Sacraments in generall BVt because perhaps you desire Vnderstand here that in course of diuinity many thinges besides the Trinity and Incarnation be taught before the Sacraments though in matters of controuersie to speake of them nowe next seemeth fittest for my purpose I call the Sacraments conduits wel-springs because they being ordained by Christ ishuing proceding from that open bloody side of his on the Crosse conuey and conferre grace to our soules as vessels of mercy though God himselfe as the fountaine of life is the chiefe original and principall cause of al grace to bee informed of some moe thinges in particular to knowe howe this true Catholike Church teacheth vs to beleeue touching the high mysteries of our faith especially the holy Sacrameuts First then it is to be vnderstood that next after the mistery of the blessed Trinity threâ— persons of one substance eternity equall power and authority and one god from whome all good thinges proceede to whome all good things be referred and without whome all thinges be nothing next vnto this high and vnspeakable mistery as also the mistery of the second person in god-head Christs incarnation which both most deepe and profound articles or pointes I suppose you already beleeue we be also taught that God the author of all grace and goodnes hath of his infinite wisedome ordained the wayes and meanes whereby we may be pertakers of his grace and that chiefely by meanes of his Sacramentes conduits and wel-springs of grace which in number be seauen Which in these wordes of holy scripture in som sort were foretould or insinuated vnto vs. Sapientia edificauit sibi domum excidit columnas septem that wisedome increate that is the sonne of god the second person in trinity the eternall wisedome of his father who disposeth all things in weight number and measure and in vnspeakeable wisedome but espeacially in ordinance gouernment of his holy Church hath cut out Cut out that is hath ordained or made out of himself that is by his grace Note that this place of holy scripture may signifie many other guâ—fts and graces of God besides the Sacraments for such is the Maiesty of holy scripture that it oft admitteth many senâ—es in one place al according to the spirit of God seauen pillars seauen Sacraments fountains wel-springs of grace out of him selfe that is the liuely fountain of grace the sure rocke corner-stone which Daniell in spirit fore-savve that without handes was cutt out and fell from the mountaine that filled the whole worlde These Sacramentes then I saye Christ ordained as vessels of his grace and they take vertue from that fruite of the tree of the Crosse from and of his precious bloode and passion For euen as of our first Father Adam of a ribbe of his side Eue was formed wherby the world vvas multiplyed euen so of the second Adam Christ our Sauiour a sleepe by death vppon the Crosse whereby we rise againe of that water blood plentifully running out of his side and blessed body the holy Sacramentes of the church proceeded as taking force virtue theroff Whereby wee all bee regenerate and borne newe men againe in Christ whereby wee be repaired fostered and fedd in soule and whereby wee receiue here a token of Godes grace to appeare with him in his glory Chap. VIII What a Sacrament is of the effectes of the Sacraments and why they were ordained A Sacrament then is a visible signe of an inuisible grace not onely signifiyng grace as the heretikes would haue them like Iewes to be but only bare figures but these Sacraments doe contein in them and confer grace to the worthy receiuer Though Christ is the author of his Sacraments neither is God so bound to his sacraments but he can bestow his grace without them yet because hee ordained that by meanes of his sacraments wee aâ—e to obteyne his grace wee neither with contempt of them nor without will and affection vvhen necessitie offereth it selfe and iust opportunity is gyuen to receyue them can be partakers of his grace neither is man to expostulate or argue with God why he vseth sacraments as instruments of his grace when as without them hee can bestow it For God that hath created man knoweth in his diuine wisedome the fittest meanes for his reparatioÌ„ yet some reason or conuenience of Gods dispotion herein may be assigned First because a man consisteth not onlye of spirit but of body therefore he doth noâ— only invisiblelye powre in vs his grace immediatlye fâ—om him-selfe but vseth these visible and corporall signes of his invisible grace and that by such meanes and in such matters as be most fitt to signifie the effect of his grace in vs by them inwardly wrought as sor example in baptisme the matter of the Sacrament is water which as it outwardly washeth the body so the word with the intent of the lawfull minister ioyned thereunto vvhich thinges bee required in euery Sacrament the soule therby is Eccept Matrimony in some sort wher in the consent of the parties is chiefly necessarie wherunto only signs tokens of the parties prâ—sent maye suffice in persons that be mute c inwardly with Gods grace giueÌ„ therin purged and washed from al sinne Moreouer it is the iust iudgment of God we be tied to visible Sacraments to obtaine his grace therby to exercise our humility bring vs in more subiection For whereas we not only in the fall of our first parents wherein we al fell froÌ„ God but also dayly of our selues in transgressing his commaÌ„dementes haue and doe therein preferre our selues mortall creatures yea and the thinges here that be earthly before God himselfe and the thinges that be spirituall heauenly therfore it is his iustice iudgement and yet most of sweet disposition that we now contrary wise for our greater humility obedience be tied to receiue these Sacraments vnder corporal formes whereby we may be partakers of spiritual invisible graces To be briefe the Sacraments depend not touching their dignity of the worthines or vnworthines of the Preist but of god eueâ— good the author of the same And they bee ordained first to the honor glory of God and increase of grace and as present remedies and medicines against sinne in persons well disposed and also as certaine effectuall signes and tokens yea and in struements of Gods good will grace and mercy towardes vs moouing as well both the outward and inward man Lastly When tho Sacraments moue the outward man I meane that is but sometimes accidentaliter they be badges os true Christian men whereby they be not only knitte together in Religion and vniformity of Gods seruice but also be discerned and knowne from Infidels and mis-beleeuers farre more excellent than the Sacramentes of the Lawe of Moyses by howe much the trueth exceedeth the shadowe or figure As for the laudable Ceremonies the holy Church vseth in administration of the
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
you see howe it prooueth vvith them Quot capita tot fides tot senten tiae Secondly they haue quite taken away Priesthood and Sacrifice and haue induced a newe ministery altogither vvhich is a matter of so greate importance that it altereth the whole lawe Thirdly of seauen Sacraments they haue taken away quite six is this a small point thinke you which in effecte taketh from vs the chiefe effects of CHRISTS Passion and Redemption insomuch that a true Catholicke rather ought ro suffer death then deny the least Sacrament but Buny and such like can swallowe vppe any thing Fourthly they haue quite abolished certaine articles out of the very Apostles Creede as for example vvhereas according to the Scriptures we are taught to beleeue how CHRIST dsscended into hell if the Apostles creede bee not substantiall parts of our religion wherein wee are taught chiefly what to beleeue vvhereas this vnity of the faith Apostolicke is one chiefe foundation of christian religion then nothing at all is materiall or of substance to bee beleeued Fiftly as I sayde before touching predestination iustification free will rewarde of good workes Protestantes haue coyned such newe opinions besides olde heresies which they holdt about some of them as were neuer heard of before Sixtly they deny authority to many of the canonicall Scripturs Seauenthly as I also touched before of the nature of GOD of the blessed Trinity of three persons and vnity of one substance of the death of Christ and redemption heretiks haue deuised monstrous horrible opinions and blaspheamyes horrible for not only Christians but very Turks to thinke or speake of be these the fellowes that make not a Church a new of their owne but amend the old do they differ from vs I say but in small indifferent matters Fie vppon such palpable lyes fie vppon such impudency that euer men that would be accounted reasonable creatures can haue faces to auouch such absurdities to goe about to huddle vp such grosse inconueniences all in one bowgett and most miserable and weake senceles and vngratious be those men that can beleeue such lying Masters that vnder such pretēce of piety or rather the profession of open impiety bring in such sects of perdition to the subuersion of many seely soules Thirdly as I heere 3. before haue noted in taking away externall priesthood sacrifice they haue quite in a most essentiall point altered the whole law of Christ for according to the Apostles doctrine and Haeb. 7. 5 12. translate enim sacerdotio necesse est vt legis translatio fiat so that say Bullinger Buny or any other Protestāts in the world what they wil they must goe seeke a new Church from the Catholike Church to maske themselues in for heere possibly can be no hold for them whose priesthood they haue taken away whose sacrifice they haue aboleshed which priesthood sacrifice is one great part of the chiefe forme and substance of the whole law of Christ for heereby we be taught the law of God heereby we be gouerned and conserued in the law of God heereby we chiefely acknowledge god heereby wee bee seuered from false beleeuers and worshippers of GOD and heareby we truly worshippe honour and adore the most high and only God and with such supreme worshippe as is due to no creatuer neither in heauen nor earth so that you see what heretikes hane done in not only altering but leauing no externall priesthood nor Sacrifice at all First they by quite altering the law of Christ haue made them a new Church of their owne to dwell in more then euer GOD made they haue also abrogated all good discipline and orderly gouernment both to learne how to beleeue and how to liue and conserue themselues in the grace of GOD and openly to be knowne for his seruants yea in taking away Sacrifice the chiefe seruice of GOD they frustrate in themselues the comming of Christ the fruits of his Passō and make an open gappe to all sinne infidelity and plaine Atheisme as by lamentable experience wee see at this day whersoeuer Protestāts haue planted their fift Gospell that quite supplanteth thē out of the true Church of Christ into the malignant church of Sathan Fourthly heretiks truly acknowledging now by force the Romaine church for the true Catholik Church iustly cōdemne themselues as beeing iustly censured and condemned for blaspheamous obstinate heretiks of the same which if she be the true Church as they say desiring to bee accounted members of the same then is she not cōtrary to her selfe as being guided with the holy Ghost as Christ promised his true Church euer should be thus you see the Apostles words verefied in heretiks who be damned by their owne iudgmēt saith he therefore biddes vs. Flee them after the first and second correction to such Christ shall iustly say at the last day Ex ore tuo te iudico serue nequam who for their impiety and misbeleeuing beeing openly condemned accursed quite cut of by excōmunication by his spouse frō her who yet beeing vrged they durst not but confesse her to be the true Church yet stil they disobayed her to their owne perdition and of their deceiued followers like to those proude deuils who confessing Christ to be the Sonne of God yet giuen ouer in desperate obstinacy to a reprobate sence still by their sleights tentations draw as many as they can from God blaspheaming his holy name though to their owne paine euer and greater damnation heerevppon it is so hard to heare of a learned chiefe heretike truly conuerted if he haue long continued obstinate because he sinneth of malice and commonly in the beginning especially against his owne conscience and so damned by his owne iudgement in the end is by Gods iust iudgement quite blinde in soule vnderstanding and so being become obdurate or hardened in hart is giuen ouer in reprobum sensum Thus you see how heretiks make an argument against themselues in accounting themselues members of that Church which they rebelliously disobay which by Christs commandement they are commanded to heare follow contrary to whose precept from which they be runnegates plaine Apostates of the same Church be publikly condemned Fiftly it yrketh me to finde any so feeble or weake if they be but once well inclined to the true Catholike Church as once to thinke that the heretiks of our tyme can be in any sort members of the same to yeeld reasons for the disproofe of so manifest an vntruth seemeth to mee as needeles as to proue that the Diuell is alyar or that the Sunne shyneth at the noone day For besides as I touched before the Heretikes of our time one sect or other either quite deny or els damnably erre in the most principall and substantiall articles of Christian faith and religion yea so farre and deepely that Turkes may as well yea and Except that heretiks beare the name of Christians c better though both be
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
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
euer wāting in heretikes in cleane pure cōsciences in which vertues worthy qualities these B. Fathers most excelled liuing in such abstinēce cōtinēcy watching meditatiō of the law of god both night day praier with thē wēt euer before study study was ioyned with prayer they did not expound harde places and hygh misteries of Scriptures after their owne brayn phantastical conceipt but by the teachig of their masters holy forefathers of whō they had receiued the Scriptures especially therein following the rule cōmon consent of Christs holy Catholike Church that is euer guided with Christ her spouse head the holy spirit euer assisting the same church which was the cause there was not such iarres amongst thē as now be amongst heretiks Farre vnlike be our newe gospellers to these holy Fathers how more securely may we well committe our selues to God with them than hazard our saluation with these companions who with belly cheare little learning lesse honesty embracing of weomen care of children loue of the worlde and care of their owne carcases beeing most carnall men yet take vpon them to reueale his mysteries of the Spirite to open Gods word which commonly is open to none indeed but to those that be pure in hart and minde and with humility submitte their iudgementes vnder the obedience of the holy Catholike Church whereunto all heretikes be traitours and rebelles whether I say is it more like if we had no more certaine a marke of the true church and teachers that these lewde companions haue the trueth on their sides or those holy Fathers by me aboue named who excelled asmuch in vertue as these newe Gospellers bee drowned in vice which Fathers be of such authority that though indeed they be alwaies against heretikes yet the heretike is gladde if he can but get a scrappe or peece of a sentence euer wrested euill vnderstood out of these holy Doctours that maye seeme to make for his purpose though rightly vnderstood in the samesentence often-times they bee most confounded These holye Fathers were not eloquent in affection and inckehorne termes as Protestants be all wordes but no true or sounde matter but wisedome in those fathers by force ioyned vnto their words incomparable eloquence See S. Chrysostom S. Leo S. Ierome Lactantius but aboue all that Blessed martyr S. Ciprian who as many other of our holy doctors Catholike writers did sealed his writings with his blood if any of these holy Fathers as men at any time did of infirmity erre they did not malitiously obstinatly defend it as proud heretikes do but were alwayes ready to submit their doings to the cēsure of the Cath. church saing with S. Augustine Errare possiim hereticus esse nolo I may erre as a man yet wil I not be an heretike that is obstinately defending anye opinion the Church gain-sayeth This Faith then and Religion Catholike Romane Church thus groūded on Christ her head thus plainly knowne by such distinct notes of Vniuersallity Antiquity Succession Consent thus adorned and florishing with writings of so many and so holy auncient Fathers and Doctors thus confirmed with miracles thus watered and sealed with the blood of most constant and valiant Martyrs especially in the beginnig of the Church whilest the blood of Christ was yet warme in mens hearts yea of later yeares too as there want not in England and other places euen to this day Is there any so blinde if he obserue these notes well but he may both knowe this to bee the onely true Church and true way of Saluation or so carelesse of his saluation that dare aduenture his soule in any other congregation saue only the true Church of Christ thus strengthned with so many sure bulwarkes and strong pillars Assure your selfe good sir ignorance cannot excuse you For this is the citty set vpon a hill that cannot be hid so euident and so plaine that the words of the holy Prophet Esay may be applyed vnto her Hec Isa 35. erit vobis directa via ita vt stulti non errent per eam This shall be your direct way so that idiots or very simple soules maye not misse the same Where it is written to this effecte that great and lesse shall knowe God that is if they will seeke his waies diligently and in due time As also in Ieremie the thirty one Omnes cognoscent me a minimo eorum vsque ad maximum All shall knowe me from the least of them to the greatest And againe Adducam eos c in via recta I will bring them or leade them in the right way Non impinguent in ea and they shall not hit or stumble in it Seeke therefore to walke good sir in this way the Church of Christ if you will attaine the port of saluation for as long as you be out of this waye you shall alwaies be worse entangled with brambles bryers of sinne and blinde error and euer further frō your iourneys end the kingdome of God As youse when a man loseth his way in the night he is allwayes in greater incumbraunces and further from the marke till he returne by good guide to his way againe so it is in the blinde way of this life if we leaue Christ the way of life and his deare spouse the church the only way of truth we be euer in greater danger till we returne backe againe Come home the night draweth neare the day of payment hieth fast on take heed if you come short of the mariadge of Christ with his spouse the dore be not closed vp and you shutte out Heare what St. Augustine saith whatsoeuer saith he a mā be or whosoeuer he is he cannot be saued if he be not in the Catholike Church and in another place to Peter the Deacō he hath these fearful sayings Though a man giue neuer so much almes yea shedde his bloud for Christ if he be not a member of Christs Catholike Church he cannot be saued Firmissime tene saith he this holde stedfastly doubt in no wise not only al Pagans and Iewes but also heretikes and Schismatikes that die without the vnity of Christs Catholike Church shall goe into euerlasting fire prepared for the diuell and his Augells Neither doth this holy father St. Angustine speake these wordes of his owne priuate opinion but founded in Gods owne worde as in the holy Apostle St. Paule who saith If I giue al my goods to the poore and body to be burnt and want charity it profiteth me nothing now vnity be twixt God participatiuely I meane our owne soules and neighboures is that which maketh charity in vs by Gods grace which vnitye none can possibly haue that is not vnited to Christ being a member of his body the holy Catholike Church for otherwise he is deuided so that beeing out of this vnity he is not in charity so beingout of Gods Catholike Church he is out of state of Saluation therefore
hath offeÌ„ded deadly yet the holy Church commaundeth once a yeare to recieue before which Confession in lay-men but much more in Preists if they finde their consciences guilty is commonly presupposed which vnlesse euery one obserue vnlesse he haue some iust impediment he grieuously sinneth and though a man cannot finde himselfe guilty of deadly sinne yet of some smal sinnes wherein we daily al offend and without which this life can hardlye be led the best maye accuse themselues may very well confesse them and ordinarely good men some euerye wâ—eke do confesse such small sinnes as light thoughts vaine wordes and the like which be commonly called veniall sinnes and whereof Christ saieth we shal make account at the daye of iudgement if wee first iudge not our selues here which though not of necessity because other-waies they maye bee forgiuen yet they may be matters of confession But a deadly sinne if one after due discussion of his conscience can remeÌ„ber it come to a lawful Priest euery one vnder paine of damnation is bound to confesse to a lawfull Preist a deadlye sinne I say that is the transgression or breach of Godes Commaundement it is called deadlye because it draweth to euerlasting death vnlesse wee confesse it in the holy Sacrament of Penance if in any sort we can come to the Priest Deadly sinnes be many but especially these following bee called capitall and principall sinnes whereof all other sinnes proceede Pride Couetousnes Leachery Gluttony Wrath Yet these sins some of them especially be not alwaies mortall but in some deepe or high degres Enuy Slouth Moreouer false beleife infidelity heresie these three be most grieuous deadly sins likewise witches or those that goe or send to witches or such you call wisemen coniurers those offend deadly Likwise those that speake euil of God our Lady or his holy Saints or against the Pope Christs vicar heer in earth or against the holy Sacraments especially the B. Sacrifice of the Masse those be all or some of them sacrilegious blasphemous sinners excoÌ„municate cannot be forgiuen without Confession at least in will when a Preist caÌ„not be had for those sinnes be most deadly against the first CoÌ„mandement of God that coÌ„maundeth no God but one to be worshiped as for Images or Pictures of Christ his holy saints they be no more forbidden vs therein than to carry the Image of our Queene in our mony or the like God forbad all Idolatry worshiping of false Gods vncleane false Idoles Images not true Images that be liuely memories of our Redemption vertuous personages therefore be called Lay-mens books as holy Fathers tearme them Nay God himselfe as you shal reade in holy Scripture commaunded Images to be made of Angels which were set vpp in Salomons Temple 3. Reg. 6. wherefore Christians right worthily set in their temples the Images of Christ his Saints For many a simple vnlearned man knoweth not how Christ died vpon the Crosse but only by seing his picture vpon the Crosse therfore heretikes that haue pulled it out of Churches doe that which lieth in them to put Christs Passion out of mans mind bragge they neuer so much in wordes of the same We then offend not against the first commaundement of God that religiouslye keepe and set vp holy pictures to imprint Christes memory in our hartes but they that breake and pull them down be impious heretikes who therefore in general Councels many hundred yeares before by the consent of all Christendome haue beene condemned Who in deed bee worse then olde Idolators as worshipers of their owne opinions an Idolatry far worse then that of the gentils Againe great swearers and forswearers offend deadlye and ought to confesse for an oathe ought not to be vsed but in Iustice and Iudgement whereby God is called to witnesse Likewise those that breake their vowes as of chastity and the like Let Schismatike Preistes that after their vowes haue taken whoores to their concubines which they tearme their wiues looke to this as for Ministers they haue no damnation for mariage which Preistes with their so tearmed wiues haue because they neuer made vow of chastity for they good men thinke it impossible to bee chast whereas * Cor. 7. 7. Ministers I meane so that they would forsake their hereticall ministerie and become Catholikes should not sin in taking vppon them honest mariage or in being maried Saint Paul wisheth all men to be so as himselfe that was chast As for vnlawful oathes when where before whomsoeuer they be taken they ought not to be kept for they doe euill in taking them but worse in keeping them if the matter be of importance and vniust As when Herod swore his daughter should haue what she asked and she like an enuious caytiffe by her mothers suggestion asked Saint Iohns head Herode did euill in swearing rashly but he offended worse in keeping his oath deliberatly * Mar. 6. Chap. XVII Of the rest of the Commaundements and of some sins against them to be confessed to the Preist LIkewise wheÌ„ one goeth as oftas he goeth to the heretiks Church to heare or bee present with them at seruice it is a deadly sinne and Schisme and a deniall of Christ which is the truthe and much more grieuous a sinne it is in recieuing that wicked and most blasphemous communion of theirs which is haynous Idolatry for that a man taketh a peece of bread reposing therein his saluation contrary to Christes holy ordinance that left vs his body and blood in the holye Sacrament to bee receiued which they like traitors to God and his Church haue abolished and deceiue with a peece of bakers breade the simple people giuing it them in steede of that bread of life that came downe from heauen whereby we all doe liue So that this communion of theirs being quite contrarye to Christes ordinance to receiue it is most horrible and deadly sinne And as by a worthye receiueing the blessed Sacrament a man is made one body with christ so to recieue their coÌ„munion it maketh a man one body with Antechrist the diuel wherfore I cannot find or caÌ„ hardly find a greater sin than to go to the heretiks Church receaue with them For receiuing the coÌ„munion as the Diabolicall Samaritanes the ministers therof do raise vp an Altar as it were against the true Altar of God which God euer so abhorred terribly punished so the receauers of that communioÌ„ I say make a publike professioÌ„ of the deniall of the B. Body Blood of Iesus in the holy Eucharist of the catholike Faith Religion yea take a signe seale of the same incorporating theselues therby to the synagogue of Antechrist the diuell as the worthy receauers of the B. SacrameÌ„t be incoporate knit or made one body with Christ Likewise not to come to Masse euery Sonday Holy-day if a man can conueniently is deadly Sinne. So
is a soolishe dreame to talke howe his deedes be set before our eies by bread wine the apparance of bread is the token that Châ—istes bodye is here to be eaten and the similitude of wine doth shew that his bloud is here to be druncken but the true shewing of his death life and resurrection ariseth of that truth vvhich is vnder those formes When I eate that body that died I shewe the death of it because no sacrisiced fleshe was euer eaten before the Host was ofrâ—d but we eate really the body of christ therefore our facte crieth that Chirst is dead we eate the body aliue hauing the bloud and soule in it therefore our fact cryeth he is risen againe Thus the Catholickes reason let him that hath common sence iudge who goeth nearer the truth of the Gospell in presenting and shewing Christes death the Protestant that hath but bread or the Catholicke that hath the very body So that as you may partly gather by that which I haue already said the necessary meane of necessary remembrance of his death consisteth in the reall presence of him that died For who caÌ„forget his death whose body is daily made worshiped and eaten to the end the death may be remeÌ„bred but I may right well eate bread drinke wine not yet remembring thereby that Christ is dead for me S. Iohn Chrysostome Homil. 52. vpon S. Mathew saith We receiue Christ as well in our hand as in our hart Vide saith he quid manu capias This blessed Sacrament then Aug. de ciuit Dei lib. 10. ca. 6. lib. 9. con ca. 13. was not called bare bread or figuratiue bread of olde but the Sacrament of the Altar because of Christs table by Malachy called rightly an Altar the pure Sacrifice of his body is prepared for vs. Parasti in conspectu meo mensam Thou hast prepared a table in my sight sayeth that deuine Psalmist and in the ninth of the Prouerbes it is written Wisedome hath proposed a table and the tenth of the first Epistle to the Corinthians S. Paul saieth You cannot bee pertakers of the table of our Lorde and the table of Diuells So that wee receiue Christ of his table to our mouthes as into our hartes prepared by him not by the baker which can giue nothing but bread S. Cyrill said Christes body eaten shall raise our bodie Lib. 10. Cap. 13. in Iohn Tertullian confessed that not only our soule Tertul. lib de resurr carn but also our body feedeth vpon the Bodye and Bloud of Christ to the intent our soules may be made fatte of God Likewise Ireneus writeth our flesh is nourished of the Ireneus aduers heres lib. 4 cap. 34. Bodâ—e and Bloud of our Lorde Wee may see nowe by this what error they fall into who call Christes supper only a figure of his bodye yea who assigne the bodye and bloud of Christ to our soules and bread and wine to our bodies whereas there is no substance left of bread and wine but euen our bodies feede vpon Christes body as Ireneus Cyrillus and Tertullian haue said that as our soules be fed with grace so by eating Christes flesh our bodies may rise to glorie Hauing then such firme authorities of Christ the Apostles and the most auncient and learned Fathers wee litle acount of the wordes of Protestants who haue rather brought Christs supper in contempt by bare tearmes theÌ„ by any sound authority or aleadging of scriptures As for Caluins supper nothing is wrought therein because bread and wine in it remaineth still neither is any newe thing wrought in Christ impassible or possibly can be whom they say they eate by faith therefore their supper is nothing but bread In Christs supper wee teach the substance of bread and wine to be made the substance of Christs Body Bloud and that is the true worke made in the supper of Christ where the mutable creatures are turned into the immutable substance of Christ Which worke since the Protestants deny babble what they will they teach nothing to be wrought in the supper of Christ yet this shift the Protestants haue to couer their falshood because they see the Scriptures Fathers and Councels so plaine for Christs reall presence therefore they vse tearmes very smooth of putting on Christ in Baptisme and of eating his body bloud to the ende their deniall of the thing it self may be lesse of the vnlearned espied For it is to be noted that to make it euident to vs that Christ gaue vs his very body not a figure therof or the effect of the grace of his godhead only he said not I giue my owne selfe as Protestants say we receiue him which may be vnderstood of his diuinity as well as humanity in one person and so selfe maketh for the receiuing of Christ by grace spirit only But Iesus foreseing the drifts of Satan what heresies woulde arise named expreslie how he gaue his body couered vnder the formes of bread wine which wheÌ„ we touch we touch his very body for euen as kissing the hose vnder which the Kings knee is conteyned we are said to kisse the kings knee eueÌ„ so in touching the accidents of bread wine we touch the body bloud of Christ vnder theÌ„ For as I said as S. Tho. touching Christs flesh confessed him to be God because the godhead lay hid in that flesh right so wheÌ„ we touch with teeth mouth the forme of bread in the holy misteries we confes that we touch therby the flesh that lieth hid vnder that forme Therfore to speak of his B. body nowe risen againe which after a spiritual supernatural maner sort though really truly the very body of Christ we receiue in the B. Sacrament it is I say both the true very body of Christ yet the figure signe of his body once in an other quality conditioÌ„ theÌ„ now it is in that is a most liuely representatioÌ„ to our seules memories that the very body we receiue once suffred shed his bloud vpoÌ„ the Crosse it is also a signe of the vnion coniunctioÌ„ betwixt him Christ our head giueÌ„ vs therin vs his meÌ„bers the holy Cath. Church which by means of this sacrameÌ„t are vnited incorporate knit togither or made one body with Christ therefore the B. SacrameÌ„t is consecrated of such matter giuen vs vnder such formes likenes of such things that is bread wine which doe not only represent vnto vs most liuely the shedding of Christs bloud and offering of his body vpon the Crosse but also signifie vnto vs the vnion of Christ and his Church For euen as you see of many cornes one loafe is made So of many members in Christ knit togither in perfect loue and charity by meanes of this most B. Sacrament the most perfect pleadge of Christs infinite loue all we thereby be made one body in and with him our head and in
with these matters by curious disputes but let euery one vnite himselfe to Gods Church become a faithfull catholike Christian feare God and keepe his Commandements and then he may be in good and steedfast hope of his saluation remembring God is faithfull of his promise and will reward our good will and well doing and suffer none to be tempted more then he is able to beare and leaue the rest to Gods holy disposition and stand not to dispute of his secrets not saying as heretickes doe I knowe certainly I shall bee saued for that is in Gods handes and iudgment but as I said before in the former chapter to haue a good hope of our saluation working our saluation with phil 2. 12 feare and trembling as S. Paul did chastise his body and bring it in subiection least saith he whilst I preach to others I 1. Cor. 9. 27. my selfe become a Reprobate Chap. XLI That man hath free will and that Gods Commandements are possible to be kept and that euery one must work his saluation with feare and trembling LIkewise one of the chiefe pointes wherein they these blasphemous heretickes chiefly erre is in this matter of Predestination for that they woulde haue a man to haue no free will but that God is the mouer and doer in man as well of euill as of good â—yea and that all our actions are euill though done in state of grace whereof this horrible blasphemy must needes followe that they woulde make God the author of euill as well as of goÌ„od But the truth is though mans free will by Adams trespasse is sore wounded yet not quit lost but that it concurreth to euery reasonable action of a man in reason and so he with Gods grace may worke his saluation not of necessity is forced to worke his damnation For where in holy Scripture it is written God hath done euill As in Ezechiell c. 6. ver 10. Et scient quia ego dominus non frustra locutus suÌ„ vt facereÌ„ eis maluÌ„ hoc Et alibi planius intelligitur maluÌ„ poene we must vnderstand that just reuenge or the euill paine and punnishment due vnto sinne but in no wise sinne it selfe Againe where in holy Scriprure it is said God hath hardened mans harte c. it is to bee vnderstoode that for mans sinne God hath justlie forsaken him and so suffered him to be hardened not that he forceth any of necessity to doe euill in being so hardened for as appeareth by diuers other places of holy Scripture God hath put good and euill in mans sight he may chuse whether he will Hereupon it commeth to passe that the Commandements of God contrary to the heretickes opinion * The holy Prophet said Elegi abjectus esse c. Ps 8â— Iac. 2. 19. may as I touched before by Gods grace be kept without keeping whereof no man haue he neuer so great faith may be justified but deserueth damnation For as saith S. Iames the Diuels also beleeue and tremble And againe faith without good workes is dead in it selfe as shall one day appeare when those that haue done good shall goes into life euerlasting and those that haue done euill into euerlasting fire The Apostle Rom. 7. 16 postle moreouer though he said he did that which he would not c. we are to vnderstand that these like sayinges of his are so much from making against free will that they make most for free-will which consisteth in the principall parte of the soule which wee see hereby cannot bee inclined to sinne vnlesse a man will though the inferiour parte of the soule as passions inordinate inordinate motions concupiscence and externall motions of the body may come against our will which be so farre from sinne that they serue to our great merit if wee by will and reason consent not but manfully resist them and therefore though by the grace of God in Baptisme they bee so mortified and buried in CHRIST that they be no sinnes but occasion of meritte yet they bee left ad luctam agonem for vs to striue and fight against that so vertue in vs coÌ„ming to perfection in infirmity GOD may be more glorified in vs and wee in the ende more worthelye and highlye rewarded Vnderstand well then that there is two actions or powers in man that is in the higher part of the soule in the lower sensitiue parte and body which inferiour parte neuer induceth sinne as long as the superior part yeeldeth not thereunto for in the baptised sinne as saith S. Augustine should not be sinne vnlesse it were voluntary But one thing here I am to admonish you of that although as I said the Commandements of God be possible to be kept yea sweete and easie which when a man by Gods grace to the vttermost of his power performeth he may be in sure hope of saluation yet he must beware of that vaine fiduce as I haue oft said or presumptious faith of heretikes bragging they knowe they shall bee saued For although wee must beleeue to the well disposed there is remission of sinnes in Gods Church yet no man knoweth whether he be worthy loue or hatred neither is hee certaine of that great gift or perseuerance to the ende ordinarily I meane but I hasten to an ende Chap. XLII Of Christs descending into Hell and of the intollerable blasphemy of Heretickes against Christ in this point FVrther the Heretickes of this time leaue nothing vndefiled no not the very articles of the Creede for some deny Christ descended into hell say that vpon the Crosse he despaired O horrible blasphemy I am afraid to speak it and in his B. soule suffered the paines of the damned Can any christian eares heare this yet they are not ashamed to affirme it Was it not enough that that B. Lamb of God that most innocent sacred flesh which Christ our Lord took of the B. Virgin without spot and vnited to his diuinity should shed his precious bloud a sufficient ransome for the whole world vnlesse withall he suffered in his sacred soule the paines of the daÌ„ned as much to say as he despaired and blasphemed God his father whome he at that instant fully satisfied for our sinnes and euer pleased This needeth no answere it is so hatefull of it selfe I suppose to your eares and yet in their writing Protestant-puritanes especially that blaspemous heretike Iohn Caluine their Maister in his vnorderly Institutions doe affirme it But that his B. soule all glorious descended into hell not to suffer paine but to the vnspeakeable comfort and release of those that were faithfull soules there in that Limbo patrum a place the brime or edge as it were of Hell where the holy Fathers shutte from the vision of God remained that for so many hundred yeares desired his company is most plaine not only by the Apostles Creede that might sufice any Christian man but by the Prophetts Apostles and holy Scriptures In one place is
but one externall Sacrifice of Christs body and bloud that shee offereth to God alone which is the holy Masse And neither to Peter nor Paul saith S. Aug. lib. 8. de ciuit Dei c. 27. Augustine though the Priest that sacrifiseth standeth ouer their bodies and offereth in their memories But other kindes of honours and duties inferiour without all comparisons how great soeuer they be to this we doe as the Scriptures and nature teach vs to all superiors in heauen and earth according to the degrees of grace honour and blessednesse that God hath called them vnto from our B. Lady Christs owne mother to the least seruant he hath in the world For which the heretikes would neuer accuse Christian people of Idolatry if they had either grace learning faith or natural affection As for that the Angel would Apoc. 19 10. not let S. Iohn worship him it was because as he said he was his fellow seruant especially now after Christs incarnation and to instruct vs that what good giftes vertues or holines wee receaue of God we seek not honour to our selues for it but for God Saint Iohn then beeing in an extasie knewe not so perfectlye whether the Angell was CHRIST oran Angell which if the Angell had not tolde it might haue beene Saint Iohn vvoulde then haue worshipped him as God which he forbad bidding him adore or worshippe God that was with the honour due vnto God and in other places of scripture when Angells appeared to men as for example to Iosue they knowing them Ios 5. 13 to bee but Angells then they neuer forbad men any such worshippe but Angells and holye men vvhen they had due honour done vnto them did not dissalowe it but rather commended it as by many other places of scripture may be shewed but I would bee briefe Nowe that Saintes praye for vs you shall find it in the holy Scripture of Ieremy in the fifteene Chapter of the second booke of the Machabees where is mention made howe Ieremie long after his death prayed for the people and that for the merites and prayers of Saints though they be departed God giueth many good gifts and graces to his seruantes you shall finde it in diuers places of holye Scripture as for example in the olde Testament almost in euery booke you shall finde hovve God for his seruauntes Abraham Isaac and Iacob and for Dauid his seruantes sake and the like spared and did not punishe his people vvhen they deserued it but gaue them benefites for their sakes longe before departed Neither bee our prayers to Saintes any iniurye to Christ our mediatour no more then when wee desire one another to praye for vs as Saint Paul did the Romanes and others Ro. 15. 30. desiring them to helpe him in their prayers For though Christ bee Col 4. Ephe. 6. our only mediator of redemption yet there bee manye mediators of intercession to make vs partakers of that redemption once vvroughte for all Neither is it meruaile the Saintes can heare our prayers for as appeareth by the Gospell they bee as Angells of God who reioyce at the conuersion Math. 22. 30. Luc. 15. 7. of a sinner and therefore no doubt see our needes assiste vs with their prayers and reioyce at our victories For if the Diuells by Godes permission see and knowe our actions much more then doubtlesse doe the Saintes of GOD by his gratious fauour see and perceaue our actions and necessities Neither is this contrary to that that God alone seeth mans hart for we Dan. 2. 1. Reg. 5. reade of Daniell and other men that haue knowne the secrets of mans hart by Godes reuelation much more doe the Saints in heauen that in seeing God as in a cleare glasse see them-selues our necessities and all thinges that are requisite for any creatures to know Gre. lib. 1. moral in Iob. For as saith Saint Gregory how is it but that they know all things that see him that knoweth and seeth all things Chap. LIII Declaring how God for his holy seruants sakes heareth our praiers and how the holy Fathers of olde praied to Saints NOwe all the Scriptures be ful how vvee men on earth be releeued and holpen by Angels in heauen as appeareth Tob 5. 6. 7. 8. 9. 10. 11. by holye Tobie guided by an Angell that deliuered him and his wife from the Diuell and helpt him to his mony made that holye mariage cured his fathers eyes and offered their prayers to God what vvill you haue more Holy Iacob the Patriarke when he blessed his grand children the sonnes of Ioseph these were the very wordes in the eight and fortie Chapter of Genesis saying GOD which feedeth mee from my youth euen to this present daye the Angell which deliuereth me from all euils blesse these children and vpon them my name be called and the names of my Fathers Abraham and Isaac As much you see said this blessed Prophet and Patriarke as we do when we say God and our Lady blesse the child GOD and Saint Iohn helpe you and the like which heretickes scoffe at and when Iacob said my name and of my fathers be called vpon did he not plainâ—ie declare that their children and posteritye shoulde beseeche GOD for their sakes to bee mercifull to them or else pray to them to pray for them as when wee praye to them and others saying Lorde for Dauid thy seruants sake haue mercy vpon vs O all Patriarkes and Prophets of GOD pray for vs Saint Peter praye for vs Saint Paul pray for vs and so forth Doe you not see here what substantiall groundes of holy Scripture wee haue for honouring and praying to Saints thoughe in a far lower degree then we honour and pray vnto God as I haue declared before for we say to God in our prayer God the father of heauen haue mercy vpon vs and not as wee doe to Saintes pray for vs signifying thereby that all honour wee giue to Saints tendeth to GOD and that all grace and goodnesse commeth principallye from God neither that the Saintes haue any goodnes or graces as of themselues without God but all from him so that we pray not to Saints for any want or insufficiency in God but in respect of our owne vnworthines that be not so worthy nor can be so speedily heard of God by our own prayers as by the prayers of his Saints of his Saints and deerest friends And this appeereth plainly by the last chapter of Iob that where Iobs friends vvere reprehended for their faults yet would not God accept their prayers for their vnworthynesse but bad them go to Iob to his seruant My seruant Iob saith God shall pray for you Now that all holy Fathers from Christs time to this day haue made their humble prayers and petitions to the Mother of God and all Saints their workes and deuout prayers declare time serueth mee not to repeate them they vvoulde fill vvhole bookes Chap. LIIII Touching by the way