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
soule which is a greater worke of God then raising a dead man in body hee then biddes his disciples lawfull Preistes loose him by his authority lefte and giuen them whereby what soeuer is bound in earth or loosed shal be bounde or loosed in Heauen and so lett him goe freelye away loosed from the bandes of sinne Chap. XV That Confession of our sinnes to a lawfull Preist is necessary BEsides this ConfessioÌ„ is necessary because no maÌ„ knoweth whether he hath true Contrition or no it is a thing so hard to be known for though wheÌ„ a maÌ„ doth that which he caÌ„ he may be in good hope he is in gods grace and fauour yet none knoweth certainely whether he be worthy loue or hatred nowe though a man haue not perfect sorow and contrition yet if he be sorie he can be no more sory and fullye purpose to satisfie amend that which is past coÌ„ming theÌ„ with lowly ConfessioÌ„ to the Preist an vnperfect sorow which diuines call attrition by vertue of the holy Sacrament of Penance in Confession I speake here after the common phrase of some who say Ex attrito fit quis contritus though In rigore nun quam attritioper se fit contritio quorum principia sunt contraria cum vna ex timore alia vero ex amore â—riatur it is made and allowed before God for contrition and so the eternal punishment for the sinne is forgiuen by vertue of the keyes committed to S. Peter yet the Church with attrition or imperfect sorrow without Confession cannot saue a man but if he should die in it so without the holy Sacrament of Confession yea though he had purpose to confesse if he could without doubt he should be damned whereby you may se of what necessity Confession is if there were no other reason saue this Moreouer the grace of God so concurreth with this Sacrament that sometime in Confession a man may haue contrition though he had it not before All which and many mo important reasons shew the conueniency and necessity of Confesion Now this Contrition is nothing els but an inward and most great sorrow that a man hath that he hath offended God chiefly to bee beloued aboue all thinges whereby we maye gather that it is not true Contrition when a man is sorye for anye worldly losse hinderance or shame that commeth vnto him for that he hath offended neither when one repenteth for feare of hell only though the holy Church in her Sermons and otherwise right worthely setteth before mens eies the paines of hell that so through feare of Gods iudgement hard harted sinners may come to the perfect loue of God neither is it true contrition wheÌ„ one is sory amendeth for feare of death onely or the losse of Heauen though that feare be good and laudable yet is not so perfect but a very good disposition to perfection For if there were neither Death Iudgement Hell nor Heauen yet we ought to bee sory for that we haue by sinne lost and offended God which aboue ourselues and all things is to be beloued when we be sory for that espeacially theÌ„ haue we perfect sorrowe contrition wherby it appeareth how farre those be from true contrition and conuersion to God that liue a loose and euill life and then in perill of death for feare thereof only and that which followeth seeme to lament and be sory and not for any loue to God who crie then Lord Lord yet neuer do the will of that heaueÌ„ly Father which kind of men Christ affirmeth shal neuer enter into that heaueÌ„ly kingdome for though no man may dispaire at any howre when he hath full will to come to God yet S. Aug. right worthelie doubteth of those that defer their coÌ„uersion to the last howre the reason is because with out a rare speciall grace of God such meÌ„ theÌ„ come to God rather for fear of death theÌ„ loue of God so want true coÌ„triticÌ„ yet if they can come to the Sacrament of ConfessioÌ„ then lastly be sory they can be no more sory with purpose fullie to amend there is great hope then of Saluation in theÌ„ See then of what value Confession is wherof mention is made yea the practize thereof shewed thus in the 19. Chapter of the Actes of the Apostles Multi credentium veniebant confitentes annunciantes actus suos That as many of those that beleeued came confessing and shewing their workes And Saint Iames in the fift Chap. teacheth vs thus Confitemini c. Confesse to one another your sinnes whereof see but only Venerable Bede his expositioÌ„ Many desperate sinners deferre their amendment to God desiring but one howre to bee saued at last with the good thief but one swallow maketh not a spring the example of the thiefe was that no man should dispaire but the daÌ„nation of infinit thousaÌ„ds that defer their conuersion to God till the last howre for-warneth vs not to presume to sin For that thiefe that in the end becoÌ„ing good was saued sinned of ignorance perhaps all his life and not of malicious presumptioÌ„ as those do that wil come to god whe they list nay it is his great mercy if he receiue any liue they neuer so wel again the thiefe had so perfect coÌ„trition made such satisfactioÌ„ for his sin as I doubt whether any maÌ„ can do the like For his sorrow repeÌ„tance none doubteth of which contrite humbled hart god wil neuer despise he coÌ„fessed ther his sin to Christ the high-Priest he made therof such satisfactioÌ„ in coÌ„fessing Christ vpoÌ„ the Crosse repreheÌ„ding the blasphemer before that multitude and the whole world in so much that one act of his was of more value theÌ„ perhaps some good preacher can merite in preaching Christ forty yeares together in the pulpitte So that this theefe died a glorious Martir Let desperate sinners then that The opinion of some die in bed take heede betime they come not short of him Now what this Confession is to whome it ought to bee made who or dained it and what fruite commeth therby I will breifely declare First Confession is the opening of mans fault aswell secret as publike spiritual corporall with detestation of sinne aboue all thinges Confession in holy Scripture is diuers as aboundantlye in the olde Testament is declared as to God to lawfull iudges c. But now sacrameÌ„tal confession in this law of grace is to a lawfull Priest hauing iurisdiction siting in Christes steed and place whereof saieth Saint Iames. Confesse one to another Iames. 5. 16. your sinnes that you may bee saued Chap. XVI Of Confession more in particular and of some sinnes against the first and second commaundement None is bound by the law of god to confession to a priest that is Sacramentall Confession vnlesse hee can iustly accuse himselfe of deadly sinne that is of the breach of any of Gods commaÌ„dements or vnlesse he doubt probably that he
of his mercy hath ordained this holy Sacrament of PenaÌ„ce which taketh vertue of Christes Blood which vnited to his diuinity is able to appease Gods wrath by meanes thereof I say not otherwise at least in wil perfect contritioÌ„ after Baptisme he may rise againe And that you may better beleeue that I say assure your selfe God so much abhorreth sin that but for one sin of pride that but only in thought in that the first most beautifull Angell Esay 14. said in his hart he woulde be like to the highest God spared him notnor a nuÌ„ber more of those noble creatures the Angells far more excelleÌ„t then maÌ„ but cast theÌ„ downe from heaueÌ„ to the vttermost depth of hel without al recouery So vglie vncleane is sin in Gods sight in so much that he spared not Adam the first Gen. 3. man but cast him out of Paradise all but for one deadly sinne in breaking his commandemeÌ„t in eating the forbidden Apple The smart whereof al we his pore sonnes feel shal feel to the worlds end For sin God spared not the whole world Gen. 7. saue eight persons but drowned al. For sin he spared not those noble Citties Sodome Gen. 19. gomorrha but destroied theÌ„ with fire brimstone In somuch that where they stoode is to this day a dead sea or lake in tokeÌ„ of that filthy sin of leachery against nature wherein those Cittie 's abounded that no liuing creature liueth therein nor any thing though it bearreth iron aloft caÌ„ swimme but sinke the fruits that growe about it seeme fair but inwardly be ful of stincking ashes which strainge qualities of that lake is a tokeÌ„ of gods heauy wrath indignatioÌ„ for euer more for sinne Likewise Core Dathan Abiron with all their adherents for rebellioÌ„ Num. 16. against Moyses and Aaron Preists Prophets of God as heretikes now rebell against the high Preistes of Christ in detestation of that grieuous sinne of deuision and Schisme with fire that came downe from heauen were destroyed and the earth opened and swallowed them quick to hell For some one deadly sinne we read in holy scripture that God hath stricken some with sodaine death in token of euerlasting death that remaineth for sinne after this life As that man that committed that foule sinne not to bee named which nature abhorreth the Angel of god stroke him sodeÌ„ly with death Likewise Ananias Saphira for one sin Act. 5. of sacrilegious couetousnes in deceiuing the Apost at a word of S. Peter fell down dead To be breife God hath not spared most noble persons Kingdomes Nations no nor the whole worlde no nor last of all his only begotten sonne but suffered him to be beaten as long as he had anye drop of blood in his body not Esthyperbolica loâ—utiâ— for his owne which was most innocent but for our sinnes And may we thinke though he beare longe vnlesse wee amend doe Penance that he will spare vs No surely for if our Sauiour said to those women that at his passion followed him and wept O daughters of Ierusalem Luc. 23. weepe not for me but for your selues children For if they do this in the grene wood what shall be donne in the drye As if he should haue said if they doe this to me if I suffer this which am without sin the greene fruitfull tree of life and that for your sinnes what should bee donne then with him that beeing drye voide of the moisture of gods grace as a dry stick fitt for nothing but to make a fier-brand in hell and bee punished for his owne sinnes for euer in torments The consideration then no doubt of this horror of sinne how much it displeaseth God and how greuously it hath beene punished in this worlde in all states and shall be for euer in the next life was the cause that made so many blessed Saints of old to take vpon them such Penance in the willdernesse night and day punishing them selues in this life that they might haue perfect ioy and rest in the next Whereof said S. Augustine Hic vre hic seca vt in illa die quiescam Good Lorde here burne here cutt that I may rest at that day so great and odious in Gods sight is one deadly sinne that had a man done neuer so many good deedes afore yet if he die in that sinne without Penance hee shoulde loose all and bee damned for euer For by one deadly sin man doth asmuch as lieth in him to naile Christ to the Crosse againe in so much that our sinnes were the cause of his death And so bewtifull is the soule in the sight of God when it is out of sinne that Christ for example if it had been but to haue saued and deliuered your soule from sinne woulde haue suffred as much as bee did for thâ— whole worlde Chap. XIX Of the great ingratitude of man to God by sinne and that there is a difference of sinnes with an exhortation to Confession and amendment by Penance O Sweete most louing Lord Iesus why then dare wee be so boulde to offend the If you should se me a wreched sinfull man for your sake stripped naked and all my blood with beating running vpon the flowre would you not haue pitty I am sure you would RemeÌ„ber theÌ„ that Lamb of God he that made you giueth you life al thinges that you haue thus beaten him for your sins and doe Penance for those that bee past whilst you haue space be afraid to offend him any more who hath so dearely paied for our sinnes For he is the same God hee was and if hee spared not such persones more in fauour with him then we be no more will he vs vnlesse we whilst we haue time spedily amend But you wil say you speak of things impossible for any to kepe in this life for all we be daily sinners and as saith S. Iohn 1. Ioh. 1. 8 If we say we be without sinne we deceaue our selues I grant none of vs liueth without daily sinnes therfore we say daily in our Pater noster Dimitte nobisdebita nostra good Lord forgiue vs our trespasses but you must vnderstand there is great difference in sinnes There is a sin to death which S. Iohn speaketh of wherein if a 1. Ioh. 5. 16. man continue without Penance to the end for such a one he woulde not haue vs to pray that is those that continue to death in any of those deadly sinnes by me before rehearsed without amendment and penance But from such great sinnes a man by Gods grace may euer abstaine as froÌ„ Theft Murder Whoredome Heresie and the like enormous crimes For God commandeth nothing vnpossible but that a man may by his grace easily keepe For otherwise God should be vniust that would command vs thinges to doe and forbid vs other things and yet in not keeping his Commaundements punishe vs for the
ful authority to forgiue sin as they had For euen as the lawful heire vpoÌ„ his fathers death hath the same power authority ouer his land people if he be a king that his father had EueÌ„ so to the worlds end the words of the holy Prophet be fulfilled in the Catholike Church the true inheritance land of the liuing Pro Psal 44. patribus tuis nati sunt tibi filii To these true sonnes and heires of the Apostles in the house of God which shall continew to the worldes end be giuen Apostolike power and authoritye to the same end which the Apostles had it Ad consummation Ephes 4. 12. sanctorum in opus ministerii To the edifying perfectioÌ„ of the Church of God which shall not wante her pastores and gouernours to the end As therefore God said once Increase and Gen. 1. multiply all things haue done so since as he said once to his Apost Go teach Mat. 28. 19. all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost and by those wordes Priestes to this daye haue had authoritye to teach and Baptize Euen so saying to his Apostles Whose sinnes you forgiue they be forgiuen hee gaue in those wordes authority to lawful Priestes to the worldes end to doe the same Thus you see by the plaine wordes of the holye Gospell Preists haue power giuen them to forgiue sinne by vertue of the Sacrament of Penance but they cannot knowe as lawfull Iudges in Gods stead what sins to forgiue and what penance to enioyne vnlesse the sinner confesse his sinne For no maÌ„ knoweth the secrets of mans hart but God alone therefore that a mans sins may be forgiueÌ„ he must confesse theÌ„ plainly to the Preist The minister then of this sacrament is a lawfull Preist with iurisdiction the forme is I absolue thee the matter called Remotior or the out ward matter belonging to this sacrameÌ„t be sins as wood is matter to the fire the matter of this Sacrament called Vicinâ—or or the inward matter is the sorowe of the penitent Contrition Confession and Satisfaction manye other thinges appertaine to this holye Sacrament of Confession that I cannot stand to reckon the fruites whereof bee many and vnspeakeable as that thereby wee be deliuered from damnation and to vs therby is opened the gates of Saluation thereby followeth purenes and ioye of soule and hart and to be briefe whereas before by sinne a man was the limme of the Diuell now by Penaunce he is made a member of Christ and childe of Saluation Those that bee Masters and haue charge of house-hold and children by experience know what the want of Confession bringeth a number vnto For in times past when the discipline of holy Church in Confession tooke place here in our countrey seruants children were affraid to offend God and that for confcience-sake did their labours as for God Hard it was to heare of a fellon executed a foure-score yeares ago at an Assise but now a number for want of due instruction feare of God make conscience of nothing so they may escape the halter Chap. XXI Of the most Blessed Sacrament and Sacrifice of Christs Bodie Blood substantially really truly vpon the Altar THe fourth Sacrament which is in the middest of the seauen Sacraments is the most high noble most excellent and worthy Sacrament that is the Sacrament of the Alter and as the sonne in the middest of the Plannets giueth light to the other starres and plannets and exceedeth the same in glorie So the blessed Eucharist wherin is Christ himself the fountaine of all grace excelleth the other Sacraments in dignity and is farre more excellent then any other Sacrament by how much the fountain exceedeth any litle riuer that proceedeth from it for in this most blessed Sacrament I say is contained the fountaine and wellspring of all grace and goodnes our Lorde Sauiour Christ Iesus himselfe his Blessed Body and Bloud who at his last supper when he was to depart this worlde the night before his Death Passion deuised the wayes meanes according to his promise to remain with vs stil leauing vs vnder the forme or likenesse of bread wine his very Body Blood in perfect memorie of his death and Passion Protestants other heretikes o monstrous blasphemous heresy holde teach you that this Sacrament is but only a bare signe figure remembrance of Christs Body and his death But we most stedfastly according to Christs words the gospel do holde beleeue as sure as Gods worde and the trueth cannot fail that the very selfe same Body Blood which was borne of the B Virgin Mary suffered death vpoÌ„ the Crosse is giuen vs in this B. Sacrament that it is not a bare peece of bread as it seemeth to the eye outwardly or is in the mouth by tast but far aboue reason contrary to our sensuall feeling wheÌ„ the preist in Christs persoÌ„ hath once spoken Christs words ouer that creature which before was bread it is theÌ„ wholy really substaÌ„tially turned into the very body blood of our redeemer christ by his mighty vvorde vvhich made all thinges of nothing and to vvhome nothing is impossible and this vvhosoeuer vvill bee saued barke the heretikes neuer so much to the contrary must stedfastly beleeue for vve proue it by Gods vvorde that cannot faile the Apostolike doctrine so to be First theÌ„ the foure Euangelists be plaine The sixt Chapter of S. Iohn hath so many plaine places vvhereby this holy Sacrament was promised that I cannot haue time to reckon them as in one place Christ there saith The bread which I will giue is my flesh for the health of the worlde for my flesh is verily meat my bloode is verily drinke he that eateth my fleshe drinketh my blood dwelleth in me I in him I will raise him vp againe at the last day vnlesse you eate the flesh of the sonne of man drinke his blood you shall not haue life in you Lo heare no figure or remembrance only is named as heretikes say I know not truly how our Sauiour coulde vse any plainer vvords againe in the other three Euangelists in as plain Mat. 26. Mar. 14. Luc. 22. vvordes is mention made hovve our Sauiour instituted or ordained this holy Sacrament in this manner the night before he suffred after he had made anend of the Paschal lamb and olde Testament hee tooke bread blessed and gaue to his desciples saying Take and eate for 1. Cor. 11. this is my Body likewise when he had blessed the Chalice he said This is my Blood Likewise Saint Paul affirmeth that that which he receiued of our Lorde heâ— gaue to the Corinthians for our Lorde Iesus saieth hee the same night hee was betraied tooke breade and giuing thankes brake and gaue to his disciples saying This is my
let him bee accursed to you Shall wee not bee well occupied if we leaue the plaine vvorde of God to come and see whether Ambrose and Augustine teach two Sacramentes or moe Saint Paule teacheth Matrimonye to bee a Sacrament and shall we goe from him to Ambrose and Augustine to se whether it be one or no was euer such a practize hearde of as to brag of Scriptures to bost of holy writt to crie vpon vs for coming to the word of God and now that we are comen thither to call vs from all Prophets and Apostles yea from Christ himselfe to Ambrose and Augustine is this the way to the holy Scriptures can this fault bee excused can this hypocrisie be tollerated To winne the itching eares of the inconstant multitude to gett them the applause of licentious libertines in the pulpit they call to the worde of God and when they haue gotten them within their netts they teach them out of Ambrose and Augustine yea woulde God they did so at the least but what if wee proue they deceiue the people in fathering that vpon Ambrose and Augustine which they neuer wrote nor taught The Protestants say Saint Augustme nameth but two sacraments but besides twaine I will bring other two named of him as plainly as possibly may bee in his booke de bono coniugali Cap. 24. these be his wordes The good saith S. Augustine which riseth of mariage through all nations and men consisteth in the cause of begetting children and in the faith of chastity And in so much as appertaineth to the people of God it consisteth allso in the holnes of the Sacrament through which it is vnlawful yea though diuorce come between to mary an other whilest her husband liueth not so much as for the very cause of bringing forth of children Which though alone it be the cause why marriages are made yet band of marriage is not loosed vnlesse the husband dye albeit that thing followe not for the which marriage is made Much-like as if to bring the people together some of the Cleargie should be ordered or consecrated with holy orders for although the meeting of the people doe not ensue Yet Sacramentum ordinationis the Sacrament of giuing orders abideth in them that be ordered and if for any faulte any man be remoued from the office he shall not lacke the Sacrament of our Lord which is once put vpon him although it remame to his damnation Thus farre S. Augustione in which wordes he declareth that amonge Christian men there are other two Sacramentes of Preisthood and of Matrimony beside Baptisme and the Euchraist and each of them so great and so strong that they cannot bee loosed and taken away but only by death of the party although the chiefest cause ceasse why the Sacrament was giuen In another place S. Augustine Cont. Donat. Lib. 5. Cap. 2. speaketh plainly of the water of Baptisme Oyle the Eucharist the Imposition of hands al signed with the seale of the Crosse S. Ambroso likewise confesseth moe Sacraments then Baptisme and the Fucharist lib. 1 de penitentia cap. 7. these bee his wordes Cur baptizaris si per hominem peccata dimittinon licot c. why art thou Baptised if it be not lawfull sinnes to be forgiuenes by man truly in Baptisme ther is forgiuenes of all sin what skilleth it whether Preists chalenge this right of forgiving sinnes to be given them by Penance or by Baptisme the mistery or Sacrament is one in both But thou wilt say that in Baptisme the grace of the misteries worketh what in Penance doth not the grace of God work Here is the same vertue and name of a mistery or Sacrament giuen to Penance which is giuen to Baptisme vvhereby Saint Ambrose taught there was as well a Sacrament of Penance as of Baptisme These few placeshaue I brought out of S. Ambrose and Augustine to shew as it were to your eyes if you will not be willfully blinded how the Protestantes crie out vppon the worde of God till they haue with sweete wordes wonne fauour amonge the miserable number of these vnstable men that alwaies harken for newes but wheÌ„ they haue them fast then is the word of God cleane forgotten and in stead thereof Ambrose and Augustine are I am vrged to speake it falselye alleadged For the truth is they that sett naught by the word of God cannot long esteeme Ambrose Augustine who with al their harts imbraced the word of God and expounded the same according to the auncient Tradition of the Church To what end then doe our new masters runne truly to sett vp an Idoll of their owne making in place of the word of God to set vp I say a phantastical religion of their owne deuising But if they should crie to the people come come bow downe to the I doll that wee haue deuised for you the people would not come as being feared with the infamous name of an Idoll therefore they saye come to the worde of God come to the holy Scriptures come to the true Gospell of Iesus Christ they say exceeding well you see we are come and it quitâ— hath and will ouerthrowe them S. Dionisius and Hierotheus disciples of Christ Dionis de Hierarch â—ccle cap. 3. and S. Paul call the Eucharist the sacrament of Sacraments which they neuer woulde if there had beene no more but two See S. Dionis Chap. 4. 5. 6. Dâ— Ecclesiast Hierarch howe he teacheth moe Sacraments But to returne to my purpose I wil not omit to opeÌ„ one subtil shift of the heretike whereby like a bugge or fox with a mans visard of his face he oft deceiueth the simple and vnwarye with faire blessings and gaye tearmes which vnlearned men cannot iudge of nor descerne He will tell you their communion is a holy sacrament and that therby you â—ate Christ as he sitts at his fathers right hand in faith spirit and that you must â—ate that heauenly bread sorsooth that they giue you as the body and bloud of Christ and then no doubt you receiue Christ and the like But aske the heretike whether that bread he giueth to the people be the very body of Christ or no and that properly it can be no more called bread in that it is called transubstantiate and verily turned into the very body and bloud of Christ in deed then you shall perceiue the foxe pull of his maske and shew his eares as I hard of a good fellowe a minister did who giuing to a gentleman bread from their communion table and said The body of our Lorde Iesu c. by chaunce he let a peece fall the gentleman esteeming it to be some holy thing aboue other bread sanctified by Godes word would haue taken it vp againe no no said the minister Sir lett it alone here is more enough yea said the gentleman is it not worth the taking vp trulye quoth heâ— then none of it at all shall come into my belly and so
mighty power to whome nothing is impossible But o how happy was the time when men beleeued stedfastly and doubted nothing of Godes promise in this his so vnspeakable a gift and so worthelye receaued the fruites thereof whereas miscreantes now both deny the truth and shewe themselues most ingratfull in not only denying the truth but thinking most basely of his diuine ordinance O horrible ingratitude in steed of the Prince and king of heauen and earth left vs in this Sacrament to feed men with a peece of beead like to the vncleane hogg that refuseth the precious pearle and feeddeth of the pease shaling in the clay O vvhat coulde CHRIST haue done more for vs then he did and how more vnthankfull can these men shew themselues to him then they doe which most displeaseth him and hindreth his bountye towardes vs for this vnthankfullnes is a vice that drieth vp the fountaine of Gods grace in mans soule Flie then such lying Masters I saye and their wicked deuises taste no more of their baite that draweth to death but beleeue and prepare your selues with al purity of body and soule to receaue in the blessed Sacrament Christ the food of life and so you shall reape the wonderfull fruites thereof which bee many infinit First by worthy receauing of this most venerable Sacrament manie sinnes we could not remember in confession bee forgiuen vs so hot is the fire of GODS loue towardes vs herein if wee receaue him with feruour that it againe boileth and consumeth in vs al defects and imperfections with the relikes of sinne as fire purifieth mettalls from drosse and corruption which was signified by the Pascall lambe rosted and those holocausts or whole burnt sacrifices of the lawe Besides this it giueth most plentifully of grace to the well disposed it infeebleth our passions and inordinate motions maketh lesse and weaker all tentations bodely and ghostly giueth strength that wee consent not to them but to our great merit may ouercome them Wherefore saith a blessed Father If thou feele not so ofte violent tentations of the fleash thanke Christ for the grace that this holy Sacrament worketh in thee Moreouer in this B. Sacrament we cheifly exercise faith to our greatest merit beleeuing Christ aboue reason and not our sences and that right worthely For if as we reade of a sort of Phylosophers they would câ—edit what their Masters said and neuer reason the matter but say Ipse dixit our Master said it accounting it a sure ground great reason then haue we Christians to giue credit to our Master Christ the truth whose wordes cannot faile reasoning no farther but say Ipse dixit Christ our Master said This is my body that hee saide it this is a sure grounde Likewise in worthy offering receauing this B. Sacrament we giue due thankes to God for his wonderfull benefits which of our selues we coulde neuer be able whereupon the holy Prophet in spirit long before considering the wonderfull benefits of God bestowed herein which of himselfe man could neuer be able to requite burst our into these wordes Quid retribuam Domino Psal 115. c. O what shall I requite to my Lord God for all his goodnesse bestowed on me I will saith he take the Cup of our Lord call vpon his holy name See the mercy of God who bestoweth such benefits vpon vs that none is able to requite and yet we in receauing these pretious gifts and offering his benefits to him againe he accepteth it for a sufficient requitall Also in this B. Sacrament as I saide before we represent mostliuely Christs Passion before our eyes and imitate him therein This is a sacrifice propitiatory both for the quicke and the deade which with the three Sages we ought to honour with all diuine honour and worship prostrate both in body and minde as the holie Prophet foretolde saying All the families of nations shoulde worshippe in his sight Psal 21. And in an other place Adorabunr scaâ—ellum c. they shall worshippe his footestoole that is as S. Augustnie vnderstandeth his body or humanity the seate or his footestoole as vnited to his diuinity By this Sacrament and sacrifice we worshippe God and chiefly acknowledge there is a true God by this sacrifice Gods wrath is chiefly auerted yea and sufficiently appeased for our I meane it is sufficient of it self as the example of that vpon the Crosse but to vs according to our disposition sinnes which sacrifice euer acceptable in his sight he neuer denieth as being most glorified thereby which is his only most deare sonne So that it is ioyfull to Angels in heauen comfortable to men in earth and healthfull to the faithfull departed and the chiefe honour to God here on earth neither is there any thing so sufficient a remedy to release the faithfull departed speedely of their paines and bring them to the glory of God as this Sacrament and sacrifice To be briefe this blessed Sacrament and our pure and vubloudy sacrifice Christs very body and bloud in deede is the very body and bloud that was borne of the B. Virgin and suffered death vpon the Crosse by meanes vvhereof vve be incorporate vnited or knit vnto Christ our head made one flesh of his saered flesh and bloud by meanes vvhereof we receiue herein a pleadge most soueraigne to appeare glorious vvith him at the last day Who is it then but for to be worthely partaker of so great a benefit if he well consider but woulde vvillingly loose two hundred markes for that paine besides imprisonment O dolefull daies English statutes set downe for hearing one Masse For so long as vve remaine in the knot of peace vnity and charity that is be members of Christs misticall body the Church by worthely receauing this venerable Sacrament his very body so long we be the very flesh and body of Christ flesh of his sacred flesh and bloud and may say with a reuerent Father to our vnspeakable comfort we are thy flesh and bloud O Iudge of the liuing and the dead we are thy members how vnworthy soeuer yet thy members haue we neuer left off or ceased to be we neuer from thy body by heresy or schisme deuided our selues thy flesh good Lord then wilt thou not despise thy fleshe thou wilt not hate thy flesh thou wilt neuer condemne we haue no hope no trust no other glory but that thou art our flesh and we thy flesh Chap. XXX Containing a breife recapitulation of things touched in the treatise of this Sacrament and declaring that lay persons be not desrauded of the bloud of Christ nor healthfull fruite of the Sacrament in receauing vnder one kinde O The infinit loue of Christ to mankinde that with such sweet pure and vndefiled kisses imbracings of loue and charity knits and tieth vs fast togither vnto him O Lorde it is meruaile that oâ—r harts doe not for loue as it were burst asonder when we consider the most deare and tender loue of
with these matters by curious disputes but let euery one vnite himselfe to Gods Church become a faithfull catholike Christian feare God and keepe his Commandements and then he may be in good and steedfast hope of his saluation remembring God is faithfull of his promise and will reward our good will and well doing and suffer none to be tempted more then he is able to beare and leaue the rest to Gods holy disposition and stand not to dispute of his secrets not saying as heretickes doe I knowe certainly I shall bee saued for that is in Gods handes and iudgment but as I said before in the former chapter to haue a good hope of our saluation working our saluation with phil 2. 12 feare and trembling as S. Paul did chastise his body and bring it in subiection least saith he whilst I preach to others I 1. Cor. 9. 27. my selfe become a Reprobate Chap. XLI That man hath free will and that Gods Commandements are possible to be kept and that euery one must work his saluation with feare and trembling LIkewise one of the chiefe pointes wherein they these blasphemous heretickes chiefly erre is in this matter of Predestination for that they woulde haue a man to haue no free will but that God is the mouer and doer in man as well of euill as of good â—yea and that all our actions are euill though done in state of grace whereof this horrible blasphemy must needes followe that they woulde make God the author of euill as well as of goÌ„od But the truth is though mans free will by Adams trespasse is sore wounded yet not quit lost but that it concurreth to euery reasonable action of a man in reason and so he with Gods grace may worke his saluation not of necessity is forced to worke his damnation For where in holy Scripture it is written God hath done euill As in Ezechiell c. 6. ver 10. Et scient quia ego dominus non frustra locutus suÌ„ vt facereÌ„ eis maluÌ„ hoc Et alibi planius intelligitur maluÌ„ poene we must vnderstand that just reuenge or the euill paine and punnishment due vnto sinne but in no wise sinne it selfe Againe where in holy Scriprure it is said God hath hardened mans harte c. it is to bee vnderstoode that for mans sinne God hath justlie forsaken him and so suffered him to be hardened not that he forceth any of necessity to doe euill in being so hardened for as appeareth by diuers other places of holy Scripture God hath put good and euill in mans sight he may chuse whether he will Hereupon it commeth to passe that the Commandements of God contrary to the heretickes opinion * The holy Prophet said Elegi abjectus esse c. Ps 8â— Iac. 2. 19. may as I touched before by Gods grace be kept without keeping whereof no man haue he neuer so great faith may be justified but deserueth damnation For as saith S. Iames the Diuels also beleeue and tremble And againe faith without good workes is dead in it selfe as shall one day appeare when those that haue done good shall goes into life euerlasting and those that haue done euill into euerlasting fire The Apostle Rom. 7. 16 postle moreouer though he said he did that which he would not c. we are to vnderstand that these like sayinges of his are so much from making against free will that they make most for free-will which consisteth in the principall parte of the soule which wee see hereby cannot bee inclined to sinne vnlesse a man will though the inferiour parte of the soule as passions inordinate inordinate motions concupiscence and externall motions of the body may come against our will which be so farre from sinne that they serue to our great merit if wee by will and reason consent not but manfully resist them and therefore though by the grace of God in Baptisme they bee so mortified and buried in CHRIST that they be no sinnes but occasion of meritte yet they bee left ad luctam agonem for vs to striue and fight against that so vertue in vs coÌ„ming to perfection in infirmity GOD may be more glorified in vs and wee in the ende more worthelye and highlye rewarded Vnderstand well then that there is two actions or powers in man that is in the higher part of the soule in the lower sensitiue parte and body which inferiour parte neuer induceth sinne as long as the superior part yeeldeth not thereunto for in the baptised sinne as saith S. Augustine should not be sinne vnlesse it were voluntary But one thing here I am to admonish you of that although as I said the Commandements of God be possible to be kept yea sweete and easie which when a man by Gods grace to the vttermost of his power performeth he may be in sure hope of saluation yet he must beware of that vaine fiduce as I haue oft said or presumptious faith of heretikes bragging they knowe they shall bee saued For although wee must beleeue to the well disposed there is remission of sinnes in Gods Church yet no man knoweth whether he be worthy loue or hatred neither is hee certaine of that great gift or perseuerance to the ende ordinarily I meane but I hasten to an ende Chap. XLII Of Christs descending into Hell and of the intollerable blasphemy of Heretickes against Christ in this point FVrther the Heretickes of this time leaue nothing vndefiled no not the very articles of the Creede for some deny Christ descended into hell say that vpon the Crosse he despaired O horrible blasphemy I am afraid to speak it and in his B. soule suffered the paines of the damned Can any christian eares heare this yet they are not ashamed to affirme it Was it not enough that that B. Lamb of God that most innocent sacred flesh which Christ our Lord took of the B. Virgin without spot and vnited to his diuinity should shed his precious bloud a sufficient ransome for the whole world vnlesse withall he suffered in his sacred soule the paines of the daÌ„ned as much to say as he despaired and blasphemed God his father whome he at that instant fully satisfied for our sinnes and euer pleased This needeth no answere it is so hatefull of it selfe I suppose to your eares and yet in their writing Protestant-puritanes especially that blaspemous heretike Iohn Caluine their Maister in his vnorderly Institutions doe affirme it But that his B. soule all glorious descended into hell not to suffer paine but to the vnspeakeable comfort and release of those that were faithfull soules there in that Limbo patrum a place the brime or edge as it were of Hell where the holy Fathers shutte from the vision of God remained that for so many hundred yeares desired his company is most plaine not only by the Apostles Creede that might sufice any Christian man but by the Prophetts Apostles and holy Scriptures In one place is
it but that it condemneth flatly their damned heresies theÌ„ they put out of Gods word holy Scripture whole bookes as namely this booke of the Machabees whereout I tooke the latter authority which booke as certainly is Gods word as S. Iohns gospell For who kept for me vndefiled from others writings S. Iohns gospell or how do I know it to be the worde of God but that our holy mother the catholike Church hath kept it for me and teacheth me that it is Gods word which church telleth me as certainly that these books of Scripture that so plainly make for prayer for the dead be also the word of God If therefore I beleeue the holy Church in one why should I not aswell beleeue her in the other as therfore I am certain by no other meanes but by the Churches authority that S. Iohns Gospell is true and Gods worde so by the same meanes I knowe most certainly euery Christian is bound to beleeue this book of the Machabees other the like that heretiks dâ—ny to be the word of God Thus you see then we haue the plaine worde of God that it is a good and healthfull thought to pray for the dead yea our Sauiour himself teacheth there is a place a man shall not come out of it till hee haue paid the last Math. 5. 27. 12. 32. farthing after which once paid a man may come out but in hell a man shall neuer haue release wherefore our Sauiour speaketh this of Purgatory The same is taughâ— by S. Pauls doctrine also where 1. Cor. 3. 13. he compareth pure works vnperfect works the one to golde and siluer the other to wood haye stuble and sayeth that the fire shall trye of what qualitye euerye mannes worke is The like I could proue by the same Apostle and others the Apostles in other their writinges in holye Scripture but I make hast neither can I stand to alleadge authorities of holy Doctors for this mater it is needlesse their works be full S. Augustine as it is most plaine in his books of Confessions prayed and desired others to pray for Monica his mother departed yea he wrote a whole booke of prayer and care to be had for the dead if we consider what holy men did of olde to avoide this cleansing fire of Purgatory in the next life it is strange Historia AngloruÌ„ and almost incredible Saint Bede maketh mention of one that beeing in a traunce or extasie paste this life sawe some glimce of the ioyes of the blessed and of the paines of those in Purgatory by Gods sufferance returning backe to his body he euer after tooke such penance that it seemeth intollerable somtime standing in colde nights in freesing water euen to the chin his friends would aske him why hee so greatly punished himself he would answere no otherwise but meekely say I haue seene or felte more paynes or colde and suffered harder thinges meaning no doubt of the paines in Purgatory in the next life This same holye Doctor maketh mention likewise of a Religious Priest saying daily Masse for his brother that he thought dead but in deed bound prisoner being taken in warres howe euery day at the holy oblation at Masse his brothers chains burst asoÌ„der Many such strange miraculous visions reuelations it pleased God to shew of olde and later time also manifestly declaring Purgatory That which helpeth them there is chiefly the holy sacrifice of the Masse because that B. Sacrifice is of most vertue most holy and of it selfe pleaseth God also fasting praier almesdeedes pilgrimage and the like godly workes deuoutly performed be healthful for the faithful departed so likwise be pardons of Pope Bishops rightly applied auailable for the same which pardons that we may auoide those paines in the next life it is very good meete and expedient we seeke for in this life not so to get pardons that we should be loyterers our selues do nothing for so pardons little auaile For they profitte not but to those that be in state of grace and well disposed to receaue them Chap. XLV Of Pardons and what they are whereof they come in what sort they be auaileable both for the liuing the dead NOwe what these Pardons bee that heretickes so slaunder you shall better vnderstand First our sinne after that by the Sacrament of Penance as I haue said before it bee forgiuen yet some satisfaction and penance remayneth therefore which if it bee not done in this life it must be done in the next because God as he is mercifull so is he just and will haue vs do something of our selues insomuch that for some one deadly sinne of auncient time nere vnto the Apostles time were 7. yeares of penance enjoyned which if a man in this time should doe for euery deadlie sinne his life would not endure a fewe persons excepted whome God preserueth from those greater sinnes verie rare to bee founde vpon earth These Pardon 's then of the Pope bee not properly forgiuenesse of sinnes but of the paine due vnto sinnes The reason is because the Church that hath authority from God justly to inflict satisfaction penance for sinne the same Church likewise hath power giuen her to release such paines and satisfaction that bee of Gods iustice laide on vs for sinnes and the Church that in the Sacrament of Penance by her Priests hath the authority from Christ to forgiue sinnes the same Church likewise by God hath authority giuen her by meanes of Pardons and fuffrage to release the paine due vnto sinne Now the Pope being head of the Church is chiefe dispensator and steward of these PardoÌ„s they be properly called the treasure of the Church that is specially graunted out of the merits of Christs PassioÌ„ his holy Saints For this is to bee vnderstoode in euery good worke that there be 2 thinges the one is merit and rewarde that properly appertaineth to the doer procuring him greater glory another thing in this worke is satisfactory penance or paine due vnto sinne which sinne first our Sauiour Christ was voide of without all sinne of his owne vertue and so was his B. Mother by his special grace euer preserued from all sinne and many of the Virgins Martyrs and great friends of God did more penâ—nce a great deale then euer their sinnes deserued herevpon the holy Apostle saide Adimpleâ— ea quae desunt passiâ—num Christi I fulfill Col. 1 24. saith he those thinges which be wanting of the passions of CHRIST for his body which is the Church Lo S. Paul did fulfill or satisfie those thinges that were wanting of the passions of Christ not for the redemption of the worlde for Christ therein needed no helpe-fellowes for his Passion had bene enough for many worldes but that which hee fulfilled of the passions of Christ were satisfactions paines or penance which euery one for himselfe that he may suffer with Christ and so bee pertakers of the
no difference betweene the Catholicke Seruice and their hereticall ministerly prating prayers betweene the olde religion and the newe the olde seruice and the newe as they tearme it but if you marke well which I haue said you may see there is as much difference as betweene heauen and hel truth and falshood For the heretickes either deny or with their foule handes defile almost euery article of the christian faith and religion and yet forsooth they bragge Oh nowe you haue the light in that forsooth they haue the Bible and yet dismembred and very much corrupted translated into the english tongue and that they haue the Lords prayer seruice in the english tongue O haue you so but I will proue by your light as you tearme it you bring in all darknesse and in making a shewe of the truth you be very imposters or juglers Haue you not heard of some A Similitude jugling companion that could vvith his familiar Diuell cast such a mist in some Parlour before mens eyes that ships there as in the Sea should seeme to be sayling men rowing the Sunne glistering vpon the waues and yet neither Sea ship man nor Sunne in deed but only by knauery their sences deluded But a worse jugling of heretickes is this in deede by how much the worthinesse of mans soule exceedeth the body For juglers deceaue and blinde the eyes of the body but these imposters heretickes blinde and deceaue the eyes of mans soule and true vnderstanding whereby they be depriued froÌ„ the sight of God light of grace and saluation For whereas the holy Catholike Church instructed and taught by her Master and her Pastor S. Peter doth acknowledge 2. Pet. 3. 16. as he saith that there bee some thinges in holy Scripture heard to be vnderstood which the vnlearned and vnstable doe depraue as the rest of the Scriptures to their owne damnation therefore nowe she as a tender Mother ouer her children knowing hard meat not fit for all but that some as infants are to be fed as it were with milke and other such light meats more easie to be digested knowing also that too much light dazeleth mans eye but a competent light is comfortable therfore she I say as a prudent Mother letteth her childreÌ„ see no more light of the Scriptures then their weak sences vnaccustomed to such high misteries can well coÌ„ceaue or beare nor giueth their soules no harder places to feeâ—e vpon then their infirme conceipts and â—â—omaâ—kes be well able to digest as the holy Apostle did when he said As to 1. Cor. 3. 2. little ones in Christ I gaue you milke not strong meat eueÌ„ so the holy Church guided euer by the wisdome of God seing the infirmity of her children knowing the Scriptures to be good yet not fit for euery mans reach giueth to euery one thereof in measure according to their capacities Wherefore shee most commonly hath reserued and kept it vncorrupt from other writings in the three most auncient and sacred tongues as in the Hebrew Greeke and Latin appointing learned men alwaies to instruct the simple out of that learned booke with such histories holy lessons as might be most fit to edefie and helpe them esteeming it sufficient for them to know there euer was is and shall bee one God in Trinity that made and woulde saue them that kept his lawe and Commandements and that Christ the sonne of God was borne of a Virgin dyed on the Crosse rose againe and that they receaue his very body in the B. Sacrament for the health and food of their soules So the Church thought it sufficient for ignorant men to know and beleeue the articles of the Creede to know they were bound to keep the Commandements of God vnder paine of deadly sinne and damnation to confesse and bee sorry when they fell with full purpose of amendment to say their Pater noster Aue and Creede and to leaue other high misteries to learned Diuines But nowe these newe iuglers set the Scriptures to be read heard and iudged vpon of young olde learned and vnlearned of all sorts and so they say they haue brought in the lighte but appose the ignorante when they haue read and heard them what they then conceaue of such and such parables of the Gospell such places of holy Scripture you shall finde them so variabâ—e among them-selues to haue such foolish phantasticall and fleshly yea childish conceits thereof that whereas they bragge of the light alas simple soules you shall finde nothing in their mindes but ignorance errour and darknesse they thinke they see a ship and it is but a phantasticall shape they enter in deed into a whole Sea of the depth of Godes inscrutable misteries but alas they know not how to rowe therein and so be drowned and ouerwhelmed with the floodes thereof they thinke they see men in steed of trees they imagine they see the light of the sunne and they imbrace darknes Heereof commeth such innumerable opinions such proud and blind arrogancy such monstrous heresies such horrible sinnes vices for that euery simple soole would bee a tamperer with Gods booke which they vnderstand not but by mistaking of the text goe about to defend what they list yea what humor they bee most giueÌ„ to Vppon these many moe weighty considerations the holy Church keepeth the scriptures in the latin toÌ„gue for the most part so likewise vppon the like consideratioÌ„s that euery saucy presumptuous fellow should not deride the misteries he vnderstandéth not if they were spokeÌ„ in the playn vulgar english termes therfore the church vseth at masse in her prayers publike seruice the latin toÌ„gue that I say the holy Sacraments should not grow into coÌ„tempt being made coÌ„mon to euery base rogne to descaÌ„t vpoÌ„ thinking that it is sufficient the ignorant sort take the fruit thereof though they know not the mistery yet the Church doth not disalow any to pray any godly Catholick prayer what hee will yea the Pater noster Aue Creede in the english tongue so he do it not in dispight of the Church coÌ„demning others that they do not well that pray in the latyn toÌ„gue yea though they vnderstaÌ„d it not For often times it may bee that the poore plough maÌ„ that saieth his pater noster not vnder staÌ„ding the wordes may pray with more deuotion please God better then the greatest doctor that can make a sermoÌ„ of euery petition of the same for God in prayer doth not so much atteÌ„d to mans word but to his wil affectioÌ„ lifting vp of mans hart to God which is properly prayer Nay what doctor is so learned when he readeth the Psalmes though he can english them neuer so well that vnderstandeth them to the depth yea of some verse or senteÌ„ce perhaps he knoweth noe one perfect sence yet though hee vnderstand them not perfectly hee prayeth of them neuertheles knowing God vnderstandeth them his deuout meaning therein as
asketh you what reason you haue for this or what Scripture for that or what beleeue you of this or of that Say you no more but I beleeue the holy Catholicke Church as shee belieueth in al things so do I if he aske you againe and againe how shee beleeueth answer the heretick euen as I beleeue I beleeue as the Catholick Churche beleeueth and so stay quietre your self and so first beginne to beleeue then after to vnderstand For as God saide by his holy Prophet vnlesse you beleeue you shall not vnderstand yea it is sufficient to saluation if your life be according though you cannot vnderstand the chiefe highest misteries nor bring Scripture for euerie thing so you beleeue as the Catholicke Church doth grounding your self therein who is able to direct and guide you from and out of all errors incombrances and darknes of this world into a most sure and stable light For to the holy Catholick Church Christ promised to send his spirite the holy Ghost after his departure to bee with her and guid her in all truth euen to the end of the world I haue many thinges to say to you saieth our Sauiour to his Disciples but you cannot beare them away now but when I shall goe I wil Ioan. 16. send you the holy ghost the comforter he shal teach you all truth Lo you se by Christ promise his holy Spirite shall guide his church in al truth that it neuer faile erre nor be deceiued that is as I haue proued before at large only the true Catholicke Apostolick Romaine church no other in this Church what simple man so euer containeth him-selfe and truly followeth the same hee cannot goe astray and out of this Church if hee were the greatest Philosopher or learned man in the worlde as there bee some Falsi nemmis scientiam sibi promittentes Yet most certainely hee shall erre bee deceaued To this Church then without which is no Saluation ioyne your selfe her obay her follow her beleeue in al things you cannot erre my soule for yours nor goe astray to damnation this Church if you forsake as I said before if you had all the wisdome of men or al the learning of Aristotle and the wisest Philosophers that bee or haue beene you should without al doubt erre walke in darknes and perrish for euer Chap. LXXVIII Against schisme that it is altogether vnlawfull and forbidden vnder paine of damnation to goe to the churches of hereticks or schismaticks to their prayers sermons Sacramentes spirituall exercises or in any sort directly or indirectly to communicate participate yeeld consent or assent to the sâ—me also a precaution is giuen to beware of dissembling Catholikes which indeede are schismaticks BVT when you bee thus once established in the one only truth of Christ and his â—oly Church though this be the foundatioÌ„ first to beginne to beleeue well yet you must then do according to true faith beleeue els you can not be saued for saith as I said before out of S. Iames without good workes is dead Epist Iacobi cap. 2. take heede then when you be once well grouÌ„ded in true faith religioÌ„ that you not only flee sinne and seeke to exercise good works true vertue but withal beware of dissembling Catholiks that flatter theÌ„selues to be Catholiks be none indeede they coÌ„sesse theÌ„selues to knowe Christ in words and yet deny him in deedes These men bee as daingerous as heretikes them selues in some respects worse and will vnder pretence of religion more easely deceaue the simple and those wee call Schismatiks not only lay persones but suche as bee and were preists of olde and yet for feare of loosing their liuings will teach you as thee tearme it to beare a little with the time till a better world come and in the meane time vnlooked for death cometh For thus they will come vnto you and say O Sir you keepe a good house you might badly bee spared amongst your neighbours infaith this world will not last alwalyes and then he will with Iudas whisper in your eare tell you how you shal heare newes erre it be long then will say vnto you CaÌ„not you goe to church in the meane time and keepe your conscience to your selfe by God there is neuer a knaue of them all shall take aduantage of mee and yet God knoweth my mind Lo this dissembling Schismatike with these and others foolish perswasions which come of loue of his flesh and want of loue and feare of God he deceaueth him selfe and others For the truth is whatsoeuer you beleeue yet if you doe contrary to your beliefe you damne your owne soule doing contrary to your conscience For we may not dissemle with God For he that denieth mee before men saith Christ I will denie him before my father which is in heaueÌ„ For God hath not only made mans hart and soule to beleeue in him but hath giuen him a body And mouth to confesse Rom. 10. him which wee must doe to bee saued For wee beleeue in heart to righteousnesse as saith Saint Paul and confesse in mouth to Saluation Now to goe to the heretiks church is to deny Christ for Christ is the truth Who as hee is God in all and all in all so is he wholy in euery parte of the truth and therefore hee that denieth any article of his faith denieth the trueth and so denieth Christ yea but you wil say I say nothing there but sitte downe and say my praiers yea but your very being there your very action or deede is an allowing of their euill doings or sayings for Christ and his holy Sacraments be there abused and blaspheamed so be his blessed mother and his Saints and therefore if I be present in such a company ioyning my selfe with them by my presence I alowe of them whatsoeuer I thinke to the contrary you see if one be drawne in amongst theeues perhaps partly against his will to be at a robbery as to hold the horses he shal be hanged for his paines The Church indeed was built by our forefathers for Gods seruice and good purposes and was dedicated to God consecrated or hallowed but now is defiled with vncleane birds become worse then a denne of theeues as haunted by the Diuels and ministers that daily blaspheame Christs truth holy Sacraments Wherefore if you will not be damned with them she such daÌ„nable company if you were in company where your Lord Master were euill spoken of you should giue them courage by your presence and silence do you think your Master would not plucke his coat oft from your backe thrust you out so God wil deale with dissemblers cast them out of his kingdome and seruice that see him heare him dishonoured and dissemble it besides many dangers ghostly that follow by going to heretiks prayers and Churches so that if you will be a Catholicke Christian and knowe the truth to
for feare or other temporall respect as heere in England goe to church such properly bee schismatiks so called because by their seperation they not only deuide cut of thēselues quite from Gods church but also teare in sunder the misticall body of Christ which is one worse thē the souldiers that cast lott vppon his vesture not cutting it a sunder schismatiks then first bee deuided in themselues pretending one thing in body thinking another in minde indeede if wee in substance consisted only of soule the case were altered but seeing wee consist both of body and soule God as I said before out of Saint Paul requireth action and confession of body and beliefe of hart to concurre togeather as both in the end shall haue reward or iudgement together secondly schisme is so grieuous in Gods sight because it extinguisheth charity without which nothing can please God for charity proceedeth of vnity which schisme by seperation diuision quite taketh away God almighty then which in himselfe is one as all things proceede from him by vnity as the roote and liuely perpetuall fountaine so must they tend and haue reflection to him againe by charity in vnity wherein whosoeuer gathereth not with Christ he scattereth as hee affirmeth hereupon it commeth according to the Apostles doctrine that we be all one body in Christs holy Catholicke Church from which whosoeuer is deuided by schisme he cannot haue life of Grace and saluation from Christ the head as being a deuided member from his misticall body euen as any member of our body dieth we see that is deuided from our naturall body Therefore S. Augustine right worthely exhorteth to feare nothing so much as seperation that is schisme whereby wee loose the grace of God al merits of prayers good works life and saluation this ought to appale our Schismatiks if they had any feeling or feare of God but these of our times be more absurd hard harted and blind thē those of old for not only schis matiks of old but heretiks litle differed in externall rites and ceremonies from Catholike seruice nor in administration of the Sacraments from the true Catholike seruice sacraments but our schis matiks frequent a Caluinisticall puritane rabble of reading For their seruice with heretiks no more like the Catholike true seruice of Christs Church saue only but for the new Testament which notwithstanding they most falsly interpret and corruptly translate no more like I say set Baptisme aside thē the Iewish superstitious reading and ceremonies is like to christian seruice Moreouer in going to heretiks seruice no true priest can administer vnto them the Sacraments of the Catholike Church as penāce the Sacrament of the Altar which once a yeare you are bound to receiue therfore if it were nothing but in this respect you be in most miserable state of dānati on as neuer receauing the foode of life without which your soule cānot liue no more thē the body can without corporall sustenance but neither can you be present at Masse on holy daies nor receaue at Easter which vnder paine of deadly sinne you are bound vnlesse you haue some lawfull impediment as long as you goe to heretiks seruice therefore you see how on euery side you are plunged in sin misery so long as you cōtinue in this dānable state of schisme therfore I exhort you in the name of Iesus as you respect his honour that hath so dearely bought you and tender your owne saluation flie out of Babilon presently that is out of this miserable confusion of sin heresie out of this sinful wretched and most abhominable citty that you be not ouerwhelmed perpetually lost in the ruines of the same Fugite de medio Babilonis flie out therefore I say out of the middest of Babilon and bee not of those which Paululum fugiunt which flie but a little least you bee corrupted with her prostitution and inwrapped in her snares and if you vvill or looke euer to be saued by the truth I haue here taught First after you haue learned to beleeue well then do penāce that is be sorrowfull confesse your sins with full purpose to amend to a lawfull Catholike Priest then doe the worthie fruits of penāce that chiefly by his good counsell direction appointment and so I beseech you with the holy Apostle for Christs sake be reconciled to God bee reconciled to Christs holy Catholicke Church and then be carefull so to amend your life that you take heede of recidiuation or falling backe to your former vomitte least the latter end bee worse then the beginning though what falles soeuer of infirmity a man may haue had yet quickly he ought to rise againe fight manfully and grow not weake harted how sorrowful or penitent soeuer worke then busilie and vertuouslie be euer sorrie whilst you haue time and space for that is past though by Gods grace already in the Sacrament forgiuen according to that de propitiato peccato noli esse sine timore of thy sinne forgiuen be not without feare during this life come no moee at heretikes Church nor seruice nor Sacramenrs no not to die but suck of the sweete breasts of your deare mother and Christs true spouse the Catholicke Church followe her counselles listen to her sermons frequent deuoutly her Sacraments and so you shall beleeue well liue and die the seruant of Christ and attaine your saluation otherwise as long as you liue in this state that is out of the vnity of the Catholicke Church without all doubt you be in state of damnation and therefore seeing there is no other remedy speedely amend and doe penance Chap. LXXIX Admonishing to amendment of life seeing the time is short and the houre of death vncertaine when as ignorance shall excuse no man For this life is short and vncertaine but death most certaine and yet the honre most vncertaine remember my wordes I pray you I haue told you the truth ignorance cannot excuse you if you followe then my aduise you shall winne your owne soule if you doe not I must be a witnesse against you before God and his Angelles at the last day Then Princes cannot excuse you nor rulers for though they indeede shall beare the greatest charge or burden yet euery one neuerthelesse in his degree shall beare his owne sinne according to that of the Apostie Vnusquisque onus suum portabit Wherefore as in discharge of my dutie I haue truly sette downe before you and declared the truth as I will answere before Iesus the dreadfull iudge at the last day who is that euerlasting truth for which vndoubted Catholicke truth I trust by Gods great mercy and grace I shall be ready to shed my bloud if I bee called thereto So on the other side I most humbly and instantly againe and againe exhort pray and beseech you for that great loue of Christ towards vs all whereby for our sakes he shedde his most pretious bloud that you woulde deepely
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