that by the helpe counsell of the Diuell that often in the night by his own confession vsed familiar speach with him giuing greater reasons against the Masse then he was able to disolue But howe did his Schollars and followers thinke you accorde with their master and amongest themselues but like to Vipers that burst their Parentes bowells For though in the beginnig hee had followers that greedely followed his opinion as heauenly oracles yet the schollars being as proud as their master they presentlye inuented new opinions of their own condemning their master in most bitter writings and he them insomuch that about one article of our faith and beleefe the Blessed Sacrament a Learned man hath noted aboue fourescore sundry heresies opinions amongst them Thus they disagree in most waighty matters erring sending others into error the Lutherans fighting against the Caluinists the Caluinists against the Lutherans the Swinglians Protestants Anabaptists Arrians Puritanes Celestians Brethren of loue the like too many to recken al braunches of that vnsauery tree Luther all and euerie discenting from one another comdemning one another and that in the highest pointes of our Faith and beleefe and yet euery one braggeth of the word of God the Lord the Gospell that the truth is of his side agreing together for the most parte certainly in no one thing sauing that all conspire against the Church of God taking vpon them to defend God when they most of all offende him as S. Gregorie vnder the person of the friends In lib. moral in Iob. of Iob notably and oft describeth all heretikes This disention you se amongst themselues argueth they haue not the spirite of God for where vnitie and concorde is wanting ther can be no charity so that the heritikes wanting the knott of peace vnity concord and charity cannot be of God who is not author dissentionis sed pacis for want of this knot of peace charity brag they neuer so much of the word of the Lord vse they neuer so sweet blessings yet it is not the word of God but the very worde of the diuell who when hee tempted Christ vsed wordes of Seripture but euill vnderstoode wherefore they were his owne being so euilly applied and expounded but none of Gods as all heretiks words be which be members of their father the Deuill for they with him bringe Scriptures but wrested so that not the Scripture but the sence and euel vnderstanding is blamed the heritikes bring Scriptures and we that be Catholikes alleadge Scriptures aboundantly of both sides but quite contrarye one to the other some iudge thē must needs be to try decide thē who those be that rightly vnderstand the Scriptures we aske them how they will be iudged whether by the holy Fathers of old Yea say they as long as they accorde with the Scriptures but whē as men they erred frō the true sence of Scripture then we refuse them we answere though with more reuerence euen so doe we but yet heretiks want a certain Iudge to know whē as men they erred when they spake the truth which certain stay of iudgement withoutal doubt Christ which so deerelye beloueth his people hath prouided who promised his assistance to direct vs in all trueth especially in this Lawe of grace to the worlds end He after so deere a price hath not left vs in worse case than the Iewes amongst whom before Christ was a place of iudgement to try certainly al doubts as appeareth in the olde law in Deuteronomium That the high Priest and spirituall congregation assisting him was to iudge decide determine all doubtful matters in Religion and Conscience whose answere the people were to accept as the oracle of the holy ghost hereupon in Deut. seuenteene cap. is written Si deficile ambiguum apud te iudicium esse prospexeris c. if thou perceaue iudgdement to be doubtfull with thee and after if thou perceaue the words or sentēces of the Iudge to vary Ascende ad locum quem elegerit dominus c. veniesque ad Sacerdotes Leuitici generis c. queresque ab iis qui indicabunt tibi iudicii veritatem Lo you se here how in the old law matters were to be in all doubtes determined iudgement by the high Preist to be giuen in that place God had chosen they were in spiritual causes to shew truth of iudgemēt not the law or scriptures written but the high Preist his assistance the Leuiticall Preistes were to interprete the law and iudge of the scriptures as Malachie foretold how the lippes of the Priest do keep the law How much more now thē in this law of grace whē Christ had made a more firme pact with vs for the assistāce of his holy spirit saying Alium Paracletum dabo vobis spritum veritatis I wil giue you another cōfor ter the spirit of truth he shall teach you all truth now after he hath cōfirmed the new testamēt with his own blud hath he not left vs a more sure stay in al doubts Yes doubtles he hath promised his spirit you see to his holy church the cheife pastors of the same whoe promised to Peter and all his successors in him that his faith should neuer faile To this church this high preist vicar of christ in aldoubtful matters of faith as the only place cheife iudge whome God hath chosen we safely as to the true lawful iudge must haue recourse The fathers of old as men may erre but in those things they conspire and agree generally altogether they cānot erre especialy whē the authority of the Church cōfirmeth their Doctryne to bee according to the Scriptures The Heretikes who refuse to bee tried by the Church they affirme the blessed fathers of the church to erre men in vertue and learning no doubte farre beyond any in these daies but they themselus now a daies like gods cannot erre they would be iudges not only of Doctors Scriptures but ouer general councells Saint Peters successor christs vicegerent and vnder Christ here in earth the high Priest and pastour generall ouer our Soules to whom in S. Peter Christ promised his faith shoulde neuer faile yea also ouer the Church and al like vnto lurking robbers flying euer the tribunall iudgement seate of the lawfull iudge but we that by Gods grace be Catholikes members of Christes Misticall body the Church as we haue receiued the holy scriptures from the Church neither doe we certainly know them to be scriptures but that the holy Church telleth vs so we expounde and vnderstand the scriptures that be hard to bee vnderstood yea bee an vnspeakeable depth not by our inuentions and phantasticall opinons as euery heretike doth which maketh so many damnable heresies amongst them but by the rule and authority of Christes holy Catholike Church who bicause she is the spouse of Christ wherof he is head guided with his holy spirite according to his promise can neuer erre
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
same if we be not able to keepe them which to thinke or speake as heretiks doe of God which is all good and iust is most horrible blasphemie But one other kind of sinne there is which we call Veniall sinne as a light thought vaine worde and the like that deserueth not damnation nor is so grieuous in Gods sight and in such small sinnes the best commonly offende some more some lesse and as we oft diuerse waies fall therein so be there diuerse waies for our remedy as oft saying the Pater noster with sorrow and purpose to amend knocking vpoÌ„ the breast sprinckling our selues with Holy-water taking Holy-bread geuing Almes Fasting with many such charitable workes and the like yet we must abstaine from such little sinnes to as much as we may for feare of falling into greater yea and Christ saieth Of euery Math. 12. 36. idle word at the day of Iudgement we must make accompt therefore we had need flie all sinne as much as we may for the least sinne though it damneth not yet it darkeneth mans soule hindreth Gods grace and deuotion and if we doe not satisfie for it in this life we must be purged for it in the next before we can attaine the sight of God in that clensing fire of purgatorye thâ—t farre exceedeth all the payne and punishment in this world But for those great sinnes which be deadly neither Pater noster knocking knâ—eling nor any other ceremonies of the Church will serue without the holye Sacramente of Penance of which sins cheifly our sauiour spake Vnlesse Luc. 13. 5. you doe Penance you shall all perish Wherefore as I saied euerye deadlye sinne must needes be opened in confession with sorow of hart and full purpose to amend * Which confession before a We ought to be diligent to confesse all great sinnes for euen as a wound not well searched to the bottom though outwardly â—â—aled yet corrupteth the whole member or body so doth deadly sinne by dissimulation not opened in Confession infect destroy the whole soul 1. Cor. 11. 13. Preist ought to be breife simple plaine in humble sort entire or whole sorowful prepared to obey First breife it ought to be not with many wordes but necessary accusing no body but our selues in no sortexcusing ourfaults but plainly telling the truth and no more then the trueth In hnmble sort remembring that what we tell to the Preist wee speake as to God which confession must bee entire or whole that we tell not one sinne leaue another vnconfessed but confesse all as farre as our memoâ—y serueth for God forgiueth all or else none and therefore as we remember them we be bound to confesse and then God will forgiue that the rest And withall in ConfessioÌ„ euery one ought to be prepared to doe that is enioyned him to doe by his ghostly-father and for so iudging a mans selfe heere in this world a man at the day of iudgemeÌ„t shal not be iudged But if he wil not confesse himselfe to one man here theÌ„ at the last day shal his sins before God the whole world be laide before him to his vtter shame confusion endlesse daÌ„natioÌ„ therfore as S. Paul exhorteth vs. Let vs iudge our selues here that is by humble Confession and we shall not be iudged at the last day For God hath left a iudgement seat here of mercy in his Church before which if a man iudge him-selfe hee shall escape that straight iudgement at the last day if first he be losed quit here neither needeth a man feare to confesse for the Preist may not reueale or disclose any thing vttered in Confession no not for his life nor to saue or loose the whole worlde therfore if any man should be so vngracious to vtter any thing heard in Confession besides his perpetuall infamy and shame he should be suspended and degraded euer after from al Preistly office and function Wherefore none needeth to feare that his Confession shall be vttered Chap. XX Of whom the Sacrament of Penance was ordained that Preistâ— haue authority giuen them by Christ to forgiue sinnes and of the matter forme and effect of Penance THis Sacrament of Penance theÌ„ wherof lowly Confession is one cheife part was ordained by Christ wheÌ„ he gaue to his Church authoritie to binde and loose saying to his Apostles and Disciples and their lawefull successours to the worldes end Whosâ— sinnes you forgiue they be forgiuen Ioh. 20. 23 For that hee saied to them he saied to all as not suffering for their age only but for all persons in all ages to the worldes end saying to them and vs and the Pastors of his whole Church Euen as my father Ioh. 20 hath sent mee also I send yon So that his power that his father gaue him hee left to his Church the heads chiefly as namely to Saint Peter who when he first confessed Christ to bee the sonne of God in reward of his glorious confessioÌ„ he promised him first and chiefly authority to binde and loose sinnes as appeareth by the veâ—y wordes of the Ghospell saying Thou art Peter and vppon this Math. 16 18. 19. rockâ— will I build my Church and to thee will I giue the kâ—ies of the kingdome of heauen and whatsoeuer tâ—ou shalt binde in earth shal be bounde in heauen and whatsoeuer thou shalt loose in earth shal be loosed in heauen And then after his resurrection as appeareth by Saint Iohns gospell hee performed his promise saying to his Apostles when hee breathed vppon them Receiue you the holy Ghost Whose Ioh. 20. 23 sinnes you forgiue they be forgiuen and whose sinnes you hold they bee holden By which plaine wordes of Christ you seâ— in both places he hath giuen authority to his Church to bind loose sinnes as al holy fathers vpon these places do vnderstand But you must vnderstand that Preists as they be men doe not forgiue sinnes but as they be the ministers of Christ that is by his holy worde and vertue of the holy Sacrament as you see in Baptisme the Priest speaketh Godeâ— worde and sayeth I baptize thee in the name of the Father c. And so then by the power of Gods worde with water in that holy Sacrament the soule of the childe is washed and clensed from all sinne So when the humble penitent sinner commeth to the Preist and confesseth his sinne the Preist then vseth the word of God and saieth I absolue thee and so by the power of Godes worde and authority giuen him from Christ hee looseth the sinner from sin So that he which can beleeue his sinnes be forgiuen him in Baptisme I see no reason but hee may aswell beleeue his sinnes by Penance in confession and absolutioÌ„ be forgiueÌ„ him Neither ought any to doubt as some vnlearned foolishe Idiots some times doe whether Preists Bishops the lawfull successors of the Apostles and disciples of Christ haue
thee the euerlasting truth and beleeue or followe any brainsicke hereticke in the worlde what shoulde I aunswere or howe durst I appeare before thy face I confesse then it is most certaine and sure which thou hast saide of this blessed Sacrament This is my Bodie This is my Bloud And that euery heretike that saieth This is a figureof thy Body This is a figure of thy Bloud is a most blasphemous and impudent hereticke and lyar Chap. XXIII Wherin is declared that we ought as really and truely to receaue his Body with our mouthes to health saluation as Adam did eate the forbidden apple to death and damnation BVt it is a woonder what shiftes these false Prophets the heretickes haue to couer their lyes vnder some shewe of trueth as though we were to eate Christ at his Fathers right-hand and so to delude the simple for as a learned man of our time writeth of this matter in this sorte Concerning that Caluin willeth vs to goe into heauen by faith to eate Christes body know you not because our nature was not able to clime vp to the seat of God in heauen therfore the sonne of God came downe from heauen to earth to lead and lift vs vp to the fruition of his father Know you not that because our body more quickly draweth our soules downwarde then our spirite is able to drawe our body vpward therfore Christ toke not only the soule but also the body of man giuing vs in his last supper that body of his to the intent that our bodies taking holde in the Sacrament of the Alter of his bodye might be caried into heauen to haue the sight of God because faith without the Incarnation of Christ cannot lifte vp our bodies therefore Christ fulfilled faith with trueth and hauing taken of the Virgin our nature gaue his body in deede to our bodies and soules that we againe might in body and soule be lifted vp with it It is not then sufficient to eate Christ by faith only but to arise againe in Christ the second Adam we must eate him in this blessed Sacramente as reallye and verily as our first father Adam wherein we all fell did eate the forbidden fruit The fruite of the tree forbiden entred into the mouth and damned the fruit of the blessed Virgin of the tree of the Crosse must enter into our mouths and spiritually worke effect in our soules and thereby wee shal be saued For as a man that is cast into a deepe pitt calleth by the meane of his tongue for helpe but when a cord is lett down to him for the ayde and succour of him it is not then sufficient to vse his tongue still to let his hands alone Euen so our faith called for Christ to come from heauen to helpe vs to let downe the corde of his humanity and of his fleshe and bloud and shall we nowe when it is let downe to be fastened in our bodies and in the bottome of our hearts by eating it really shall we nowe refuse it and say we will goe into heauen by faith our selues and there take holde of Christ whereby we may be saued and deliuered out of the deepe vale of misery As though neede were that the corde shoulde haue beene let downe if we coulde haue fastned our bodies to any thing in heauen and yet our bodies are they which weigh downe our soules cheifly Authorities to proue the vndoubted trueth of this most blessed Sacrament bee almost inumerable For if I should reckon vp all holy Saints and blessed Fathers that haue written of the trueth of this B. Sacrament I should neuer make an ende S. Ambrose saith Lib. 4. de Sacram. This bread is bread before the words of the Sacrament but when Consecration commeth to it of bread is made the body of Christ and howe at Masse the Priest prayeth for Kings Princes and the people but when he commeth to the most venerable renowmed Sacrament then he vseth not his owne wordes saith he but the worde of our Lord Iesus God commaunded saith he and heauen was made earth was made all creatures were made thou seest then saith he of what vertue the worde of Christ is If then God made thinges before of nothing that were not how much-more able is he to make things to be that were before and to change them into another As for example to make that which before was bread wine by consecration his Body and Bloud and before the wordes of Christ saith he the Chalice is full of wine and water but when the wordes of Christ come thereunto there is then the Bloud that redeemed the people All the holy Doctours as Saint Chrysostome Saint Cyrill Saint Ciprian both the holy Gregories Saint Hierome Saint Augustine Saint Barnarde bee full of the like testimonies for this matter many of them recording woonderfull miracles that haue beene wrought by vertue of this Sacrament Saint Augustine amongst De. ciu Dei the rest recordeth howe a place beeing troubled with euill spirits One of his bretheren a. religious mā that was a frier or a moncke went and offred there the healthfull Sacrifice as much to say as he said Masse and so the euill spirites were driuen away Hard you euer anye such miracle wrought by their Communion all this time I haue probably hard how the Diuell hath appeared in some of their Churches of late and in the beginning of this Queenes time when Paules steeple was burnt the very communion table from all other thinges about it was burnt in token of Godes wrath and indignation against that venemous bread of theirs whereby they poyson the souls of the simple people In the four general Councels that S. Gregorie did honour as the fouer Gospells you shall finde the blessed Sacrament of the Altar spoken of in most reuerent sort as called An honorable Sacrament called a most pure and vnbloody sacrifice of Christs body blood a pure and vndefiled host the lambe of God and the like by vertue whereof as wee read in Saint Gregories dialogues and other holy Fathers the deaffe haue beene made to heare the dumme to speake the lame to walke many other cured of incurable diseases Being abused by Iewes Heretickes and Infidles it hath issued out of blood and sometimes bin seene with streames of glorious lighte proceeding from the same as auncient histories doe recorde and blessed Saints in their writings doe witnes To be breife then this blessed Sacrament and our pure and most blessed vnbloody Sacrifice being so plainlye declared to bee Christes blessed bodye and blood by Christes owne words the holy Apostles and Euangelistes and all good men that euer writte since Christes time by the generall practize of the Church by generall Councells that cannot erre because Christ hath promised his holy spirite to assist them and his Church in all truth and by so many and wonderfull miracles we may firmely conclude with that holy Father Saint Hillary I am de
auouch can prooue because we are authorised by Christs holy word that in S. Peters chaire that is when any of S. Peters successors defineth a matter of faith intending to binde the vvhole Church though in priuate as a man he may erre otherwise yet therin he neuer hath nor can erre as being assisted by Gods holy Spirit For the benefit of the whole Church I haue prayed for thee Peter Luc. 22. 32. that thy saith may not faile said Christ in somuch that we reade of none that euer herein quailed that gods word may be true Nay in the olde Testament before Agg. 2. 12 Christ when there was doubt of any matter of religion they had recourse to the high Priest those of the stocke of the Leuites in whome God euer conserued true faith though in a number it quailed in Israell But the heretikes wheÌ„ they cannot answere by reason authority then they turne to scoffing rayling either commonly by lying or else like cursed Cham as he did at his fathers secrets scoffe in scoffing and deriding the same So doe they in discouering sinnes and defects of Popes Prelates of the Church deride their parents though in deede aboue thirty of the Popes next after S. Peter did all suffer martyrdome for Christ and many glorious Saints and Doctors were of them since that time Who more eloquent then S. Leo who more holy then S Grâ—gory which both were Popes with many moe But these heretiks maliciously conceale if there were any that as men had sins or defects those they publish to the world We graunt in deede that Popes as they be men may sinne but why for that O heretike dost thou slaunder the chaire of S. Peter wherein the Catholicke faith shall euer vndefiled continue Why dost thou not remember that God can shewe the truth by an euill man yea by a dumb beast what did not Caiphas though an euill man yet for that he was the Bishop and high Priest spake true prophecying of Christ that it was expedient that one Ioh. 11. 50 shoulde die for the people that the whole should not perish Nay did not Christ him selfe say Vpon the chaire of Moyses doe Math. 23 2. 3. sit the Scribes and Pharisees doe that they say but doe not as they doe for they say and doe not If therefore any Pastors of the Church lead euill liues they shall beare their owne burden neither ought wee to follow them therein but to doe as they bid vs that is to follow the truth touching matters of faith wherein the the chiefe Pastor cannot erre yet if we see defects in our spirituall Pastors it is not for vs as heretiks doe to slaunder them vncouer their defects and that which is worse to forsake the true faith for their sakes but rather with holy Sem and Iaphet to couer their nakednes or as that Christian Emperour Constantine did who said that if hee saw a Bishop doe a thing inconuenient he would rather couer it with his cloake then reueale it The reason is that Godâ— name the truth for mannes fault should not be blasphemed Yet God be blessed the Church of Christ hath euer in al Countries had some good Pastors wheras amongst heretikes can possibly be none good Chap. XXXIII Of Gods seuere punishment of diuers for arrogating to them selues Priestly office and howâ— wee are to obay our Pastors BVt admit that many were bad of life must therefore Gods ordenance bee altered and therefore any temporall King or Prince yea that which is more absurd tinckers and coblers take vpon them to be Pastors and rulers in spirituall causes O why doe they not remember and be afraide how Allmighty God of olde from time to time punished such Luciferian pride and intollerable presumption and arrogancy Chore Dathon and Abyron with Numeri cap. 16. a number more of their conspiracie who being not called or chosen of God to the high Priestly office and function and yet sacrilegiously would presume to to offer insence and doe Sacrifice did not fire from heauen consume them the earth swallowe them vp quick to hell to the terror of al generations That false King Ieroboam that vpon the Altar 3. Reg. 13. in Samaria offered sacrifice did not god strike him lame And in like sort did he not plague those perfidious treacherous kings of Israel with sundry plagues from time to time for their rebellion against that Catholicke Iâ—da that Preistly Princely tribe his holy Church Nay did not God strike Oza with sudden Oza 2. Reg. 6. death but for only touching with desire to vpholde the same the arke of God but a figure only of Christs very or misticall body the Church not to bee touched or gouerned by lay men but by Preists Bishops lawfully called by God as Aaron was For to them and to none other Christ gaue charge of his â—locke at his departure nay there was neither King nor mighty Prince of many yeares after Christs time that were Christians and yet the Church neuer waÌ„ted her head gouernours in spiritual matters those were the Apostles Bishops their lawful successors vnto whoÌ„e the holy Apostle exorteth vs to submitt our selues saying Obedite praepositis vestris Heb. 13. 17. subiacete eis obey your Prelats c. for they watch as to giue account for your soules such Priests as rule gouerne the Church wel the holy Apostle 1. Tim. 5. 17. accouÌ„teth worthy double honour those that labour in doctrine in preaching the truth For to them the holy Apostle gaue the charge Attend saith he Act. cap. 20. 28. to your selues and the whole flocke wherein the holy Ghost hath ordeyned you Bishoppes regere Ecclesiam Dei to rule or gouerne the Church of God By these and many like places of holy Scripture it appeareth that not temporall Kings Princes but lawfull Bishops be gouernours and haue supereminent power and authority in the Church This that noble Emperour Constantine that was the first Christian Emperour that most honoured enriched the Church sonne to S. Helene that noble Empresse that went pilgrime to Hierusalem and miraculously founde out the holy Crosse this I say he well considered that it was the office of a King to be head of temporal matters in the common weale only as to execute iustice to punnish the offenders to rule and commaund in taxes tribute and in martiall affaires but not to be ruler at the Altar not to be head in the Church not to giue first censure or iudgement in spiritual causes in so much that this noble Emperour being called to that first and most holy general Councel at Nice where in the Arrian heretickes 1300. yeares agoe were condemned vvoulde sitte at that Councell in no other place but in the lowest place of all acknowledging right worthely Priests and Bishops in spirituall causes his farre betters and superiours he well knew his duty and would
many And therfore whether the Priest or another giue you that be lay persons wyne in the Chalice or in some other â—up you must take it as no part of the Sacrament but as wyne only to wash your monthes that none of that holy Host the body of our Lord remayne in your mouth still for in the least part or particle of the holy Host is perfect Christ wholy his body bloud wherefore lay men receaue the Sacrament as fully that receaue vnder one kinde as the Priest doth that receiueth vnder both therefore lay people are to content themselues with the foode their holy Mother the Church giueth them who knoweth best how to feed her children and will giue them that which is meete and dispute no further For heretickes disputing for the Chalice to receaue it as well as Priests disputed so long that in the end they denyed body bloud all of Christ in the Sacrament from which damnable heresy and blasphemy God blesse all true Christians Chap. LXV Of fasting and the fruits thereof and how it hath bene vsed and commended by Christ and his Saints and how it is commanded vnder paine of sinne by the Church and to what persons how such as disobey the Church in this precept of fasting or any other disobey Christ. VVE read moreouer in holy Scripture fasting highâ—y coÌ„mended yea Moyses Elias our Sauiour fasted sorty daies insomuch that wheÌ„ any great graces were to be giuen to men or any reuelatioÌ„s or strange visions made to the Prophets it was commonly done to them in fasting Insomuch that looke as by eating we fell out of Paradise So by fasting Christ began our recouery againe affirming one Diuell there was that Mar. 9. 29. could not be cast out but by prayer and fasting Many other vertues there bee which I cannot stand to reckon as chiefly modesty temperance liberality and the like that followe of fasting whereas drunkennesse and belly cheere is the nurse of all vice and destruction of body and soule When as then fasting is so highly commended the holy Church seeing the slacknesse and indeuotion of some that would neuer fast vnlesse they were commanded and besides that all thinges might be done in order and that we may to our greater fruit and merit as all members of one body suffer altogither and ioyne our selues togither in fasting hath ordayned the lent forty daies fast by the example of Christ and very tradition of the Apostles Likewise in England onr custome bindeth vs to fast Fridaies and abstayne from flesh on Satterdayes So likewise the Church commandeth at foure times in the yeare to fast that so by prayer and fasting not only the holy Ghost may be more plentifully powred downe vpon them that then receaue holy orders but also that we may pay to God at such times tithes of our bodies and soules in thanksgiuing for fruits of the earth fruits of his grace as wee doe in the Crosse or rogation weeke with solemne procession which or the like S. Gregory vsed in Rome against plague and pestilence as this rogation weeke was first ordayned by another holy Bishop to that end and after receaued of the whole Church to pray for the liuing and the dead and to arme vs against all incursions of the Diuell both bodily and ghostly As for the ember daies so called of our ancient forefathers in this country because of those fasting daies meÌ„ eate bread baked vnder embers or ashes these solemne feasts I say at foure times in the yeare haue beene in vse aboue these thousand yeares as by S. Leo it euidently appeareth and as may be proued by many other ancient Fathers and so solemnly kept in the Church for such good purposes as aboue said So likewise many other Eues of our Lady the Apostles Martirs are to be obserued of great antiquity and most ancient custome teaching vs thereby that as by fasting the Eues of Saints here we must keepe holy the daies after that is their feasts in earth so by penance patience and long sufferance in the day or shorte time of this life wee after may keepe a festiuall day that is possesse eternall ioy and glory with God and his Saints in the kingdome of heauen Yet shee as a discreete mother commaundeth none to fast but as they may for shee beareth with poore labouring men that are not able with fasting to worke those the Church doth not constrayne though of deuotion in our country the poore plough-man after his manner would fast as deuoutly as Priest or King and doe his worke neuerthelesse The holy Church likewise beareth with children old folkes sicke folkes women with child or with any such that haue lawful impediment though it be meete they do it with leaue of the Priest These holy feasts lolhards heretiks spightfully breake in despight of the Church but as often as they doe it they offend deadly For Christ our Redeemer and law-giuer as he commendeth fasting by his word and example though he set downs in the Gospell written no prescript daies or certaine daies of fasting yet he in the Gospel expresly commandeth vs to heare and obey the holy Catholike Church who vpon due consideration as I saide setteth downe certaine daies and times of fasting which Church whosoeuer wil not obey he disobeyeth christ who biddeth vs account such a disobedient person that wil Mat. 18. 17. not heare the Church no better then a heathen man Now therefore then as I said before the holy Church commandeth vs to fast on such and such daies which commandement of hers whosoeuer breaketh he breaketh Christs commandement that biddeth vs obey his Church and therefore heretickes that breake fasting daies and lent commanded to be fasted by Christs holy church yea and that of contempt are to bee accounted no better then Heathens Turkes though it be not the meate as vncleane that entreth into the mouth but the disobedience in will and act that displeaseth God and hurteth the soule Chap. LXVI Of traditions whereof they came and what they be of what authority and that by tradition and and authority of the Church wee know the Scriptures to be the word of God which be euer most reuerently preserued by Catholickes but euill vnderstood corrupted yea some quite razâ—d out by Heretickes THE like is to be said of those that of spight breake any of the rest of the holy canons statutes and precepts of the Church as those that marry out of due season heare not or desire not to heare Masse on the Sundaies when they can and will not come to it and the like For Infidels likewise those are to be accounted that will not beleeue and follow the traditions of the Church which heretickes scoffe at and yet S. Paul saith stand and holde the traditions 2. Thes 2. 15. 1. Cor. 11. 2. Ioh. 2. 3. Ioh vlt. vers 25. which either you haue learned by our speach or writing Yea S. Iohn in the holy Gospell
afflicted flock the Church which he shall neuer forsake Chap. LXXVI How the Diuell and Antechrist be compared to that monstrous serpentine tayled Dragon drawing numbers with them into euerlasting perdition and that one certaine man Antechrist is yet to come though hee hath many fore-runners LET any man of learning reade but only S. Gregory vpon Iob and he shall finde all this and much more then I can say vpon Antechrist comparing that great monstious serpent and dragon Behemoth which streatcheth out his tayle as the Cedar tree vnto the Diuell and Antechrist his vessell that as saith S. Iohn with his taile draweth Apoc. 12. the third part of the starres of heauen that is men in great account and authority in the sight of the world for learning and other qualities he by promises gifts and threatnings shall drawe downe with him out of Gods Church to destruction and damnation as his forerunners heretikes and Infidels doe you see a number that for feare of losse of life gaine pleasures and commodities forsake Christ the truth and their saluation so that many Antechrists no doubt as Ioh. 1. 4. saith S. Iohn be now in the world denyers of truth aduersaries of the same but yet one man of perdition properly called Antechrist is yet to come as wee by Scriptures and authorities of holy Fathers and Doctors be taught of which wicked man heretickes of these times as I haue oft said be no doubt Prophets fore-runners affirming that darknes is light and light darknes that is that the Pope which as by sufficient authority I haue already proued is the chiefe seruant and member of Christ is Antechrist so that when hee commeth faith being decayed Antechrist indeede may rule and take place without controlement or gainesaying but yet Christ will haue his Church and faithfull Apoc. 11. flocke euen in the heat of Antechrists time that shall boldly gainesay him and with their bloude testefie the trueth which shal neuer decay From which perilous times which seme now to approach our Lord deliuer vs For truly of all heretikes that euer were since Christ these heretiks aproach the nerest to Antechrist and seeme to be his very forerunners For Antichrist at his coming shall deny Christ God and all as heretiks haue by tymes since Christ denied some lesse articles of the Christian faith some more for of some heretiks we read of old that denied the coÌ„substantiality of the sonne of God with his father as the Arrians some the grace of God other free wil as in Saint Augustine time Some denyed Pelagius Iouin an vigilaÌ„tius Euâ—ches inuocation of Saints derided their sacred reliques and scoffed at pilgrimage gate or deuout visitation of their holy Sepulchers as in Saint Ieromes tyme one denyed the resurrection of the body in Saint Gregories time Others beganne to bark against the blessed Sacrament before and in Saint Bernards time and so from time false heresies haue start vp against the Church of God for her better triall and exercise of wisedome of minde as by bloody persecutions of pagans and infidelles shee before was exercised in body But these protestants with their fellow puritans and other of their brethereÌ„ heretiks of this time deny almost or corrupt all articles of our faith and religion their faith standeth all of negatiues and therefore like and most like Antichrist which shall deny all goodnes God and all As for example the heretiks of our tyme deny the true Church deny free will deny all the Sacraments saue Baptisme and that I told you how they abuse also they deny purgatory prayer to the Saints of GOD deny pardon Pope pilgrimage fasting prayer yea haue some most erronious and badde conceipts of Hell Heauen Christ God and all be not these Appollionists Apoc. cap. 9. Abbadonists those destoryers whereof Saint Iohn speaketh the very messengers of the denill and forerunners of Antichrist that thus raise vp all old heresies from hell thus by heaping a fardell of them al sinne mischief to geather make an open gappe to an vniuersall defectioÌ„ general Apostacy the very high way to erect an ydol to adore Antichrist insteed of Christ our only Sauiour true God wherfore hold them for certaine to be very forerunners percursors members of Antichrist which we iustly feare will shortly follow Chap. LXXVII In a sewe words touching the chiefe matters that haue bene spoken in this treatise and how the vnlearned especially in matters of religion ought to leaue disputes and simply to beleeue the truth founding themselues in Christ and in the Catholike Church THus good Sir according to your desire I haue declared vnto you the truth of those matters you desire to bee enformed of I haue set you downe by what certaine markes and notes you may know the true Church from the false Synagogue of Satan I haue likewise more in particular briefly declared vnto you the truth of the seauen Sacramentes how they bee grounded of Christs holy word instituted by him by the Scriptures haue discouered to you the falsehood of our aduersaries the hereticks I haue also briefly touched almost euery thing at this day in controuersy as iustification freewill prayer for the dead prayers to Saints pardons Pope fasting prayer pilgrimage with other like These points articles that euery Catholik is bound vnder paine of damnation to beleeue I haue not only proued vnto you by the Scriptures but also by the churches authority that euery Christian is bouÌ„d to beleeue for wheÌ„ you haue once fouÌ„d out the true church which by those notes I set downe you may easely do though wee haue authority sufficient for euery thing the holy Catholike Church vseth and teacheth yet it is not meete especially for vnlearned folkes to stand to reason or dispute with whies and howe 's but to stay them on that sure rock foundation and piller of truth the holy Catholik Church that so they may not bee wauering as the reede nor borne away with euery blast of new doctrine as circumuented with error and blindnes in the craftines and subtility of men alwaies learning and neuer comming to the perfection of true knowledge which indeede can neuer be had but in captiuating the vnderstanding in obsequium fidei into the obedience of the true Christian Catholick faith working by charity for wee see by too lamentable experence how vnfitte it is for the common people deceauing themselues that know not neither what they speak nor whereof they affirme to iangle and dispute of Scripture matters which as saith Saint Peter the vnlearned and vnstable do depraue to 2. Pet. â— cap. vltâ— their owne destruction wherfore it behooueth the simple people especially that being thus forewarned by the chiefe Pastor of their soules vnder Christ Saint Peter they be carefull neuer to fall or decline from their proper sure stability in Christ his deare spouse the holy Cathoâ—icke Church but say in al doubts when the hereticks
Ghost to reproue the people of their sinne and false worshippe and to acknowledge worshippe the liuing God as the glorious profession of his name in the middest of the flame with that angelicall Society well declareth Secondly this matter was talked of and debated by certaine great learned men at the counsell of Trent and was founde most vnlawfull both by the law of God and the Church therefore no power on earth no not the Pope can dispence with any to goe to the heretikes church no more then he can dispence with any to kill steale comit fornication or the like neither was it needeful to make any new canon or decree of this matter because in former generall councelles yt was euer holden vnlawfull yea an expresse canon of the Apostles forbiddeth al Christians to goe to heretiks churches or seruice much lesse to receiue with them or coÌ„municate with them in their Sacraments If any say Cardinall Allen thought it not such great sinne to goe to heretiks church it is most false impudent as his letters and writinges wel vnderstood yea his life and death declareth and as the liues and deaths of his schollars which if I may so terme it bee vere signuÌ„ Apostolatus sui make most manifest to the world and he that holdeth it lawful to goe to Church of heretiks coÌ„demneth well neere a hundred of B. Martirs in our daies that might haue liued if they once would haue yeeldeth to haue gone to Church Thirdly the Pope himself and all learned diuines of our time vtterly deny it in any sort to be lawfull and no doubt his holines if in any sorte it could haue bene tollerated of his commisseration and fatherly pitty of our affliction would most willingly haue dispenced with vs surely the Apostolike father the Pope alone his iudgeÌ„t ought to satisfi any true Catholik Christian in the world Fourthly goeing to heretikes Church is most dangerous for feare of infection can a man touch pitch and it not defile him can he lye by a Serpent and she not sting him then then may he conuers with an heretik much and be not infected or corrupted with him and therefore S. Paul exhorteth vs to flie the heretik man because his heresie creepeth as the caÌ„ker it hath bene noted in great learned men that in reading of heretikes bookes haue bin thereby inclyning to heresie how much more dangerous then is it for lay persons Yea simple vnlearned men to heare their voice in sermons prayers and the like wherefore heretiks bookes also vnder paine of excommunication be forbidden to all to be read For feare of infection vnlesse they haue lawfull authority or faculty graunted them Fiftly as wee read in the Ecclesiasticall histories true Christians euermore abhorred the Churches conuenticles and companies of heretiks yea Saint Iohn the Euangelist would not bath himself where Cerinthus the enemie of the truth had bene before lest the bath should fal vppon his head and exhorteth vs not to salute the heretike which wee ought not to do in any sort to fauour his heresi though to wynne heretiks to God and true religion The church in this time permitteth vs to eat drinck and traffick with heretiks and schismatiks in temporall matters only as our B. Sauiour and his Apostles conuersed eat and drank with sinners to winne theÌ„ to his fathers kingdome yea to conuerse with heretiks was so odious a thing so well knowne in the primitiue church to be vnlawful that the people would not say Amen or abide in the Church whilst the Arrian Bishop was amongst them nay that which is strange the very childreÌ„ made a conscience to play with the ball with out expiacion before that ranne vnder the heretiks horses feete what should I say blessed Martirs of old yea tender Virgins and Women accounted it nolesse then very denial of Christ who said Hee that denyeth mee before men I will deny him before my father in heauen either to goe to churches of heretiks or temples of Idolaters which be in effect one For as Idolaters worship the workes of their handes so do heretiks their fond opinions and imaginations and Idolatry a great deale worse then that of the gentiles If these blessed Saints of old I say would but haue yeelded to the tyme in but once putting vp the fingar to the wicked demaunds of the persecutors to haue gone to their churches and seruice then had wee wanted many glorious Martirs in heauen which those sharpe tymes of persecution most fruitfully afford vs. Sixtly this dissimulation in being present at heretiks seruice is scandalous and offensiue to the infirme and weak in faith inducing other to sinne do the like which sinne of scandall is one of the greatest and most generall in the world and shal be most seuerely punished against which Christ thundereth that most terrible woe affirming it were better one with a mill-stone about his neck were cast into the sea then to scandalise one of such litleweaklings in christ and religion Whereuppon the holy Apostle affirmed he would neuer eat flesh rather then offend his weake Brother Yea old Eleazarus a Iew before Christ which may be a confusion to many Christians would rather suffer death then but only seeme to do against the law for feare of drawing weaklinges and younglinges to do the same Seauenthly and last for it is my purpose to be briefe and referre you to more large and learned substantiall treatises writen of this matter in goeing to heretikes Churches or being thus present at their prayers Sacramentes or seruice in any place conuenticle or congregation of theirs be a man neuer so Catholick in minde yet in so doing he becommeth a schismatike excommunicate person which is a thing more terrible then the two edged sword or any torment in this life For thereby a man is cut from God Christ and all the Sacraments prayers merits of Saints in heaueÌ„ the prayers good deedes of all good men in earth so is exposed to the Deuill and damnation For as said S. Augustme to Peter the Deacon holde stedfastly and doubt in no wise not only al Paynims Iewes but also al heretiks schismatiks that dye without Christs Catho Church shall goe into euerlasting fier prepared for the Deuill his Angells a terrible token whereof God shewed yea euen in this life of schismatiks as Chore Dathan Abiron that were of the same religion Moyses was yet because they deuided themselues from Moyses Aaron offring sacrifice of theÌ„selues not being lawfully called thereunto fire consumed them from heaueÌ„ their adhereÌ„ts Yea the earth swallowed them downé quick to hell therefore S. Augustine biddeth feare nothing so much as diuision separation that is schisme for what â—â— schisme but a cutting of and diuision from the whole so that such Christians as in all points beleeue as the church doth and yet in their action do contrary to their beliefe as such dissemblers do that
naught be admitted as Christian Catholiks and for meÌ„bers of Gods Church as they For the heretiks of this tyme rayse vp from hell al old heresies whereof Turcisine first arose for the most part that haue bene from Christs time to this day such as many hundred yeeres agone haue bene condemned by the general consent of al Christendome now knitting altogether in one fardell with a number moe of their owne and the deuils new deuising they make rather a generall apostacy denying al things in effect that good is then an heresie from the Church making the hye way to the Diuell and Antichrist learning yet this lesson of false Mahomet their grandesire to admitte al sects and religions that in outward wordes confesse GOD to be of their Church or to be saued and so by the Diuells drift endeauour to their power to send all the world packing to Hell Butlett vs suppose which would GOD it were true that Protestants differed from the Catholike Church but in some one point or the least article of our faith now in questioÌ„ at this day As for example inuocation of Saints or the vse of images yet I say am able plainlie to proue that for the obstinate denyall of the lesse of these points or any such like they should quite cut themselues off from the vnity of Christs Catholike Church which we are bound by Christs owne word by the instruction of our creede to heare beleeue because as there is but one faith Church so but one truth therein which is plaine and simple and cannot be intermedled with any lye therfore whatsoeuer this church proposeth as matter of truth faith to be beleeued I am bound to beleeue it or els I discredit her for a lying Church so not the Church of Christ which is truth so that deny the Churches truth and beliefe in one point deny her in al and the mis beliefe and obstinate gayne saying against one article of faith maketh one an heretike and so offender against the whole for God is truth and wholly in euery part of truth so that to deny any receiued truth of the Church which is matter of faith is to offend against the whole insomuch that S. Iames saith qui totam legem seruauerit offender it autem in vno factus est omnium reus he that keepeth the whole law offendeth in one point is guiltie of al now the true Church of GOD eight hundred yeeres agone condemned image breakers for exaÌ„ple quite cutting them off from the corps vnity of the Church commending to al as a matter of faith that good Christians ought reuerently to keepe and vsethe sacred Images of Christ and his Saints the same doth the Church of God stil beleeue teach confirmed it in her last general Councell holden at Trent as these image breakers for that one heresie were many hundred years agone condemned by the consent of all Christendome and cutte of quite from the whole Church so were those that denyed inuocation of Saints and their holy reliques as Ioumian and Vigilantius in S. Ieroms time against which heretikes and their heresies as new Idolls Saint Ierome him-selfe thundring with Note here that Beza in Actor Apo. cap. 23. v. 3. Is angrywith S. Ierome forwriting against Ioumian vigilaÌ„tius saying Ego coraÌ„ Deo Angelus eâ—us affirme intoller an danâ— esse multis locis in de torquè dis Scripturis Hieronimi andaciam vt in libro contra Iouinianum Vigilantium see here how Beza approoueth elde heretickes of his opinions condemning S. Hierome authority of Gods word and his church very sententiously and learnedly burst them asunder many other such like heretiks for other opinions as the Donatists in Africk in S. Augustine time agreeing many of them in all other points with the Catholik Church yea many of them differing litle or nothing at all in the outward rite and forme of the Churches seruice yea some of theÌ„ but Schismatiks in the beginning yet were they all cutte of the Church no true Christians euer Communicating with them in SacrameÌ„ts or prayers the holy fathers so vehe meÌ„tly writing against the least of those heresyes that rather then they would haue admitted the least of them into the Church of God they would haue suffered many deaths and come now heretiks that cast downe Images Saints yea Christ himselfe out of the Church and pulle downe churches and all and think to be accounted member of gods Church nay that Church hath euer taught vs another lessone who hath euer beene so carefull to keepe her faith with Saint Paul that reioycing said fidem seruaui In all pointes so pure and vndefilled remembring her chiefe pastors lessone that therein shee must resist the Deuill seeking euer his pray whome he may deuoure whome he bidds vs resist Fortes in fide strong in the Catholik faith especially That euen as the Church triumphant in heauen with God can admit no impure or vncleane soule distained with sinne so certainly the true Church of God militant heere on earth neither may nor can admit into her society any open obstinate leaporous heretike infected with the least heresie and why but because as treason is most hay nous to the Prince and common weale so is heresie most grieuous in the sight of GOD and most pernitious to his Church many other great offendors the Prince oft spareth but very seldome is treason pardoned because it tendeth to the ruine of the Kings person and dissolution of the whole state and Monarchy So the holy Church oft times vvith great compassion is forced to tollerate grieuous sinners yea vvith sighes and teares ought to sorrowe and lament them expecting donec formetur in eis Christus and as long as they bee not obstinate in sinne as in theft fornication or more grieuous faults so long oft she expects I say their amendment not quite cutting them off but releeuing them with prayers and good Counsaile that so she vpon their recouery with joy may imbrace them in visceribus misericordiae Christi but euen as the vigilant sheepheard immediatly driueth away the Wolfe or seperateth the scabbed sheepe from 〈◊〉 flocke for feare of killing his lambes or infecting his sound sheepe So the true Pastors of the Church neuer tollerate heresie nor the least heretike in Christs flocke the Church because it creepeth as the canker and destroyeth the corne of Christ Darnell Cockle and such other weede though it be permitted to grow stil with corne till the day of reaping yet venemous blacke flying vermine that consume the corne at euery bitte must diligently at all times bee driuen away For heresie opposeth her selfe by diuision against God which is one preferring her owne wit before the wisedeme and ordinance of Christ in his Church sinneth most highly in Luciferian pride which God so detesteth breaketh charity the knot of peace in his Church which he chiefly loueth and so shooteth against GOD himselfe the
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
the Catholike Romaine Church hath this ordinary succession confirmed with miracles it partly appeareth by that is allready sayd when as then the very Iewes from Aaron to Christ could shewe their lawfull succession of Bishoppes euen to Christ the true law-giuer that state of olde being but a very figure of ours and whereas by the Apostles doctrine none ought to take vpō them the office of bishops no neither king nor prince much lesse to make bishops but hee only that therto is by ordinary vocatiō called as Aaron was by God annoynted inuested by Moises who first himselfe by extarordinary vocation or miracle vvas chosen and called by God and whereas by very drift of reason the Church cannot visibly continew as Christ promised it should doe without pastors and heades to guide it and succeede one another in the same The Catholike Roman Churh only therfore and no other being that which can shew this ordinary and lawfull succession of Bishops in the Apostolike Sea of Saint Peter whose faith in them Christ promised should neuer faile must of necessity be the true Church of Christ and other flockes and sortes of heretikes as Protestants Puritanes who soeuer must needs be bragge they neuer so much of christ and the Gospel the very Sinagogue of Satan Antichrist For the Protestantes and other Heretikes of our time that would be accounted gospellers of christ to haue with them ōly the true Church besides the new vpstarts bee very blasphemous in so saying as going about in effect to proue vntruth in christ as though he failed in his promis who saied his church shold neuer decay besids this I say they be very obsurd ridiculous foolish in their opiniō for example would you not thinke him a folish painter and very vnskilful in his art that hired by some noble gentleman to draw his picture after he had drawn the head would leaue out body legs armes sett only the feet where the necke should stand to his head Spectatum admissi risum teneatis Euerye one thinke you that looked theron would they not laughe him to scorne yes truly Like vnto this foolish painter be the gaye deceitfull painted heretikes of our time they brag Yea heretikes I mean be farre beneth the feete as for want of succession being no members of Christs misticall body the church a◠a◠of the lord christ the head of the church they say they teach the doctrine the Apostles did forsooth that they be al one with those B. Fathers of the Primitiue church one body in christ his church but enquire of thē by what sinewes and ioynts they be tied to the Apostles primitiue church of what lawful Bishops by succession they haue receiued their faith they can shew you none For 1500. yeares together they brag of the head yet be in steed of the feet wher is the body You see it is wanting wherefore you see for want of succession they haue no true possession in Godes house Wherfore those that will come into his kingdome must flie their company Fugite de medio Babilonis flie out of Babilon the corps of sin and Satan and her confusion hereticall congregations that you be not inuolued in her ruine and perpetuall destruction Chap. VI. Of some other signes and tokens of the true catholike church c. how without it none can be saued BY these foure notes then of vniuersality antiquity consent and lawful succession if you marke them well you may euer know the true Church from all other false sects and conuenticles of infidells and miscreant heretikes because they be proper to no other church but only the Catholike Church But besides these there be many other notes of the true Church that I cannot stand to reckon For what faith sauing only the catholike Romane faith hath bene in euery age when it hath beene planted in any Countrie first confirmed with so many miracles as in raising the dead giuing sight to the blind making the lame to walke and the dumb to speake but our Church and Catholike faith So that our church only I say is it and no other that hath had so many blessed and learned fathers and Doctors of all ages from Christs time to this day as appeareth by so many learned treatises and boks yea whole volums of theirs writtē in defence of our faith and religion As to begin with S. Dionise S. Paules scholler he writeth most learnedly of the Hierarchies of Angells of their aide succour we receaue by them of holie rites and ceremonies vsed euen at Masse this daye contrarie to the heretikes of this time yea we haue the very Liturgies that is the formes and orders of sacrifices as much to say of saying Masse which the Apostles namelye Saint Iames vsed in their dayes as they were taught by Christ at his last supper what shall I say of Policarp holy Ignatius in or nere the Apostles time the one scholler to S. Iohn view their writings you shal find the catholike faith confirmed how oft deuoutly do S. Athanasius S. Gregory Nazianzene S. Basil to praye our Lady the mother of God to assist and helpe them with her prayers S. Chrisostome how reuerentlye doth he speake of the most holy blessed Sacrament of the Aulter no lesse doth Saint Ambrose most plainly writing vvhole bookes of the same In so much that learned Saint Hierome is ours S. Augustine is ours S. Gregory the Pope S. Bede S. Anselme S. Bernard and as many as euer were writers or holye doctors in Gods Church bee most euident for vs hee that will but reade their bookes and beleeue them needeth no more nor new writers for confirmation of his faith If I would lye yet their bookes beyng extant to be sould almost in euerye stationers or booke-binders shoope in London can testifie the truth If thou desire thy saluation good brother perhappes discredite my words yet take but the pains to peruse the books of those Blessed fathers by me named thou shalt find my wordes true These Fathers many moe to long for me to reck on were most vertuous most wise most graue most learned of the greatest authority amongst al sorts of the best mē in their daies since so studious of holy Scriptures that they consumed therin nightes and dayes yea their whole liues and withal most skilfull in all other liberal sciences They would not attempt as heretikes do now a daies new come from the grammer schooles thinking thēselus great men when they can speake a little latine greeke yea some of them perhappes scarce good grammer schollers to take vpon them prophanely to handle the sacred booke of God and expounde rashly the holy scriptures that booke I say sealed with seauen seales open to none but to the humble in harte and to such as vse ordinary wayes and meanes as much fasting continual praier adioyned with good life especially humility lowlines of spirit a virtue
right truly said that holy father Extra ecclesiam non est salus without the Church there is no Saluation and that you may better perceaue this reason the holy Apostle S. Paul 1. Cor. 12. compareth Christs misticall body the church in some sort vnto a natural body wherein euery member you se hath his office and function the eye seeth the eare heareth the hand helpeth the legg and the legge carieth hand the whole bodye euery member is necessary one to the other and euery member is ruled by the head receiueth life froÌ„ the body but deuide but a member cutt but a leg or an arme from the body it dieth you see the reason is because it is not of the body euen so it is in Christs mistical body his spouse the holy Catholike Church whereof hee our good Lorde Sauiour that tooke vpon him our seruile nature for vs is the true head for all catholike Christians that beleue as hee teacheth and liue in vnitiy vnder his Vicar the true cheife Pastor of our Soules worthely frequenting his sacraments abstaining from all other sectes in their prayers Sacramentes and Ceremonies these bee truely called members of his visible Catholike Church and receiue grace and mercie from Christ the head yea that which is more because there is as we beleeue a commuion of Saintes euerye one is partaker according to his good disposition and due desertes of anothers good prayers workes and actions yea in each of the praiers and good deedes not only of those in earth so we be in state of grace but also of the merits praiers Promodulo nostro of the Blessed Saintes in Heauen as both they we with praiers good deeds helpe the faithfull departed in that cleansing fire of Godes iustice called Purgatorie But if one bee deuided from this common companye of Christes Church either by Heresie or Schisme as but onely going to the Church there to praye or to be present or praye with Heretikes then loe is he deuided from the body of Christ the Catholike Church for no maÌ„ can serue two Masters and so hee hath not the fruit of life and grace in him as long as he remaineth so deuided in that state the reason is because being deuided from the body he cannot haue influence of grace from christ which is the head thereupon it commeth that what fasting prayer almesededs soeuer a man doth without Gods Church it nothing auaileth to eternal saluation the reason is because our works if they be not seasoned or imbrued with the blood of Christ and watred with the deaw of his grace caÌ„not be meritorious nor acceptable in his sight For by christ our lord and head perfect God and man by his grace in his passion our workes be meritorious beyng as he is God the principal and efficient cause of our iustification and merittes as hee is man the mediation for our sinnes and onlye Christ is the cheife cause of our merit though Tit. 3. Ephes. 1. 2 Conc. Trid. ses 6. cap. 7. we once preuented with Gods grace bee workemen with him to our own meritt and saluation and the Sacraments be instrumental causes of our iustification so that by heresie or schisme wee be deuided froÌ„ the Church his body theÌ„ consequently we be deuided from him our head and so void of his grace without which our doings be nothing till we return backe to him in becoming true meÌ„bers of his body the Church Yet in what soeuer state a man be it is far better to do vertuous actions deeds thaÌ„ otherwise as by Fasting Praier Almes-deeds the like because in so doing ones damnation is the lesse and because it is a disposition to better that in the end God wil powre downe more pleÌ„tifully his grace bring him to perfection who worketh his gifts commonly in matter disposed yet first preuenteth or disposeth that a man may so dispose himself but yet as I said how so euer let him worke neuer so much yet if he be not in the ende a member of Gods Church he cannot be saued for the reasons aboue-saide And therefore a man ought to feare nothing more than separation from Christs Church suffer his soule rather to be separated from his body yea loose many liues if he had them than euer be deuided from Christs Catholike Church without which no true life of grace nor saluation can be found and when a man is once within the vnity of the Church then Celum ruat though the worlde turne vp-side downe if he sticke to thâ— rocke and liue accordingly to the rules thereof he needes not be afraide God is of his side he shall lay such a sure foundation of the rocke that hee needes not feare to bee caried away nor be wauering with euery blast of new doctrine Wherefore if you desire to knowe the trueth to be guided with trueth not to erre from the trueth then presently become a member of Christes body that you may be guided by the spirit of trueth that proceedeth from the heade Let no loue of the worlde riches nor worldlye promotions no loue of your selfe wife kins-folkes or children no feare of imprisonment persecution or death separate you from tâ—e knot of vnity and charity in Christ Iesus and in his blessed sweet spouse the Church inseparably ioyned together Then in al doubts you mâ—y be resolued to perfect quietnesse in God in heart conscience When you haue thus founde out and thus ioyned your selfe to the Catholike Church you neede not then staggar or stande wauering vngrounded neuer resolute in your selfe what to beleeue or doe by reason of this opinion or that nor neede not to leane vpon this man or that but vpon the infallible trueth that can neuer faile and without all doubt in all perplexities say and firmelye protest the Article of the Creede I beleeue the Holye Catholike Church See the goodnesse of God in prouiding our saluation for no man vnlearned is so simple but he maye doe this and be saued and none so learned and wise but if he exceed this limitte trusting to himselfe hee shall erre and be damned Wherefore thus we must with humility beginne to beleeue subiecting our iudgement and our reason vnto Faith and all our repose next to Christ in the holy Catholike Church and then we shall vnderstande otherwise we shoulde be as wauering reedes â—uer vnconstant for Nisi credideritis non First beleeue and after vnderstand Esaias intelligetis Vnlesse you beleeue saiâ—th God by his holy Prophet you shall not vnderstande wherefore perfectelye to vnderstande the trueth you must first learne to beleeue and followe the holy Catholike faith and Church otherwise you shal neuer be certaine nor at a-stay if you seeke for saluation For shee euer directed with the holy Ghost as Christ promised is a strong fortresse for great ones and a quiet repose for little ones and a Nurse and Mother for al. Chap. VII Of the
godly ceremonies the Church vseth in adminstratioÌ„ of the same which though they be not of the substance of the Sacrament yet be they very requisite and expedient as wel to stir vp deuotion in the assistantes by-standers as also that the enemye may haue lesse power before after to impedite any spiritual benefit the person baptized hath or is to receiue by meanes of Baptisme that Satan may haue lesse power to possesse or infest the vessell of God Hereuppon as saieth Saint Basill wee consecrate or blesse the water of Baptisme and the holye oyle of Vnction and him also that â—â—ceiueth Baptisme Finally let God-fathers and God-mothers looke well to their charge who promise for the child that it shall forsake the Diuell and his workes and keepe the Commaundementes of God and holye Church I assure you their charge is not small Chap. XIII of the holy Sacrament of Confirmation The next Sacrament to Baptisme is ConfirmatioÌ„ which SacrameÌ„t though not so necessary as Baptisme yet as Aug. lib. 2. cont lit Petil. cap. 104. Saint Augustine affirmeth it is as holy as it and is giuen to those that be baptized first by the imposition or laying on the handes of a lawfull bishope ordinarily the inunction of holy Chrisme which Sacrament assoone as Christians can conueniently come to they ought at their lawfull Bishops handes to desire and receiue it otherwise they sinne and offend God grieuouslye if there bee in them notable negligence This Sacrament is a confirming strengthning and increasing a man in Gods grace which hee before in Baptisme first recieued God beganne to worke in him For therby a man is made more fitt to ouercome ghostlye temptations is threngthned in faith and deuotion ready to confesse Christ and fight vnder his banner if need be with shedding of his blood being neuer to death ashamed to confesse his holy name and the Catholike faith and truth This Sacrament was ordayned by Christ as wee be taught by Catholike doctrine and tradition Apostolike This Sacrament I say as all others tooke beginning by the institution of Luc. 24. These places of Scripture many learned diuines vse for confirmation wher by I hinder none to allege more apt or plaine authorities for this Sacrament Christ who first thus spake to his Apostles Sit you in the Cittye vntill you bee cloathed with vertue from aboue And afterwardes in the day of Penticost hee powred the holy ghost in to the harts of his desciples which maruelous sending or comming downe of his holye spirit Saint Luke most diuinely describeth as aâ—so in the eight and ninteenth chapter of the actes of the Apostles hee writeth how the Apostles did lay their handes vpon those that were baptised in vsing which visible signe they were more confirmed in grace and after such imposition of hands receiued the holy Ghost Now lawfull Bishopps God neuer leauing his Church destitute of his grace doe that which the Apostles did whose place and person they susteine in giuing this holy Sacrament The lawfull minister then of this holy Sacrament of Confirmation ordinarely I meane is only a Bishoppe the matter therof is mixt of Oyle and balme which consecrated by the Bishoppe is called Chrisme and the forme which the Bishope vseth is I signâ— thee with the signe of the Crosse and I confirme thee with Chrisme or vnction of health or saluation In the name of the Father of the Sonne c. This matter of Oile sanctified where unto balme signifieng the odoriferous sauonr of good workes is adioined is vsed in this Sacrament to signifie the effect therof For as Oile is fat and cureth griefs aswageth paines refresheth and strengthneth the weary bodies so the Oile of Gods grace plentifully powred done in mans soule in this Sacrament aswageth inordinatâ— passions motions cureth our defectes strengtheneth and encourageth vs in all godly waies replenisheth vs with many spiritual heauenly gifts as we read in the Acts of the Apostles aboue alleaged that wheÌ„ the people of Samaria had receiued Christs faith were baptised afterwards the Apostles at Ierusalem sent S. Peter S. Iohn to coÌ„firme theÌ„ in their Act. 8. beleife and Gods grace who when they came thither praied for theÌ„ wheÌ„ they laied their hands vpon them they receiued the holy Ghost that was more plentifully of the holy spirit of God which imposition of hands by them without al doubt Diuines hold was Confirmation which lawfull Bishops their Successours no other properlye or ordinarelye by Christs holy ordinance doe vse of which Sacrament likewise is mentioÌ„ made vnder the name of imposition of handes in the 6. Chapter to the Hebrues by which place it appeareth that it caÌ„not be iteraâ—â—d or giuen to one twice no more than Baptisme caÌ„ This holy sacrameÌ„t thus instiuted by Christ which was by his Apostles with so great fruit practised Protestants other like heretikes of this time abolish quite put away at least would make no more of it than a bare Ceremony or Catechisme like Sacrilegious and most vngodly men accounting holye Oyle consecrated by Gods holy worde that blesseth sanctifieth all thinges o horrible blasphemy no better or fit for nothing but to grease bootes showes This grosse tearme though barbarous to write yet woe be to heretiks that are not ashamed to auouch it giuing me occasion to speake so But no meruail seeing they set so little store by Baptisme as I declared before though they make Confirmation no Sacrament nor scarse allowe it for a Ceremony for indeed they hauâ— neuer a true Bishop left aliue in England which miserable state this poore Country alasse was not in of a thousand yeares before that can minister or giue the holy Sacrament of Confirmation for these wolues that be thrust in true Bishops places be so far froÌ„ Bishops that the most of theÌ„ be no Priests at all and the lawfull Bishops being gone and consumed by long imprisonment and dead these bishops terming themselues falsly Superintendents or Bishops haue either by simony or sinister meanes intruded themselues in there places or else be set therin by such as haue no such power in spirituall gouernmeÌ„t but in spirituall matters ought to be ruled themselues as sheepe by their lawfull pastors and Bishopps But oh England how farre art thou fallen from God all due ecclesiasticall order and true religion for sinne Confirmation then you see as I haue declared is a Sacrament whereby as in a temporall common wealth when children to vpholde and increase it must be borne to make more perfect men and souldiers must be strengthned armed incouraged so in this heauenly comon wealth of Christes Church when children are borne againe by Baptisme they ought to be confirmed more in grace to make them more bold and couragious souldiers of Christ by the holie Sacrament of Confirmation that so they may fight more valiently in Gods waies and vanquish those Princes of
shewed him by most graue authoritie which was said to be Christ if such thing had beene taught him he for his part was so obedient to beleeue so willing to adore Christ that he woulde haue done any thing which had beene commaunded him vnder the name of Christ or of his religion Is this a fault why the poore man should be condemned no surelye seeing the prophet Dauid saith Vt iumentum Psal 62. factus sum apudte I am become as it were a beast before thee It is laudable saith Enthymius that in the sight of God we take our selues as beasts which being so I can deuise no fault in this poore and simple man who if he be deceaued he is deciued by Christ by his forefathers by diuers Catholicke and vertuous preachers by the vertue of humility of obedience and of pure loue towardes God But on the other side if Christ call one of them before him who denieth his reall presence and aske him why hee did not beleeue the Sacrament of the Altar to bee the body of Christ what will he answere for himselfe will he say Sir I beleeued your body to sitt at the right hand of God the father and therefore that your body was not in the Priests hande Why then thinkest thou that I am not able to make the same which is at the right hand of my father to be also present vnder the forme of bread Sir whether you are able or no I can not say But I haue heard many preachers tell that one bodye cannot be at one time in diuers places O how dreadfully would Christ answere in this case Did not those preachers whome thou pretendest to follow say alwayes they preached to thee the sincere worde of God did they not by that colour ouerthrow Monastaries Churches Altars Images of Saints and mine owne Image and Crosse Did they not deny the sacrifice of the Masse Praying for the dead such like auncient vsages only for pretence of the word of God nowe se how inexcusable they and thou art I saide Take eate This is my Bodye I said this to twelue men I gaue each of them my body bad make that thing as it is written in the Gospell I shewed at Capharnaum that I was signed of my father and equall with him in power they them selues beleue that I made all creatures places times of nothing nowe is it doubted how I am able to make my body present vnder the forme of bread in diuers paâ—ces Yea to mainteine the better the argumeÌ„t against my almighty power they say I entred not into my Disciples the dores being shutt but either preuented the shutting of them contrary to the wordes of my Gospell or came in by the windowe as theeues do or by some hole as creepers do yea any thing is sooner beleeued theÌ„ my diuine strength and working thou Hypocrite seeing the worde of God hath it written fower times in the newe Testament This is my body how coÌ„mest thou to talke with me of my sitting in heaueÌ„ as though one of my workes were contrary to the other if in deed thou hadst bin humbly perswaded that I were god thou wouldest not measure my almighty power by thy simple witt Thou art twice condemned first for deniall of a truth and againe for denying it against my expresse worde which thou pretendest to esteeme and pronouncest it false If the poore man say he knewe not so much nor sawe not the falsehood of that argument and begin to accuse the false preachers who deceaued him Christ may well say that he was not deceaued for before these false preachers began their false doctrine he had said This is my Bodye and This is my Bloud and all the world beleeued and taught the reall presence of Christs body and bloud fiftene hundred yeares togither what cause now hadst thou to beleeue a newe Gospel and newe preachers thereof forsooth Sir they said the Bishop of Rome had deceaued vs. If in this case Christ tell him that the Bishop of Rome were the successor of Saint Peter and so his Vicar hauing promise by him not to erre in faith and yet that he alone taught not that Doctrine but that all the Bishoppes Doctors and Preachers of the whole Church taught the same from the beginning and that Christ himselfe had said the same that all the Euangelists and the Apostle Saint Paul had written the same that all faithfull men beleeued the same what excuse can hee haue who forsooke CHRIST the Apostles the Bishopps the Fathers the Preachers and the whole Church to follow an vpstart renegate Frier who began his doctrine so ambitiously and proudly who liued so euill and died so terribly that his very abhominable dealing with great princes his shamefull incest and horrible death might make any good man weary to thinke vpon him much lesse shoulde any haue followed him To be short answere the poore man for himselfe what he may yet he cannot deny but that both Christ said This is my body and the Church taught the same yet beleeued he not this to be the body of Christ and therefore is one of them who beleeue not and without faith which is but one there is no saluation no pleasing of God no part in the kingdome of heauen which thing if they that be aliue will consider they may returne againe to the Catholicke faith and Church and so be made liuely members of Christs body whereof Christ is the Sauiour O but the Hereticke still vrgeth if I eate Christ really then I feede not of him spiritually I answere it is the fondest kinde of reasoning in the worlde by one truth to deny an other seeing both stande togither Is my faith the lesse because Christ was bodely seene in earth howe is then my spirituall feeding the worse because the foode of life is in my mouth Doth not Tertullian say the flesh is fedde De resurrect cor with the body and bloud of Christ to the ende the soule may be made fat with God and yet will the Heretickes say Christ in his last supper left vs but a figure of his body Except yee eate the flesh of the sonne of man is in deede a figure and the speaking thereof is figuratiue because it was not meant that a man should be visibly eaten as flesh is at common tables but yet that he shoulde be really eaten albeit the maner of eating be figuratiue as we knowe S. Augustine then as I said before calling those wordes except yee eate my flesh figuratiue referreth the figure to the manner of eating but not to the substance which is to be eaten for else if by no meane the flesh of Christ might be eaten it shoulde not be eaten by faith but if it may so be eaten it may be eaten by mouth also in that pure manner as it is giuen vs. The whole man must eate as well in body as in soule because the whole is taken and assumpted of Christ the
it but that it condemneth flatly their damned heresies theÌ„ they put out of Gods word holy Scripture whole bookes as namely this booke of the Machabees whereout I tooke the latter authority which booke as certainly is Gods word as S. Iohns gospell For who kept for me vndefiled from others writings S. Iohns gospell or how do I know it to be the worde of God but that our holy mother the catholike Church hath kept it for me and teacheth me that it is Gods word which church telleth me as certainly that these books of Scripture that so plainly make for prayer for the dead be also the word of God If therefore I beleeue the holy Church in one why should I not aswell beleeue her in the other as therfore I am certain by no other meanes but by the Churches authority that S. Iohns Gospell is true and Gods worde so by the same meanes I knowe most certainly euery Christian is bound to beleeue this book of the Machabees other the like that heretiks dâ—ny to be the word of God Thus you see then we haue the plaine worde of God that it is a good and healthfull thought to pray for the dead yea our Sauiour himself teacheth there is a place a man shall not come out of it till hee haue paid the last Math. 5. 27. 12. 32. farthing after which once paid a man may come out but in hell a man shall neuer haue release wherefore our Sauiour speaketh this of Purgatory The same is taughâ— by S. Pauls doctrine also where 1. Cor. 3. 13. he compareth pure works vnperfect works the one to golde and siluer the other to wood haye stuble and sayeth that the fire shall trye of what qualitye euerye mannes worke is The like I could proue by the same Apostle and others the Apostles in other their writinges in holye Scripture but I make hast neither can I stand to alleadge authorities of holy Doctors for this mater it is needlesse their works be full S. Augustine as it is most plaine in his books of Confessions prayed and desired others to pray for Monica his mother departed yea he wrote a whole booke of prayer and care to be had for the dead if we consider what holy men did of olde to avoide this cleansing fire of Purgatory in the next life it is strange Historia AngloruÌ„ and almost incredible Saint Bede maketh mention of one that beeing in a traunce or extasie paste this life sawe some glimce of the ioyes of the blessed and of the paines of those in Purgatory by Gods sufferance returning backe to his body he euer after tooke such penance that it seemeth intollerable somtime standing in colde nights in freesing water euen to the chin his friends would aske him why hee so greatly punished himself he would answere no otherwise but meekely say I haue seene or felte more paynes or colde and suffered harder thinges meaning no doubt of the paines in Purgatory in the next life This same holye Doctor maketh mention likewise of a Religious Priest saying daily Masse for his brother that he thought dead but in deed bound prisoner being taken in warres howe euery day at the holy oblation at Masse his brothers chains burst asoÌ„der Many such strange miraculous visions reuelations it pleased God to shew of olde and later time also manifestly declaring Purgatory That which helpeth them there is chiefly the holy sacrifice of the Masse because that B. Sacrifice is of most vertue most holy and of it selfe pleaseth God also fasting praier almesdeedes pilgrimage and the like godly workes deuoutly performed be healthful for the faithful departed so likwise be pardons of Pope Bishops rightly applied auailable for the same which pardons that we may auoide those paines in the next life it is very good meete and expedient we seeke for in this life not so to get pardons that we should be loyterers our selues do nothing for so pardons little auaile For they profitte not but to those that be in state of grace and well disposed to receaue them Chap. XLV Of Pardons and what they are whereof they come in what sort they be auaileable both for the liuing the dead NOwe what these Pardons bee that heretickes so slaunder you shall better vnderstand First our sinne after that by the Sacrament of Penance as I haue said before it bee forgiuen yet some satisfaction and penance remayneth therefore which if it bee not done in this life it must be done in the next because God as he is mercifull so is he just and will haue vs do something of our selues insomuch that for some one deadly sinne of auncient time nere vnto the Apostles time were 7. yeares of penance enjoyned which if a man in this time should doe for euery deadlie sinne his life would not endure a fewe persons excepted whome God preserueth from those greater sinnes verie rare to bee founde vpon earth These Pardon 's then of the Pope bee not properly forgiuenesse of sinnes but of the paine due vnto sinnes The reason is because the Church that hath authority from God justly to inflict satisfaction penance for sinne the same Church likewise hath power giuen her to release such paines and satisfaction that bee of Gods iustice laide on vs for sinnes and the Church that in the Sacrament of Penance by her Priests hath the authority from Christ to forgiue sinnes the same Church likewise by God hath authority giuen her by meanes of Pardons and fuffrage to release the paine due vnto sinne Now the Pope being head of the Church is chiefe dispensator and steward of these PardoÌ„s they be properly called the treasure of the Church that is specially graunted out of the merits of Christs PassioÌ„ his holy Saints For this is to bee vnderstoode in euery good worke that there be 2 thinges the one is merit and rewarde that properly appertaineth to the doer procuring him greater glory another thing in this worke is satisfactory penance or paine due vnto sinne which sinne first our Sauiour Christ was voide of without all sinne of his owne vertue and so was his B. Mother by his special grace euer preserued from all sinne and many of the Virgins Martyrs and great friends of God did more penâ—nce a great deale then euer their sinnes deserued herevpon the holy Apostle saide Adimpleâ— ea quae desunt passiâ—num Christi I fulfill Col. 1 24. saith he those thinges which be wanting of the passions of CHRIST for his body which is the Church Lo S. Paul did fulfill or satisfie those thinges that were wanting of the passions of Christ not for the redemption of the worlde for Christ therein needed no helpe-fellowes for his Passion had bene enough for many worldes but that which hee fulfilled of the passions of Christ were satisfactions paines or penance which euery one for himselfe that he may suffer with Christ and so bee pertakers of the
fruit of Christs Passion of such infinite value is bounde to doe This satisfaction and paines I say Saint Paul did not only for himselfe but for all the faithfull people the misticall boof Christs Church that so they mightfully be pertakers of Christs merits and passions of such infinite value and so be released quite from sinne and payne due thereunto These satisfactory paines of S. Paul and other holy Saints who satisfied and did more penance for sinne then euer they deserued as I saide before be properly called the treasure of the Church in which Church because we be members all of one body that is as we beleeue there is a communion of Saints so therefore we by Gods grace be pertakers of the merits and prayers of I meane this participation taketh effect in such as be in state of grace For according to our due dispositiō euery one is pertaker of anothers good actions merits prayers the Saints in heauen as we in earth be pertakers of an others good actions and prayers and they in Purgatory of our merits and of the merits and prayers of Saints in heauen because there is a communion of Saints in Gods Church and being all members of one body vnder Christ our head we thus mutually helpe one another wherevpon it is I say that these satisfactory paines putte into the treasure of Gods Church not only help vs to release vs and satisfie our paines due vnto sinne which perhaps we are not able of our selues in this life to satisfie but also bee a release by meanes of suffrage for those in Purgatory Chap. XLVI By what meanes Pardons may be applyed to our soules and that we must iustly doe that which is appointed vs to be pertakers of the same NOw the Pope as hauing the keyes of this spiritual treasure giueth out thereof to all faithfull people so they apply it to themselues or the departed by such ordinary meanes as by him is ordained as by fasting prayer almesdeedes pilgrimage or the like as for example to those that be contrite confessing and receauing and saying but only our Ladies Psalter or the Beades once ouer or the 7. Psalmes or Letanies hauing but only a token on them as it were from the Pope that is a Crosse holy graine a bead sanctified or blessed or the like that bead o◠Crosse is a signe and certaine token to the party so disposed and doing that the Pope graunteth he hath so many daies or yeares of Pardon yea perhappes a full Pardon for all his sinnes past that is the paine due vnto sinne for as I said the eternall trespasse of sinne is forgiuen before in Confession which debt or paine is to be paied either in this life or in Purgatory The heretikes slaunder the Pope and the Church and say he graunteth Pardon to such for mony but they bely him for most commonly Pardons be graunted to such as deuoutly confesse receaue and say certaine godly prayers for the Popes intent and benefit of the whole church If any almesdeed be at any time required it is not for the Popes coffers as being God be blessed that so exalteth his Church spite of all infidels heretikes an absolute Prince of himselfe needing no such matter but rather maintayning as a generall father poore people children of the Church of al nations in the world but if any almes be giuen as very seldome is when pardons be graunted the Pope assigneth the parties to giue it with their owne handes to their poore neighbours or to the building of some notable ornament to all Christendome as to S. Peters Church or for the defence of Christendome against our great enemy the Turk and the like These Pardons Stations and the like how frequent or much vsed they were in S Gregories time a thousand yeares agoe it appeareth to those that be conuersant in his workes and other mens holy writings of olde and though in the primatiue Church they were not so needfull then when men were more charitable and feruent in Gods loue the bloud of Christ being yet warme in their harts and because when any offended they of themselues did such penance as might suffice yet in the very Apostles time these Pardons were giuen For S. Paul after excommunication of the incestuous Corinthian whome he gaue to Satan in body 1 Cor. 5 5 to be punnished that his soule might be saued after a time when he sawe his sorrowe and amendment least the enemy might haue too much power ouer him and least with sadnesse hee might be ouerwhelmed gaue him pardon remitting his paine for the rest of his penance due saying To whome you pardon 2. Cor. 2. 20. or forgiue any thing I likewise did the same who if I pardoned any thing I did it in the person of Christ What other thing was this then giuing of pardon Chap. XLVII Of Excommunication and how dreadfull a thing it is how heretikes being excommunicated in the highest degree their excommunication of others is ridiculous contemptible BY which words not only appeareth the value and practize of Pardons euen in the Apostles time but the heauy rod of Excommunication the heretikes so little feare by which excommunication the Diuell had power ouer the Corinthians body to torment it as he hath ouer the heretikes soules that despise it who though they feele not the smart in this life and by miracle to the terror of others as they did in the primatiue Church yet doubtlesse it is a leprosie which will sticke to their soules in the next life farre more fearefull then any torment can be here to the body For all Heretickes and Schismatickes be excōmunicate that is cut off from all grace of God the Sacraments good deedes and prayers of the Church and bee in the handes of Satan Heretickes that woulde doe like Catholickes as Apes would be like men they forsooth being excommunicate themselues would excommunicate others but they haue no authority their excommunication is nothing feare it not a straw a happie thing it is to be excluded out of their Sinagogue to be out of their company with whome in prayers diuine seruice none ought to conuerse seare excommunication of the Church in deede obey her truly and care not for any censure of the wicked Church of Satan Chap. XLVIII Of some abuses about Pardons and of the late reformation of the same and of the couetous humors of English Ministers BVt for these Pardons I spake of before I deny not but some abuses might be in those that carried them vp and downe called Pardoners some of them seeking their owne gaine but the Pope or Pardones ought not to be blamed for that but the abuses and faults taken away the good vses ought to be left still for nothing is so good but it may be abused yea the very Sunne in the firmament by light whereof as good men vse to worke good works and their Saluation so euill men a buse it to the workes of darkenesse
diuine honor yet honorably to conserue and keepe them deuoutly to beholde or kisse them and to shew certaine reuerence towards them in that they be reliques and tokens left vs by such deere seruantes and friends of God we be taught both by the holy Scriptures practize of Gods Church from Christs time and the testimony of all good men which declare that by the reliques of Saints that is deade mens bones as the heretikes tearme them many great miracles haue been wrought Bid your Ministers looke in the 4. booke of Kinges and in the 13. chapter and see whether they cannot finde there in holy Scripture how when certaine men cast a dead body into the graue of Elizeus the Prophet as soone as the body touched the holy Prophets bones it rose vp aliue againe and stood vpon his feete Can heretickes blame vs for keeping vestments and cloathes of Saints departed when wee reade in holy Scripture that Elizeus by 4. Reg. 2. keeping his Master Elias his cloake receaued with all his double spirit and comming to the riuer Iordan striking it with that cloake the riuer deuided and by vertue thereof gaue him passage Mar. 5. 28. 29. Act. 19. 12. Act. 5. 15. ouer What did not the very hemme of Christs garment napkins and little cloathes taken from S. Paules body and the shadowe of S. Peter heale and cure the sicke lame and diseased with incurable diseases what need we goe farther for Reliques of Saints then to plaine Scripture itselfe were not all the Patriarkes buried with great honour did not Ioseph according to his father Iacobs cōmandemēt carry his body dead into the land of promise And were not Iosephs bones 400. yeares after his death with great honour by the children of Israell carried into the land of promise also and dare heretickes burne the bones sacred bodies of Martirs Saints and cast their ashes into the winde and waters rent teare their vestments asunder yea most vilanously breake downe and abuse the Image and sacred Crosse of CHRIST the verye ensigne of our redemption and yet saye they haue Scripture for it But these bodies of Saints bee they neuer so much abused by them shall appeare glorious in the resurrection vvhen Infidelles and Heretickes that teare CHRISTS misticall bodye his Church and his coate asunder shall vvithout all doubt frie for it in Hell I coulde shewe diuers miracles likevvise since CHRISTS time but time serueth mee not vvhich haue beene vvrought at the bodies of Saints As Saint Augustine maketh mention Aug. lib. 22. de ciu Dei cap. 8 of the Reliques of Saint Stephen whereby vvere cured diseases Yea by the very flowers that touched the Cophin vvherein his Reliques vvere put miraculous thinges vvere vvrought Wee reade also how that by the vaile of a certaine blessed Virgine and Martyr the outragious and furious flames of fire which threatned ruyne to some whole Citty haue beene quenched by Saintes bodies the Diuels expelled to the blinde their sight restored and the lame made to vvalke Howe miraculouslye vvere the two Chaynes that at Ierusalem and Rome bounde Saint Peter of them-selues knitte togither and the like vvhereby it appeareth how mightye and high their Lorde is howe good and gratious that so highlye honoureth the verye bones or reliques of his deare friendes that trulye serued and loued him here giuing other thereby encouragement to follovve their example Which honoure giuen by GOD to his friendes and seruantes when the Holye Prophete considered hee wondered at sayng Thy friendes O God bee Psal 138. 17. too too much honoured But the heretikes that not onlye denye prayer for the soules departed but withall burne and so dishonour the reliques of Saintes both which the honourable reliques of Saintes and prayer for the soules departed bee great hopes and comfortes of the resurrection truly in my simple judgement doe shoote fast to deny another article of our Creed that is the resurrection of the body and all with which denyall as I doe not alltogither charge them yet to confesse the truth I iustye suspecte them and let them not say but they haue beene forewarned Chap. LII Of honour and inuocation of Saints and how Saints pray for vs and may heare releeue vs by their praiers as also that our praiers to Saints and their intercession for vs is no iniury but glory to Christ our Mediator TOuching the Saints in Heauē our prayers and honour vvee doe to them such honour and prayers bee by farre and by many degrees inferiour to those that we doe to God naye what honour vvee doe to Saintes it tendeth chieflye to Godes honour who is honoured in his Saintes vvho accepteth the least seruice wee doe to any of his friends as done vnto him Novve you must vnderstand their be diuers kindes of vvorshippes and honours according to the worthines of the persons we shew it to as one kind of honour is due to father and mother another kinde of worship or honor to gentlemen our betters another higher honour to temporall Lordes Princes Bishops and the like and yet when wee doe this honour to them which by Godes Commaundement is due because they take power of him there is no reasonable man that can say wee dishonour God therein but rather honour him in so doing So likewise wee honour Saints as great friendes of God Princes and Senators in that heauenly court with an honour due vnto them which kinde of honour the Greekes call Dulia and wee right worthely worshippe and honour our blessed Lady as being neerest Christ with another kind of honour cal led Hyperdulia higher then that againe but wee honour GOD alone with that most high honour and seruice called Latria vvhich honour is due to none but to God only to whome finally and alone in this high seruic◠is due all honour and glory and with this most high seruice vvhich is Sacrifice vvee only vvorshippe God and no Saint For we say not we offer to thee Peter or Paul Sed offerrimus tibi domine deus Wee offer and doe Sacrifice to thee O Lord for in this manner of honour that is Sacrifice he will giue his honour to no other Heretikes nowe confound all these honours together making no distinction or difference betweene them whereby they deceaue them selues and others vvee then neither honour our Lady Saints nor Angels vvith that honour due vnto God but with such honour as is meete for his friendes and most noble creatures in whome God is chiefly honoured and praysed but touching Sacrifice which is proper to God that diuine worship I say consisting in external sacrifice and in acknowledging the parties worshiped to be Gods is it which may bee done to no man nor creature and therefore the Apostles refused it with all possible diligence and all the Angels and Saints in heauen refuse that adoration by Sacrifice The Catholicke Church suffereth no Priest nor other so to worshippe any Saints in heauen or in earth shee hath
being indited by his holy spirite and that hee accepteth his deuout intent The little children of Hierusalem when Christ on Palme-sunday entred the Cittie cryed or sung in his praise Osannafilio Dauid which Luc. 21. 9. wordes being children they vnderstood not yet Christ was well pleased delyghted more with theyr prayses then with the wise Doctors Scribes Pharises that vnderstood the Scriptures So you see it is not the vnderstanding but the deuotion affection and mens good will to which men of good will the Angelles Luc. 2. 14 came to shewe that euerlastinge peace by Christ made betwixt GOD and man that pleaseth God So that thou vnlearned man whosoeuer feare God serue him keepe his Commaundements pray in what tongue thou wilt in obedience of GODS Church and though thou vnderstand not haue a good will in thy prayer to please God and I warrant thee my soule for thine God will heare and accept thy good deuout prayer and desire Chap. LVII Wherein the Apostles wordes touching praying and preaching in vnknowne tongues are expounded and of the goodlye order of the Churches seruice praying singing and praising God night and day in her cannonicall houres feastes and times of the yeare NOwe whereas Saint Paul would 1. Cor. 14. haue one speake in the Church in a tongue that may be vnderstood rather then a thousand wordes in an vnknowne tongue truth it is wee denye it not as Saint Paul meaneth for hee speaketh there chiefly of Preachers For you know if a Priest or Iesuite should preach in latine to the people it would nothing edefie because few vnderstād and therefore the Church euer causeth her preachers to teach the people and preach in the vulgar tongue of the Countrie and so Saint Paul woulde haue it Againe Saint Paul spake to those that in his time had the gifte of tongues which many for want of order did abuse vpon ostentatiō or indiscretiō by praying or speaking or preaching altogither alowde some in one language some in another that bred confusion disorder that such fruit could not be gathered of that gift of the spirit of diuers tongues giuen as was requisite This S. Paul sought to reforme that all things might be done to edification which the Church doth in her prayers in on tongue by vniformity otherwise as I haue declared before yea this godly order the holy Church obserueth in the course of her seruice vicissitude disposition of the feasts according to that hymne of hers Temporum das tempora vt alleues fastidium Lorde thou art he that giuest vs times vpon times to lighten our wearinesse yea the very appoynted houres of prayer in the night and day in the Church declareth the watch and ward this holy mother according to Christes and the Apostles counsels hath ouer her selfe and children as when shee prayeth prayseth singeth to God most sweetly throughout the whole world at the prime early in the dawning of the day at the third sixt and ninth houres in the euening at midnight and the like as wee bee taught by the Scriptures the Apostles did that went to prayer at the ninth houre and Dauid rose at midnight and in the morning to confesse the name of our Lord as at euening euery night hee prayed to God and watered the couch of his former sinnes with contrite and gratious teares and the like godly orders at other times but at these statuted houres especially and not without mistery remembrance and due signification chiefly of Christs passion for vs and gifts bestowed by his holy spirit of vs godly and holy apostolicke men vsed in obseruing houres scoffe heretickes neuer so much For though God may be serued at all houres times and places yet times appoynted by the Church be best for obedience sake and that we may ioyne our selues togither thereby in prayer tanquam acies bene ordinata as true souldiers of Christ well armed and in good array at all times and against all assaults of the forraigne and common enemy Chap. LVIII Of the Beades and of the fifteene misteries of the Rosary or our Ladies Psalter and of the great good and spirituall fruit by deuout saying the same SO they scoffe at Beades that be directories or as it were guides by the numbers to bring men in minde of the misteries of our redemption The 1 first ten Auies and Pater noster put vs in minde of Christs incarnation The second 2 of the visitation of Elizabeth by our B. Lady The third of Christs natiuity 3 The fourth of his presentation in 4 the Temple The fift of the finding out 5 of Christ by his Mother once lost The 6 sixt ten Auies and Pater noster put vs in minde how Christ for our sakes sweat water and bloud in his agony and praier for vs in the garden The seauenth 7 how he was whipped The eighth how 8 he was crowned with a crown of thorns The ninth how he bore his Crosse The 9. 10. tenth how he was crucified The eleauenth 11 how he rose againe The twelfe 12 how he ascended in to heauen At the 13 thirteenth we are to remember the cōming downe of the holy Ghost At the 14 fourteenth the assumption of our Lady And at the fifteenth her coronation Of 15 all which misteries besides the comfort thereof and confirmation in our faith we may apply something morally out of the acts of our Sauiour his B. Mother to our instruction and edification And we are taught by the oft repeating this number of ten to haue euer written in our mindes the 10. Commandements of God by obseruing whereof we must enter into life euerlasting whereunto for vs to atchiue is required perfectiō in vs which perfectiō is signified by this perfect nūber of 10. And as saying the Pater noster once we acknowledge one god so in saying the Aue Mary 10. times we intend not as heretiks taunt to pray to praise or worshippe our Lady more then God or like to him but with deuout thankfull mindes in so oft togither reciting his owne wordes which he sent to the cōfort of vs all by his messenger the Archangell Gabriel we protest in that misticall number of ten so oft repeated our louing heart without measure to God for so vnspeakable a benefit hauing nothing but loue to seeke to requite him for the same which loue because it consisteth in obseruing the ten commandements of God which wee cannot doe without his grace therefore we so oft beseech his B. mother to pray for vs and in respect of our vnworthinesse that she most worthy to our aide and comfort would be a messenger for vs to her sonne as the Archangell Gabriell from God was a messenger to her of comfort to the reliefe of all mankind So that all good men but especially simple persons being renewed in memory of the worke of our redemption by meanes of Beades we are not to
forsake them for their taunts For though God bee not delighted with the number of prayers so much as with discreete affefection and desire to him yet these misticall and godly numbers help to encrease our deuotion and affection and therefore we had now more neede to vse Beades then euer when as deuotion waxeth cold both to pray for heretikes amendment and that we fal not in their blindnes for diuers other holy godly and reasonable causes and things Chap. LIX Of the Aue Maria how it is a most deuout prayer gratefull to God ioyfull to Angelles terrible to the Diuell and most healthfull and comfortable to all mankind AS for the Aue Maria it is the very wordes of the Angell Gabriell Elizabeth and the holy Church now where as heretickes say it is no prayer but a salutation they bewray their ignorance for many sentences and wordes be in Scriptures that seeme no prayers and yet effectuall prayers as in the Psalmes and other places may appeare where Gods mercy justice might bounty loue and the like is praysed or called on not in forme of prayer but yet a most effectuall prayer to obtayne his mercy goodnes bounty grace So in the Auâ— Mary our B. La is saluted to the intent to pray for vs thanks giuen to god that voutsafed by that vnspeakable mistery of his incarnatioÌ„ of her body to be incarnate made maÌ„ for vs wherby man is recouered froÌ„ damnatioÌ„ the Deuill ouercome the ruines of Angells bee repayred so that the Aue Maria was the most ioyfull tidings that euer was brought from God to maÌ„ No meruaile then though Infidels heretikes meÌ„bers of the Diuel abhor the Aue Mary for as often as it is deuoutly said as it is ioyful to Angels in heauen so it maketh the Diuel and al' his Angels to tremble and quake But some Puritanes woulde haue no Pater noster neither nor any stint praier so long they haue babbled of the Lord and spirit that now you see they deny Ladies praier Lords praier too I am afraid in their corrupt consciences Christ and God too neither doe I meruaile for improbity wickednes neuer consisteth in one degree as one said Sed cum incipit labi ruit praecipitat till it come to the deapth of all euill and mischiefe For beeing fallen from the Church and hauing once lost the high way they must needes euer bee further from the truth wanting a sure ground and foundation to stay themselues vpon that is the true Catholicke Church 1. Tiâ— 3. 15. of God which Saint Paul calleth the foundation and piller of truth til once they returne back againe Chap. LX. Of diuers holy ornamentes and thinges belongîng to the Church as of lightes in Churches of insence Dedication of Churches and such like godly ceremonies AS for sacred and holye bells vestmentes holy vessells as Chalices and the like Heretickes beat them in peeces make gunnes of them chamber pots and fill their purses The like did heretickes and infidells of olde espeacially Iulian the Apostata that made water in the Chalice wherein the bloud of Maries Sonne for so the Infidells tearmed it in contempt of him and her was offered but he his fellowes had foule ends as these fellowes haue wil haue vnlesse God giue them grace to amend For if the people of God before Christ had their holy Trumpets to call the people togither the Leuits Priest their holy vestiments sacred cups and Phyals and other vessels though wee follow not now Iewish ceremonies as heretickes be-ly vs yet why should wee not haue our ornaments Sanctified by Gods word and that in more deuoute exquisite sort then the Iewes had by how much Christes law exceedeth the Iewish ceremonies For wee see these outward ceremonies much help to increase inward deuotion as for example the very candles and Church lights do signifie vnto vs the light of Gods grace the Gospell the purity of conscience good workes wee ought to haue with manye moe significations which well weighed excite and stir vp deuotion The Maiesty of our temples or churches adorned with sumptuous ornaments and Images of Christ and his Saints in a liuely history as it were setting before our eyes by their glorious death and martirdome their triumph and victories ouer hell and death these temples I say thus adorned being solemnlie dedicated to God yea their dedication yearely renewed or remembred do they not teach vs to dedicate our bodies and soules wholy to the seruice of God as being liuely temples of the holy Ghost and daylie to clense them more more from sinne to adorne them with vertues and to renew confirme and furnish them vp eftsoones with those effectuall signes and seales of our redemption those diuine misteries the healthfull Sacraments Yf God promised to heare the prayers of those that called vppon him in Salomons temple how much more will hee heare our prayers and lawfull petitions thus made in our Churches who serue God now in spirite and truth and not in presence of that vmbraticall Arke of the old testament but in that most high misterye before Christs most B. body our only mediator and redeemer whose intercession is euermore acceptable in his fathers sight the Arke of the liuing God that raigneth for euer Yf when two or three in Christs name bee gathered together hee hath promised to heare them how much more when manye hundred or thowsands bee so collected vnited in prayer in one Church will God bee amongst them and performe their good desires surely heretickes that thus ruinate despise and pollute Monasteries Oratories and christian Temples set vp an Idoll in their owne imaginations in steede thereof and prepare the way for that general and Antechristian abhomination of desolation which vvas prophesied by Daniell the Prophet O Christ wheÌ„ thy signe shal appeare in the cloudes that lightneth the whole world then Church robbers Image breakers the razers downe cursed enemies of thy Crosse then then shal come to confusion wheÌ„ thou shalt make al thy enemies thy footstoole Moreouer wheÌ„ as in our Churches any ceremonies of inceÌ„se and sweete perfumes which signifie betoken the sweet odour and sauour of good life that ought to bee among vs be vsed it is well and commendable which and the like ceremonies though in some sort of olde they were vsed yet seing that Christ came not to break the law but to ful fill it any such ceremonies as be not euacuate and frustrate by Christs comming as the bloudy sacrifice circumcision and the like are now not to be obserued because wee haue the things themselues whereof those ceremonies and sacrifices were figures yet I say any thing that tendeth to nourishing of pieâ—y deuotion and charity are to bee kept still as fasting knocking kneeling or any such godly ceremonies which concerne the body as deuotion doth the mind both which we must offer to God as being all his owne and due
affirmeth that all things our Sauiour did be not written insomuch that if they were he supposeth the world would not be able to containe the bookes but what if we had neuer had Scripture left vs should we not haue beleeued the mouth tradition of the Church who was beleeued and taught her children to beleeue and followe her before any Scriptures were written whereof wee want as appeareth some part of that which the Prophets and Apostles writ and left vs and those parts we haue as they be most speciall rules testimonies directions stayes for the Church so we beleeue keepe them with all reuerence as deliuered vs by the Church For infallible truth whose authority chiefly moueth vs so to do Now these traditions are nothing but godly precepts orders vses rites ceremonies and infallible truthes of Christ God his Saints and Sacraments due administratioÌ„ of the same which we receaue by word of mouth without writing of our forefathers as they did of theirs froÌ„ one generation to another from Christ his Apostles time HereupoÌ„ S. Austen giueth this notable rule that when any thing is generally receiued of the whole Church the first beginner or author whereof caÌ„not be found out or is vnknowne acknowledge that for certaine for an apostolike tradition we are to beleeue it as certainly to be true as though it were written in the Scripture For the church was and traditions were as I said before the Scriptures was Nay saith an holy Doctor and blessed Saint what if the Scripture had neuer beene should we therfore not haue beleeued the Churches traditions Nay saith S. Augustine I woulde not beleeue the Canonical Scripture or gospell but that the Churches authority mooueth mee thereunto Se here of what authority the Church is vnto whome the word written is but a rule and stay as it were When S. Paul had taught the Corynthians 1. Cor. 11. â—4 the truth of the blessed Sacrament of the Altar forewarned them of some abuses amongst them about the same he tolde them that at his comming hee woulde dispose and set in order other things about administration of the same which what he did therein it is not written yet wee are to thinke hee vvas as good as his promise And therefore many things vsed at Masse this day as the holy canon and other ceremonies we no doubt haue theÌ„ by the institution of Christ and Apostolical traditioÌ„ For though the Church according to diuersity of times what she thinketh most fit to edefie the people may alter especially some externall rites and ceremonies or put to as she thinketh best yet there be certaine thinges she neuer doth nor will alter as Christs wordes therein and the traditions of the Apostles wherefore I am bound to beleeue the Church as vvell when shee saieth of tradition this is the worde or deede of Christ or the Apostles as when shee telleth me of the Scripture this is GODS word which Scripture we reuereÌ„ce more then any people in the world as I declared before but not the Scripture but the false vnderstanding is to be blamed againe though the Scripture be profitable to instruct teach and the like yet many other thinges that be not written be expedient necessary to be knowne as the word Trinity is not written in Scripture yet necessary to be knowne and beleeued where S. Iohn saieth in the Apocalips that no man shall adde or put to that booke or draw from it he meaneth that no man ought to corrupt his writing in that booke or anye other bookes of the Scriptures nor pull out any bookes but Heretickes as ProtestaÌ„ts and the like not only corrupt the text of Scripture both by false translation and false vnderstaÌ„ding them as of late hath bene proued to their shame if they had any but also mangle pull out a number of bookes of Holy Scripture that make against them as I declared before wherefore vppon them and such as they be that so adde and pull out of holy Scripture must needes lye that heauy curse God by S. Iohn threatneth against such euill men deprauers sacriligeous robbers and defacers of the Scriptures and GODS word Chap. LXVII Of God that he is one in substance and three in persons and of the horrible blasphemy of heretickes Athistes against his diuine Maiestie BVt some other hereticks of this time haue neither lest Christ nor God the blessed Trinity vntouched One heretick blasphemeth and compareth the blessed Trinity our most mighty and mercifull Lord God one in nature and substance but three in persons which S. Iohn calleth the father the word the Pater ver bum Spiritus Sanctus holy Ghost These three saieth he be one that is as I saied three persons and one God of one substance power and eternity these diuine persons I say that horrible and most monstrous heretick compareth to Cerberus the dogge of hell with three heads oh blasphemy whie doth not the earth open Oh mercifull Lord God long patient Other like men there be that worse then beasts desier to dispute whether there be a God or no a thing that very heathen men hauing vse of reason neuer scarsely doubted of For I neuer read or heard of any nation for the most part so barbarous but it either worshipped a true God or a false God but see how sinne heresie hath blinded mens harts O if Atheists would but lift vp their eyes to heauen and behold the heauens that all Philosophers and Astronimers know by reason neuer cease mouing and how one plannett or orbe hath superiority or domination ouer another and how the lowest and al the rest be in continuall circuite moued by force and vertue of the highest that primum mobile if senseles men I say would but only consider this common plaine knowne naturall reason they in the end might finde some first chiefe mouer aboue the rest so when mans minde is so high it can attaine or reach no further that incomprehensible thing so farre aboue the reach of mans reason is God summum perenne bonum that most high chiefe essentiall and endles goodnes the beginning of all thinges yet of himself without beginning orend that containeth all thinges and whome nothing not heauen and earth can containe or holde and yet whole and perfect God in all and euery part of heauen and earth whose mighty power reacheth to the vttermost coastes of that bottomles lake but alas what neede I say this to Christians and yet there be that goe vnder that name in our country too that call these matters in question with no lesse vanity and leuity would GOD with no more blasphemy then to talke of Robin Hood these be such whereof the Prophet speaketh dixit insipiens in corde suo c. the foolish man said in his hart there is no God Chap. LXVIII Of hell and of the iust punishments therein for sinne without release for euermore AND truly a number of
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
your saluation you must leaue going to heretikes Church and Seruice For if you goe to their Church yea but once a yeare you can be no more a member of Christs Catholicke Church as long as you continue in that state and minde it casteth you out from it yea once at any time going to their prayer and seruice sermons or Sacraments Nay the Pope himselfe cannot dispence with any to goe to the heretiks Church to be present or heare their seruice because it is by Gods lawe forbidden Moreouer wee gather out of Saint Paul he that consenteth to sinne is guilty of the same sinne he in any sort consenteth tot The Protestants of this time then be coÌ„demned for heretikes by all Christendome and be indeede most detestable heretickes and their seruice contrary to Gods ordinance and sacrilegious sinne but to goe to the Church is by my action and deede a consenting to sinne in that I alowe of them by my presence and otherwise wherein I sinne damnably therefore to goe to heretickes seruice and prayer is a damnable sinne yea schisme and vnlawfull and cannot be dispensed with First then it is against Gods holy eter nall lawe to goe to heretiks Churches to fitte or be with them in their Church at their prayers or seruice whereof said the holy Prophet Odiui Ecclesiam malignantiam cum impiis non sedebo I hated the Church of the malignannt and will not sitte with the vvicked Yea you shall finde in all the vvhole course of the holy Scriptures in the olde Testament how God seperated his people from forraigne Nations and people of a contrary religion so farre from praying or marrying with them that they shoulde not eate drinke nor conuerse with them Thus for example God speaketh of marrying or conuersing of his people vvith women of a false religion Certissime enim auertent corda vestra a domino vestro beware of strange and forraigne women because most certainly they will auert or turne your harts from your Lord God See here how carnall conuersion is forbidden to Gods people with idolatrous herericall or ill persons how much more ought we not to commerce or meddle with them in spirituall or diuine matters for then certo certius without all doubt they will peruert our soules who by gay painting words and sweet speaches doe reduce the harts of the innocent the Diuell vsing the mouth of heretiks to seduce the simple as he did the body and whispering of the serpent to deceiue our first mother Eue insomuch that for feare of this inconuenience of being seduced and chiefly for not to break the law of God which forbiddeth to pray and goe to heretikes Churches the perfect beleeuers of olde of the tribe of Iuda did not pray nor vse in many other respects to conuerse with the Samaritans as appeareth in S. Iohn which Ioh. 4. Samaritans were Schismatiks falleÌ„ into Schisme and Idolatry from the true Chtholicke Iuda and Hierusalem the Citie of God And although Peter Iohn and others of the Apostles went to the Temple of the Iewes after Christs Ascention they did that lawfully because she lawe of Christ then being not so manifestly knowne nor his faith and Gospell spread through the worlde the lawe of Moyses was by degrees to be buried with honour yea and the Apostles went chiefly thither by their preaching doctrine and miracles to confound the obstinate Iewes and plant Christ the truth in their harts in which case a learned Doctor of the Catholike Church that is to make a Catholike sermon or to conuert or confound an hereticall preacher might goe to Church yea some holde that for some meere temporal respect as for example to beare the Princes sword or his cushen or the like one might so waite of his Lord and Master to Church so it be knowne to all men that that temporall action or office is only the cause of his so doing and so one neither pray nor shew any reuerence to their seruice and so he presently returne when hee hath done his temporall office this was the case as some suppose of Naaman the Syrian who asked leaue of the holy Prophet to wait of his king to the idolatrous temple to do his teÌ„porall busines to be briefe God is iealous Zelotes euen as the maÌ„ may not abide his louing spouse to be familiar or conuerse with another but wil cast her out rather so God will not haue the soule for his spouse that is double in hart or goeth two waies perdi disti omnes qui fornicantur abs te thou hast destroyed all that coÌ„mit fornication froÌ„ thee O Lord. No man can serue two Masters but must either pleaseone or displease the other we cannot serue God MaÌ„mon Christ Baliall God our true father will not haue his childe deuided but will rather leaue it in the euill womans keeping But what shall I say of some monstrous mindes drawing euery thing to their owne humors as that forsooth a maÌ„ may go to heretiks church so he pray not with theÌ„ because the 3. childreÌ„ of Israel were amoÌ„gst those that ado Nabucadonosers statua or idol yet worshipped it not wheras these three childreÌ„ in that they there openly coÌ„fessed their faith suffering theÌ„selues to be east into the hot fierie furnace rather then they would dissemble the true faith one iott in worshipping a false god or yeelding to an vntrue religion do condemne all schismatiks most euidently that dissemble all thinges in taking othes goeing to Church kneeling vncouering the head hearing blasphemy and keeping silence yea for feare saying ofte as they say but suppose they but only bee present at Church yea though it were with a protestation of a contrary religion to heresie either vnder the colour of obedience or the like Yet it is vnlawfull because such a protestation declareth that hee coÌ„meth to do a thing that of it selfe is intrinsâ—ce malum very naught and euill of it self as I proued before so this protestatioÌ„ aggrauateth the sinne as those do that more publikely sinne and yet excuse defend or rather glory in it The like may be said of that obedience of theirs to an vniust law which intendeth thereby that a man shoulde allow and conforme himself to heresi iniustice in which case wee are neither to obay Master Mistris Parents Husbande Magistrate nor the greatest Prince in the world but we must boldly say with Saint Peter wee must abey God Act. cap. 4. rather then men as for the presence of these three children before the people adored to say therefore one may bee amongst heretikes at their seruice is very childish foolish for either these three holy men when they came thither knew not of any such worshippe there to bee done but that it was some other spectacle or els as being principall persons they came as magistrates for some teÌ„poral seruice to the King ouer the people or els they came by the very instinct of the holy
rewarder of wel doers But our diuelish heretiks most blaspheamously affirme he is the author of euill that his commaundements are impossible to be kept and therefore it followeth he is vniust and most vnmercifull to punish men with endles tormentes for breaking those lawes that none can keepe besides that they hold that men want free will and whether he do well or ill if he be predestinate to bee saued or damned hee shall be all is one Caluine affirmed that CHRIST despaired and blaspheamed his father vppon the crosse suffring in his soule the paines of the damned Yet the Turks hold him euer to be a holy Man the Sonne of a Virgin and the most blessed man that euer was or shall be yea punish such as deny it but you will say Caluin and his followers hold him to be GOD which Turks do not I deny that Caluin and his adherents acknowledge Christ for GOD vnlesse they will haue mo GODS then one and in so affirming they be worse thē Turks For what meaneth Caluin when contrary to the Churches creede and faith he denieth the Sonne of God to be Deus de Deo God of God that is euerlastingly begotten of his fathers substance but he wil haue him Deus ex se or per se as much to say as of another substance from his father and so of the holy Ghost and so it must needes follow that either there be three Gods as of diuers substances or els that the Sonne and the holy Ghost be no Gods at al by this doctrine of Caluin his followers but the first cannot be yet if the sonne be of another substāce from his father then whether he be lesse then his father equal or greater then his father yet being of another substance frō his father as Caluin blaspheameth then must it needes follow there be two Gods at least which consequent because Caluin denyeth yet obstinatly affirmeth the precedēt therfore he affirmeth Christ or his father or both to be no god at al. And truly in my opinion it seemeth more tollerable to affirme ther is no god thē thus with Caluin other heretiks to blaspheame his infinite goodnes which indeede cānot cōsist with the very essential nature of God as to say he is vniust vnmercifull the author of euill so that Protestāts be worse thē very atheists how much more tollerabe then be Turks then they who though they deny the passion of Christ yet do they not hold that euer he dispayred or blaspheamed God as Caluinists do teaching likewise but especially the Zwinglians that not only Turkes and all heathenish children if they be predestinate be aswell saued as Christian mens childrē Christened who dying yea in their infancy they say if they be not predestinate though Christined yet can they not be saued but also that the old heathēs as Socrates Hercules Numa c. be saued as much to say as christ dyed in vaine for the world if such as neuer had respect to him coulde be saued without him as well as the B. Virgin Peter Paul and such for these and olde heathens Zwinglius ioyneth together telling the King of France in his Epistle to him exhorting him to imbrace his Gospell which if he would do he telleth yea and promiseth him he shall see these and many moe there together in one kingdome Do you thinck this doctrine of these two men Caluin Zwinglius which our english Heretiks chiefely follow and teach can ioyne the followers and beleeuers thereof in the Catholike Church suerly then as I said Turks Atheists and all heathens be of the Church doth not Caluin vtterly These bee Caluins ownewords Epist ad Polonos pag. 946. vt cognoscant te vnum Deū id est Trinitatem hoc non modo tanquam insipidum sed prophanū quoque repudiamus vtterly mislike and forbidde that any should cal vpon pray to yea or vse this word Trinitye as to say o holy Trinity one GOD haue mercy vppon vs for though he can abide in that manner as he teacheth to heare named the Father the Sōne and the holy Ghost yet can he not abide this word consubstantiality which one viz. Luther said his soule abhorred nor this word Trinity neither as a papisticall inuention For mee to recite these places of theirs written at large would be too long and tedious but their bookes bee extant in euery stationers shoppe and their doctrine heerein so manifest to the world that none can deny it howsoeuer our politik courtly parlamētary religion heere in England to dazle simple mens eyes will haue such wordes as of Trinity still vsed to content the vulgar sort though they iump with their Apostles Zwinglius Caluin in conceipt opinion in the deepest degree Thus you see how in the chiefest points of our religiō as of God Christ the Blessed Trinity heretikes quite differ from the catholike Church as also in that great matter of iustification by faith and good works in Christ Iesus which the holy Apostle S. Paul in his Epistles so diuinely teacheth whose meaning S. Iames after so perfectly explaneth yea S. Peter the Prince of the Apostles exhorting vs by good works to make our vocatiō suer stable forwarneth Christians to take heede how they vnderstād his brother Paul who according to that hye diuine wisedome of God giuen him wrote many thinges hard to be vnderstood which the vnlearned vnstable depraue as the rest of the Scriptures to their owne destruction saith he good Lord do not these wauering vnstable heretiks of our tyme as S. Peter right worthely termeth them neuer long contynuing in one opinion but full with themselues and others of sects and dissentions do they not most peruersly and corruptly interpret chiefly this holy Apostles Epistles against the true matter of iustification confounding faith good works yea affirming faith alone to iustifie which is a very diabolicall faith affirming man hath no true iustice in him with many absurdities and heresies As about the merrits not only of our good workes and the Saints in heauen which they affirme to be none but about the merrittes of IESVS Christ himselfe the like absurdities they hold about predestination free will the Sacraments inuocation of Saints prayer for the dead images pilgrimage pardons fasting prayers and euery point all most of the Catholike Churches faith And be these of the Church of God who hold not one sounde opinion almost of God Heauen Hell Purgatory nor of the Church of God it self militant heere on earth sparing neither the soules of the glorious S. in heauen nor their bodies and sacred reliques heere in earth but digge them out of their tombes cōsume them with fire and cast their ashes to be dispersed in the water and the winde to trye perhappes with the old heathens whether they shall rise againe at the last day and can wee make these men or rather monsters members with these glorious Saints in heauen as of the same Church whose
faith they despise whose good manners they so little followe and regard and whose very bodies and ashes they so racke teare and ransacke here ōn earth If we can of chalke make cheese make the Aethiopian white or firmely conjoyne brasse and earth togither then perhaps wee may joyne Catholikes and Protestants in one Church and make them beautifull and acceptable in Gods sight and not before no no these two as farre differ in Gods sight in his grace and fauour as the other things doe in nature and much more Heretikes that deuide their loue from the whole Church of God deuide their liues deuide their faith and religion can be no more acceptable of God the naturall head and spouse of his one only Church then it could be pleasing to the natural mother by Salomōs motiō to haue the child deuided who chose rather to leaue it in the euill womans keeping euen so God our true father will haue vs one as he is one in vnity of true faith and religion in his Church or else we cannot be true children with him in his house which is one and not deuided Hereupon my first ground 1. is this that neither Lutherans Protestants Puritanes nor any other secte whatsoeuer in the worlde dissenting from the common knowne Catholicke and Apostolike Romane Church can bee members of the true Church of GOD nor canpossibly bee saued because as God is one so his true Catholicke spouse the Church as one wife of one husband is one one in faith and religion and that in euery point and article tuam vnus Dominus vna fides vnum Baptisma and without true faith it is impossible to please God which is only the one Catholicke faith and Church vvithout vvhich vvhosoedyeth shall most certainly perish euerlastingly as all did bodely out of Noes Arke testemonies hereof bee abundant the Prophettes Saint Paul and all the whole course of Scriptures and Fathers so expounding them namely holy Athanasius vvhose Creede is receiued of the vniuersall Church of God which Church is rightly called vna Columba mea amica mea of Christ her spouse viz my only doue my darling one chosen out from amongst a thousand all heretickes then dissenting thus from Catholickes and amongst themselues can neuer be members of Gods Church as long as they remayne in this state deuided from that one and only Catholicke Church Secondly if wee looke inwardly into the most essentiall parts of our Catholike faith and religion you shall finde them chiefly to differ from vs therein for if they were but incertaine indifferent matters left for learned men to vse their opinions and judgment in and not articles of faith defined out of holy Scripture by the Church of God the true keeper and expositor of Scripture wherein they differ from vs they vvere tollerable but they differ from vs not only in lesse articles but in many and the chiefest substantiall intrinsicall parts and articles of faith the least vvhereof euery one vnder paine of damnation is bounde to keepe pure and vndefiled Nowe Buny in his Pacification pag. an hundred and eight following some of his fellowes Bullinger Musculus and the like vvho finding themselues miserably intangled vvith this question of the Church deuised certaine principles and foundations of faith wherein vvhosoeuer agreed they should be accounted all members of one church these Buny imitating of his bounty is so liberall towards vs poore Papists insomuch that more then once hee affirmeth that in substance of religion wee and they agree and therefore that wee bee all one members of one Catholicke and Apostolicke Church and blameth his fellowe Ministers that very rashly and inconsideratly they reject Papists from the communion of the true church For saith he vnlesse we confes the papistical Church to be the true Catholike and Apostolicke Church whereof wee are members no lesse then the Papists wee cast our selues into a great difficulty to finde any other Carholicke and Apostolicke Church which being planted first of the Apostles hath alwaies continued to our time wherein wee as members may be ingraffed which if wee cannot finde or performe then are vvee constrayned to confesse our Church to be more new and later then the Romane Church thus farre Buny whereby you may see what shifts heretikes are driuen to that woulde make the vvorlde to beleeue wee differ in small or no substantiall partes of teligion that so by seeming to creepe into one Church vvith vs though vvanting altogither the vertue and for the most part the true faith of members of the Church yet at leastwise they may couer themselues vnder the bare title of the true Church the more to couer their badde dealinges and to deceaue the simple But what frontlesse brazen faces of Protestants bee these to affirme that their sects agree with the CATHOLICKE CHVRCH not only of all former times and of all Nations in the vvorlde but also that they bee not contrary to the vniuersall Church at this day Let vs then briefly consider all the essentiall or substantiall parts of the Church of ancient time and of this age vvhich is all one and let vs see in vvhat one principall point of faith or gouernment Heretickes agree vvith vs. First they haue instituted another regiment or politique gouernment of the Church quite contrary to that of the true CATHOLICKE CHVRCH for in steede of the Bishoppe of Rome generall and only chiefe Pastor of the vvhole Church they haue made temporall Princes heads of the Church whereby as for example here in England making first a Man then a Boy and nowe a Woman heade of the Church they chaunge religion as oft as Princes vvhether the Prince bee Lutheran Adiaphorist halfe Catholicke as King Henry was Zwinglian as his daughter is said to be trinitary Arrian as another may be or Turke as perhaps the other may be if to bee supreame head of the Church bee so annexed to the Crowne as a matter of inheritaunce as our English Diuines nowe of late haue made it yea and that by Gods lawe wee bee bounde to obey them in spirituall matters then by this diuinity euery new King may coyne a newe religion quite contrary to his predecessor and all good and holy Whereas to Pster and his successors Christs Vicar by Christs ordinance made head of his Church to keepe vniformity of faith to the worldes end in the same is certainly promised to the confusion of all heretickes in the vvorlde that his faith euer one shall not faile which promise Christ hath hitherto kept with his Church and generall Pastor and shall doe to the worlds end let me see now vvhether any hereticke in the vvorlde can or dare auouch so much for his sect whereas vvee dare boldlye affirme that CHIST his prayer to his father for our true Church is heard Ego rogaui pro te Petre vt non deficiat fides tua Well this ordinance of CHRIST of such importaunce for the gouernment of the Church heretickes haue altered and
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
at once but only declareth an infinite and almighty power of God and that diuine honour is due hereunto pag. 226. chap. 26. Of the B. sacrament of the Altar shewing how conueniently it was ordayned for our reparatioÌ„ what preparatioÌ„ we ought to make to the same p. 262 chap. 27. Of the Manna the paschall Lamb and other figures of the B. sacrament pag. 269. chap. 28. Wherein is touched how this sacrament is also a sacrifice daily vnbloudely offered by Priests propitiatory for the quicke the dead that it is the only saerifice whereby God is chiefly honoured and worshipped pag. 274. chap. 29. Of the great loue and humility of Christ in this B. sacrament of the deuotion of Christians of olde towardes the same pag. 281. chap. 30. Contayning a briefe recapitulation of things touched in the treatifâ— of this sacrament declaring that lay persons be not dâ—frauded of the bloud of Christ nor healthfull fruit of the sacrameÌ„t in receiuieg vnder one kind p. 288. chap. 31. Of holy Order what it is by whomâ— it was ordayned and of howe many degrees it consisteth and that no man rashly without due consideration ought to take vpon him the same pag. 305. chap. 32. Of the higher orders and hoâ—e necessary by Gods ordinance one head is ouer the rest pag 309. chap. 33. Of Gods seuere punishment of dâ—uers for arrogating to them-selues Priestly office and howe wee are to obay our Pastors pag. 318. chap. 34. Of the goodly order of the Clergy and Monarchy of the Church and of the Anarchy and disorderly confusion of heretikes pag. 325. chap. 35 Wherein is more at large described the Babilonicall confusion of sinne and heresie how God hath blessed this Couâ—try of old for honour obedience to the Church Priesthood pag. 330. chap. 36. Of Matrimony and what it is and when it was ordayned of the chiefe good ende effect thereof how Virginity is preferred before it also of vowed chastity annexed to priesthood p. 336 chap. 37. That vowes may be lawfully meritoriously made and ought to be kept and that Matrimony is a bande inseparable during life and wherein it consisteth pag. 342. chap. 38. Of extreame Vnction that it is a Sacrament and ordeyned by Christ taught by S. Iames practised by the Apostles and Apostolike men pag. 345. chap. 39. Touching briefly by the way the matter of Iustification and by whome howe we be iustified pag. 350. chap. 40 Of Predestination and that as no man is saued without Gods grace So no man shall bee damned without his owne fault and that wee mâ—st not curiously dispute hereof pag. 357. chap. 41. That man hath free will that Gods Commandements are possible to be kept that euery one must work his saluation with feare trembling pag. 361. chap 42. Of Christs descending into Hell of the intollerable blasphemy of heretikes against Christ in this point pag. 365 chap. 4â— Of Purgatorie what sort of people be therein punished and for what mâ—nner of sinnes defects they be there detained and thâ—t Prayer Sacrifice Almes-deeds and the like bee healthfull for the departed pag. 367. chap. 44. More at large of Purgatory prayer for the dead how heretikes noâ— only corrupt but deny thâ— playne scripturs in avouching the contrary pag. 371. ch 45. Of PardoÌ„s what they are wherof they come in what sort they be auaileable both for the liuing the dead p. 376 chap. 46. By what meanes Pardons may be applyed to our soules and that we must iustly doe that which is appointed vs to be pertakers of the same pag. 380. chap. 47. Of Excommunication how dreadfull a thing it is how heretikes being excommunicated in the higbest degree their excommunication of others is ridiculous contemptible pag. 384. chap. 48 Of some abuses about Pardons and of the late reformation of the same and of the couetous humors of English Ministers pag. 385. chap. 49. Exhorting all to doe their Penance meekely heere and not to trust to much to the helpe and praiers of their friendes left behinde pag. 387. chap. 50. Of Pilgrimage proued by examples of Christ his seruants pa. 390. chap. 51. Of the reliques of Saints reuerently to be vsed and kept of miracles wrought by meanes of them pag. 392. chap. 52. Of honour inuocation of Saints and how Saints pray for vs may heare and releeue vs by their prayers as also that our prayers to Saints their intercession for vs is no iniury but glory to Christ ouâ— Mediator pag. 397. chap. 53. Declaring how God for his holy seruants sakes heareth our prayers and how the holy Fathers of olde prayed to Saints pag. 403. chap. 54. Touching by the way the blessed Virgin our Lady and the iniuries done vnto her pag. 406. chap. 55. Of Images and of the Crosse of Christ and of the reuerende laudable vses of the same pag. 409. chap. 56. Of Seruice in the Latin tongue and how meete conuenient it is that the Scriptures be reserued seruice said in the auncient sacred tongues pag. 413 chap. 57. Wherein the Apostles wordes touching praying and preaching in vnknowne tongues are expounded and of the goodlye order of the Churches seruice praâ—ing singing praising God night and day in her cannonicall houres feastes and times of the yeare pag. 421. chap. 58. Of the Beades of the fifteenâ— misteries of thâ— Râ—sary or our Ladies Psalter of the great good spiritual fruit by deuout saying the same pag. 424. chap. 59. Of the Aue Maria how it is a most deuout prayer gratefull to God ioyfull to Angelles terrible to the Diuel most healthfull and comfortable to all mankinde pag. 427. chap. 60. Of diuers holy ornaments and thinges belonging to the Church as of lightes in churches of Insence Dedication of churches and such like godly ceremonies pag. 429. chap. 61. Of Religious persons of their sanctity leaâ—ning and perfection of life and of the vo â—es of pouerty châ—stity and obedience which make a religioâ—s man and of the heauy in â—gemeâ—t of God to vowe bâ—eakers how our Lady vowed virginity pag. 433. chap. 6â— Of holy Water and how creatures being blessed by the word of God miracles sometimes by the same be wroughâ— to the expelling of Diuels and confâ—rmation of Christian religion pag. â—40 chap. 63. Of holy Bread giuen the people iâ— remembrance of that most blessed Sacrament and in sâ—me sort taught vs by Christ in those lâ—aues blessed aâ—â— multiplyed by him in the desert pag. 442. chap. 64. Of receâ—uing vnder one kinde aâ—d how the same frâ—ite is reaâ—ed by onâ— kinde as by both anâ— that peace vnity and charity is the ende of this blessed Sacrament pag. 444. chap. 65. Of fasting the fruits therof how it hath beâ—e vsed coâ—â—â—nded by Christ his Saints how it is commanded vnder paine â—f sin by the church to â—hat persons how such as disobey the Church in this precept of fasting or any other disobey Christ. pag. 447. chap. 66. Of traditions whereof they câ—me what they be of what authority that by tradition and authority of the Church we knoâ— the Scriptures tâ— bâ— the word of Gâ—â— which be eâ—er most reuereâ—tly preseâ—ued by Catholickes â—ut euill vnderstood corrupted yea sâ—me quite razed â—ut by Heretikes pag. 452. chap. 67. Of God that he is one in substance and three in persons and of the horrible blaspheamy of heretikes and Athistes against his diuine Maiestie pag. 457. chap. 68. Of Hell and of the iust punishments therein for sinne without release for euermore pag. 459. chap. 69. Of Heauen which worldlinges contemne how we may obtaine it and of the glorious and most happy estate of the body with the soule for euer after the generall resurrection pag. 462. chap. 70. Of the Pope that he is the Vicar of Christ and lawfull successor of Saint Peter pag. 465. chap. 71. What most admirable vertuous holy zealous and most worthy and charitable men many Popes haue beene of old and of late yeares also euen to this present day pag. 468. chap. 72. Wherefore he weareth his Crowne is borne of meÌ„s shoulders suffereth deuout persons to kisse his foote p. 472 chap. 73. Why heretikes haue euer slaundered the Pope and how God turneth their malice to the benefitte of his elect and how herâ—tikes be forâ—runners of Antichrist and of Christs victory ouer his enemies in his Church pag. 475. chap. 74. Of the assistantes of the Pope as first of his Cardinals and why they be so called also of religious men Priests and Godly men of this time that dyed Martirs and of the dying obstinately of heretikes pag. 479. chap. 75. Of Antechrists forerunners of his false lying signes deceits of his intollerable Luciferian pride subtility and short raigne though most violent persecution of his life birth death and ministers pag. 483. chap. 76. How the Diuell Antechrist be compared to that monstrous serpentinâ— tayled Dragon drawing numbers with them into euerlasting perdition and that one certaine man Antechrist is yet to come though hee hath many fore-runners pag. 486. chap. 77. In a fewewords touching the chiefe matters that haue beene spoken in this treatise how the vnlearned especially in matters of religion ought too leaue disputes and simply to beleeue the truth founding themselues in Christ and in the Catholike Church pag. 490 chap. 78. Against Schisme that it is altogither vnlawfull and forbidden vnder pame of daÌ„natioÌ„ to goe to the churches of heretiks or schismatiks to their prayers sermons sacramâ—ts spirituall exercises or many sort directy or indirectly to coÌ„municate participate yeeld consent or assent to the same also a precaution is giueÌ„ to beware of dissembling Catholiks which indeede are Schismatiks pag. 495. chap. 79. Admonishing to amendment of life seing the time â—s short and the houre of death vncertaine when as ignorance shall excuse no man pag. 517. chap. 80. How though euery one ought to be prepared to suffer yet none ought rashly to cast themselues into teÌ„ptation but if â—e be called thereunto then we ought to be most glad to suffer as beeing Gods caâ—se we suffer for pag. 525. A short treatise against Adiaphorists Neuters and such as say they may be saued in any sect or religion and would make of many diuers sects one Church pag. 537. FINIS
carnis sanguinis Christi veritate in hoc Sacramento non est relictus ambigendi locus The reall presence proued by authorities of fathers There is no place lefâ—e at all to doubt touching the verity of Christes body and blood in this most holye and venerable Sacrament But yet to satisfie some-thing more your godlye desire I will sett downe some authorities as I finde written in a famous late writer breifly collected by him touching this matter If euery man saieth he is to be credited and ought to haue authority in his owne art and facultye if when wee buylde wee call a Carpenter to counsell and when we make gardens a gardener how much more must wee esteeme the Doctors of the Church who are not onlye cunning by long labour bestowed vppon the science of Diuinitye but also haue so vertuously vsed them selues that they haue been a boundantlye instructed in all knowledge by maruelous inspirations of the holy Ghoste whose names bee so great that the verie Heretickes cannot denye them to be holy Saintes in Heauen and therfore they pretend to haue the first sixe hundred yeares of their sides It is theÌ„ a good sure way to work with the aduice of those auncient Fathers whose sayinges because they be otherwhere as in manye bookes of common places and other writters more at large and more particularlye alleadged I will here be more breife First very many Fathers speaking of Christs wordes or deedes when after bread taken and thankes giuen hee said This is my body alleage the Almightye power of God to defend The veritye of those deedes and wordes therefore the same Fathers beleeued those wordes This is my body to be true in so wonderfull a manner as they sounde at the first sight and seing they meane according to their most vsuall sounde that this which is pointed vnto though it seeme still bread is not-withstandinge the substance of Christes body we ought to thinke that those Fathers beleeued the reall presence of Christs body otherwise they woulde neuer haue alleadged his God-head or Almighty power and omnipotencie for the instituting of a figure and signe of his owne bodye sith for the institution of signes and figures such an authoritie might haue serued as God gaue to Moyses who was but seruant to Christ and not God S. Ireneus saith How can they be sure Lib. 5. cap 34. the bread whereon thankes are giuen to be the body of their Lorde and the Chalice of his bloud if they say not him to be the Sonne of the maker of the world S. Ireneus was so sure that Christ through his Diuiue power made the bread whereon thankes were giuen his owne body that if the God-head were denied which shoulde worke that presence no man could be sure of the presence of Christes body and he might haue beene sure of a figuratiue presence though Moyses had beene the minister of that Sacrament not Christ Saint Ciprian that bread which our In ser de cena Do. Lord gaue to the disciples by the omnipotencie of the worde was made flesh what needed omnipotencie to be alleaged for a fact that were not supernaturall S. Hillary speaking of the Sacrament Lib. 8. de Trin. sayeth By the profession of our Lord it is truly flesh and truly blood is not this thing the truth it may in deed chaunce not to be true to them whoe deny Iesus Christ to bee true God as who should say if his Godhead maye stand his flesh must needes bee truely present Saint Basill to shew that these words In reg bre quest 172. This is my body make full perswation alleadgeth out of Saint Iohn the glorye or God-head and also the Incarnation of Christ because except hee were both true God and true man This is my body should not make full perswation sith if he were not man he should not haue a body whereof those wordes might be verified If hee were not God wee might doubt how he were able to make his worde true but seeing hee is God and man and said This is my body there is no doubt of the presence of his body de iis qui init cap. 9. li. 4. De sacra cap. 4. 5. de sacer dot lib. 3. Euseb hom 5. â—n Pascha Saint Ambrose our Lord Iesus himself crieth This is my body he hath said it was made Saint Chrisostome O Miracle he that sitteth aboue c. And againe lett vs euery where giue credit vnto his wordes specially in the misteries Eusebius Emissenus Let the very power of him that consecrateth strengthen thee Saint Cirill of AlexaÌ„dria seeing God worketh let vs not aske how Damascene wee know no more but that the worde of God is true strengthfull allmighty but the maner is vnscrutable No wise man requireth vs earnestly to beleeue the words which himselfe doth thinke to bee figuratiue and parabolicall but he rather shoulde bidd vs beware that wee mistake them not as Saint Chrisostome In Gen. hom 21. vpon those wordes God repented crieth out see a grosse worde not that God repented God forbid but God speaketh to vs according to the custome of man Likewise Saint Augustine saith in respect In Iohn tract 4. Mat. 17. Iohn 1. of those wordes Iohn Baptist is Elias Our Lorde spake figuratiuely but Saint Iohn saying I am not Elias aunswered properly If now these words This is my body were figuratiue wee should haue been warned by the watch-men of God to beware of them as now we are required yea we are so required to beleue them that it is wonderfull to see and to consider how earnestly Doctors speake in Basil in reg q. 172. breuior that behalfe The certainty of our Lords words who saide This is my body which is giuen for you doe this thing for a remembrance of me in gender full perswasion Surely figuratiue words cannot make full perswasion because themselues are imperfect as lacking their proper signification which is the cheife vertue of wordes whereby they shoulde fully enforme vs for no figuratiue speech is so plaine as a proper speech is Epiphanius who so beleueth not In anchor sermon Catech. myst 4. the saying to be trew as him selfe spake hee is fallen from grace and saluation Cyrillus Hierosolymitanus Seeing Christ him selfe affirmeth so and saith of the bread This is my body who hereafter may be so bold as to doubt S. Ambrose Our De Sacra mento lib. 4. cap. 5. in Matth. hom 83. Lords Iesu him selfe giueth witnes vnto vs that we take his body and bloud ought we any thing to doubt of his fidelity as witnesse bearinge S. Chrysostome Because our Lord said This is my body let vs not be intangled with no doubtfulnes but let vs be leene and see it with eyes of vnderstanding Eusebius Emissenus Let al doubtfulnes of Hom. 5. in pasch ad Calosyrium infidelity depart for so much as the author of the guifte himselfe