CHAP. I. OF THE TRVE WAT to saluation.

GOod Sir, touching the truth of those matters you desire to know: First, as­sure your selfe for certaine, there is but one truth; from which, whosoeuer obstinatly swarueth must needes be a lyar, & so not of God, but of the Diuell the father of lies. Se­condly, to knowe the truth, you can en­quire of none more certaine; thē of him, who is truth himselfe, who calleth him­selfe via, veritas, & vita: the way, truth, & life. A way by grace; truth by infallible direction; & life by fruition of his glory, that is Christ: him, if you follow the true way, you shall not walke a-stray; him, the light and fountaine of truth, if you [Page 2] chiefly respect, you shall not erre, nor be ouer-whelmed in darknesse, and so nei­ther here want the life of grace, without which the soule cannot liue: nor so con­sequently of Gods glory, without which the soule liueth in euerlasting death: without which life of grace here, & glo­ry there, better it had bin neuer to haue enioyed this mortal & transitory life. For what profiteth it a man (saith that euer­lasting truth) if he winne the wholeworld, and loose his owne soule? The beauty of which soule of man created by God, whilst it remayneth in state of grace, is so great, as framed to the likenesse of al­mighty God; the dignity so excellent, as being fellow and coheire with Christ: and the price of such value, as redee­med with his pretious bloud; which beauty of mans soule, is soiled, blotted, quite lost, yea become like vnto the olde and crooked most vglie serpent the Di­uell by sin; ignorance, & forgetfulnesse; to be briefe for want of knowledge, and following of the truth, which is Christ, who said he that followeth me, walketh not in darknesse, but shal haue the light [Page 3] of life. Assure your selfe then (my good Sir) that it is the sweete motion of Gods holy spirit that in clineth your desire to know the truth, which is of such inuin­sible force, that it stayeth it selfe in God only, I meane as the finall, and chiefe end of truth. For wine may be strong, women faire, Princes mighty, Sed omnia vincit veritas, But truth ouercommeth all thinges. Enquire then of Christ the in­fallible truth of those thinges you stand in doubt, and you shall be sure neuer to misse the way: so that you so enquire that you follow him with perseuerance to the end, which is obteyned by Gods grace in perfect humility: without secu­rity, presumption, or trust in our selues as of our selues, but working with Gods grace our owne saluation, chiefly repo­sing and staying our selues in the helpe and mercies of God: and so in matters of faith, yea and good workes also, a man▪ I meane, may be in sure hope, and cōfidence neuer to misse the way. I haue you will saye, enquired thus of Christ, but I finde diuers professors of Christ, quite differing a sunder in most weigh­ty [Page 4] matters of high misteries of Faith, Re­ligion, Sacraments, Ceremonies and of euerlasting Saluation, and yet all parties glorie of the truth. How may I then an vnlerned man discerne the light of the truth, from amongst so many monstrous cloudes of darknes. Hear therefore what Christ saith, the truth that cānot fail, wel consider, I say, the rule he setteth downe to know the truth, from the dissembled cloake of trueth, which is pernitious falsehood, and deceitfull flattery. These be his words, Many shal come in my name, & say, I am Christ, & shall deceiue many: Mat. 4 and againe shall saye; Beholde here is Christ, Beholde him there, as one sorte of people who at this day glory of christ, The worde of the Lord and the Gospel, say, beholde you shall finde Christ in a parte & corner of Germanie, in Saxony, in Wittenberge, in Denmarke, as the Lu­therans, who affirme that man hath no free will, and that God is the author of euell, aswell of the treason of Iudas, as of the election of Saint Paul. An other Sect as of Anabaptists that oftentimes abuse Baptisme and confound all good [Page 5] ciuill and politicke gouernment, to the extirpation of Christian Princes and all gouernors, saye you shall finde Christ, the truth onely with them. Another sort of men called Caluinists and Protestants who raigne at Geneua & here especially in England, affirme Christ and the truth of the gospel to be only with them, these men say only faith iustifieth, & leadeth to Saluation, they deny Christes Blessed Body and Blood to be really, & substan­tially, truly present in the most Blessed Sacrament of the Altar: These men deny prayer for the Faithfull departed, inuo­cation of Saintes and the like. An other sort be called the Family of loue, who af­ter their prayer, preaching of Christ, and the gospel, as they terme it, doe worke as it appeareth by their ill fruits, the workes of darknes & things, inconuenient to be named. An other Secte called Puritans, would pul down Churches, & also con­found ciuil gouernmēt. It were too long to reckon vp al, far differing in opinions condemners of one another, and yet all professours of Christ, the truth, and the Gospell, and yet as I said before, as there [Page 6] is one very God, so but one truth: On [...] God, one Faith, one Baptisme, and yet Ephes. 4 euery one of these wil not stick to say, be­holde heere is Christ, and the truth with vs, in this corner of the world, and an­other as stiflye againe, beholde hee is there in another place: Is Christ deuided? No but marke Christs rule, who forwar­neth vs all of such that wee goe no [...] ou [...] after them (out of the vnity of faith and the holy Catholicke Churche, that is, with out which no true Saluation can bee sound) to followe them. If they say vnto t [...]ee saith Christ, belioulde In deserto est, Mat. 24. & ecce in penitralibus. He is in the desert and secret parlours, Noli [...]e exire, nolit [...] cr [...]d [...]e▪ Goe not out after them, that be [...] so deuided amongst themselues, Doe not beleeue them. And yet hee giueth vs a more certain marke how better to know Ibidem. them. Many false prophets saith Christ, shall arise & deceiue many▪ they shall come in she [...]pes cloathing, But inwardly they bee rauening Wolues And then lo he giueth vs a note to discern them by saying, You shall knowe them by their fruites. For a good tree cannot bring forth ill fruites▪ [Page 7] nor a bad tree good fruits. Let vs then see the fruites of these Sect-Masters, and newe Gospellers that giue vs such gaye words & promises. Christ by his word & example commaundeth & teacheth vs to pray much, fast often, which his true followers haue euer duly obserued, these men pray little, fast lesse. He biddeth en­ter into life euerlasting, by the straight way of penance. They preach libertie, as they say, of the Gospell; but by experi­ence wee see it tendeth to that end, that euery one may with out controulment, liue as he lust in loose liberty of the flesh. God sometimes in this Country for a thousand years togither welnere, was in religious houses with continuall prayer of our forefathers serued night & day: these men account such continuall prayr lip▪labour, pull downe godly houses & Churches, but raise fewe; to be briefe a­mongest them iniquity aboundeth, but Charity waxeth cold, wherein our godly predecessours so greatly excelled; As in building vs so many Churches, chappels houses of prayer and religion, to honor God in so many hospitalls to nourishe [Page 8] & maintaine the poore needie orphanes and widowes, so many colledges in our Vniuersities to traine vp youth in virtue and learning now greatly decayed, as wanting the auncient orders & wonted disipline therin, appointed by the Foun­ders. Where is that humility, that mo­destie, that obedience to parents, and superiours as of olde? Where is that feare of God, that fidelitie & true dealing a­mongst men, that was wont to be? Be ei­ther now seruants more trustie and obe­dient to their Maisters, Wiues to their Husbands, Subiects to their Princes? Is now iustice better executed then a fore­time, that the poore oppressed haue no cause to cōplaine? Doe those that enioy liuings giuen by our forefathers to the Church keepe better houses then their forefathers, that liued without such li­uings? doe Ministers nowe bestowe the goods of the Church more liberally v­pon the poore, then Priests before time? doe they liue nowe in any sort chastlie with wiues, as many married christians of olde? howe farre then be they from the chastity of most reverend continent [Page 9] Priests of all ages? nay rather are not almes-deedes decayed, charity abando­ned, chastity fled away? be these the fruits of Protestants, that make vs such gay promises of the pure & sincere pro­fession of the gospell? If then you be­leeue Christes words to be true, that the tree must be knowne by the fruites, these brochers then of the fifth gospell, that bring forth such cockle, darnell, & bad fruit, note and knowe them most assu­redly not for true, but false Prophets, Ministers of the Diuel, the father of lies, Antichristians, not lambes, but wolues in sheepes clothing, not Ministers of the word of God, but of their owne phā ­tasies, and foolish proud conceites, de­uourers of your souls, whom you ought to flye, as from the face of the serpent, for with their sweet wordes and speeches they deceiue the hartes of the innocent: they confesse themselues in wordes to professe and know God, but deny him in deedes, you shall know them by their fruits▪ But you will say perhappes there haue euer beene vices amongst men: I graunt you, but not so common and ge­nerall [Page 10] as now they be, and then Vertue of olde was holden for Vertue, and Vice for Vice. But now quite contrary that which is sinne is tearmed by the name of vertue; and that which is vertue is termed vice. So that in place wher [...] ver­tue was exercised now sinne and vice is exalted & raigneth. Againe these New men that brag to be reformers of the worlde and bringers in of light, ought to haue taught vs better manners, then these had, whome they tooke in hand to reforme: which when they doe not, nay bee themselues, and make the worlde worse; It is a sure token they be not sent by God to reforme men, but by the Diuell to deceiue men; Which foule & wilye serpent, as witnesseth Saint Paule▪ ofte trans-formeth himselfe into an An­gell of light▪ fly then such lying Mast­ers. For their Church and congregation▪ is not the flock of Christ▪ but the very Sinagogue of Satan. And that you may better know the true church of god from the false Church of Antichrist, I will se [...] downe, three or foure notes proper to no Church, but onlie the true Church [Page 11] of Christ which if you marke well, they shall teach you in these perilous times, how to know the Church of God and so the true and only way to saluation. For hee that wilbe saued before all things must keepe true faith and religion, and be a member of the church of God. For vnto this Church, as Christs only deere spouse for which hee shed his precious blood all good guiftes be giuen, all heauenly promises be made, in this Church as in his elect vineyeard is only found the deaw of his heauēly grace the sweet li [...]our of his holie Sacraments, without this Church of Christ no salua­tiō can be found, this Church is worthi­ly called the ship of S. Peter, out of which whosoeuer at death shall be found, shal bee ouerwhelmed without all▪ doubt in those flouds of eternall damnation. For as at Noes floud, none were saued, but those only that were in the Arke, eight persons: euen so we cannot pas through the Sea of this troublesome world, nor arriue to the sure hauē of rest with god in his kingdome vnlesse we saile in Noe and Saint Peters ship, Christs holy Church [Page 12] which church is nothing else but a con­gregation of al faithfull people, liuing in one faith or vnity of beleif, vnder Christ their head & his Vicar the cheif Pastor of our souls, Saint Peters successor heare in earth, keeping that faith and beliefe that Christ and his Apostles taught and hath beene euer openlie preached in Christs Church without intermission euen from Christs Assention vnto this day, & shal be so without faile, euen to the end of the worlde. For against his Mat. 16 Church Christ promised The gates of hel (that is the Diuel and al his power, that is al Infidels, Turkes, Iewes, Heret [...]kes, & Schismatikes) should neuer preuaile: but the true Catholike church hath & more manifestly shall haue in the end the vp­per hand, though for a time for our sins, in this and other countries it hath beene sore persecuted and oppressed, yet can it neuer be vanquished or suppressed, be­cause Christes worde shall neuer faile who promised to be with it and assist it with his holy spirit, to the end of the world. Nay the more it is persecuted, the more in the end, it will florish: as [Page 13] the vine that is pruned afterward bring­eth out branches more perfectly and more plentifull fruit. This ship of Saint Peter hath bin sore tossed with stormes of persecution frō time to time, but yet by the good guiding of Christ her head, neuer ouerwhelmed. How sore was it shaken when Nero, that bloudy tirant and persecuting Emperour slew the chief Captaines therof Saint Peter and Saint Paul at Rome: in which city now Christs Religion by his special grace and by the merits & praiers of these Apostles, most florisheth? What bloudy battailes after­ward made Domitian, Diocletian, and rhe rest of those persecuting Kings and Emperours, against the same Church, slaying by thousands of Christiās in one day? The Arrian Heritickes aboue a thousand yeares agoe, that denied the Son of God to be of the same substance with his father, as the Heretickes of our time now deny him, though not altogi­ther alike, but in another manner, and in another article of our beliefe, according to his worde to be heare with vs in the Blessed Sacrament of the Altar. Those [Page 14] that were true Christian Catholickes especially Bishopps, & Preists were for the truth by them persecuted with fire and sword, both by Sea and land; Yet by the valiant death and constancie of Martirs, and worthy Confessours; who were robbed & spoiled of goods, landes liberties, and liues, by long imprison­ment & death (as many in this countrie for the same cause now be) they in the end obtayned ouer the enimies of the truth the victorie, that euen in those ve­ry places, where greatest persecution & bloodshed was for the truth, there after­ward was of all sorts of people, greatest confession of the truth: Churches and houses of prayer being raised in those very places, where many Martirs were hanged & shed their blood: the bloody persecutor dying, and being buried in hell, in eternal obliuion; The glorious Martir now triumpheth and reioyceth with God in Heauen with perpetuall praise and memory of his name here on earth. When the ghospel in this country was first preached, a blessed man har­boured Amphibo l [...]s. by Saint Albon nere to Christs [Page 15] time, that blessed Martir for his receipt of Christs messenger, and for becom­ing a Christian shed his bloud, and yet in that very place was afterward a goodly Abbey built where Christ was serued both day and night, and the towne of Saint Albons (as of whome it tooke the name) for many hundred yeares honoured God in him, in that place, who before as a traitor and eni­mie to the Realme and state they put to death. Afterward about a thousand years agoe, when Saint Augustine the Moncke was sent by Saint Gregorie then Pope of Rome to restore & preach christs faith and religion here amongst English men: then a mongst the Britons in some sort partly decaied for sinne (as now in a great part of the whole Isle it is, if not worse in manie mens hartes, though God bee thanked a Church though litle poore, and afflicted wee haue still) manye mockes, buffets, and blowes, that holy Moncke with the rest of his fellowes had, before they could recall this Country, to the right way of salua­tion: The storme against them was sharp [Page 16] for a time: But afterwardes with long patience Christ bad the winde cease and there became a great calme: The Church of England hauing great tran­quility & flourishing after in religion & virtue, almost a thousand years togither, till wicked Luther, & a many of his fel­lowes, runagate Friers, and forsakers of their order, and religion for the desire they had to liue as they lust, in al liberty & pleasures of the flesh, broched a new gospel, I would say raised vp a mōstrous storme of heresy & infidelity troubling the peace of the christian world, & quite ouerthrowing the cōmon state of Religiō here in our Country, till it please God to bid the raging storme cease, which no doubt hewil do, whē it semeth best to his good wil & pleasure, who after a storme sendeth faire weather, & when he hath beaten his children wel, knoweth to cast the rod into the fire, in the meane time in this perilous storme, it behoueth vs to bee well armed (least we be ouerwhel­med) with al vertues, but first & cheifly with true faith and religion.

Chap. II Of the first certaine note of the true Church.

WHerfore because heretiks the enimies of truth deceiue sim­ple soules vnder the shewe of truth, & glory of the Church, as though they only were true mēbers of the same, which notwithstāding they op­pugn, & pul down. Therfore the first note wherby you may knowe the true church of Christ, frō the Church of Satan, is this, that the Church of God is called Catho­like, which word Catholike is deriued frō the Greeke, and in Latine is asmuch as vniuersalis, that is, vniuersall and ge­nerall; common as it were to al true be­leuers of all nations: so that the true Church of Christ, is commonly called the Catholike church, or at least knowne The pro­per etimo­logie of this word Catholik is vniuer­sall or ge­nerall. of all sorts so to be called, as we are taught in our Creed to beleue the holy Catholike Church: so that true Christiā beleuing men are commonly called ca­tholikes, & those that be deuided from this knowne common faith, and Church of Christ in opinion, be properly termed [Page 18] Heretikes. Now lett vs see to which Church this marke Catholike is proper and agreeth, and you shall find it to be­long to no other, but only to that church which Heretikes call the Popish or papi­stical church, but she it is which they so scornefully miscall, which is in deed the true Catholike church: For our church and true Catholike faith and religion, which they terme Papistry, is common to all countries, wheresoeuer heretikes be: but yet Protestants or to speake more plainly heretikes, be not in euery place where catholikes be as [...]or example, he­retikes as Lutherans, Caluinists, or Pro­testants, Puritans, Anabaptists and the like sectaries deuided from the Catho­like church be here openly in England, Scotland, Ireland, Denmarke, Switzer­land, Iseland, partlie in Bohemeland, yea in some corners of France, Polony, Hungary and in some prouinces & free states rebells to their lawfull Princes in the inferior and higher Germany. For in very few places else in all Europe, saue these by me reckoned, shall you find any hereticall estate. To omitt then, that all [Page 19] these countries many hundred years to­gither before they euer hard of these new heresies, were al catholike: yet at this day be they neuer so heretical, you shall finde amongst thē some opē church of the ca­tholiks, & such as stick not to profes their faith with losse of liberty, goods & liues: as here in England though Gods church be opressed by heretiks with taxes, impri sonments & death more then any chri­stians be in the world, yea worse thā vn­der that open professed enimie of Christ the Turke, who permiteth Christians to liue with liberty of cōsciēce, to haue their churches & Masse opēly, wheras you see how Catholiks here for their faith, lose al their goods, & two partes of their lands, & cannot enioy that quietly neither, but pilledwith euery apparitor, & purseuant, cast in prison, restrained of their liber­ty, and susteining the like notable iniu stices, & disgraces knowne vnto you al­ready & to long to speake, yet notwith­standing be they neuer so sore opressed, beggered or consumed, yet they liue, & after their death new arise in their places so that you wante not at euerye assises [Page 20] and sessions, in euery shiere towne in England Catholikes that there be openly called vpon, and ready to professe their faith; besides many hundreds that lye this day in prison, as in Yorke, Hull, Nor­witch, Wisbitch (where be aboue thirty priests together, most learned and reue­rend men, whereof some haue beene pri­soners thirty yeares) and aboue an hun­dred Priests or there-abouts haue beene within the same time hanged, drawen & quartered for the same cause; though it is giuē out to the people, it is for treason, wherof they be most innocent, as may appear by their milde death, where they euer pray for conuersion of the Queene and Realme, for recouery only whereof to the Catholike Faith & Religion, they be trained vp in virtue and learning in other countries, and sent hither backe againe; besides many lay men and weo­men, yong and olde, of all degrees, most noble personages, and of interiour sort and condition, haue and doe suffer to the open testimony of the world, impri­sonment and death for the Catholike cause. So that you see here for example [Page 21] in England, though neuer so poore, and persecuted, yet by Gods gratious mercy and prouidence be Catholikes, and an open professant Catholike congregation. The like might be saied of Scotland, Ire­land, Germany, and other countries, that looke wheresoeuer heretikes be, yet Ca­tholikes be amongst them openly, I say knowne to the world, But yet the church of Christ is in farre more large, noble, & worthy countries, wher no heretike dare openly shew his head, no, nor at all, or rarely be found, as in the greatest coun­tries of Europe (the corpes of Christen­dome) as in those most noble Countries In france god he blessed, though the state publike be Catho­licke yet both pub­likly and priuatly I graunt heretikes chiefly, Italy, Spaine Sicily, and for the most part in the chiefe and famous cities of Fraunce, Portugall, and the like pro­uinces, Kingdomes, and dominions ad­ioyning by North and South, of those Countries; where (God be blessed,) the Catholike faith and Church hath free liberty, vse for preaching, Sacraments and ceremonies, but very few heretikes or none to account in respect, in the most of those mighty Regions, that dare opē ­ly avouch, their absurd monstrous here­sies [Page 22] which they deceaue the simple souls with al, here in Englād, & other obscure corners of the world like lurking theeus, that be ashamed to shew their faces be­fore men. In somuch that at the last ge­nerall councel of Christendome holden at Trent, where the most of all the lear­ned Bishopps and Doctors of Chisten­dome were gathered together, to dispute and appease controuersies in religion, the heretikes of this country, and of all others in the world, being sommoned to appeare, and hauing free liberty giuen them to say what they could for them­selues, with sufficient securitie of their saufe conduct to and fro; they like men of cancred and guilty consciences, kno­wing the naughtines of their own cause durst not appeare, nor shew their faces before the lawfull Iudge, graue Senate, and councell of Christendome; but like subtill foxes in their dens, kept thēselus at home, & so by the consent of all chri­stendome, were iustly condemned for obstinate Heretikes. Ouer and besides al these coūtries abouenamed, where you see by Gods grace the Catholike church [Page 23] is openly persecuted, or free and in peace, there be other countries in the world, neuer heard of but of later yeares which now be of late with wonderfull For mi­racles vid [...] Osoriū d [...] Lusitanorū gestis: Itē Maffeū, & maxi [...]e E­pistolas In­dicas, & Ia­ponicas ver bi gratia: The Reu [...] rende Fa­ther Franc. Z [...]uier his body was found vn­corrupte, sweet, and of an odo­riferous sauour some months af­ter his death I omit the report how he raysed a dead mā. This holy Zauier first in our age preached Christ in Iaponia. :: The Iaponians though they be as fa [...]re, or rather farther distant from the Ro [...]anes thē the An [...]ipodes, yet they be not properly Antipodes but in [...]ome sort, Antiesi, or quasi Antiesi: for that part of the world which is directly opposit [...] [...]o Rome is partly (it seemeth) Sea, partly terra incognita. miracles conuerted to Christs faith, & religion, both in the East and West In­dians: insomuch as about 9. yeares past in the latter end of the time of Gregory the thirteene of blessed memory, I my self saw there three young Princes come to Rome, that came from the vttermost coasts of the earth, out of a Country cal­led :: Iaponia, who bee Antipodes to the Romanes, that is, their feete contrary to theirs, they were 3. yeares in comming, and all to visit the bodies of the Apo­stles S. Peter, and S. Paul, & to acknow­ledge their dutifull obedience to the A­postolike Sea, and to worship Christ & his Vicar here on earth, they were (as worthy) receaued with great applause of all Christian states and Princes in Chri­stendome, [Page 24] sent backe againe with great honour and gifts, and the like triumph and reioycing to my knowledge was ne­uer in Rome before, since our Country was first conuerted vnto Christ in Gre­gory the greats time our holy Apostle, that sent S. August [...]ne to preach the Gos­pell amōgst vs English men. These coū ­tries new y conuerted in the Indians, be conuerted by Iesuites, Monkes, and Fri­ers, so honourab [...]e once in our Country, but now odious; yea their very names. They in those mighty Countries & cit­ties far greater then the rest of all Chri­stendom [...] ▪ do raise vp houses of religion, as fast as we pull the downe: they know, or beleeue no other faith but only the Catho▪ Romane faith & Church, praysed [...]om. 1. 8. with the Apost [...]es mouth to be preached through the whole worlde. Heretickes here you see in corners of Christendome rent and teare in peeces like rau [...]ning Wolues the flocke of Christ, but they plant it in no place amongst I [...]fidelles, where Christ was neuer heard of before▪ as our Priests and religious men doe, which they so rai [...]e against in their pul­pits [Page 25] amongst ignorant people. But no maruell▪ for our Sauiour describeth such Wolues vnder the name of hirelings, or rather no Pas [...]ors, but theeues and rob­bers that come in by the window, & not by the doore, that feede themselues, and not the flocke of Christ, but be like to those whereof the Prophet speaketh: De Psal. 52. 5 uorant plebem meā vt cibum panis, deuouro my poore people a [...] meate of bread: It is the property o [...] the heretike, vt furetur, ma­ctet, & perdat, to steale, murder, & destroy: but not as a good shepheard to feed the flock of Christ, and raise vp and build the walles of Ierusalem the holy Church. Thus you see how the Church of Christ is no priuate conuenticle, or tied to one or two Countries, or Nations: but it is common to the whole world. A mari vsque ad mare▪ & a flumine vsque ad termi­nos orbis terrarum: a visible Church to be seene as hee promised by the holye Prophet it should bee, that all Nations might haue recourse thereunto: Againe Ps. 112. 3. he promised by his Prophet, it shoulde be from the rising of the Sunnet to the set­ting of the same: againe Et aperienter por­taetuae Isa. 60. 11 [Page 26] iugiter, die ac nocte non claudenter, vt afferatur ad te fortitudo gentium, & re­ges earum adducantur. That her gates should neuer be shut, that is, that shee should be common to all Nations of the world, both Iew and Gentile: but this is proper to no sort of Heretickes in the world, which be enclosed you see in a few corners of the same: as England and Germany. But our common knowne faith, Church, and religion, is Catho­licke, that is vniuersall, generall, and common: not only to these countries, but to all the countries of the worlde where Christ was euer preached or heard of; Euen from the rising of the Sunne to the setting of the same againe, & there­fore no other Church the true Church but ours only, that is, the common knowne Catholicke and Apostolicke, Romane Church. First then you see what Church hath the first true marke which wee be taught in our Creede to beleeue, that is our Romane Church, & no other, because ours and no other you see can properly be called Catholicke, that is common to all Nations.

Chap. III Of the second certaine note of the true Church.

SEcondly this Catholike Ro­man church, is of greatest antiquity which is a sure note, or marke of the true Church, proper to no Church, but onely to our church, that is the true catholike church. For this catholike faith & religion, which at this day for example is preached at Rome, in the Indians, & in al the coasts of the world, is no new fangled vpstart opiniō & sect, as lutherans & protestants be, whose first rising is yet in our fathers memory, but most ancient that is, both euer continued one, and the same Faith and church, for almost these 1600. yeers from Christes Ascention, euen vnto this day: whereas the Protestants can neither shew church, chappel, nor congregation of their faith & religion through the whole world, till only within these 80. yeres, till Luther & his fellows, licentious Lollards first arose, if their were anie of more an­ciēt years as Wicliff, Hus, Ierom of Prague and the like, yet with their opinions they [Page 28] held other damnable heresies, which the Protestants mislike, as-well as Catho­likes, so that only our Catholike Church, is that which hath continued, not for fourescore yeers, but fifteene hundred & fourescore; which marke so auncient of Antiquity, because heretikes want, ther­fore they cannot be members of Christs Catholike Church, against which, our Sauiour promised: The diuell and all his power, should neuer preuaile, but that it shoulde continue from his Ascention in­to Heauen, to his comming againe to Iudgement, euē to the end of the world, when by his iust Iudgemēt he shal seuer, the good corne, and chaffe a-sunder, & make himselfe a glorious triumphant Church in Heauen, without spotte, or wrinckle. Nowe then, either it must fol­lowe, that Christ failed of his promise, which to thinke, or saye, is extreame blasphemie; or else that our Church the Catholike Romane Church, and no other is only the true church, because no other Church but ours only hath beene seene, and openly continewed, and pre­uailed against the deuil, and all his mem­bers [Page 29] from Christes time to this day. For their church if not you, yet your father knew when it sprong vp, & that of what ground and occasion it rose; that was of Couetousnes, Pride, and whordome; but our Catholike Church hath continued, by most of there owne confessions for a thousand yeares, yea some of them giue vs thirtene hundred yeares, but wee will take to vs, and are able to proue by all auntient authority, and the invincible truth sixteene-hundred yeres nowe well drawing on, that is euen frō Christs time to this day. Wherefore our Church be­ing the only church, that hath euer visi­bly beene seene, and florished in many Though the church hath euer beene vi­sible, yet I meane she hath espe­cially flo­rished since. times according to the promise of our Sauiour his Church shoulde doe: There­fore it must needes followe, that noe Church, but▪ onely our Catholyke Ro­mane Church is the true Church, as be­ing by farre most antient euen from Christes time. But the heretike hath a­nother shift for this, he granteth with vs that the Church of Christ shall euer con­tinew, but he would haue it, an inuisible congregation, secrett in mennes hearts, [Page 30] a congregation knowne to God alone, & to no mortall crea [...]ure, saue only to such as be of the same; whereupon he woulde haue the Church to consist of the onely Elect & saued soules, & that there be not of both sorts good and bad in the holie true Catholike Church; which wily shift of the heretikes, we easily shift off, & re­proue plainly by Gods word, & his gos­pel, which compareth his church, Vnto a Mat. 20. Mar. 12. Luc. 20. citty set vpon a hill, to a tabernacle set in the sunne, that cannot be hid. Againe, he bid­deth vs, if we cānot amend our brother, by brotherly correctiō, Totel the Church, which if he will not heare, account him as a Heathen, and Publicane, saith christ. But how should we tell that Church, or howe should a man hear that church, that can neither be seene nor heard, but is inuisi­ble, as the heretiks would haue it. Where­fore you see how slender a shifte this is of them, who like theues that hate the light, would haue the Church inuisible, con­trary to Gods word, & his holy Gospell, which biddeth vs to haue recourse vnto it in time of neede, as the sure founda­tion and piller of truth, so euident and [Page 31] plaine that it may, and might euer, and shalbe seene to the worldes end, euen frō the rising of the sunne, to the setting of the same againe, as was foretolde by the Pro­phets. Hereupon the Apostles write their epistles to such and such Churches, and to the whole Catholike Church, as in par­ticular to the Romanes, the Cor. the Ephes &c. as visible that may be seene, that is. This position of theirs (heretiks I meane denying the Church to be visible) is so false, that before Christs time, whē things were but in shaddowe and figure, yet was there euer an opē visible Church of God whereunto men might haue recourse in all doubtes, especially since Moyses, as appeared in Elias time, whē it was so sore persecuted, that he cried out, Relictus sum ego solus, I good Lord thy seruant am lefte 3. Reg. 19. alone:, and yet aunswere was giuen him by God that he had left 7000. in Israell, besides the wel known citty of Ierusalem, & Cath. Iuda) that neuer bowed knee to Baal. Loe a visible cōpany at al times, yet in the visible church we be taught by Scriptures there be both good & bad, as appeareth by that parable of the gospell, [Page 32] the Kingdome of Heauen, that is the Church of God which in holy scriptures is sometimes called the Kingdome of heauen) is compared to a field, where Mat. 13. good corne cockle and weed grow toge­ther, which our Sauiour the good man of the house his Church bad let grow both to gether, least in weeding out the cockle the good corne also should bee bruised, and plucked vp, but in the end of the world, then will he by his Anglles gather his good corne, his elect people and bind the weed, that is the wicked in bundles to be burnt with vnquenchable fire. For God suffereth wicked men, as saith Saint Augustine, to liue amongst the iust; that either they may be conuer­ted by their example, or else good mens patience by them may be the better ex­ercised; In an other place the church is Mat. 13. compared to a net, cast into the Sea ga­thering good, & bad fishes; & so likewise to the threshng place wherein is both corne & chaffe. So that you see how false the heretiksb, e & how contrary vnto the Gospell (whereof before the simple and vnlearned eares they so brag) that would [Page 33] haue the church inuisible that no man might see their wily deceits, and would haue therin none but good, wheras in their Church can be none but bad: but we that by gods grace be catholikes doe according to Gods word affirme that in his holy Church be many good, & none good but onely those of Gods Church, yet amongst those good be some euel, til the last day of paiment when the goats, and lambes shalbe shed, or seperated by the good sheapheard a sunder: so that Gods Church is visible, that is open to the whole world to be seene and knowne and shall so continew euen til the end of the world; take then this for the second most certaine marke of the true Church of God, that our Catholike, and visible church is of the greatest Antiquity and longest cōtinuance. Wherfore none but our church is the true spouse of Christ.

Chap. IIII Of the third certaine note of the true Church.

The third most certaine note of the true church is vnity, and consent in all matters of Re­ligion. For as there is on God [Page 34] (as I sayed in the beginning) so one onlie truth proceedeth from him, hee is not the author of dissention, but of peace; as therefore there is one God, so is there but on Church, his only spouse. For thus hee saieth in his Canticles, Vna est Columba mea, &c. My doue is Cont. c. 6. one, as shee is one, so is shee not, nor cannot possiblye bee deuided into di­uers sectes, factions, and opinions in faith and Religion, forso shee shoulde not bee one but manye, and so not of God which is one, and hath chosen her for his onely spouse, and euer ac­cording to his promise guideth her with his holye spirite, saying, Her [...] & Heb. 13. 8 hodie ipse, & in secula, who is one and the same, yesterday, to day, and for euer: heereupon it commeth that by the guiding of Christes holye spirite, euer resident and directing his Church, that therein is not preached one faith this daye, another that, nowe this yeare, one thing, an other yeare, an other, as Heretikes doe that can neuer agree among themselues in opinions, but the same faith that was taught in the be­ginning [Page 35] by christ & his Apostles in mat­ters of Faith & Religion, the Church of God euer most soundly keepeth pure vndesiled, as we be able to proue by au­thority of Gods wordes, and all aunci­ent Fathers, and the same Faith that we Catholikes holde here in England, the same they holde in Fraunce, Scotlande, Irelande, Germany, Poland, Dalmatia, Italy, Spaine, the East and West Indians, and so to the vttermost coastes of the worlde, not differing a iotte in points of religion, and due administration of the Sacraments. But if you see howe finely heretikes accord, you shall see them like Samsons foxes, with sire tyed in their Iud. 15. tayles together readye and of one ac­cord to burne vppe the good corne of Christ, but their heads quite contra­rye from each one another, readye to bite one another in peeces, neuer a­greing in opinyons, but sharpely vvrit­ing against one another, condemning one another to the bottomelesse pitte of Hell. For Luther that was their sirst father, and broke downe the walles and so was fallen with pronde Lucifer [Page 36] from the kingdome of heauen, frō Gods holye Church, did hee long continue thinke you in one opinion with himselfe? No; for besides that in one and the same matter in some one booke he is contrary to him self, he changed his opinions day­ly to worse and that diuerse times. For first of pride, and couetousnes he founde fault at the manner of dispensing of par­dons, and in the ende denied the Pope, pardons, and all: what said I, Pardones Saints, & Sacraments to, espeacially pri­uate Masse, (as he termed it) and the most pure and vnbloudy Sacrifice of the Altar, propitiatory both for the quicke and the dead, and 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, [Page 37] 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. [Page 38] 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, [Page 39] 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 [Page 40] 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 sentē ­ces 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 [Page 41] 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 [Page 42] 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 in pointes of Saluation, nor lead her children amisse. Here vppon it commeth that the Catholike Romane [Page 43] Church the house of Christ, dispersed through out the whole worlde is not di­uers, but one, as Christ her head is one, who is Sauiour of his body. This church you shall finde, to preach, teach, & vse one vniformity of Sacraments, yea and for the most part of ceremonies through out the whole worlde, the same order, and time of Fasting, of Praier, one and the same beliefe of al points of religion, in euery coast in the earth, not nowe one Faith, and to morrow another: but the same that was planted by Christ & his Apostles, that which with perpetuall peace, consent, vnity, and concord shee kepeth vndefiled, & shal keep, euen vnto the end of the world. Here upon it com­meth, that when as heresie, & heretiks in the beginning seeme plausible, and be greedily receiued, yet for that they be not grounded in Christ the truth, in the end become loathsome & hateful to al mē, & being deuided destroy one another. Cō ­trary the Catholike Church being foun­ded on christ the head corner stone, and fast lincked together in vnity concorde and charity in all hir members euer en­creaseth [Page 44] as she is more persecuted, and is Tanquam acies bene ordinata. As the fore­front of a most strong armie, well sett in battaile array: terrible to the diuell and al his power, and euer increaseth. I say the more shee is afflicted; for besides the he­rytikes haue stirred many vp, that before were a-sleepe, to search out the truth, yea and many to shedde their bloode in the Catholike cause; we haue not lost so many Christians by heresies in these parts of the world, but God hath stirred vp others that hane raised many moe in other parts of the worlde: which if this heresie had not troubled our quietnesse here, perhaps some of those Apostolike men had not so speedely sought to haue planted the Faith in other Countries. Wherein you see so good, and mightye is God which woulde neuer permit euil, but that he knoweth to gather good of it, to turne their euill to our good, and, encrease of his Church, who by vnitye and concord thus obtaineth the victory, as that Babilonicall strumpet heresie is euer the ruine of her selfe. To be briefe you see by this little that is saide that [Page 45] none can haue the spirit of God and the truth, but those only that haue amongst themselues, the spirite of peace, vnity & concorde, which when it is, & euer hath beeue wanting amongest Protestantes, and other heretikes of this time, there­fore it must nedes folow, their sect, and congregaton is not the true church of Christ, & because none els saue Catho­like Christians which they call Papists doe consent, and agree in all poyntes of Faith and religion, liuing Tanquam vna­nimes in domo, As brethren all of one minde together in one house. Therefore we may most certainlye conclude, that none other sauing only the catholike Ro­mane Church (which euer hath & doth liue in vnity & consent of Faith, & Reli­gion in all pointes) is the true Church of Christ.

Chap. V Of the fourth certaine note of the true Church.

THe fourth and last most certaine marke of the true Church is the lawful succession of Apostolike Priestes & Bishoppes in the Catholike Church, which succession of Bishoppes, [Page 46] as it was a stay to S. Augu­stine against the Donatists, and other he­retikes of his time, to keepe him within the vnity of Godes Church: so is it like­wise, a sure pillar for vs: Many things there be (saieth he) that keepe me most iustly within the bosome of the Church, the vniforme consent of people, and na­tions, the authority cōfirmed with mira­cles, norished with hope, increased with charity, finally the succession of Bishopps in Peters seat to this day, to whome our Lord committed the charge of his fllock to be fed, keepeth me herein. This lawful succession of Bishoppes, loe, that ledd Saint Augustine to the knowledge of the true Church and conserued him in the lappe thereoff, is and iustlye may bee no lesse a guide and staye to vs in the same: which lawfull suc­cession of Bishoppes, because the he­retikes want, therefore they bee not sent by God. For two kindes of voca­tions there bee, the one is ordinary, the-other extraordinarye by miracle, both which because the Heretikes want they cannot bee of God: for as touch­ing [Page 47] the first, that they want ordinary vo­cation by succession, it is plaine, as for example who sent Luther, Caluin, and the rest? If they say God, & so claime an ex­traordinarye vocation, where then be their miracles, that testifie they bee sent from God? They haue none you see to proue their extraordinary vocation: and yet the sonne of God himselfe would not be beleued without miracles, saying, Si Ioh. opera non fecissem in eis, que nemo alius &c If I had not wrought such workes a­mongst them as no other man did they should not haue sinned; and must wee beleeue Caluin and his fellowoes for their bare wordes? no, their fruites be not so good, you see it is vnfit; As for their ordinarie vocation by succession that euery man seeth they want. For before Luthers time, there was ney­ther Patriarchall, nor Bispopps seate, nor yet euer any honest persons chaire of his Gospell to bee found throughout the worlde, as all men may most easilye knowe: but to make the matter more plaine by an example at home aske now the superintēdent of Yorke or Canterbury [Page 48] whome they succeed, perhappes they can name you two or three predecessors of their hereticall crew, hut appose thē a little more, and they can goe no farther, wheras he that was last lawfull and true Archbishoppe of Canterburye Cardinall Poole for exāple could haue shewed his lawfull succession from his next lawfull predecessor to an other many hundred yeares together, euen to Saint Augustines time who was sent by Saint Gregorie the great then Pope, Saint Gregory succee­ded Pelagius, Pelagius his predecessour Benedictus and so lineally euery of those Bishopps in that seat could shew theyr predecessor from whose handes by law­full ordinary succession, and vocation, they receiued their faith and apostolike authority, euen to Saint Peter who was sent by Christ, as by all ancient writers we can proue; Then as I sayd, when as protestantes, and all other heretikes of this time, want both these vocations first ordinary not called of god, as Aaron was and much lesse extraordinary by mira­cle (for though meruailes they shew ma­ny, yet miracles none, no not asmuch as [Page 49] the healing of any lame creature: there­fore it followeth they be none of Godes messengers, but such as of whome hee complaineth by his word, Ipse currebant, & ego non mittebam eos. They ranne and I sent them not, that is, bee intruders of themselues not true messengers of Christ not pastors, but robbers, not simple true teachers, but wily foxes, not raisers vp of Gods house entring in by the dore, but breakers down of the wal de­uouring the flocke. Now how euidently 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 [Page 50] 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 ō ­ly 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, [Page 51] & 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 [Page 52] 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 [Page 53] 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 [Page 54] 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, [Page 55] 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 [Page 56] 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 [Page 57] 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, [Page 58] 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, [Page 59] 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 [Page 60] 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 [Page 61] 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 [Page 62] of Gods Catholike Church: he is out of state of Saluation; therefore right truly said that holy father Extra ecclesiam non est salus, without the Church there is no Saluation and that you may better per­ceaue this reason the holy Apostle S. Paul 1. Cor. 12. compareth Christs misticall body the church in some sort vnto a natural body wherein euery member you se hath his office, and function; the eye seeth, the eare heareth, the hand helpeth the legg, and the legge carieth hand, & the whole bodye, euery member is necessary one to the other, and euery member is ruled by the head, & receiueth life frō the body; but deuide but a member, cutt but a leg or an arme from the body, it dieth you see, the reason is, because it is not of the body; euen so it is in Christs mistical bo­dy his spouse the holy Catholike Church whereof hee our good Lorde & Sauiour that tooke vpon him our seruile nature for vs is the true head, & for all catholike Christians that beleue as hee teacheth, and liue in vnitiy vnder his Vicar the true, & cheife Pastor of our Soules, wor­thely frequenting his sacraments, abstai­ning [Page 63] from all other sectes in their pray­ers, Sacramentes, and Ceremonies, these bee truely called members of his visible Catholike Church, and receiue grace, and mercie from Christ the head; yea that which is more, because there is as we beleeue a commuion of Saintes, eue­rye one is partaker (according to his good disposition and due desertes) of anothers good prayers, workes, and acti­ons, yea in each of the praiers, and good deedes not only of those in earth (so we be in state of grace) but also of the merits & praiers ( Promodulo nostro) of the Bles­sed Saintes in Heauen, as both they & we with praiers, & good deeds helpe the faithfull departed in that cleansing fire of Godes iustice called Purgatorie: But if one bee deuided from this common companye of Christes Church, either by Heresie, or Schisme, as but onely going to the Church there to praye, or to be present, or praye with Heretikes: then loe, is he deuided from the body of Christ the Catholike Church (for no mā can serue two Masters) and so hee hath not the fruit of life and grace in him, as [Page 64] long as he remaineth so deuided in that state; the reason is because being deui­ded, from the body he cannot haue in­fluence of grace from christ which is the head; thereupon it commeth, that what fasting, prayer, almesededs soeuer a man doth without Gods Church, it nothing auaileth to eternal saluation, the reason is, because our works (if they be not sea­soned, or imbrued with the blood of Christ and watred with the deaw of his grace) cānot be meritorious, nor accep­table in his sight: For by christ our lord, and head perfect God and man, by his grace in his passion our workes be meri­torious, beyng as he is God the principal and efficient cause of our iustification, and merittes, as hee is man the medi­ation for our sinnes, and onlye Christ is the cheife cause of our merit, though Tit. 3. Ephes. 1. & 2 Conc. Trid. ses. 6. cap. 7. we once preuented with Gods grace bee workemen with him to our own meritt and saluation, and the Sacraments be in­strumental causes of our iustification, so that by heresie or schisme wee be de­uided frō the Church his body thē con­sequently we be deuided from him our [Page 65] head, and so void of his grace, without which our doings be nothing till we re­turn backe to him, in becoming true mē ­bers of his body the Church. Yet in what soeuer state a man be, it is far better to do vertuous actions & deeds thā otherwise, as by Fasting, Praier, Almes-deeds, & the like, because in so doing ones damnation is the lesse, and because it is a disposition to better, that in the end God wil powre downe, more plētifully his grace, & bring him to perfection, who worketh his gifts commonly in matter disposed, & yet first preuenteth, or disposeth that a man may so dispose himself, but yet as I said how so euer, let him worke neuer so much, yet if he be not in the ende a member of Gods Church, he cannot be saued, for the rea­sons aboue-saide. And therefore a man ought to feare nothing more, than sepa­ration from Christs Church, & suffer his soule rather to be separated from his bo­dy, yea loose many liues, if he had them, than euer be deuided from Christs Ca­tholike Church, without which no true life of grace, nor saluation can be found, and when a man is once within the vnity [Page 66] of the Church, then Celum ruat, though the worlde turne vp-side downe, if he sticke to th [...] rocke and liue accordingly to the rules thereof, he needes not be a­fraide, God is of his side: he shall lay such a sure foundation of the rocke, that hee needes not feare to bee caried away, nor be wauering with euery blast of new do­ctrine. Wherefore if you desire to knowe the trueth, to be guided with trueth, not to erre from the trueth, then presently be­come a member of Christes body, that you may be guided by the spirit of trueth that proceedeth from the heade. Let no loue of the worlde, riches nor worldlye promotions, no loue of your selfe, wife, kins-folkes, or children, no feare of im­prisonment, persecution, or death sepa­rate you from t [...]e knot of vnity, and cha­rity in Christ Iesus and in his blessed & sweet spouse the Church inseparably ioy­ned together. Then in al doubts you m [...]y be resolued to perfect quietnesse▪ in God, in heart, & conscience. When you haue thus founde out, and thus ioyned your selfe to the Catholike Church, you neede not then staggar, or stande wauering [Page 67] vngrounded, neuer resolute in your selfe what to beleeue or doe, by reason of this opinion or that, nor neede not to leane vpon this man or that, but vpon the in­fallible trueth that can neuer faile, and without all doubt in all perplexities say, and firmelye protest the Article of the Creede, I beleeue the Holye Catholike Church. See the goodnesse of God in prouiding our saluation, for no man vn­learned, is so simple but he maye doe this and be saued, and none so learned and wise, but if he exceed this limitte, trusting to himselfe, hee shall erre and be damned. Wherefore thus we must with humility, beginne to beleeue, sub­iecting our iudgement, and our reason vnto Faith, and all our repose, next to Christ in the holy Catholike Church, and then we shall vnderstande, other­wise we shoulde be as wauering reedes, [...]uer vnconstant: for, Nisi credideritis, non First be­leeue, and after vn­derstand▪ Esaias. intelligetis. Vnlesse you beleeue sai [...]th God by his holy Prophet you shall not vnderstande, wherefore perfectelye to vnderstande the trueth, you must first learne to beleeue, and followe the holy [Page 68] Catholike faith and Church, otherwise you shal neuer be certaine, nor at a-stay, if you seeke for saluation. For shee euer directed with the holy Ghost (as Christ promised) is a strong fortresse for great ones, and a quiet repose for little ones, and a Nurse, and Mother for al.

Chap. VII Of the Sacraments in ge­nerall.

BVt because perhaps you de­sire Vnder­stand here that in course of diuini­ty many thinges besides the Trinity, and Incarnation be taught before the Sacraments, though in matters of controuersie to speake of them nowe next seemeth fittest for my pur­pose, & I call the Sacraments conduits & wel-springs, because they being ordained by Christ, ishuing & pro­ceding from that open bloody side of his on the Crosse conuey and conferre grace to our soules, as vessels of mercy though God himselfe as the fountaine of life is the chiefe original and principall cause of al grace. to bee informed of some moe thinges in particular to knowe howe this true Catho­like Church teacheth vs to beleeue, tou­ching the high mysteries of our faith, es­pecially the holy Sacrameuts: First then [Page 69] it is to be vnderstood, that next after the mistery of the blessed Trinity thre [...] 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 [Page 70] 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 gu [...]fts and graces of God be­sides the Sacra­ments: for such is the Maiesty of holy scripture that it oft admitteth many sen­ [...]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 [Page 71] 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 a [...]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 [Page 72] 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 reparatiō 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 no [...] only invisiblelye powre in vs his grace, immediatlye f [...]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 pr [...] ­sent maye suffice in persons that be mute▪ &c▪ inwardly (with Gods grace giuē therin) purged, and washed from al sinne. More­ouer it is the iust iudgment of God we be▪ [Page 73] 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 frō God: but also dayly of our selues in transgressing his commā ­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 eue [...] 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, [Page 74] 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 same, they be praised by most anci­ent Fathers, and manye of them practi­sed in the Apostles time, and by experi­ence we find stirre vp reuerence and de­uoton in mennes heartes, and therefore may not be left off for heretikes scoffing, who in so doing, not onlye shew them­selues ridiculous, but of all graue and good men rather to be lamented, than with tauntes aunswered.

Chap. IX Of the holy Sacrament of Bap­tisme, and of the necessity thereof.

NOwe in disposition of these Sacraments in number seauen, Godes prouydence & wisedome is cheif­ly declared, whereby he gouerneth, nourish eth, and confirmeth the best ordered common-weale his holy Church; for as you see in a temporall common wealthe, first for the encrease thereof be requi­red procreation of Children: euen so in Christes common-weale the Church, is required a Spirituall regeneration, or newe-birth, as it were of Children, wher­by we be made Christians, and heires of God, and this is performed by the first Sacrament which is Baptisme, whereby we be all borne againe in Christ. For euen, as vnlesse we were borne of Adam [Page 76] wee should not haue original sinne: euen so vnlesse we by Baptisme, (at least in will and desire bee borne agayne in Christ) we cannot be iustified; which Sa­crament is of such necessitye, that none without it can be saued, at leastwise (if he cannot come to it) in will and affe­ction, or in bloode with the Innocents, and this is plainly Christs own wordes, who taught vs, Vnles we be borne again of Mat. 28. Mar. 16. Ioh. 3. Water and the Holy Ghost, we cannot enter into the kingdom, of God: Aud therefore because it is so needfull that none but in that sort as I said before, without it can be saued; therefore see the goodnesse of Christ our Sauiour, that did ordaine the matter thereof in no other liquor, but in water only which is common to all, and most easily may be had, & yet besids that though none but a Priest is the ordinary minister of the Sacrament, yet if a Priest cannot be had, rather than the Childe, or Person should die without Baptisme, & so be lost for euer, god hath ordained, that either Man, or Woman, Turke, or Iewe, or Heretike in time of neede, when no other person can be had, may bap­tise, [Page 77] yea and it is truely Christened, and cannot be Christened againe, so they haue intent to doe, that the holy Church doth, & vse the same wordes with Wa­ter together, which the Church doth, which is most easie, as, I Baptise thee, in the name of the Father, and of the Sonne, & of the Holy Ghost, Amen. And the rea­son why Baptisme is of such necessitye, that none can be saued without it is this, because al we by the trespasse of our first Parents Adam and Eue, are all borne in Originall sinne, sonnes of wrath & per­dition, for as I said before, we all sinned in Adams fal, as taking body of him, which being corrupted in him who of God was, created good, but sinned of himselfe as in the root, and being begot­ten of the same masse wherof he was the In this place I woulde imitate S. Austen in his En­chiridion, & alibi. first Father (next to God the creator man, but not of sin) we be all by Gods iust iudgement borne thral to the same damnation that he was, in that he diso­beyed God, in token whereof we feele in our selues the very same infirmity in our bodies, and mindes that hee incurred by sinne. For such was the state of our [Page 78] first Parentes that were created in Originall iustice, that in keeping GODS holy Commaundement they shoulde without death of bodye free­lye haue passed without labour, and paine, through this transitorye life to euerlasting life. But as soone as man hadde disobaied GOD he and all his issue fell into infinite miseries, as GOD threatned hym he shoulde doe, saying if hee broke his Com­maundement he shoulde dye, as be­ing subiecte to the death of bodye and soule: whereas before Adams fall, mans Free-will was of such valewe and force that his bodye was altoge­ther (if the faulte were not in him­selfe) through GODS grace subiecte to reason, and his vvill. But novve by loosing of that first iustice, quite contrarye mans Free-wil, (though not quite lost, as Heretikes lye) yet it is so much enfeebled that without Gods speaciall grace, and assistance, it can doe nothing good in his sight to the obtaining of Saluation: Hereuppon it commeth to passe that the holye A­postle [Page 79] complaineth, that he felt a Lawe in his members repugnant to the Lawe of his minde leading him captiue and subiecte vvhether hee vvoulde, not that is as much to saye, a kinde of rebellion that by Adams trespasse we his poore children feele in our bodies vvhich is concupiscence that reigneth in vs, and prouoketh vs to euill con­trarye to right reason, vvhich if it be not resisted it leadeth vs to sinne and damnation. Our good Lord then full of mercie and pittye, seeyng vve could fall without him, but not rise with­out him, sent his only begotten sonne the Seconde Adam to take vpon him our fraile nature and to be made like vnto vs in all thinges sauing sinne, and some such infirmities, and de­fectes as doe proceede of sinne.

VVherefore, that vessell of God, that most pure, immaculate, & blessed Vir­gine, conceiued him without sinne, of the holy Ghost without knowledge of man, which Sauiour though he is God, yet is hee perfect man also in one person that is Christ God and man, vvho beecause [Page 80] he being God, & tooke vpon him our nature without al spot of sin, there­fore Some o­ther cau­ses likwise be why christ was not sub­iect to death of duty (ex­cept only the wil & ordinance of his fa­ther) who of his one good will gaue his life for vs. he was not subiect to death of duty, & necessity, which other men be for sin. Wherefore the Diuel who had all man­kind subiect to death for sinne, yet him he had not in that thraldome. Christ was only except, which that old wily serpent not perfectly knowing to bee Christ the wisdome of God, intrapped him in his own snare. For the Diuell enuying our Sauiour, by his holy life, and preaching drawing such multitudes frō sin, & euill life, was affraid the whole world woulde haue followed him, and his kingdome haue decaied. Wherefore hee stirred vp his ministers the Iewes to make a ready dispatch and put him to death, which malice of the Diuell and his ministers, Christ turned to the saluation of the whole worlde; for whereas thereby the Diuell thought to haue wonne many, he lost all, for putting our Sauiour to death vniustlye hee lost those, whome he pos­sessed before, in some sort iustly.

Chap. X How necessarie, and fruitfull Christs passion is to all that follow him in pacience, & good workes, and how by Baptisme the vertue thereof is ap­plied to our soules.

BVt you must vnderstand though Christ died to saue the whole worlde, yea one drop of his precious blood (in that sort as it was euer after the In­carnation & vnited to his diuinity) had beene, and is sufficient (if need were) for the ransome of many worlds, yet shall his passion saue none, but those onlye that beleeue in him and keepe his holye commandemēts, which euery one by his grace may do, for God commaundeth nothing impossible. But to make this more plaine by a homely & familiar ex­ample. There is a poticaries shop in some Citty full of medicines for all deseases, none you know bee they neuer so sicke, can be cured, or haue any benefit ther­by but such as will buy, send for those medicines, and apply them to their fores and diseases: so the passion of Christ is [Page 82] sufficient for infinite worldes if neede were, but effectuall & profitable to none but such as by themselues, or others ap­plye it to their soules, by such wayes, and meanes as he hath ordained, that is by faith▪ good workes, and worthy recei­uyng of his Sacramentes, and such like other good meanes. This originall sinne thē that we tooke all of our first parents is cleansed, & taken away by Bap­tisme the first and most necessary Sa­crament though not most excellente, which (as the rest of the Sacramentes) doth take vertu of Christs Passiō: which sacraments (as conduite pipes, from that well of mercy the tree of the Crosse) con­ferre grace to our souls, so we put no ob­stacle of our parts: so necessary by such like meanes is the Passion of Christ to be aplied vnto vs, that in no sort without it we can appease gods wrath for our sinns nor be saued: neither Abraham, Moises, Dauid, Elias (if hee had died) nor any of the holy Prophets, could satisfie Godes wrath for their own sinnes, muchlesse for the sinnes of the whole world till Christs comming, nor since but by him, but [Page 83] they all and the rest of the Saints of the old testament, and holy Fathers were shut from the kingdome of God, and his sight in darknesse, till Christ opened by his death the gate of Saluation, discen­ded into Hell, and deliuered out those holy Fathers, that so many thousandes yeares there (with many heauy sighes, and feruent desires) expected his com­ming for their deliuery: so that as wee Christians beleeuing the Passion of Christ, be saued by it now past, so those afore Christes time were saued by hope and true beliefe in him the true Messias to come: yet this is the difference in sal­uation betwixt vs since Christ, and they before his comming, that wee pre­sently after death (if wee die in state of grace, or be not detained for a time in Purgatory to cleanse some lesser sinnes, or the By reliks vnder­stand les­ser defects or paine due to great sins viz. satis­factory [...] paines. relikes of sinne) do enter into the kingdome of Heauen, & inioy the sight of God, which they before Christs time vvere they neuer so holy, coulde not at­taine to, till he had opened the gate of Paradise, shut for Adams trespasse, and kept by the Angells.

Chap. XI declaring what Baptisme is, & that Baptisme remi [...]teth all sinnes, and how it truly iustifieth vs.

You see now by this that is saied the state of mankinde for sinne, and the necessity of Baptisme to release him from sinne: which Sacrament is ordai­ned by Christ to take away that sinne, wherein especially we be conceiued, and borne of our fore-fathers, yea and all o­ther sinnes too, if perhapes a man be not christned till he be olde, as some cōuer­ted from Iewes, and infidells now bee. But you will say perhapps, if this sin wee take of our first Parents, by Baptisme in Christ be forgiuen vs, that after Bap­tisme we are no more the sons of Adam but of Christ, not of death but of life, why then after christning doe wee feele in vs, and haue the same rebellion, and infirmities in our bodies stil, which pro­ceede of olde Adam, as well as those haue that be not christened? as for ex­ample we haue stil remaining in vs that olde rebellion of our flesh with many [Page 85] passions, & corrupt motions be-fraught with ignorance, forgetfulnesse, yea and subiecte to sicknesse and death, with manye mo inconueniences; all which defects, infirmities & the like we take of Adam & Eue our first Parents which (if they had not trespassed & we in thē) we had neuer suffered. How happeneth it thē (if by Christ their, and our trespasse together is forgiuen) that, as you will saye, wee still sustaine the paine ther­vnto due? I aunswere true it is indeed, we beare still our insirmities, suffer still hunger, colde, shame, nakednes, and the like, which be left in vs for sinne, & by God therefore iustly inflicted: But that you may better know why these stil remaine in vs, you are to vnderstand that in god which is al good ther be two thinges espeatially, that is, his mercy & iustice: whose mercy though it exceed all his workes, yet we may not attribute so much to his mercy, that we take away his iustice: for so we should derogate from Gods honor, his most pure, and simple nature, which is al good, wherein [...]uer mercy and iustice be ioyned toge­ther. [Page 86] First thē doth not God shew his in­finit mercy towardes vs, in that we of­ding his Maiesty which is infinit, which in no sort could be appeased, but by the death of his only begottē sonne (though otherwise if it had bin his good pleasure he could haue redeemed the worlde) in that I say by Baptisme that taketh vertue of Christes Passion, the dore of grace in this life, & of heauen after death is ope­ned to vs, & so we be free frō euerlasting death, & damnation in hell, which be­fore Baptism we were subiect vnto? doth not God therin shew towards vs his vn­speakeable mercy, making Christ pay for our sinnes? Yet it standeth with hys iu­stice, that if Christ our head, that payed for al, would not enter into his glory but by pains & death, then we his members must of iustice be content to suffer some thing with him to be pertakers of the worke of our redemptiō, & so enter with him into his glory. For as saith S. August. Qui fecit te sine te, non saluabit te sine t [...]. he that made thee without thee, wil not saue thee without thy selfe. Besides this those infirmities of concupiscēce of our [Page 87] fleash & rebellion in our minds (as long as they bee but in the inferiour part of our soule, that is, when reason ruleth them by vertue of this holye Baptisme) be so fare from sinne, that if wee resist them and yeeld not to them they bee so farre from sin (I say) that they greatlye increase our merite, and bee left in vs to wrestle against, that our victory may be more glorious, and our reward greater, in that we infirme, and weake vessels of our selues, hauing to fight stil against so many strong enimies, as not only the world & diuel, but also against the fleash that is our selues, yet by the grace of Christ giuen vs in Baptisme, we may ouercome them all. To be briefe then, Baptisme is a Sacrament instituted by Christ, whereby we be cleansed from sinne, doe forsake the Diuell, are vnited and made one body with Christ, in his holy Church, and so thereby are deli­uered from euerlasting death, and are made heires of the heauenly kingdome, without which Sacament, in deed, or in will and affection at least (that is, if a man in no sort can possibly come vnto [Page 88] it) none can be saued, as saide our Saui­our: Nisi quis natus fuerit denuo, non po­test Ioh. 3. Mat. 28. Mar. 16. videre regnum Dei. Vnlesse a man be borne againe (that is, by Baptisme) he cannot enter into the kingdome of God, and againe: Nisi quis renatus fuerit ex aqua, & spiritu Sancto, non potest intrare in reg­num Dei, and againe: Christ bad his Dis­ciples goe and baptise in the name of the Father and of the, &c. Vnlesse a man be borne againe of water and the holy Ghost, saith Christ, he cannot enter into the king­dome of God. Christ you see saieth, that without water & the holy ghost we can­not be saued. The Protestants your mini­sters a nūber of thē, teach you that chri­stian mens children without Baptisme may be saued, wherein they be contra­ry to Christ, the Gospell, and the com­mon receiued saith of the holy Catho­like Church of all ages, who with all speede euer hastened her children in danger of death to be baptised, knowing for certaine, that if they departed with­out Baptisme, they shoulde be damned, not to so great a damnation, as those shall haue, that after Baptisme dye in [Page 89] deadly sinne, but yet those vnchristened children shall be shutt from the sight of God for-euermore, who is the full ioy & delight of the soule, which is an vn­speakeable losse. Whereby you see the vnmercifull dealing of the heretikes of this time, who hinder poore infants from Baptisme, & so vtterly cast them away. The heretikes of this time, especially Protestants, I meane the Puri­tanes es­pecially, who in their opinions leaue almost no Sacra­ment at all. This as I remem­ber I haue hard reported of the Ana­baptistes. Puritanes, and Anabaptists, haue lest with them but one Sacrament, amongst seauen that is Baptisme only, and yet (good Lorde) how many dam­nable heresies holde they about that! The * Anabaptists would haue folkes to be christned often, which is against the scriptures, and as much as in them lieth is to naile Christ to the Crosse againe: for by Baptisme we be buried with him in his death to true mortification and once for al washed in his blood (I meane in Baptisme which can not be itterated) as once for al he died, so that I say, to be rebaptisede is to deny that vertue of Christs passion once giuen for al in Bap­tisme. For there is but one God as saith the Apostle one Faith, one Baptisme and [Page 90] all Protestants and other heretikes of this time commonlye holde that Baptisme doth not quitt vs from our sinnes, and make vs iust indeede as Christ and his Church teacheth, but say, that it but raseth as it were our sinnes, that they be not imputed to vs, and that God as it were wincketh at them: but yet neuer­thelesse the blott remaineth in soule still which be two most damnable opinions, the one derogating cheifely from the Passion of Christ, the other from his ho­nor and perfection of his worke, who cleanseth mens souls in deede, by his Sa­craments that they may be fit vessells, to be replenished with his glorye, and made pure in his sight, & may see him for euer.

Chap. XII Of the impiety, & abuse of heretikes about Baptisme.

MOreouer, many (as I said be fore) of your ministers teach, that if they haue Baptisme it is wel, if they haue it not, it is no matter, some will scarsely sprinckle [Page 91] water vpō thē, but make a preaching & some care not whether they vse Christs words in Baptisme or no▪ as for the signe of the Crosse (as beeing enemies indeede to the Crosse of Christ, and not de­seruing the name of Christians that be ashamed of Christe our Masters en­signe, and banner) they thinke and ac­count it but a papisticall, and super­sticious ceremony, though in deed it is a most auncient, and Apostol [...] tradition: neither doe they shew them-selues Chri­stianes I say but rather Turkishe, and members of Satan that be afraide, and ashamed of their Masters badge the Crosse of Christ, wherby you see how litle reckoning they make of Baptisme without which we be Infidells and hea­thenishe Turkes (as it were) bee a man borne neuer so much of Christian pa­rents. For we receiue our souls from God aboue, & not of our parents, that which we take of our parēts is a peece of fleash only, conceiued & brought out in sinne in our selues (I meane) soiled with that generall fault, and blott wee all take of Adam. For though our fathers sinnes [Page 92] be to their soules forgiuen by Baptisme, yet in their bodies stil remaine the same infirmities they contracted by originall sinne before Baptisme, & though those infirmities pacientlye borne, and resist­ed be not (as I saide before) in our Pa­rents sinne, but rather cause of merite, yet we being conceaued of their bodyes rebellious by concupiscence, bearing Yet I meane not that con­cupisc [...]nce in the re­generate is sin so we consent [...]ot to it. those infirmities, receiue flesh, & body of them with the same infirmities and defects in vs, that they of olde Adam sustained and bore before Baptisme, & so that spirituall substance, & creature, which is our soule▪ (being by God new­ly created▪ and infused, or put into our bodies newlye formed, laden with in­firmities of Adam) then presentlye by GODS secret iustice and iudgmente contracteth the same originall sinne, & is soiled with the same blott Adam our first father was, till it bee washed away by Baptisme. The heretikes that see not this, shew themselues either very igno­rant, or els most malicious, that deceiue the ignorante people and damne many poore soules, who because they be borne [Page 93] in that sinne of Adam, in some sorte without their owne free wil, therefore God ordained most present remedies to saue them by, and that without their owne procuring (if they be infants) the matter as water, being so common, the wordes so easie to be spoken, and that any reasonable person whosoeuer may bee minister of it when a lawfull Priest cannot be had; that is I mean, in neces­sity, when the child or person to be chri­stned is in danger if death, for otherwise it ought not in any wise, to be sent to your new Ministers to be christned, nor Schismatike preists, nether if any Catho­like Christian can be had til you cā meet with a Catholike priest, t [...]ough the child of whomsoeuer may be truly christned; nether ought to be christned againe, be­ing once baptised, & the parents do of­fend, that send their children to be chri­stned of such woolues, vnlawfull mini­sters, which be most vnfit of al christian men to christen children, as holding & teaching so many monstrous heresies, about that holy Sacrament, and with al so litle reckoning of it, & vsing it so vn­reuerently, [Page 94] as scoffing at it & contemn­ing many godly ceremonies the Church vseth in adminstratiō of the same: which though they be not of the substance of the Sacrament, yet be they very requi­site and expedient, as wel to stir vp de­uotion in the assistantes & by-standers, as also that the enemye may haue lesse power before & after to impedite any spiritual benefit the person baptized hath, or is to receiue by meanes of Baptisme, & that Satan may haue lesse power to pos­sesse, or infest the vessell of God. Here­uppon as saieth Saint Basill, wee con­secrate, or blesse the water of Baptisme, and the holye oyle of Vnction, and him also that [...]ceiueth Baptisme. Fi­nally let God-fathers and God-mothers looke well to their charge, who promise for the child, that it shall forsake the Di­uell, and his workes▪ and keepe the Commaundementes of God and holye Church, I assure you their charge is not small.

Chap. XIII of the holy Sacrament of Confirmation.

The next Sacrament to Bap­tisme is Confirmatiō which Sacramēt though not so ne­cessary as Baptisme, yet as Aug. lib. 2. cont. lit. Petil. cap. 104. Saint Augustine affirmeth it is as holy as it, and is giuen to those that be baptized first by the imposition, or laying on the handes of a lawfull bishope ordinarily, & the inunction of holy Chrisme: which Sacrament assoone as Christians can conueniently come to, they ought at their lawfull Bishops handes to desire, and receiue it, otherwise they sinne, and offend God grieuouslye, if there bee in them notable negligence. This Sacra­ment is a confirming, strengthning, and increasing a man in Gods grace, which hee before in Baptisme first recieued & God beganne to worke in him. For ther­by a man is made more fitt to ouercome ghostlye temptations, is threngthned in faith and deuotion, ready to confesse Christ, and fight vnder his banner (if [Page 96] need be) with shedding of his blood, be­ing neuer to death ashamed to confesse his holy name, and the Catholike faith, and truth. This Sacrament was orday­ned by Christ, as wee be taught by Ca­tholike doctrine, and tradition Aposto­like. This Sacrament, I say, (as all others) tooke beginning by the institution of Luc. 24. These places of Scripture many learned diuines vse for confirma­tion, wher by I hin­der none to allege more apt or plaine authori­ties for this Sa­crament▪ Christ, who first thus spake to his Apo­stles, Sit you in the Cittye vntill you bee cloathed with vertue from aboue. And afterwardes in the day of Penticost hee powred the holy ghost in to the harts of his desciples: which maruelous sending, or comming downe of his holye spirit Saint Luke most diuinely describeth: as a [...]so in the eight, and ninteenth chapter of the actes of the Apostles, hee writeth how the Apostles did lay their handes vpon those that were baptised (in vsing which visible signe they were more con­firmed in grace) and after such imposi­tion of hands, receiued the holy Ghost, Now lawfull Bishopps (God neuer lea­uing his Church destitute of his grace)▪ doe that which the Apostles did, whose place and person they susteine in giuing [Page 97] this holy Sacrament. The lawfull mini­ster then of this holy Sacrament of Con­firmation (ordinarely I meane) is only a Bishoppe, the matter therof is mixt of Oyle, and balme which consecrated by the Bishoppe is called Chrisme, and the forme which the Bishope vseth is I sign [...] thee with the signe of the Crosse, and I con­firme thee with Chrisme, or vnction of health, or saluation. In the name of the Fa­ther & of the Sonne, &c. This matter of Oile sanctified (where unto balme signi­fieng the odoriferous sauonr of good workes is adioined) is vsed in this Sa­crament to signifie the effect therof. For as Oile is fat and cureth griefs, aswageth paines, refresheth and strengthneth the weary bodies: so the Oile of Gods grace (plentifully powred done in mans soule in this Sacrament) aswageth inordinat [...] passions & motions, cureth our defectes, strengtheneth and encourageth vs in all godly waies, & replenisheth vs with ma­ny spiritual, & heauenly gifts, as we read in the Acts of the Apostles aboue allea­ged, that whē the people of Samaria had receiued Christs faith, & were baptised [Page 98] afterwards the Apostles at Ierusalem sent S. Peter, & S. Iohn to cōfirme thē in their Act. 8. beleife and Gods grace, who when they came thither praied for thē, & whē they laied their hands vpon them they recei­ued the holy Ghost (that was more plen­tifully of the holy spirit of God) which imposition of hands by them, without al doubt Diuines hold was Confirmation which lawfull Bishops their Successours, & no other properlye, or ordinarelye by Christs holy ordinance doe vse, of which Sacrament likewise is mentiō made vn­der the name of imposition of handes in the 6. Chapter to the Hebrues, by which place it appeareth that it cānot be itera­ [...]d, or giuen to one twice, no more than Baptisme cā. This holy sacramēt thus in­stiuted by Christ & which was by his A­postles with so great fruit practised Pro­testants & other like heretikes of this time abolish, & quite put away, at least would make no more of it than a bare Ceremo­ny, or Catechisme, like Sacrilegious, and most vngodly men, accounting holye Oyle consecrated by Gods holy worde that blesseth, & sanctifieth all thinges (o [Page 99] horrible blasphemy) no better, or fit for nothing but to grease bootes & showes. This grosse tearme though barbarous to write▪ yet woe be to heretiks that are not asha­med to a­uouch it, giuing me occasion to speake so. But no meruail seeing they set so little store by Baptisme, as I declared before, though they make Confirmation no Sa­crament nor scarse allowe it for a Cere­mony: for indeed they hau [...] neuer a true Bishop left aliue in England (which mi­serable state this poore Country (alasse) was not in of a thousand yeares before) that can minister or giue the holy Sacra­ment of Confirmation; for these wolues that be thrust in true Bishops places, be so far frō Bishops, that the most of thē be no Priests at all, and the lawfull Bishops being gone and consumed by long im­prisonment and dead, these bishops (ter­ming themselues falsly Superintendents or Bishops) haue either by simony, or sinister meanes intruded themselues in there places, or else be set therin by such as haue no such power in spirituall go­uernmēt, but in spirituall matters ought to be ruled themselues, as sheepe by their lawfull pastors and Bishopps. But (oh England) how farre art thou fallen from God, all due ecclesiasticall order, and [Page 100] true religion for sinne? Confirmation then you see (as I haue declared) is a Sa­crament, whereby as in a temporall common wealth when children to vp­holde and increase it, must be borne, & to make more perfect men, and souldiers must be strengthned, armed, & incou­raged▪ so in this heauenly comon wealth of Christes Church when children are borne againe by Baptisme they ought to be confirmed more in grace, to make them more bold, and couragious soul­diers of Christ, by the holie Sacrament of Confirmation, that so they may fight more valiently in Gods waies, and van­quish those Princes of darknes conquere the world, and themselues and win an euerlasting Crowne.

Chap XIIII of the holy Sacrament of Penance, and of the three parts therof, and of the necessitie thereof to all sin­ners after Baptisme.

But as you see in a dangerous fight, a most valiant soul­dier may sometime take a deadly wound, whereunto a plaister and most soueraigne salue is [Page 101] most needfull, that so after he may fight more manfully: Euen so Christ the good phisition knowing the dangerous warre­fare man hath here vppon earth with those most mighty enimies, the flesh, the world, & the diuell, whereby somtime in soul he may take a deadly wounde; that father of mercye then, and God of all comfort (knowing the weakenes of our vessells, and taking compassion of our infimitie) to cure our deadly woundes, hath ordained a nother most wholsome Sacrament called Penance, which Saint Hierome calleth Secundam tabulam post naufragium the second table after ship­wrack. For euen as if in the Sea a shippe burst there is no other remedy but take some bord & swimme out: Euē so in this troublesome Sea of this wretched world which like the Sea is alwaye stormy, if a man after Baptisme fall againe to sinne (as we be all sinners, and need the grace of God) then loe, there is no other re­fuge to besaued, but only by Penance, as our Sauiour teacheth vs: Nisi peni­tentiam Luc. 13. vers. 3 egeritis, omnes simul peribitis. Vnlesse you doe penance you shall altogether [Page 102] perishe, which fall of ours by sinne, as it especiallye consisteth in three thinges, in Thought, Worde, and Deede: So hath Gods mercy ordained this Sacrament of Penance as a reme­dy which consisteth of three parts, that is first of Contrition of heart, in beeing sorrowfull for our sinnes with full-pur­pose to amende; secondly of Confessi­on of mouthe in confessing the same to a lawfull Priest as the Vicar of Christ; and thirdlye in Satisfaction of workes, which bee Fasting, Prayer, Almes-deedes, and the like, which the Holye Scripture tearmeth fruites, or workes of Penance. At this Heretikes (when they cannot aunswere) scoffe, but we proue them by Godes worde, and authoritye of the Holie Catholike Church: Wee proue then the first part of Penance, that is Contrition of heart, by many places of Holye Scripture, I [...]l. [...]. as where we are commaunded to con­uert, and turne our selues to GOD in Fasting, Weeping, and Lamenta­tion: And agayne, Scindite corda ue­stra, & non vestimenta vestra, &c. Rent [Page 103] your heartes and not your garmentes, &c. Tolet. sum. lib. 2. Cap. 4. & conc. Trid. sess. 14. cap. 4▪

Which sorrowe of hart is of such force when it is donne in Charitye and pure loue to God, that by vertue thereof it some-time may be so great, that mans sinnes may thereby be forgiuen: Where­upon Almighty God sayeth by his ho­lye Prophet, Conuert to me, and I will bee conuerted to you: And againe, In quacunque hora ingemuerit peccator, &c. At what howre soeuer a sinner lamen­teth from the bottome of his heart I vvill heare him. But vvhat neede we then saieth the Heretickes, to confesse our sinnes to a Preiste? I aunswere for diuerse causes; first because it is the ordinance of Christ in his Newe Testa­ment, who knoweth best howe to Or­der, Mat. 5. 21. Christian iustice, I grant far exceedeth that of the Pha­risies in moe thinges then one, which words de­clare the perfection of the new testament which to get, Con­fession is a great meanes. Rule, and Gouerne his people, who telleth vs, Wherein is euer vnderstoode Confession included to be made in due time. Vnlesse our iustice ex­ceedeth that of the Scribes and Phari­sees, wee shall not enter into the kingdome of GOD, &c. For a-fore Christ in­deede Penance was not a Sacrament as nowe it is, neither were they of the olde Testament that was before Christ bound to confesse all their sinnes, ( Saluo [Page 104] meliori iudicio) to the Preist, but com­punction, inward repentance, and so­row of hart, with amendment and resti­tution for iniustice done woulde suffise, though euen then we read that manye would openly confesse, yet in that state when the prophet spake those words, we graūt that in what howre soeuer a sinner with due repentance, or contrite sorow and compunction of harte conuerted himselfe to God, he would forgiue him, yea and moreouer wee graunt the same still now in this law of grace since Christ that when-soeuer a man hath perfecte contrition, or sorrow for his sinnes, they be forgiuen him; but true contrition or perfect repentance with perfect loue and charity to God, can no man haue but hee that hath will to keepe Godes Commaundementes, and to doe that Christ hath bidden: But Christ hath commaunded that we confesse our sins, as after I will proue by the Gospell, and therfore no man can haue perfect con­trition or conuersion to God but he that is sorowful for his sins, that assoone as he can meete, with a lawful Preist, or in due [Page 105] time he wil confesse thē; that so Christs ordinance being fulfilled by meanes of the Preist, they may bee forgiuen him. But if a man be in danger of death, or in such place that hee cannot come possi­blely by any meane to cōfession before a Priest: then no doubt if he haue perfect contrition and sorow for his sins, Christ the high Priest (who as I saied before is not so bound to his Sacramētes but that without them he can giue his grace) gi­ueth in such time of necessitye perfect absolution from sinne, yea so great the sorow of hart may bee that both sinne, yea and paine due vnto sinne in this life, and in the next may bee forgiuen. And I doubt not but that there be ma­ny good men that perhappes come to Confession once euerye weeke; that before they confesse to the Preist haue their sinnes forgiuen at Godes hands: so great is their loue to God, & sorowe for their sinnes, for that they haue offended him, that is chiefly to be be loued; yet because of Christes or­dinance, in their contrition is allwayes Confession included, or vnderstood, [Page 106] which was plainely signified vnto vs, and taught by our Sauiour by two es­pecially of his wonderfull miracles: the one was when he had healed the lea­pers hee had them goe and shewe them­selues Luc. 17. 14. to the Preistes, whereby wee bee taught, that though our sinnes (which be leprosie to our soules) bee already in Gods sight by perfect sorowe forgiuen yet wee must shewe them by confession to the Preist Gods Vicar, because it is Christes holye ordinance, who hath lefte that power his father gaue him to his holie Church. Againe when Christ raysed Lazarus, that was fower dayes deade (who signifieth a man deeplye deade in sinne) when he was aliue and rose vp, hauing yet his handes, and feete bound, Christ bad his disciples Loose his bandes, and suffer him to goe a Iohn. 11. 44. way. So when Christ by his grace in­wardly in mannes hart, hath wrought sorow, and repentance, and so made the sinner aliue agayne in soule (which is a greater worke of God then raising a dead man in body) hee then biddes his disciples lawfull Preistes loose him [Page 107] by his authority lefte and giuen them, whereby what soeuer is bound in earth or loosed shalbe 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, Confes­siō is necessary, be­cause no mā know­eth whether he hath true Contrition, or no, it is a thing so hard to be known: for though whē a mā doth that which he cā, 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, cōming thē with lowly Confessiō to the Preist, an vnperfect sorow (which diuines call attrition) by vertue of the [Page 108] 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 [...]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, [Page 109] 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 whē 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, thē 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 [Page 110] to God: who crie then, Lord Lord, & yet neuer do the will of that heauēly Father: which kind of men Christ affirmeth shal neuer enter into that heauēly 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 cōuersion to the last howre, the reason is, because with out a rare speciall grace of God, such mē thē come to God rather for fear of death thē loue of God, & so want true cōtritic̄; yet if they can come to the Sacrament of Confessiō then lastly & be sory, they can be no more sory, with purpose fullie to a­mend, there is great hope then of Salua­tion in thē. 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 [Page 111] Bede his expositiō. 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 dānation of infinit thousāds, 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 becō ­ing good was saued, sinned of ignorance perhaps all his life, and not of malicious presumptiō, 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 cōtri­tion & made such satisfactiō for his sin as I doubt whether any mā can do the like. For his sorrow, & repētance none doub­teth of, which contrite & humbled hart god wil neuer despise, he cōfessed ther his sin to Christ the high-Priest, & he made therof such satisfactiō in cōfessing Christ vpō the Crosse, & reprehēding the blas­phemer before that multitude and the whole world, in so much that one act of his was of more value thē perhaps some [Page 112] 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 sacramē ­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 commā ­dements, or vnlesse he doubt probably, that he hath offēded 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 w [...]eke do confesse such small sinnes: as [Page 114] 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 remēber 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 [Page 115] 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, & excōmunicate, & cannot be forgiuen without Confes­sion (at least in will when a Preist cānot be had) for those sinnes be most deadly against the first Cōmandement of God, that cōmaundeth 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. [Page 116] 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 [Page 117] 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 whē 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 [Page 119] made one body with christ; so to recieue their cōmunion it maketh a man one bo­dy with Antechrist, & the diuel: wherfore I cannot find, or cā hardly find a greater sin than to go to the heretiks Church, & receaue with them. For receiuing the cō ­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 com­muniō (I say) make a publike professiō 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. Sacramēt, be incoporate, knit, or made one body with Christ. Likewise not to come to Masse euery Sonday, & Holy­day (if a man can conueniently) is dead­ly Sinne. So not to receaue once a yeere, & that about Easter, the most Blessed Sacrament, is deadlie Sinne. Likewise all seruile workes and laboures (vn­lesse a man haue great neede, or that [Page 120] thinges stand in danger of loosing) be forbidden on one of those daies vnder paine of sinne. Those that in all lawfull and honest things of great importance disobay their Parents, Masters, Kings, Princes and lawful Superiours offend deadly. But if father or mother, master or mistres, King or prince, or whosoeuer commaund me any vnlawfull thing a­gainst Gods law, or the law of the holy Catholike Church I may then in no sorte obay them, no not to die for it: but in that case we may say with Saint Peter▪ when the officers, and Iudges would haue had him to haue broken Gods law, & to haue beene an obedient and good subiecte (as heretikes tearme it) to his Prince, Nay saith S. Peter we must obey Act. 5. 29 God rather than men. And yet in all law­full & honest thinges he exhorteth, and commaundeth vs to obaye Princes & Rulers, which we ought to doe, other­wise we offende. Moreouer those that giue not euery one their due (especially in a matter of importance) and op­presse their tenants, or vniustly wrong their poore neighbours offende deadly. [Page 121] Likewise those that vniustly kil, by word or deede; or consent to death, or mur­ther of others, or in any sort procure their owne or other mens▪ death vniustlye of­fend deadly: though the lawfull Iudge & Magistrate may cause malefactors to be executed, & if they do it without malice, and iustly, they doe God good seruice. Likewise those that speake, and vse craft, & vniust dealing deceiuing their neigh­bours in great matters offende deadly. So likewise doe alvserers yea though they take but the statute, and are bounde vn­der paine of deadly sinne to make resti­tution, otherwise the Preist cannot giue them absolution. Those likewise be cloa­ked vserers that sell dearer then the market will giue in ready money, for that they forbeare their mony; yet if they su­staine any hindraunce by bearing their mony, they may iustly take so much as therby they be hindered, but no more. Here I lament the state of manye mer­chants & petty fogging lawiers, for it is very dāgerous: As for Simony, as buying and selling▪ spirituall benefices, and such matter; it is now so common amongst [Page 122] the new Bishoppes and ministers, that because God taketh not present ven­gance vpon them, but staieth for their amendement, they thinke it is almost no sinne, but they shall finde it one day most heauy; for it is most deadly, and if euer God send a good and Catholike time heere in our Countrie they maie chaunce bee called to a reckoning for their honest dealing, vnlesse they spee­dely amende and become friendes, as they haue beene enimies to the Church, which I beseech God they may to his glorie, and their owne Saluation. Like­wise all fornication, and vnlawfull deal­ing with anie (saue onely that lawfull knowledge betweene man and wife) is a deadly sinne, and that betwixt man & wife also ought to bee in honest sort for the auoiding of fornication, and for procreation of children, otherwise it is sinne. Here likewise all dishonest tou­ching of our selues or others, and all vnseemlye lookes, all vnhonest speches, and vnlawfull desires, with a full con­sent of hart to that fleshly sin of leachery is forbidden, vnder paine of deadlye [Page 123] sinne, which and manye other secret sinnes (not fit heere to bee named) are rather in Confession to bee forbidden than heere to be opened. But I am af­fraid England at this day (were it but only in such matters) is in a miserable state for want of Confession. For young folkes (alas) be not taught what is sinne, nor how to auoid it. Likewise all drun­kards, gluttons, especially those that breake Lent, Fridayes, Satterdayes, Em­ber daies, and other Eues, & holy fasting dayes (if they be able to fast, or haue not some lawfull impediment) common­ly offende deadly, and so doe all perni­tious liars to other mens hurt, slaun­deres, backbiters, stealers, or vniust receauers of other mens goodes, these and manye others hidden, and open finnes that I cannot stand to reckon be deadlie against Gods holy Lawe and Commaundiments, and must bee con­fessed, and that to a lawfull Preist, that hath Iurisdiction, and authority: for it is not the least of those deadlye sinnes by me reckoned (with many mo which time serueth me not to reckon) [Page 124] but they deserue euerlasting death. And because the breach of Gods commaun­dement procureth death to the soule▪ as the breach of the Princes comman­dement (in capitall matters) procureth death of the body, therefore they be called deadly.

Chap. XVIII Declaring what sinne is, & how griouous in the sight of God, and howe seuerely it is, and shall be pu­nished for euer.

ANd that you may the bet­ter vnderstand what sinne is, & so feare God & flie it, you shall vnderstande that nothing displeaseth God, but sinne which is the breaking of his holy lawe and Commaundements. For when God saith thou shalt not doe this, and then a man breaking his lawe, doth contrarye to Gods commaundement, he sheweth himselfe a disobedient sub­iect, louing his own wil and preferring it before Gods will, and so deserueth death [Page 125] in that he preferreth any creature or trā ­sitory pleasure before God the Creator, Note that this cheif ly I mean by them which sinne of malice: for ma­ny doe sin only of frailtie. who is to mans soule euerlasting life: Doth not (think you) that subiecte iustly deserue death that wisheth in his hart, & doth what is in him, that his soueraigne & lawfull Prince were dead? Euery one confesseth it. Let euerye one examine thēselues whosoeuer cōmitteth any dead ly sin & (I warrant you) secretly lurking in his heart he would wishe there were no god to giue iudgement against him & to punish his sinne, and so asmuch as li­eth in him goeth about to pull God This see­meth true in euery haynous mortall sinne. from his throane by committing one deadlye sinne▪ in that hee preferreth the creature before God the Creator, (so vile a thing is the fonde delight of one sinne, which sinne is a priuation to nothing, fitt for nothing but for euer­lasting fire) before him who is so good who be blessed for euer. Whereuppon holy S. Chrisostome hath a feaerful but most true saying. The Diuell at the last day shall challenge the sinful man argu­ing with God and saying. This man is mine, for my will and precepts hath he [Page 126] euer folowed, but thy holy wil & cōmandements woulde he neuer obay, & ther­fore of thy Iustice thou cāst not deny me him. That man▪ then that offendeth the Maiesty of God, which is euerlasting, & wishing secretly in his hart ther were no God to punish him, that so euermore he might sinne, dying in the affection ther­of deserueth therfore euerlasting death, though it be but for one such a deadly sin, & should no doubt therfore be pu­nished as long as God is God; that is for euer (because mā of himself could neuer satisfie) but that God of his mercy hath ordained this holy Sacrament of Penāce 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 contritiō) 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 nūber [Page 127] more of those noble creatures the An­gells far more excellēt then mā, but cast thē downe from heauē 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 commandemēt 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 thē with fire & brimstone: In somuch that where they stoode is to this day a dead sea, or lake, in tokē of that filthy sin of leachery & against nature, wherein those Citties abounded, that no liuing creature liueth therein, nor any thing (though it bear­reth iron aloft) cā 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 tokē of gods heauy wrath & indignatiō for euer more for sinne. Likewise Core, Dathan, & [Page 128] Abiron with all their adherents for rebel­liō 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 sodēly 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 lo­ [...]uti [...] for his owne (which was most innocent) but for our sinnes: And may we thinke [Page 129] (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. [Page 130] 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 th [...] 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. Remē ­ber thē 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 [Page 132] 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 frō 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 same, if we be not able to keepe them, which to thinke or speake (as heretiks doe) of [Page 133] 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 vpō 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 [Page 134] the sight of God) in that clen­sing fire of purgatorye, th [...]t farre ex­ceedeth all the payne and punishment in this world. But for those great sinnes which be deadly, neither Pater noster▪ knocking, kn [...]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 [...]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 memo [...]y serueth [Page 135] 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 Confessiō 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 iudgemēt shal not be iudged. But if he wil not confesse himselfe to one man here, thē at the last day shal his sins before God & the whole world be laide before him to his vtter shame, confusion & endlesse dānatiō, & 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 [Page 136] 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 Preist [...] haue authority giuen them by Christ to forgiue sinnes, and of the matter, forme, and effect of Penance.

THis Sacrament of Penance thē (wher­of lowly Confession is one cheife part) was ordained by Christ whē he gaue to his Church au­thoritie to binde and loose, saying to his Apostles and Disciples and their lawefull successours to the worldes end: Whos [...] sinnes you forgiue, they be forgiuen▪ Ioh. 20. 23 [Page 137] 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 confessiō he promised him first and chiefly autho­rity to binde and loose sinnes, as appea­reth by the ve [...]y wordes of the Ghospell, saying: Thou art Peter, and vppon this Math. 16 18. & 19. rock [...] will I build my Church, and to thee will I giue the k [...]ies of the kingdome of hea­uen, and whatsoeuer t [...]ou shalt binde in earth shalbe bounde in heauen, and what­soeuer thou shalt loose in earth shalbe 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 [Page 138] which plaine wordes of Christ you se [...] 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 Gode [...] 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 absolutiō be forgiuē him. Neither ought [Page 139] 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 ful authority to forgiue sin, as they had. For euen as the lawful heire vpō his fathers death hath the same power & authority ouer his land & people (if he be a king) that his father had: Euē 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 & perfectiō 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 [Page 140] 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 mā knoweth the secrets of mans hart, but God alone; & therefore that a mans sins may be forgiuē he must confesse thē 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 sacramēt be sins, as wood is matter to the fire: & the matter of this Sacrament called, Vi­cin [...]or, or the inward matter, is the sorowe of the penitent, Contrition, Confession and Satisfaction, manye other thinges [Page 141] 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 [Page 143] & 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 vpō 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: whē the preist in Christs persō hath once spoken Christs words ouer that creature which before was bread, it is thē wholy, really, & substātially turned into the ve­ry body & blood of our redeemer christ by his mighty vvorde, vvhich made all [Page 144] 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 thē 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 [Page 145] 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, he [...] 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 Body which shalbe betrayed or deli­uered vp for you, so likewise he spake of the cup calling it his blood. And both the Euangelists & Saint Paul doe agree, that Christ bad his Apostles sacrifice or doe that which he had donne in me­morie of his death and Passion, not to offer a peece of bread in memorie of his death and Passion, for that should be to base and slender a memorie (as the he­retikes your ministers be-lie the truth) but to consecrate, sacrifice, and receiue after an vnbloody maner the very self­same body, that the day after was blou­dely [Page 146] once for all offered on the Crosse there as a full price of our redemption, and here as a mean to make vs pertakers of that high price and ransome: there once bloudely offered, here the very selfe same flesh and bloude that there once bloudely was offred, but here after an vnbloudy maner, not deuided, or not cut in peeces (as the Iewes vnderstoode, and the heretikes doe blaspheme) but whole Christ, though reallye and sub­stanciallye here present, yet after a spi­rituall and deuine maner that cannot be sufficiently expressed in wordes: not one Christ here & other there or in heauen, not one to day a nother to morow; but one and the self same which was offred vpon the Crosse and now sitteth at the right hand of his father, is daily offred vp here in the Church in diuers places at once, & that by the mighty power of his Godhead which is al in al In saying vnited to his sacred Body, Videtur praeposte ra locu­tio. For his sacred Body is vnited to his God­head, not confoun­ded, but knit and ioyned to­gether, (o insig­ne mira­culum) two na­tures in one person vnited to his sacred body, to whome nothing is impossible. Wee doe not substitute then, or ordeyne many There is but one Sacrifice, though daily, yea oft euerie day in the Catholike Church renued by the mi­nistrie of Preists.. 1. Cor. 11. 26. Sacrifices of Christ as the heretikes be-ly vs, for so we might be iniurious to his Passion, but [Page 143] one and the selfe same sacrifice (though different in the maner, with that vpon the Crosse) is daily here offered vnto God; there once bloudely, here vnblou­dely by the ministrye of Preistes heere in earth, to appease Gods wrath, & re­nue in vs the fruit of his death and Pas­sion, wrought by that sacrifice once all bloudy vpon the Crosse for all. Doe this that I haue donne (saith Christ) in memo­rie of me, that is, you shal represet, or shew by this sacrifice the death of our Lord, as sayeth S. Paul to his comming againe. By which wordes of Christ ( Doe this that I haue donne) he gaue his Apostles and Priests authority to consecrate his Body, by vertue of his holy word: For what did Christ? He tooke bread, blessed & gaue to his Disciples & said. This is my Body, and wine saying, This is my Bloud. And bad them doe that he had donne, that is, by power of his mightye worde to consecrate his blessed Body. So by those verye wordes (that heretickes abuse, when hee saide, Doe this in memorie of mee, to make the holye Sacrament to bee but a bare figure and remembrance [Page 148] of Christ) by those verye wordes I saye you see by uery reason and as holye do­ctors euer vnderstood. Christ gaue au­thority to the Apostles, and to all Preists and Bishopps, their lawfull successors to offer vp daily that pure and vnbloodye sacrifice in consecrating his body and blood, to represent and renue in vs his death and Passion, till his comming to Iudgement againe. And therefore at the holy Sacrifice of the Masse euery orna­ment and action of the Preist, reduceth to our memory some thing Christ said or did during his life, bitter death, and Passion.

Chap. XXII That heretickes which de­ny Christs body in the Sacrament eua­cuate the fruites of Christs death and Passion in mens soules, and prepare the way to Antechrist.

THe heretiks therfore that do blasphem & haue abolished the holy, most blessed, dread full, pure, & most honorable Sacrament & sacrifice of the Masse, doe as much as lieth in them to put out of [Page 149] mens minds the Passion of Christ, and make voide in our soules the fruit there­of: wherefore they in deed be very fore­runners of Antechrist that shall denye Christ and all, and yet like shamelesse & blasphemous wolues and deceiuers, are not affraid to call the high Preist of God (Christes Vicar here in earth the Pope) Antechrist, who is in deede the cheife piller & head of the Church here next to Christ, spreading and vphould­ing Christs faith against Turkes, Iewes, Heretickes, and all Infidles throughout the whole worlde. But these impostors call the Vicar of Christ Antechrist, that they Antechristians, and their Master Antechrist the vessell of Satan when hee commeth may be the lesse suspected, & so pull downe Christianity. But Gods Church Christes kingdome shall not faile, though we are to feare now in the later ende of the worlde Antechriste is neare hand (as these certainlie bee his forerunners) whoe at his comming shall raise a greater persecution against the Church, then euer was before: For hee shall deny Christ and God, and also ex­alt [Page 150] himselfe aboue God with such false deceits and wordes, that if it were possi­ble the very elect should be deceaued, and the holye and continuall sacrifice of the Masse shall in his time cease to be offered openly, as the holy prophet Da­niell foretould. What other thing then Dan. 12. Heb. 7. 12 The turks though perhaps sometimes they baue some vo­luntary externall supersti­tious sa­crifice: yet no ordina­rye set sa­crifice-publike for as much as euer I red or heard. do these hereticks but prepare a way for Antechrist, whoe denying the blessed Masse (ordained and first said or cele­brated by christ at his last supper) would leaue vs neuer an externall Sacrifice to worship God withall, like very Turkes, to whome being without externall sacri­fice they bee most like? Translato enim (according to the Apostles doctrine) Sacerdotio, necesse est vt & legis translatio fiat: So that take away Preisthood, take a waye sacrifice, and so consequentlye God and all. For that by externall sa­crifice God is chiefely knowne and wor­shipped, the want and honor most due vnto which sacrifice maketh vs (you se) so many Atheists that now a daies make a scoffing against Christ & God to: But Lorde be mercifull vnto this Countrey whether is it fallen for sinne and blinde [Page 151] heresy, the worste weede that euer was sowne? To be briefe you see here how in an eleuen plaine places, in the fower E­uangelistes and Saint Paul Christ cal­leth that most blessed Sacrament he or­dained at his last supper his very bodye and blood▪ Caluin, Beza, and the Pro­testantes, and other heretickes of this time say it is but a figure, shadowe, or bare remembrance (In a peece of bread) of his body and blood, must we beleeue Christes and Saint Paul then, or your wise ministers and new vpstart heretikes of this time? O Christ; if I should for­sake thee the euerlasting truth, and be­leeue or followe any brainsicke hereticke in the worlde, what shoulde I aunswere, or howe durst I appeare before thy face? I confesse then it is most certaine and sure which thou hast saide of this blessed Sacrament? This is my Bodie. This is my Bloud. And that euery heretike that sai­eth, This is a figureof thy Body, This is a figure of thy Bloud, is a most blasphemous and impudent hereticke and lyar.

Chap. XXIII Wherin is declared that we ought as really, and truely to receaue his Body with our mouthes to health & saluation, as Adam did eate the for­bidden apple to death and damnation.

BVt it is a woonder what shiftes these false Prophets, the heretickes haue to couer their lyes vn­der some shewe of trueth, as though we were to eate Christ at his Fathers right-hand, and so to delude the sim­ple: for as a learned man of our time writeth of this matter in this sorte. Concerning that Caluin willeth vs to goe into heauen by faith, to eate Christes body: know you not because our nature was not able to clime vp to the seat of God in hea­uen, therfore the sonne of God came downe from heauen to earth to lead and lift vs vp to the fruition of his father? Know you not that because our body more quickly draw­eth our soules downwarde then our spirite is able to drawe our body vpward, therfore [Page 153] Christ toke not only the soule, but also the body of man, giuing vs in his last supper that body of his, to the intent that our bo­dies (taking holde in the Sacrament of the Alter of his bodye) might be caried into heauen to haue the sight of God; & because faith without the Incarnation of Christ cannot lifte vp our bodies, therefore Christ fulfilled faith with trueth, and hauing ta­ken of the Virgin our nature, gaue his body in deede to our bodies and soules, that we a­gaine might in body and soule be lifted vp with it. It is not then sufficient to eate Christ by faith only: but to arise againe in Christ the second Adam we must eate him in this blessed Sacramente, as real­lye and verily as our first father Adam (wherein we all fell) did eate the forbid­den fruit. The fruite of the tree forbiden entred into the mouth and damned; the fruit of the blessed Virgin, & of the tree of the Crosse must enter into our mouths and spiritually worke effect in our soules and thereby wee shalbe saued. For as a man that is cast into a deepe pitt calleth by the meane of his tongue for helpe, but when a cord is lett down to him, for [Page 154] the ayde and succour of him, it is not then sufficient to vse his tongue still, & to let his hands alone: Euen so our faith called for Christ to come from heauen to helpe vs to let downe the corde of his humanity, and of his fleshe and bloud, and shall we nowe when it is let downe to be fastened in our bodies, and in the bottome of our hearts by eating it really, shall we nowe refuse it, and say we will goe into heauen by faith our selues, and there take holde of Christ, whereby we may be saued and deliuered out of the deepe vale of misery? As though neede were that the corde shoulde haue beene let downe, if we coulde haue fastned our bodies to any thing in heauen, and yet our bodies are they which weigh downe our soules cheifly. Authorities to proue the vndoubted trueth of this most bles­sed Sacrament, bee almost inumerable. For if I should reckon vp all holy Saints, and blessed Fathers that haue written of the trueth of this B. Sacrament, I should neuer make an ende, S. Ambrose saith, Lib. 4. de Sacram. This bread is bread before the words of the Sacrament, but when Consecration com­meth [Page 155] to it, of bread is made the body of Christ, and howe at Masse the Priest pray­eth for Kings, Princes, and the people, but when he commeth to the most venerable & renowmed Sacrament▪ then he vseth not his owne wordes (saith he) but the worde of our Lord Iesus, God commaunded (saith he) and heauen was made, earth was made, all creatures were made, thou seest then (saith he) of what vertue the worde of Christ is. If then God made thinges before of nothing, that were not, how much-more able is he to make things to be that were before, and to change them into another? As for example to make that which before was bread & wine, by consecration his Bo­dy and Bloud: and before the wordes of Christ (saith he) the Chalice is full of wine and water, but when the wordes of Christ come thereunto, there is then the Bloud that redeemed the people. All the holy Doctours as Saint Chrysostome, Saint Cy­rill, Saint Ciprian, both the holy Grego­ries, Saint Hierome, Saint Augustine, Saint Barnarde, bee full of the like te­stimonies for this matter, many of them recording woonderfull miracles, that [Page 156] haue beene wrought by vertue of this Sacrament: Saint Augustine amongst De. ciu. Dei. the rest recordeth, howe a place bee­ing troubled with euill spirits, One of his bretheren (a. religious mā ▪ that was a frier or a moncke) went and offred there the healthfull Sacrifice (as much to say as he said Masse) and so the euill spirites were driuen away. Hard you euer anye such miracle wrought by their Communion all this time? I haue probably hard how the Diuell hath appeared in some of their Churches of late, and in the begin­ning of this Queenes time when Paules steeple was burnt, the very communion table from all other thinges about it, was burnt in token of Godes wrath and in­dignation against that venemous bread of theirs, whereby they poyson the souls of the simple people. In the four general Councels that S. Gregorie did honour as the fouer Gospells, you shall finde the blessed Sacrament of the Altar spoken of in most reuerent sort, as called An ho­norable Sacrament called a most pure and vnbloody sacrifice of Christs body & blood, a pure and vndefiled host, the lambe of God, [Page 157] and the like: by vertue whereof as wee read in Saint Gregories dialogues and o­ther holy Fathers, the deaffe haue beene made to heare, the dumme to speake, the lame to walke, & many other cured of incurable diseases. Being abused by Iewes, Heretickes, and Infidles, it hath issued out of blood, and sometimes bin seene with streames of glorious lighte proceeding from the same, as auncient histories doe recorde, and blessed Saints in their writings doe witnes. To be breife then this blessed Sacrament and our pure and most blessed vnbloody Sacri­fice, being so plainlye declared to bee Christes blessed bodye and blood by Christes owne words, the holy Apostles and Euangelistes and all good men, that euer writte since Christes time, by the generall practize of the Church, by ge­nerall Councells that cannot erre (be­cause Christ hath promised his holy spi­rite to assist them, and his Church in all truth) and by so many and wonderfull miracles we may firmely conclude with that holy Father Saint Hillary, I am de carnis & sanguinis Christi veritate in hoc [Page 158] Sacramento non est relictus ambigendi lo­cus. The reall presence proued by authori­ties of fa­thers. There is no place lef [...]e at all to doubt, touching the verity of Christes body and blood in this most holye and venerable Sacrament. But yet to satis­fie some-thing more your godlye de­sire, I will sett downe some authorities as I finde written in a famous late writer breifly collected by him touching this matter. If euery man (saieth he) is to be credited and ought to haue authority, in his owne art and facultye, if when wee buylde wee call a Carpenter to counsell and when we make gardens a gardener; how much more must wee esteeme the Doctors of the Church, who are not onlye cunning by long labour bestowed vppon the science of Diuinitye; but also haue so vertuously vsed them selues that they haue been a boundantlye instructed in all know­ledge by maruelous inspirations of the ho­ly Ghoste, whose names bee so great that the verie Heretickes cannot denye them to be holy Saintes in Heauen and therfore they pretend to haue the first sixe hundred yeares of their sides.

It is thē a good sure way to work with [Page 159] the aduice of those auncient Fathers, whose sayinges because they be other­where (as in manye bookes of common places and other writters) more at large and more particularlye alleadged I will here be more breife.

First very many Fathers speaking of Christs wordes or deedes (when after bread taken and thankes giuen hee said. This is my body) alleage the Almightye power of God to defend. The veritye of those deedes and wordes, therefore the same Fathers beleeued those wordes. This is my body, to be true in so wonder­full a manner as they sounde at the first sight, and seing they meane according to their most vsuall sounde, that this which is pointed vnto (though it seeme still bread) is not-withstandinge the substance of Christes body, we ought to thinke that those Fathers beleeued the reall presence of Christs body, otherwise they woulde neuer haue alleadged his God-head or Almighty power and om­nipotencie for the instituting of a figure and signe of his owne bodye: sith for the institution of signes and figures, [Page 160] such an authoritie might haue serued as God gaue to Moyses, who was but ser­uant to Christ and not God.

S. Ireneus saith: How can they be sure Lib. 5. cap 34. the bread whereon thankes are giuen, to be the body of their Lorde, and the Chalice of his bloud, if they say not him to be the Sonne of the maker of the world? S. Ireneus was so sure, that Christ through his Di­uiue power made the bread whereon thankes were giuen his owne body, that if the God-head were denied, which shoulde worke that presence, no man could be sure of the presence of Christes body, and he might haue beene sure of a figuratiue presence, though Moyses had beene the minister of that Sacrament & not Christ.

Saint Ciprian, that bread which our In ser. de cena Do. Lord gaue to the disciples by the omnipo­tencie of the worde was made flesh, what needed omnipotencie to be alleaged, for a fact that were not supernaturall?

S. Hillary speaking of the Sacrament Lib. 8. de Trin. sayeth: By the profession of our Lord it is truly flesh and truly blood, is not this thing the truth? it may in deed chaunce not to be [Page 161] true to them, whoe deny Iesus Christ to bee true God, as who should say, if his God­head maye stand his flesh must needes bee truely present.

Saint Basill to shew that these words. In reg. bre: quest. 172. This is my body make full perswation, al­leadgeth out of Saint Iohn, the glorye or God-head, and also the Incarnation of Christ, because except hee were both true God and true man, This is my body, should not make full perswation, sith if he were not man he should not haue a body, whereof those wordes might be verified: If hee were not God wee might doubt how he were able to make his worde true, but seeing hee is God and man, and said, This is my body, there is no doubt of the presence of his body. de iis qui init. cap. 9. &. li. 4. De sacra. cap. 4. &. 5. de sacer dot. lib. 3. Euseb. hom. 5. [...]n Pascha.

Saint Ambrose our Lord Iesus himself crieth This is my body, he hath said & it was made.

Saint Chrisostome. O Miracle, he that sitteth aboue &c. And againe, lett vs e­uery where giue credit vnto his wordes spe­cially in the misteries. Eusebius Emissenus. Let the very power of him that consecra­teth strengthen thee. Saint Cirill of Alexā ­dria [Page 162] seeing God worketh let vs not aske how. Damascene, wee know no more but that the worde of God is true, strengthfull, allmighty, but the maner is vnscrutable. No wise man requireth vs earnestly to be­leeue the words which himselfe doth thinke to bee figuratiue and parabolicall, but he rather shoulde bidd vs beware that wee mistake them not, as Saint Chrisostome In Gen. hom. 21. vpon those wordes ( God repented) crieth out, see a grosse worde, not that God re­pented (God forbid) but God speaketh to vs according to the custome of man.

Likewise Saint Augustine saith in re­spect In Iohn. tract. 4. Mat. 17. Iohn. 1. of those wordes ( Iohn Baptist is Elias) Our Lorde spake figuratiuely, but Saint Iohn saying I am not Elias, aunswe­red properly.

If now these words This is my body were figuratiue, wee should haue been warned by the watch-men of God, to beware of them, as now we are required yea we are so required to beleue them, that it is wonderfull to see and to con­sider how earnestly Doctors speake in Basil. in reg. q. 172. breuior. that behalfe.

The certainty of our Lords words (who [Page 163] saide) This is my body which is giuen for you, doe this thing for a remembrance of me) in gender full perswasion. Surely figu­ratiue words cannot make full perswasi­on, because themselues are imperfect as lacking their proper signification, which is the cheife vertue of wordes, whereby they shoulde fully enforme vs: for no fi­guratiue speech is so plaine as a proper speech is. Epiphanius, who so beleueth not In anchor. sermon. Catech. myst. 4. the saying to be trew as him selfe spake, hee is fallen from grace and saluation.

Cyrillus Hierosolymitanus, Seeing Christ him selfe affirmeth so, and saith of the bread This is my body, who hereafter may be so bold as to doubt? S. Ambrose Our De Sacra mento lib. 4. cap. 5. in Matth. hom. 83. Lords Iesu him selfe giueth witnes vnto vs, that we take his body and bloud, ought we any thing to doubt of his fidelity as witnesse bearinge? S. Chrysostome, Because our Lord said, This is my body, let vs not be intangled with no doubtfulnes, but let vs be leene and see it with eyes of vnderstanding. Eusebius Emissenus, Let al doubtfulnes of Hom. 5. in pasch. ad Calosyri­um. infidelity depart for so much as the author of the guifte himselfe also is witnesse of the truth, S. Cyrillus of Alexandria doubt not, [Page 164] whether it be true sith Christ saieth mani­festly. This is my body, but rather take the worde of our Sauiour in faith for seeing he is the truth he lieth not. And againe, Lib. 4. 13 lett vs take great aduantage by the sinnes of other men, giuing stedfast faith vnto the misteries, let vs neuer in so high misteries speake the worde quomodo how?

Saint Gregorius Nazianzenus: Eate In orat. 4. [...] Pasc. the bodye and drincke the blood without confusion or doubt, if at the least thou ar [...] desirous of life, neither do thou with draw faith from the sayings which concerne the fleshe.

The same Saint Hillary, Leo, Isichius, Theophilactus, Paschasius, & diuers others haue spokē, requiring vs not to doubt of the truth of this misterie, & that especi­aly because Christs words make ful per­swasion, and take away all occasion of doubting: but if they be figuratiue it is not so, then one may vnderstand this kynde of figure, another that kynde, one may think it is to be a Metaphore and an other that it is Sinecdoche, the third that it is Metonimia, the fourth that it is altogether an Allegorye or parable, and [Page 165] without all ground of history; others doubt to expoūd this is my body as if it were said, in this, with this, or vnder this or about this, my body is, yea from that day wherin the proper & naturall sence of those words was denied, I think neuer any words haue beene more vncertaine and more doubted of, then ( This is my body) yet the Fathers were so farre from this vncertainty that they counted him an Infidell, and fallen from grace and saluation who so did not beleeue them euen as Christ spake them: to witt euen so as they sound at the first sight. If the truth of Christs body bee the reall sub­stance thereof, they that intreatinge of the Eucharist affirme the truthe of his flesh must needes meane that his sub­stance is really present in that Sacrament whereof they speake.

S. Hillary speaking of the holy mys­teries Lib. 8. d [...] Trin. saith: There is lefte no place of doubting of the truth of flesh and blood. Yet sure­ly if the substance of flesh & blood were not present, not only some place but the cheife place of doubting were left.

S. Ambrose. It is the true flesh of Christ De Sacra lib. 5. cap. 1. de ieiu­nio mensis serm. 6. [Page 166] which we take. Doubt you nothing at all (Saith Leo) Concerning the truth of christs body. Be like he spoke to Catholickes, for doubles the sacramētaries doubt so vehemently therof, that they beleue the truth of Christs body to be only at the right hand of his father. Isichius, He receaueth In leuit. li. 6. Ca. 22. De ortho. side. lib. 4. Cap. 4. by ignorance who knoweth not this to be the body and blood according to the truth. Da­mascenus, The bread and wine is not the figure of Christes body and blood, God for­bid, but it is the self deified body of our Lord The like assertion Theophilact, Euthymius In. 6. Ioan in 26. Math. and diuers other fathers haue.

They that name the supper of Christ a figure, a sacrament, or a remembrance doe not thereby exclude the true sub­stance of Christes flesh, but they meane to shew, that it is present vnder the signe of another thing after a misticall and se­cret manner.

Saint Cyprian▪ The diuine substance In serm. de cena dom. lib. 8. &. de. Trinitat. hath vnspeakably infused it selfe in the vi­sible Sacament Saint Hillarius, Wee take in deed the flesh of his body vnder a mystery Loe the fleshe the substance of God is present in truth, but vnder a signe Ciril­lus [Page 167] Hierosolymitanus. Vnder the figure Catech. Mistag. of bread the body is giuen to thee; Who now knowing the Sacramēt to consist of two parts, wil wonder that sometimes it is named the one and sometime of the o­ther? S. Augustine, The Body and Bloud of Christ shall then bee life to euery man, De verb. dom. Ser. 2. if that thing which is visible receiued in the Sacrament be the truth it selfe eaten spiritually. Beholde, there is a thing in the Sacramente, and so reallye it is there that it is visibly re [...]eaued, there­fore it is not a spirituall thing onlye (for no such matter is visiblye recei­ued) but it is there and thence it must be eaten spiritually and in the truthe it selfe, that is to saye, it must not on­lie bee taken in the mouth, but into the harte also, and then it shall bee life to the receiuer. This thing so re­ceiued in the Sacrament must needes bee the body of Christ vnder the forme of bread, for nothing else is to bee eaten spiritually. It were too tedious to alleadge all that Saint Augustine hath written in this behalfe, but his other wordes beeing conferred with [Page 168] these will make it plaine, that when soe­uer he nameth it a figure, hee meaneth the truth hidden vnder a figure, which is more shortlye named a misticall fi­gure. He that alleadgeth mannes fleshe, why the flesh and blood of Christ is not seene in the misteries, presupposed (all­beit an invisible) yet a most reall pre­sence thereof. Fluctuantem me conuerto Aug. [...]n Psal. 98. ad Christum, quia ipsum quero hic, & [...] venio quomodo sine impietate adoretur terra, sine impietate adoretur scabellum pedum eius: suscepit enim de terra terram, quia caro terra est, & de carne MARIE carnem accepit, & quia in ipsa carne hic ambulauit, & ipsam carnem nobis manducandam ad salutem dedit (Ne­mo autem illam carnem [...]anducat, nisi prius adorauerit) Inuentum est, quemadmo­dum adoretur scabellum pedum Domini & non solum non peccemus adorando, sed peccamus non adorando. Which wordes may be thus englished I conuert my selfe being in doubt to Christ, because him here I seeke, and find how without impietie the earth may be worshipped; without impietie his foo [...]estoole may be worshipped: for hee [Page 169] tooke earth of earth because fleshe is earth and of the fleshe of MARIE he took flesh, and because he walked here in that flesh, & gaue that flesh to vs to be eaten for our sal­uation (but no man eateth that flesh vnlesse he first worship it) It is found out, how the footestoole of our Lordes feete may be wor­shipped, and not only we doe not offend in worshipping it, but wee doe offend in not worshipping it. S. Ambrose saith it is not seene in his owne forme. Vt nullus horror De sacr▪ lib. 4. cap. 4. cruoris sit, et precium tamen operetur re­demptionis. To the end there maye bee no lothsome abhorring of rawe blood, and yet the price of our redemption maye worke in vs: So that by his iudgement the truthe of bloode is present to worke in vs the effect of Christs death, & yet the forme of the blood is not seene because wee should not abhorre it.

Theophilact. Although it seeme bread to vs, it changed by vnspeakable operation, because we are weake and abhorre to eate raw flesh (specially the flesh of man) & ther fore it seemeth bread, but in deede it is flesh. If these wordes can be glosed with a figure, thē I know not what shal escape [Page 170] the hands of these figure makers. They In apol. 2. that acknowledge a change of the sub­stance of bread into Christs body, must needes meane a reall presence of that body whereinto the chainge is made. When Iustinus the Martyr denieth vs to take the things consecrated as common bread and drinke, shewing also that we haue learned them to bee not onely sanctified in quality, but to bee the flesh and bloud of Christ, which is another substance; hee doth vs to vnderstand that he meaneth them not to bee after consecration the substance of common bread and wine, but to bee the sub­stance, which Christ toke of his mother, when the worde was made flesh.

S. Cyprian sheweth the bread which Cena Do­mini. our Lorde gaue to the Disciples to bee changed not in shape but in nature, ther fore the substance is changed.

S. Ambrose, It is not that which na­ture De iis qui initiat. cap. 9. formed, but that which the blessing hath consecrated, if nature formed the sub­stance of common bread, & the words of blessing pronounced be This is my body, it is not afterwarde any more the substance [Page 171] of bread, but of Christs body, grace is af­firmed with the deniall of nature. This argument is in manner at large, and that of the reall presence, but who so listeth to see more therein, let him reade Gregorius Nissenus in oratione catecheti­ca. Cyrillus Hierosolymitanus in cateche­si mistagogica. 4. Eusebius Emissenus in orat. 5 in pasch. Hysichius in Cap. 6. Leuit. Theophilact, Euthymius in Euangelia. Da­masce [...]. lib. 4. Cap: 14.

All that affirnie the externall sacri­fice of Christes body and bloud must needes teach the reall presence thereof, sith that thing which is absent cannot externally be sacrifised. S. Dionisius Are­opagita De Eccl. hierar. cap. 3. Luc. 22. Dial. 3. saith. The Bishoppe excuseth him­selfe for that he offereth a Sacrifice aboue his worthinesse or power, crying out decent­ly; thou O Lorde saidst make this thing for remembrance of me. Heretickes admit no Eucharist or offerings (saith S. Ignatius in Theodorete) because they doe not confesse the Eucharist to be the flesh of the Sauiour. A mā would haue thought this had bin in our time, against the Sacramentaries, it agreeth with olde heretickes so much.

[Page 172]Eusebius Pamphili: We offer a sacri­fice Lib. 1. de­monst. E­ [...]ang. cap. 10. Can. 18. Lib. 4. C. 32. Lib. 2. ep. 3. ful of God & dreadful, & most holy, we sacrifice after a new manner, according to the new Testament a cleane sacrisice or host Concil. Nicenum, Lett vs vnderstand by faith the Lambe of God who taketh away the sinnes of the world, being situated in that holy table to be offered vp bloudely of the Preists, and that wee take indeede his pre­tious Body and Bloud, And againe, neither rule or custom hath deliuered that they who haue no power, to offer sacrifice should deli­uer the Body of Christ to them who offer. Hereof S. Ireneus S. Ciprian S. Augustine, De ciuit. dei lib. 17. cap. 20. and all the rest may be reade, for it is a known mater hādled of the fathers most frequently. What shall Isay that the fa­thers teach that the Sacrament ought to be adored with godly honor, as I shewed before? That they teach that euil mē doe receiue and touch the body & bloud of Christ, and thereby be guilty of them as Iudas was?

That they teach our bodies to bee nourished with Christs flesh and bloud, which cannot be nourished with a thing absent? That they teach vs to be natu­rally [Page 173] vntied to Christ, whilst he dwelleth Chrysost. hom. 24. in 1. Cor. Cypr. de cena▪ do [...]. co [...]porallye in vs? That they affirme Christs body to be vpon the Altar, vp­on the holy table, in the handes, in the mouthes, and the bloud to be in the cup? That they giue it such names as onely may agree to the substance of Christ, calling it Saluation, Light, Life, Lorde, Christ, an Offering wholy burnt, a Sacrament which quickneth, & ma­keth vs liue for euer?

That they teach euery man to receiue the same substance, one measure, e­quall proportion, which is true neither of spirituall, nor of corporall guifts, but on­ly of the flesh of Christ reallye present vnder the forme of bread? That they vse Cyp. de ce. na dom. Hier in 26. Mat. 6 Aug: de. ci [...]i. li. 10 cap. 5. & in psal. 39. Chry: hom de prodi [...]. Iude. in sheweing howe it is sanctified, the verbes, creating, making, working, con­secrating, representing, or making pre­sent, & such like, which are not verefied of a matter only spirituall or absēt in sub stāce? That they speak of it couertly say­ing, Nornnt fideles, The faithfull knowe? because if they should plainly declare the truth therof, then Infidles would mocke at it, as now the heretickes doe: for it [Page 174] is a misterye aboue all reason of man? Which scoffing were not to bee feared Angli. confes. 9. ca. 13. Cypr. li. 1. ep. 9. Aug de ciu. li 17. ca: 20. if it were but a mere figure, for al kinds of religion haue ceremonies and figures. That they applied it to the helping of soules departed, as being the very selfe same substāce which ransaked hell? That they haue taught it to bee truthe which hath succeeded in place of olde figures?

That they haue vsed by the knowne truthe thereof to proue that Christ had true f [...]eash and true blood in a visible maner, and two natures in one person, against the olde heretickes? That they Ieren. li. 4. ca. 34. Theodore. in dial. 20. Ciril: Ca­tech mis­tag. 4. Act. 5. haue so far preferred it before Baptisme and the other Sacramentes, that no crumme mighte bee suffered to fall downe or to bee lost, which was not so in the water of Baptisme, for men were Baptized in the running water of the flood? That the Catecumeni, who were admitted to the preaching of the Gos­pell (which is an excellente signe of Christes flesh and blood) yet might not Disonise. in Eccles. hierarch. cap. 3. see the Euchariste: because it was also the truthe it selfe vnder a signe, that no man might eat it vnlesse he were first [Page 175] baptized and kept the commandements and yet the Cathecumeni had a sanctified bread also giuen to them, which was a signe of Christ as S. August. doth witnes? Lib. 2. cap. 26. de pecc. mor: et remis. Lett now the discreet reader weighe vp­rightly this doctrine so grounded in holy scriptures and ancient fathers, and hee shall perceaue, that whatsoeuer our ad­versaries bring for the other side it may proue the Sacrament to be a figure which we deny not, but it cannot dis­proue the reall presence of Christs bo­die and blood vnder that figure, which is the thing that we stand in against them. When Protestantes to couer their heresies about the Sacrament giue it honorable tearms we may say to them Lib. 8. de. Trim. as Saint Hillarye saied to the Arrians, who called Christ Lord: Dominum licet nuncupes &c. Albeit you name him Lord Yet you meane him not to bee the Lord, be­cause he is a Lord to you rather by a common kinde and familiar name then by nature. Euen so pretende what honorable opi­nion or doctrine the Protestants list of Christs supper, yet as long as by nature and substance they thinke not that ex­ternall [Page 176] gifte to be his body, which him­selfe called so, they rather sooth it by a better name, than meane it to be any better thing than a bare signe or figure. Ebion although he denied Christs God­head, Epiphan. Her. 30. yet (as Epiphanius telleth) he af­firmed him to rule Angells, and all that euer was made by God, and his scholers called him a Prophet, and the Sonne of God, which notwithstāding (forsomuch as they beleeued him not to be God by nature) the Catholikes neuer doubted to say, that they taught him to be Nudum hominem, A naked bare man. Right so whatsoever holinesse bee annexed to bread and wine, be it the signe of neuer so great a vertue and efficacy, be it ne­uer so much called the body and bloud of Christ, yet if it remaine still in the for­mer substance: if the trueth which it is appointed to signifie be absent, it is bare bread, and bare wine, and a bare token of Christs Body and Bloud. Some signes containe the trueth they signifie, as a loaf set out, that bread is there, & is to be solde; another kind of signes signify the trueth absent, as the Iuy-bushe doth [Page 177] wine. The latter signe is a bare signe but not the first. The Catholickes say the best and richest kinde of seales is in the sacrament, because there is Christs body really present, to signifie and as it were by seale to witnesse his owne death and Passion. The bloudy sacrifices of the olde Lawe did better signifie Christs Passion than Protestants bread & wine beeing but a bare signe. Melchisedeche likewise had besides his bread & wine, the reall body of Abraham present whō he offered to God, & in him Iesus Christ his seede, and so that also farre more ex­cellent than bakers bread.

The body of Christ vnder the forme of bread, is of it selfe both the thing, and also a figure of the mystical vnity of the Church. Res Sacramenti that is, the thing of the Sacrament is the grace of God. The substance of Christ vnder the forme of bread is the signe. For Christ commeth in his own corporall presence to seaze and to endue vs with his grace. Hence it commeth that S. Augustine so ofte calleth this Sacrament a figure, be­cause the body it selfe is heere, not for it [Page 178] selfe, but to put vs in possesion of so great a grace as the vnion with God is. Moreouer those that say the bodye of Christ is eaten by faith only and no otherwise bee against the Gospell, that affirmed Christ gaue his bodye with his owne handes beeing present, and not at his fathers right hand. But faith is Heb. 11. an argument of thinges to bee hoped for not appearing.

If in S. Iohn spirituall eating by faith bee only spoken of, why is it said Dabo I will giue? wheras sprituall eating was already giuen to all that euer beleued and therfore it was not to come, but the bread which Christ will giue is his flesh, and the guift therof is to come; therfore it is more then a spirtuall eating by faith which was both past and present.

Note that the place in S. Iohn which Ioh. 6. heretiks take to make most for them, in very deede maketh most against them. What, saith Christ, If you see the Sonne of man ascending, &c. Whereby is de­clared the power of our Sauiours God­head, whereby onlye hee ascended, which if the Capharnaits and heretikes [Page 179] woulde perfectly beleeue, they woulde then neuer doubt of Christes reall pre­sence in the Sacrament, which through the omnipotencie of his godhead hee is able to performe. Consider also against the heretikes these figure makers, that it standeth well together the Eucharist to be a signe & the truth, as Christ is the Image of God, and yet also God, the higher euery signe or Image is the lesse it differeth from the truth, and therefore the figure of Christs bodye and bloud differeth in forme, but not in substance from Christ him selfe, and so although the Sacrament be a figure yet the words This is my Body) be not tropicall or vn­proper. Hoc that is the word This, sig­nifieth not bread but that is contained vnder bread Hoc facite▪ doe this; the ma­king of the sacrificed substāce also must needes be a Sacrifice, not only suffering himselfe to be seene of those that desire him (as saith S. Chrysostome) but also to In Iohn. hom. 45. be toucht & eatē, & teeth to be fastned in his flesh, & al to be filled with desire of him. Besides the reall presence & sa­crifice Christes body also hath a locall [Page 180] being in vs, in respect that the substance of Christ occupieth the same place, vn­der the forme of bread, which the sub­stance of bread did occupie before, & when we haue that kinde of bread in vs: euen so Christs beeing is locall in vs.

Moreouer as Christ at his Incarna­tion came not from heauen by forsaking his glorie, but by asumpting fleshe of the Virgin: so nowe at the time of the Consecration his bodye commeth not downe from heauen, but the bread is changed into his body & by that meane his body is present with vs. And as af­ter his resurrection hee ascended in­to heauen: so after the communion (the formes of bread and wine being consumed) Christ ceasseth to be corporally with vs, to the end wee should againe desire his presence, & well knowe these Note wel. two cheife points of our beleife; the one, that the ende of the conioyning consist­eth in spirit rather thā in flesh, the other, that the flesh of Christ really eaten is the means whereby we haue accesse to the spirite of God with trust & confidence.

Now Christ cannot bee better pre­sent [Page 181] in spirite and grace then if hee bee present in his selfe, therein to conuert to vs his spirite and grace: for the cause of his taking flesh, was to make his flesh an instrument to deliuer his spirite & grace to our flesh, to the end that no meane of prouiding for our saluation might be o­mitted by so louing a father. In conside­ration wherof S. Ambrose saith, Thou that Lib. 6. de Sacram. Cap. 1. takest his flesh art made pertaker of his di­uine substance in that foode Note that the spirite and substance of God commeth to vs by taking Christes flesh.

Chap. XXIIII Of the excellency of the most blessed Sacrament and in what respect it is called a Sacrament, signe, or figure, and yet is the very thing it selfe which it betokeneth

IT is a great glorie in the profession of cookery to bee able to make of one kinde of stuff (as for example of eggs alone) sixteene or twenty diuers dishes, but to doe that feate much labour, many spices and sawces, greate com­positions and mixtures are required. Christ in steede of all those shiftes vsed [Page 182] blessing, and working words of thankes­giuing, which were so sure to worke their intent, that some mē haue doubed whe­ther he gaue thankes first, because he fore-saw the whole purpose out of hand should be obtained as himselfe wished, or else (which is more probable) whether the very working of the feate were not the selfe thankes-giuing for the worke.

For his blessing and thankes-giuing was the saying ouer the bread. This is my body: & ouer the wine. This is my bloud. By vertue of which wordes, his body & bloud beeing made of the creatures of bread & wine, as wel were a thankful sa­crifice themselues to God: as Christ al­so in his visible forme hauing wrought this, did praise and thanke his Father, for such an excellent effecte, the which body and bloud his Apostles eating and drinking, were made pertakers of the greatest & most excellent banquet that euer was made on earth. For the better vnderstanding whereof, it may please a man to repeat in his minde howe God in the beginning adorned this world. First with Angels & heauenly spirits, second­ly [Page 183] with the heauens themselues, third­ly with the elements, of fire, ayre, water, and earth, and as the Angells occupie the highest place, so doe the heauens with the lightes & starres in them occu­pie the second place, and the fower ele­ments are beneath them. When things were come after this sort, frō the highest order of Seraphins to the earth, which is the lowest element of al, thē it pleased the wisedome of god, to make as it were a re­uolt of al things & to return his creatures frō the bottome of the earth vpwarde a­gain towards himselfe: he therfore made the earth to bring forth greene grasse, with al such kinde of things as haue ani­mam vegetiuam, in thēselues to growe & increase, of which kind, al hearbs, springs & trees be: aboue those in a higher degre were birds, fishes, & beasts, which haue a life sensitiue being able to moue from place to place. Lastly god made mā, who hath not only vegetatiue power & sensi­tiue in his soul, but also reason & vnder­standing, in whose body are the vertues of the fower elements with the influence of the heauens, in whose soul is free will [Page 184] and power to gouerne▪ agreable to the nature of Angels and of heauenly spirits for this cause this creature hath beene worthelie called, euen of the Christian philosophers Microcosmos a litle world, for that he alone hath in him all the de­grees of creatures, both liuing and with out life, both sensible and reasonable, & therefore hee is called in holy scripture. Omnis creatura, All creatures. Nowe when the sonne of God (taking pittye that this little world, the worke of his great power was by the diuell seduced) came downe and tooke flesh of the vir­gin Marye, being true God & true man in one person, at that time were al things breifly brought againe to God, whence they first were created & brought forth Christ alone is all in one. In his God­head he is all that is aboue the heauens, and that filleth the worlde. In his man­hoode which is the foote-stoole of God, he is all that is in, or vnder the heauens, in this manhoode are al creatures most perfectly compiled without blemishe of nature, of mind, or of body, so that seing this body of Christ (wherein also all the [Page 185] fulnes of the Godhead dwelleth) is giuē & eaten at a banquett, there is no doubt but the same is such a banquett, as can­not bee made with all the creatures of heauen, and earth gathered together. In this one dishe is a composition most delicate of Angels, heauens, elements, of herbs, fishes, birdes, beasts, of reasonable men and of God himselfe, no kinde of salett, meat, sause, fruites, confection, no * Vnder­stand here that I mean not that any earthly thing is in the B. Sacra­ment af­ter Consecration saue only the very Body and Bloud of Christ, who because it pleased him after a humane sorte to conuert by eating & drincking (bread & wine and other visible creatures) into his sacred Body and Bloud, therefore though the proprietie of such crea­tures be changed in substance, yet iuxta aliquid, in some manner and sort they be set on that table still, but wholly conuerted into the Body and Bloud of Christ. kinde of wine, aqua-uitae, aqua-compo­sita, liquors, sirrops, can be founde in nature, made by art, deuised by witt, but it is all se [...]t vpon this table and that in a small roome, where it cloyeth not with the abundance, or annoyeth with the vncleane handling, it filleth without lothsomenes, it prouoketh the appetite without danger of surfeting: to be short [Page 186] were it not a banquett prouided by the sonne of God, no mā would think it pos­sible to haue such a feast made in the de sart of this wicked world. Thus do we catholiks teach of the supper of our lord & beleue it agreable to his word & worthy his worshipp, this banquett feedeth the whole man. There is a reasonable soul to feed our reasō, a natural substāce of flesh to feed & nourish our flesh, ther is the spirit of God which quickneth both soul & flesh to life euerlasting. This is the true Manna, which containeth the tast of all sweetnes, & hath in it selfe all manner of pleasāt refectiō, this is the food of life, the which who so eateth worthely shall liue for euer. This is the feast wherof Salomon speaketh. Hoc itaque visum est mihi bonum Eccles. 3: 5. & 7. &c. This therfore seemeth to me good that a man eat & drinck & enioy gladnes of his labour, which words S. Aust. expoūdeth thus. Non est bonum homini nisi, &c. It is De ciuit. Dei li. 17. cap. 20. not good for a man, but that which hee shall eat & drinck▪ what more credibly is he vn­stood to say, then that which belongeth to the partaking of this table, which he himselfe a preist mediator of the new testament, offreth▪ [Page 187] or giueth (according to the order of Melchi­sedech) of his bodye & bloode? If then the Prophet hath affirmed the greatest good that mā hath in this life to be eating and drincking, & that eating & drincking be long to the supper of our lord Christ, we may perceiue right well, that the matter & substance of Christs supper cōsisteth not in bread & wine (for then we might not be better occupied thē in eating and drincking) but in the reall flesh & blood of Christ, wherin al goodnes spiritual & corporall is collected into one heape, & giuē vnto vs vnder the form of bread & wine, for so God hath appointed Instau­rari omnia in Christo que in celis, & que in terra, &c. To renue al things in Christ which are in the Heauens and which are in the earth in him. Al those eatings & drinkings which were in the law of nature & in the law of Moises in faith & spirit, are so far behind the supper of Christ after his manhood really assūpted, as the faith of Christs Incarnation is behind the In­carnatiō it self: mark for being deceiued with fals doctrin, Christ by his incarnatiō gaue a real truth to the faith of the fathers [Page 186] [...] [Page 187] [...] [Page 188] and not a newe spirit: So in his last Sup­per he giueth the same spirituall gifte to vs, that he gaue to Abell, Noe, Abra­ham, &c. but he giueth vs another kind of trueth than euer he gaue them. The trueth made by Christ is the true fleshe & bloud which he tooke of his Mother, & the giuing of that trueth to be eatē, is the giuing of that fleshe & bloud vnder the formes of bread & wine. Therfore they that nowe say Christ giueth bread & wine with spirituall giftes wherin our soule eateth & drinketh Christs flesh & bloud, they graunt a good thing one way: but another way, they take away the greatest goodnes that euer was giuē to mā. Their spiritual eating is not euil, but it lacketh some trueth, how so? Be­cause the whole man is not fed, for faith feedeth but the soule, & yet the name of feeding is proper to the body, & thence is transferred to the soule: that feeding therefore is not fully true, which eateth not in mouth, which it eateth in harte, wheras the true supper of Christ is meat in deed and drinck in deed, and must be the eating of that in our body which our [Page 189] mind & soul doth eate. The meaning of all those suppers, sacrifices, & feastes in the olde time eaten with mouth, were to shew that in time to come the same Mes­sias (that they looked for and in whome they beleeued) should so truely come for our sakes into earth, that he should come also into our bodies to dwell by his flesh eaten in vs, that we might dwell in him. The whole man in Paradise was ouer­come by eating with mouthe of the for­bidden fruite. Thus then Christ cured the whole man against the Diuell per­swading Eue to disobey God, hee sent the Archangell Gabriell to perswade the B. virgin Marye to consent to his will, against the Apple-tree hee planted the Crosse of our redemption. For the diso­bedience of Adam hee himselfe the se­cond Adam came to be obedient to his father, euen to death. For the apple of the forbidden tree vnlawfully eaten, he gaue himselfe the fruite, & apple of that Crosse which is the tree of grace lawful­ly, and needfully to bee eaten and his bloud to be droncken. As therefore the apple that Adam did really eate against [Page 190] the cōmādemēt of God, doth make vs al that were in his body at that time guilty of disobedience, & the childrē of wrath; so the real eating of Christs flesh, accor­ding to the worthy eating therof which Christ cōmanded, doth make vs all free frō the paine of euerlasting death, & the children of grace & glory. But as euery man did not eate the prohibited apple in his own person & by his own act, but by the act of our father & mother, & as be­ing in them, & of them: so it is not need­full that euery man in his owne person eate the flesh of Christ which is giuen vs in the Sacrament to be eatē. But it is ab­solutely needful that some or other eat it as really to saluation, as euer the apple was eatē to dānation, that al the rest who by Baptisme enter into the same body, may be one perfectly with Christ, whilst they are one mystically with thē who re­ally eate the substance of Christs flesh, being the substance of our true sacrifice, trulye rosted vpō the crosse, & truely [...]i­sing frō death to the intent it might be truly eatē of vs without any corruptiō or perishing therof. So that the B. Sacrament of the Altar is a medicine against that [Page 191] poison, which Adam first, & in him al we toke by tasting the apple against the cō ­mandemēt of god. It is not only profita­ble but necessary that as the poisoned apple entred in at Adams mouth, & was not only receiued by faith, spirit, & vnder stāding, but by hand, tongue, & iawes, & was digested into his bowels & poisned Vnder­stand our flesh greatly infirme and sore infected though (as the crea­ture of God) still good, but pestilent through our owne fault. al his flesh wherby the flesh that we took of Adā was also pestilēt & poisoned, & our soules vnited to that infected flesh were also infected: Euen so the medicine (which is the body and blood of Christ made of bread & wine) must not only be receiued by spirit, faith & vnderstāding neither only the figure of it must be re­ceiued in at our mouthes & so conuaid in to our bowels, but the body of Christ it selfe must come to our bodies, & it must be receiued as reallye into them by our mouthes, as euer the apple came into the mouth of Adā Who euer hard that whē a mans body was really poysoned, it should be sufficiēt to think of a certaine true me­dicine, & to receiue with all the figure or signe thereof into his body, not at al tou­ching and receiuing reallye the medi­cine it selfe? yet such is Caluines doctrine. [Page 192] But he vrgeth how the holy Fathers call the blessed Sacrament a figure; yea true, but not a figure alone, or a bare figure, but such a figure as Christ is a figure of his fathers substance, and yet his sub­stance in deed: so the sacrament is a fi­gure of Christ, and yet Christ in deede: Ther can be no more grosse or blasphe­mous conceipt, then to thinke the word of God like the worde of man. Looke what oddes is betwixte God and man: So much betwene his naming & figures of the olde testament, & all other figures But some will say, will Christ giue his body to be eaten and swallowed vp of drunckeardes, whore-mongers, blasphe­mours, and euill persons? Yea without doubt; for Christ thought it lesse euill, that euill men should eate his body, then that his Sacramentes by any our infide­lity shoulde be made voide, or the gifte of his grace shoude be vncertaine. But heretickes that seeme to stand so much vpon scripture, I would gladly here of them, where they find in holy scripture the body of Christ in the sacrament cal­led a figure. Truly from the beginning [Page 193] of Genesis to the latter end of the Apo­calipes we finde not our Lordes supper termed a signe, figure, or token of the body and bloud of Christ. Christ the sixe of S. Iohn. calleth it the meate which perisheth not but tarrieth into life euerlast­ing, He saith his bread which he will giue is his flesh which hee will giue for the life of the world Hee calleth it the flesh and the blood of the sonne of man, meate in deede and drin ke in deed, his flesh and his bloud the eating of him, the bread which who so eateth shal liue for euer. In S. Mathew the 26. and S. Marke 14 Chap. His body & his bloud of the new Testament. In S. Luke the 22 Chap. His body which is giuen for vs, and the Chalice which is the new Testament in his blood, which is shed for vs. In S. Paul the first epistle to the Corinth. and 11 Chap. The bread which we break is the communicating of our Lordes body the Chalice of blessing which we blesse is the communicating, or pertaking of Christes bloud. The newe Gospellers, that saye they sticke only to Gods worde, yet can­not finde one Apostle, one Euangelist, one Prophet, or Patriarch that taught [Page 194] our Lordes supper to be a signe. S. Paul 1. Cor. 11. threatheth damnation to him that vn­worthily eateth it, and he calleth vnwor­thy eating, not only the contempt ther­of, or lacke of faith, but euen the omit­ting to proue or examine him himselfe before he eate our Lords body, and that because hee maketh no difference be­twixte it and common meates: yet come the protestants with a newe doctrine, af­firming that we receiue not our Lordes body into our bodies, but an euident signe and token thereof. They admit no authority, no rule, no triall of matters belonging to faith, but onlie the holye Scriptures, & immediately they breake their owne rule. In so much as the holy Scriptures calling the Supper of our Lord his body and bloud, they teache it to be an euident token of his body & bloud, if they keepe not their owne rule, who can they binde to keepe the same? But the Protestants will aske me perhaps whether the Lordes Supper bee not a Sacrament, if a Sacranient, then also a signe or token, I aunswere they that pre­scribe rules of bleeuing to the worlde, [Page 195] they that will haue all thinges prooued by the touch-stone of Gods worde, they that for pretence of following the Gospell haue stirred vp so great strife through all Christendome, must not talke with vs vvith if, and and, vvith conditions and peraduentures, but they must bring forth the vvorde of God for that they saye. So that although the Supper of our Lord were neuer so much a Sacrament, surely to them it vvere none, because they cannot proue out of the vvorde of God vvhere it is so na­med, to vs it is both a Sacrament and a Sacrifice: a Sacrament because vve are so taught by tradition from the Apo­stles: a Sacrifice, because Malachie the Mal. Cap. 1. Prophet in the person of God expressely saieth. In omni loco sacrificatur, & of­fertur nomini meo oblatio munda, quia mag num est nomen meum in gentibus. In euery place a pure oblation is sacrificed & offe­red to my name, because my name is great among the Gentiles. There is absolutely no cleane & pure oblatiō, but the sacri­fice of Christs body, & bloud which was offered to death not in euery place, but [Page 196] without the gate of Hierusalem alone, & the same is at this day vnbloudely of­fered in the Masse in euery place, where­soeuer amongst the gentiles the name of God is rightly called vpon. Thus both they and we may proue the supper of our Lord to be a Sacrifice by Scripture, but that it is a Sacrament we can proue, because our forefathers deliuered such a Doctrine to vs, they cannot proue the same seeing they will not be bounde to vnwritten Traditions: If they flie to the Church for naming it, it is a Sacrament, the same Church teacheth them ther be seauen Sacraments: but the Protestants say they find but two sanctified and de­liuered by Christ & allowed of the olde fathers Ambrose & Augustine: but con­cerning the deliuery of Sacraments by Christ, they might haue founde it in the worde of God. Confirmation, in the 8. cap. of the Acts of the Apostles. Penance, Iohn 20. Extreame-Vnction, Iac. 5. Preisthood, Luc. 22. Matrymony, Ephes. 5. And not onely Baptisme and the Eucharist. But what talke is this to say S. Ambrose & S. Augustin [...] allowe the workes of Christ? [Page 197] Was not the deliuery and consecration of Christ of sufficient authority except Ambrose and Augustine had proued it? I thought Ambrose & Augustine should haue beene allowed by Scripture, and not Scripture by them. I stande with them vpon▪ the authority of the worde of God. Proue me thence these two Sa­craments alone; yea proue that they are so named at all, what Gospell called Baptisme a sacrament? What holy write nameth the Supper of our Lord a sacra­ment? Da [...]e they giue these thinges a name, that which is not in the worde of God? What warrant haue they for that deede? They will say Ambr [...]se and A [...] ­gustine call them so, I replye Peter and Paul call them not so: at other times, and with other men I will stay vpon the authoritye of Ambrose and Augustine, whom (as I ought to doe) I reuerence for men of excellent vertue & learning, but they were men (as they were woont to say) they might erre, and be decei­ued; heare first the Scriptures to whom Protestantes appeale onely, and after­wardes you shall heare what the Fathers [Page 198] say. But first I say that neither the olde Testament, nor the new calleth the Sup­per of our Lorde a Sacrament, therefore the Protestantes that so call it, goe from the assurance of the word of God to the good and laudable inuentions and Tra­ditions of men, which themselues con­demne whē they list. And yet they so cal it a Sacrament, that vpō that only word the authors thereof ground all their do­ctrin: thence it hath to be a signe, to be a tokē, to be a badge, a seale, a patterne, a counterpaine: thence all the figuratiue doctrine riseth▪ thence it commeth that the reall body and bloud of Christ is de­nied to bee vnder the formes of bread and wine. Shall now so much as Christ hath plainlye spoken of his bodye and bloud, so much as his Apostles and disciples haue preached and written in that behaulf, shall now all this be ouer­throwne by an vnwritten veritye? are these the men of God who flie from S. Mathew, S. Marke, S. Luke, Saint Iohn, Saint Paul, to Augustine and Ambrose? If none but Prophets and Apostles had written, where had they found two Sa­craments? [Page 199] Where had they read, that the supper of our Lord is a signe and to­ken, they make much a-doe about the worde of God, vntill they haue gotten credite among the ignorant, and then they quite leade them from al the worde of God: I speake to such good Christi­ans as haue the true loue of the worde of God lefte in their heartes, to them I speake, giue not ouer S. Mathew, S. Iohn, Saint Paul for Ambrose and Augustine, giue not ouer Christ who is God and man to haue the opinion of whatsoeuer Doctor, and Father in causes of beleife. Some men in comparison of others be of great authoritye, but in comparison of God all men be nothing at al: God sai­eth, This is my body, nowe whatsoeuer man or Angell from heauen tell you this is not the bodye of Christ, but onely a figure of it, beleeue him not, but 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 [Page 200] 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 [Page 201] 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 [Page 202] 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 [Page 203] 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 whē 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.

[Page 204]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 quit [...] hath and will ouerthrowe them. S. Dio­nisius and Hierotheus disciples of Christ▪ Dionis. de Hierarch. [...]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. D [...] Ec­clesiast. Hierarch. howe he teacheth moe Sacraments. But to returne to my pur­pose I wil not omit to opē 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 [Page 205] vnlearned men cannot iudge of nor de­scerne▪ He will tell you their communion is a holy sacrament, and that therby you [...]ate Christ as he sitts at his fathers right hand in faith & spirit, and that you must [...]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 [Page 206] worth the taking vp? trulye quoth he [...] then none of it at all shall come into my belly, and so malecontent went his way. This minister you see in his action de­clared what their communion bread is, nothing but bare bakers bread in deede speake they neuer so gloriouslye of it to deceaue the simple and so bad that it is not worth the taking vp, vvheras I haue proued to you before by most sure au­thority that the Blessed Sacrament that Christ left vs is no more bread, but his very body and bloud in deed.

But they say you must receiue it in faith & spirit, how in faith & spirit? they speak a thing that neither they themselus nor any man els vnderstādeth, for to say the truth, there Communion is such a minion, that they know not what to de­fine or make of it, or what to affirme such is the blindnes of heretikes, when they haue once lost the high way: for was there euer any that hard how a mā could eat Christ in a peece of bread & nothing but breade? or may we thinke them so strong in faith and spirit, that with S. Paul they bee alwaies rauished when [Page 207] they come to their comuniō to the third heauen, that so they may [...]ate Christ at his fathers right hande? but these slender [...]uasiōs be shifts for simple babes & ouer childishe▪ (sauing that they wante not malice) to bee answered. Truthe it is the holye Catholicke Church teacheth two kinds of receauing, the one is Sacra­mentall, that is, whē we receiue the body & bloud of Christ, not with hart only & earnest desire, but also really, truly, and substantially in the B. Sacrament Christ god & mā, which euery christiā is bound to do at due times when he can come to it. Another manner of receiuing is with spirit & feruent desire, whē a man cānot or is not prepared sacramentally to re­ceiue, & of this kind of receiuing S. Aust. saith▪ Crede & manducasti beleiue & thou hast eaten. Now heretikes cōfound both these māners of receiuing sacramental & spirituall together, so that when the holy Fathers speake of spirituall receiuing by Christiā charitable faith & desire, which euery good christiā mā as oft as he think eth of this B. Sacrament, or is present at it, ought to haue, that so more & mor [...] [Page 208] he may be fast lincked, vnited, and in­corporate with Christ, then do they ei­ther ignorantlye or maliciouslye vnder­stand, and peruert the holye Fathers, as though they speake of Sacramentall re­ceiuing, and so in brabling of receiuing Christ by faith alone, would exclude him out of the holy Sacrament contrary to his institution, and so in that Sacra­ment by denying of Christ wherein our faith is cheifly excercised, they lost both Christ therein, yea faith, deuotion, reli­gion and all.

But the holy Fathers, which heretikes seldome reade, or if they doe little vn­derstand or not beleiue them, when these blessed men (I say) spake of spirituall re­ceauing, as oft they doe, they not onlye teach vs the great and stedfast faith, & earnest desire, we ought to haue to this blessed Sacrament, but the due prepa­ration we ought to make worthely to re­ceiue the same, which is by innocent life and pure conscience, remaining in Christ by feruent loue & charity, which is spiritually to receiue Christ, that so he may remaine in vs & we in him, & with [Page 209] this preparation, if a man could not come to receiue sacramētally the blessed Sacrament al the dayes of his life, yet no doubt he should be saued, for that thus spiritually he eateth Christ. In like ma­ner the holy Doctors (namely Saint Au­gustine) tearme this B Sacrament a signe or figure which we deny not, for euery Sacrament is a figure of signe, otherwise it could not be a Sacrament, but in that the heretikes call it a bare signe as it were, or an only figure and signe, that by the holy Fathers doctrine we vtterlie denye, and by Gods worde proue the contrary. For the Sacrament of the Al­tar is both a signe or figure, and yet the thing it selfe also which it signifieth, or figureth: as for example you see a loafe of bread stand before the bakers shopp to be sould, it is both a signe that bread is there to be sould, and yet very bread it selfe: so the Blessed Sacrament of the Altar, is a signe of Christes body, and yet his very body it selfe. How a signe of Christs body, will you say? Marry a figure and signe of Christes body, dead, broken, crucified, in an other quality, [Page 209] then we receiue him in the blessed Sa­crament. For in the blessed Sacrament wee receiue Christes bodye, though a very true and naturall bodye: yet not subiect to those alterations and quali­ties our bodies bee: and therfore wee receiue him with al (if I might so tearme it which is verelie naturall) a super­naturall bodye, an impassible bodye, a glorified body, though in very deede before his Passion also hee gaue to his Disciples the very same bodye we nowe in the same Sacrament receiue, giuing his owne body in his owne handes to his Disciples by his mighty diuine pow­er vnited to that body, to which power nothing is impossible. So that (as saith a late famous writer) wee verely teach & beleene the figure and the truth to stand to­gether; the supper of our Lord to bee the signe of Christs body, and to bee his owne bodye; the weaker parte is the signe, the greater is the truth: but both doth not only stand together in one Sacra­ment, but furthermore the true na­ture of euery Sacrament of Christ is to haue both, that is to say to haue one [Page 210] certaine truth and one certaine signe of the same truth, the truth is hidden vn­der the signe, the signe is witnesse of the truth, which once being declared you shall se the vaine doctrine of the Protestants. The signes and miracles Christ wrought outwardly, were tokens of his Godhead hidden from our eyes, likewise the supper of Christ, is both a signe of his body & also his true body; a signe outwardly and the true bodye inwardly: a signe by the sound of words when it is first made, and a truth by the inwarde working of the holy Ghost by consecration. So that Christ (inten­ding to leaue certaine holy misteries vn to his Church, thereby to conuey vnto her the fruit of his Passion and death, as well for regard of his owne self in whose person two natures were vnited, as for regard of vs who consist of bodye and soule) made the said holy Sacraments to bee of a double sorte and nature, so that the one parte thereof might appeare to the sences, the other should lye priuye and onlie bee seene by faith. Saint Chrisostome in an Homely [Page 212] of the treason of Iudas saith, Sacerdotis ore &c. that is, The wordes are spoken with the Priestes mouth, and by the vertue and grace of God the thinges set before our eyes are consecrated. This is (saith he) my Body, by this worde the thinges proposed be consecrated. It is to be no­ted, that how many Fathers soeuer call the Sacrament a Figure, yet none of them all teacheth these words, This is my Body, and This is my Bloud to be wordes figuratiue: For when▪ they call it a Fi­gure, they meane not a Figure of Rhe­toricke, but a misticall Figure, and cal­ling it a signe, they meane not a natu­rall signe or token, but a misticall signe, that is to say, a secret, and miraculous kinde or token, such as the state of the newe Testament requireth, the na­ture whereof, is to doe that which it say­eth, because Christ the speaker, perfor­meth all that by his diuine power and substance, which his worde (spoken by the mouth of his manhoode) in holy Sacraments doth vtter and signifie. Now he that woulde the Sacrament of Christ so to be a signe, that he shoulde [Page 213] not make that thing to be his Body in deede, whereof in worde he saith, This is my Body, he most wickedly denyeth the godhead of Christ. This blessed Sacrament of the Altar is such a signe, as is withall a secret miracle, for it is a miracle not shewed to Infidels, but onlie to the faithfull. For as the birth of CHRIST is a signe to the faith­full only, who beleeue Christ being God and man trulie to haue beene borne of a Virgin without seede of man, by the almighty power of the holy Ghost, ac­cording to that Ipse Deus dabit vobis sig­num, Esa. 7. ecce virgo [...]oncipiet & pariet &c. Right so the supper of Christ is a signe of his Body and Bloud, to the faithfull only, who beleeue the nature of bread and wine to be turned into his body and bloud, without generation or corruption by the only power of the word of Christ, who said after bread taken, and bles­sing made, This is my Body, This is my Bloud, doe this thing for the remem­brance of me. Beholde the making of Christs Body and Bloud for the remem­brance of his death, that is, the signe [Page 214] we speake of, this was the memory or the remembrance whereof Dauid said, Me­moriam Psal. 110. fecit mirabilium suorum. Our Lorde hath made a remembrance of his meruailous workes, &c. And thinke we that a remēbrance of meruailous things is made of God without a miracle? S. Cy­prian Cipr. de Cena. do. saith, the bread to be made fleshe, Omnipotentia verbi, By the Almightie power of the worde. S. Augustine calleth it Aug. ma­nu. ca. 11. Chris. de Sacerd. Lib. 3. Mirabile Sacrificium. S. Chrysostome, cry­eth out, O miracle▪ o the goodnesse of God, he that sitteth aboue with the father in the selse-same moment of time is touched with the handes of all men. If thou aske howe it is made (saith Damascene) it is enough Damas. de orthod. fid. Lib. 4 Cap. 14. for thee to heare that it is made by the holy Ghost, euen as our Lord made for himselfe and in himselfe a body out of the Virgine Mother of God, & we knowe no more, but that the worde of God is true, strengthfull, Eus. lib. 5. demonst. cap. 3. Beda in hom: Vi­dit Iesus Basil in Liturg. Greg. Niss. in orat: de Pascat. Hiero. in Leuit. Niceph. lib. 1. cap. 28. Almighty. Eusebius calleth it, Admira­lem exitum oraculi, A meruailous euent of the Oracle. S. Bede nameth it, A sanstifi­cation of the holy Ghost, that cannot be vt­tered by speache. The like wordes haue Saint Basil. Saint Gregory Nissenus, Saint [Page 215] Hierome, Nicephorns. Thus much I thought good briefly to say concerning the manner howe the blessed Sacra­ment of the Altar is a signe, token, my­sterie, or remembrance, euerie worde whereof expounded according to the Gospell, and to the state of the newe Testament, doth proue the reall pre­sence of Christes bodye and bloud vn­der the formes of bread and wine. It is a Sacrament which outwardlye sig­nifieth that which is inwardly wrought, it is a figure containing the trueth fi­gured, it is a signe meete for the insli­tution of Christ, whose signes are mi­raculous, it is a secret token knowne onlie to those that beleeue, it is the re­membrance of Christes death by the presence of the body which died, what shall I say more? It is the body & bloud of Christ couered from our eies, reuea­led to our faith, feeding presently our bodies and soules to life euerlasting.

When Tertullian and S. Augustine say Christ gaue a figure or signe of his body, the Protestant Grammarians vn­derstand a Rhetoricall figure as Meto­nymia [Page 216] or Synechdoche, or such a figure as it is set vp at an Ale-house or Wine-ta­uerne: but the Doctors meane a pecu­liar signe and token miraculously in­stituted by Christ, which conteyneth and giueth to the faithfull the truth which it betokeneth. Signes and figures in the Sacraments consist of words and the matter, as of Water, and I Baptise, &c. Bread, and Hoc est, &c. of Oyle, &c. Christs wordes make that which they signifie, otherwise neither body nor fi­gure thereof. Againe, which of the ho­ly Fathers teacheth that ( Body) standeth to signifie the figure of body? Many Fa­thers say the wordes of Christ are plaine, manifest, true, and effectuall; but no man telleth of such a strainge taking of the wordes ( Body & Bloud) no man wit­nesseth them to be taken for the figures of body and bloud, and no maruell, for no man knewe that interpretation. They Note well. knowe that the true body of Christ gi­uen after such a sort vnder the formes of bread and wine, was a figure of the selfe same body, either walking visibly vpon earth, or suffering vpon the Crosse, or [Page 217] sitting nowe at the right hand of his Fa­ther, or intending to come to iudge­ment. They coulde tel that a thing pre­sent in a secret manner is a token, signe, and a watch-worde, to all the faithfull of an open manner, either past, or to come in the same thing, by this meanes they confessed the Sacrament to be the signe of Christes body and bloud, but they knewe no such figure, as the Sacra­mētaries haue deuised, they neuer could tell of Synecdoche or Metonymia, they knewe sacramentall, and not rhetoricall figures, mysticall, & not poeticall, holy and not prophane. L [...]t him therfore that wil haue any thing made at al of Christs wordes, acknowledge them to be pro­per, to signify somewhat, and to make that they signifie, which is the true bo­dy & bloud of Christ, vnder those out­ward ryndes or visible formes of bread and wine. For as vnder the visible fleshe of Christ his Godhead lay priuy, but yet was truely present, and had assumpted his flesh into one person: euen so vnder the visible forme of bread the fleshe of Christ is really present in the holy mys­teries, [Page 218] and therefore we touch that flesh when wee touch the forme of bread, as S. Thomas did touch the Godhead, whē he touched the fleshe of Christ, for in each place we touch not, either the god­head, or the fleshe visibly, but by the meane of that thing wherein it is truely present, that thing (I say) receiued of vs doth make his death & resurrection to be remembred. Hath he not al that euer Christ did presently before his eies, who hath Christ himselfe present? But take Christ away and afterward it 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 Ch [...]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 of­r [...]d: but we eate really the body of christ therefore our facte crieth, that Chirst is [Page 219] 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 cāforget his death, whose body is daily made, worshiped, and ea­ten, to the end the death may be remē ­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; [Page 220] 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. Bod [...]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 [Page 221] 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, thē 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 [Page 222] 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 whē we touch, we touch his very body; for euen as kissing the hose vnder which the Kings knee is contey­ned, [Page 223] we are said to kisse the kings knee: e­uē so in touching the accidents of bread & wine, we touch the body & bloud of Christ vnder thē. 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 whē 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 & conditiō, thē now it is in, that is, a most liuely representatiō to our seules, & memories, that the very body we receiue, once suffred & shed his bloud vpō the Crosse, & it is also a signe of the vnion & coniunctiō betwixt him Christ our head giuē vs therin, & vs his mēbers the holy Cath. Church which by means of this sacramēt are vnited, incorporate, knit togither, or made one body [Page 224] with Christ, & therefore the B. Sacramēt 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 this respect of the representation of Christs Passion, and knitting togither of his members with him, the very and most B. Body of our Lorde (giuen vs at his last supper) is called a signe or Sacrament, and yet ne­uerthelesse the thing it selfe, that is his B. Body and Bloud, not figured or signi­fied by bread and wine, but giuen vn­der the formes, or likenes of bread and wine. For that which before consecrati­on was bread & wine, is now by Christs [Page 225] wordes transubstantiate, or wholy tur­ned into the Body and Bloud of Christ, as I declared before: though to our out­warde eyes, and carnall sences, there seemeth no other thing then before; yet by our faith we be taught farre other­wise, as that it is most certainly without all doubt, the very Body and Bloud of Christ, without which diuine Sacrament a reall coniunction betwixt his fleash, & the fleash of man, cannot be made by faith, spirit, and vnderstanding only: for that is the coniunction of minde, but not of fleash and bones, as the man and wife by consent of mariage cānot be one body vnlesse they come togither: neither doth Christ come from his Fathers right hand corporally to be ioyned with our flesh; but bread by consecration is tur­ned into Christs flesh, to the intent it may be receiued, and made one with our flesh, to the end we may be Concor­porei, as the auncient Fathers tearme vs, one fleash and body with Christ.

Chap. XXV. Declaring how it impli­eth not contradiction that Christ is in heauen, and in the Sacrament in many places at once, but only declareth an infinite and Almighty power of God, & that Diuine honor is due hereunto.

YOu see nowe in some maner and sort, by this which is said in the former Chapter, the excellencie of this most diuine mystery, as our infirmity is able to declare to you, and in what respect this B. Sacrament is called a signe or figure and yet the very thing it selfe: wherefore you se the heretikes doe most pitifully and wickedly abuse the poore people to both their damnations, that contrary to Christ, the receiued faith of the Church, and al auncient doctors, would haue the B. Sacrament but onlie a bare peece of bread in signe & figure. Reade the holy Fathers and Doctors, and when they speake of the Sacramen­tall receiuing of this B. Sacrament, they so plainly without all tropes, signes, and figures call it verely, really, and [Page 227] substantially his bodye and bloud, so often, so pithylie with so firme reasons, and so plainly, that if they had spoken against the Sacramentaries heretickes of our time, they could haue spoken no more plainly. For what wordes can be playner then those of that most famous Councell of Nice, wherein Arrius the enemy to the sonne of God, by more then three hundred holy Fathers was condemned? The wordes of the Nicene Councel to our purpose are these Iterum etiam, hic diuina mensa &c. Againe here also in the holy table, let vs not basely at­tend▪ the bread and cuppe set before vs, but lifting vp our minde let vs vnderstand by faith, that Lamb of God which taketh away the sinnes of the world. Situm [...]sse, to be put and laid on that holy table, Incru­ente a sacerdotibus immolatum, to bee vnbloudely Sacrificed of the Preistes, and that wee (vere) truly, and in deed taking his owne pretious Bodye and Bloud, doe beleeue this to be the misticall tokens of our redemption. For this cause wee take not much but little, that wee might knowe wee take not to fill vs, but for holinesse. Thus [Page 228] farre the Councell. The blessed, noble, and most glorious Martyr S. Ciprian Decena Domini, of the supper of our Lord, is as plaine, Panis iste &c. That Bread (saith hee) which our Lorde gaue to his Disciples, being changed not in outward forme, but in nature, through the almighty power of the word is made flesh. And be­cause mans heart is not quiet till it rest in God, and because nothing can truly fil or content man saue only God, therefore S. Hillary that strong pillar of Gods Church againste the Arrians teacheth vs in his 8. booke of the Tri­nity how Christ in this holy Sacrament naturally dwelleth in vs. St vere & [...]. if the worde (sayeth hee) bee verely made flesh, and wee verely take or receiue the worde flesh in our Lordes meate, howe is he esteemed not to dwell naturally in vs? Seeing then God is by nature the only euerlasting meate which perisheth not, and seing he must be giuen to vs in his owne nature, and wee are not able to receiue him as he is a spirit, hee hath done for vs, as good mothers and nour­ces doe for their babes, the mother eat­eth [Page 229] bread, and by her eating turneth it into milke, and that milke shee giueth to the infant, and by that meanes the infant eateth bread and milke. In the reall fleshe of Christ is the substance of God only made meate to bee eaten of man. Faith is a great gift of God, but yet a creature only wherein the fulnesse of the Godhead dwelleth not, and therefore it is not able to attaine to the vnion of Gods nature, and much lesse able to giue it: by eating of Christ we corporally haue, and carry God in our bodies corporally; no otherwise in the worlde can be deuised for it. As for the figure of bread, it is the only true fi­gure, because it is a figure without sub­stance of bread. For whereas S. Augu­stine in his third booke & sixteene chap­ter de doctrina Christiana, vpon these wordes ( Nisi manduca [...]eritis &c. Vnlesse you eate the flesh of the sonne of [...]an, and drinke his bloud &c.) saith, videtur facinus &c. how Christ seemeth to commande a heynous act or sinne, it is a figure therefore (saith he) but vnderstand you of the Passi­on of our Lord, commanding vs sweetly to [Page 230] rest in Christ &c. These wordes are to be vnderstood of the maner of eating, not as a dead carcase is torne in peeces in the shambles, but Christ is to be eaten in a mistery and a Sacrament, though verely and really, yet after a spirituall maner. Eor as the figure which was in that Paschall Lamb did not diminish the reall killing and eating thereof, but only did refer it to a higher truth: so the figure which is in eating Christs flesh▪ doth not diminish the true eating there­of, but only declareth the eating to be a figure, because it is referred againe to a higher truth both in Christ whose flesh that once died is now eatē, & in vs who eate it▪ not so much for to eate it corpo­rally as to feede spiritually of God him selfe, who maketh that flesh profitable: August. in Iohn. tract: 26. & 27. & that S. August. though so it is euident by his owne words vpon S. Iohn, Ye know not what is this maner of eating this flesh, but except yee eate it. Lo the maner of eating was secrete, but the thing that shoulde bee eaten was naturall flesh: these also be his wordes to the same effecte: Carnem sic &c. They so vn­derstande [Page 231] flesh as it is torne in a carcas or solde in the shambles, and not as it is quickned with the spirite or Godhead. Here is reported wherein the Iewes did [...]rre, they tooke the worde flesh amisse, not cōcerning the substance of it (which must be really eaten) but cōcerning the maner of eating it, is not ( modo) Latin for the maner? Is not ( quomodo) as much to say as by what maner? the Iewes vnder­stood the name of flesh Quomodo dila­niatur, non quomodo vegetatur, that is by what maner it is torne a peeces, and not by what maner it is quickened: doe not these wordes import, that the Iewes erred in the maner of eating Christes fleshe? Doth not hee that find­eth fault only with the maner of eating Christes fleshe, sufficiently allowe the eating of the fleshe it selfe, if it be donne after a good maner? It is the Passion of Christ, and the spirituall maner of eating in respect whereof Christs speech is called of S. Augustine figuratiue. For if Christes flesh were eaten only to fill the bellie without further accompt of spirituall grace and life, then were the [Page 232] eating of that fleshe naturall, sensible, accustomable, and without all figure, & should be eaten by cutting, tearing, and wasting it, but in that case fleshe pro­fiteth nothing: the flesh we speak of must be eaten as a figure, as a misterie, as a Sa­cramēt, as a holy signe of a higher truth wrought in the soule, then that bodelie eating doth work. So likewise in Baptisme wee are washed in a figure, because the washing hath a farther and higher end thē only to clense the body. That speach therefore wherein Christ commandeth his flesh to be eaten, is figuratiue, not that we should deny the true eating of his flesh, but because that eating is refer­red to a greater purpose, then to the fed­ing of the body, for Christs flesh is meate in deed, that is to say▪ is eatten in deede as I could proue vpon that place: but it is not eaten only, that it shoulde be cor­porally receiued, but to the end wee should pertake of the spirit & Godhead which is in it, and so by merite of that Hill▪ de Trinit. Lib. 8. flesh really present in vs, obtaine life euerlasting with it. Wherevpon Saint Hillarie disputing against the Arrians [Page 233] that Christ is not only of one will, but also of one substance with his father, saieth, De naturali in nobis Christi veri­tate &c. That we say concerning the natu­rall truth of Christ being in vs, except wee learne it of him we say it foolishly & vngod­ly, for himselfe saith, my flesh is meate in deed, he that eateth my flesh, and drin­keth my bloud, tarieth in me & I in him, there is no place of doubting left concerning the truth of fl [...]sh and bloud: for now both by the profession of our Lord, and by our own [...] faith it is truly flesh, and truly bloud, and these things taken and swallowed, are the cause that we tarry in Christ, and Christ in vs: is not this thing the truth? it may well chance not to bee true to them, who de­ny Iesus Christ to b [...] true God. So that Christ as truly as he is God, so verely & really is he in the B. Sacramēt though in an inexplicable & miraculous maner & sort, inuisible and hidden from our corporall senses. For as after the resurre­ction the spirituall being which our bo­dies shall haue, doth not deminish the truth of their nature, but declareth a wonderfull abettering of them, in that [Page 234] they be made in maner equal to spiritu­all substance: euen so the body of Christ in his supper is spiritual, not for any lack of his true substāce vnder the formes of bread & wine, but because it is fully possessed & replenished with the Godhead and is present after the maner of a spirit, as being neither seene or felt, nor tasted, but only bel [...]ued, & therefore this B. Sa­cramēt, is worthely called of the church at the consecratiō thereof, yea of S. Paul 1. Tim. 3. misterium fidei▪ a mistery of faith. So that you see, we must vnderstād, that though in the B. Sacramēt we truly (whē we sacramētally receiue) doe receiue in very deed his B. body & bloud, yet we do not receiue & eate Christs B. body af­ter such a carnal sort, as the Caphernaits & Iewish Heretikes vnderstood & blas­pheme. For the lexes when they heard Christ promise his body to be eaten of vs, thought Christ would hane giuē his body to haue bin cut in peces, rosted, & [...]tē (as I said before) as the dead carcas of an oxe is, wherevpon some of his dis­ciples so vnderstāding departed, think­ing it a hard saying of Christ that hee [Page 235] would giue his body to be so eaten: but he answered thē right worthely, the spirit Ioh. 6. 63. it is that quickneth▪ but the flesh it profiteth nothing. How, doth the flesh of Christ profit nothing? what doth that flesh pro­fitte nothing that redeemed the whole world? God forbid any christian should so imagin, how thē must we vnderstand Christs wordes the flesh profiteth no­thing? but according to S. Augustins in­terpretatiō, that is the carnall or fleshly vnderstāding of Christs words profiteth nothing but hurteth much: but put a spiritual & diuine vnderstāding to Christs flesh according to his promise & worde giuen vs in the B. Sacrament, & thē the flesh profiteth much: as for example, the wicked Iewish heretikes of this time thus blaspheme. What dost thou (say they) eat the very body of Christ indeed in the Sacrament? how chaunceth it thou feelest not rawe flesh? what, can so great a sub­stāce be vnder the liknes of so litle a pece of bread? How canst thou swallowe his bones? o blasphemous heretike. Lo here you see these mens vnderstanding that thus with the Iewes so grosly conceiue of [Page 236] Christs body in the Sacrament, the flesh profiteth nothing, but hurteth much. But if they would vnderstand, as Christ taught and the Church beleeueth, that we receiue Christs Body verely in the Sacrament, not after such a grosse manner but after a spirituall sort, and in an vn­speakeable mistery, that is though a true and naturall body, yea the very flesh and bloud that was borne of the B. Virgin Mary and suffred death vpon the Crosse; yet with all a supernaturall, miraculous, diuine, glorified, and im­passible body. Such a body as was con­ceiued by the holy ghost, without know ledge of man, and that was borne of the B. Virgin, without in any sort opening or violating her sacred wombe. Such a bo­dy as by his diuine power therein with his B. handes multiplyed fiue loaues of bread to the feeding of many thousands Such a body as being attempted to bee stoned of the Iews, passed through them and was not seene. Such a body finally that arose from death, the sepulchre fast shut: and such a body that after his Re­surrection likwise appeared to his disci­ples, [Page 237] the gates fast shut, without deui­ding asunder or opening the same. Such a body that declared himselfe to S. Paul on earth, and yet at that present sat at his fathers right hand in heauen. To be briefe, such a glorified deficate body, to whome (by power of his diuinity vni­ted thereunto) nothing is impossible; this (I say) if Heretickes woulde beleeue with vs, then to them the flesh of Christ would profit much. This is my Body, this is my Bloud said Christ: the pronoun [...] This, pointeth to body or bloud, and not to bread and wine, as appeareth by the genders contrary, God prouided of pur­pose that the article ( This) therefore shoulde neither agree with bread, nor with wine, but only with body & bloud, or with the Chalice wherin the bloud is conteyned, and therefore this to be true, that Christs very body and bloud is in the B. Sacrament of the Altar (as being most expresse and plaine by the very words of christ) we are bound to beleue, though to declare the maner how exce­deth mans reason, because he said it to whom nothing is impossible. And there­fore [Page 238] for ignorant & vnlearned mē especially when heretikes aske the reason how it is possible for Christ to be here, there, & in many places at once, it is not fit for thē to reasō, but to haue recourse to faith which is aboue reason, & plainly say I beleeue Christ that said This is my body, to whose power nothing is impossible, and let the heretike demand, scof, or flout ne­uer so much, go you nofurder with him, but leaue him to the more lerned, that cā handle him better. For with his whyes & hows he deceueth the simple souls, as the serpent did Eue, who begā first with the woman the weaker vessell, whereby di­uines vnderstand the sensual part or in­ferior part to reason, & proposed things that seemed delectable, reasonable, and good, and so in the end drew reason & and all awry, making her to consent by answering first doubtfully, and so made her doe the things vnlawfull: but if shee neuer had stood to haue reasoned or an­swered the wily serpēt, but had fled him at first, she had neuer bin ouercome. The diuel thē in like maner against the sim­ple childrē of Gods Church, taketh the [Page 239] bodies of heretiks his members, & spea­keth in thē, as in paradise he spake in the body of the serpent, & so poore simple soules listning to his wily crafts, he de­ceiueth vnder pretence of good, & ca­steth them out of paradise Christs king­dome, that is his holy Church: wherefore flie you alwaies the whispering of that olde serpent in heretikes that you be not deceiued with thē: For heresy creepeth as a canker, and the diuels deceipts be di­uers & many, & somtimes he armeth hī selfe against the people of God, with the word of God euill vnderstood, to ouer­throw the truth of Gods word in this Sacramēt, & other misteries of our redēpti­on, as whē Christ saith, poore men shal you Ioh. 12. 8. alwaies hau [...], &c. meaning passible, & in forme of pouerty, but not by withdraw­ing himself from vs, by his corporal pre­sēce in this B. Sacram. as whē it is said he is risen & ascēded into heauē, we must vn derstand he is neuerthelesse in his sacred flesh meat indeed in this miraculous mi­stery, and so in spirit & truth with vs all daies euen to the end of the worlde. For Christ ascended into heauē there sitting [Page 240] at the right hand of his father and leauing vs, the beliefe thereof as a chiefe article of our faith. Christ made his owne supper saying, This is my Bodye, and commaunded his Apostles, and their successors to make the same, saying doe and make this thing for the remembe­rance of me. Therfore neither the making of Christs bodye, neither the beleefe thereof can be contrary to the sitting of Christ at the right hand of his father. Againe sith nothing is impossible to God (albeit that which implieth con­tradiction in it selfe be therefore impos­sible, because it repugneth to the truth it felfe which is God) is it not possible to God Christ shoulde both be in hea­uen after one visible sort, and in the Sacrament after a misticall sort? It were impossible for the body of Christ, both to be in heauen and not in heauen, or to be in the Sacrament, and not to bee there in the same respect: but to bee in heauen and in the Sacrament, or to bee in many places at once, that maketh no contradiction, but only sheweth an allmighty & infinite power in him who [Page 241] worketh it. In somuch as Christ is all­mighty to sitt at the right hand of God he is able to performe his owne word & gift in the Sacrament of the Altar: and therefore in the sixt of S. Iohn when hee spake of eating his flesh and drinking his bloud which he would giue, he also declared that he would go vp into hea­uen in his man-hoode where hee was before in his god-head. And that thing hee spake (as S. Cirillus hath noted) to declared that he was God, and therfore able to worke that which hee spake of, in so much as his wordes were Spirit and Chris. de sacerdoti [...] lib. 3. Life. For this cause S. Chrysostome crieth out. O miraculum, O dei benignitatem O miracle, O goodnes of God, hee that sitteth aboue with the Father in the same very momente of time, is touched with the handes of men, and deliuereth himselfe to those that will receaue and imbrace him: seeme these thinges worthy to bee despised and neglected? thou shalt perceaue our holye things not only to bee wonderfull, but also exceed all wondring and astonying of the mind. Thus saith S. Chrisostome. This Blessed Sacrament [Page 242] then thus miraculously instituted by Christ for a perfect memorye of his death, and pleadge of his infinite loue, with all reuerence and honor is to bee vvorshipped, and vvith gratefull me­mories and pure hartes to bee receaued of vs, seeing hee coulde shevv vs no greater token of vnmeasurable loue then this (by giuing himselfe wholy vnto vs) nor deuise any more excellent way to declare the same. For as a man that in fight is wounded with a scarre in his face for his friendes sake, comming with that in his face putteth his frend in more perfect memorye of his loue, then if hee left or sent him an hundreth other to­kens: so Christ for our loue taking a deepe vvounde to death, coulde leaue vs no more perfect memory thereof then his ovvne bodye, in an vnspeak­able mistery; whereby his death is shew­ed vntill hee come to iudgment, at the end of the vvorlde. For euen as the noble actes vvhich other men haue donne bee written vpon their sepul­chers: so in this memorie of Christ, his actes are daylie shewed and re­hearsed. [Page 243] Then his Incarnation is be [...]o­kened most mistically vvhen breade is made fleshe, as the vvorde was be­fore made fleshe, and that Incarna­tion is represented in outvvarde shevv, also by singing of the Angells hymne. Glory bee to God in the highest. Then See here how in the B. Sacra­ment at Masse the whole life, death, and resurre­ction of Christ is represen­ted. the going before of Saint Iohn Baptist is expressed by readinge the Epistle: then Christs preaching is represented by singing of the Gospell: then the faith of his Apostles and Disciples is betokened in pronouncing the Creede, or Articles of the faith. Then the sup­per of CHRIST is made with no lesse authority, then himselfe institu­ted it: then his Crosse is shewed by ma­king the signe thereof vpon the holy misteries: then his death is inuisibly wrought vnder the formes of breade & wine, by turning their substances in­to himselfe, and shewing them, as if the very body were deuided frō the bloud. Then the fruite thereof is sowen in the hearts of the faithfull people by giuing them the grace to feare him, to loue him to come penitētly to him, & to be made [Page 244] one with him: then the resurrection is outwardly shewed, because the seuerall formes of bread and wine, each of them conteine whole Christ vnder them: then the body is eleuated and adored that suffered for vs: then Christ is glorified for the redemption of all mankind: then thankes bee giuen to God, blessing to the people, and prayer is made for al the world. But the incredulous heretike still obiecteth, is bread turned into Christs flesh? yea by his infinite power and vn­speakeable humility, whereby hee fo [...] our loue disdayned not to take fleshe of our earthly substance, which things considered bread seemed vnto his wis­dome the most fitte matter where of hee would make this Sacrament. For bread was vsually turned into Christs bodye whilst hee liued in earth: for his bodye was nourished with bread, the which bread was turned into his flesh. Where­fore now also Wee beleeue well (saith Nis­senus Nissen. in orat. catech. Luc. 24. Aug. ex-Ser. de­verbis Euaug. apud Bed brother to S. Basill) the bread which is sanctified with the worde of God to bee changed into the bodye of God, the worde. Nouerunt fideles the faith full know what [Page 245] I say, they k [...]owe Christ in the breaking of bread, for not euery bread, but that which receaue [...]h the blessing of Christ is made the bodye of Christ. Let vs once deny the flesh of Christ to bee really in the blessed Sacrament of the Altar and here is no perfect building toward the flesh of Christ, and consequently no reason why wee shoulde bee called Ephes: 4. &. 5. his misticall bodye or flesh of his flesh, and bone of his bones. For as if Eu [...] had not been taken really out of the naturall bodye of Adam, shee shoulde not haue beene in truth bone of his bones: so vve are not fleshe of Christs fleshe in trueth it selfe, except the fleshe of CHRIST in the naturall substance thereof bee the meane by our naturall coniunction to it, that vvee are framed and vvrought into a spirituall man. And our fleshe is I mean [...] not into a mere spirituall substance▪ turned vvith out losse of his owne sub­stance or propriety into the nature of Christs flesh, because it being the fleshe that is dwelt in by the Godhead, is stronger then our nature: yet although the vnvvorthy receauers doe verely [Page 246] receaue the body of Christ, we must conforme our liues to the example of christ, that by receauing this Sacrament wee may not procure to our selues damna­tion, but for euer liue in, and vvith Christ. For as Saint Augustine haue­ing spoken of Iudas, whoe gaue him­selfe to the Diuell right worthely said. Non malum accipiendo, sed male ac­cipiendo. De bap. contra do na. cap. 5. &. 8. &c. Not in receauing an euill thinge, but in receauing euilly. For it was the body and bloud of our Lorde: Yea to them to whome the Apostle said, hee that eateth vnworthely, eat­eth and drinketh Iudgement to him selfe: as the Apostles and other Saints did eate the body of Christ (as Saint Hierome affirmeth) to their Salua­tion. Hiero. in. psal. 21. The manner of eating this di­uine mistery, carnall men cannot at­taine to: all corporall natures stande of an inuisible substance, and of a visible forme, the forme of Christes body was that the Caphernaites sawe and coulde not eate, but the substance of Christes body is that wee eate in mi­stery. Hereof said Saint Augustine you [Page 247] shall not eate the body you see Viz. in visibili forma That is to saye. In a visible forme. Yet in another place touching, the veritye of the thing in this Sacrament, hee said. Euerie man Aug. in. psal. 98. ought to adore earth or the fleash of Christ before hee did eate it. Did not like­wise Saint Ambrose saye To this daye Amb. de. spir. sanct. lib. 3. cap. 12. we adore the fleash of CHRIST in the misterie [...]? So you see diuine honor is due to this diuine Sacrament. But Here­tickes in steede of due worshippe, doe worshippe theyr owne inuentions and opinyons like to GODS, as Saint Hierome vpon Zacharie the thirteene Chapter well noteth. Sicut Idola fiunt manu artificis &c. Euen as Idolls (saith hee) are made with the hande of the ar­tificer: So the peruerse Doctrine of Here­tickes whatsoeuer it faineth, it turneth into an Idoll, and maketh Antechrist to bee adored for CHRIST. Saint Chri­sostome exhorting to come to this Sa­crament with Zeale and most vehe­ment loue writeth. Hoc corpus in pre­sepe Chris. in. 1 Cor hom. 24. Hoc. reueriti sunt Magi, &c. The wise men (commonly called the three kings) [Page 248] reuerenced this body in the Manger, and being men without good religion and barba­rous, they worshipped it with feare & much trembling after a long iorney taken. Let vs therefore who are the Citizens of heauen, at the least wise followe those barbarous men, for when they sawe the Manger and Cottage only, and not any of those thinges which thou nowe seest, they came with most great reuerence and quakmge: but thou seest that thing not in the Manger, but on the Altar not a woman which might holde it in her armes, but the Preist present, and the hely Ghost copiously spred vpon the Sa­crifice which is sett forth, neither thou loo­kest barely vpon the body as they did, but thou knowest the power os it, and all the or­der of dispencing things, and thou art igno­rant of none of those things which were done by him, and thou hast beene diligenly in­structed in all things. Let vs be stirred vp therefore, lett vs quake, lett vs professe openly a greater deuotion then those barba­rous men, least if we come barely and cold­ly, we [...]eopard our head into a more vehe­ment fire. Hitherto S. Chrisostome: hee said before Quando, &c. When thou [Page 249] seest it set before thee, say with thy selfe for this body, I am no more earth and ashes. This body which is himself Christ then gaue his twelue disciples at his last supper, vnder the forme of twelue frag­ments or peeces of bread, bidding euery one of them take and eate, in which deede hee sheweth himselfe to make the substance of his bodye present vnder the formes of bread in diuers places at one tyme, althoughe not after the manner of locall scituation, because his body hath not in the B. Sacrament actuallie that naturall dimension and occupying of place, which it hath o­therwise, but as hee hath ordayned it to be, so is it vnder diuers formes of bread & in diuers places at once by his omni­potencie, to whome nothing is impos­sible. Here I am sure many will stand with mee and say, they beleeue not so: to whome I aunswere that by so say­ing they haue condemned themselues Iohn. 6. 64 to bee of those of whome Christ sayed. There are some of you whoe beleeue not. For if CHRIST sayed by that which vvas bread before his blessing [Page 250] which still seemed bread, if Christ said thereof This is my body, and gaue it vn­der twelue peeces or formes, seeing they (for the most of them I thinke) con­fesse him to be able to make his body present vnder diuerse formes, and to haue promised to giue his flesh, and to haue said, This is my body, and to haue giuen it to twelue, how can they denie that his bodye was present at that supper vnder twelue dyuers formes of bread, beeing whole and all vnder each forme? The confessing also of that which Christ said is a thing appertain­ing to faith, because the speaker is God to whom all faith belongeth: to beleeue this that God saieth must needes bee a vertue, and to discredit it is a great vice. But some will still perhappes alleadge that The flesh profitteth nothing Iohn. 6. the wordes of Christ are spirit and life. That is true and therefore I beleeue that vvhen he said, Take eate this is my body he gaue his body not without life and spirit, but yet as really as euer by say­ing. Gen. 1. Let the light bee made. hee made the light: for his words be not dead­fleash, [Page 251] which profiteth nothinge but quicken and giue life, how and whenso­euer it pleaseth him, much better then the spirit and soule of a man is able to quicken and make liuelye the bodye wherein it is. These two saying This is my body, and my wordes are spirit and life, stand so well together that I be­leeue the one for the others sake: Christs wordes neuer want spirit and life, & po­wer to quicken other things, euen as his fleshe neuer lacked all kinde of spirite in it selfe. For when the soule was out of it, yet the God-head remayned and corporallye dwelte in it, and the soule returned to it againe the third day. Collos. 2. Therefore when Christ said This is my body which is giuen for you. I am bound to beleeue that his bodye is neither without soule nor godhead, for else it were not truly said, it is giuen sor vs if it vvere not profitable to vs. Thus you see that I beleeue all the wordes of Christ together, and that you not doing so, are (without you repent) certaine to bee condemned sor not be­leeuing these words. Take eate this is my [Page 252] body, you will say you beleeue these wordes, yet not carrially but spiritually, as it is meete for Christs wordes to bee beleeued. O Sir, he that assigneth a meane how he wil beleeue Christs words in that very fact sheweth himselfe not to beleeue them. For beliefe inuenteth nothing of his owne, but followeth the authority of God that speaketh. I be­leeue in deede that Christs wordes can­not be carnall, as you take carnall words for foule & grosse meanings, but I see it to be a very cleane and pure meaning, that the most pure substance of the flesh of Christ should be giuen vnder the forme of bread, to the end it may be ea­ten of vs, and the chiefe and the cleanest thing we vse to eate is bread: to giue therefore the chiefe and most healthfull flesh in the worlde to be eaten vnder rhe forme of the purest eatable thing, is a very pure and cleane worke, farre from carnality. You will say it is more pure if it be rather beleeued to be eaten only of the hart of man by faith and spirit, then by mouth and body. I answere that it is no pure eating of a corporall [Page 253] thing, which taketh away the truth of corporall eating. Againe both waies of eating are better then one of thē alone: I beleeue his reall flesh to be eaten with hart and mouth, to be eaten with body & mind, to be eaten in deed & in faith. Here faileth your beliefe, because of two true things you beleeue but one, the o­ther you discredit. To be short, let vs i­magine him that beleeueth the real pre­sence of Christs body and bloud vnder the formes of bread and wine, to stande before the seat of Gods iudgment, and that Christ asketh him, why he did be­leeue and worship his body and bloud vnder the formes of bread and wine: may he not well answere in this vvise? I beleeued so, and did so because your Maiestie taking bread and hauing bles­sed it doubted not to say. This is my bo­dy, which wordes all my forefathers vnderstoode to be spoken properly, and to be true as they sounded, and there­fore at the commandement of my Pre­lates I a dored your bodye vnder the forme of bread. If CHRIST reply that hee had Preachers whoe taught [Page 254] him otherwise, & cried to him to beware least he committed Idolatry: First that obiection might not bee made to any man, that died aboue 80. yeares past, because no Preacher taught publikely any such doctrine. Secondly if so much were said to one of our time, he might answere that hee had moe forefathers and moe Preachets, and those much more auncient and more honest men, who required him to beleeue Christs wordes, and to worship the body of his maker. Well nowe wee are come to the point, all the Catholickes haue preached with one accorde, that it is the true body of Christ, and the Gospell witnesseth that CHRIST said. This is my body: here is the worde of God, and the tradition and preaching of man ioyned togither, I aske whether it bee possible for CHRIST (vvhoe re­quireth of vs nothing so earnestly as be [...]iefe) to condemne that simple man, who being otherwise of good life belee­ued his worde and his forefathers, and the Preachers agreeable with both, or no? answere me for what fault shall [Page 255] this poore man be condemned? First to beleeue Christ it is no fault. Secondly Christ said This is my body. Thirdly he beeing an infant was of his parentes taught, that to be the body of Christ which was holdē ouer the Priests head. Fourthly as many and moe preach to him when he commeth to lawfull age, & say this is the body of Christ, as there are that afterwarde preach the contrary: tel me then what was his fault for which hee may bee condemned? If you say, his eyes tould him it was not the body of Christ, hee vvill ansvvere, that for the reuerence he bare to the worde of God, hee denied the sensible instruction of his eyes, as giuing more credit to Christ, then to himselfe, is that a fault? If you replie that by that means he might haue worshipped the rock in steede of Christ hee will answere he knoweth not what you meane▪ he neuer had any rock shew­ed him by most graue authoritie, which was said to be Christ, if such thing had beene taught him, he (for his part) was so obedient to beleeue, so willing to adore Christ, that he woulde haue done [Page 256] any thing, which had beene commaun­ded him vnder the name of Christ or of his religion: Is this a fault why the poore man should be condemned? no surelye seeing the prophet Dauid saith, Vt iu­mentum Psal. 62. factus sum apudte, I am become as it were, a beast before thee. It is lauda­ble saith Enthymius that in the sight of God we take our selues as beasts, which being so I can deuise no fault in this poore and simple man, who if he be de­ceaued, he is deciued by Christ, by his forefathers, by diuers Catholicke and vertuous preachers, by the vertue of humility, of obedience, and of pure loue towardes God. But on the other side if Christ call one of them before him, who denieth his reall presence, and aske him why hee did not beleeue the Sacrament of the Altar, to bee the body of Christ what will he answere for himselfe? will he say Sir, I beleeued your body to sitt at the right hand of God the father, and therefore that your body was not in the Priests hande? Why then thinkest thou that I am not able to make the same which is at the right hand of my father, [Page 257] to be also present vnder the forme of bread? Sir whether you are able or no, I can not say: But I haue heard many preachers tell, that one bodye cannot be at one time in diuers places. O how dreadfully would Christ answere in this case; Did not those preachers whome thou pretendest to follow say alwayes they preached to thee the sincere worde of God? did they not by that colour ouerthrow Monastaries, Churches, Al­tars, Images of Saints, and mine owne Image and Crosse? Did they not deny the sacrifice of the Masse, Praying for the dead, & such like auncient vsages only for pretence of the word of God? & nowe se how inexcusable they and thou art. I saide Take eate This is my Bodye, I said this to twelue men, I gaue each of them my body, & bad make that thing as it is written in the Gospell, I shewed at Capharnaum that I was signed of my fa­ther, and equall with him in power, they them selues beleue that I made all crea­tures, places, times of nothing: nowe is it doubted how I am able to make my body present vnder the forme of bread [Page 258] in diuers pa [...]ces? Yea to mainteine the better the argumēt against my almigh­ty power, they say I entred not into my Disciples the dores being shutt, but either preuented the shutting of them (contrary to the wordes of my Gospell) or came in by the windowe, as theeues do, or by some hole, as creepers do: yea any thing is sooner beleeued thē my di­uine strength and working: thou Hypo­crite seeing the worde of God hath it written fower times in the newe Testa­ment. This is my body, how cōmest thou to talke with me of my sitting in heauē, as though one of my workes were con­trary to the other, if in deed thou hadst bin humbly perswaded that I were god, thou wouldest not measure my almigh­ty power by thy simple witt. Thou art twice condemned, first for deniall of a truth, and againe for denying it against my expresse worde, which thou pre­tendest to esteeme and pronouncest it false. If the poore man say he knewe not so much, nor sawe not the falsehood of that argument, and begin to accuse the false preachers who deceaued him [Page 259] Christ may well say that he was not de­ceaued, for before these false preachers began their false doctrine he had said. This is my Bodye and This is my Bloud, and all the world beleeued and taught the reall presence, of Christs body and bloud fiftene hundred yeares togither; what cause now hadst thou to beleeue a newe Gospel and newe preachers there­of: forsooth Sir they said the Bishop of Rome had deceaued vs. If in this case Christ tell him, that the Bishop of Rome were the successor of Saint Peter, and so his Vicar, hauing promise by him not to erre in faith, and yet that he alone taught not that Doctrine, but that all the Bishoppes, Doctors, and Preachers of the whole Church taught the same from the beginning, and that Christ himselfe had said the same, that all the Euangelists, and the Apostle Saint Paul had written the same, that all faithfull men beleeued the same, what excuse can hee haue who forsooke CHRIST, the Apostles, the Bi­shopps, the Fathers, the Preachers, and the whole Church to follow an vpstart [Page 260] renegate Frier, who began his doctrine so ambitiously and proudly, who liued so euill, and died so terribly, that his ve­ry abhominable dealing with great prin­ces, his shamefull incest and horrible death, might make any good man wea­ry to thinke vpon him, much lesse shoulde any haue followed him? To be short, answere the poore man for him­selfe what he may, yet he cannot deny, but that both Christ said This is my bo­dy, and the Church taught the same, & yet beleeued he not this to be the body of Christ, and therefore is one of them who beleeue not: and without faith (which is but one) there is no saluation, no plea­sing of God, no part in the kingdome of heauen, which thing if they that be aliue will consider, they may returne againe to the Catholicke faith and Church, and so be made liuely members of Christs body, whereof Christ is the Sauiour. O but the Hereticke still vrgeth, if I eate Christ really, then I feede not of him spi­ritually, I answere it is the fondest kinde of reasoning in the worlde, by one truth to deny an other, seeing both stande to­gither. [Page 261] Is my faith the lesse because Christ was bodely seene in earth? howe is then my spirituall feeding the worse, because the foode of life is in my mouth? Doth not Tertullian say, the flesh is fedde De resur­rect. cor. with the body and bloud of Christ, to the ende the soule may be made fat with God, and yet will the Heretickes say, Christ in his last supper left vs but a figure of his body? Except yee eate the flesh of the sonne of man, is in deede a figure, and the speaking thereof is figuratiue, because it was not meant that a man should be vi­sibly eaten, as flesh is at common tables, but yet that he shoulde be really eaten, albeit the maner of eating be figuratiue as we knowe. S. Augustine then (as I said before, calling those wordes except yee eate my flesh figuratiue) referreth the fi­gure to the manner of eating, but not to the substance which is to be eaten, for else if by no meane the flesh of Christ might be eaten, it shoulde not be eaten by faith, but if it may so be eaten, it may be eaten by mouth also, in that pure manner as it is giuen vs. The whole man must eate, as well in body as in [Page 262] soule, because the whole is taken and as­sumpted of Christ, the whole is incorpo­rated by Baptisme, the whole redeemed by death, and the whole shall be crow­ned with glory, therefore the true eating is to eate that meate, which of it selfe consisteth of body, soule, and Godhead, to eate it (I say) in body, soule, and spi­rite, and not by faith only.

Chap. XXVI of the blessed Sacrament of the Altar shewing how conueniently it was ordained for our reparation, and what preparation we ought to make to the same.

BVT it is not my purpose here to recount the shifts of our aduersaries, or rather deceipts of the Diuell, spea­king by them his instruments to delude the simple to their damnation, but ra­ther for our instruction and comfort. Let vs note here the prouidence of God, & sweete disposition in the ordinance of this most diuine mistery. Our first pa­rents by pride (in coueting to bee as Gods, and in incredulity, beleeuing the serpent and mistrusting God) fell [Page 263] from God: contra [...] [...] vs like God in deede, and to recall vs [...] heauenly Paradise, which our parents lost (by eating the forbiddē fruit) Christ hath ordeyned a remedy quite contrary, giuing vs in this B. Sacrament himselfe the fruit of the B. Virgin, that bread that came downe from heauen, that so with humility beleeuing Christs worde, and promise far aboue our reason, forsaking our selues & submitting our reason to faith in Christ, wee may receaue him, (his B. body) that happy fruit of endlesse life, and by vertue thereof recouer the possession Eue lost by her vnbeleeuing, and tasting the forbidden fruit. Leaue vaine disputes then of this blessed Sa­crament, and with steedfast faith im­brace the truth, for this high mistery farre exceedeth mans reason. For of all the workes that euer God wrought, this is So S. Thomas cal­leth it mi­raculorū maximū if any can finde a greter vnus­quis (que) a­būdet in sensu suo. Psal. 100. most wonderfull and miracu­lous, insomuch that herein God shew­eth as it were the periode, summe, and perfection of all his workes, as he spake before by his holy Prophet, Memori­am secit▪ mirabilium suorum, miserator, [Page 264] et misericors Dominus escam dedit ti­mentibus se. GOD herein hath made a memorye of his wonderfull vvorkes, hee hath giuen meate to those that feare him. So that this heauenly food is giuen to the saluation of those only that with reuerent loue, & with perfect faith come vnto this diuine banquet: for what a wonderfull and mitaculous worke of Christ is this to feed man with the food of Angels, for that Christ (whose glory is the repast, dainty, and satiety of An­gells in heauen) is the foode of poore pilgrimes in this B. Sacrament here in earth; nay herein God hath exalted man aboue Angels, giuing the Preist power by his mighty word to consecrate his body, so that that which before was bread, nowe is no more breade but his body which power he neuer graunted to An­gell. Againe as God is all in all, and in euery place in heauen and earth, and yet not deuided but whole perfect God and as saith the Apostle. In ipso viuimus, mouemur & sumus In him wee liue, be mo­ued and are; Euen so though the Bles­sed body of Christ be not in all places [Page 265] at once where his God-head is, as the Lutherane Vbiquitary Heretickes (that so they might coarcte the mistery of this Blessed Sacrament in their reasons) do dreame: yet it is most certaine (accor­ding to our beliefe, and Godes truth) that Christ euer sits at the right hand of his father most glorious, and yet is here sacramentally, and in a mistery in the B. Sacrament, and as fullye Christ here, perfect God and man, as hee is in hea­uen, and in many places, and diuers Altars in all coastes of the worlde at once, and yet not many but one, and the same Christ indiuisible; Yea in eue­ry litle parte, or particle of the holye Host, and B. Sacrament is as whole and perfect Christ, as in the vvhole host, and looke where the Blessed body of Christ is, there is his bloud, and where his body and bloud is, there is his God-head by vertue of that vnion of the diuine and humane nature in one person: therefore it followeth, that where the holye Sacrament is, there is God the sonne. And because the workes of the Trinity be indiuisible, though no [Page 266] person but the second [...]erson in God­heade was incarnate, an [...] tooke vpon him our nature, yet there [...] present, the Father, and the holy Ghost, three persons and one GOD in Trinity by vertue of the concomitance (as wee tearme it) and hypostaticall vnyon whome all creatures doe worshippe, to whome Angells singe out perpetuall prayses, and before whome heauen and earth doe tremble and quake (O vn­speakable and dreadfull mistery) An other miracle in this B. Sacrament is that though it be daily eaten, yet is it ne­uer consumed, nor any thing impaired though manye vncleane persons and traytors like Iudas, doe ofte vnworthely receaue the same, yet in it self it is euer vndefiled. As you see the cleare sonne that shineth vpon the foule clay is no­thing darkned, but still remaineth pure in it self, which as it is noysome to the watrye and euill disposed eye, so is it comfort to the cleare and vvell dis­posed: euen so Christ the sonne of right­tuousnes giuen vs in this B. Sacrament, is comfort, health, and saluation to the [Page 267] well disposed, but euerlasting death, & damnation to those that come with vncleane consciences, [...]oaden with mor­tall sin, without cleansing their soules before, that is, without contrition and lowly confession for the same, not be­cause the fault is in Christ: but because the thing that receaueth him is impure and vncleane, yet Christ alwayes per­fect glorious in himselfe, without de­fect, and no meruaile: for if he suffred himselfe to bee abused, and shed his bloud with wonderfull blasphemies a­gainst him by those traiterous villaines hanging vpon the Crosse passibly, no meruaile I say though in this B. Sacra­ment impassible he suffereth himself to be vnworthely receaued of hypocrites and wicked men, whereof some will not sticke to stab their daggers in this By stab vnderstand pricke, thrust, or strike. Blessed Sacrament, and tread it vnder feet, al which he suffreth wicked men to worke, not with-drawing his diuine pre­sence that the good bee not defrauded of so vnspeakeable a benefit, for by this their abuse they hurte and soile them­selues, but not him who is immortall [Page 268] & impassible. Hereby we may answere the sond obiections of heretiks that say, what if cat or rat should eatiet? no doubt whatsoeuer taketh or abuseth it, it is ne­uertheles the very body of Christ still: but when the outward species, or forme of the Sacrament passeth away from that vnseemly vessell, then Christs B. Body and Bloud also passeth, & can be there no more abused. An other won­derfull miracle we see, and by daily ex­perience proue in this B. Sacrament, that is, that whereas Christ hath ordey­ned this B. Sacrament vnder the formes and liknes of those things that be most vsuall and familier to vs, that is vnder the formes of bread and wine (that the sight and horror of raw flesh and bloud should not affray or appall vs, so that to our outward eyes, tast, feeling & other sences, it seemeth no other but that it was before) yet is it quite contrary from that it was before, as farre as heauen and earth is asunder, the accidents re­maining without the subiect, that is tast, feeling, and seing bread and wine, but not so, nor yet any part thereof bread or [Page 269] wine, but wholy and perfectly the very body and bloud of Christ.

Chap. XXVII. Of the Manna, the paschall Lamb, and other figures of the B. Sacrament.

BVT when as GOD hath wrought so many miracles in this B. Sacrament, what sacrilegious impiety, what damnable heresie, or rather Apostacy is this of any mortal men, to goe about to feede vs with figures, & pull Christ out of his kingdome, remayning in this B. Sacrament in his Church militant here in earth. These heretikes would make vs Christians (nowe in this state of grace, who haue by Christs promise the things themselues, that were shadowed & pre­figured in the old law) in worse case thē the Iewes themselues. For Manna was a figure of the B. Sacrament of the Altar as apeareth by Christs owne words. Your Ioh. cap. 6. fathers (saith he) did eate Manna in the wildernesse & are dead, but he that eateth this bread that I will giue him shall liue for euer. For whether think you Manna that bread that was rayned downe from hea­uen, [Page 270] and fedde the children of Israell forty yeares in the wildernesse was not a more excellent thing then a peece of bakers bread? and yet these blasphe­mous heretickes vvoulde haue the bles­sed Sacrament to be no better, and so make it worse then that which was but a figure of the Sacrament. O but the thing it selfe (this blessed Sacrament of ours (Christs body and bloud) as farre exceedeth that Manna of olde, as the Sunne exceedeth the morning starre the fore-runner thereof in brightnesse. Al­mighty Exod. 16. God when he rayned Manna downe from heauen, the Iewes knowing not what it was (for it did lie vpon the earth like hore dewe, or the seede of the Coriander brayed with a pestle) meruai­ling said, Manhu, that is, quid est hoc what is this? to whome Moyses answe­red as from God, iste est panis &c. this is the breade our Lorde hath giuen you to eate. Nowe in this Manna there is a meruailous and strange quality, which was, that he that gathered more then his fellowes, had but to suffice, and he that gathered lesse had as much to suffice, as [Page 271] he that gathered more, and all suffici­ent and enough. Nowe in this blessed Sacrament of the Altar, Christs body, though it farre exceede mans reason to knowe the manner howe it is, yet we must most certainly, and stedfastly beleue our true Moyses which is Christ, who telleth vs it is the bread that came downe from heauen, that is his very bo­dy and bloud. What a goodly figure then was this Manna of our most pure and B. Sacrament of the Altar? Manna came downe from heauen, our Sacra­ment more: It was to euery one that which he liked best, our Sacramēt more: a little suffised thereof as well as a great deale, our Sacrament more: the murme­ring Iewes repined at Manna, and our murmering heretickes doe at our B. Sa­crament much more▪ the bodies of the Iewes were fedde with Manna, and our bodies and soules with the body and bloud of our Lorde Iesus in this blessed Sacrament much more. Thus you see howe the figure answereth and fore­sheweth that holy thing of our Lord, and what an excellent and vnspeakable [Page 272] thing this B. Sacrament of the Altar is, when the very shadowe of it ( Man­na that betokened it so longe before) was of such excellencie and so mira­culous, then howe vvorthy and mira­culous I say, is the thing it selfe, and how base conceipts haue the heretikes of Christ, and how vnworthy and vnsa­uory this their Comunion Caluinisticall bread is in respect of the Iewes Manna the very figure of our most B. Sacra­ment. 3. Reg. 19. That bread which Elias did eate (by vertue whereof hee arriued to the mount of God Horeb) is a figure lik­wise that by vertue of our bread of life in the Sacrament, we shall arriue to the mount of God the kingdome of heauen: that bread baken vnder ashes and the bread of propositiō likwise euer kept in store. That Paschal lamb that with such The Pas­chall lamb solemnity was eaten when the childrē of Israell passed through the redde Sea to the land of promise, O what a notable figure is it of the B. Lamb of God vpon the Altar in this B. Sacrament? and what preparation and disposition there ought to be to receaue the same, we be taught [Page 273] by the figure. The lamb was eaten with Exod 12 wilde lettuse, signifying to vs with what sharp and bitter teares, and contrition for our sinnes we ought to receaue the Lamb of God in this B. sacrament. They did eate it with their raines girt, beto­kening vnto vs the purenes, and chasti­tie we ought to come with all to this lamb of God. They had staues in their handes, and did eate with hast, whereby we be taught that this is the true foode of vs wayfaring-men herevpon earth. They eate it rosted, that we should pre pare our selues to this sweete lambe of God with hot loue, that is feruent cha­rity: and whatsoeuer was left was burnt with fier, giuing vs thereby to vnder­stand that whatsoeuer wee cannot by reason comprehend of this diuine mi­stery, that we are to consume & burne vp in our selues by most faithfull fer­uent loue and charitie. For perfect loue to God supplieth all our defects, all this teacheth vs with what worthy prepara­tion wee ought to come to our most blessed Sacrament the Lambe of God, prefigured by this paschall Lamb of [Page 274] the Iewes, which with such preparation was eaten, but what needes all this adoe for bare bakers breade Iohn Caluins Communion.

Chap. XXVIII. Wherein is touched how this Sacrament is also a sacrifice daily vnbloudely offered by Priests, and propitiatory for the quicke and the dead, and that it is the only sacrifice whereby God is chiefly honoured and worshipped.

NOW this B. Sacrament of ours is also our owne on­ly, most pure, and vnblou­dy sacrifice of the Church, whereby God is chiefly worshipped, his wrath appeased, by meanes whereof grace and saluation is giuen to vs from that most gratious, and bloudy sacrifice of the Crosse, once there offered after a bloudy manner for all, as the full and superabundant price of our redempti­on, but here daily vpon the Altar af­ter an vnbloudy sort, to make vs parta­kers of the same sacrifice once bloudely [Page 275] offered, but in both places on the Al­tar of the Crosse, and here in this bles­sed Sacrament one and the same Christ. Which sacrifice was prefigured by that of Melchisedech, who offered sacrifice Gen. 14. 18. Heb. 7. 3. & 4. in bread and wine, and was the Priest of the most high God, whose father and mother is vnknowne: so our B. sacrifice then (though not bread and wine, but the very body and bloud of Christ) is consecrated, and offered vnder the like­nesse of bread and wine. Which bles­sed Sacrament was offered at Christs laste supper a sacrifice also, hee our Redeemer in his Disciples giuinge Priestes authority to consecrate and of­fer the same, and so hee remaineth in them (being daily offered vp by their ministery) A Priest for euer according to the order of Melchisedech, who vvas without mother according to his God­head, and without father according to his manhood, and so figured and foreshewed by Melchisedech, whereof holy Dauid in spirit called our Sauiour Psal. 109. Christ (foreseeing our blessed Sacrifice) A priest for euer according to the order of [Page 276] Melchisedech, if he be a Priest, then hee must needes offer sacrifice, but he neuer offered sacrifice (saue only at his last supper) I meane after the order of Melchi­sedech. Wherefore we offering or doing the same he did at his last supper (that is consecrating his body and bloud) it followeth that this Sacrament of ours is also a sacrifice, yea and that propitiato­rye both for the quicke and the dead, which as prophecied. Daniel the pro­phet is Iuge sacrificium. A continuall sa­crifice, that neuer shall cease to the worldes end (saue that the publike ad­ministration thereof by Daniels prophe­sie Daniell Cap. 12. Malachy. cap. 13 shall cease in Antechristes time) but shall (as prophesied Malachie the pro­phet) Be offered a pure oblation and sacri­fice in euery place. What other is that but the holye Sacrifice of the Masse? Which sacrifice of it selfe (though the Priest may often be vnworthy) is euer acceptable Ex [...]pere operato (as di­uines tearme it) in Godes sight, because this sacrifice is his only sonne in whome hee is well pleased. If they saye the Prophet meant the sacrifice of a pure [Page 277] harte, it is not so, for no man can saye his hart is alltogether pure from sinne at least from a soule, or light thought: if they say it was the sacrifice vpon the Crosse which the prophet foretolde, that cannot be, because it was but in one place, wherfore it must needs follow the prophet foretolde, the one onlye, pure, and vnbloudy Sacrament and sa­crafice of the Altar at Masse offered in euery place, and in steed of all those blouddy sacrifices of olde. From the ri­sing Psal. 112. of the sonne to the setting of the same againe. Whereby you see this B. Sacra­ment was instituted by Christ, not only as a healthfull medicine and food of our soules, but also that it might be offered continually as the cheife and proper sa­crifice of the new testament for a suffi­cient thanksgiuing to God the father, and continuall memory of our L. Iesus his bitter Passion, till his comming a­gaine, wherby we eschew the euills of this life, obtaine remission of sins with the grace of God, & glory in the world to come. And because Christ bad the Apostles and Priestes of the newe Te­stament [Page 278] doe or sacrifice this in memorie of him, his Incarnation, Life, Passion & Resurrection: therefore as by Christs in­stitution it is a sacrifice and liuely repre­sentation, especially of his death and Passion: So euerye thinge about the Altar (as the ornaments, ceremonies, & actions of the preist at Masse) do chiefly represent, and reduce into our memo­ries the same. And if I would stand to recite the Scriptures, Councels, and Fa­thers to this purpose that call it an host, an oblation, a pure and vnbloudy Sa­crifice, the price of our Redemption, a healthfull Sacrifice, and the like, I might fill great volumes, but I must be briefe. Neither is it my purpose to answere here all hereticall obiections; neither to make any long discourse of so vnspeakable a matter, for to giue or set downe the full doctrine hereof would require and fill (as I said) many and lardge bookes, which already of most learned men bee written. My purpose is here but to in­struct the simple and vnlearned, who ought rather to ground them selues in true faith and beliefe, then to looke [Page 279] into such high misteries to compre­hend Gods mighty workes by reason. For what is man to compare as it were himselfe with God, to think to containe him whome heauen and earth cannot holde? for what is one man in respect of so many men, or what be al men in respect of God? Man is (as it were) a mite, like a vanity, a puff of winde; God is mighty, incomprehensible, yea great in the least thinges, without variance or inconstancie, at a becke of whose finger the very heauens, and earth do trem­ble and quake, the deapth of whose mightie workes we cannot reach vnto, no not in the least thinges, or crea­tures wee daylie see here before our eyes. Who can number the starres or giue a iust accompt of their swift course, without going one iote out of order from the beginning of the worlde to this day? the very herbes, plantes, and trees wee see doe daily grow and in­crease. Who is so wise that can dis­cerne or say nowe at this very instant I perceaue the increase? Againe vvhen they bee as it vvere deade in vvinter [Page 280] who can say they shal so flourish in som­mer, but he that hath experience? Ima­gine some man brought vp in some caue vnder the earth, neuer seeing light nor conuersing with men, If one should come vnto him on a sodain, and discourse with him of collours blacke and greene, and the like, tell him of the spring the course of the sonne, moone and starres, would he not won­der and think them aboue reason, till he sawe and perceaued them as we doe? If then these thinges so familiar to vs seeme so admirable to those that be vn­accustomed to see them, or if we our selues cannot giue a reason to the depth of the least things, can wee thinke to comprehend God in the greatest? would we haue God so litle, that he cannot ex­ceed our reasō? And yet (o blasphemy & malicious blindnes) such be the heretiks of our time, who because they cannot attaine by humane reason to the depth of this mistery of Christs body in the Sa­crament, therefore they forsake faith & beliefe in Christ herein, against both truth and reason. O hereticke shal Christ [Page 281] cease to be with vs according to his promise, because thou art vnable of reason? Nay he shall be when thou art not.

Chap. XXIX. Of the great loue and humility of Christ in this Blessed Sa­crament, and of the deuotion of Christi­ans of olde towards the same.

THis Blessed Lord Iesus thē perfect God & man, which enclosed himselfe for our sakes in the wombe of the most Blessed Virgin, when as him the heauē of heauens cannot comprehend, is also with vs according to his word in the least particle of the B. Sacrament whole & perfect Christ, & entreth into the Cottage of our homely bodies, is all­waies delighted to be with the sonnes of men, and yet is stil incomprehensible, & al glorious with his father in heauen, & that by his 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 [Page 282] 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 [Page 283] 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 [Page 284] as we reade of a sort of Phylosophers, they would c [...]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 [Page 285] 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 sca­ [...]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 [Page 286] 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, [Page 287] 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 o [...]r harts doe not for loue as it were burst asonder, when we consider the most deare and tender loue of Christ towardes vs, for loue you knowe deser­ueth loue againe: but what greater loue could Christ shewe vs, in not onlye dy­ing for vs, but still in this vnspeakable mistery remaining with vs? Was there euer Pellicane that so tendred her young ones, who though she fedde them with her bloud, yet in the end she forsaketh them? was there euer mother, that so dearly looued her childrē, as christ doth vs, who said and persormeth it, that [Page 289] If a mother can forget the onlye sonne of her wombe, yet will he neuer forget nor for­sake vs? who not only feedeth vs with the sweet milk of his holy word the fruit full dewe of his grace, taketh compas­sion vpon vs, euen with shedding his bloud, imbrasing vs with his stretched out armes of mercy vpon the Crosse: but also still remaineth with vs, euen to the end of the world, fostring vs with his very body, be dewing and washing vs also with his most sweet and precious bloud. O hart why dost thou not relent? why art thou so harde? how canst thou abstain from teares for pure loue of that sweet Sauiour and Redeemer? vvhy art thou not appalled with feare? vvhy art thou not stricken with loue? vvhy art thou not wholy inflamed with deuotion which is oft afforded to the deuout re­ceauers hereof? for by how much this mistery is aboue mans reason, by somuch the feruēt loue & deuotiō (bestowed on vs by the fountaine of Gods grace giuē vs therin) is of more vertue and aboun­dance. If S. Peter when he had but one glimce of Gods glory, whē he but tasted [Page 290] as it were a droppe of his loue in Mount Thabor, thought it good to stay there, and neuer to depart. When wee receaue heare a fountaine of his loue, a pleadge of his glorie, the coe­lestiall dewe of all grace, why shoulde wee not fully content, satiate, and re­pose our selues herein? O if such dis­position is made for the receipt of some noble King in his subiects house, howe ought wee to cleanse our hearts and mindes, to purifie our bodies, to sweepe our spirits vvith compunction and penitent sorrowe of harte for our sinnes (which bee the only things that bee foule in Gods sight and displease him) to confesse vvith mouth, to sa­tisfie vvith deede, to applie all the members of our bodies, and powers of our soules to entertaine him, that so our soules and bodies may be an habi­tion for Christ and tabernacle of the holie Ghost. But O sweete Sauiour if my vessell were of the purest mettall, farre more excellent then golde, and precious s [...]ones, it were too base for thy Maiestie whome those glorious [Page 291] Angelicall spirits▪ or the heauens can­not comprehende; and where is then thy habitation, but onlie in pure mindes and soules? Giue me then grace (good Lorde) to flie sinne, to serue and loue thee, so to dwell in thee that thou m [...]yst inhabite in mee. For in thee I can doe all thinges, but with­out thee nothing: thou art the high Priest and true Sacrifice, thou art the offerer, and pure oblation it selfe CHRIST IESVS our Lorde and God, the true MESSIAS, and Sauiour of the vvorlde, thou be blessed for euer­more. To bee briefe, you see nowe by this little vvhich is saide, the vvonderfull goodnesse of CHRIST, in leauinge vs his blessed body and bloude in this holy Sacrament, where­by vvee all haue life and grace, and saluation in our soules: for as our bo­dies cannot liue vvithout breade: so our soules cannot liue vvithout this breade of life Christes body giuen vs herein▪ as hee saide Vnlesse you Ioh. 6. 53. eate the flesh of the sonne of man and drinke his bloude, you shall not haue life in you. [Page 292] whereby you see howe these newe ly­ing Masters heretikes bee worse then murderers, that pine and murder mens soules, in that they depriue and rob you of so vnspeakable a benefitte, as Christs bodye and most blessed bloude giuen at Masse, giuing you poyson in stead thereof (a peece of poluted ba­kers bread) wherein is no saluation, but (alas) quite contrary as before I haue proued. No other remedy then (if you will saue your soules) but flie their company and Communion, and so by cleansing your selues from sinne by healthfull contrite Confession that you may bee iustified, make your selues apte vessells to receaue grace (that is become Catholickes) reconcile your selues to God, to the househould of faith, to CHRISTS holy Catholicke Church, wherein only and no where els (assure your selues as before God the euerlasting truth) you shall receaue the bread of life, and saluation. You haue heard here, howe that vvhich CHRIST left vs at his last supper is a Sacrament and Sacrifice, the very [Page 293] body and bloud of our Redeemer, vn­der the forme or likenesse of bread and wine, beinge perfectly and wholy transubstantiated, or conuerted into CHRISTS bodye and bloud: and hovve vvith diuine honour we ought to adore and vvorship the same. By the vvay also I haue touched a litle summe of the vvonderfull effects, and fruites of the same that vvee daily re­ceaue, and what perill of soule you bee in for vvant of the same, till you come to better estate. Hasten then out of Babilon, that is sinne and he­resy, that you may offer in Ierusa­lem Sacrifice, vvhich only may please God, vvhome only vvee ought to serue, and that is in the vnity of his holy Catholicke Church. The law­full Minister of this Sacrament is a lawfull Preist, wherefore n [...] Protestant Minister can consecrate, because wan­ting lavvfull vocation and authority hee is no Preist. The matter to con­secrate vvith all is vnleauened bread and vvine of the grape, whereunto is putt some water for a mistery, whereunto [Page 294] when Gods sonne CHRISTS owne worde (spoken by a lawfull Preist with intention to consecrate) commeth, of bread and wine is made the bodye and bloud of Christ, whoe gaue that power to a Preist hee neuer did to An­gells, nor his Blessed mother, that is to consecrate his bodye. This Sacra­ment (as I haue said ofte before) is farre aboue reason, but submitting our reason to true faith it greatly in­creaseth our merite. For as saith Saint Gregory, Gods worke is not merueilous if it bee comprehended in reason, neither hath faith merite where mannes reason giueth experience. The chiefe thing then of this blessed Sacrament is Christes bodye and bloud, vvith the vvoun­derfull graces and gifts of God bestow­ed therein, commonly called the effects and fruits thereof: vvhich that wee may not vvith Iudas receaue to our damnation, but vvith Saint Peter to our rising againe and endlesse Salua­tion, I beseech our LORD that wee may bee armed vvith true and firme faith, pure and innocent life, feruent [Page 295] loue and charitye, that as for our sinnes for wante of these vertues it now many yeares hath by Gods Iudg­ment, and wrath beene taken from vs, to our vnspeakeable losse and the continuall griefe of all good men: So by renewing these vertues againe in vs, and by amending our liues, it once againe by Gods speciall grace may be restored to vs, to the honour and glorie of his holy name, to the confusion of the Diuel and all his mem­bers, and to our vnspeakable com­fort and endlesse ioy in heauen: that whereas here vvee nowe truly receaue CHRIST in this vnspeakeable mi­sterie, there wee may bee fedde and enioy his presence in that endlesse glo­rie, vvhich hee onr LORD IESVS graunt who bee blessed for euer. But yet moreouer one thing is to bee con­sidered touching the manner of recea­uing this blessed Sacrament, vvhich is, that although CHRIST gaue this blessed Sacrament vnto his Apo­stles vnder both kindes, that is, his bo­dy and bloud apart, and although both [Page 296] Bishops and Priests, as oft as they cele­brate Masse according to Christs insti­tution, are to receaue vnder both kinds: yet the holy Church, vpon most weigh­ty consideration giueth the lay people but only one kind (that is the holy Host Christs body) and that which the Priest or Clarke giueth them after in the Cha­lice, or in a glasse, is but wine to washe their mouthes, lest any of the holy Host shoulde be left behinde, or sticke in the mouth; neither are lay persons in this receauing vnder one kinde defrauded of the bloude of Christ, nay they re­ceaue in that one kinde as fully and per­fectly Christ, as the Priest (that may liuely represent Christs Passion, and shedding of his bloud, as the publicke Minister of the Church) receaueth both. For though his body be consecrated a­part, and his bloud apart in mistery, to signifie the effusion thereof, and his death in his Passion, yet Christ is not deuided, and therefore whosoeuer recea­ueth his bodye, likewise receaueth hys bloud, as being nowe inseperably ioy­ned together. For although through [Page 297] the force of the words of the Sacrament by consecration, the body and bloud be seuerally present vpon the Altar, yet by the concommitance, naturall, and in­separable vnion betwixt them, it ne­cessarily followeth, that where the bo­dy is, there also is the bloud, and where the bloud, there likewise the body: Yet sor feare of inconueniences, that might chaunce (if the common people should receaue vnder both kindes) yea and for conseruation of vniformity in receauing this B. Sacrament (the knot of peace in all persons, and places of the worlde) and for other iust causes, the holy Church, who hath to dispose of this B. Sacrament (as of the rest according to time▪ and place) for the most edifying of the people, giueth it them vnder one kinde only, knowing that Christ hath promised as much grace and saluation to the one kinde as to both. For he that said, the 6. of S. Iohn. Vnlesse you eate the flesh of the sonne of man, & drink his bloud, you shall not haue life in you, hee likewise in the same chapter saide, He that ea­teth this bread shall liue for euer, yea he [Page 298] our Sauiour likewise as appeareth the 24. Chap. of S. Luke gaue it two of his disciples vnder one kind when he tooke bread, blessed, and gaue to them, and their eyes were opened and they knewe him, which was that bread (as manye learned fathers vnderstand) that bread of life (I saye) that came downe from heauen Christ himself his blessed body, which would GOD the heretickes in true faith and charitye would dispose them selues with vs, yea and the Dis­ciples of Christes to receaue: then no doubt their eyes would bee opened to see and bee partakers of the truthe, whose eyes (alas) infidelity, pride, and other sins haue so blinded, that whereas at first some of them began to contend for the cup the bloud of our Lord: in breaking vnity & charity, in departing from the church, they haue of Gods hea uy iustice and iudgement (who in ob­stinat sinners suffereth one sinne to bee the punishment of an other) lost both body, bloud, the price of their redemp­tion & al. Likwise as it appeareth in the acts of the Apostles, they also themselus Act. 2. 42. & ca. 20. 7 [Page 299] sometimes gaue it the people vnder one kinde, as the Church now vniuersally doth through the whole world practise and vse, and of most auncient time the people receaued vnder one kind, as by many testimonies & miraculous exam­ples (when in the Primatiue Church this B. Sacrament vnder one kinde (as now) was reserued, caried about, and giuen to the lay people) if leasure and time would permit me, I could shewe & most euidently proue. The Arke of God also carried about the wales of Hierico with solemnity of trumpets, whereby the munitions of the impious fell downe, be­tokening this B. Sacrament the Arke of the liuing God with all honour solemn­ly carried in Procession, with all jubely of harts, melody of voyces, grauity of the Ecclesiasticall and noble persona­ges, adorned with most precious attire and riche ornaments, assisted vvith troupes of the deuout people of both sectes, euerye one occupied in their degree: some hanging the streetes and wales with cloath of their best Tapestrie and Aurice, like the true Israelites that [Page 300] furnished the tabernacle, and adorned Salomons temple with their riches and Iewells: others with the deuout compa­nies of the Iewes spread their garments in the waies, and strew the streats with rushes, herbes, flowers, palme boughs, and fragment blossomes: others like va­liant souldiers of that worthye Gedeon carry vvith exultations torches, and lightes in their handes, and sound out with great solemnity, and pleasant har­mony the sacred bells, materiall trum­pets of Christ & his Church, and other musicall instruments: others with holy Ioseph, Nichodemus, and those deuout woemen couer (as is meete) the most maiesticall and venerable Sacrament the most blessed bodye of our Lorde with their white and finest sindons, and most precious Iewells: others with all, or with the greatest parte of their riches and posessions, chiefly in the honour hereof, haue erected Altars of the best marble, siluer, golde, and precious s [...]ones, and haue builded most magni­ficent temples in diuers nations of the world, litle inferour to Salomons temple [Page 301] in greatnes, but farre excceding it in true honor and glory by the pure, grat­full, and sincere worship of God in that healthfull Sacrisice. In temples this di­uine mistery is reserued in guilt taber­nacle with lampe; and light to the com­fort of the faithfull, and health of the sicke, from hence in solemne procession it is caried in holye vessell and sacred hands through Church, princely street and couered path; young & olde of all states & degrees prostrating themselues in body and mind, singing with ioyfull harts & sweet cōsent in voice with those deuout children of God. Hosanna filio Ioh. 12. 13. Dauid, blessed be he that commeth in the name of our Lord. And so the deuout ar­my of God carying the banners displai­ed with the triumphant ensigne, and standerd of the Crosse, beseech him for Christ his sonnes sake there present, al of one hart and accord, that the rocks of sinne and walles of Satan may be pulled down, that the people of God may haue true libertye, the weedes of iniquitye may be rooted out, true vertue may be exalted, iustice executed, God chieflye [Page 302] honoured and gloryfied in his people, that so Christ resting in his sacred taber­nacle & remayning in his holy Church, Hierico being ruinated, destroyed, and quite razed downe, the wales of Hie­rusalem may bee builded vp. Then may we sing exultantibus animis, with Psal. 50. ioyfull harts, Tunc acceptabis sacrificium iustitiae oblationes & holocausta, tunc im­ponent super altare tuum vitulos. Then O Lorde, we purified by grace in hart, and soule from sinne, with due compo­sition also, and decency of body who­ly offering our selues to thee, as thou offeredst thy selfe farre more bountiful­ly for vs, in contrite and humble hart by Christ here our high Priest the on­ly pure, and most acceptable Sacrifice; vvee (I say) vvill offer to thee O God, and thou for IESVS thy sonnes sake Shalt accept our sacrifices of prayers and thanksgiuing oblations of iustice, the due, sincere, and vpright charitable dea ling to vard our neighbours, with whole burnt offerings of burning heauenly de­sires, with feruent loue aboue measure to our louing L. aboue, then vpon the Altar [Page 303] of our hartes, with incensed and diuine affections kindled with deuotion shall we make a feast to God and his Angels, who delite to rest and dwell with pure soules, deuout, oft, and worthy receauers of this▪ blessed Sacrament: then shall wee in thy Church militant here in earth ouer all nations triumpth in true and souud faith: then with constant pati­ence the Lady of wisdome, and pro­curice of true honour, shall we in all ad­uersities expect ioyfully thy B. com­ming. Then for thy loue with armes of loue and charity shall wee imbrace both friend and foe, fructifying in good workes, wishing and procuring to our power the good of all men: then shall christ enter into vs with diuine presence and holy grace, and we rest and repast our selues of, and in him by his boun­tefull sauour. Then shall we enter, and repose in him by tasting his sweetnes, and go forth & contemplate his mighty power and goodnes in all creatures, and superabundantly find within and with­out (which none can tell but he that hath found it) repast and refection [Page 304] of his loue, his sweetnes, his power, ma­iesty, bounty, glory, and goodnes. So re­liquie cogitaticnum &c. the remnant of spirituall and pure thoughts concea­ued by the deuout tasting, and most sweet meditation of this diuine mistery, shall refresh vs, and make in our harts a festiual day, a healthful banquet, an im­mortall and most delightfull supper full of all ioy and gladnes. Then shall we be so enamored with his loue that vvith his svveete spouse in her Canticles, wee burst out and say Fasciculus Mir­rhe, Cap. 1. dilectus meus mihi, &c. My beloued to me is a poesie of Mirrhe, of svveete o­doriferous and fragant flowers, I will im­brace him, and he shall rest betweene my breasts in my very hart. Tenui, nec demit­tam Cap. 3. eum, I haue kept him &c. I will hold him fast, I will hold him fast, and neuer let him goe. Thus exulting to GOD here vpon the Altars of our hartes and soules thus offered in his sight, farre better pleasing God then oblations, & sacrifices of thousands of those bloudy sacrifices of calues & bulls. Then finally in that glorious triumphant Church a boue [Page 305] shal we laud, and glorify almighty god, through christ Iesus his most sweet and only sonne, that pure and innocent Lambe, daily offered here in sacrifice vpon the Altar in a mistery, and sitting at his Fathers right hand in a superemi­nent glory, who to our bodies & soules is the true foode of grace and glory that perisheth not, but remayneth to life euerlasting, who be blessed and honou­red of all creatures for euermore.

Amen.

Chap. XXXI. Of holy Order, what it is, by whome it was ordeyned, and of ho [...]e many degrees it consisteth▪ and that no man rashly without due conside­ration ought to take vpon him the same.

THE fift Sacrament is holy Order: as then in Baptisme we be newe regenerate, or borne in Christ, in Confir­mation strengthned, in Penance after our woundes and faults healed, and rai­sed vp againe, in the holy Sacrament of the Altar most abundantly fed to make vs liuely Souldiers of Christ, and that [Page 306] we may last out to our iorneys ende, & like royall Souldiers obtaine the victory: so by this holy Sacramēt of Order christs kingdome and common weale his holy Church, as a most valiant army set in most mighty noble order, is prepared to triumph ouer those Princes of darknes, perpetuall enemies of mankinde, & this wretched worlde. For if all things God hath ordayned bee well ordered, much more his holy Church so dearely belo­ued of him, that not only all thinges he created in heauen and in earth tend to the saluation of it, but he himselfe shed his bloud for it. For euen as God in his triumphāt Church in heauen, hath some higher, some lower orders of Angels: e­uen so in his Church militant here in earth there be diuers degrees in holy or­der all tēding to the due seruice of God, as Bishops, Priests, Deacons, and other inferior orders, wherof some succeed the Apostles, others the Disciples of Christ, and coadjutors of the Apostles, al lawful messengers and workmen of Christ, ad Ephes. 4. 12. consummationem sanctorū in opus ministe­rit, dulie to administer and execute his [Page 307] wo [...]ke, to bring his elect seruants to per­fection. Order then being instituted by Christ, & giuen by imposition of hands (as appeareth by holy Scripture) is a Sa­crament you see ordeyned by Christ, whereby his Church is well disposed & gouerned, yea and defended against all foraine incursions. Nowe this holy or­der which is chiefly & principally cal­led Priesthood consisteth of many or­ders, I meane the other inferior orders appertayning to it. Foure inferior orders Other in­ferior or­ders eue­ry one in their de­gree, bee also pro­perly cal­led Order but chiefly Priesthood whereunto the other inferior be long. there be, which be preparatiōs to Priest­hoode, which though they binde not to chastity as the 3. higher orders do, yet it is not cōnuenient that any take thē but such as haue mind to be Priests, yet ther is first a preparation to these 4. inferior orders, which we call the first tonsure, whereby a man before he enter to take holy orders, is taught by thus cutting of the haire to shake of all worldly cares, to cut of al superfluous desires and transi­tory thinges, that may hinder him from heauenly contemplation and the due seruice of almighty God. The first of these lower orders is called the Ostiary, [Page 308] that is the dore keeper, that hath by ver­tue of that office giuen him (which the keyes the Bishop giueth him doth beto­ken) power to keepe, and shutte the Church dores to keepe out heretickes and infidels, and preserue enclosed from prophane handes the holy vestures, and sacred vessels of Christ. The second or­der is the Reader, that by the booke which the Bishoppe giueth him may reade holy lessons of holy Writ in the Church. The third order is called an Exorcist, which hath power giuen him to expell and cast out Diuels, not by witchcraft and superstition, as South­sayers, Conjurers, and Witches haue, openly and secretly calling vpon the Diuell: but by the worde of God and au­thority giuen him by the Church. The fourth of the lesser orders is called an Acolite that may bring in cruets wine, & water to the altar to serue the Priest, cloathes, candels, incense, lights, and o­ther things necessary. And these 4. or­ders be degrees toward the 3. higher or­ders of Priesthood, which declare what a soueraigne thing it is, and that no mā [Page 309] ought rashly, or presumptuously to as­cend to so high a dignity without due consideration, preparation, and by de­grees. For if in the olde lawe the Priests had their Leuits and other inferior mi­nisters to serue them in their bloudy sa­crifice, how much more conuenient is it in this lawe of grace, that Priestes which serue the liuing God with the pure vnbloudy sacrifice of Christ at the Altar, haue due Ministers & seruitors, which none but they so authorized can properly exercise. These inferiour or­ders in the Primitiue church it seemeth were better knowne & practised with more solemnity, then nowe they bee, though in Cathedrall Churches to this day in Catholicke countries they be so­lemnly vsed, neither without them can any take Priesthoode without sinne.

Chap. XXXII. Of the higher orders, and howe necessary by Gods ordinance one head is ouer the rest.

THree higher orders there bee that binde to chastity, yea the lowest of them, which when any taketh ipso [Page 310] facto, he is bound to perpetuall chastity. The first is called Subdeacōship, which is a degree vnder a Deacon, & hath au­thority giuen him by the Bishop solemnly to read the Epistle, as the Deacō hath authority likewise so emnly to read and sing the Gospell, and so to prepare the Chalice with other thinges about the Priest at Masse. Likewise the order of Deacōship was in the primitiue Church of great authority, as appeareth by S. Stephen who was a Deacon, and others. The highest order is Priesthood, which office and function is giuen by the Bi­shop when hee giueth the Pattyn and Chalice with bread & wine, vsing the wordes, whereby hee giueth authoritye from Christ to consecrate the very bo­dy and bloud of Christ, and to remitt sinnes, when he said. Receaue ye the ho­ly Iohn. 20. &. Math 18. ghost: Whose sinnes you remit they be re­mitted, and whose sinnes you retayne they be retayned. This Sacrament of order is one of the three Sacraments where­of Baptime and Confirmation be the o­ther two, that imprinteth in mans soule a charecter, that is a note, or signe di­stinctiue [Page 311] for euer from all other persons 1. Tim. 4. 2. Tim. 1. that haue not receaued those sacramēts; which three sacramēts cannot be ittera­ted, that is, one person cannot take them twice. For be a mā neuer so euil if he be baptised hee is euer a Christian though he forsake his faith, and shalbe so iudg­ed of Christ at the last daye, from o­thers that are infidells: and hee that is once a Priest, become he neuer so euill, let him take a strumpet, and doe what he will, yea though he were degraded yet hath he still that note in his soule of Priest-hood, and if hee would attempt to consecrate in neuer so euill state of life, he doth it as verily as anye good Priest, though to his owne damna­tion. For the dignity of the Sacrament dependeth not of the power of man, but of God: yet if we know the Priest to be a Schismaticke, Hereticke, or openly excommunicate, wee ought then in no case to bee present at his Masse. The Bishop hath jurisdiction ouer the Priest, and the Archbishop ouer many Bishoppes, and the Patriarche ouer manye prouinces, and the Pope as [Page 312] much to say Father of fathers) is the highe Priest of God, Vicegerent here of Christ in earth, Bishop of Bishops, Head and chiefe ruler in spiritual mat­ters ouer all Princes, Priests, Bishops, and ouer the whole Church vnder Christ her head; and who so gainesaith this obstinately is a proud rebellious heretike, and traytor to Iesus our chiefe head, Lord, and King, and the sweete spouse his Church, and deserueth se­uere punishment of bodye also, as by such obstinacy (as long as he continu­eth therein) hee is already damned in soule: yea in the olde lawe before Christ it was death to disobey the high Priest, He that is proud, saith holy Scrip­ture, Deut. ca. 17. and will not obey the commandement of the Preist, let that man die the death, that so mischiefe may bee taken out of the people of God. For none bee so per­nitious members to Christian religion, as those that goe about to breake the peace of the Church, and breake vnity and concorde, which all those doe that barke against the Pope Godes Lieuetenant Christes Vicar here on [Page 313] earth, yea and (as the holy Fathers of olde doe record) it hath euer beene the custome of heretikes to barke against the rock of S. Peter, that Apostolike Sea the Pope, because that against that rock heresie neuer hath, nor can possibly preuaile, but falling vpon it is burst asunder: yea and sayeth S. Ierome, Christ chose one Head amongst the rest that a head being made, and so ordained ouer the rest all occasion of Schi­sme or diuision might be taken a way, for we see yea in very policy that no king­dome, no common weale, or house with out one head can stand, much lesse it is fit that Gods house so well ordered, and sure that it may not bee moued, should be without her head or steward. But to bee head in spirituall matters belongeth neither to king nor tem­porall Prince, to no temporall man, much lesse to a woman to whome it is Mulieres in Eccle­sia dei ta­ceant. 1. Cor. 14. 34. not lawfull to speake in the Church (as by Gods word I could proue at large) much lesseto gouerne in the Church. This power was chiefly giuen to S. Pe­ter and his successors, and to the rest of [Page 314] the Apostles in their degrees, whereun­to other Bishops succeede Peter, and his successors, and as a secondary rocke, chiefe piller, & head vnder Christ, go­uerne the whole Church and others, & his brethren, and fellowe workemen be gouernours of particuler Churches, as he is of the vniuersal Church chiefe Pa­stor & Father, hauing thereof the chie­fest charge. For vnto S. Peter (after christ had asked him thrice whether he loued him) he gaue charge to feed his vniuer sall flocke young & olde, seed my lambes Iohn. 21. Math. 16. 18. saith he feede my sheepe. Vpon S. Peter likewise as the rocke most sure vnder, & next vnto himselfe he laid the founda­tion of his Church, promising his faith should neuer faile, which neuer hath done to this day, neither in S. Peter nor his successors, or euer shall to the end of the worlde. Let any heretike (if he dare) auouch this of any of their Patriarkes at Geneua, or else where, if any would be so impudent (as in deed they be shameles) all the world may know him for a liar, as knowing their beginning & euil proce­ding which will haue a worse ende. But [Page 315] we dare auouch & can prooue, because we are authorised by Christs holy word, that in S. Peters chaire, that is when any of S. Peters successors defineth a matter of faith, intending to binde the vvhole Church (though in priuate as a man he may erre otherwise) yet therin he neuer hath nor can erre, as being assisted by Gods holy Spirit. For the benefit of the whole Church I haue prayed for thee Pe­ter Luc. 22. 32. that thy saith may not faile said Christ: in somuch that we reade of none that e­uer herein quailed, that gods word may be true. Nay in the olde Testament be­fore Agg. 2. 12 Christ, when there was doubt of a­ny matter of religion, they had recourse to the high Priest, & those of the stocke of the Leuites, in whome God euer con­serued true faith, though in a number it quailed in Israell. But the heretikes whē they cannot answere by reason & authority, then they turne to scoffing & ray­ling either commonly by lying, or else like cursed Cham as he did at his fathers secrets scoffe, in scoffing and deriding the same: So doe they in discouering sinnes and defects of Popes & Prelates [Page 316] of the Church, deride their parents though in deede aboue thirty of the Popes next after S. Peter, did all suffer martyrdome for Christ, and many glo­rious Saints and Doctors were of them since that time. Who more eloquent then S. Leo? who more holy then S Gr [...] ­gory, which both were Popes with ma­ny moe? But these, heretiks malicious­ly conceale, & if there were any that as men had sins or defects, those they publish to the world. We graunt in deede that Popes as they be men may sinne: but why for that (O heretike) dost thou slaunder the chaire of S. Peter, wherein the Catholicke faith shall euer vndefi­led continue? Why dost thou not re­member that God can shewe the truth by an euill man, yea by a dumb beast? what, did not Caiphas though an euill man, yet for that he was the Bishop and high Priest, spake true (prophecying of Christ) that it was expedient, that one Ioh. 11. 50 shoulde die for the people, that the whole should not perish? Nay did not Christ him selfe say? Vpon the chaire of Moyses doe Math. 23 2. & 3. sit the Scribes and Pharisees, doe that they [Page 317] say, but doe not as they doe: for they say, and doe not. If therefore any Pastors of the Church lead euill liues, they shall beare their owne burden; neither ought wee to follow them therein, but to doe as they bid vs, that is to follow the truth touching matters of faith, wherein the the chiefe Pastor cannot erre: yet if we see defects in our spirituall Pastors, it is not for vs (as heretiks doe) to slaun­der them, vncouer their defects, and that which is worse, to forsake the true faith for their sakes: but rather with holy Sem and Iaphet to couer their nakednes, or as that Christian Emperour Constantine did, who said that if hee saw a Bishop doe a thing in­conuenient he would rather couer it with his cloake then reueale it. The rea­son is, that God [...] name & the truth for mannes fault should not be blasphem­ed. Yet (God be blessed) the Church of Christ hath euer in al Countries had some good Pastors, wheras amongst heretikes can possibly be none good.

Chap. XXXIII Of Gods seuere pu­nishment of diuers for arrogating to them selues Priestly office, and how [...] wee are to obay our Pastors.

BVt admit that many were bad of life, must therefore Gods orde­nance bee altered, and therefore any temporall King or Prince, yea that which is more absurd tinckers and cob­lers take vpon them to be Pastors, and rulers in spirituall causes? O why doe they not remember, and be afraide how Allmighty God of olde from time to time punished such Luciferian pride, and intollerable presumption, and arro­gancy. Chore, Dathon, and Abyron with Numeri cap. 16. a number more of their conspiracie (who being not called, or chosen of God to the high Priestly office and function, and yet sacrilegiously would presume to to offer insence and doe Sacrifice) did not fire from heauen consume them, & the earth swallowe them vp quick to hell, to the terror of al generations? That false King Ieroboam that vpon the Altar 3. Reg. 13. in Samaria offered sacrifice did not god strike him lame? And in like sort did he [Page 319] not plague those perfidious, & treache­rous kings of Israel with sundry plagues from time to time for their rebellion a­gainst that Catholicke I [...]da, that Preist­ly & Princely tribe his holy Church? Nay did not God strike Oza with sud­den Oza. 2. Reg. 6. death but for only touching (with desire to vpholde the same) the arke of God, but a figure only of Christs very, or misticall body the Church, not to bee▪ touched, or gouerned by lay men, but by Preists & Bishops lawfully called by God as Aaron was? For to them and to none other Christ gaue charge of his [...]locke at his departure: nay there was neither King nor mighty Prince of ma­ny yeares after Christs time that were Christians, and yet the Church neuer wāted her head & gouernours in spiritual matters, those were the Apostles & Bishops their lawful successors vnto whōe the holy Apostle exorteth vs to submitt our selues, saying Obedite praepositis ves­tris Heb. 13. 17. & subiacete eis, obey your Prelats &c. for they watch as to giue account for your soules, & such Priests as rule & go­uerne the Church wel, the holy Apostle 1. Tim. 5. 17. [Page 320] accoūteth worthy double honour, those that labour in doctrine & in preaching the truth. For to them the holy Apo­stle gaue the charge. Attend saith he, Act. cap. 20. 28. to your selues and the whole flocke, wherein the holy Ghost hath ordeyned you Bishoppes regere Ecclesiam Dei, to rule or gouerne the Church of God. By these, and many like places of holy Scripture it appea­reth, that not temporall Kings & Prin­ces, but lawfull Bishops be gouernours, and haue supereminent power and au­thority in the Church. This that no­ble Emperour Constantine, that was the first Christian Emperour that most ho­noured & enriched the Church, sonne to S. Helene that noble Empresse, that went pilgrime to Hierusalem, and mira­culously founde out the holy Crosse: this (I say) he well considered, that it was the office of a King to be head of temporal matters in the common weale only, as to execute iustice, to punnish the offenders, to rule and commaund in taxes, tribute, and in martiall affaires: but not to be ruler at the Altar, not to be head in the Church, not to giue first [Page 321] censure, or iudgement in spiritual cau­ses: in so much that this noble Empe­rour being called to that first and most holy & general Councel at Nice, where in the Arrian heretickes 1300. yeares agoe were condemned, vvoulde sitte at that Councell in no other place, but in the lowest place of all, acknowledg­ing right worthely Priests, and Bishops in spirituall causes his farre betters and superiours, he well knew his duty, and would not exceed his limits or office, knowing that it was the part of a King to rule in the pallace, but the Priest in the Church, so much did this mighty Emperour (whome God so highly ho­nored & blessed with temporall power and spirituall graces) honor Priestes, but espeacially the high Priest of God the Pope, that he gaue to him and his successors for euer the Citty of Rome, and all the Territories thereunto be­longing, giuing place to the Vicar of Christ, and remouing the Imperiall seate to Constantinople where Christian Emperours many yeares after raigned, till that nowe for sinne and heresie it [Page 322] is fallen vnder the enemy of Christ that greate tyrant the Turk [...], with whome our Protestants in England (o monstrous impiety) shake hands as is said to trou­ble the whole state of Christendome, that they themselues may liue in more quietnesse at home: but no meruaile, when they can haue no helpe of God (who hateth the wicked and his iniqui­ty) they runne to the Diuell, for like will to like in euery degree. Theodosius the Emperour for a slaughter by him committed at Thessolonica being excō ­municated by S. Ambrose Bishop of Millaine, and put backe by him from en­tring into the Church, intreated the Bishop he might enter into the Church: for that (saith hee) Dauid committed man slaughter, & yet after pleased god. Yea saith S. Ambrose, Dauid offended which many Kings doe, but Dauid did penance which many Kings doe not, let me first see fruit of your penāce with Dauid, and after we shal consider fur­der. The Emperour fearing Christ in his Priest the Bishop, returned with humi­lity and teares, and many daies in his [Page 323] Pallace did penance, till at length hee was reconciled by S. Ambrose & admit­ted into the Church. O how far did this worthy godly Bishop differ from these false counterfeit Bishops of yours, that like flattering Parasites to feede them­selues & children, giue Princes superio­rity in the Church, so far be they from gainsaying any vice raygning amongst thē, which one day they will haue cause to curse, as cōtrariwise Theodosius for his amendment had cause to blesse the true Bishop S. Ambrose that plainly told him of his fault, vsing the rod and authority of the Church ouer him, in somuch that therfore the good Emperour after more loued and commended him for it aboue all men, esteeming. Ambrose worthye in deede to bee Bishoppe. These noble Emperours Constantine, Theodosius, and the like, that so feared, honoured, and reuerenced Priestes (which in Eng­land you see here tyrannicall heretickes so greatly dishonour and cruelly mur­ther) vvere of no lesse witte, learning, valour, courage, honour, and power, then hereticall Princes be now a daies, [Page 324] nay they were not only of farre greater, worthyer, and of more excellency in all princely qualities, then any such nowe liuing: but withall they were of more profound humility, had greater feare of God, and reuerence of Priestes his mes­sengers, honoring Christ in them, which vertues Princes (alas) deceaued with false heretickes now want. They consi­dered and feared right worthely these words of God. Qui tangit vos, tangit pu­pillam oculi mei, he that toucheth you (that is lawful Priests Gods annointed) toucheth (as it were) the very aple of his eye: re­membring likewise what God said to Samuell of the Iewes. They haue not despi­sed 1. Reg. 8. thee, but me, that I raigne not ouer thē. And our Sauiour saith. Hee that despiseth Luc. 10. 16. Mat. 10. 40. Iohn. 13. 20. Math. 10 15. you, despiseth me, he that hateth, you ha­teth me, hee that receaueth you, receaueth me. Againe he threatneth those that re­fuse his messengers comming in his name. That at the last day it shalbe more tollerable to Sodome, and Ghomor. Whereby it appearrth what greate re­ward good Catholicke christians at this day in England shall haue at Christes [Page 325] handes one day for receauing Priestes, comming in his name, and lawfullye sent by Christ, yea though it be losse of goods, landes, and life to the re­ceauers, so much greater is their me­rite: and what perill and danger not only those stand in, that for dasterd­ly loue to them-selues, and feare of the worlde refuse them: but in what most damnable state those be that persecut [...] Priestes, and their receauers with most vile deathes; and so glory they neuer so much of Christ, yet they in deede persecute Christ in his members and seruants, vnto whome vvhat good, or euill is done he accepteth as done vnto himselfe.

Chap. XXXIIII. Of the goodly order of the Clergy, and Monarchy of the Church, and of the Anarchy, and dis­orderly confusion of heretickes.

YOu may see by this litle which is said the reuerend order of Priest­hood, how much it hath euer beene ho­nored by good men, but euer impugned & persecuted by enemies of the truth, [Page 326] because the shepheard once taken away the flock is easily dispersed, which ma­keth the heretikes so to rage, and tiran­nize against Priests in England for the hatred in deed they haue against the whole flock of Christ, to the end there should be left neuer a good christian or catholicke in England, that in deede is their drift, though to blind the simple, they pretend all dye for treason not for religion: and vnder the cloake of elemencye and mercy with a lingring persecution they vse one of the most subtill and greatest tiranny that euer vvas vsed since CHRISTS tyme▪ For making some out-warde shewe of clemencye euer, they haue and doe, and will doe (I feare me) the worst they can deuise in their proceedings, till it please GOD either to conuert their hartes (vvhich I beseech hym of his mercy for their good, and sal­uation hee vvoulde) or else otherwise to chastise them as it may best please him, to the terrour and example of all pos [...]erity. You see likewise how Priest­hood most necessarily was ordained by [Page 327] Christ for conseruation of his Church, and vvhat godly order is in the same, and vvhat a valiant armye hereby the heauenly Monarchie the Church of God thus set in order is: how boun­tifull and amyable to the good in their sight it is, and how terrible to the wick­ed, the Diuell, & all his power: see I say, in what decent & noble aray this Mo­narchy of Christ standeth. First the lay people as feete or inferior members though they rule not the head, yet as necessary members be expedient for the body, as other more noble mēbers are: next to the temporall, & lay people, be those in lower orders, or degrees toward Priesthood, which as handes or armes in this christiā Monarchy maintaine & helpe the head, as subdeacons & dea­cons which in holy Order be eies (as it were) to the Priest and Bishop: and so in order the Priest, & preacher is (as it were) mouth to the Bishoppe, helping him to administer the Sacraments and preach Gods word: and so Bishops with their vigilant care (as it were) with their head & shoulders do support that [Page 328] most heauy burden Angelicis humeris tremendum, and so vpholde altogether and maintein the head: whither the head guideth and directeth, all the in­feriour members go that way. The feete bidds not the hand doe this, neither any of the inferior members haue domi­nation ouer the higher, but euery one vseth his office and function, and is gouerned by the head, that is Christs Vicar, and cheife Pastor of our soules S. Peters successor, whose faith Christ promised should euer holde, and neuer faile: and therefore when tribute was to be paid for heads of houses our Sauiour bad S. Peter goe to the water, and take a fish, in whose mouth hee shoulde finde a peece of mony, and that he bad Math. 17. 27. him pay for them both for me and theo said Christ: marke here for whome this tribute was paid, for Heads of houses only, not for the rest of Christs disciples but for Cephas only, that is S. Peter the rock, and head of Gods house vnder Christ tribute was paid. Thus you see what vnity, peace, & charity is in Gods Church by reason of one heade vnder [Page 329] Christ the Pope. Whereby you see how the citty of Gods Church by this order in what sweete disposition it is, as that citty Ierusalem well built, and noe maruaile: for as we read Saba hearing of 3. Reg. 10 the wisdome and worthines of Salomon, comming out of the vttermost coastes of the earth to see him, when shee harde his wisedome, saw the temple of God which he had built, the princely Palace wher­in he dwelt, the godly order and dispo­sition of his seruants, the varietie of dishes, the goodly seruice at his tables, with great admiration burst out saying Beati serui, qui astant coram te, & audiunt sapientiam tuam. Blessed be thy seruants that wait in thy presence, and hearing thy wisedome, minister at thy table. If Salomon then which was but a shadow or figure of Christ the eternall wisedome of his father coulde so dispose his house, no meruaile then though Christ the truth, and wisedome it selfe, in most noble, decent, and wise order could dispose his holy Church, which S. Paul calleth the 1. Tim. 3. house of God, the pillar and foundation of the truth, & this is done especially by [Page 330] the Sacrament of Order, for want wher­of all discord and confusion is amongst heretikes; whose rude company like the proud builders of the tower of Babilon, confound one another, and lifting their mouthes to heauen to pul God from his throne, be deuided into innumerable sects without all order. Wherefore the conuenticle of heretiks for her miserable confusiō, is properly called in holy Scripture the strumpet of Babilō, drinking of the cup of Gods wrath, iustly forsaken of him, as destitute of his spirit for want of peace, vnity, and concorde, and the Church of the malignant, whereof that terrene bloudy Cain was the first buil­der as Abell that innocent Martir was the first builder of the citty of God.

Chap. XXXV Wherein is more at large described the Babilonicall confusion of sinne and heresy, & how God hath bles­sed this Country of olde, for honour and obedience to the Church & Priesthood.

THerefore in heresy this Sinagogue of Satan is such a discord and dis­order, that it is a very figure of hell, vbi nullus ordo &c. where as testifieth holy [Page 331] Iob, there is no order, but euerlasting hor­r [...]r dwelleth therein. What biting is there of one another, neuer agreeing with them selues, nor their followers? what bitter inuectiues? euery one brag­geth of the spirit of God, euery one would be a teacher, an other Paul as it were, numquid omnes Apostoli, numquid omnes Doctores? The Apostle teacheth the Church of Christ that euery one should not take vpon him to haue the office of an Apostle, or Doctor: but with heretikes it is quite contrary, euery one looketh amongst them to be a teacher, at least to expound the word, euery one thinketh himselfe▪ a Priest though neuer called to that function by any lawfull authoritie, & they would seme to haue Scripture for thē, but falsely wrested. Al we Christians in deed in holy Scripture be called genus sacerdotale a priestly stock generation, or kindred, but what then? So we be called al kinges in the scripture, or a princely generation. ▪As therefore wee bee not all properly kings, but in some respect it is that wee bee so cal­led, for that we by Gods grace liue well▪ [Page 332] and raigne in Christ, well rule our inor­dinate passions and motions, and well gouerne our selues, that it is which is a greater matter, then for some loosely to gouerne a kingdome: So, and no other­wise a [...]l lay Christians be called Priests, not for that they bee properly Priestes which none can be but those, which by order are lawfully chosen and ordeined, but because they offer vpon their harts spirituall sacrifice of prayses, prayers, & thanksgiuing to God, which be not pro­perly sacrifice, but metaphorically: no more be all Christians Priests properly, but figuratiuely, as we be not al proper­ly Kings, but vnproperly and in signi­fication. But heretickes like vncleane beastes and vnreasonable creatures out of all order, make no distinction of any thing, but confounde all: therefore no meruaile though amongst them the feete stand where the head shoulde, and the head in steede of the feete. Euery maide amongst them by Luthers opiniō is a Priest, and euery Minister amongst the Puritanes woulde bee heade of the Church, euery one may start vp into the [Page 333] Pulpit, and say what the spirit moueth him; the man controleth his Master, & woemen, men for not preaching the worde sincerely: if there be any forme of order at this day in England amongst Protestants, as wearing of Surplices, Ro­chets, square Caps, and keeping Belles and Churches, and the like: all these ceremonies that beare a laudable shewe they haue, and steale from the Catholike Church, insomuch that Whitgift their chiefe Superintendent of Canterbury, coulde not defende such ceremonies as appeareth by his booke against Puri­tanes, but only by Catholike arguments. Wherefore they (though vnworthely) call him Pope of Lambeth: But in deed (as heretickes tearme them) those bee but Popes ragges in deede. The Diuell careth not to leaue amongst heretickes a a fewe ceremonies of Catholickes to de­ceaue the simple in making a shewe, so the Sacraments (that is the things them selues wherby men should receaue gods grace) be taken away, so they take the shell, & leaue out the kernell, take but only our ragges as it were (if I might so [Page 334] tearme such laudable ceremonies when they be well vsed in Gods Church) and all to cloth with all, and couer the vn­cleane filth, and abhomination of their ragged heretical flock, which be deui­ded almost into as many superstitious heresies & contray opinions, as they be men, & yet would imitate vs catholikes in their outward ceremonies, as apes do mē. In so much (but that it hath pleased God to leaue some seed of catholiks yet in Englād, that kepeth thē in some awe) they before this (I may iustly thinke) had all become Turkes or worse, openly denying Christ, God and all, as many of them alreadye (by the relation of some that be of their secrets more then I) deny him in their harts. Thus you see by the truth it selfe, and the contrarye how necessary & worthy this holy Sa­crament of Order is, in somuch that S. Chrisostome & other holy Fathers com­paring the office of a Priest with the office of a King, preferre the Priest by manye degrees before the King, by how much spiritual and diuine matters exceed earthly, and these base corporal [Page 335] things. For in taking away Priesthood is taken away sacrifice, whereby God is chiefly worshipped, and so God ther­by is most dishonored, as by the con­trary vvhen Priesthood is had in reue­rence, then is he most honored, & those that thus honour Christ in his Priests be most blessed and prosperous, yea of­tentimes in this life. For what Country for example was more puissant, more vertuous, more religious then England was, so honorable in her selfe, beloued of her neighbours, & feared of her foes * English men were first con­uerted by Pope Gregorie the great, through the preaching of Augustine the Moke about 1000 yeare ago. as long as she honored Priesthood, and was an obedient daughter to the high Priest of God, by whom she first recea­ued the Gospell? From whome since she fell what Country is in more misery & danger at home and abroad? hereof bee verified, the wordes of holy Scripture. Qui contemn [...]t me erunt ignobiles. The holy Prophet foretolde that Kinges and Queenes should be norishers & feeders of gods house the Church & defenders of his Priests, but those that contemne her and them shall become base, and vnworthy.

Chap. XXXVI. Of Matrimony, and what it is, and when it was ordeyned: of the chiefe good, ende, and effect thereof, and how Virginity is preserred before it: also of vowed chastity annexed to Priesthood.

THe sixt Sacrament is Matrimony which is the lawfull conjunction of man and woman, instituted by God to liue socially togither during life, with out breach of mutuall faith, and pro­mise giuen in marriage the one to the o­ther: which state of life though heretiks falsely against Gods worde and the A­postles doctrine prefer before Virgini­ty and chastiry, yet that they may shew themselues heretickes in all things, and leaue nothing vndefiled, they deny it to be a Sacrament, contrary to S. Paul, Ephes. 5. 32. who calleth it a greate Sacrament in Christ and his Church, in Paradise also first insinuated and in some sort ordey­ned by God. For by that conjunction of man and woman in that honourable state of Matrimony, is represented the conjunction of Christ and his Church, [Page 337] as his most faithfull wife and spouse, a pure virgin, which in his endles king­dome hee shall make glorious without spot or wrincle. The heretikes that de­ny matrimony to be a Sacrament, not only gain-say Christ and the Apostles doctrine, cōfound all good & ciuill go­uernmēt: but also induce Iudaisme, Turcisme, yea Paganisme amongst Chri­stians, who are taught by Christ & his Church that man & wife (as one body or rather two bodies in one flesh) ought not to bee deuided during life by plu­rality of moe wiues, or husbands, and vvhy? but because matrimonye is a Sacrament, vvherein they bee ioyned together, so representinge the con­iunction of Christ the head of his only body and spouse the Church, as man is head of one wife. But deny once with heretickes matrimonye to bee a Sacra­ment, and so to want this misticall re­presentation of Christ and his Church which maketh it a sacramēt, yea though it were in no other respect, but in that representation; and then what follo­weth, but that mariage is nothing but [Page 338] a temporall pacte, bargaine, promise and a mere naturall acte, and then may a man accordinge to the Turkes lawe haue as manye vviues as hee canne maintaine and keep: which beastly ab­surdity you see followeth of protestants Doctrine, yea and of their practize in many places wee see, from vvhich fleshly heresie our Lorde deliuer vs. But in this Sacrament worthely receaued is the grace of God giuen diuers waies, & a remedy against vnlawfull concupis­cence: but the cheif goods hereof be Fi­des, proles, & sacramentū. The troth first, and fidelity that ought to bee betwixt the parties married, that rather they should suffer death than once breake. Secondly issue or children to Godes honour ought to bee cheiflye desired vvhereby God may be serued. Third­ly in that it is a Sacrament is the grea­test benefit, for so thereby grace is giuen to performe these things better, and to liue in sweet conuersation togither in the feare and loue of GOD, where­by appeareth hovve haynous this sinne of adulterye is that breaketh so holy a [Page 339] state, and violateth so high a misterye as the representation of the conjun­ction of CHRIST and his Church: yet though Matrimonie bee good Vir­ginity or chastitie is farre better, inso­much that our Sauiour affirmeth that some there bee that haue euer kepte Chastity for the kingdome of GOD, and he exorteth those that canne (that is those that will take the holye state of Virginitye or chastitye) to take it: and the Apostle wisheth all to be as himselfe, that is chast: therefore hee saith. Hee that giueth his Virgin to bee 1. Cor. 7 38. married doth well: but hee that keepeth her continuall Virgin doth better, though none oughte to bee forced thereunto. Matrimony is graunted also for feare Note that I heare do not say that the Sacramēt cheifly for that end was or day ned. of a worse matter, that is to avoide for­nication, and in that respect to those that bee at liberty, and haue not before vow­ed, chastitye, Better it is (as saith the Apostle) for them to marrye then to burne, though such (as hee testifieth) shall not liue without trouble of fleash. But if once they haue vowed chastity, they must seeke otherwise then by women, [Page 340] that is by fasting, prayer, study, disci­pline, & the like spirituall exercises to keepe them selues chast, otherwise they damnablye offend like those vvanton widowes the Apostle speaketh of, be­cause 1. Tim. 5. 12. Primā fidem irritam fecerunt: they brake their first faith made in vowe, that is to Christ their husband, and so were damned: and therefore it is altogether vnlawful for Priests to marry, because in being Priests they make vowe of chasti­tie. Therfore let euery one before he take holy orders well consider with himselfe whilst he is at libertie, for after it is too late: and though some of the Apostles had wiues, yet when they were called by Christ they forsooke their wiues, as it appeareth by their owne wordes, we have forsaken all thinges and follwed Mat. 19. 27. thee, a wife belike was some thing: neither doe wee deny nowe a married man to become Priest, so that hee hath married a maid only, and that shee bee dead, or else hath her full consent that neuer after shee will desire his com­pany. S. Ambrose sheweth the reason vvhy Preists of the newe Testament, [Page 341] now in this lawe of Christ, and grace ought not to haue wiues, for if the Priests of the olde Testament before Christ, when they were to doe their office, and sacrifice at certaine times in the yeare, euery one in his course did then for that time, and a litle before abstayne from their wiues; yet not­withstanding their sacrifice was (with­out comparison) nothing so noble as ours: the Priest then of the new Testa­ment that offereth vp dailye sacrifice most excellent, that pure and B. lambe of god, how pure ought that hart to be? how vndefiled those hands? how chast that body that offereth vp so noble and so vnspeakable amistery? which because he alwaies daily doth and when conue­niently he may ought to doe, therefore ought he alwaies to abstaine from wife. Besides that the cares of house, wife & children must needs distract, deuide, and withdraw mans mind that he can­not so attentiuely attend to spirituall things, not so carefully looke ouer his flock, nor so liberally feed the poore.

Chap. XXXVII. That vowes may be lawfully, and meritoriously made, and ought to be kept, and that Matrimony is a bande inseparable during life, and wherein it consisteth.

HEretickes deny it to be lawfull to make vowes especially of Chasti­ty, but wee proue the contrary by Gods worde, who biddes Vowe and render, Psal. 75. 12. or pay your vowes, though in deede no man ought rashly to make vowes, but with good aduise and consideration, but once made they ought to be kept, those that bee lawfull, and in keeping them is greater meritte: but yet we doe not so extol Virginity, that wee con­demne Matrimony, but in all wee say with the Apostle (saue those that haue vowed chastity) Matrimony is honoura­ble Heb. 13. 4. so there be no impediment, yet ma­ny sinnes may be committed both in manner of the contract and after, which I cannot stand to recken: I say first that it is not lawfull for a Catholicke to con­tract matrimony with an heretike, or in­fidell, till they become both perfect Ca­tholickes, otherwise it is sinne, neither [Page 343] can any within the fourth degree with­out lawfull dispensation contract ma­trimony, otherwise it is no matrimony, Likewise the women of al vowed Priests be not their wiues, though so tearmed, but the worst harlots, and sacrilegious strumpets that may be, saue incestuous Nunnes. Which positions I coulde proue by authority diuine and humane, as I haue done others, if the shortnes of the time (studying for breuity) woulde permit me. Moreouer in lawfull matri­mony may many sinnes be committed, more fit to be taught in Confessiō to be auoyded, then set downe in this place, For as a man may kill himselfe with his owne sworde; so he may kill his soule with his owne wife, & therefore the ho­ly Sacramēt of Matrimony is to be vsed with great reuerence, and in the feare of God, and chiefly for the honest procre­ation of childrē, remembring that God and his holy Angels looke vpon them, & not in passione desiderii, in the passion of vnlawfull desire, like to the horse & mule Psal. 31. 9. in whom there is no vnderstāding, as those 7 vnchast husbands of Sara did, cōming Tob. 6. 17. [Page 344] to her for desire of the flesh only, and not loue of children, nor in the feare of God, and therefore the first night euer before they came togither, they were destroyed of the Diuell, till holy Toby came that armed himselfe with fasting, watching, and prayer, desiring only a holy generation before all carnall plea­sure, and so chased the Diuel away. This Sacrament of Matrimony is chiefly made by the consent of the parties, by wordes or sufficient signes, when there is betwixt them no impediment to the contrary, though without the parishe Priest and lawfull witnesses, where the holy Councell of Trent is receaued, cō ­sent of the parties betweene themselues is no matrimony at all, & in this Coun­try those priuy matrimonies and con­tracts be euer sinne. He that solemni­zeth the matrimony ought to be a law­full Catholicke Priest with jurisdiction, for before that solemnizatiō they ought not to lie togither: and though for any notorious fault of either of the parties there should be separation of bed, or a perpetuall diuorse, yet such is the vertue [Page 345] of this Sacrament in this lawe of grace, that this knot of matrimony (I say) is so sure, that during the parties life neither can marry any other, otherwise (accor­ding to the Euangelicall and Apostolike doctrine) adultery is committed. Nam Mat. 19. 7 quod Deus coniunxit homo, non separet. Many other things were to be said tou­ching this Sacrament, but I hasten to an ende.

Chap. XXXVII. Of extreame Vn­ction, that it is a Sacrament, and or­deyned by Christ, taught by S. Iames, and practised by the Apostles and Apo­stolike men.

THe last Sacrament is extreame Vn­ction, which was instituted by our Sauiour CHRIST, as wee be taught by the tradition of the holy Church. This to be a Sacrament the heretickes denie, but vvee proue it by Gods worde, and doctrine of the holy Apostle S. Iames. First this Sacrament beeing a sacred signe instituted in holy Oyle, inwardlie conferring, or giuing the vnction and grace of the holy Ghost, as it was vn­doubtedly ordeyned by Christ, so was it [Page 346] by him our Sauiour insinuated or for­tolde, when he sent his Apostles and disciples to heale the diseased, and an­noynt them with Oyle. Secondly it was practised as a Sacrament by the Apo­stles Mare. 6. 13. as S. Iames teacheth, exhorting it to be giuen to the sick. If any (saith hee) amongst you be sicke, let him bring in the Iacob. 5. 14. Preists of the Church, and let them pray ouer him, annoynting him with oyle in the name of our Lorde, and the prayer of faith shall saue the sicke, and our Lorde shall raise, or lift him vp agame, and if hee be in sinnes they shall be forgiuen him. Lo you see here by the Apostles doctrine, in this holy Oyle (which wee call ex­treame Vnction, or the last anoynting) is the grace of God giuen: Wherefore we are to beleue the holy Church foun­ded in Christ and in the Apostolike do­ctrine, teaching vs that it is a holy Sa­crament, and most expedient in sick­nesse to bee vsed, scoffe the heretickes neuer so much, whose manner is, when they want matter, reason, and authority, to make supply by scoffes, vvhome the holy Scripture calleth in [Page 347] deceptione illusores, deceiptfull taunting 2. Pet. 3. 3. Masters. Filium Dei ostentui habentes, mocking the sonne of God, treading vnder their feete his most precious and sacred bloud; but wee may not forsake Gods truth for their scoffes. The matter of this holy Sacrament is holy oyle, con­secrated by the Bishoppe, the lawfull Minister hereof is a Priest, and it is to be giuen to none but to those that bee sicke, and likely of that sicknesse to die. The two chiefe effects of this Sacrament be (as apeareth by the words of S. Iames aboue said) that a man (if God thinke it expedient, and most to his honour) is re­stored to his former health, and hath the greater merite, and saluation: wher­by it appeareth that it ought not to be giuen to those that go to warre, the Sea, or in such like daunger of death, nor to such as are presently to be executed, but only to the sicke, in whome is oft a great fault that they neuer send for the Priest til others doe for them, & till they be at the last gasp, so that thē they can neither receaue this holy Sacrament with such deuotion nor fruit, as being in perfect [Page 348] reason they might. The sick then ought to desire this Sacrament, which manie fondly do not, thinking if then they do they can liue no longer, not cōsidering one fruit & effect thereof which is, that if God see it expediēt it is a meane they may the more spedely recouer their for­mer health. The second and chiefe fruit and effecte thereof is, that it forgiueth all such sinnes we could not remember in Confessiō, as appeareth by the words likwise of Saint Iames, who saith. If the sick be in sinne, it shal be forgiuen him. Les­ser sinnes then and defects, yea & grea­ter too (if we could not remember thē) bee herein forgiuen. VVherefore our good Lorde Iesus is euer to bee blessed that by this Sacrament thus maketh perfect the worke of our Saluation. For by meanes hereof in that last hovver of death, whē tentations commonly be di­uers, most great & dangerous, & the Diuell most busy to get his pray, then lo I say by this Sacrament our tentations be infeebled & made lesse & our souls more strengthned and comforted, that we be not dasled with temptations, nor ouer­come, [Page 349] but may ioyfully in God passe this life. For as in the olde time Cham­piōs before the combat had wont with oyle to annoint their naked bodies, that theyr aduersaries might take lesse hold: so by meanes of this Sacramēt, the out­ward matter whereof is oyle, the soule being inwardly annointed by the grace of the holye Ghost, that subtill ad­uersarie the Diuell canne take lesse holde of it, that so it may passe out of the troublesome warfarre of this life, to that enlesse glory where it shall receaue a crowne of endlesse reward for euer. This Sacrament is ministred vpon those outward sences, wherby we most vsually offend, and vvhereby sinne is drawne into our soules, as by our eyes, handes, and the like. The forme of the holy words vsed is. By this holy a­nointing, and his most pittifull mercy our Lord pardon, and forgiue thee vvhat thou hast sinned, by the eyes, mouth, and so forth is said of the rest of the members that maye vvith decency be named. VVhereby you see hovv fitlye and accordinge to the Apostles Doctrine, [Page 350] this Sacramēt is ordeyned & ministred. First instituted by Christ, both pray­er and the holy matter concurring togi­ther: yet this holy Sacrament (though none vnder paine of damnation may despise it, but euery one in time ought to desire it, yea often times if the party fall sicke and recouer againe it may be giuen) yet I fay it is not of such neces­sity if a man cannot (with desire and sufficient meanes made) haue it, but he may be saued without it by the spe­ciall mercy and grace of God, Author and Institutor of all these seauen Sacra­ments, and giuer of all grace: to whome be all honour and glory.

Chap. XXXIX. Touching briefly by the way, the matter of Iustification, and by whome, and howe we be iustified.

THus you see (good Sir) I haue tou­ched briefly all the Sacraments, which that good Samaritane (curing the sicke and wounded by pow [...]ing in wine and oyle, that is Iesus Christ full of mercy and justice) ordeyned as ves­selles of grace, and committed to Priests [Page 351] and Pastors of his Church to be dispen­ced, and bestowed by them on his peo­ple for their saluation. These seauen Sa­craments (I say) haue I briefly touched, and the grounds thereof, prouing eue­ry one by the very and expresse worde of God, tradition, and generall con­sent of the whole Church, which may suffice any simple or vnlearned mā, de­sirous to know the truth, for in behalfe of such like especially I haue taken these paines, with as much plainenesse, and simple stile as possibly I might in so high matters: neither was it my intent to giue any full doctrine of these mat­ters, but only to touch the principall groundes. If any desire morefull and large discourse, I referre him to the bookes of the learned, wherein he shall finde many treatises in all tongues of some one Sacrament or other, and of e­uery matter almost, or altogither at large, by me here briefly touched, and so passed ouer. But because the Sacra­ments be for the most part the princi­pall points of our religion next to the B. Trinity, Incarnation, and Passion, those [Page 352] briefly for your sake (because you desire to know the truth for your saluation) I thought good to touch. For as God al­mighty by Christ Iesus our meritorious Sauiour is the chiefe efficient cause of our justification: So his Sacraments be the ordinary meanes, and instrumentall causes whereby a man in receauing thē (if he be well disposed by the grace of God, and put no let of his part) of a sin­ner and childe of the Diuell, is made a iust man and the childe of God, renew­ed and raysed vp againe (in Baptisme especially) from Orjginall sin by Christ the second Adam as he was vitiated and fell from originall iustice by Adam our first father. And though God worketh commonly his grace in matter disposed, yet he it is that so preuenteth, disposeth, and freely giueth the grace first to dis­pose a mans selfe. So that when man first receaueth Gods grace, whereby ex impio fit iustus, that is, of a wicked man, and vessell of perdition, hee is made a iust man, which is called justification, and the first grace preuenting a man: that (I say) by grace of God is wrought of [Page 353] his meere loue and goodnesse, vvithout any worke, meritte, or desert of man, for otherwise grace should not be grace which is first giuen without any desert or merit of our part, wherby wee bee so made iust. And hereof the holy Scrip­ture saith as from Gods ovvne mouth Quia dilexite, ideo attraxite miserans, Ier. 31. 3. because I loued the therefore (said God to man) I haue drawen thee vnto mee, hauing mercy, and pity vpon thee: by the which loue of his he chose man before all worldes. But vnderstand me well I pray you, when a man hath first of gods goodnes thus receaued his first grace, the true foundation and meritte of all our good workes, then lo by mans true faith, hope, charity, good workes, and endeuours (being thus first preuented and after holpen by God) hee may, and must (if euer hee will bee saued) not only conserue that first grace of God wrought in him by his goodues, by fleeing sinneand imbracing vertue: but also in so doing greatly increase Gods grace in him once receaued, whereby hee is rightly said to meritte [Page 354] and deserue his saluation: and in this respect it is said. Qui iuscus est iustisice­tur Apocalip. 22. 11. adhuc, hee that is iust let him yet be more iust. VVee once then by Christ our Sauiours grace being first truly ius­tified, our proper iustification secon­darily, is the keeping and doing of the Commaundements of God, as holy Za­chary and Elizabeth the parents of Saint Iohn Baptist (who contrary to the Here­retiks of our time that affirme that none be truly iust, and that the Commaunde­ments of God be impossible to be kept) Luc. 1. 6. were both iust before God, walking in al the Cōmandements & iustificatiōs of our Lord. Which Commandements of god a man duly obseruing, he may more and more as it were deserue by this second kinde of justification Gods grace & merit his saluatiō: & in this second kind of iusti­fication, whereby of a just man, a man is made more iust, a man must laye to his hande and worke with God that first without our desertes giueth his grace, and so Saint Paul calleth vs, as it were Rom. 2. &. 8. workemen with God calling & stirring vs vp first, who for our greater glory & [Page 355] reward in heauen wil not saue vs with­out 1. Cor. 13. Galat. 5. our owne works and indeuours, but will rewarde euerye one accordinge to his. This matter of justification then is not as Heretickes teach, that a man canne bee saued by faith alone, without any good vvorke or meritt of his owne, or that a man canne meritte nothing, for that it derogateth from Gods grace: but rather (when man first founded in true fayth thus vvith GODS grace vvorketh his saluation) it is a higher commendation of his grace, that so strengthneth our fraile vessells by his grace to worke our merit and saluation: neyther must wee beleeue heretickes that say no man is iust in deed but that God so imputeth it, or is so accompted as that the iustice of God vvhereby hee is iust and iustice himself, is imputed to vs, so that the heretickes woulde haue vs to haue no true inherent iustice in vs, but a kinde of imputatiue iustice, as that mannes sinnes by Christ were not truly forgiuen, nor quite wipte a­way & cleansed to his great dishonour, as though his vvorkes were vnperfect [Page 356] and we still deformed, as hauing our sinnes but blotted and razed ouer, not quite put away, contrary to the Apo­stles doctrine, who teacheth vs howe Christus nos saluos fecit p [...]r Baptismum 1 Peter. 3. 21. & that we be truly washed, and sancti­fied in deed in the▪ name of our Lorde Iesus, and so haue true Iustice & sancti­fication inherent, & remayning in vs, not that iustice in vs whereby hee is iust, but that Iustice is in vs where­by by his grace hee maketh vs iust. Therefore you must affirme and sted­fastly beleeue that a man in Christ is iust, sanctified, and perfect by Gods grace in his soule in deed, though wee compare not our Iustice here with God, no nor with his Saints in glorie. Beware also of that vaine fiduce, or no faith of heretikes, whereby they say they beleeue they be iustified, and know certainly they shall bee saued, making them selues their owne Iudges. For although euery one that beleeueth and doth well may be in good and sted­fast hope of his saluation, yet no man is sure thereof in this life without [Page 357] some speciall reuelation from God, but rather must Worke his saluation with Phil. 2. 12▪ feare and trembling, knowing that per­seuerance to the end is the great gift of God, when as the holy Apostle that was rauished to the third heauen did cha­stise his body, and brought it in sub­jection, least whē he preached to others he himselfe might become a reprobate.

Chap. XL. Of Predestimation, and that as no man is saued without Gods grace: So no man shall bee damned without his owne fault, and that wee must not curiously dispute hereof.

NEither must you beleeue that most cursed and damnable opinion of heretikes, that say doe what you will, if you be borne to bee saued you shall be, or damned you shall be. For God which is all good and iust will damne no man but through his owne fault, nor saue no man but with his good will and labour, wherefore if a man be damned it is his owne fault, & not Gods, but if he be sa­ued he is to thank God that he hath gi­uen him grace to work his saluation. [Page 358] Truth it is, that God would all men to be saued, yet will he giue his grace ef­fectually Nota be­ne, that I euer mean that Gods good vvill and proui­dence is of Predesti­natiō, and election the chiefe cause. to none to be saued (though not his foresight, but his good will is the chiefe cause of predestination & electi­on) but to those which he forseeth will worke his will, and those be predestinate to euerlasting Saluation, and be proper­ly called his elect, and be by God before all worldes predestinate to be saued: not whether they doe well or ill as heretikes say, but because God to whom al things be present In this seeing of GOD, I meane his good will is inclu­ded, which giuing mē grace to keepe his Comman­demēts is the chiefe cause of Predesti­nation, & election as I said be­fore. seeth they will followe his will and Commandements, and doe the thinges that be good, and yet withall giueth them the grace fi [...]st effectually to doe those thinges whereby they may be saued. Whereupon S. Gregory hath these wordes in his first booke of Dia­logues and 7. chapter. Obtinere nequa­quam possunt, &c. that is to say, Holie men or good men cannot obtaine by their prayers the things which haue not bin pre­destinate: but those things which holy men doe bring to passe or obtayne by prayer, are so predestinate or ordayned by God before all worldes, that they may so obtaine those [Page 359] thinges by prayers, for that very prede­stination of that endlesse kingdome also, is so disposed of almighty God, that the e­lect may com [...] vnto it by labour, that so they in prayer or earnest desire maye de­serue to receaue that, which almighty God hath disposed to giue them before all worlds. And a little after hee saith, vvithout doubt it is plaine that Predestination is fulfilled by prayers, vvhen as hee whome God hath predestinate to mul­tiply his seede (that was Abraham) ob­tayned by prayer that hee might haue sonnes. Now why God of his mercy chooseth some out of the masse of man­kinde by his grace to be saued, and [...]ust­ly leaueth others to themselues, not so effectuallye helping them vvith his grace, that is his hidden and secret ju­stice and judgment, which wee are not to enter to discusse: for none shall be vnjustly damned, or without their owne fault. For as we see though the Sunne shine neuer so bright, if wee open not our eyes wee receaue no comfort therof: so though Gods grace be abun­dant and ready for all, shining rounde [Page 360] about, yet none bee pertakers thereof but such as by Gods speciall grace will open the eyes of their soules to followe Christs example, and keepe his holie precepts, which by Gods helpe (which is ready for all) a man may doe. Neither is it our parts (as heretikes doe) much to meddle 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 [Page 361] 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, [...]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 gōod. 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 [Page 362] it is written God hath done euill, As in E­zechiell c. 6. ver. 10. Et scient quia ego dominus non frus­tra locu­tus sū vt facerē eis malū hoc Et alibi planius intelligi­tur malū 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. 8 [...] 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 [Page 363] 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 free­will, 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 cō ­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 [Page 364] 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 dā ­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 [Page 366] 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 mention made, His soule was not left in hell, and Psal. 15. 10. Ephe. 1. 20 et. 4. 9. 1. Pet. 3. [...]2. in another place it is said of Christ That hee asended what is it but because hee desended also first into the lower partes of the earth, that was into hell: of the torments, or sorrowes whereof (as be­ing the death, or vanquisher of death, and the biting or deuourer of hell ac­cording to the Prophets) he could not [Page 367] bee detayned or holden. But these fellowes that deny Christ was in hell (the cloysters whereof hee once broke, binding that olde serpent) and so deny their Creede, no meruaile though they make so small reckening of Purgatorie, but account it as a buggard to feare children. In which place in deed I war­rant them they shall neuer come, vn­lesse they amend their manners and monstrous opinions. There is a lower place prepared for all such incredu­lous infidells, and heretickes, that is In inferno infernori, In the deepest bot­tomlesse pitte and gulf of hell and damna­tion, wherein is no redemption.

Chap. XLIII. Of Purgatorie what sort of people be therein punished, and for what manner of sinnes, and defects they bee there detained, and that Prayer Sacrifice, Almes-deeds, and the like bee healthfull for the departed.

NOwe that there is a Purgatory or a cleansing place for some lesser sins, [Page 368] and the reliques of sinne, or the paine and satisfaction due vnto sinne in the next life before the soule can be in quiet rest, and enioy the glory of God, wee proue it by diuers reasons, and autho­rities of Scriptures and Fathers, and the cōmon receaued faith of the vniuersall Church at all times. First then wee are to note, that the euerlasting paine due vnto sinne is forgiuen by vertue of Christs Passion in the holy Sacrament of Penance, so that if a man die in state of grace, by that Sacrament a perfect penitente sinner, with out doubt hee shal neuer perish euerlastingly, yet there be many lesser sinnes, many inordinate passions, many defects and imperfecti­ons, and the paiment and satisfaction due to those greater sinnes, which all and euery (if they bee not perfectlye wipte or cleansed from the soule in this life, by perfect loue to God and works of Penance) shall no doubt thereof be cleansed and paide for in the next, be­fore the soule can see God and enter into his kingdome. For no spotted, or vn­cleane Apoc. 21. 27. thing shall enter therevnto, as wit­nesseth [Page 369] Saint Iohn. Gods great mercy it is I say then that forgiueth the sinne by Penance here in this life, that it be not punished euerlastingly in hell, but it is in his iustice wee doe some satisfaction for it, which if it be not here it must be done there, that is in Purgatory before the soule can attaine the glory of God. Many there be that speake of Purgato­ry, but fewe that deepely consider the fearefull, and terrible paynes thereof, which be so great that no paine in this worlde is comparable thereunto. The fire of Gods iustice there, as noteh Saint Augustine as farre exceedeth the fire we see here, as the fire in deede exceedeth fire painted vpon a wall: insomuch that the paines of Purgatory differ litle from those in hell, but that the one hath end, and the other hath none, and those in Purgatory be blessed soules in state of grace and saluation, but those in hell be cursed, desperate, and sure of euer­lasting damnation. Three sorts of peo­ple as nameth S. Augustine there be that departe out of this worlde, one sorte so good, that they neede not our prayers. [Page 370] As the B. Martyrs and Confessors, that gloriously confessed CHRIST, and with seruent loue shed their bloud for his sake, that through Christ bee wash­ed, and cleansed in their owne bloud, those washed their stoles as saith S. Iohn Apoc. 7. 14. in the bloud of the Lamb, and with that feruent loue to God be so cleansed from all spot of sinne, that presently with­out stay they enter into his kingdome, walking in white garmentes of honour and glory with him for euermore: these need not our prayers, but pray for vs. An other sort there be, that bee so badde that we may not pray for them after their death: as all Infidells, Iewes, Turkes, Heretickes, Schismatickes, and all whosoeuer die out of Gods Church, vvithout vvhich is no Saluation; or in deadly sinne, those the holy Church prayeth not for, as being by gods iudg­ment damned in Hell, wherein is no redemption or recouery for euermore. An other sort of departed there be, for whome only and no other we pray, that is for the faithfull departed in peace and charitye, which can in no sort bee, [Page 371] but in the faith & vnity of Christes ho­ly Catholicke Church, that is for faith­full Christian catholickes dying in state of grace: for them wee praye that soo­ner they may be released of their sinnes and defects, and enjoye Godes glorye. And that we ought this to doe, vvee Eccles. 7. 37. 2. Macha 12. Math. 5. 27. 1, Cor. 3. Phil. 2. 2. Tim. 1. 1. Iohn. 5. Apoc. 5. proue it by diuers authorities of holye Scripture, as where wee bidden to doe vvell to the dead, and againe forbidde not fauour to the dead, with diuers o­ther plaine places of the olde and newe Testament: but according to the places here alleadged, how should one doe wel to the dead but by almesdeed or praier? or how can we hinder them of benefit, vnlesse we omit, and cease to doe and pray for them.

Chap. XLIIII. More at large of Purga­tory & prayer for the dead, & how he­retickes not onlye corrupt, but denye the playne Scriptures in avouching the contrary.

IN an other place of holye Scripture it is written how a noble captaine ha­uing of his souldiers slaine, sent monye [Page 372] to Ierusalem to bee offered for the de­parted, thinking well and religious­lye of the resurrection of the dead, and that his souldiers died with piety or vertue, and in the ende the Scripture con­cludeth 2. Mach. 12. 46. thus: Therefore it is a good, or ho­ly and healthfull thought to praye for the dead, that they may be loosed from their sinnes. These places by mee alleadged here be the worde of God most plaine you see, written in the holye and sa­cred Bible: but howe thinke you doe the heretickes answere these plaine places? Truly they deny the whole bookes and all to bee the worde of God and the Scripture, so shamlesse be these compa­nions, that whatsoeuer is so plaine they cannot possibly glose vpon, or wrest to their owne purpose, that presently they cast awaye. So Luther denyed Saint Iames Epistle for that it made for good works, & others other parts: what kind of men thinke you be these that bragge before the simple in their pulpits of the worde of God? why dare you commit your saluation to such? who as long as they can in any sort wrest Godes word [Page 373] to their owne lust, so long they crye the scripture scripture, & word of the Lord: but when it is so plaine they can no way gainsay it, but that it condemneth flatly their damned heresies, thē 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, [Page 374] & other the like that heretiks d [...] 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 taugh [...] 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 [Page 375] 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. Anglorū 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 asōder. [Page 376] 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 [Page 377] 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 Pardons 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 [Page 378] 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 Pardōs, & they be pro­perly called the treasure of the Church, that is specially graunted out of the me­rits of Christs Passiō, & 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 pen [...]nce a great deale then euer their sinnes deserued: here­vpon the holy Apostle saide Adimple [...] ea quae desunt passi [...]num Christi, I fulfill Col. 1▪ 24. [Page 379] (saith he) those thinges which be wanting of the passions of CHRIST for his body which is the Church. Lo S. Paul did ful­fill or satisfie those thinges that were wanting of the passions of Christ, not for the redemption of the worlde (for Christ therein needed no helpe-fel­lowes, for his Passion had bene enough for many worldes) but that which hee fulfilled of the passions of Christ were satisfactions, paines, or penance, which euery one for himselfe (that he may suf­fer with Christ, and so bee pertakers of the fruit of Christs Passion of such infinite value) is bounde to doe. This satisfaction and paines (I say) Saint Paul did not only for himselfe, but for all the faithfull people the misticall bo­of Christs Church, that so they mightfully be pertakers of Christs merits, and passions of such infinite value, and so be released quite from sinne and payne due thereunto. These satisfactory paines of S. Paul and other holy Saints who sa­tisfied, and did more penance for sinne then euer they deserued (as I saide be­fore) be properly called the treasure of [Page 380] the Church, in which Church because we be members all of one body, that is as we beleeue there is a communion of Saints: so therefore we by Gods grace be pertakers of the merits, and prayers of I meane this parti­cipation taketh ef­fect in such as be in state of grace. For according to our due dispositiō euery one is pertaker of anothers good acti­ons, me­rits, & prayers. the Saints in heauen, as we in earth be pertakers of an others good actions and prayers, and they in Purgatory of our merits, and of the merits and prayers of Saints in heauen, because there is a com­munion of Saints in Gods Church, and being all members of one body vnder Christ our head, we thus mutually helpe one another: wherevpon it is (I say) that these satisfactory paines putte into the treasure of Gods Church, not only help vs to release vs, and satisfie our paines due vnto sinne, which perhaps we are not able of our selues in this life to satis­fie: but also bee a release by meanes of suffrage for those in Purgatory.

Chap. XLVI By what meanes Par­dons may be applyed to our soules, and that we must iustly doe that which is ap­pointed vs to be pertakers of the same

NOw the Pope as hauing the keyes of this spiritual treasure, giueth out [Page 381] thereof to all faithfull people (so they apply it to themselues, or the departed) by such ordinary meanes as by him is ordained, as by fasting, prayer, almes­deedes, pilgrimage or the like: as for example to those that be contrite con­fessing and receauing, and saying but only our Ladies Psalter, or the Beades once ouer, or the 7. Psalmes, or Letanies hauing but only a token on them (as it were) from the Pope, that is a Crosse, holy graine, a bead sanctified, or blessed or the like, that bead o [...] Crosse is a signe and certaine token to the party so dispo­sed and doing, that the Pope graunteth he hath so many daies or yeares of Par­don, yea perhappes a full Pardon for all his sinnes past, that is the paine due vn­to sinne: for as I said the eternall tres­passe of sinne is forgiuen before in Confession, which debt or paine is to be paied either in this life, or in Purga­tory. The heretikes slaunder the Pope and the Church, and say he graunteth Pardon to such for mony, but they be­ly him: for most commonly Pardons be graunted to such, as deuoutly confesse, [Page 382] receaue, and say certaine godly prayers for the Popes intent, and benefit of the whole church. If any almesdeed be at any time required, it is not for the Popes coffers, as being (God be blessed that so exalteth his Church, spite of all infi­dels & heretikes) an absolute Prince of himselfe, needing no such matter, but rather maintayning as a generall father poore people children of the Church of al nations in the world: but if any almes be giuen, as very seldome is when par­dons be graunted, the Pope assigneth the parties to giue it with their owne handes to their poore neighbours, or to the building of some notable ornament to all Christendome, as to S. Peters Church, or for the defence of Christen­dome against our great enemy the Turk and the like. These Pardons, Stations, and the like how frequent, or much v­sed they were in S Gregories time a thou­sand yeares agoe it appeareth to those that be conuersant in his workes: and other mens holy writings of olde, and though in the primatiue Church they were not so needfull then, when men [Page 383] were more charitable and feruent in Gods loue, the bloud of Christ being yet warme in their harts, and because when any offended they of themselues did such penance, as might suffice: yet in the very Apostles time these Par­dons were giuen. For S. Paul after ex­communication of the incestuous Co­rinthian, whome he gaue to Satan in bo­dy 1 Cor. 5, 5 to be punnished that his soule might be saued, after a time when he sawe his sorrowe and amendment (least the ene­my might haue too much power ouer him, and least with sadnesse hee might be ouerwhelmed) gaue him pardon, remitting his paine for the rest of his penance due, saying, To whome you par­don, 2. Cor. 2. 20. or forgiue any thing, I likewise did the same, who if I pardoned any thing I did it in the person of Christ. What o­ther thing was this then giuing of par­don?

Chap. XLVII. Of Excommunication, and how dreadfull a thing it is, & how heretikes being excommunicated in the highest degree their excommunication of others is ridiculous & contemptible.

BY which words not only appeareth the value and practize of Pardons euen in the Apostles time, but the heauy rod of Excommunication the heretikes so little feare, by which excommunica­tion the Diuell had power ouer the Co­rinthians body to torment it, as he hath ouer the heretikes soules that despise it, who though they feele not the smart in this life and by miracle to the terror of others, as they did in the primatiue Church: yet doubtlesse it is a leprosie which will sticke to their soules in the next life, farre more fearefull then any torment can be here to the body. For all Heretickes and Schismatickes be excō ­municate, that is cut off from all grace of God, the Sacraments, good deedes, and prayers of the Church, and bee in the handes of Satan. Heretickes that woulde doe like Catholickes, as Apes [Page 385] would be like men, they forsooth being excommunicate themselues would ex­communicate others, but they haue no authority, their excommunication is nothing, feare it not a straw, a happie thing it is to be excluded out of their Sinagogue, to be out of their company, with whome in prayers & diuine seruice none ought to conuerse: seare excom­munication of the Church in deede, obey her truly, and care not for any censure of the wicked Church of Satan.

Chap. XLVIII Of some abuses about Pardons, and of the late reformation of the same, and of the couetous humors of English Ministers.

BVt for these Pardons I spake of before, I deny not but some abu­ses might be in those that carried them vp and downe called Pardoners, some of them seeking their owne gaine, but the Pope or Pardones ought not to be blamed for that, but the abuses and faults taken away, the good vses ought to be left still: for nothing is so good but it may be abused, yea the very Sunne [Page 386] in the firmament, by light whereof as good men vse to worke good works and their Saluation: so euill men a buse it to the workes of darkenesse, that is, to vvorke vvickedlye, and their damnation. The Pope then and the holye Church hath not disalow­ed pardons the vse whereof bee re­quisite, but hee hath ordained by con­sent of the whole Church, that Par­doners no more so abuse the people, but that they receaue pardons from their ordinarye and lawfull Curates, and that without all hope of gaine, or mony hereafter. As for your ministers, (good men) they bee all in the spirit, they desire no mony, women, nor no worldly nor corporall thing, they be so full of the spirit: yet because you know them better then I, tell mee (I praye you) whether they be not some thing greedye of duties that vvere paid to Priestes, and the Church of olde, yea of very pence or halfe pence giuen of deuotion of olde for maintenance of Church lights, holy Water, and holy Bread, and the like, now imployed to [Page 387] feede their brats with, or to light them­selues or their wiues to bed, who if they bee greedy of that which is nothinge their due, yea be the most beggarlye couetuous wretches in England of all men, then let them not complaine of the Popes couetuousnes for pardons, no nor of any thing which was giuen to Priestes, or the Church, which in deede vvas due: as Peter pence and the like.

Chap. XLIX. Exhorting all to doe their Penance meekely here, and not to trust to much to the helpe, & praiers of their friendes left behinde.

BVt thus by the waye in speakinge of pardons, (vvhich by charita­ble faithfull men aliue maye bee ap­plied by meanes of suffrage, to the faithfull departed for their speedy re­lease) I am digressed from my purpose in speaking of Purgatory, and prayer for the dead. Before I touched certaine places of the Scriptures, and authority [Page 388] of the Church, and Fathers that mak­eth for this purpose, and how fasting, prayer, pardons, but especially the ho­lye sacrifice of the Masse, is the most soueraigne remedy for the faithfull de­parted. But as I exhorte all to praye for the departed, and forget them not considering they cannot helpe them­selues (though Diuines holde, that the more charitable wee are to helpe the departed, by so much the prayer of our friendes shall helpe vs after our death) so vvoulde I vvish all not to much to trust others, vvhich often­times be forgetful of their friendes de­parted, enjoye they neuer so many of their posessions and goods. But let each one doe well yea the best hee can for himselfe, and performe his penance meekly whilest he is here, that he may haue a pure and perfect soule: for hap­pelye euen in those that bee carefull of their Saluation some drosse of sin, imperfection, or corruption maye bee founde to staye them in that fire of Godes iustice, and there many a light thought, many a vaine worde, many a [Page 389] head-strong passion, and vnmortified affection, which we little regarded and lightly passed ouer in our selues with­out correction, shalbee founde stiffe matter for Godes iustice to worke on in that cleansing fire, where nil inul­tum remanebit no sinne shalbee left vn­punished: the sharpnesse and seueritie whereof (in that it is inflicted by Gods judgement for sinne) who is it if hee deeplye consider, but hee may easilye perceaue? The greatnesse of vvhich paine is such and so subtile, that God can lay such punishment on the soule in one houre, that it may seeme and serue for a thousand yeares, whereby you see, that those that at the day of judgement shalbee taken in debt of paine due to sinne, may fullfill it in an howre, though they deserued a thou­sand yeares, so greatly canne GOD Almighty increase the punishment in that space: so that vvhen the Pope graunteth pardon for manye thou­sand yeares (vvhen as, Purgatory shall remayne no longer, but till the daye of judgement, which perhappes maye [Page 390] bee with in an hundreth yeares) yet his pardons be right iust, and auailable for the reason abouesaid. But (as I said) I exhort all to doe their Penance here, & leaue it not to that place, for besides that one day there is more then a whole yeare here, and yet that one day of penance here may satisfie for a whole yeare there, yet though a man vvere there a thousande yeares hee should nothing merit thereby, but only satis­fie for sinne with paine and due pu­nishment, but here in doing penance, he both satisfieth for his sinnes, esca­peth greater punishment, & increaseth his merit, more plentifully receauing here the grace of God in this life, and glory in the next.

Chap. L. Of Pilgrimage proued by ex­amples of Christ, and his seruantes.

AS for pilgrimage of deuotion, or vowe to holy places, where it hath pleased God to worke his wonders, if it be well vsed it is laudable and highlye [Page 391] commended in holy Scripture, as ap­peareth by that solemne pilgrimage, that not onlye of the Iewes, but also Act. 8. 27. of the Gentiles proselites, yea and by our Sauiour himselfe and his bles­sed Mother vvas made to Salomons Temple, where God did accept of their prayers better then in other places, though he be in euery place, and hea­reth those at any time, that in spirit and truth worship him, and call vpon him. The three kinges that by guiding of a Mat. 2. 2. stare found out Christ; what other was that then a pilgrimage to Hierusalem & Bethleem? So S. Helene a noble Empresse went in pilgrimage to Hierusalem, and miraculouslye founde out the Crosse. S. Iohn Chrisostome, had such a desire to haue seene, and kissed the verye chaines of Saint Peter at Rome, where­in he was bounde, and to see the place where Saint Paul shedde his bloude there, where three fountaines miracu­lously at his death sproung vp, that he said. If he were at liberty from charge of his Bishoply, and pastorall care, hee woulde haue gone in pilgrimage frō Constantinople [Page 392] to Rome him selfe. Many like testimonies and examples for Pilgrimage might be found, which wee are to beleeue and follow, scoff M. Minister neuer so much in his chaire at home. For holy Saint Hierome that in Pilgrimage trauailed a­bout Hierusalem and all the holy land, and with Paula, Eustochium, and many other B. Virgins and Widowes (as ha­uing care or charge ouer them) most sweetely visited, and religiously liued and died by the holy Manger at Beth­leem, where the sweete babe Iesus was borne, may and shall be to me euer of more reuerend authority, then all the taunts of heretiks in the world, to moue me a iote. For I had rather be a poore Pilgrime with S. Hierome in that poore deuout Caue at Bethleem, then a proude heretike in a Princes Pallace.

Chap. LI Of the reliques of Saints re­uerently to be vsed and kept, and of miracles wrought by meanes of them.

AS for the B. bodies and reliques of Saints who shed their bloud for Christ, which once were & shall be euer [Page 393] after the resurrection liuely temples, & tabernacles of the holy Ghost, which heretickes blasphemously call deade mennes bones, though we neither wor­ship them nor their Images as Gods, neither thinke any diuinity in them, or worthy any diuine honor, yet honor­ably to conserue and keepe them, de­uoutly to beholde or kisse them, and to shew certaine reuerence towards them, in that they be reliques, and tokens left vs by such deere seruantes and friends of God, we be taught both by the holy Scriptures, practize of Gods Church from Christs time, and the testimony of all good men, which declare that by the reliques of Saints, that is deade mens bones (as the heretikes tearme them) many great miracles haue been wrought. Bid your Ministers looke in the 4. booke of Kinges and in the 13. chapter, and see whether they cannot finde there in holy Scripture, how when certaine men cast a dead body into the graue of Elizeus the Prophet, as soone as the body touched the holy Prophets bones, it rose vp aliue againe, and [Page 394] stood vpon his feete. Can heretickes blame vs for keeping vestments, and cloathes of Saints departed, when wee reade in holy Scripture that Elizeus by 4. Reg. 2. keeping his Master Elias his cloake, re­ceaued with all his double spirit, and comming to the riuer Iordan striking it with that cloake the riuer deuided, and by vertue thereof gaue him passage Mar. 5. 28. & 29. Act. 19. 12. Act. 5. 15. ouer? What, did not the very hemme of Christs garment, napkins, and little cloathes taken from S. Paules body, and the shadowe of S. Peter, heale and cure the sicke, lame, and diseased with incu­rable diseases? what need we goe farther for Reliques of Saints, then to plaine Scripture itselfe? were not all the Patri­arkes buried with great honour? did not Ioseph according to his father Iacobs cō ­mandemēt carry his body dead into the land of promise? And were not Iosephs bones 400. yeares after his death with great honour by the children of Israell carried into the land of promise also? and dare heretickes burne the bones & sacred bodies of Martirs & Saints, and cast their ashes into the winde and wa­ters, [Page 395] rent & teare their vestments asun­der, yea most vilanously breake downe and abuse the Image and sacred Crosse of CHRIST, the verye ensigne of our redemption, and yet saye they haue Scripture for it? But these bo­dies of Saints bee they neuer so much abused by them, shall appeare glo­rious in the resurrection, vvhen In­fidelles, and Heretickes that teare CHRISTS misticall bodye his Church, and his coate asunder, shall vvithout all doubt frie for it in Hell. I coulde shewe diuers miracles like­vvise since CHRISTS time (but time serueth mee not) vvhich haue beene vvrought at the bodies of Saints. As Saint Augustine maketh mention Aug. lib. 22. de ciu. Dei. cap. 8 of the Reliques of Saint Stephen, where­by vvere cured diseases: Yea by the very flowers that touched the Co­phin vvherein his Reliques vvere put, miraculous thinges vvere vvrought. Wee reade also how that by the vaile of a certaine blessed Virgine, and Martyr the outragious, and furious flames of fire, which threatned ruyne [Page 396] to some whole Citty, haue beene quen­ched: by Saintes bodies the Diuels expelled, to the blinde their sight restored, and the lame made to vvalke: Howe miraculouslye vvere the two Chaynes that at Ierusalem and Rome bounde Saint Peter, of them-selues knitte togither, and the like? vvhere­by it appeareth how mightye and high their Lorde is, howe good and gra­tious that so highlye honoureth the verye bones, or reliques of his deare friendes that trulye serued and loued him here, giuing other thereby encou­ragement to follovve their example. Which honoure giuen by GOD to his friendes and seruantes, when the Holye Prophete considered hee won­dered at, sayng. Thy friendes O God bee Psal. 138. 17. too too much honoured. But the heretikes that not onlye denye prayer for the soules departed, but withall burne and so dishonour the reliques of Saintes, both which (the honourable reliques of Saintes, and prayer for the soules departed) bee great hopes, and com­fortes of the resurrection, truly in my [Page 397] simple judgement doe shoote fast to deny another article of our Creed, that is the resurrection of the body and all: with which denyall as I doe not allto­gither charge them, yet to confesse the truth I iustye suspecte them, and let them not say, but they haue beene forewarned.

Chap. LII. Of honour and inuocation of Saints, and how Saints pray for vs, and may heare & releeue vs by their prai­ers: as also that our praiers to Saints and their intercession for vs is no iniu­ry, but glory to Christ our Mediator.

TOuching the Saints in Heauē, our prayers and honour vvee doe to them, such honour and prayers bee by farre and by many degrees inferiour to those that we doe to God: naye what honour vvee doe to Saintes it tendeth chieflye to Godes honour, who is ho­noured in his Saintes, vvho accepteth the least seruice wee doe to any of his friends as done vnto him. Novve you must vnderstand their be diuers kindes of vvorshippes and honours, accord­ing [Page 398] to the worthines of the persons we shew it to: as one kind of honour is due to father and mother, another kinde of worship or honor to gentlemen our betters, another higher honour to tem­porall Lordes, Princes, Bishops, and the like: and yet when wee doe this ho­nour to them, which by Godes Com­maundement is due because they take power of him, there is no reasonable man that can say wee dishonour God therein, but rather honour him in so doing. So likewise wee honour Saints as great friendes of God, Princes and Senators in that heauenly court, with an honour due vnto them, which kinde of honour the Greekes call Dulia: and wee right worthely worshippe and ho­nour our blessed Lady, as being neerest Christ with another kind of honour cal led Hyperdulia, higher then that againe: but wee honour GOD alone with that most high honour and seruice called Latria, vvhich honour is due to none but to God only, to whome finally, and alone in this high seruic [...] is due all honour and glory, and with [Page 399] this most high seruice vvhich is Sa­crifice, vvee only vvorshippe God and no Saint. For we say not we offer to thee Peter, or Paul: Sed offerrimus tibi domine deus, Wee offer and doe Sa­crifice to thee O Lord, for in this man­ner of honour that is Sacrifice, he will giue his honour to no other. Heretikes nowe confound all these honours to­gether, making no distinction, or dif­ference betweene them, whereby they deceaue them selues, and others, vvee then neither honour our Lady, Saints, nor Angels vvith that honour due vn­to God, but with such honour as is meete for his friendes, and most noble creatures, in whome God is chiefly honoured and praysed: but touching Sacrifice which is proper to God, that diuine worship (I say) consisting in ex­ternal sacrifice and in acknowledging the parties worshiped to be Gods, is it which may bee done to no man nor creature, and therefore the Apostles refused it with all possible diligence, and all the Angels and Saints in hea­uen refuse that adoration by Sacrifice. [Page 400] The Catholicke Church suffereth no Priest, nor other so to worshippe any Saints in heauen or in earth, shee hath 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 [Page 401] 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, [Page 402] 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 [Page 403] 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, [Page 404] 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 plain [...]ie de­clare, that their children and posteri­tye shoulde beseeche GOD for their sakes to bee mercifull to them, or else [Page 405] 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, [Page 406] 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 the B. Virgin our Lady, and the iniuries done vnto her.

ONly this I cannot omitte without griefe of hart, the shamfull dis­honour and blasphemy the heretickes doe and say against the B. Mother of God, some Ministers esteeming her no better then their baggage wiues, and some naming her with such com­patisons and tearmes, as I am afraide to [Page 407] recite. But O filthy and blasphemous mouth, darest thou call with such base tearmes the Mother of God, the taber­nacle of Christ, and very temple of the holy Ghost, his deare spouse, the perfect figure and flower of his Church, that starre of light, in whose blessed wombe Christ rested nine moneths, taking flesh of her sacred flesh and bloud, shee bea­ring him in that sacred vessell of hers, whome heauen and earth coulde not comprehend? She that the holy Ghost spake by, that all nations shall call her blessed, darest thou (I say) compare to her a drabbe, yea any woman that euer vvas, or euer shall be? Shee that is the flower of women; She that brui­sed the Serpents head, as repayring by her vertues that vvhich Eue lost by her vice; She that was a pure religious Vir­gin, in, before, and after her Sonnes birth; She that is cloathed with the Sun and starres, hauing the Moone vnder her feete; Shee that shineth for euer vvith pearles and pretious stones of honour and glory: that misticall Arke of God, that royall throne of the very [Page 408] true Salomon, whome he chose before all other creatures for his cheife and elect vessell, in whome he is well plea­sed, who for her incomparable beauty, admirable perfection, vnspeakable glo­ry and splendor of all magnificent ver­tues, farre surpasseth all the prayses of those Angelicall Citizens and humane creatures. Shee that in giuing suck to that blessed Lambe of God, sucked with all of him diuine wisedome, euer du­ly seruing him, neuer displeasing him, conseruing all his wordes and sayinges in her harte: who sitteth at the right hand of her Sonne in a golden vesture (as prophesied holy Dauid) all glorious, that is, compassed about with all va­riety of vnipeakable vertues and me­rittes, there rewarded with honour and glory, where (as saith S. Bernard) The Sonne sheweth his wounds to his Father, and the Mother placed aboue all Angels, Che­rubyn▪ and Seraphin sheweth her breasts to her Sonne. There sayeth he the deuout p [...] ­nitent sinner can haue no repulse or gaine­say. And therefore againste all here­tickes in the vvorld follow my counsell [Page 409] with S. Bernard. In omnibus anxietati­bus tuis Mariam cogita Mariam inuoca, In all thy heauines and necessities what­soeuer, deuoutly think vpon Marye, and call vpon her, and seeke to follovve her example, as a paterne to all faith­full Christians, remembring that the iniuries done to her, Christ (no doubt) accepteth as done to him, and the ho­nour done to her as done to him: for the Sonne cannot but loue the Mother: but I goe forward.

Chap. LV Of Images, and of the Crosse of Christ, and of the reuerende and lau­dable vses of the same.

IMages I touched in the first Com­maundement, yet to say more: here­tickes that will keepe pictures of their wiues, husbands, or friendes, and may not abide the picture of Christ, his blessed Mother and holy Saints, mee thinkes poste faste forwards to deny the Humanity of CHRIST with the heretikes of olde: otherwise I see not why they should deny his Image and picture. As for pictures that put vs [Page 410] in minde of GOD the Father, and the holy Ghost, they doe not goe a­bout to expresse his diuinity, vvhich is incomprehensible and vnspeake­able, which neither can bee painted, fayned, or imagined, but onlye some propertye in GOD: as his fatherlye care, his eternitye, his meekenesse, mercye, and the like expressed by the do [...]e and holy lambe, which I touched before. But that there were pictures e­uer of Christ, and his Saints al antiquity doth testifie, yea Christ himself imprin­ted the very figure of his face in a cloath in kissing it, or laying it to his face, which picture is reserued to this day whereby miracles haue beene wrought: And Saint Luke painted the Image of our Lady, reserued to this day, borne in Rome in solemne procession in S. Gregories time, whereby miracles (as I haue probably hard) haue beene wroughte. There is mention made likewise in the Euseb. lib. [...]. 14. [...]is. Ecclesiasticall histories, of an Image of Christ made by the vvoman that was cured of an issue of bloud, by touching the hemme of our Sauiours garment, [Page 411] which Image shee set vp in memory of that benefit, and the * hemme of the Yea a plant there plā ­ted or a flower whē it gre [...] so high as the hemme of the Image of Christ, cured. same Image did also miracles. This Image Iulian the Apostata threw dow [...]e and set vp his owne in steed thereof, which was immediatly destroyed by fire from heauen, but the Image of Christ broken in peeces by the hea­then, the Christians afterwardes ga­thering the peeces together, placed it in the Church, where it was, (as Zo­zomenus writeth) vnto his time. But I hasten on, and let this suffice any reasonable Christian that these Image­breakers in generall Councels, & by the consent of all Christendome haue beene condemned many hundred yeares ago, as is most meete. For surely such as can­not abide the Image of Christ, his B. Mother & Saints, prepare the very way to Antechrist, the Diuel, & his army that shall haue Imaginem bestiae scriptā in frō ­tibus Apoc. 14. eorū, the Image or Idoll of that beast writen in their foreheads in steed and de­spite of the Crosse of Christ, which these Antechristian heretiks already detest & abhorre. And this moreouer I say and [Page 412] confidently affirme, that if the King, or a noble man would not take it in good part to haue their armes razed or pulled downe, assure your selfe Image-brea­kers and spiteful razers downe of Cros­ses shall not be vnpunished, as God hath shewed already some tokens of his wrath. Therefore heretickes that slaun­der vs we worship them for Gods, be­like thinke we haue not so much wit, or sence as a dogge, who knoweth an I­mage from a [...]iuing body (I warrant you) euen by his very nose. Let proud foolish heretickes then auaunt, and preach trifling toyes to babes, and Ide­ots, Christians knowe what they doe in keeping, and reuerencing Images and Christs Crosse, neither neede they he­retickes counsaile. For touching that we doe to Images, and Reliques, wee want neither Scripture, nor sufficient authority: otherwise I deny not but some abuses about Images in some sim­ple people might creepe in, but that good Pastors and Bishops may easely reforme, and Images stand still, which being well vsed Saint Gregory rightly [Page 413] tearmeth as it were lay mens bookes, as representing to the vnlearned in figure, that which the historie doth to the lear­ned in bookes: but I cannot stay.

Chap. LVI. Of Seruice in the Latin tongue: and how meete and conuenient it is that the Scriptures be reserued, & seruice said in the auncient, and sacred tongues.

THe heretickes to deceaue the sim­ple, made them a great while be­leeue there was 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 [Page 414] 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 frō the sight of God, light of grace, and sal­uation. For whereas the holy Catholike Church instructed, and taught by her [Page 415] 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 childrē see no more light of the Scriptures, then their weak sences vnaccustomed to such high misteries can well cōceaue or beare, nor giueth their soules no harder places to fee [...]e vpon, then their infirme conceipts and [...]oma [...]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: euē 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 [Page 416] 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 [Page 417] 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 variab [...]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 [Page 418] 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 giuē to. Vp­pon these & many moe weighty consi­derations the holy Church keepeth the scriptures in the latin tōgue for the most part, & so likewise vppon the like consi­deratiōs that euery saucy presumptuous fellow should not deride the misteries he vnderstandéth not, if they were spo­kē in the playn vulgar & english termes: therfore the church vseth at masse in her prayers & publike seruice the latin tōgue that I say the holy Sacraments, should not grow into cōtempt, being made cō ­mon to euery base rogne to descāt vpō, 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 [Page 419] 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, cōdemning others that they do not well that pray in the latyn tōgue, yea though they vnderstād it not. For often times it may bee that the poore plough mā, that saieth his pater noster not vnder stāding the wordes, may pray with more deuotion & please God better, then the greatest doctor that can make a sermō of euery petition of the same: for God in prayer doth not so much attēd to mans word, but to his wil, affectiō, & 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 sentēce perhaps he know­eth noe one perfect sence, & yet though hee vnderstand them not perfectly, hee prayeth of them neuertheles, knowing God vnderstandeth them, & his deuout meaning therein, as being indited by his holy spirite, and that hee accepteth his deuout intent. The little children [Page 420] of Hierusalem when Christ on Palme­sunday entred the Cittie, cryed or sung in his praise: Osannafilio Dauid, which Luc. 21. 9. wordes being children they vnderstood not, yet Christ was well pleased, & de­lyghted more with theyr prayses, then with the wise Doctors, Scribes, & Pha­rises that vnderstood the Scriptures. So you see it is not the vnderstanding, but the deuotion, affection, and mens good will to which men of good will the An­gelles Luc. 2. 14 came to shewe that euerlastinge peace (by Christ made betwixt GOD and man) that pleaseth God. So that thou vnlearned man whosoeuer, feare God, serue him, keepe his Commaun­dements, pray in what tongue thou wilt in obedience of GODS Church, and though thou vnderstand not, haue a good will in thy prayer to please God, and I warrant thee my soule for thine, God will heare, and accept thy good deuout prayer, and desire.

Chap. LVII. Wherein the Apostles wordes touching praying, and preach­ing in vnknowne tongues are expoun­ded, and of the goodlye order of the Churches seruice, praying, singing, and praising God night and day in her can­nonicall houres, feastes, and times of the yeare.

NOwe whereas Saint Paul would 1. Cor. 14. haue one speake in the Church in a tongue that may be vnderstood, ra­ther then a thousand wordes in an vn­knowne tongue, truth it is wee denye it not as Saint Paul meaneth: for hee speaketh there chiefly of Preachers. For you know if a Priest or Iesuite should preach in latine to the people, it would nothing edefie, because few vnderstād, and therefore the Church euer causeth her preachers to teach the people, and preach in the vulgar tongue of the Countrie, and so Saint Paul woulde haue it. Againe Saint Paul spake to those that in his time had the gifte of tongues, which many for want of order did abuse vpon ostentatiō, or indiscretiō [Page 422] by praying, or speaking, or preaching, altogither alowde, some in one lan­guage, some in another, that bred con­fusion & disorder, that such fruit could not be gathered of that gift of the spi­rit of diuers tongues giuen, as was re­quisite. This S. Paul sought to reforme that all things might be done to edifi­cation, which the Church doth in her prayers in on tongue by vniformity, & otherwise as I haue declared before: yea this godly order the holy Church obser­ueth in the course of her seruice, vicissi­tude, & disposition of the feasts accor­ding to that hymne of hers, Temporum das tempora, vt alleues fastidium. Lorde thou art he that giuest vs times vpon times to lighten our wearinesse; yea the very ap­poynted houres of prayer in the night, and day in the Church, declareth the watch and ward, this holy mother (ac­cording to Christes and the Apostles counsels) hath ouer her selfe and chil­dren, as when shee prayeth, prayseth, & singeth to God most sweetly through­out the whole world, at the prime, early, in the dawning of the day, at the third, [Page 423] sixt, and ninth houres, in the euening, at midnight, and the like, as wee bee taught by the Scriptures the Apostles did, that went to prayer at the ninth houre, and Dauid rose at midnight, and in the morning to confesse the name of our Lord, as at euening euery night hee prayed to God, and watered the couch of his former sinnes with contrite and gratious teares, and the like godly or­ders at other times (but at these statu­ted houres especially, and not without mistery, remembrance, and due signi­fication chiefly of Christs passion for vs and gifts bestowed by his holy spirit of vs) godly and holy apostolicke men vsed in obseruing houres, scoffe here­tickes neuer so much. For though God may be serued at all houres, times, and places, yet times appoynted by the Church be best for obedience sake, and that we may ioyne our selues togither, thereby in prayer tanquam acies bene or­dinata as true souldiers of Christ well ar­med, and in good array at all times, and against all assaults of the forraigne and common enemy.

Chap. LVIII. Of the Beades, and of the fifteene misteries of the Rosary, or our Ladies Psalter: and of the great good, and spirituall fruit by deuout say­ing the same.

SO they scoffe at Beades that be di­rectories, or (as it were) guides by the numbers, to bring men in minde of the misteries of our redemption. The 1 first ten Auies, and Pater noster put vs in minde of Christs incarnation: The se­cond 2 of the visitation of Elizabeth by our B. Lady: The third of Christs nati­uity: 3 The fourth of his presentation in 4 the Temple: The fift of the finding out 5 of Christ by his Mother once lost. The 6 sixt ten Auies, and Pater noster put vs in minde, how Christ for our sakes sweat water and bloud in his agony, and prai­er for vs in the garden: The seauenth, 7 how he was whipped: The eighth, how 8 he was crowned with a crown of thorns: The ninth, how he bore his Crosse: The 9. 10. tenth, how he was crucified. The elea­uenth, 11 how he rose againe: The twelfe, 12 how he ascended in to heauen: At the 13 [Page 425] thirteenth, we are to remember the cō ­ming downe of the holy Ghost: At the 14 fourteenth, the assumption of our Lady: And at the fifteenth her coronation. Of 15 all which misteries (besides the comfort thereof, and confirmation in our faith) we may apply something morally out of the acts of our Sauiour, & his B. Mo­ther to our instruction and edification. And we are taught by the oft repeating this number of ten, to haue euer written in our mindes the 10. Commandements of God, by obseruing whereof we must enter into life euerlasting, whereunto for vs to atchiue is required perfectiō in vs, which perfectiō is signified by this per­fect nūber of 10. And as saying the Pa­ter noster once, we acknowledge one god: so in saying the Aue Mary 10. times, we intend not (as heretiks taunt) to pray to praise or worshippe our Lady more then God, or like to him, but with deuout & thankfull mindes in so oft togither reci­ting his owne wordes, which he sent to the cōfort of vs all by his messenger the Archangell Gabriel, we protest in that misticall number of ten so oft repeated, [Page 426] our louing heart without measure to God, for so vnspeakable a benefit, ha­uing nothing but loue to seeke to re­quite him for the same: which loue be­cause it consisteth in obseruing the ten commandements of God, which wee cannot doe without his grace, therefore we so oft beseech his B. mother to pray for vs, and in respect of our vnworthi­nesse, that she most worthy, to our aide and comfort would be a messenger for vs to her sonne, as the Archangell Ga­briell from God was a messenger to her of comfort to the reliefe of all mankind: So that all good men, but especially simple persons being renewed in me­mory of the worke of our redemption by meanes of Beades, we are not to forsake them for their taunts. For though God bee not delighted with the number of prayers so much as with discreete affe­fection and desire to him: yet these mi­sticall and godly numbers help to en­crease our deuotion and affection, and therefore we had now more neede to vse Beades then euer, when as deuotion waxeth cold, both to pray for heretikes [Page 427] amendment, and that we fal not in their blindnes, & for diuers other holy, god­ly, and reasonable causes and things.

Chap. LIX. Of the Aue Maria how it is a most deuout prayer, gratefull to God, ioyfull to Angelles, terrible to the Diuell, and most healthfull and com­fortable to all mankind.

AS for the Aue Maria it is the very wordes of the Angell Gabriell, Eli­zabeth, and the holy Church, now where as heretickes say it is no prayer, but a salutation, they bewray their igno­rance, for many sentences and wordes be in Scriptures, that seeme no pray­ers, and yet effectuall prayers, as in the Psalmes and other places may appeare, where Gods mercy, justice, might, bounty, loue, and the like, is praysed or called on, not in forme of prayer, but yet a most effectuall prayer, to obtayne his mercy, goodnes, bounty, & grace. So in the Au [...] Mary our B. La: is saluted to the intent to pray for vs & thanks giuen to god that voutsafed by that vnspeakable [Page 428] mistery of his incarnatiō of her body to be incarnate & made mā for vs, wherby man is recouered frō damnatiō, the De­uill ouercome, the ruines of Angells bee repayred: so that the Aue Maria was the most ioyfull tidings that euer was brought from God to mā No meruaile then though Infidels & heretikes mē ­bers of the Diuel, abhor the Aue Mary: for as often as it is deuoutly said, as it is ioyful to Angels in heauen, so it maketh the Diuel, and al' his Angels to tremble and quake. But some Puritanes woulde haue no Pater noster neither, nor any stint praier, so long they haue babbled of the Lord and spirit, that now you see they deny Ladies praier & Lords praier too, I am afraid in their corrupt consciences Christ and God too, neither doe I mer­uaile: for improbity & wickednes neuer consisteth in one degree (as one said) Sed cum incipit labi, ruit, & praecipitat, till it come to the deapth of all euill and mischiefe. For beeing fallen from the Church, and hauing once lost the high way, they must needes euer bee further from the truth (wanting a sure ground [Page 429] and foundation to stay themselues vp­on, that is the true Catholicke Church 1. Ti [...]. 3. 15. of God, which Saint Paul calleth the foundation, and piller of truth) til once they returne back againe.

Chap. LX. Of diuers holy ornamentes and thinges belongîng to the Church, as of lightes in Churches, of insence, Dedication of Churches, and such like godly ceremonies.

AS for sacred and holye bells, vest­mentes, holy vessells, as Chalices and the like, Heretickes beat them in peeces, make gunnes of them, & cham­ber pots, and fill their purses. The like did heretickes and infidells of olde es­peacially Iulian the Apostata that made water in the Chalice, wherein the bloud of Maries Sonne (for so the Infidells tearmed it in contempt of him and her) was offered, but he & his fellowes had foule ends, as these fellowes haue & wil haue vnlesse God giue them grace to amend. For if the people of God before Christ had their holy Trumpets to call the people togither; the Leuits & Priest [Page 430] their holy vestiments, sacred cups and Phyals, and other vessels though wee follow not now Iewish ceremonies (as heretickes be-ly vs) yet why should wee not haue our ornaments Sanctified by Gods word, and that in more deuoute & exquisite sort then the Iewes had, by how much Christes law exceedeth the Iewish ceremonies. For wee see these outward ceremonies much help to in­crease inward deuotion, as for example the very candles, and Church lights do signifie vnto vs the light of Gods grace; the Gospell the purity of conscience & good workes wee ought to haue, with manye moe significations which well weighed excite, and stir vp deuotion. The Maiesty of our temples or churches adorned with sumptuous ornaments, and Images of Christ and his Saints in a liuely history (as it were) setting before our eyes by their glorious death and martirdome, their triumph and victo­ries ouer hell and death: these temples (I say) thus adorned being solemnlie de­dicated to God, yea & their dedication yearely renewed or remembred do they [Page 431] not teach vs to dedicate our bodies and soules wholy to the seruice of God, as being liuely temples of the holy Ghost, and daylie to clense them more & more from sinne, to adorne them with ver­tues, and to renew, confirme, and fur­nish them vp eftsoones with those effe­ctuall signes and seales of our redem­ption those diuine misteries the health­full Sacraments? Yf God promised to heare the prayers of those that called vp­pon him in Salomons temple, how much more will hee heare our prayers and lawfull petitions thus made in our Churches, who serue God now in spirite and truth, and not in presence of that vmbraticall Arke of the old testament: but in that most high misterye before Christs most B. body, our only media­tor and redeemer, whose intercession is euermore acceptable in his fathers sight the Arke of the liuing God that raigneth for euer. Yf when two or three in Christs name bee gathered together hee hath promised to heare them, how much more when manye hundred or thowsands bee so collected, & vnited in [Page 432] prayer in one Church, will God bee a­mongst them, and performe their good desires: surely heretickes that thus rui­nate, despise, and pollute Monasteries, Oratories, and christian Temples, set vp an Idoll in their owne imaginations in steede thereof, and prepare the way for that general, and Antechristian ab­homination of desolation, which vvas prophesied by Daniell the Prophet. O Christ whē thy signe shal appeare in the cloudes that lightneth the whole world, then Church robbers, Image breakers the razers downe, & cursed enemies of thy Crosse, then, then shal come to con­fusion, whē thou shalt make al thy ene­mies thy footstoole. Moreouer whē as in our Churches any ceremonies of incēse, and sweete perfumes (which signifie & betoken the sweet odour and sauour of good life, that ought to bee among vs) be vsed, it is well and commendable: which and the like ceremonies though in some sort of olde they were vsed, yet seing that Christ came not to break the law but to ful fill it, any such ceremo­nies as be not euacuate, and frustrate by [Page 433] Christs comming (as the bloudy sacri­fice, circumcision and the like) are now not to be obserued, because wee haue the things themselues whereof those ce­remonies, and sacrifices were figures: yet (I say) any thing that tendeth to nourishing of pie [...]y, deuotion, and cha­rity are to bee kept still, as fasting, knocking, kneeling, or any such godly ceremonies which concerne the body, as deuotion doth the mind: both which we must offer to God as being all his owne, and due vnto him.

Chap. LXI. Of religious persons▪ of their sanctity, learning▪ and perfection of life: and of the vowes of pouerty, chastity, and obedience which make a religious man: and of the heauy iudg­ment of God to vowe-breakers, and how our Lady vowed virginity.

AS for our god [...]y religious men that with great feruour of loue to God dedicate themselues in holocaustumin a whole burnt sacrifice (as it were) both bodies and soules▪ to GOD making a sacrifice to him of the chiefest pow­ers [Page 434] of their soules by obedience, and of their bodies by chastity and pouertye were they not prefigured by the Recha­bites, Nazarites, and diuers orders of the Prophets, that led a more perfect order of life, then the rest of the people? Was not Elias, Saint Iohn Baptist, and many more as it were religious Her­mite? Be not our religious Iesuits, and Friers a plaine patterne of apostolik life that with the Apostles forsake al honour riches and promotion for Christ, liuing in common, preaching Christwith ha­zard of their liues to Heretikes, Iewes, & Gētiles, & al barbarous people through out the whole world. These bee most wise, most learned, & yet most innocēt, iust, simple, & vertuous men, such as the world, especially our cuntry is not wor­thy of, which a long time hath most impiously & ingratfully reiected them, notwithstanding that God prospered our auncestors of olde far better by their merits and prayers, whiles they prayed, preached, and serued God in our country both night & day: by them our cōmons were maintayned, by them [Page 435] fatherlesse children widdowes and ser­uaunts sustained, and releeued, all states in body and soule by them greatly in­riched & supported: The losse of which religious houses, for al vertuous training vp of youth in learning, and other-wise this country now feeleth. And here I cannot omitt the subtilty of the deuill who by litle & litle, as the wilie serpent getteth in his head & thē after his whole body, he bore mē in hād that by suppressing of religious houses, the coūtry wold be greatly enriched, but they being once downe the coūtry within a few yeares after was spoyled in a great part of al ver­ [...]ue & riches, both for that the king that was the first breaker downe of the wall (that scourg of God for our sins) spēt al the mony he scraped of religious houses & his cōmōs too & that in a fewyears in vanities & in besiedging of citties in o­ther coūtries litle benefitting him or his posterity: and also deuided him selfe & the whole Realme frō Gods church & so spoyled himselfe & others of vertue, opening the window to al vice & here­sies. Insomuch that shortly after though [Page 436] not in his tyme, Lutherans (and worse than Lutherans that he seemed so much to abhorre) corrupted the realme, abro­gated Masse, and all: see by what de­grees sinne and heresy entereth, which by religious orders was long restayned. Heereof then came presently the spoyle of the fairest flower in Christes garden, next to Martirdome, that was virginity, which both S. Mathew the 19. Chapter: S. Paul the first to the Corinth. and 7. Chapter: and S. Iohn in his Apocalipsis the 14 Chapter so highly commmend, as S. Paul preferring that state before mar­riage saying, he that ioyneth his virgin 1. Cor. 7. 38. in Matrymonie dothwell, but he that doth not, doth better. As for breaking vowes of virginity, chastity and the like, as obe­dience and pouerty, which three vowes be proper to religion, and make a reli­gious man: These to keepe heretikes disswade and be the cause of the breach of such vowes, whereby indeede good actions as deuoted to God bee a great deale more meritorious especially in re­ligious men, whose meate and sleepe in doing it of obedience is to them merito­rious. [Page 437] Such vowes hereticks (contrary to the Scriptures) say ought not to bee made, but we proue it by the Scriptures as in Genesis. Did not Iacob vow if he re­turned safe such and such thinges hee would do in the honor of God? Likewise in the bookes of the Leuits. Numbers, Deuteronomion, Indges, Kinges, Psalmes, Prophets, & thorough the course of the Scriptures lawful vowes be commēded & practised by good mē, & damnation threatned to the breakers of them. As S. Paul to Tym. the 1. Epistle & 5. Chapter pronounceth damnation to those that breake the vow of chastity. But woe, woe be thē to runnegat vow-breakers, Friers & Nunnes, & woe to those that be the procurers. For if man be iealous ouer his wife, much more in most iust sort is gods zeale, indignation, & iust wrath against those that defile his spouses vowed vir­gins, once dedicated to him. Nay did not the B. Virgin Mary vow virginity? I will proue out of the Gospel, & that by the exposition of most ancient, learned, & holy Fathers that shee did: For when the Angell told her she should conceaue [Page 438] a sonne, how commeth that to passe (saith Luc. 1. 34 she) for I know not a man? and yet was she already espoused to Ioseph, whome if she would, or euer had determined to haue knowne carnally, she neuer would haue asked any such questiō, how that might come to passe. For she the most prudent Virgin knew that by knowledge of mā, was the way ordinary to conceaue; but she (saith S. Ambrose had made vow of Ambros. in Luc. virginity, which she might not breake; & therefore she asked the questiō how? not doubtfull of the mistery, but desi­rous to know the manner, to whome the Angel answered not by man, but by the holy Ghost, which was without breach of vow, and then she was satiffied: thus you see our Lady was a vowed Virgin but be these the fruits of new gospellers that bereaue vs of all vertues, yea ver­tuous & religious persons also: whereas the most learned & most vertuous men that euer were since Christ, and the A­postles time were religious men, Ftiers, and Monkes; As S. Augustine of the La­tin Church, S. Basill a Greeke, S. Anthony Hilarion, S. Giles, S. Hierome, S. Bennet, [Page 439] and S. Gregory, S Bernard, S. Dominick, S. Frauncis, all Monkes or Friers, the most of them saying Masse euery day: Good Lord what miraculous men were these? so triumphing ouer the Diuel, so maste­ring themselues, so supporting others, what continuall fasting? what prayers, what earnest & profound studies were they daily exercised in? some of them curing incurable diseases, some raysing the dead, others with a word expelling Diuels, some giuing themselues for the help & redemptiō of othres, some knowing the very thoughts of men by diuine reuelation, whome neither serpent nor poyson could hurt, some by continuall meditation of Christ hauing the eies of their soules watered in his bloud, and reposing themselues in his woundes, & open side, had the very tokens and im­pression of those his sacred fixures im­printed in their hands and feete. O what candor? what simplicity? what innocēcy what purity of cōsciēce were in their vn spotted brests? O what helhounds, what mēbers of the Diuell and Antechrist be these heretiks that pul down the Abbies & [Page 440] Monasteries, raze the monumēts, break a sunder and burne the orders, godly rules and statutes of these religious fa­thers left to their children and posteri­ty? can Antichrist doe more when hee commeth then pluck not only religious men but pure virgins and religious wo­men that serued Christ their spouse and husband out of their cloysters, & make them harlots and common strumpets: yet had we a number of most B. men Carthusian Monkes with some others al­so, that in defence of the truth manful­ly shed their bloud.

Chap. LXII. Of holy water, and how creatures being blessed by the word of God, miracles sometimes by the same be wrought to the expelling of Diuelles, and confirmation of Christian religion.

AS [...]or ceremonies of holy water, and holy bread, & Agnus Dei blessed by the Pope, heretickes at the beginning, before they plucked off their vizardes, began to set litle store by, as they did by religious folkes and so by little and litle not only denyed sacramentals, but sacraments and all: see by what degrees [Page 441] mischiefe getteth the vpper hand. But we be taught by holy Scriptures that all thinges which God hath created or made, and whatsoeuer is rightly blessed or sanctified by his holy word, is good; yea by meanes of his word is bettered and more sanctified: For so when Eli­z [...]us cast salt into the water it was a­mended. Others you shall reade of olde that by Gods blessed word were made healthfull, and multiplyed to profit of body & soule, and the confusion of the Diuel that is afraide of one drop of wa­ter blessed with Gods word, as we daily see by experience in some possessed. This holy water we take then remem­bring Gods grace giuen vs once in that healthfull water of Baptisme, and in ta­king of it with faith & deuotiō, sprink­ling our selues, the wicked spirits haue lesse power of vs, and the places where we be with many other fruits that fol­lowe: yea among Infidels that neuer heard of Christ before, sometimes mira­cles are wrought by one droppe of holy water, as in the Indians in diuers places to this day. Now, because our faith whē [Page 442] it was first planted amongst vs, was then confirmed with miracles therefore it is not requisite that miracles be so ordina­rily wrought amongst vs, though some­tymes it pleaseth God to shew them, where they may do good, & be not deri­ded as hereticks would do if any were heere wrought, & attribute them to sor­cery & witchcraf: but God will not haue his pearles cast to hogges. Fitt it were for hereticks (good men) to bring some mi­racles to confirme their new no faith. But our Catholick faith hath bene, and is God be blessed by miracles suffi­ciently in al ages confirmed to this day.

Chap. LXIII. Of holy Bread giuen the people in remembrance of that most blessed Sacrament, and in some sort taught vs by Christ in those loanes blessed, and multiplyed by him in the desert.

HOly Bread we vse to take on those dayes we receaue not the blessed Sacrament, and this holy Bread is a re­membrance of the blessed Sacrament, [Page 443] for you must vnderstand, that in the pri­mitiue church they receaued the blessed Sacrament almost euerie day, such was the deuotiō of the people whilst Christs bloud was yet warme in their harts, but in processe of tyme, as deuotion euer by litle and litle decayed: so did they lesse vse the same, so that the holy Church Concil. later. can. omnis v­triusque sextus &c was cōstrained to make a law, that once a-yeere at least about Easter euery one should receaue, and that vnder paine of deadly sinne yf one haue no lawfull im­pediment: Yet the holy Church wisheth men often to receaue yea with due pre­paration, the oftener the better if it were euery weeke or fortnight. But because euery one is not thus disposed, yet in many countries shee giueth holy Bread somewhat to nourish charity therby in the people, & in remembrance of Christ in the most blessed Sacramēt, the bread of life that came downe from heauen that fedde the people miraculously with holy blessed Bread in the wildernes, and shall feede vs with life euerlasting once, as now dailie in the meane time he feed­ [...]th vs with his grace.

Chap. LXIIII. Of receauing vnder one kinde, and how the same fruite is reaped by one kinde as by both: & that peace, vnity, and charity is the end of this blessed Sacrament.

THough when I entreated of the B. Sacrament of the Altar I spake something of receauing, vnder one kinde, yet I thought good to giue some further admonition in this place touch­ing the same matter, for that I finde by experiēce many vnlearned persons, that after receauing of the blessed Sacramēt when wine of decency and cōueniency is giuen them to drinck, do take it for the very bloud of our Lord, which no­table negligence & grosse ignorance in them may either come by forgetfulnes, and ouer litle care & due consideration of this blessed Sacrament, as not duly preparing themselues well and often to remember, what, & how they are to re­ceaue: Or els perhaps sometimes for want of good instruction, & due infor­mation of those that first admit these simple lay persons to this blessed Sacra­mēt, [Page 445] which euery good Priest that hath charge of mēs soules, as a prudēt dispē ­sator of the misteries of God ought to be careful of, that nothing be wāting of his part, but that either publikly, with great discretion or at least priuately, his voice whē he entreth into the sanctuary of our Lord may be heard. For if the people in the old law could discerne, when the high Priest wēt to offer sacrifice by the noise of his bels hanging at his vesture, how much more in this law of grace ought the Priest of God to take heed he be not dumme, but so to extoll his voice that the very simplest person of reason may heare him, and receaue sufficient foode of his doctrine to their saluation: & that they discerne not onlye when they are to offer their prayers to God by his sacrifice: but what, and how they are to receaue with him, that is (as I said be­fore) that although Priests more liuely to represent Christs Passion receaue vn­der both kindes, that is both Christs B. body in the host, and bloud in the Cha­lice to represent more effectually (accor­ding to his institution) the shedding of [Page 446] his bloud vppon the crosse, to which end he said to his Apostls only (no lay person being present) and to their suc­cessors bibite ex hoc omnes, drinck yee all of this: yet all lay persons (vppō waighty considerations, as for feare sometimes of shedding of the sacred bloud of christ in being giuen to so many, which nei­ther without great indecency, and in­conueniency could be consecrated for so manye to receaue) but vnder one kinde, that is the blessed Host, & body of Christ, but not the Chalice as Priests do: yea if it were conuenient to vse so great vessels for so precious and sacred a thing yet hard it would be in some places far north to gett wyne sufficient to consecrate for so many. And therfore whether the Priest or another giue you that be lay persons wyne in the Chalice or in some other [...]up, you must take it as no part of the Sacrament, but as wyne only to wash your monthes that none of that holy Host the body of our Lord re­mayne in your mouth still, for in the least part or particle of the holy Host is perfect Christ, wholy his body & bloud: [Page 447] wherefore lay men receaue the Sacra­ment as fully that receaue vnder one kinde, as the Priest doth that receiueth vnder both, therefore lay people are to content themselues with the foode their holy Mother the Church giueth them, who knoweth best how to feed her chil­dren, and will giue them that which is meete: and dispute no further. For he­retickes disputing for the Chalice to re­ceaue it as well as Priests, disputed so long that in the end they denyed body, bloud & all of Christ in the Sacrament, from which damnable heresy and blas­phemy God blesse all true Christians.

Chap. LXV. Of fasting, and the fruits thereof, and how it hath bene vsed, and commended by Christ and his Saints, and how it is commanded vnder paine of sinne by the Church, and to what per­sons: & how such as disobey the Church in this precept of fasting or any other, disobey Christ.

VVE read moreouer in holy Scri­pture fasting high [...]y cōmen­ded, [Page 448] yea Moyses, Elias, & our Sauiour fa­sted sorty daies, insomuch that whē any great graces were to be giuen to men, or any reuelatiōs, or strange visions made to the Prophets, it was commonly done to them in fasting. Insomuch that looke as by eating we fell out of Paradise: So by fasting Christ began our recouery a­gaine, affirming one Diuell there was that Mar. 9. 29. could not be cast out, but by prayer and fa­sting. Many other vertues there bee, which I cannot stand to reckon, as chiefly modesty, temperance, liberali­ty, and the like that followe of fasting, whereas drunkennesse and belly cheere is the nurse of all vice, and destruction of body and soule. When as then fa­sting is so highly commended, the ho­ly Church seeing the slacknesse and in­deuotion of some, that would neuer fast vnlesse they were commanded, and be­sides that all thinges might be done in order, and that we may to our greater fruit and merit, as all members of one body, suffer altogither, and ioyne our selues togither in fasting, hath orday­ned the lent forty daies fast by the ex­ample [Page 449] of Christ, and very tradition of the Apostles. Likewise in England onr custome bindeth vs to fast Fridaies, and abstayne from flesh on Satterdayes: So likewise the Church commandeth at foure times in the yeare to fast, that so by prayer and fasting not only the holy Ghost may be more plentifully powred downe vpon them, that then receaue holy orders: but also that we may pay to God at such times, tithes of our bo­dies and soules, in thanksgiuing for fruits of the earth, & fruits of his grace, as wee doe in the Crosse, or rogation weeke, with solemne procession: which or the like S. Gregory vsed in Rome a­gainst plague and pestilence, as this ro­gation weeke was first ordayned by an­other holy Bishop to that end, and af­ter receaued of the whole Church to pray for the liuing and the dead, and to arme vs against all incursions of the Diuell both bodily and ghostly. As for the ember daies so called of our ancient forefathers in this country, because of those fasting daies mē eate bread baked vnder embers or ashes: these solemne [Page 450] feasts (I say at foure times in the yeare haue beene in vse, aboue these thou­sand yeares, as by S. Leo it euidently ap­peareth, and as may be proued by many other ancient Fathers, and so solemnly kept in the Church, for such good pur­poses as aboue said. So likewise many other Eues of our Lady, the Apostles & Martirs are to be obserued of great an­tiquity, and most ancient custome, tea­ching vs thereby that as by fasting the Eues of Saints here we must keepe holy the daies after, that is their feasts in earth: so by penance, patience, and long sufferance in the day or shorte time of this life, wee after may keepe a festiuall day, that is, possesse eter­nall ioy and glory with God, and his Saints in the kingdome of heauen. Yet shee as a discreete mother commaun­deth none to fast, but as they may: for shee beareth with poore labouring men that are not able with fasting to worke, those the Church doth not constrayne, though of deuotion in our country the poore plough-man (after his manner) would fast as deuoutly as Priest, or [Page 451] King, and doe his worke neuerthelesse. The holy Church likewise beareth with children, old folkes, sicke folkes, women with child, or with any such that haue lawful impediment, though it be meete they do it with leaue of the Priest. These holy feasts, lolhards & heretiks spight­fully breake in despight of the Church, but as often as they doe it they offend deadly. For Christ our Redeemer and law-giuer, as he commendeth fasting by his word and example, though he set downs in the Gospell written no pre­script daies, or certaine daies of fasting; yet he in the Gospel expresly comman­deth vs to heare and obey the holy Catholike Church, who vpon due con­sideration (as I saide) setteth downe certaine daies and times of fasting: which Church whosoeuer wil not obey, he disobeyeth christ, who biddeth vs account such a disobedient person that wil Mat. 18. 17. not heare the Church no better then a hea­then man. Now therefore then (as I said before) the holy Church commandeth vs to fast on such and such daies, which commandement of hers whoso­euer [Page 452] breaketh, he breaketh Christs com­mandement, that biddeth vs obey his Church, and therefore heretickes that breake fasting daies, and lent comman­ded to be fasted by Christs holy church (yea and that of contempt) are to bee accounted no better then Heathens & Turkes; though it be not the meate as vncleane that entreth into the mouth, but the disobedience in will, and act that displeaseth God and hurteth the soule.

Chap. LXVI. Of traditions, whereof they came, and what they be, & of what authority: and that by tradition and and authority of the Church wee know the Scriptures to be the word of God, which be euer most reuerently preser­ued by Catholickes, but euill vnder­stood, corrupted, yea some quite raz [...]d out by Heretickes.

THE like is to be said of those that of spight breake any of the rest of the holy canons, statutes, and precepts of the Church, as those that marry out of due season, heare not, or desire not [Page 453] to heare Masse on the Sundaies when they can, and will not come to it, and the like: For Infidels likewise those are to be accounted, that will not beleeue and follow the traditions of the Church which heretickes scoffe at, and yet S. Paul saith, stand and holde the traditions 2. Thes. 2. 15. 1. Cor. 11. 2. Ioh. 2. 3. Ioh vlt. vers. 25. which either you haue learned by our speach or writing. Yea S. Iohn in the ho­ly Gospell 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 [Page 454] 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 admini­stratiō of the same, which we receaue by word of mouth without writing of our forefathers, as they did of theirs frō one generation to another, from Christ & his Apostles time. Hereupō S. Austen giueth this notable rule, that when any thing is generally receiued of the whole Church, the first beginner or author whereof cā ­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 [Page 455] 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. [...]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 thē by the institution of Christ, and Apostolical traditiō. 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 [Page 456] or the Apostles, as when shee telleth me of the Scripture, this is GODS word, which Scripture we reuerēce 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 Protestāts and the like, not only corrupt the text of Scripture, both by false translation and false vnderstāding 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 [Page 457] 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 [Page 458] 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 [Page 459] is God, summum & perenne bonum, that most high, chiefe, essentiall, and endles goodnes the beginning of all thinges, & yet of himself without beginning orend, that containeth all thinges, and whome nothing, not heauen and earth can con­taine or holde, and yet whole and per­fect God in all, and euery part of heauen and earth, whose mighty power reach­eth to the vttermost coastes of that bot­tomles lake: but alas what neede I say this to Christians, and yet there be that goe vnder that name, & in our country too that call these matters in question with no lesse vanity and leuity (would GOD with no more blasphemy) then to talke of Robin Hood, these be such whereof the Prophet speaketh: dixit in­sipiens in corde suo, &c. the foolish man said in his hart there is no God.

Chap. LXVIII. Of hell and of the iust punishments therein for sinne without release for euermore.

AND truly a number of Here­tickes liue as though there were [Page 460] no God indeede, hell nor heauen, what▪ they stick not to confesse some of them, that hell is only in the brest and but a darkenes of the minde and conscience, or some biting of the same, but they shal feele vnlesse they speedely amend, an­other hell indeede as Christ said, where that deadly worme gnawing vppō them shall neuer dye, and where that euerla­sting fier that he at the last day shall cō ­mand the wicked to depart into, shal ne­uer be quenched, where is weeping wayling and gnashing of teeth. Truly I my selfe knew an vsurer now become a Maister by his honest trade that said who is able to say there is a hell? and yet this mā would seeme to be wise: indeede it is seldome seene, that any returne from hell to bring newes back, especially vsu­rers: but if he would beleeue God to be iust, or beleeue Christe, he would not doubt of this matter, for our iust Lord thretneth hell to the wicked, as he pro­miseth endles reward of glory to the iust, yea our meeke and mercifull Sa­uiour saith there is a hell, and that with no small nor short paines and punish­ments [Page 461] but with vnmeasurable & endles torments: For what do you thinke that rich glutton, which Christ speaketh of in the Gospell, would giue that could not haue a droppe of cold water, to quench the thirst of his tongue end, being pu­nished in flames of fire? What thinke you would he do at this day to be relea­sed, of his torments who would not looke at the poore beggar nor spare him a mite, or giue him a peece of bread lying in misery, the dogges licking his sores when the rich glutton fared deli­ciously euery day in silkes and veluttes, what thinck you would he do to be with that poore beggar in heauen if life but for seauen yeares vvpon earth might be graunted for his saluation; but that tyme is past for euer, in hell is no redem­ption, where the tree falleth there for­euer it lyeth; that is whether a man dye in state of saluation, or damnation, after death passed it cannot be altered, be­cause his soule is hardened in malice dying without iust sorrowe and with affection euer to sinne if it might bee, wishing there were no GOD to punish [Page 462] sinne, and so dying in displeasure of his Maiestie which is infinite deserueth endles torments, but those we pray for departed, that dye in state of saluation (as I said before) and neuercome in that bottomles pitte I now speake of. But touching those in hell with them the gate is shutt vp, which once shutt there is neuer hope of saluation, the night is come when man can worke there no more his saluation; therfore would God this rich vsurer and all of his minde be­time would know there is a hel, as christ telleth, and worke their saluation as he exhorteth which this rich glutton if he might would, but being in hell he can doe no more, as being in an end of that, which shall neuer haue end.

Chap. LXIX. Of heauen which world­linges contemne & how we may obtaine it, and of the glorious and most happy estate of the body with the soule for euer after the generall resurrection.

BVT you se what opinions here­tickes and vsurers haue of hell, I [Page 463] would gladly know what they thinke of heauen. I haue heard of some that haue had so good a conceipt thereof, that if God would euer let them liue heere, they would neuer desire him (as they say) to trouble him in heauen, nor no more I warrant you they shall vnlesse they haue a better desire to come thi­ther, whether to arriue a mā must leaue affection to this worldly trash or els quite forsake it, which worldlings can­not abide to heare of, for heauen is high & cannot be obtained with too great a burden on our backs nor without la­bour paines and earnest desires as saith Christ, The Kingdome of heauen suffereth violence and men must take it as it were by force, that is, swinck and sweat for it, as an inheretance of greatest importance let therfore a man ioyfully giue himself and all he hath for it, & he shal win it, As the wise mā that found the treasure in the field solde all he had to enioy that field and treasure, whereby is vnderstoode the Kingdome of GOD the treasure and fulnes of all good thinges: wherin wee shall finde Christ the full delight [Page 464] and infinite treasure of mans soule. He­retickes woulde some of them haue vs now in no better case (since Christ hath by his bloudshed opened heauen gates and remoued that wall betwixt God & vs) then the Iewes were before Christ, when none entered into Gods glory till Christ had deliuered them, but Here­tiks be-ly the truth & think too basely of Christs victory ouer the deuill, hell, & death, who would haue mens soules That some gather out of Luthers works was his opinion & of o­thers or rather worse. Note the perfection of man is greater by how much he approch eth neerer to angeli­cal nature to lye I know not in what, obscure pla­ces, and hidden receptacles till the day of iudgment, but truth it is as wee bee taught by the Scriptures our Sauiour with the rich spoyle of Saints & many blessed soules entered into his fathers glory, with whome Saint Paul desired to be when he said I desire to bee loosed (from his body that was) and be with Christ, so that Christ is in heauen no doubt now, and Saint Paul & al his blessed friends, and innumerable saued soules since his Ascention with him, and he hath pre­pared the way for vs if we well and per­fectly doe liue, to be with him as soone as the soule is from the body and at the [Page 465] glorious resurrection with Christ, then shall we be clothed with a glorious stole of our bodies also in which respect we shall be better by it in some sort, then I meane not that humane nature exceedeth ange [...]icall but thus I speake chiefely for the honor of our Lord [...] ­svs who in himself hath so highly ex­alted our nature. Angels that want bodies, which body as it was pertaker with the soule of the griefe and paines of Christ, so it shall be for euer pertaker of the glorious resurre­ction with him, where after with Christ shall be more ioy & happines of all good things thē may be thought or imagined.

Chap. LXX. Of the Pope, that he is the Vicar of Christ, and lawfull successor of Saint Peeter.

LAstly the heretickes raile much a­gainst the Pope for he is euer in one end of their sermons, and therefore I wil end with him in this litle treatise, I told you before and proued vnto you in one of the notes of the true Church (which is succession) how the Pope is Vicar of Christ, and successor most lawfull to Saint Peter, to whom and all his suc­cessors in him, Christ committed chiefe charge and authority ouer the Church wherein at the first generall consell he [Page 466] made decree, & gaue first sentence, he raysed the dead, healed the incurable with his shadowe, and strooke two dead at his word to the terror of all excommu­nicate and sacriledgious persons, and to declare the authority he had to binde and loose, to kill and raise againe, won­derfull were the thinges that GOD wrought by those that succeeded in his place, 30. and moe of the first Popes were all most glorious Martyrs. One of I meane Marce­line who in that per secutio of Dioclesiā Thus ad hibuit de orum si­mulacris. ex Da­mas. & Platina. the Popes indeede with his predecessor S. Peter denyed Christ for fetre of death but with S. Peter presently rose againe, & condemned his owne fault, whereas other Bishops for that he was the high Bishop would not condemne him, say­ing in the Councell, Prima sedes a nemi­ne indicatur, The first seate or S. Peters chaire is iudged of no man: Wherefore before the prosecuting Tyrant confes­sing his fault, and accusing the deniall of his Master with just reproofe of the Infidell, and incredulous persecutor, the impious and cruell Tyrant put him to death, & so he dyed a glorious Mar­tir. Another Pope there was (as some [Page 467] affirme) a fauourer of the heresie that holdeth, that soules before the day of judgment shall not see God and was a­bout to haue ascended the chaire, that is to haue made a decree intending to bind the whole Church thereunto for This sto­ry haue I hearde, [...] to my remē ­br [...]ce I neuer reade it neither c [...]n I call to memory the [...] of th [...] Pope of [...] by relation of o­thers I heard this matter as also of his sode death. maintenance of that erronious opinion. But it pleased God to strike I am vvith sodaine death, that he could not do his intended purpose. See the prouidence o God how he defended his Church, and how faithfull he is in his promise, that told S. Peter his faith thou d neuer [...]. For though Peter and Marceline of frailty for feare denyed their Master, and this other Pope as a priuate man became a fauourer of heresie, and did erre as men, some in act of themselues, and another in opinion. Yet when they came to make publike decree, intēding to bind the whole Church thereunto [...]o giue judgment as it were ex Cathedra in that place which is the highest tribu­nall seat in Gods Church, wherein they spake in the persō of Christ there o they neuer did, nor any successor of S. Peter cā euer possibly erre, as partly appeared▪ [Page 468] by this dreadfull example of this afore­said Pope preuented with death, so that if there were any one Pope amongst an hundred (as they be but men) of euill life or conuersation, Gods truth of here­ticks ought not to haue bin slaundered therefore, neither hath the true faith in the Apostolike seat of S. Peter fayled, though any ill man for the sinnes of the people may haue possessed the same, but ordinarily the Popes haue beene, and be (God be blessed for it) the most godly and vertuous men vpon earth as I before shewed by the glorious number of those that be Martyrs and Confes­sors, such Saints as the heretickes can­not deny.

Chap. LXXI. What most admirable, vertuous holy, zealous, and most wor­thy and charitable men many Popes haue beene of olde and of late yeares al­so, euen to this present day.

FOR example, of what vertue vvas Leo the Pope that meeting Attila a great and mighty tyrannicall King that had spoyled almost al Italy, and cō ­ming [Page 469] to Rome to haue destroyed it, Le [...] then Pope desired him to returne, who though he came like a Lion, he obeyed the Popes words and returned as meeke as a Lamb, his souldiers meruailing their Master woulde bee so ruled by a Priest, he answered that hee durst doe no other. For whilst Leo the Pope talked with him, hee saide hee sawe one stand by the Pope in Priestly attire, with a drawne sworde threatning him death if he would not obey the Pope. By the same vertue and holinesse, an­other time hee put backe Gensericus from the burning and sacking of Rome Yet we doe knowe though Rome were destroyed, that Saint Peters successor shoulde neuerthelesse be Pope of Rome though hee were in any place of the worlde. As for Rome it hath often beene sacked, and the Popes persecu­ted & driuen away: and yet God hath had euer care to prouide a Pastor for his Church, though God hath oft and as we may well thinke, will for his ser­uants sake aboue other places defende that Cittie, what shoulde I speake of [Page 470] that Apostolike spirit that was in Grego­ry the great, first Pope of that name, and our Apostle of England. His religious acts and worthy workes extant to this day, declare the excellency of the man for all eternity; when heretikes that call him the first Antechristian Pope, shall with confusion be buried in hell, to o­mit most famous and worthy men, and be short, what singuler vertues had Gre­gory the thirtenth of blessed memory? what Seminaries did he erect? what lear­ned Colledges did he maintayne? what seedes of vertue and learning by reli­gious Apostolike Fathers and men, did he sowe almost throughout the vvhole vvorld, vvho vvith infinite expences, sought the conuersion of heretikes and the whole world besides especially our country, to whom he was a most louing father, oft lamenting the miserable state thereof, and that with teares. How mi­raculous and worthy the acts were of P [...]us Quintus his predecessor against the Turkes, all Infidelles and Heretickes, all the worlde knoweth: I neede not speake of the vertue and religious piety [Page 471] of our holy Father Clement the eight that now is Pope of Rome, for all good men there know it, what excessiue ex­pences he hath bin, and daily is at, in defending the whole Christian worlde against the commou enemy the Turke, what fatherly care he hath vpon those Princes and States that bound vppon him, what gifts and dignities hee hath bestowed on such as haue shewed them selues valiant Champions in defence of Christs truth, and christian coun­tries: how with sighes and teares hee hath lamented such Princes and coun­tries, that haue withdrawne themselues from their christian brethren, winking at the Turke, finallye to their owne harme and ruyne, with what Aposto­like, serious, zealous, and most prudent diuine letters, and graue messen­gers to the contrary hee hath exhorted and admonished them: to bee briefe, Fraunce, and Spayne, yea and all Eu­rope to their comfort and ioy, seeth and feeleth the fruits of his labours, in reconciliation of Christian Princes, quieting of Countries, seeking to the [Page 472] vttermost of his power for perfect peace betwixt God and man throughout the whole world, a man surely right worthie his name, a right Clement full of Cle­mency, mercie and piety, in charitable almes good deedes, and most worthy thoughts towardes all men. The Popes sometimes after a great and sure proofe of their Godly liues and miracles haue canonizd good mē departed for Saints heere to be accounted & reuerensed in earth, as they be with GOD in honor aboue in heauen, but the glorious actes of these holy Popes, not only of old but also of latter yeeres (God euer be blessed for it. Cuius manus non est abbreuiata) ap­proue them to be Saints canonized with GOD indeede as hauing their names writtē in the book of life whose worthty and famous memorye for all genera­tions shall neuer decay.

Chap. LXXII. Wherefore he weareth his Crowne is borne of mens shouldrrs & suffereth deuout persons to kisse his foote.

THe hereticks say the Pope is proud, for that men kisse his foote, & beare [Page 473] him on their shoulders, and that hee weareth a triple crowne & the like, first for wearing a crowne, they ought not to blame him, for he is not only Bishop but also a king ouer that country and citty & requisite it is for him & his coūsel the Cardinals to beare some shew of maiesty and estate otherwise the infirme people that must bee houlden in awe would despice and not obey them. Againe if God suffer wicked Princes to haue glory and raigne, it is for the glory of his name then that sometimes his deerest seruants may haue peace and honor euen vppon earth for the comefort of the faithful & that infidelles may haue lesse cause to triumph and blaspheme the name of Christ, as though he could not exalt his Vicare and Steward but would forsake altogeather his dearest seruants. As for being borne of mens shoulders, yt is for that he may the better be seene of the people, as he passeth to Saint Peters Church of some solemne feast that they may all see him and haue his blessing which they could not a nomber see yf he went in the throng, whereas there is [Page 474] such presse sometime of such a high feast, many thousands being gathered together (so great is the deuotion of the people) to serue Christ honor him in his Vicar, and visite the bodies of the holy Apostles. In that some of deuotion, kisse his foote, though he command nor re­quire any so to do, yet considering for whome they do it, that is, that it is for Christ whose person by Gods prouidēce he representeth, he dissaloweth not their deuotions, and we se therein the word of the holy Prophet in some sort accor­ding to the letter verefied that before Christ prophesied Inimici eius terram lingent that his enemies shall licke the earth, that is those that sometimes were enemies to Christ as Rome was before it receaued CHRIST faith afterward shal become so obedient & subiect to Christ that they shall worshippe his very foote­stoole, and not only kisse his foote, but the very earth his Vicar treadeth vpon. Moreouer whereas Saint Gregory, Saint Leo and all holy Fathers Popes in that seat, writt of themselues (though most humble men) yet (I said) they affirme [Page 475] of themselues that they supplye the place of Saint Peter and CHRIST yet This I heard of such inha­bitants [...] Rome tha [...] well knew it that this was the cu­stome of Pius quin tus and Gregori [...] 13. as euery one may easely perceiue, they bee most humble and lowlye men of themselues in so much that the Popes that now bee, in their owne persons giue audience, and will heare and helpe the cause of the poorest men in the world, yea once euerie day from his most waighty affaires the Pope alotteth a tyme to heare himself, the complaints of the poore insomuch that in his wri­tinges such is his humility he termeth himself with no higher a style then cal­ling himselfe alwayes the seruaunt of the seruaunts of GOD.

Chap. LXXIII. Why heretickes haue euer slaundered the Pope, and how GOD turneth their malice to the be­nefitte of his elect, and how heretickes be forerunners of Antichrist, and of Christs victory ouer his enemies in his Church.

ANd yet will hereticks can the Pope proud that with al humility watch [Page 476] and care, seeketh their saluation both night and day? But it is not without cause heretikes slaunder and barke a­gainst the Pope for they like wolues, as long as he the lawfull pastor is sound cannot haue full scope to inuade and de [...]oure Christs slock and therfore as holy Fathers doe note it, hath euer bene the manner of heretiks to bark against the Pope & yet see how God can turne all to the best, for truly the brabling & most impudentiying of your Ministers against the pope gaineth them litle, for it giueth some occasion that neuer al­most heard of the Pope, to enquier fur­ther what he is and so finding him in the end to bee Christs Vicar and Pastor of their soules by good enquirie of the truth they forsake their woluish Mini­sters as liers and enimies to Christ the truth, who because they be Antechristi­ans themselues, therfore the more pri­mly to goe masked & vnknowne them selues they call the pope Antichrist not vnlike to that drab and vnnaturall mo­ther whereof we reade in Scripture, that that hauing oner-laine her owne child, [Page 477] malapertly would haue faced downe the naturall mother and haue had her liuing child in keeping: But wise Salo­mon decided the matter; So you see it is the property of naughty women euer to sclaunder the good that their owne naughtines may either seeme more tol­lerable, or lesse suspected. So I say this corrupted whore of Babilon, this strum­pet heresy euer slaundereth the good woman the natueral mother (the spouse of Christ his Church) but especially the head thereof Christs Vicar the Pope calling him Antechrist, Christan Rome Babilon and the like, wheras as I decla­red they themselues indeede be very antichristians preparers of Antechrists way, his prophets and very forrunners, and their many folde heresies bee no­thing but a very heape of deadly dam­nable dregges & corruption, a very ba­bilonicall confusion; But Christ (our true Salomon) the wisdome of his father hath and euer will iudge and discerne our naturall mother his deere spouse, the Catholike Churches cause will re­store her weeping for her children lost [Page 478] wilv according to his promise preserue his Vicar her lawfull pastor the Pope in all truth that his faith shall neuer faile, and send the drabbe and strum­pette of heresie and sinne packing and make her folishnes and wily deceipts knowne vnto all men, yea will cast her into the fiery lake, burning with fire and bristome in sacula saculorum world without end. Where all her fawters that maintained her here and fledde not out of her be time, al Kings Princes and nations of the worlde that with her whordome were corrupted shall crye Woe, woe, Babilon, Babilon, that great Citty is falne downe, and so of the cupe of Gods wrath with her shall they drink for euer who were corrupted with her prostitution, and who folowed her ple­fures and delights here in this life. When Christ in his Triumphant King­dome the Church, spight of that olde Dragon the strumpet and all her Mer­chants shall raigne for euer.

Chap. LXXIIII. Of the assistantes of the Pope as first of his Cardinals, and why they be so called, also of religious men Priests and Godly men of this time that dyed Martirs and of the dying ob­stinately of heretickes.

HEretickes to shew all their spight when they cannot answere Catho­like arguments nor touch the Pope for or in his life, yet will they slaunder all the Popes assistantes, Bishoppes and Priests with their old worne out termes of Papists & popery &c. The Cardinals (as is well knowne) be Princes, men of no small vertues, & of the greatest gra­uity, learning and ciuility in the world maintaining vertue and learning and iustly punishing vice and heresies in all places, refusing many of them no labours nor paines to helpe the poore, & vphold Gods Church amongst whome our late Cardinall Allen of blessed and worthy memory (a most rare man and father to this country as all good english men, & the Christian world besides knoweth) [Page 480] deserueth not the least praise and they be called Cardinals (amongst other rea­sonable causes) for this reason because euen as the doore is stayed and hangeth of the bookes, so vnder Christ and his Vicar, the safegard health & wel doing of the flock of Christ is sustayned, and dependeth much vppon the vigilant care and wisedome of this most graue senate their prudent & mature ounsel. Yf any of them (as men) do offend as is seeldome seene, the Pope as iudge ouer all next to God, leaueth it not vnpuni­shed. As for Bishoppes and Priests heere in our country of old, though many of them most reuerend vertuous men, yet wee are not bound to defend the liues of all, but such as were naught indeede be the shame of your ministers, and their new broched heresie for who but loose Priests and religious men of lewde life were ready so greedely to teceiue heresie yea became the first brokars of heresi, as in Germany Luther a runnegat naughty Fryer. Bawdy Bales heere in England & many mo not worthy memorie. And who resisted, and dyed rather then they [Page 481] would yeeld to sinne and heresie, but good vertuous mē indeede? Who more learned, wise graueand vertuous, then John Fisher ate Bishop of Rothester who for that hee would not yeelde to the Kinges vnlawfull desier, nor conseut to abrogate the Popes authority (who nei­ther would nor could dispence with the King in a thing contrary to Gods law) whereof he fell out with the Pope, and so you see vpon what groundes here in England begane heresie. This holy Bishope (I say) nothing consenting vnto the Kinges vnlawfull desier (in putting away his wife & forsaking the lawfull Pastor of his soule the Pope) whereby hee forsaw all heresie and mis­chiefe would follow. Most gloriously in the defence of the Catholike and A­postolik faith apposed him selfe as a wall for the house God and sealing that in acte which before hee had prea­ched, and thaught by worde most con­stantly and victoriously shed his bloud. So did that wise and honorable learned man Sir Thomas Moore so the Moncks of the Charter-house who at their death [Page 482] praying for the King and realme, sea­led likewise the truth with their bloud, not like heretickes in Queene Maries time that at the stake like hell-houndes barked against the Pope, and rayled a­gainst the Queene and state, dying as furiously and obstinatly; as these Mar­tyrs in King Henries time, & our Priests in this Queene his daughters time die meekely and constantly, and no mer­uaile, for heretickes be Martyrs of the Diuell, as Catholickes bee Martyrs of Christ. For as S. Augustme saith, It is not the death, but the cause that maketh the Martyr. For heretickes in his time were punished justly by Christian Prin­ces, yea some desperatly of olde killed themselues as we see now some wicked & peruerse persons doe; so that volun­tary to die you see is indifferent both to good and badde; So that our Sauiour called not euery one blessed that suffer persecution but such as suffer for righ­teousnesse sake

Chap. LXXV. Of Antechrist fore­runnners, of his falselymg signes & de­ceits, of his intollerable Luciseriā pride, subtilty, and short raigne, though most violent persecution of his life, birth, death, and ministers.

HEretikes then dying against the truth which is Christ, what other be they then Martyrs of Sathan? very Prophettes and fore-runners of Ante­christ; which most wicked man against the latter day shall come in all salse and lying signes and wonders flatly de­nying 2. Thes. 2. Christ and God, extolling himselfe above God, as saith S. Paul, with such subtilty that the very elect if it were pos­sible should be deceaued: But our good Lord IESVS for his elect sake will shor­ten those perilous dates. For as we ga­ther out of the holy Prophettes, especi­ally the Apocalips of Saint Iohn, he shall Dan. 11. leb. 12. 13. 14. 17. 19. 20. raigne but three yeares and a halfe, whome our Lord IESVS shall destroy with his power, yet in that short time he shall so persecute the Church, that all the persecutions we now seele, or that e­uer were since Christ, be but as it were [Page 484] a shadow in respect of that of Antichrist. For as the power of God was in Christ to conuert and win soules; So by Gods sufferance, all the power of the Diuell shall be in Antechrist, to peruert and de­ceaue men. Though the Diuel shal not be incarnate in Antechrist, as God was in Christ, wherein not by confusion of substance, but by vnity of person two distinct natures in Christ bee but one person. This persecution shall bee both openly and secretly, openly in might & power, slaying the innocent, and secret­ly in his fore-runners, that prepare his way before his comming, and after his cōming in his ministers that by sleights & wiles vnder the colour of vertue, shal bring in all horrible sin & vice, decea­uing the innocent & simple sheepe. He shal be borne as many affirme of a Iew of the tribe of Dan. See how far all these qualities be frō the Pope of Rome which the heretikes call Antechrist; For Ante­christ is as much to say, as contrary or a­gainst Christ. The Pope he most honoureth & preacheth, and causeth Christ to be preached. Antechrist shal cal himself [Page 485] God, the Pope calleth himself seruāt of the seruants of God; Antechrist as some gather out of Genesis. Fiat Dan. Coluber in via &c. Shal be borne of a Iew. The Pope is cōmōly an Italian, Frenchmā, or Spaniard borne, & chosen for his vertue and learning out of these or some other christiā country. The Iewes chiefly shall receaue Antechrist at his cōming whom they looke for as their Messias & Saui­our to come & conquer the whol world with great pomp and glory as our Saui­fore told them that another should come in Ioh. 5. his owne name, him they woulde receaue, which al Fathers vnderstād to be Ante­christ, that the Iewes shal receiue in steed of Christ, whom they crucified cōming in his fathers name. To be briefe, there hath from Christs time to this day bin many Popes, but Antechrist borne of the tribe of Dan or of some other tribe shall be but one man & as S. Iohn in the Apocalips affirmeth he shall slay Enoch Apocal. cap. 11. and Helie whome Christ shall sende to preach against his false miracles, and to comfort his afflicted flock the Church which he shall neuer forsake.

Chap. LXXVI. How the Diuell and Antechrist be compared to that mon­strous serpentine tayled Dragon draw­ing numbers with them into euerlasting perdition, and that one certaine man Antechrist is yet to come though hee hath many fore-runners.

LET any man, of learning, reade but only S. Gregory vpon Iob, and he shall finde all this, and much more then I can say vpon Antechrist, com­paring that great monstious serpent and dragon Behemoth which streatch­eth out his tayle as the Cedar tree vnto the Diuell, and Antechrist his vessell, that (as saith S. Iohn) with his taile draw­eth Apoc. 12. the third part of the starres of hea­uen, that is men in great account and authority in the sight of the world, for learning and other qualities, he by pro­mises gifts and threatnings shall drawe downe with him out of Gods Church to destruction and damnation, as his fore­runners heretikes and Infidels doe, you see a number that for feare of losse of life gaine pleasures and commodities, forsake Christ the truth and their salua­tion, [Page 487] so that many Antechrists no doubt as Ioh. 1. 4. saith S. Iohn be now in the world, denyers of truth & aduersaries of the same: but yet one man of perdition, properly cal­led Antechrist, is yet to come as wee by Scriptures and authorities of holy Fa­thers and Doctors be taught: of which wicked man heretickes of these times, as I haue oft said be no doubt Prophets & fore-runners, affirming that darknes is light, and light darknes; that is, that the Pope (which as by sufficient authority I haue already proued, is the chiefe ser­uant and member of Christ) is Ante­christ, so that when hee commeth faith being decayed, Antechrist indeede may rule and take place without controle­ment or gainesaying: but yet Christ will haue his Church and faithfull Apoc. 11. flocke euen in the heat of Antechrists time that shall boldly gainesay him, and with their bloude testefie the trueth which shal neuer decay. From which peri­lous times which seme now to approach our Lord deliuer vs: For truly of all he­retikes that euer were since Christ these heretiks aproach the nerest to Antechrist [Page 488] and seeme to be his very forerunners. For Antichrist at his coming shall deny Christ God and all as heretiks haue by tymes since Christ, denied some lesse articles of the Christian faith, some more for of some heretiks we read of old that denied the cōsubstantiality of the sonne of God with his father as the Arrians, some the grace of God, other free wil as in Saint Augustine time. Some denyed Pelagius Iouin an. vigilātius Eu [...]ches inuocation of Saints, derided their sacred reliques and scoffed at pilgrimage gate, or deuout visitation of their holy Se­pulchers; as in Saint Ieromes tyme, one denyed the resurrection of the body in Saint Gregories time; Others beganne to bark against the blessed Sacrament before, and in Saint Bernards time and so from time, false heresies haue start vp against the Church of God, for her better triall and exercise, of wisedome of minde: as by bloody persecutions of pagans, and infidelles shee before was exercised in body. But these protestants with their fellow puritans, and other of their bretherē heretiks of this time, deny almost or corrupt all articles of our faith [Page 489] and religion, their faith standeth all of negatiues, and therefore like and most like Antichrist, which shall deny all goodnes God and all. As for example the heretiks of our tyme deny the true Church, deny free will, deny all the Sacraments saue Baptisme, and that I told you how they abuse also, they deny purgatory, prayer to the Saints of GOD; deny pardon; Pope, pilgrimage, fasting, prayer, yea haue some most erronious and badde conceipts of Hell, Heauen, Christ, God, and all, be not these Ap­pollionists, Apoc. cap. 9. Abbadonists, those destoryers whereof Saint Iohn speaketh, the very messengers of the denill and forerunners of Antichrist, that thus raise vp all old heresies from hell & thus by heaping a fardell of them & al sinne & mischief to geather make an open gappe to an vni­uersall defectiō, & general Apostacy the very high way to erect an ydol, to adore Antichrist insteed of Christ our only Sa­uiour & true God, wherfore hold them for certaine to be very forerunners, per­cursors & members of Antichrist which we iustly feare will shortly follow.

Chap. LXXVII. In a sewe words touch­ing the chiefe matters that haue bene spoken in this treatise, and how the vn­learned especially in matters of religion ought to leaue disputes and simply to beleeue the truth founding themselues in Christ and in the Catholike Church.

THus (good Sir) according to your desire; I haue declared vnto you the truth of those matters, you desire to bee enformed of: I haue set you downe by what certaine markes and notes you may know the true Church from the false Synagogue of Satan; I haue likewise more in particular, briefly declared vnto you the truth of the seauen Sacra­mentes, how they bee grounded of Christs holy word, & instituted by him, & by the Scriptures haue discouered to you the falsehood of our aduersaries the hereticks. I haue also briefly touched al­most euery thing at this day in contro­uersy, as iustification, freewill, prayer for the dead, prayers to Saints, pardons Pope, fasting, prayer, pilgrimage, with [Page 491] other like. These points & articles that euery Catholik is bound vnder paine of damnation to beleeue, I haue not only proued vnto you by the Scriptures but also by the churches authority that eue­ry Christian is boūd to beleeue, for whē you haue once foūd out the true church (which by those notes I set downe you may easely do) though wee haue autho­rity sufficient for euery thing the holy Catholike Church vseth and teacheth: yet it is not meete especially for vnlear­ned, folkes to stand to reason or dispute with whies and howes but to stay them on that sure rock, foundation, and piller of truth the holy Catholik Church, that so they may not bee wauering as the reede nor borne away with euery blast of new doctrine, as circumuented with error and blindnes in the craftines and subtility of men, alwaies learning and neuer comming to the perfection of true knowledge which indeede can neuer be had, but in captiuating the vnderstan­ding in obsequium fidei into the obe­dience of the true Christian Catholick faith working by charity for wee see by [Page 492] too lamentable experence, how vnfitte it is for the common people (deceau­ing themselues that know not neither what they speak nor whereof they af­firme) to iangle and dispute of Scrip­ture matters which (as saith Saint Peter) the vnlearned and vnstable do depraue to 2. Pet. [...]. cap. vlt [...]. their owne destruction wherfore it behoo­ueth the simple people especially that (being thus forewarned by the chiefe Pastor of their soules vnder Christ Saint Peter) they be carefull neuer to fall or decline from their proper & sure stabili­ty in Christ, & his deare spouse the holy Catho [...]icke Church but say in al doubts when the hereticks 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 [Page 493] 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 [Page 494] 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 s [...]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 [...]oly Church though this be the foundatiō, 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 groūded in true faith & religiō that you not only flee sinne and seeke to exercise good works & true vertue, but withal beware of dissembling Catholiks that flat­ter thēselues to be Catholiks, & be none indeede, they cōsesse thēselues to knowe [Page 496] 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. Cānot 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 [Page 497] 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 heauē. 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 [Page 498] 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 dānable 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 [Page 499] 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 your saluation, you must leaue going to he­retikes Church and Seruice. For if you goe to their Church, yea but once a yeare, you can be no more a member of Christs Catholicke Church: as long as you continue in that state and minde, it casteth you out from it, yea once at any time going to their prayer, and ser­uice, sermons, or Sacraments: Nay the Pope himselfe cannot dispence with any to goe to the heretiks Church, to be present, or heare their seruice, be­cause it is by Gods lawe forbidden. Moreouer wee gather out of Saint Paul: he that consenteth to sinne, is guilty of the same sinne, he in any sort consenteth tot The Protestants of this time then be cō ­demned for heretikes, by all Christen­dome; and be indeede most detesta­ble heretickes, and their seruice con­trary [Page 500] to Gods ordinance, and sacrile­gious sinne, but to goe to the Church, is by my action and deede, a consen­ting to sinne, in that I alowe of them by my presence, and otherwise, where­in I sinne damnably: therefore to goe to heretickes seruice and prayer, is a damnable sinne, yea schisme and vn­lawfull, and cannot be dispensed with. First then it is against Gods holy & eter nall lawe to goe to heretiks Churches, to fitte or be with them in their Church at their prayers, or seruice, whereof said the holy Prophet, Odiui Ecclesi­am malignantiam & cum impiis non se­debo. I hated the Church of the malig­nannt, and will not sitte with the vvicked. Yea you shall finde in all the vvhole course of the holy Scriptures, in the olde Testament how God seperated his people, from forraigne Nations, and people of a contrary religion: so farre from praying or marrying with them, that they shoulde not eate, drinke, nor conuerse with them. Thus for example God speaketh of marrying, or conuer­sing of his people vvith women of a [Page 501] false religion. Certissime enim auertent, corda vestra a domino vestro, beware of strange and forraigne women, because most certainly they will auert, or turne your harts from your Lord God: See here how carnall conuersion is forbidden to Gods people, with idolatrous, here­ricall, or ill persons, how much more ought we not to commerce, or meddle with them in spirituall or diuine mat­ters: for then certo certius, without all doubt, they will peruert our soules, who by gay painting words, and sweet spea­ches doe reduce the harts of the inno­cent, the Diuell vsing the mouth of he­retiks, to seduce the simple as he did the body, and whispering of the serpent to deceiue our first mother Eue, insomuch, that for feare of this inconuenience of being seduced, and chiefly for not to break the law of God, which forbiddeth to pray and goe to heretikes Churches: the perfect beleeuers of olde of the tribe of Iuda, did not pray nor vse in many o­ther respects, to conuerse with the Samaritans, (as appeareth in S. Iohn) which Ioh. 4. Samaritans were Schismatiks, fallē into [Page 502] Schisme, and Idolatry, from the true Chtholicke Iuda and Hierusalem, the Citie of God. And although Peter, Iohn, and others of the Apostles went to the Temple of the Iewes, after Christs Ascention, they did that law­fully, because she lawe of Christ then being not so manifestly knowne, nor his faith and Gospell spread through the worlde, the lawe of Moyses was by de­grees to be buried with honour, yea and the Apostles went chiefly thither, by their preaching, doctrine, and miracles to confound the obstinate Iewes, and plant Christ, & the truth in their harts; in which case, a learned Doctor of the Catholike Church that is to make a Ca­tholike sermon, or to conuert, or con­found an hereticall preacher, might goe to Church: yea some holde, that for some meere temporal respect; as for ex­ample, to beare the Princes sword, or his cushen, or the like, one might so waite of his Lord and Master to Church, so it be knowne to all men that that temporall action or office, is only the cause of his so doing, and so one neither pray, nor [Page 503] shew any reuerence to their seruice, and so he presently returne, when hee hath done his temporall office, this was the case (as some suppose) of Naaman the Syrian, who asked leaue of the holy Pro­phet, to wait of his king to the idolatrous temple, to do his tēporall busines, to be briefe, God is iealous Zelotes, & euen as the mā may not abide his louing spouse to be familiar or conuerse with another, but wil cast her out rather; so God will not haue the soule for his spouse, that is, double in hart or goeth two waies, perdi disti omnes qui fornicantur abs te, thou hast destroyed all that cōmit fornication frō thee, O Lord. No man can serue two Masters, but must either pleaseone, or displease the other, we cannot serue God & Mā ­mon, Christ & Baliall: God our true fa­ther, will not haue his childe deuided, but will rather leaue it in the euill wo­mans keeping. But what shall I say of some monstrous mindes, drawing euery thing to their owne humors, as that for­sooth a mā may go to heretiks church, so he pray not with thē, because the 3. chil­drē of Israel were amōgst those that ado [Page 504] Nabucadonosers statua, or idol, & yet worshipped it not, wheras these three childrē in that they there openly cōfessed their faith, suffering thēselues, to be east into the hot fierie furnace, rather then they would dissemble the true faith, one iott in worshipping a false god, or yeelding to an vntrue religion, do condemne all schismatiks, most euidently that dissemble all thinges, in taking othes, goeing to Church, kneeling, vncouering the head, hearing blasphemy and keeping silence; yea for feare saying ofte as they say, but suppose they but only bee pre­sent at Church, yea though it were with a protestation, of a contrary religion to heresie either vnder the colour of obe­dience, or the like. Yet it is vnlawfull because such a protestation declareth, that hee cōmeth to do a thing, that of it selfe is intrins [...]ce malum, very naught, and euill of it self: as I proued before, & so this protestatiō aggrauateth the sinne as those do that more publikely sinne, and yet excuse, defend, or rather glory in it. The like may be said of that obe­dience, of theirs, to an vniust law which [Page 505] intendeth thereby, that a man shoulde allow and conforme himself to heresi, & iniustice, in which case wee are neither to obay Master, Mistris, Parents, Hus­bande, Magistrate, nor the greatest Prince in the world, but we must boldly say with Saint Peter, wee must abey God, Act. cap. 4. rather then men, as for the presence of these three children, before the people adored, to say therefore one may bee a­mongst heretikes at their seruice is very childish, & foolish, for either these three holy men, when they came thither, knew not of any such worshippe there to bee done, but that it was some other specta­cle, or els as being principall persons, they came as magistrates for some tēpo­ral seruice, to the King ouer the people or els they came by the very instinct of the holy Ghost, to reproue the people, of their sinne and false worshippe, and to acknowledge & worshippe the liuing God (as the glorious profession of his name, in the middest of the flame, with that angelicall Society) well declareth. Secondly this matter was talked of, and debated by certaine great learned men, [Page 506] at the counsell of Trent, and was founde most vnlawfull, both by the law of God and the Church, & therefore no power on earth, no not the Pope can dispence with any, to goe to the heretikes church, no more then he can dispence with any to kill, steale, comit fornication, or the like, neither was it needeful to make any new canon, or decree of this matter, be­cause in former generall councelles, yt was euer holden vnlawfull yea an ex­presse canon of the Apostles, forbiddeth al Christians to goe to heretiks churches or seruice, much lesse to receiue with them, or cōmunicate with them in their Sacraments: If any say Cardinall Allen thought it not such great sinne, to goe to heretiks church, it is most false, & im­pudent, as his letters and writinges wel vnderstood; yea his life and death de­clareth, and as the liues and deaths of his schollars which (if I may so terme it bee vere signū Apostolatus sui) make most manifest to the world, and he that hol­deth it lawful to goe to Church of here­tiks, cōdemneth well neere a hundred of B. Martirs in our daies, that might haue [Page 507] liued if they once would haue yeeldeth to haue gone to Church. Thirdly the Pope himself and all learned diuines of our time vtterly deny it in any sort to be lawfull: and no doubt his holines, if in any sorte, it could haue bene tollerated of his commisseration, and fatherly pitty of our affliction, would most willingly haue dispenced with vs, surely the Apo­stolike father the Pope, alone his iudgēt ought to satisfi any true Catholik Chri­stian in the world. Fourthly goeing to heretikes Church is most dangerous, for feare of infection: can a man touch pitch and it not defile him? can he lye by a Serpent, and she not sting him? then then may he conuers with an he­retik, much and be not infected or cor­rupted with him; and therefore S. Paul exhorteth vs to flie the heretik man, be­cause his heresie creepeth as the cāker, it hath bene noted in great learned men, that in reading of heretikes bookes haue bin thereby inclyning to heresie: how much more dangerous then is it, for lay persons; Yea simple vnlearned men to heare their voice, in sermons, prayers, [Page 508] and the like, wherefore heretiks bookes also vnder paine of excommunication be forbidden, to all to be read. For feare of infection, vnlesse they haue lawfull authority or faculty graunted them. Fiftly as wee read in the Ecclesiasticall histories, true Christians euermore ab­horred the Churches, conuenticles and companies of heretiks, yea Saint Iohn the Euangelist would not bath himself, where Cerinthus the enemie of the truth had bene before, lest the bath should fal vppon his head, and exhorteth vs not to salute the heretike which wee ought not to do in any sort to fauour his heresi, though to wynne heretiks to God and true religion. The church in this time permitteth vs to eat drinck, and traffick with heretiks and schismatiks in tempo­rall matters only, as our B. Sauiour, and his Apostles conuersed, eat and drank with sinners, to winne thē to his fathers kingdome; yea to conuerse with heretiks was so odious & a thing so well knowne in the primitiue church, to be vnlawful that the people would not say Amen, or abide in the Church, whilst the Arrian [Page 509] Bishop was amongst them: nay (that which is strange) the very childrē, made a conscience to play with the ball, (with out expiacion before) that ranne vnder the heretiks horses feete, what should I say blessed Martirs of old, yea tender Virgins and Women, accounted it no­lesse then very denial of Christ, who said Hee that denyeth mee before men, I will deny him before my father in heauen either to goe to churches of heretiks or temples of Idolaters, which be in effect one; For as Idolaters worship the workes of their handes, so do heretiks their fond opi­nions, and imaginations, and Idolatry a great deale worse then that of the genti­les. If these blessed Saints of old (I say) would but haue yeelded to the tyme, in but once putting vp the fingar to the wicked demaunds of the persecutors, to haue gone to their churches, and seruice, then had, wee wanted many glorious Martirs in heauen, which those sharpe tymes of persecution most fruitfully af­ford vs. Sixtly this dissimulation in be­ing present at heretiks seruice, is scan­dalous, and offensiue, to the infirme and [Page 510] weak in faith, inducing other to sinne, & do the like, which sinne of scandall, is one of the greatest and most generall in the world, and shal be most seuerely pu­nished; against which Christ thundereth that most terrible woe, affirming it were better one with a mill-stone about his neck, were cast into the sea, then to scan­dalise one of such litleweaklings in christ and religion. Whereuppon the holy A­postle affirmed, he would neuer eat flesh, rather then offend his weake Brother. Yea old Eleazarus a Iew, before Christ (which may be a confusion, to many Christians) would rather suffer death, then but only seeme to do against the law, for feare of drawing weaklinges, and younglinges, to do the same. Sea­uenthly and last (for it is my purpose to be briefe) and referre you to more large and learned substantiall treatises, writen of this matter, in goeing to heretikes Churches, or being thus present at their prayers, Sacramentes, or seruice in any place, conuenticle, or congregation of theirs be a man neuer so Catholick in minde, yet in so doing he becommeth a [Page 511] schismatike, & excommunicate person, which is a thing more terrible then the two edged sword or any torment in this life. For thereby a man is cut from God, Christ, and all the Sacraments, prayers, & merits of Saints in heauē, & the pray­ers & good deedes, of all good men in earth, & so is exposed to the Deuill, and damnation. For (as said S. Augustme to Peter the Deacon) holde stedfastly and doubt in no wise, not only al Paynims & Iewes, but also al heretiks & schismatiks, that dye without Christs Catho. Church shall goe into euerlasting fier, prepared for the Deuill, & his Angells, a terrible token whereof God shewed, yea euen in this life of schismatiks, as Chore, Dathan & Abiron, that were of the same religion Moyses was, & yet because they deuided themselues, from Moyses & Aaron, of­fring sacrifice of thēselues & not being lawfully called thereunto, fire consumed them from heauē, & their adherēts. Yea the earth swallowed them downé quick to hell, & therefore S. Augustine biddeth feare nothing so much as diuision, & separa­tion that is schisme; for what [...] schisme, [Page 512] but a cutting of, and diuision from the whole: so that such Christians as in all points beleeue, as the church doth, and yet in their action do contrary to their beliefe (as such dissemblers do, that 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 [Page 513] 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 [Page 514] 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 [Page 515] 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 [Page 516] 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 [Page 517] 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 [Page 518] 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 consider the importance of this matter, and remember your saluation: Consider first what perilous times wee liue in now towards the ende of the world: consider withall the shortnes & [Page 519] instability of this life, & how daily of all sorts by death you see men taken awa [...]e before your eies: Remember at least whē you see as it were the heauens open with lightnings, & perceaue the earth some­times chime & trēble vnder your feete, and when to the terror of al mortal crea­tures, you heare the most high & migh­ty Lord (at a beck of whose finger heauē & earth quaketh) thunder frō aboue, thē I say learne to feare & not for get him after. But remember & deeply consider, that euerlasting punishment & vnquē ­chable fire prepared for the wicked, and those vnspeakable ioyes prepared for the iust: consider the strait way to saluatiō, how fewe shall bee saued, in respect of those that shall be perpetually lost and damned. Eight persons in the vvhole world were but saued frō dro vning, in the vniuersall deluge Noes fludde. But one just Lot could be found in fiue Cit­ties, Sodom and Gomorrah and the rest, for sinne consumed with fire and brim­stone from heauen here, and burning in hell for euer: but twelue Apostles CHRIST chose amongst all the Iewes, [Page 520] and yet one was a traytor, good thinges therfore you see, but especially good mē indeede are hard to be founde, & there­fore you see how true Christs words be many are called but few are chosen, & yet I hope, and most confidently trust in God, you & all those that will read this litle treatise and follow it, & auoide the heresies and sinnes herein refelled, and disproued, you and euery one (such I say that will this do) my full confidence is in God, and you may be in sted fast hope, you shall be of that few nomber that Christ hath chosen: consider more­ouer, wherefore you were created and made of God, not to eat, drinck, sleep, & liue heere, but to passe this life with du­tiful seruice to God, that you may enioy his endles kingdome. The end then God hath made you for, is to be pertaker of his glory in heauen, and therefore all thinges you haue heere in this world on earth you ought to referre to the seruice of God, for what is this life but (as saith Saint Gregory) a continuall death, wherein euery day we dye a litle, something of our life is cut of daylie; account then this [Page 521] world, and all worldly possessions and habitatiōs but as it were an Inne, where­in you are but to stay as it were for a night and away, and therefore seeke not to make you a dwelling place on earth, chiefely (though to haue moderate care of our bodies also is not forbidden vs) but looke for and builde you a place in heauen. Alas what be al pleasures this world can afford you? You see they be but vaine and can neuer content mans minde; the couetous man is neuer full fraught or contented with golde and riches but euer coueteth more: the dron­kard and glutton euer seekerh how he may more and more delight his tast and fill his belly and panch, (the lecherous man more fleshly pleasure, he hath (like the wood set on fier) he desireth & bur­neth faster therein: riches fade, beauty decayeth, memory saileth; all the glory of the world passeth away, as the shad­dow, nothing can truly satiate, & con­tent the soule, but God himself, which is had by enioying of his diuine glory. To obtaine this then you must bend all your might and power. Nam regnum [Page 522] calorum vim patitur & violenti rapiunt illud (Saith our Sauiour) we must by vio­lence as it were obtaine his kingdome, not only sighting and striuing against our selues, that is this froward and corrupt nature of ours that is too much giuen to selfe loue and liking of this world, and our selues in being ready to forsake this trā ­sitory life of this body, to enioy the eter­nall life of the soule, but what lettes or impediments soeuer you haue to the cō ­trary, manfully and ioyfully remoue them, and shake them off, as if the Ty­rant threaten thee, or with flatterie or faire wordes and promises seeke to allure thee, yea if thy parentes that begot and bore thee, or thy children that be part of thy substance of thy flesh and bloud, or thy owne wife that is as it were thy one body and sleepeth in thy bosome, would hinder thee from thy saluation, GOD is neerer and deerer to thee then them all. Forsake comfortably thy pa­rents with their weeping eyes, respect not they children with stretched out handes, passe by thy wife though on thy threshold shee lye at thy feete with [Page 523] spreadde and torne haire; Yea be cruell to thine owne body in this case and as saieth Saint Ierome fortiter ad crucem Christi euola, flie with that simple sweete Doue: in cauernas petrae into the holes of that sure rock, the open woundes of thy redeemer and manfully with good cou­rage, and all ioye imbrace the crosse of CHRIST thus by violence you must obtaine his kingdome; thus bend all your might and power (I say) to winne CHRIST and please him. For him I say be content to forsake wife, children, liuings, possessions, yea this life it selfe to winne a better, taking vp the crosse and following him. For so all haue and must do that will enter into his king­dome, remembring wee must suffer with him, to be glorified with him and if he our head would not enter into his kingdome but by Passion and labours: then we his seruaunts & members can­not looke to follow him, but by the same way of paynes and sufferance the disciple is not better then his Maister, neither a delicate member is comely vnder that head that weareth a Crowne of thornes. [Page 524] If then thus you by patience follow and winne Christ, you shall haue al thinges, him if you forsake you loose all: If you truly cleaue and stick to him and his commandements, he is mighty and will desend you, he is mercifull and wil par­don you, he is bountifull & wil bestow al gratious gifts of you, he is rich & will sustaine and nourish you, he is pittifull and will comfort you, & knowing your weaknes, and bearing the heauier end of the yoke or crosse with you, wil lay no more of your shoulders, thē you are able to beare, nor will not suffer vs to be tempted aboue our strength, as he hath said by his true messenger, wherein he is faithfull & will performe his promise, he is louing and iust, and will make vs for our labours (crowning his graces & gifts in vs) pertakers of his glory, where art we ought all to shoote comforting our selues euer in the troubles of this life with hope of that fruition of God, our finall rest, and perfect delight.

The 80. and last chap. How though euery one ought to be prepared to suffer, yet none ought rashly to cast thēselues into tentation but if we bee called thereunto then we ought to be most glad to suffer, as being Gods cause we suffer for.

BE desirous then to suffer for Christ and the Catholick faith (& though none as long as without denyall of their faith they may escape affliction, ought rashly to cast themselues into tentation as knowing not the measure of their strength) yet if you be called thereunto, be not ashamed but ioyfull and gladde you may be founde worthy to suffer for Christs truth; For it is the way, Christ himselfe (as I said) and his glorious freindes the Apostles and Martirs, haue trodden before, yea it is the most glo­rious cause, and most comfortable that euer any suffred for Gods cause, I say, his faith and truth, for which one may be killed, but neuer ouercome. For which whosoeuer haue suffered, and no other haue entered into his heauenly [Page 526] kingdome. Consider what labour and care men take for some small liuing for this short life. The Marchaunt man to attaine gold refuseth no perrill, the hus­band man to gaine fruit or corne refu­ceth no labour, nor the huntsman for his pleasure oftentimes without his din­ner a whole day running togeather ac­counteth it any paine, and shall we re­fuce troubles paines, griefe, labour, or losse of any thing in this life to finde out Christ the inuincible truth, and so truly to follow him whereby we shall auoide perrill of damnation in hell; liue with a pure and quiette conscience in this life, wherein if we liue to an hundred yeares yet is it soone spent & passeth as a shad­dow, & after this transitory life obtaine euerlasting saluation & life where neuer after we shal neede to feare death, hel, nor damnation; well good thinges can­not be had without paines, much lesse the endles good with sleeping and no labour can be obtayned, but with ear­nest and the greatest endeuours. Sup­pose then, you at this very instant were to depart this life (as you know [Page 527] not whether you are to liue till to mor­row) and should be had before that dreadfull iudge, the searcher of hartes, where of all your life a strait reckoning must be made, yea of all giftes bodylie & ghostly as of witte, learning, power, goods, riches, landes, possessions and of all other talentes God hath bestowed of you, how you haue spent and be­stowed them during the short tyme you were heere steward thereof, if then at that houre, which is so vncertaine you wold wish you had done, yea though it had bene neuer so much, to haue serued and pleased God, do then something now while you haue tyme, that then you wold wish to haue done, and so then you shew your selfe a wiseman indeede, lay­ing a sure fondation heere in earth, the fruit of which building you shall enioy in the kingdome of heauen, which to en­ioy with God for euer account you litle or nothing of all thinges heere vppon earth: for looke what beauty sweetnes and glory bee in all thinges heere on earth, they be but a shadow as it were of Gods glory, for what brightnes or [Page 528] beauty soeuer is in the sunne, moone, starres, men, women, children, vvhas sweete sauours soeuer bee in perfumes, flowers, fragrant blossomes, what de­lights soeuer be in musike, birds, moun­taines, vallies, riuers, or in any other thing, that is delectable to any of our sences, that be seene, felt, or vnder­stood by man here ou earth, all these and infinite moe pleasures, and most sure and perfect delights in a farre more excellent sort, shall the blessed saued soules enioy in that heauenly kingdome in beholding that glorious face and vi­sion of God, from whome all these good things doe proceede, and in whome they be conteyned as the perfect mir­ror and summe of all perfection, with al swetee peace and tranquility in euer en­ioying the same, and with all security neuer to loose the same, there wee shall see God face to face, and the more wee see him, the more we shall desire him; and the more we desire him, the more we shall loue him; and the more we loue him, the more we shal be delighted and fully satiated with him, as said the holy [Page 529] Prophet, Satiabor cum apparuerit gloria tua, O Lord when thy glory shall appeare, then shall I be satiated, for as saith S. Au­gustine God hath made vs for him, and our hart is vnquiet till we come to him, there is that liuely fountaine and pleasant ri­uer, clearer then the christall; that coe­lestiall paradise the force whereof ma­keth joyfull the whole cittie of God, and that watereth the whole earth, making these carnall harts, and terrestriall bo­dies of ours by vertue thereof, coelesti­all and diuine, in this riuer is found the Chrisolite, Topaze, Carbuncle, and all o­ther gemmes, and pretious jewels, there is light without darknesse, day without night, glory without end, when as cer­taine then it is that you shall be a saued soule and S. with God, if you labour for it, or else (which Christ forbid) a dam­ned reprobate for euer, therfore so labour & worke your saluation, whilst the light of his mercy and grace yet shineth open for you during this life, that you may after enioy that endlesse life; pluck vp thē your hart (man) intende prospere pro­cede & regna, march manfully forward, [Page 530] and ioyfully in Gods waies, and take heede then of looking backe, for such are not fitte for the kingdome of GOD; com­fort your selfe, the labour and paines be little and short, but the reward great and endlesse; good labourers be con­tent with a slender dinner, in hope of a full and ioyfull supper, and vvith all take heede aboue all thinges, you de­ferre not your conuersion to GOD and amendment from day to day. For it is a subtilty of the Diuell to cause a man to make delaies, and so then death commeth when he least looketh for it, and taketh a man vnprouided: where­fore for our greater meritte and secu­rity, wee ought to bee prouided at all houres for CHRISTS call, whose mer­cy and grace is ready for all that come in time, yea more ready to receaue vs then wee bee to come. So that if a man bee not pertaker of Gods grace and fauour, the fault is in himselfe and not in God, for euen as you see when the sunne shineth, a man cannot haue the light of the sunne vnlesse hee will open his eies: No more then can any [Page 531] man haue the light of GODS grace (though Gods grace also worketh the due disposition) but he that will open the eyes of his soule, offer his will and affection wholy to God, and dispose himselfe to receaue Gods mercy and grace, who is euer ready to help vs, and who euer stirreth and moueth man tô receaue the effect thereof that is of his grace and goodnes, yea God euer stan­deth knocking at the doore of mans hart and soule, some times by prosperity, and otherwhiles by aduersity, daily by his benefits, and oft by his holy inspirati­ons, ego stoad ostium pulso, I stand (thus saith God) and knocke at the doore, that is of mans hart and soule, (as I said) to the end a man should incline his hart, and lay to his hand to beleeue and fol­lowe his holy waies, yea so louing, bountifull, and gratious is God, and so desirous of mans saluation, that it is not the worst person in the world, but som­times he shall haue good motions, and holy inspirations to amend his life, and the more a man hath, and yet followeth them not but is hardened and dyeth [Page 532] in sinne the greater shall bee his dam­nation: Marke then O man whosoe­uer the motions and stirrings of thy hart, and noli contristare spirituns, doe not as it were make sadde the holy Ghost, by ingratefully repelling his most bles­sed and holy instincts, beware you put not backe Gods holy motions; nothing falleth on the earth without Gods will and holy disposition, no not the very bird, neither can any thing bee done without his permission, whereof if we may make good, and therefore nothing can happen to vs in this life, good, nor ill, but if we will we may take occasion, thereof to remember our ende, and and dispose our selues more and more to our saluation: and therefore I say to you especially for whome I haue ta­ken this labour to write this treatise) it ought to be a more euident and effe­ctuall motiue and sufficient warning for the perfect amendment of your life, by your reconciliation to GOD, vvho because it is he, that as hee straightly commandeth vs to keepe his comman­dements and followe his holy waies, so [Page 533] without his grace and helpe, wee can­not fruitfully doe, nor execute the same. For whether Paul or Apollo plant or wa­ter, yet Deus incrementum dèdit, God is he that euer hath and must giue the in­crease. And therefore seing vpon this ground S. Augustine said vnto GOD, good Lord giue that which thou comman­dest, and command what thou wilt. Let vs then followe his counsaile, who said Aske and you shall haue, seeke and you shall finde, knocke & it shall be opened vnto you. Let vs therefore not cease to knocke, humbly and instantly to craue grace and mercy at his hands that the sweete and seasonable raine of his gratious fountaine may bee plentifully instilled into our harts, yea let vs make instance at least to obtaine one droppe of grace, to mollifie and strengthen our hard & weake harts. Open then the eies of our soules O Lord, and they shall be ope­ned, water them with the dewe of thy heaueuly grace, strike our harts vvith thy feare and loue, that wee euer may be so watchfull ouer our soules, that we neuer preferre any pleasure of the [Page 534] flesh, any worldly riches, credit, or ho­nour, before thy true seruice and euer­lasting glory. Let vs then worke bu­sely our saluation, as the matter of grea­test importance, whilst this life indu­reth: for as saith our Sauiour, the night will come when no man can worke, from which darke night of sinne, hell death, and eternall damnation, CHRIST the euerlasting truth of his infinite mercy deliuer you and vs all; conuert all he­retickes, and poore deceaued soules, make vs all members of one body, his deare spouse the Catholicke Church, that as heretofore by diuersity of minds a number haue beene deuided from Christ, so knitting our selues altogither in the knot of peace, vnity, and chari­ty in Christs holy Catholicke Church here on earth, wee may then once en­ioy his endlesse glory altogither in his triumphant, and most glorious Church in heauen, where all errors, sadnesse, sorrowes, paynes, lamentations, and mournefull teares shall quite cease and passe away, where more ioy, felici­ty, and true happie blessednesse, then [Page 535] euer eie hath seene, eare hath heard, or mans hart can imagine or conceaue, whereunto hespeedely bring vs, our Lord and Sauiour CHRIST IE­SVS. To whome with the Fa­ther and the holy Ghost, bee all honour and glory.