke Christ for the grace that this holy Sacrament worketh in thee Moreouer in this B. Sacrament we cheifly exercise faith to our greatest merit beleeuing Christ aboue reason and not our sences and that right worthely For if as we reade of a sort of Phylosophers they would câ—edit what their Masters said and neuer reason the matter but say Ipse dixit our Master said it accounting it a sure ground great reason then haue we Christians to giue credit to our Master Christ the truth whose wordes cannot faile reasoning no farther but say Ipse dixit Christ our Master said This is my body that hee saide it this is a sure grounde Likewise in worthy offering receauing this B. Sacrament we giue due thankes to God for his wonderfull benefits which of our selues we coulde neuer be able whereupon the holy Prophet in spirit long before considering the wonderfull benefits of God bestowed herein which of himselfe man could neuer be able to requite burst our into these wordes Quid retribuam Domino Psal 115. c. O what shall I requite to my Lord God for all his goodnesse bestowed on me I will saith he take the Cup of our Lord call vpon his holy name See the mercy of God who bestoweth such benefits vpon vs that none is able to requite and yet we in receauing these pretious gifts and offering his benefits to him againe he accepteth it for a sufficient requitall Also in this B. Sacrament as I saide before we represent mostliuely Christs Passion before our eyes and imitate him therein This is a sacrifice propitiatory both for the quicke and the deade which with the three Sages we ought to honour with all diuine honour and worship prostrate both in body and minde as the holie Prophet foretolde saying All the families of nations shoulde worshippe in his sight Psal 21. And in an other place Adorabunr scaâ—ellum c. they shall worshippe his footestoole that is as S. Augustnie vnderstandeth his body or humanity the seate or his footestoole as vnited to his diuinity By this Sacrament and sacrifice we worshippe God and chiefly acknowledge there is a true God by this sacrifice Gods wrath is chiefly auerted yea and sufficiently appeased for our I meane it is sufficient of it self as the example of that vpon the Crosse but to vs according to our disposition sinnes which sacrifice euer acceptable in his sight he neuer denieth as being most glorified thereby which is his only most deare sonne So that it is ioyfull to Angels in heauen comfortable to men in earth and healthfull to the faithfull departed and the chiefe honour to God here on earth neither is there any thing so sufficient a remedy to release the faithfull departed speedely of their paines and bring them to the glory of God as this Sacrament and sacrifice To be briefe this blessed Sacrament and our pure and vubloudy sacrifice Christs very body and bloud in deede is the very body and bloud that was borne of the B. Virgin and suffered death vpon the Crosse by meanes vvhereof vve be incorporate vnited or knit vnto Christ our head made one flesh of his saered flesh and bloud by meanes vvhereof we receiue herein a pleadge most soueraigne to appeare glorious vvith him at the last day Who is it then but for to be worthely partaker of so great a benefit if he well consider but woulde vvillingly loose two hundred markes for that paine besides imprisonment O dolefull daies English statutes set downe for hearing one Masse For so long as vve remaine in the knot of peace vnity and charity that is be members of Christs misticall body the Church by worthely receauing this venerable Sacrament his very body so long we be the very flesh and body of Christ flesh of his sacred flesh and bloud and may say with a reuerent Father to our vnspeakable comfort we are thy flesh and bloud O Iudge of the liuing and the dead we are thy members how vnworthy soeuer yet thy members haue we neuer left off or ceased to be we neuer from thy body by heresy or schisme deuided our selues thy flesh good Lord then wilt thou not despise thy fleshe thou wilt not hate thy flesh thou wilt neuer condemne we haue no hope no trust no other glory but that thou art our flesh and we thy flesh Chap. XXX Containing a breife recapitulation of things touched in the treatise of this Sacrament and declaring that lay persons be not desrauded of the bloud of Christ nor healthfull fruite of the Sacrament in receauing vnder one kinde O The infinit loue of Christ to mankinde that with such sweet pure and vndefiled kisses imbracings of loue and charity knits and tieth vs fast togither vnto him O Lorde it is meruaile that oâ—r harts doe not for loue as it were burst asonder when we consider the most deare and tender loue of
incurable with his shadowe and strooke two dead at his word to the terror of all excommunicate and sacriledgious persons and to declare the authority he had to binde and loose to kill and raise againe wonderfull were the thinges that GOD wrought by those that succeeded in his place 30. and moe of the first Popes were all most glorious Martyrs One of I meane Marceline who in that per secutio of DioclesiaÌ„ Thus ad hibuit de orum simulacris ex Damas Platina the Popes indeede with his predecessor S. Peter denyed Christ for fetre of death but with S. Peter presently rose againe condemned his owne fault whereas other Bishops for that he was the high Bishop would not condemne him saying in the Councell Prima sedes a nemine indicatur The first seate or S. Peters chaire is iudged of no man Wherefore before the prosecuting Tyrant confessing his fault and accusing the deniall of his Master with just reproofe of the Infidell and incredulous persecutor the impious and cruell Tyrant put him to death so he dyed a glorious Martir Another Pope there was as some affirme a fauourer of the heresie that holdeth that soules before the day of judgment shall not see God and was about to haue ascended the chaire that is to haue made a decree intending to bind the whole Church thereunto for This story haue I hearde 〈◊〉 to my remeÌ„brâ—ce I neuer reade it neither câ—n I call to memory the 〈◊〉 of thâ—â— Pope of 〈…〉 by relation of others I heard this matter as also of his sode death maintenance of that erronious opinion But it pleased God to strike I am vvith sodaine death that he could not do his intended purpose See the prouidence o God how he defended his Church and how faithfull he is in his promise that told S. Peter his faith thou d neuer 〈◊〉 For though Peter and Marceline of frailty for feare denyed their Master and this other Pope as a priuate man became a fauourer of heresie and did erre as men some in act of themselues and another in opinion Yet when they came to make publike decree inteÌ„ding to bind the whole Church thereunto â—o giue judgment as it were ex Cathedra in that place which is the highest tribunall seat in Gods Church wherein they spake in the persoÌ„ of Christ there o they neuer did nor any successor of S. Peter caÌ„ euer possibly erre as partly appeared by this dreadfull example of this aforesaid Pope preuented with death so that if there were any one Pope amongst an hundred as they be but men of euill life or conuersation Gods truth of hereticks ought not to haue bin slaundered therefore neither hath the true faith in the Apostolike seat of S. Peter fayled though any ill man for the sinnes of the people may haue possessed the same but ordinarily the Popes haue beene and be God be blessed for it the most godly and vertuous men vpon earth as I before shewed by the glorious number of those that be Martyrs and Confessors such Saints as the heretickes cannot deny Chap. LXXI What most admirable vertuous holy zealous and most worthy and charitable men many Popes haue beene of olde and of late yeares also euen to this present day FOR example of what vertue vvas Leo the Pope that meeting Attila a great and mighty tyrannicall King that had spoyled almost al Italy and coÌ„ming to Rome to haue destroyed it Leâ— then Pope desired him to returne who though he came like a Lion he obeyed the Popes words and returned as meeke as a Lamb his souldiers meruailing their Master woulde bee so ruled by a Priest he answered that hee durst doe no other For whilst Leo the Pope talked with him hee saide hee sawe one stand by the Pope in Priestly attire with a drawne sworde threatning him death if he would not obey the Pope By the same vertue and holinesse another time hee put backe Gensericus from the burning and sacking of Rome Yet we doe knowe though Rome were destroyed that Saint Peters successor shoulde neuerthelesse be Pope of Rome though hee were in any place of the worlde As for Rome it hath often beene sacked and the Popes persecuted driuen away and yet God hath had euer care to prouide a Pastor for his Church though God hath oft and as we may well thinke will for his seruants sake aboue other places defende that Cittie what shoulde I speake of that Apostolike spirit that was in Gregory the great first Pope of that name and our Apostle of England His religious acts and worthy workes extant to this day declare the excellency of the man for all eternity when heretikes that call him the first Antechristian Pope shall with confusion be buried in hell to omit most famous and worthy men and be short what singuler vertues had Gregory the thirtenth of blessed memory what Seminaries did he erect what learned Colledges did he maintayne what seedes of vertue and learning by religious Apostolike Fathers and men did he sowe almost throughout the vvhole vvorld vvho vvith infinite expences sought the conuersion of heretikes and the whole world besides especially our country to whom he was a most louing father oft lamenting the miserable state thereof and that with teares How miraculous and worthy the acts were of Pâ—us Quintus his predecessor against the Turkes all Infidelles and Heretickes all the worlde knoweth I neede not speake of the vertue and religious piety of our holy Father Clement the eight that now is Pope of Rome for all good men there know it what excessiue expences he hath bin and daily is at in defending the whole Christian worlde against the commou enemy the Turke what fatherly care he hath vpon those Princes and States that bound vppon him what gifts and dignities hee hath bestowed on such as haue shewed them selues valiant Champions in defence of Christs truth and christian countries how with sighes and teares hee hath lamented such Princes and countries that haue withdrawne themselues from their christian brethren winking at the Turke finallye to their owne harme and ruyne with what Apostolike serious zealous and most prudent diuine letters and graue messengers to the contrary hee hath exhorted and admonished them to bee briefe Fraunce and Spayne yea and all Europe to their comfort and ioy seeth and feeleth the fruits of his labours in reconciliation of Christian Princes quieting of Countries seeking to the vttermost of his power for perfect peace betwixt God and man throughout the whole world a man surely right worthie his name a right Clement full of Clemency mercie and piety in charitable almes good deedes and most worthy thoughts towardes all men The Popes sometimes after a great and sure proofe of their Godly liues and miracles haue canonizd good meÌ„ departed for Saints heere to be accounted reuerensed in earth as they be with GOD in honor aboue in heauen but the glorious actes of these holy Popes not only
Gods cause we suffer for BE desirous then to suffer for Christ and the Catholick faith though none as long as without denyall of their faith they may escape affliction ought rashly to cast themselues into tentation as knowing not the measure of their strength yet if you be called thereunto be not ashamed but ioyfull and gladde you may be founde worthy to suffer for Christs truth For it is the way Christ himselfe as I said and his glorious freindes the Apostles and Martirs haue trodden before yea it is the most glorious cause and most comfortable that euer any suffred for Gods cause I say his faith and truth for which one may be killed but neuer ouercome For which whosoeuer haue suffered and no other haue entered into his heauenly kingdome Consider what labour and care men take for some small liuing for this short life The Marchaunt man to attaine gold refuseth no perrill the husband man to gaine fruit or corne refuceth no labour nor the huntsman for his pleasure oftentimes without his dinner a whole day running togeather accounteth it any paine and shall we refuce troubles paines griefe labour or losse of any thing in this life to finde out Christ the inuincible truth and so truly to follow him whereby we shall auoide perrill of damnation in hell liue with a pure and quiette conscience in this life wherein if we liue to an hundred yeares yet is it soone spent passeth as a shaddow after this transitory life obtaine euerlasting saluation life where neuer after we shal neede to feare death hel nor damnation well good thinges cannot be had without paines much lesse the endles good with sleeping and no labour can be obtayned but with earnest and the greatest endeuours Suppose then you at this very instant were to depart this life as you know not whether you are to liue till to morrow and should be had before that dreadfull iudge the searcher of hartes where of all your life a strait reckoning must be made yea of all giftes bodylie ghostly as of witte learning power goods riches landes possessions and of all other talentes God hath bestowed of you how you haue spent and bestowed them during the short tyme you were heere steward thereof if then at that houre which is so vncertaine you wold wish you had done yea though it had bene neuer so much to haue serued and pleased God do then something now while you haue tyme that then you wold wish to haue done and so then you shew your selfe a wiseman indeede laying a sure fondation heere in earth the fruit of which building you shall enioy in the kingdome of heauen which to enioy with God for euer account you litle or nothing of all thinges heere vppon earth for looke what beauty sweetnes and glory bee in all thinges heere on earth they be but a shadow as it were of Gods glory for what brightnes or beauty soeuer is in the sunne moone starres men women children vvhas sweete sauours soeuer bee in perfumes flowers fragrant blossomes what delights soeuer be in musike birds mountaines vallies riuers or in any other thing that is delectable to any of our sences that be seene felt or vnderstood by man here ou earth all these and infinite moe pleasures and most sure and perfect delights in a farre more excellent sort shall the blessed saued soules enioy in that heauenly kingdome in beholding that glorious face and vision of God from whome all these good things doe proceede and in whome they be conteyned as the perfect mirror and summe of all perfection with al swetee peace and tranquility in euer enioying the same and with all security neuer to loose the same there wee shall see God face to face and the more wee see him the more we shall desire him and the more we desire him the more we shall loue him and the more we loue him the more we shal be delighted and fully satiated with him as said the holy Prophet Satiabor cum apparuerit gloria tua O Lord when thy glory shall appeare then shall I be satiated for as saith S. Augustine God hath made vs for him and our hart is vnquiet till we come to him there is that liuely fountaine and pleasant riuer clearer then the christall that coelestiall paradise the force whereof maketh joyfull the whole cittie of God and that watereth the whole earth making these carnall harts and terrestriall bodies of ours by vertue thereof coelestiall and diuine in this riuer is found the Chrisolite Topaze Carbuncle and all other gemmes and pretious jewels there is light without darknesse day without night glory without end when as certaine then it is that you shall be a saued soule and S. with God if you labour for it or else which Christ forbid a damned reprobate for euer therfore so labour worke your saluation whilst the light of his mercy and grace yet shineth open for you during this life that you may after enioy that endlesse life pluck vp thē your hart man intende prospere procede regna march manfully forward and ioyfully in Gods waies and take heede then of looking backe for such are not fitte for the kingdome of GOD comfort your selfe the labour and paines be little and short but the reward great and endlesse good labourers be content with a slender dinner in hope of a full and ioyfull supper and vvith all take heede aboue all thinges you deferre not your conuersion to GOD and amendment from day to day For it is a subtilty of the Diuell to cause a man to make delaies and so then death commeth when he least looketh for it and taketh a man vnprouided wherefore for our greater meritte and security wee ought to bee prouided at all houres for CHRISTS call whose mercy and grace is ready for all that come in time yea more ready to receaue vs then wee bee to come So that if a man bee not pertaker of Gods grace and fauour the fault is in himselfe and not in God for euen as you see when the sunne shineth a man cannot haue the light of the sunne vnlesse hee will open his eies No more then can any man haue the light of GODS grace though Gods grace also worketh the due disposition but he that will open the eyes of his soule offer his will and affection wholy to God and dispose himselfe to receaue Gods mercy and grace who is euer ready to help vs and who euer stirreth and moueth man tô receaue the effect thereof that is of his grace and goodnes yea God euer standeth knocking at the doore of mans hart and soule some times by prosperity and otherwhiles by aduersity daily by his benefits and oft by his holy inspirations ego stoad ostium pulso I stand thus saith God and knocke at the doore that is of mans hart and soule as I said to the end a man should incline his hart and lay to his hand to beleeue and followe
grace the sweet liâ—our of his holie Sacraments without this Church of Christ no saluatioÌ„ can be found this Church is worthily called the ship of S. Peter out of which whosoeuer at death shall be found shal bee ouerwhelmed without all doubt in those flouds of eternall damnation For as at Noes floud none were saued but those only that were in the Arke eight persons euen so we cannot pas through the Sea of this troublesome world nor arriue to the sure haueÌ„ of rest with god in his kingdome vnlesse we saile in Noe and Saint Peters ship Christs holy Church which church is nothing else but a congregation of al faithfull people liuing in one faith or vnity of beleif vnder Christ their head his Vicar the cheif Pastor of our souls Saint Peters successor heare in earth keeping that faith and beliefe that Christ and his Apostles taught and hath beene euer openlie preached in Christs Church without intermission euen from Christs Assention vnto this day shal be so without faile euen to the end of the worlde For against his Mat. 16 Church Christ promised The gates of hel that is the Diuel and al his power that is al Infidels Turkes Iewes Heretâ—kes Schismatikes should neuer preuaile but the true Catholike church hath more manifestly shall haue in the end the vpper hand though for a time for our sins in this and other countries it hath beene sore persecuted and oppressed yet can it neuer be vanquished or suppressed because Christes worde shall neuer faile who promised to be with it and assist it with his holy spirit to the end of the world Nay the more it is persecuted the more in the end it will florish as the vine that is pruned afterward bringeth out branches more perfectly and more plentifull fruit This ship of Saint Peter hath bin sore tossed with stormes of persecution froÌ„ time to time but yet by the good guiding of Christ her head neuer ouerwhelmed How sore was it shaken when Nero that bloudy tirant and persecuting Emperour slew the chief Captaines therof Saint Peter and Saint Paul at Rome in which city now Christs Religion by his special grace and by the merits praiers of these Apostles most florisheth What bloudy battailes afterward made Domitian Diocletian and rhe rest of those persecuting Kings and Emperours against the same Church slaying by thousands of ChristiaÌ„s in one day The Arrian Heritickes aboue a thousand yeares agoe that denied the Son of God to be of the same substance with his father as the Heretickes of our time now deny him though not altogither alike but in another manner and in another article of our beliefe according to his worde to be heare with vs in the Blessed Sacrament of the Altar Those that were true Christian Catholickes especially Bishopps Preists were for the truth by them persecuted with fire and sword both by Sea and land Yet by the valiant death and constancie of Martirs and worthy Confessours who were robbed spoiled of goods landes liberties and liues by long imprisonment death as many in this countrie for the same cause now be they in the end obtayned ouer the enimies of the truth the victorie that euen in those very places where greatest persecution bloodshed was for the truth there afterward was of all sorts of people greatest confession of the truth Churches and houses of prayer being raised in those very places where many Martirs were hanged shed their blood the bloody persecutor dying and being buried in hell in eternal obliuion The glorious Martir now triumpheth and reioyceth with God in Heauen with perpetuall praise and memory of his name here on earth When the ghospel in this country was first preached a blessed man harboured Amphibo lâ—s by Saint Albon nere to Christs time that blessed Martir for his receipt of Christs messenger and for becoming a Christian shed his bloud and yet in that very place was afterward a goodly Abbey built where Christ was serued both day and night and the towne of Saint Albons as of whome it tooke the name for many hundred yeares honoured God in him in that place who before as a traitor and enimie to the Realme and state they put to death Afterward about a thousand years agoe when Saint Augustine the Moncke was sent by Saint Gregorie then Pope of Rome to restore preach christs faith and religion here amongst English men then a mongst the Britons in some sort partly decaied for sinne as now in a great part of the whole Isle it is if not worse in manie mens hartes though God bee thanked a Church though litle poore and afflicted wee haue still manye mockes buffets and blowes that holy Moncke with the rest of his fellowes had before they could recall this Country to the right way of saluation The storme against them was sharp for a time But afterwardes with long patience Christ bad the winde cease and there became a great calme The Church of England hauing great tranquility flourishing after in religion virtue almost a thousand years togither till wicked Luther a many of his fellowes runagate Friers and forsakers of their order and religion for the desire they had to liue as they lust in al liberty pleasures of the flesh broched a new gospel I would say raised vp a moÌ„strous storme of heresy infidelity troubling the peace of the christian world quite ouerthrowing the coÌ„mon state of ReligioÌ„ here in our Country till it please God to bid the raging storme cease which no doubt hewil do wheÌ„ it semeth best to his good wil pleasure who after a storme sendeth faire weather when he hath beaten his children wel knoweth to cast the rod into the fire in the meane time in this perilous storme it behoueth vs to bee well armed least we be ouerwhelmed with al vertues but first cheifly with true faith and religion Chap. II Of the first certaine note of the true Church WHerfore because heretiks the enimies of truth deceiue simple soules vnder the shewe of truth glory of the Church as though they only were true meÌ„bers of the same which notwithstaÌ„ding they oppugn pul down Therfore the first note wherby you may knowe the true church of Christ froÌ„ the Church of Satan is this that the Church of God is called Catholike which word Catholike is deriued froÌ„ the Greeke and in Latine is asmuch as vniuersalis that is vniuersall and generall common as it were to al true beleuers of all nations so that the true Church of Christ is commonly called the Catholike church or at least knowne The proper etimologie of this word Catholik is vniuersall or generall of all sorts so to be called as we are taught in our Creed to beleue the holy Catholike Church so that true ChristiaÌ„ beleuing men are commonly called catholikes those that be deuided from this knowne common faith and Church of Christ in
had beene and is sufficient if need were for the ransome of many worlds yet shall his passion saue none but those onlye that beleeue in him and keepe his holye commandemeÌ„ts which euery one by his grace may do for God commaundeth nothing impossible But to make this more plaine by a homely familiar example There is a poticaries shop in some Citty full of medicines for all deseases none you know bee they neuer so sicke can be cured or haue any benefit therby but such as will buy send for those medicines and apply them to their fores and diseases so the passion of Christ is sufficient for infinite worldes if neede were but effectuall profitable to none but such as by themselues or others applye it to their soules by such wayes and meanes as he hath ordained that is by faith good workes and worthy receiuyng of his Sacramentes and such like other good meanes This originall sinne theÌ„ that we tooke all of our first parents is cleansed taken away by Baptisme the first and most necessary Sacrament though not most excellente which as the rest of the Sacramentes doth take vertu of Christs PassioÌ„ which sacraments as conduite pipes from that well of mercy the tree of the Crosse conferre grace to our souls so we put no obstacle of our parts so necessary by such like meanes is the Passion of Christ to be aplied vnto vs that in no sort without it we can appease gods wrath for our sinns nor be saued neither Abraham Moises Dauid Elias if hee had died nor any of the holy Prophets could satisfie Godes wrath for their own sinnes muchlesse for the sinnes of the whole world till Christs comming nor since but by him but they all and the rest of the Saints of the old testament and holy Fathers were shut from the kingdome of God and his sight in darknesse till Christ opened by his death the gate of Saluation discended into Hell and deliuered out those holy Fathers that so many thousandes yeares there with many heauy sighes and feruent desires expected his comming for their deliuery so that as wee Christians beleeuing the Passion of Christ be saued by it now past so those afore Christes time were saued by hope and true beliefe in him the true Messias to come yet this is the difference in saluation betwixt vs since Christ and they before his comming that wee presently after death if wee die in state of grace or be not detained for a time in Purgatory to cleanse some lesser sinnes or the * By reliks vnderstand lesser defects or paine due to great sins viz. satisfactoryâ— paines relikes of sinne do enter into the kingdome of Heauen inioy the sight of God which they before Christs time vvere they neuer so holy coulde not attaine to till he had opened the gate of Paradise shut for Adams trespasse and kept by the Angells Chap. XI declaring what Baptisme is that Baptisme remiâ—teth all sinnes and how it truly iustifieth vs. You see now by this that is saied the state of mankinde for sinne and the necessity of Baptisme to release him from sinne which Sacrament is ordained by Christ to take away that sinne wherein especially we be conceiued and borne of our fore-fathers yea and all other sinnes too if perhapes a man be not christned till he be olde as some coÌ„uerted from Iewes and infidells now bee But you will say perhapps if this sin wee take of our first Parents by Baptisme in Christ be forgiuen vs that after Baptisme we are no more the sons of Adam but of Christ not of death but of life why then after christning doe wee feele in vs and haue the same rebellion and infirmities in our bodies stil which proceede of olde Adam as well as those haue that be not christened as for example we haue stil remaining in vs that olde rebellion of our flesh with many passions corrupt motions be-fraught with ignorance forgetfulnesse yea and subiecte to sicknesse and death with manye mo inconueniences all which defects infirmities the like we take of Adam Eue our first Parents which if they had not trespassed we in theÌ„ we had neuer suffered How happeneth it theÌ„ if by Christ their and our trespasse together is forgiuen that as you will saye wee still sustaine the paine thervnto due I aunswere true it is indeed we beare still our insirmities suffer still hunger colde shame nakednes and the like which be left in vs for sinne by God therefore iustly inflicted But that you may better know why these stil remaine in vs you are to vnderstand that in god which is al good ther be two thinges espeatially that is his mercy iustice whose mercy though it exceed all his workes yet we may not attribute so much to his mercy that we take away his iustice for so we should derogate from Gods honor his most pure and simple nature which is al good wherein â—uer mercy and iustice be ioyned together First theÌ„ doth not God shew his infinit mercy towardes vs in that we ofding his Maiesty which is infinit which in no sort could be appeased but by the death of his only begotteÌ„ sonne though otherwise if it had bin his good pleasure he could haue redeemed the worlde in that I say by Baptisme that taketh vertue of Christes Passion the dore of grace in this life of heauen after death is opened to vs so we be free froÌ„ euerlasting death damnation in hell which before Baptism we were subiect vnto doth not God therin shew towards vs his vnspeakeable mercy making Christ pay for our sinnes Yet it standeth with hys iustice that if Christ our head that payed for al would not enter into his glory but by pains death then we his members must of iustice be content to suffer some thing with him to be pertakers of the worke of our redemptioÌ„ so enter with him into his glory For as saith S. August Qui fecit te sine te non saluabit te sine tâ— he that made thee without thee wil not saue thee without thy selfe Besides this those infirmities of concupisceÌ„ce of our fleash rebellion in our minds as long as they bee but in the inferiour part of our soule that is when reason ruleth them by vertue of this holye Baptisme be so fare from sinne that if wee resist them and yeeld not to them they bee so farre from sin I say that they greatlye increase our merite and bee left in vs to wrestle against that our victory may be more glorious and our reward greater in that we infirme and weake vessels of our selues hauing to fight stil against so many strong enimies as not only the world diuel but also against the fleash that is our selues yet by the grace of Christ giuen vs in Baptisme we may ouercome them all To be briefe then Baptisme is a Sacrament instituted by Christ whereby we be cleansed from sinne doe
forsake the Diuell are vnited and made one body with Christ in his holy Church and so thereby are deliuered from euerlasting death and are made heires of the heauenly kingdome without which Sacament in deed or in will and affection at least that is if a man in no sort can possibly come vnto it none can be saued as saide our Sauiour Nisi quis natus fuerit denuo non potest Ioh. 3. Mat. 28. Mar. 16. videre regnum Dei Vnlesse a man be borne againe that is by Baptisme he cannot enter into the kingdome of God and againe Nisi quis renatus fuerit ex aqua spiritu Sancto non potest intrare in regnum Dei and againe Christ bad his Disciples goe and baptise in the name of the Father and of the c. Vnlesse a man be borne againe of water and the holy Ghost saith Christ he cannot enter into the kingdome of God Christ you see saieth that without water the holy ghost we cannot be saued The Protestants your ministers a nuÌ„ber of theÌ„ teach you that christian mens children without Baptisme may be saued wherein they be contrary to Christ the Gospell and the common receiued saith of the holy Catholike Church of all ages who with all speede euer hastened her children in danger of death to be baptised knowing for certaine that if they departed without Baptisme they shoulde be damned not to so great a damnation as those shall haue that after Baptisme dye in deadly sinne but yet those vnchristened children shall be shutt from the sight of God for-euermore who is the full ioy delight of the soule which is an vnspeakeable losse Whereby you see the vnmercifull dealing of the heretikes of this time who hinder poore infants from Baptisme so vtterly cast them away The heretikes of this time especially Protestants * I meane the Puritanes especially who in their opinions leaue almost no Sacrament at all This as I remember I haue hard reported of the Anabaptistes Puritanes and Anabaptists haue lest with them but one Sacrament amongst seauen that is Baptisme only and yet good Lorde how many damnable heresies holde they about that The * Anabaptists would haue folkes to be christned often which is against the scriptures and as much as in them lieth is to naile Christ to the Crosse againe for by Baptisme we be buried with him in his death to true mortification and once for al washed in his blood I meane in Baptisme which can not be itterated as once for al he died so that I say to be rebaptisede is to deny that vertue of Christs passion once giuen for al in Baptisme For there is but one God as saith the Apostle one Faith one Baptisme and all Protestants and other heretikes of this time commonlye holde that Baptisme doth not quitt vs from our sinnes and make vs iust indeede as Christ and his Church teacheth but say that it but raseth as it were our sinnes that they be not imputed to vs and that God as it were wincketh at them but yet neuerthelesse the blott remaineth in soule still which be two most damnable opinions the one derogating cheifely from the Passion of Christ the other from his honor and perfection of his worke who cleanseth mens souls in deede by his Sacraments that they may be fit vessells to be replenished with his glorye and made pure in his sight may see him for euer Chap. XII Of the impiety abuse of heretikes about Baptisme MOreouer many as I said be fore of your ministers teach that if they haue Baptisme it is wel if they haue it not it is no matter some will scarsely sprinckle water vpoÌ„ theÌ„ but make a preaching some care not whether they vse Christs words in Baptisme or no as for the signe of the Crosse as beeing enemies indeede to the Crosse of Christ and not deseruing the name of Christians that be ashamed of Christe our Masters ensigne and banner they thinke and account it but a papisticall and supersticious ceremony though in deed it is a most auncient and Apostolâ—â—â— tradition neither doe they shew them-selues Christianes I say but rather Turkishe and members of Satan that be afraide and ashamed of their Masters badge the Crosse of Christ wherby you see how litle reckoning they make of Baptisme without which we be Infidells and heathenishe Turkes as it were bee a man borne neuer so much of Christian parents For we receiue our souls from God aboue not of our parents that which we take of our pareÌ„ts is a peece of fleash only conceiued brought out in sinne in our selues I meane soiled with that generall fault and blott wee all take of Adam For though our fathers sinnes be to their soules forgiuen by Baptisme yet in their bodies stil remaine the same infirmities they contracted by originall sinne before Baptisme though those infirmities pacientlye borne and resisted be not as I saide before in our Parents sinne but rather cause of merite yet we being conceaued of their bodyes rebellious by concupiscence bearing Yet I meane not that concupiscâ—nce in the regenerate is sin so we consent â—ot to it those infirmities receiue flesh body of them with the same infirmities and defects in vs that they of olde Adam sustained and bore before Baptisme so that spirituall substance creature which is our soule being by God newly created and infused or put into our bodies newlye formed laden with infirmities of Adam then presentlye by GODS secret iustice and iudgmente contracteth the same originall sinne is soiled with the same blott Adam our first father was till it bee washed away by Baptisme The heretikes that see not this shew themselues either very ignorant or els most malicious that deceiue the ignorante people and damne many poore soules who because they be borne in that sinne of Adam in some sorte without their owne free wil therefore God ordained most present remedies to saue them by and that without their owne procuring if they be infants the matter as water being so common the wordes so easie to be spoken and that any reasonable person whosoeuer may bee minister of it when a lawfull Priest cannot be had that is I mean in necessity when the child or person to be christned is in danger if death for otherwise it ought not in any wise to be sent to your new Ministers to be christned nor Schismatike preists nether if any Catholike Christian can be had til you caÌ„ meet with a Catholike priest tâ—ough the child of whomsoeuer may be truly christned nether ought to be christned againe being once baptised the parents do offend that send their children to be christned of such woolues vnlawfull ministers which be most vnfit of al christian men to christen children as holding teaching so many monstrous heresies about that holy Sacrament and with al so litle reckoning of it vsing it so vnreuerently as scoffing at it contemning many
darknes conquere the world and themselues and win an euerlasting Crowne Chap XIIII of the holy Sacrament of Penance and of the three parts therof and of the necessitie thereof to all sinners after Baptisme But as you see in a dangerous fight a most valiant souldier may sometime take a deadly wound whereunto a plaister and most soueraigne salue is most needfull that so after he may fight more manfully Euen so Christ the good phisition knowing the dangerous warrefare man hath here vppon earth with those most mighty enimies the flesh the world the diuell whereby somtime in soul he may take a deadly wounde that father of mercye then and God of all comfort knowing the weakenes of our vessells and taking compassion of our infimitie to cure our deadly woundes hath ordained a nother most wholsome Sacrament called Penance which Saint Hierome calleth Secundam tabulam post naufragium the second table after shipwrack For euen as if in the Sea a shippe burst there is no other remedy but take some bord swimme out EueÌ„ so in this troublesome Sea of this wretched world which like the Sea is alwaye stormy if a man after Baptisme fall againe to sinne as we be all sinners and need the grace of God then loe there is no other refuge to besaued but only by Penance as our Sauiour teacheth vs Nisi penitentiam Luc. 13. vers 3 egeritis omnes simul peribitis Vnlesse you doe penance you shall altogether perishe which fall of ours by sinne as it especiallye consisteth in three thinges in Thought Worde and Deede So hath Gods mercy ordained this Sacrament of Penance as a remedy which consisteth of three parts that is first of Contrition of heart in beeing sorrowfull for our sinnes with full-purpose to amende secondly of Confession of mouthe in confessing the same to a lawfull Priest as the Vicar of Christ and thirdlye in Satisfaction of workes which bee Fasting Prayer Almes-deedes and the like which the Holye Scripture tearmeth fruites or workes of Penance At this Heretikes when they cannot aunswere scoffe but we proue them by Godes worde and authoritye of the Holie Catholike Church Wee proue then the first part of Penance that is Contrition of heart by many places of Holye Scripture Iâ—â—l â— as where we are commaunded to conuert and turne our selues to GOD in Fasting Weeping and Lamentation And agayne Scindite corda uestra non vestimenta vestra c. Rent your heartes and not your garmentes c. Tolet. sum lib. 2. Cap. 4. conc Trid. sess 14. cap. 4 Which sorrowe of hart is of such force when it is donne in Charitye and pure loue to God that by vertue thereof it some-time may be so great that mans sinnes may thereby be forgiuen Whereupon Almighty God sayeth by his holye Prophet Conuert to me and I will bee conuerted to you And againe In quacunque hora ingemuerit peccator c. At what howre soeuer a sinner lamenteth from the bottome of his heart I vvill heare him But vvhat neede we then saieth the Heretickes to confesse our sinnes to a Preiste I aunswere for diuerse causes first because it is the ordinance of Christ in his Newe Testament who knoweth best howe to Order Mat. 5. 21. Christian iustice I grant far exceedeth that of the Pharisies in moe thinges then one which words declare the perfection of the new testament which to get Confession is a great meanes Rule and Gouerne his people who telleth vs * Wherein is euer vnderstoode Confession included to be made in due time Vnlesse our iustice exceedeth that of the Scribes and Pharisees wee shall not enter into the kingdome of GOD c. For a-fore Christ indeede Penance was not a Sacrament as nowe it is neither were they of the olde Testament that was before Christ bound to confesse all their sinnes Saluo meliori iudicio to the Preist but compunction inward repentance and sorow of hart with amendment and restitution for iniustice done woulde suffise though euen then we read that manye would openly confesse yet in that state when the prophet spake those words we grauÌ„t that in what howre soeuer a sinner with due repentance or contrite sorow and compunction of harte conuerted himselfe to God he would forgiue him yea and moreouer wee graunt the same still now in this law of grace since Christ that when-soeuer a man hath perfecte contrition or sorrow for his sinnes they be forgiuen him but true contrition or perfect repentance with perfect loue and charity to God can no man haue but hee that hath will to keepe Godes Commaundementes and to doe that Christ hath bidden But Christ hath commaunded that we confesse our sins as after I will proue by the Gospell and therfore no man can haue perfect contrition or conuersion to God but he that is sorowful for his sins that assoone as he can meete with a lawful Preist or in due time he wil confesse theÌ„ that so Christs ordinance being fulfilled by meanes of the Preist they may bee forgiuen him But if a man be in danger of death or in such place that hee cannot come possiblely by any meane to coÌ„fession before a Priest then no doubt if he haue perfect contrition and sorow for his sins Christ the high Priest who as I saied before is not so bound to his SacrameÌ„tes but that without them he can giue his grace giueth in such time of necessitye perfect absolution from sinne yea so great the sorow of hart may bee that both sinne yea and paine due vnto sinne in this life and in the next may bee forgiuen And I doubt not but that there be many good men that perhappes come to Confession once euerye weeke that before they confesse to the Preist haue their sinnes forgiuen at Godes hands so great is their loue to God sorowe for their sinnes for that they haue offended him that is chiefly to be be loued yet because of Christes ordinance in their contrition is allwayes Confession included or vnderstood which was plainely signified vnto vs and taught by our Sauiour by two especially of his wonderfull miracles the one was when he had healed the leapers hee had them goe and shewe themselues Luc. 17. 14. to the Preistes whereby wee bee taught that though our sinnes which be leprosie to our soules bee already in Gods sight by perfect sorowe forgiuen yet wee must shewe them by confession to the Preist Gods Vicar because it is Christes holye ordinance who hath lefte that power his father gaue him to his holie Church Againe when Christ raysed Lazarus that was fower dayes deade who signifieth a man deeplye deade in sinne when he was aliue and rose vp hauing yet his handes and feete bound Christ bad his disciples Loose his bandes and suffer him to goe a Iohn 11. 44. way So when Christ by his grace inwardly in mannes hart hath wrought sorow and repentance and so made the sinner aliue agayne in
soule which is a greater worke of God then raising a dead man in body hee then biddes his disciples lawfull Preistes loose him by his authority lefte and giuen them whereby what soeuer is bound in earth or loosed shal be bounde or loosed in Heauen and so lett him goe freelye away loosed from the bandes of sinne Chap. XV That Confession of our sinnes to a lawfull Preist is necessary BEsides this ConfessioÌ„ is necessary because no maÌ„ knoweth whether he hath true Contrition or no it is a thing so hard to be known for though wheÌ„ a maÌ„ doth that which he caÌ„ he may be in good hope he is in gods grace and fauour yet none knoweth certainely whether he be worthy loue or hatred nowe though a man haue not perfect sorow and contrition yet if he be sorie he can be no more sory and fullye purpose to satisfie amend that which is past coÌ„ming theÌ„ with lowly ConfessioÌ„ to the Preist an vnperfect sorow which diuines call attrition by vertue of the holy Sacrament of Penance in Confession I speake here after the common phrase of some who say Ex attrito fit quis contritus though In rigore nun quam attritioper se fit contritio quorum principia sunt contraria cum vna ex timore alia vero ex amore â—riatur it is made and allowed before God for contrition and so the eternal punishment for the sinne is forgiuen by vertue of the keyes committed to S. Peter yet the Church with attrition or imperfect sorrow without Confession cannot saue a man but if he should die in it so without the holy Sacrament of Confession yea though he had purpose to confesse if he could without doubt he should be damned whereby you may se of what necessity Confession is if there were no other reason saue this Moreouer the grace of God so concurreth with this Sacrament that sometime in Confession a man may haue contrition though he had it not before All which and many mo important reasons shew the conueniency and necessity of Confesion Now this Contrition is nothing els but an inward and most great sorrow that a man hath that he hath offended God chiefly to bee beloued aboue all thinges whereby we maye gather that it is not true Contrition when a man is sorye for anye worldly losse hinderance or shame that commeth vnto him for that he hath offended neither when one repenteth for feare of hell only though the holy Church in her Sermons and otherwise right worthely setteth before mens eies the paines of hell that so through feare of Gods iudgement hard harted sinners may come to the perfect loue of God neither is it true contrition wheÌ„ one is sory amendeth for feare of death onely or the losse of Heauen though that feare be good and laudable yet is not so perfect but a very good disposition to perfection For if there were neither Death Iudgement Hell nor Heauen yet we ought to bee sory for that we haue by sinne lost and offended God which aboue ourselues and all things is to be beloued when we be sory for that espeacially theÌ„ haue we perfect sorrowe contrition wherby it appeareth how farre those be from true contrition and conuersion to God that liue a loose and euill life and then in perill of death for feare thereof only and that which followeth seeme to lament and be sory and not for any loue to God who crie then Lord Lord yet neuer do the will of that heaueÌ„ly Father which kind of men Christ affirmeth shal neuer enter into that heaueÌ„ly kingdome for though no man may dispaire at any howre when he hath full will to come to God yet S. Aug. right worthelie doubteth of those that defer their coÌ„uersion to the last howre the reason is because with out a rare speciall grace of God such meÌ„ theÌ„ come to God rather for fear of death theÌ„ loue of God so want true coÌ„triticÌ„ yet if they can come to the Sacrament of ConfessioÌ„ then lastly be sory they can be no more sory with purpose fullie to amend there is great hope then of Saluation in theÌ„ See then of what value Confession is wherof mention is made yea the practize thereof shewed thus in the 19. Chapter of the Actes of the Apostles Multi credentium veniebant confitentes annunciantes actus suos That as many of those that beleeued came confessing and shewing their workes And Saint Iames in the fift Chap. teacheth vs thus Confitemini c. Confesse to one another your sinnes whereof see but only Venerable Bede his expositioÌ„ Many desperate sinners deferre their amendment to God desiring but one howre to bee saued at last with the good thief but one swallow maketh not a spring the example of the thiefe was that no man should dispaire but the daÌ„nation of infinit thousaÌ„ds that defer their conuersion to God till the last howre for-warneth vs not to presume to sin For that thiefe that in the end becoÌ„ing good was saued sinned of ignorance perhaps all his life and not of malicious presumptioÌ„ as those do that wil come to god whe they list nay it is his great mercy if he receiue any liue they neuer so wel again the thiefe had so perfect coÌ„trition made such satisfactioÌ„ for his sin as I doubt whether any maÌ„ can do the like For his sorrow repeÌ„tance none doubteth of which contrite humbled hart god wil neuer despise he coÌ„fessed ther his sin to Christ the high-Priest he made therof such satisfactioÌ„ in coÌ„fessing Christ vpoÌ„ the Crosse repreheÌ„ding the blasphemer before that multitude and the whole world in so much that one act of his was of more value theÌ„ perhaps some good preacher can merite in preaching Christ forty yeares together in the pulpitte So that this theefe died a glorious Martir Let desperate sinners then that The opinion of some die in bed take heede betime they come not short of him Now what this Confession is to whome it ought to bee made who or dained it and what fruite commeth therby I will breifely declare First Confession is the opening of mans fault aswell secret as publike spiritual corporall with detestation of sinne aboue all thinges Confession in holy Scripture is diuers as aboundantlye in the olde Testament is declared as to God to lawfull iudges c. But now sacrameÌ„tal confession in this law of grace is to a lawfull Priest hauing iurisdiction siting in Christes steed and place whereof saieth Saint Iames. Confesse one to another Iames. 5. 16. your sinnes that you may bee saued Chap. XVI Of Confession more in particular and of some sinnes against the first and second commaundement None is bound by the law of god to confession to a priest that is Sacramentall Confession vnlesse hee can iustly accuse himselfe of deadly sinne that is of the breach of any of Gods commaÌ„dements or vnlesse he doubt probably that he
whole is incorporated by Baptisme the whole redeemed by death and the whole shall be crowned with glory therefore the true eating is to eate that meate which of it selfe consisteth of body soule and Godhead to eate it I say in body soule and spirite and not by faith only Chap. XXVI of the blessed Sacrament of the Altar shewing how conueniently it was ordained for our reparation and what preparation we ought to make to the same BVT it is not my purpose here to recount the shifts of our aduersaries or rather deceipts of the Diuell speaking by them his instruments to delude the simple to their damnation but rather for our instruction and comfort Let vs note here the prouidence of God sweete disposition in the ordinance of this most diuine mistery Our first parents by pride in coueting to bee as Gods and in incredulity beleeuing the serpent and mistrusting God fell from God contraâ—◠〈…〉 vs like God in deede and to recall vs 〈…〉 heauenly Paradise which our parents lost by eating the forbiddeÌ„ fruit Christ hath ordeyned a remedy quite contrary giuing vs in this B. Sacrament himselfe the fruit of the B. Virgin that bread that came downe from heauen that so with humility beleeuing Christs worde and promise far aboue our reason forsaking our selues submitting our reason to faith in Christ wee may receaue him his B. body that happy fruit of endlesse life and by vertue thereof recouer the possession Eue lost by her vnbeleeuing and tasting the forbidden fruit Leaue vaine disputes then of this blessed Sacrament and with steedfast faith imbrace the truth for this high mistery farre exceedeth mans reason For of all the workes that euer God wrought this is * So S. Thomas calleth it miraculoruÌ„ maximuÌ„ if any can finde a greter vnusquisque abuÌ„det in sensu suo Psal 100. most wonderfull and miraculous insomuch that herein God sheweth as it were the periode summe and perfection of all his workes as he spake before by his holy Prophet Memoriam secit mirabilium suorum miserator et misericors Dominus escam dedit timentibus se GOD herein hath made a memorye of his wonderfull vvorkes hee hath giuen meate to those that feare him So that this heauenly food is giuen to the saluation of those only that with reuerent loue with perfect faith come vnto this diuine banquet for what a wonderfull and mitaculous worke of Christ is this to feed man with the food of Angels for that Christ whose glory is the repast dainty and satiety of Angells in heauen is the foode of poore pilgrimes in this B. Sacrament here in earth nay herein God hath exalted man aboue Angels giuing the Preist power by his mighty word to consecrate his body so that that which before was bread nowe is no more breade but his body which power he neuer graunted to Angell Againe as God is all in all and in euery place in heauen and earth and yet not deuided but whole perfect God and as saith the Apostle In ipso viuimus mouemur sumus In him wee liue be moued and are Euen so though the Blessed body of Christ be not in all places at once where his God-head is as the Lutherane Vbiquitary Heretickes that so they might coarcte the mistery of this Blessed Sacrament in their reasons do dreame yet it is most certaine according to our beliefe and Godes truth that Christ euer sits at the right hand of his father most glorious and yet is here sacramentally and in a mistery in the B. Sacrament and as fullye Christ here perfect God and man as hee is in heauen and in many places and diuers Altars in all coastes of the worlde at once and yet not many but one and the same Christ indiuisible Yea in euery litle parte or particle of the holye Host and B. Sacrament is as whole and perfect Christ as in the vvhole host and looke where the Blessed body of Christ is there is his bloud and where his body and bloud is there is his God-head by vertue of that vnion of the diuine and humane nature in one person therefore it followeth that where the holye Sacrament is there is God the sonne And because the workes of the Trinity be indiuisible though no person but the second â—erson in Godheade was incarnate anâ— tooke vpon him our nature yet there 〈◊〉 present the Father and the holy Ghost three persons and one GOD in Trinity by vertue of the concomitance as wee tearme it and hypostaticall vnyon whome all creatures doe worshippe to whome Angells singe out perpetuall prayses and before whome heauen and earth doe tremble and quake O vnspeakable and dreadfull mistery An other miracle in this B. Sacrament is that though it be daily eaten yet is it neuer consumed nor any thing impaired though manye vncleane persons and traytors like Iudas doe ofte vnworthely receaue the same yet in it self it is euer vndefiled As you see the cleare sonne that shineth vpon the foule clay is nothing darkned but still remaineth pure in it self which as it is noysome to the watrye and euill disposed eye so is it comfort to the cleare and vvell disposed euen so Christ the sonne of righttuousnes giuen vs in this B. Sacrament is comfort health and saluation to the well disposed but euerlasting death damnation to those that come with vncleane consciences â—oaden with mortall sin without cleansing their soules before that is without contrition and lowly confession for the same not because the fault is in Christ but because the thing that receaueth him is impure and vncleane yet Christ alwayes perfect glorious in himselfe without defect and no meruaile for if he suffred himselfe to bee abused and shed his bloud with wonderfull blasphemies against him by those traiterous villaines hanging vpon the Crosse passibly no meruaile I say though in this B. Sacrament impassible he suffereth himself to be vnworthely receaued of hypocrites and wicked men whereof some will not sticke to stab their daggers in this By stab vnderstand pricke thrust or strike Blessed Sacrament and tread it vnder feet al which he suffreth wicked men to worke not with-drawing his diuine presence that the good bee not defrauded of so vnspeakeable a benefit for by this their abuse they hurte and soile themselues but not him who is immortall impassible Hereby we may answere the sond obiections of heretiks that say what if cat or rat should eatiet no doubt whatsoeuer taketh or abuseth it it is neuertheles the very body of Christ still but when the outward species or forme of the Sacrament passeth away from that vnseemly vessell then Christs B. Body and Bloud also passeth can be there no more abused An other wonderfull miracle we see and by daily experience proue in this B. Sacrament that is that whereas Christ hath ordeyned this B. Sacrament vnder the formes and liknes of those things that be most vsuall and familier to vs that is vnder the formes
mention made His soule was not left in hell and Psal 15. 10. Ephe. 1. 20 et 4. 9. 1. Pet. 3. â—2 in another place it is said of Christ That hee asended what is it but because hee desended also first into the lower partes of the earth that was into hell of the torments or sorrowes whereof as being the death or vanquisher of death and the biting or deuourer of hell according to the Prophets he could not bee detayned or holden But these fellowes that deny Christ was in hell the cloysters whereof hee once broke binding that olde serpent and so deny their Creede no meruaile though they make so small reckening of Purgatorie but account it as a buggard to feare children In which place in deed I warrant them they shall neuer come vnlesse they amend their manners and monstrous opinions There is a lower place prepared for all such incredulous infidells and heretickes that is In inferno infernori In the deepest bottomlesse pitte and gulf of hell and damnation wherein is no redemption Chap. XLIII Of Purgatorie what sort of people be therein punished and for what manner of sinnes and defects they bee there detained and that Prayer Sacrifice Almes-deeds and the like bee healthfull for the departed NOwe that there is a Purgatory or a cleansing place for some lesser sins and the reliques of sinne or the paine and satisfaction due vnto sinne in the next life before the soule can be in quiet rest and enioy the glory of God wee proue it by diuers reasons and authorities of Scriptures and Fathers and the coÌ„mon receaued faith of the vniuersall Church at all times First then wee are to note that the euerlasting paine due vnto sinne is forgiuen by vertue of Christs Passion in the holy Sacrament of Penance so that if a man die in state of grace by that Sacrament a perfect penitente sinner with out doubt hee shal neuer perish euerlastingly yet there be many lesser sinnes many inordinate passions many defects and imperfections and the paiment and satisfaction due to those greater sinnes which all and euery if they bee not perfectlye wipte or cleansed from the soule in this life by perfect loue to God and works of Penance shall no doubt thereof be cleansed and paide for in the next before the soule can see God and enter into his kingdome For no spotted or vncleane Apoc. 21. 27. thing shall enter therevnto as witnesseth Saint Iohn Gods great mercy it is I say then that forgiueth the sinne by Penance here in this life that it be not punished euerlastingly in hell but it is in his iustice wee doe some satisfaction for it which if it be not here it must be done there that is in Purgatory before the soule can attaine the glory of God Many there be that speake of Purgatory but fewe that deepely consider the fearefull and terrible paynes thereof which be so great that no paine in this worlde is comparable thereunto The fire of Gods iustice there as noteh Saint Augustine as farre exceedeth the fire we see here as the fire in deede exceedeth fire painted vpon a wall insomuch that the paines of Purgatory differ litle from those in hell but that the one hath end and the other hath none and those in Purgatory be blessed soules in state of grace and saluation but those in hell be cursed desperate and sure of euerlasting damnation Three sorts of people as nameth S. Augustine there be that departe out of this worlde one sorte so good that they neede not our prayers As the B. Martyrs and Confessors that gloriously confessed CHRIST and with seruent loue shed their bloud for his sake that through Christ bee washed and cleansed in their owne bloud those washed their stoles as saith S. Iohn Apoc. 7. 14. in the bloud of the Lamb and with that feruent loue to God be so cleansed from all spot of sinne that presently without stay they enter into his kingdome walking in white garmentes of honour and glory with him for euermore these need not our prayers but pray for vs. An other sort there be that bee so badde that we may not pray for them after their death as all Infidells Iewes Turkes Heretickes Schismatickes and all whosoeuer die out of Gods Church vvithout vvhich is no Saluation or in deadly sinne those the holy Church prayeth not for as being by gods iudgment damned in Hell wherein is no redemption or recouery for euermore An other sort of departed there be for whome only and no other we pray that is for the faithfull departed in peace and charitye which can in no sort bee but in the faith vnity of Christes holy Catholicke Church that is for faithfull Christian catholickes dying in state of grace for them wee praye that sooner they may be released of their sinnes and defects and enjoye Godes glorye And that we ought this to doe vvee Eccles 7. 37. 2. Macha 12. Math. 5. 27. 1 Cor. 3. Phil. 2. 2. Tim. 1. 1. Iohn 5. Apoc. 5. proue it by diuers authorities of holye Scripture as where wee bidden to doe vvell to the dead and againe forbidde not fauour to the dead with diuers other plaine places of the olde and newe Testament but according to the places here alleadged how should one doe wel to the dead but by almesdeed or praier or how can we hinder them of benefit vnlesse we omit and cease to doe and pray for them Chap. XLIIII More at large of Purgatory prayer for the dead how heretickes not onlye corrupt but denye the playne Scriptures in avouching the contrary IN an other place of holye Scripture it is written how a noble captaine hauing of his souldiers slaine sent monye to Ierusalem to bee offered for the departed thinking well and religiouslye of the resurrection of the dead and that his souldiers died with piety or vertue and in the ende the Scripture concludeth 2. Mach. 12. 46. thus Therefore it is a good or holy and healthfull thought to praye for the dead that they may be loosed from their sinnes These places by mee alleadged here be the worde of God most plaine you see written in the holye and sacred Bible but howe thinke you doe the heretickes answere these plaine places Truly they deny the whole bookes and all to bee the worde of God and the Scripture so shamlesse be these companions that whatsoeuer is so plaine they cannot possibly glose vpon or wrest to their owne purpose that presently they cast awaye So Luther denyed Saint Iames Epistle for that it made for good works others other parts what kind of men thinke you be these that bragge before the simple in their pulpits of the worde of God why dare you commit your saluation to such who as long as they can in any sort wrest Godes word to their owne lust so long they crye the scripture scripture word of the Lord but when it is so plaine they can no way gainsay
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
Heretickes liue as though there were no God indeede hell nor heauen what they stick not to confesse some of them that hell is only in the brest and but a darkenes of the minde and conscience or some biting of the same but they shal feele vnlesse they speedely amend another hell indeede as Christ said where that deadly worme gnawing vppoÌ„ them shall neuer dye and where that euerlasting fier that he at the last day shall coÌ„mand the wicked to depart into shal neuer be quenched where is weeping wayling and gnashing of teeth Truly I my selfe knew an vsurer now become a Maister by his honest trade that said who is able to say there is a hell and yet this maÌ„ would seeme to be wise indeede it is seldome seene that any returne from hell to bring newes back especially vsurers but if he would beleeue God to be iust or beleeue Christe he would not doubt of this matter for our iust Lord thretneth hell to the wicked as he promiseth endles reward of glory to the iust yea our meeke and mercifull Sauiour saith there is a hell and that with no small nor short paines and punishments but with vnmeasurable endles torments For what do you thinke that rich glutton which Christ speaketh of in the Gospell would giue that could not haue a droppe of cold water to quench the thirst of his tongue end being punished in flames of fire What thinke you would he do at this day to be released of his torments who would not looke at the poore beggar nor spare him a mite or giue him a peece of bread lying in misery the dogges licking his sores when the rich glutton fared deliciously euery day in silkes and veluttes what thinck you would he do to be with that poore beggar in heauen if life but for seauen yeares vvpon earth might be graunted for his saluation but that tyme is past for euer in hell is no redemption where the tree falleth there foreuer it lyeth that is whether a man dye in state of saluation or damnation after death passed it cannot be altered because his soule is hardened in malice dying without iust sorrowe and with affection euer to sinne if it might bee wishing there were no GOD to punish sinne and so dying in displeasure of his Maiestie which is infinite deserueth endles torments but those we pray for departed that dye in state of saluation as I said before and neuercome in that bottomles pitte I now speake of But touching those in hell with them the gate is shutt vp which once shutt there is neuer hope of saluation the night is come when man can worke there no more his saluation therfore would God this rich vsurer and all of his minde betime would know there is a hel as christ telleth and worke their saluation as he exhorteth which this rich glutton if he might would but being in hell he can doe no more as being in an end of that which shall neuer haue end Chap. LXIX 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 BVT you se what opinions heretickes and vsurers haue of hell I would gladly know what they thinke of heauen I haue heard of some that haue had so good a conceipt thereof that if God would euer let them liue heere they would neuer desire him as they say to trouble him in heauen nor no more I warrant you they shall vnlesse they haue a better desire to come thither whether to arriue a maÌ„ must leaue affection to this worldly trash or els quite forsake it which worldlings cannot abide to heare of for heauen is high cannot be obtained with too great a burden on our backs nor without labour paines and earnest desires as saith Christ The Kingdome of heauen suffereth violence and men must take it as it were by force that is swinck and sweat for it as an inheretance of greatest importance let therfore a man ioyfully giue himself and all he hath for it he shal win it As the wise maÌ„ that found the treasure in the field solde all he had to enioy that field and treasure whereby is vnderstoode the Kingdome of GOD the treasure and fulnes of all good thinges wherin wee shall finde Christ the full delight and infinite treasure of mans soule Heretickes woulde some of them haue vs now in no better case since Christ hath by his bloudshed opened heauen gates and remoued that wall betwixt God vs then the Iewes were before Christ when none entered into Gods glory till Christ had deliuered them but Heretiks be-ly the truth think too basely of Christs victory ouer the deuill hell death who would haue mens soules That some gather out of Luthers works was his opinion of others or rather worse Note the perfection of man is greater by how much he approch eth neerer to angelical nature to lye I know not in what obscure places and hidden receptacles till the day of iudgment but truth it is as wee bee taught by the Scriptures our Sauiour with the rich spoyle of Saints many blessed soules entered into his fathers glory with whome Saint Paul desired to be when he said I desire to bee loosed from his body that was and be with Christ so that Christ is in heauen no doubt now and Saint Paul al his blessed friends and innumerable saued soules since his Ascention with him and he hath prepared the way for vs if we well and perfectly doe liue to be with him as soone as the soule is from the body and at the glorious resurrection with Christ then shall we be clothed with a glorious stole of our bodies also in which respect we shall be better by it in some sort then I meane not that humane nature exceedeth angeâ—icall but thus I speake chiefely for the honor of our Lord â—â—svs who in himself hath so highly exalted our nature Angels that want bodies which body as it was pertaker with the soule of the griefe and paines of Christ so it shall be for euer pertaker of the glorious resurrection with him where after with Christ shall be more ioy happines of all good things theÌ„ may be thought or imagined Chap. LXX Of the Pope that he is the Vicar of Christ and lawfull successor of Saint Peeter LAstly the heretickes raile much against the Pope for he is euer in one end of their sermons and therefore I wil end with him in this litle treatise I told you before and proued vnto you in one of the notes of the true Church which is succession how the Pope is Vicar of Christ and successor most lawfull to Saint Peter to whom and all his successors in him Christ committed chiefe charge and authority ouer the Church wherein at the first generall consell he made decree gaue first sentence he raysed the dead healed 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