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 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 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 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 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 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
same they be praised by most ancient Fathers and manye of them practised in the Apostles time and by experience we find stirre vp reuerence and deuoton in mennes heartes and therefore may not be left off for heretikes scoffing who in so doing not onlye shew themselues ridiculous but of all graue and good men rather to be lamented than with tauntes aunswered Chap. IX Of the holy Sacrament of Baptisme and of the necessity thereof NOwe in disposition of these Sacraments in number seauen Godes prouydence wisedome is cheifly declared whereby he gouerneth nourish eth and confirmeth the best ordered common-weale his holy Church for as you see in a temporall common wealthe first for the encrease thereof be required procreation of Children euen so in Christes common-weale the Church is required a Spirituall regeneration or newe-birth as it were of Children wherby we be made Christians and heires of God and this is performed by the first Sacrament which is Baptisme whereby we be all borne againe in Christ For euen as vnlesse we were borne of Adam wee should not haue original sinne euen so vnlesse we by Baptisme at least in will and desire bee borne agayne in Christ we cannot be iustified which Sacrament is of such necessitye that none without it can be saued at leastwise if he cannot come to it in will and affection or in bloode with the Innocents and this is plainly Christs own wordes who taught vs Vnles we be borne again of Mat. 28. Mar. 16. Ioh. 3. Water and the Holy Ghost we cannot enter into the kingdom of God Aud therefore because it is so needfull that none but in that sort as I said before without it can be saued therefore see the goodnesse of Christ our Sauiour that did ordaine the matter thereof in no other liquor but in water only which is common to all and most easily may be had yet besids that though none but a Priest is the ordinary minister of the Sacrament yet if a Priest cannot be had rather than the Childe or Person should die without Baptisme so be lost for euer god hath ordained that either Man or Woman Turke or Iewe or Heretike in time of neede when no other person can be had may baptise yea and it is truely Christened and cannot be Christened againe so they haue intent to doe that the holy Church doth vse the same wordes with Water together which the Church doth which is most easie as I Baptise thee in the name of the Father and of the Sonne of the Holy Ghost Amen And the reason why Baptisme is of such necessitye that none can be saued without it is this because al we by the trespasse of our first Parents Adam and Eue are all borne in Originall sinne sonnes of wrath perdition for as I said before we all sinned in Adams fal as taking body of him which being corrupted in him who of God was created good but sinned of himselfe as in the root and being begotten of the same masse wherof he was the In this place I woulde imitate S. Austen in his Enchiridion alibi first Father next to God the creator man but not of sin we be all by Gods iust iudgement borne thral to the same damnation that he was in that he disobeyed God in token whereof we feele in our selues the very same infirmity in our bodies and mindes that hee incurred by sinne For such was the state of our first Parentes that were created in Originall iustice that in keeping GODS holy Commaundement they shoulde without death of bodye freelye haue passed without labour and paine through this transitorye life to euerlasting life But as soone as man hadde disobaied GOD he and all his issue fell into infinite miseries as GOD threatned hym he shoulde doe saying if hee broke his Commaundement he shoulde dye as being subiecte to the death of bodye and soule whereas before Adams fall mans Free-will was of such valewe and force that his bodye was altogether if the faulte were not in himselfe through GODS grace subiecte to reason and his vvill But novve by loosing of that first iustice quite contrarye mans Free-wil though not quite lost as Heretikes lye yet it is so much enfeebled that without Gods speaciall grace and assistance it can doe nothing good in his sight to the obtaining of Saluation Hereuppon it commeth to passe that the holye Apostle complaineth that he felt a Lawe in his members repugnant to the Lawe of his minde leading him captiue and subiecte vvhether hee vvoulde not that is as much to saye a kinde of rebellion that by Adams trespasse we his poore children feele in our bodies vvhich is concupiscence that reigneth in vs and prouoketh vs to euill contrarye to right reason vvhich if it be not resisted it leadeth vs to sinne and damnation Our good Lord then full of mercie and pittye seeyng vve could fall without him but not rise without him sent his only begotten sonne the Seconde Adam to take vpon him our fraile nature and to be made like vnto vs in all thinges sauing sinne and some such infirmities and defectes as doe proceede of sinne VVherefore that vessell of God that most pure immaculate blessed Virgine conceiued him without sinne of the holy Ghost without knowledge of man which Sauiour though he is God yet is hee perfect man also in one person that is Christ God and man vvho beecause he being God tooke vpon him our nature without al spot of sin therefore Some other causes likwise be why christ was not subiect to death of duty except only the wil ordinance of his father who of his one good will gaue his life for vs. he was not subiect to death of duty necessity which other men be for sin Wherefore the Diuel who had all mankind subiect to death for sinne yet him he had not in that thraldome Christ was only except which that old wily serpent not perfectly knowing to bee Christ the wisdome of God intrapped him in his own snare For the Diuell enuying our Sauiour by his holy life and preaching drawing such multitudes frō sin euill life was affraid the whole world woulde haue followed him and his kingdome haue decaied Wherefore hee stirred vp his ministers the Iewes to make a ready dispatch and put him to death which malice of the Diuell and his ministers Christ turned to the saluation of the whole worlde for whereas thereby the Diuell thought to haue wonne many he lost all for putting our Sauiour to death vniustlye hee lost those whome he possessed before in some sort iustly Chap. X How necessarie and fruitfull Christs passion is to all that follow him in pacience good workes and how by Baptisme the vertue thereof is applied to our soules BVt you must vnderstand though Christ died to saue the whole worlde yea one drop of his precious blood in that sort as it was euer after the Incarnation vnited to his diuinity
had beene and is sufficient if need were for the ransome of many worlds yet shall his passion saue none but those onlye that beleeue in him and keepe his holye commandemeÌ„ts which euery one by his grace may do for God commaundeth nothing impossible But to make this more plaine by a homely familiar example There is a poticaries shop in some Citty full of medicines for all deseases none you know bee they neuer so sicke can be cured or haue any benefit therby but such as will buy send for those medicines and apply them to their fores and diseases so the passion of Christ is sufficient for infinite worldes if neede were but effectuall profitable to none but such as by themselues or others applye it to their soules by such wayes and meanes as he hath ordained that is by faith good workes and worthy receiuyng of his Sacramentes and such like other good meanes This originall sinne theÌ„ that we tooke all of our first parents is cleansed taken away by Baptisme the first and most necessary Sacrament though not most excellente which as the rest of the Sacramentes doth take vertu of Christs PassioÌ„ which sacraments as conduite pipes from that well of mercy the tree of the Crosse conferre grace to our souls so we put no obstacle of our parts so necessary by such like meanes is the Passion of Christ to be aplied vnto vs that in no sort without it we can appease gods wrath for our sinns nor be saued neither Abraham Moises Dauid Elias if hee had died nor any of the holy Prophets could satisfie Godes wrath for their own sinnes muchlesse for the sinnes of the whole world till Christs comming nor since but by him but they all and the rest of the Saints of the old testament and holy Fathers were shut from the kingdome of God and his sight in darknesse till Christ opened by his death the gate of Saluation discended into Hell and deliuered out those holy Fathers that so many thousandes yeares there with many heauy sighes and feruent desires expected his comming for their deliuery so that as wee Christians beleeuing the Passion of Christ be saued by it now past so those afore Christes time were saued by hope and true beliefe in him the true Messias to come yet this is the difference in saluation betwixt vs since Christ and they before his comming that wee presently after death if wee die in state of grace or be not detained for a time in Purgatory to cleanse some lesser sinnes or the * By reliks vnderstand lesser defects or paine due to great sins viz. satisfactoryâ— paines relikes of sinne do enter into the kingdome of Heauen inioy the sight of God which they before Christs time vvere they neuer so holy coulde not attaine to till he had opened the gate of Paradise shut for Adams trespasse and kept by the Angells Chap. XI declaring what Baptisme is that Baptisme remiâ—teth all sinnes and how it truly iustifieth vs. You see now by this that is saied the state of mankinde for sinne and the necessity of Baptisme to release him from sinne which Sacrament is ordained by Christ to take away that sinne wherein especially we be conceiued and borne of our fore-fathers yea and all other sinnes too if perhapes a man be not christned till he be olde as some coÌ„uerted from Iewes and infidells now bee But you will say perhapps if this sin wee take of our first Parents by Baptisme in Christ be forgiuen vs that after Baptisme we are no more the sons of Adam but of Christ not of death but of life why then after christning doe wee feele in vs and haue the same rebellion and infirmities in our bodies stil which proceede of olde Adam as well as those haue that be not christened as for example we haue stil remaining in vs that olde rebellion of our flesh with many passions corrupt motions be-fraught with ignorance forgetfulnesse yea and subiecte to sicknesse and death with manye mo inconueniences all which defects infirmities the like we take of Adam Eue our first Parents which if they had not trespassed we in theÌ„ we had neuer suffered How happeneth it theÌ„ if by Christ their and our trespasse together is forgiuen that as you will saye wee still sustaine the paine thervnto due I aunswere true it is indeed we beare still our insirmities suffer still hunger colde shame nakednes and the like which be left in vs for sinne by God therefore iustly inflicted But that you may better know why these stil remaine in vs you are to vnderstand that in god which is al good ther be two thinges espeatially that is his mercy iustice whose mercy though it exceed all his workes yet we may not attribute so much to his mercy that we take away his iustice for so we should derogate from Gods honor his most pure and simple nature which is al good wherein â—uer mercy and iustice be ioyned together First theÌ„ doth not God shew his infinit mercy towardes vs in that we ofding his Maiesty which is infinit which in no sort could be appeased but by the death of his only begotteÌ„ sonne though otherwise if it had bin his good pleasure he could haue redeemed the worlde in that I say by Baptisme that taketh vertue of Christes Passion the dore of grace in this life of heauen after death is opened to vs so we be free froÌ„ euerlasting death damnation in hell which before Baptism we were subiect vnto doth not God therin shew towards vs his vnspeakeable mercy making Christ pay for our sinnes Yet it standeth with hys iustice that if Christ our head that payed for al would not enter into his glory but by pains death then we his members must of iustice be content to suffer some thing with him to be pertakers of the worke of our redemptioÌ„ so enter with him into his glory For as saith S. August Qui fecit te sine te non saluabit te sine tâ— he that made thee without thee wil not saue thee without thy selfe Besides this those infirmities of concupisceÌ„ce of our fleash rebellion in our minds as long as they bee but in the inferiour part of our soule that is when reason ruleth them by vertue of this holye Baptisme be so fare from sinne that if wee resist them and yeeld not to them they bee so farre from sin I say that they greatlye increase our merite and bee left in vs to wrestle against that our victory may be more glorious and our reward greater in that we infirme and weake vessels of our selues hauing to fight stil against so many strong enimies as not only the world diuel but also against the fleash that is our selues yet by the grace of Christ giuen vs in Baptisme we may ouercome them all To be briefe then Baptisme is a Sacrament instituted by Christ whereby we be cleansed from sinne doe
soule which is a greater worke of God then raising a dead man in body hee then biddes his disciples lawfull Preistes loose him by his authority lefte and giuen them whereby what soeuer is bound in earth or loosed shal be bounde or loosed in Heauen and so lett him goe freelye away loosed from the bandes of sinne Chap. XV That Confession of our sinnes to a lawfull Preist is necessary BEsides this ConfessioÌ„ is necessary because no maÌ„ knoweth whether he hath true Contrition or no it is a thing so hard to be known for though wheÌ„ a maÌ„ doth that which he caÌ„ he may be in good hope he is in gods grace and fauour yet none knoweth certainely whether he be worthy loue or hatred nowe though a man haue not perfect sorow and contrition yet if he be sorie he can be no more sory and fullye purpose to satisfie amend that which is past coÌ„ming theÌ„ with lowly ConfessioÌ„ to the Preist an vnperfect sorow which diuines call attrition by vertue of the holy Sacrament of Penance in Confession I speake here after the common phrase of some who say Ex attrito fit quis contritus though In rigore nun quam attritioper se fit contritio quorum principia sunt contraria cum vna ex timore alia vero ex amore â—riatur it is made and allowed before God for contrition and so the eternal punishment for the sinne is forgiuen by vertue of the keyes committed to S. Peter yet the Church with attrition or imperfect sorrow without Confession cannot saue a man but if he should die in it so without the holy Sacrament of Confession yea though he had purpose to confesse if he could without doubt he should be damned whereby you may se of what necessity Confession is if there were no other reason saue this Moreouer the grace of God so concurreth with this Sacrament that sometime in Confession a man may haue contrition though he had it not before All which and many mo important reasons shew the conueniency and necessity of Confesion Now this Contrition is nothing els but an inward and most great sorrow that a man hath that he hath offended God chiefly to bee beloued aboue all thinges whereby we maye gather that it is not true Contrition when a man is sorye for anye worldly losse hinderance or shame that commeth vnto him for that he hath offended neither when one repenteth for feare of hell only though the holy Church in her Sermons and otherwise right worthely setteth before mens eies the paines of hell that so through feare of Gods iudgement hard harted sinners may come to the perfect loue of God neither is it true contrition wheÌ„ one is sory amendeth for feare of death onely or the losse of Heauen though that feare be good and laudable yet is not so perfect but a very good disposition to perfection For if there were neither Death Iudgement Hell nor Heauen yet we ought to bee sory for that we haue by sinne lost and offended God which aboue ourselues and all things is to be beloued when we be sory for that espeacially theÌ„ haue we perfect sorrowe contrition wherby it appeareth how farre those be from true contrition and conuersion to God that liue a loose and euill life and then in perill of death for feare thereof only and that which followeth seeme to lament and be sory and not for any loue to God who crie then Lord Lord yet neuer do the will of that heaueÌ„ly Father which kind of men Christ affirmeth shal neuer enter into that heaueÌ„ly kingdome for though no man may dispaire at any howre when he hath full will to come to God yet S. Aug. right worthelie doubteth of those that defer their coÌ„uersion to the last howre the reason is because with out a rare speciall grace of God such meÌ„ theÌ„ come to God rather for fear of death theÌ„ loue of God so want true coÌ„triticÌ„ yet if they can come to the Sacrament of ConfessioÌ„ then lastly be sory they can be no more sory with purpose fullie to amend there is great hope then of Saluation in theÌ„ See then of what value Confession is wherof mention is made yea the practize thereof shewed thus in the 19. Chapter of the Actes of the Apostles Multi credentium veniebant confitentes annunciantes actus suos That as many of those that beleeued came confessing and shewing their workes And Saint Iames in the fift Chap. teacheth vs thus Confitemini c. Confesse to one another your sinnes whereof see but only Venerable Bede his expositioÌ„ Many desperate sinners deferre their amendment to God desiring but one howre to bee saued at last with the good thief but one swallow maketh not a spring the example of the thiefe was that no man should dispaire but the daÌ„nation of infinit thousaÌ„ds that defer their conuersion to God till the last howre for-warneth vs not to presume to sin For that thiefe that in the end becoÌ„ing good was saued sinned of ignorance perhaps all his life and not of malicious presumptioÌ„ as those do that wil come to god whe they list nay it is his great mercy if he receiue any liue they neuer so wel again the thiefe had so perfect coÌ„trition made such satisfactioÌ„ for his sin as I doubt whether any maÌ„ can do the like For his sorrow repeÌ„tance none doubteth of which contrite humbled hart god wil neuer despise he coÌ„fessed ther his sin to Christ the high-Priest he made therof such satisfactioÌ„ in coÌ„fessing Christ vpoÌ„ the Crosse repreheÌ„ding the blasphemer before that multitude and the whole world in so much that one act of his was of more value theÌ„ perhaps some good preacher can merite in preaching Christ forty yeares together in the pulpitte So that this theefe died a glorious Martir Let desperate sinners then that The opinion of some die in bed take heede betime they come not short of him Now what this Confession is to whome it ought to bee made who or dained it and what fruite commeth therby I will breifely declare First Confession is the opening of mans fault aswell secret as publike spiritual corporall with detestation of sinne aboue all thinges Confession in holy Scripture is diuers as aboundantlye in the olde Testament is declared as to God to lawfull iudges c. But now sacrameÌ„tal confession in this law of grace is to a lawfull Priest hauing iurisdiction siting in Christes steed and place whereof saieth Saint Iames. Confesse one to another Iames. 5. 16. your sinnes that you may bee saued Chap. XVI Of Confession more in particular and of some sinnes against the first and second commaundement None is bound by the law of god to confession to a priest that is Sacramentall Confession vnlesse hee can iustly accuse himselfe of deadly sinne that is of the breach of any of Gods commaÌ„dements or vnlesse he doubt probably that he
opinion be properly termed 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 â—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 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 theÌ„ some opeÌ„ 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 thaÌ„ vnder that open professed enimie of Christ the Turke who permiteth Christians to liue with liberty of coÌ„scieÌ„ce to haue their churches Masse opeÌ„ly 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 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 giueÌ„ 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 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 opeÌ„ly avouch their absurd monstrous heresies which they deceaue the simple souls with al here in EnglaÌ„d 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 theÌ„selus at home so by the consent of all christendome were iustly condemned for obstinate Heretikes Ouer and besides al these couÌ„tries abouenamed where you see by Gods grace the Catholike church 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 vidâ— OsoriuÌ„ dâ— LusitanoruÌ„ gestis IteÌ„ MaffeuÌ„ maxiâ—e Epistolas Indicas Iaponicas ver bi gratia The Reuâ— rende Father Franc. Zâ—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 maÌ„ This holy Zauier first in our age preached Christ in Iaponia The Iaponians though they be as faâ—re or rather farther distant from the Roâ—anes theÌ„ the Anâ—ipodes yet they be not properly Antipodes but in â—ome sort Antiesi or quasi Antiesi for that part of the world which is directly oppositâ—â—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
forsake the Diuell are vnited and made one body with Christ in his holy Church and so thereby are deliuered from euerlasting death and are made heires of the heauenly kingdome without which Sacament in deed or in will and affection at least that is if a man in no sort can possibly come vnto it none can be saued as saide our Sauiour Nisi quis natus fuerit denuo non potest Ioh. 3. Mat. 28. Mar. 16. videre regnum Dei Vnlesse a man be borne againe that is by Baptisme he cannot enter into the kingdome of God and againe Nisi quis renatus fuerit ex aqua spiritu Sancto non potest intrare in regnum Dei and againe Christ bad his Disciples goe and baptise in the name of the Father and of the c. Vnlesse a man be borne againe of water and the holy Ghost saith Christ he cannot enter into the kingdome of God Christ you see saieth that without water the holy ghost we cannot be saued The Protestants your ministers a nuÌ„ber of theÌ„ teach you that christian mens children without Baptisme may be saued wherein they be contrary to Christ the Gospell and the common receiued saith of the holy Catholike Church of all ages who with all speede euer hastened her children in danger of death to be baptised knowing for certaine that if they departed without Baptisme they shoulde be damned not to so great a damnation as those shall haue that after Baptisme dye in deadly sinne but yet those vnchristened children shall be shutt from the sight of God for-euermore who is the full ioy delight of the soule which is an vnspeakeable losse Whereby you see the vnmercifull dealing of the heretikes of this time who hinder poore infants from Baptisme so vtterly cast them away The heretikes of this time especially Protestants * I meane the Puritanes especially who in their opinions leaue almost no Sacrament at all This as I remember I haue hard reported of the Anabaptistes Puritanes and Anabaptists haue lest with them but one Sacrament amongst seauen that is Baptisme only and yet good Lorde how many damnable heresies holde they about that The * Anabaptists would haue folkes to be christned often which is against the scriptures and as much as in them lieth is to naile Christ to the Crosse againe for by Baptisme we be buried with him in his death to true mortification and once for al washed in his blood I meane in Baptisme which can not be itterated as once for al he died so that I say to be rebaptisede is to deny that vertue of Christs passion once giuen for al in Baptisme For there is but one God as saith the Apostle one Faith one Baptisme and all Protestants and other heretikes of this time commonlye holde that Baptisme doth not quitt vs from our sinnes and make vs iust indeede as Christ and his Church teacheth but say that it but raseth as it were our sinnes that they be not imputed to vs and that God as it were wincketh at them but yet neuerthelesse the blott remaineth in soule still which be two most damnable opinions the one derogating cheifely from the Passion of Christ the other from his honor and perfection of his worke who cleanseth mens souls in deede by his Sacraments that they may be fit vessells to be replenished with his glorye and made pure in his sight may see him for euer Chap. XII Of the impiety abuse of heretikes about Baptisme MOreouer many as I said be fore of your ministers teach that if they haue Baptisme it is wel if they haue it not it is no matter some will scarsely sprinckle water vpoÌ„ theÌ„ but make a preaching some care not whether they vse Christs words in Baptisme or no as for the signe of the Crosse as beeing enemies indeede to the Crosse of Christ and not deseruing the name of Christians that be ashamed of Christe our Masters ensigne and banner they thinke and account it but a papisticall and supersticious ceremony though in deed it is a most auncient and Apostolâ—â—â— tradition neither doe they shew them-selues Christianes I say but rather Turkishe and members of Satan that be afraide and ashamed of their Masters badge the Crosse of Christ wherby you see how litle reckoning they make of Baptisme without which we be Infidells and heathenishe Turkes as it were bee a man borne neuer so much of Christian parents For we receiue our souls from God aboue not of our parents that which we take of our pareÌ„ts is a peece of fleash only conceiued brought out in sinne in our selues I meane soiled with that generall fault and blott wee all take of Adam For though our fathers sinnes be to their soules forgiuen by Baptisme yet in their bodies stil remaine the same infirmities they contracted by originall sinne before Baptisme though those infirmities pacientlye borne and resisted be not as I saide before in our Parents sinne but rather cause of merite yet we being conceaued of their bodyes rebellious by concupiscence bearing Yet I meane not that concupiscâ—nce in the regenerate is sin so we consent â—ot to it those infirmities receiue flesh body of them with the same infirmities and defects in vs that they of olde Adam sustained and bore before Baptisme so that spirituall substance creature which is our soule being by God newly created and infused or put into our bodies newlye formed laden with infirmities of Adam then presentlye by GODS secret iustice and iudgmente contracteth the same originall sinne is soiled with the same blott Adam our first father was till it bee washed away by Baptisme The heretikes that see not this shew themselues either very ignorant or els most malicious that deceiue the ignorante people and damne many poore soules who because they be borne in that sinne of Adam in some sorte without their owne free wil therefore God ordained most present remedies to saue them by and that without their owne procuring if they be infants the matter as water being so common the wordes so easie to be spoken and that any reasonable person whosoeuer may bee minister of it when a lawfull Priest cannot be had that is I mean in necessity when the child or person to be christned is in danger if death for otherwise it ought not in any wise to be sent to your new Ministers to be christned nor Schismatike preists nether if any Catholike Christian can be had til you caÌ„ meet with a Catholike priest tâ—ough the child of whomsoeuer may be truly christned nether ought to be christned againe being once baptised the parents do offend that send their children to be christned of such woolues vnlawfull ministers which be most vnfit of al christian men to christen children as holding teaching so many monstrous heresies about that holy Sacrament and with al so litle reckoning of it vsing it so vnreuerently as scoffing at it contemning many
of his mercy hath ordained this holy Sacrament of PenaÌ„ce which taketh vertue of Christes Blood which vnited to his diuinity is able to appease Gods wrath by meanes thereof I say not otherwise at least in wil perfect contritioÌ„ after Baptisme he may rise againe And that you may better beleeue that I say assure your selfe God so much abhorreth sin that but for one sin of pride that but only in thought in that the first most beautifull Angell Esay 14. said in his hart he woulde be like to the highest God spared him notnor a nuÌ„ber more of those noble creatures the Angells far more excelleÌ„t then maÌ„ but cast theÌ„ downe from heaueÌ„ to the vttermost depth of hel without al recouery So vglie vncleane is sin in Gods sight in so much that he spared not Adam the first Gen. 3. man but cast him out of Paradise all but for one deadly sinne in breaking his commandemeÌ„t in eating the forbidden Apple The smart whereof al we his pore sonnes feel shal feel to the worlds end For sin God spared not the whole world Gen. 7. saue eight persons but drowned al. For sin he spared not those noble Citties Sodome Gen. 19. gomorrha but destroied theÌ„ with fire brimstone In somuch that where they stoode is to this day a dead sea or lake in tokeÌ„ of that filthy sin of leachery against nature wherein those Cittie 's abounded that no liuing creature liueth therein nor any thing though it bearreth iron aloft caÌ„ swimme but sinke the fruits that growe about it seeme fair but inwardly be ful of stincking ashes which strainge qualities of that lake is a tokeÌ„ of gods heauy wrath indignatioÌ„ for euer more for sinne Likewise Core Dathan Abiron with all their adherents for rebellioÌ„ Num. 16. against Moyses and Aaron Preists Prophets of God as heretikes now rebell against the high Preistes of Christ in detestation of that grieuous sinne of deuision and Schisme with fire that came downe from heauen were destroyed and the earth opened and swallowed them quick to hell For some one deadly sinne we read in holy scripture that God hath stricken some with sodaine death in token of euerlasting death that remaineth for sinne after this life As that man that committed that foule sinne not to bee named which nature abhorreth the Angel of god stroke him sodeÌ„ly with death Likewise Ananias Saphira for one sin Act. 5. of sacrilegious couetousnes in deceiuing the Apost at a word of S. Peter fell down dead To be breife God hath not spared most noble persons Kingdomes Nations no nor the whole worlde no nor last of all his only begotten sonne but suffered him to be beaten as long as he had anye drop of blood in his body not Esthyperbolica loâ—utiâ— for his owne which was most innocent but for our sinnes And may we thinke though he beare longe vnlesse wee amend doe Penance that he will spare vs No surely for if our Sauiour said to those women that at his passion followed him and wept O daughters of Ierusalem Luc. 23. weepe not for me but for your selues children For if they do this in the grene wood what shall be donne in the drye As if he should haue said if they doe this to me if I suffer this which am without sin the greene fruitfull tree of life and that for your sinnes what should bee donne then with him that beeing drye voide of the moisture of gods grace as a dry stick fitt for nothing but to make a fier-brand in hell and bee punished for his owne sinnes for euer in torments The consideration then no doubt of this horror of sinne how much it displeaseth God and how greuously it hath beene punished in this worlde in all states and shall be for euer in the next life was the cause that made so many blessed Saints of old to take vpon them such Penance in the willdernesse night and day punishing them selues in this life that they might haue perfect ioy and rest in the next Whereof said S. Augustine Hic vre hic seca vt in illa die quiescam Good Lorde here burne here cutt that I may rest at that day so great and odious in Gods sight is one deadly sinne that had a man done neuer so many good deedes afore yet if he die in that sinne without Penance hee shoulde loose all and bee damned for euer For by one deadly sin man doth asmuch as lieth in him to naile Christ to the Crosse againe in so much that our sinnes were the cause of his death And so bewtifull is the soule in the sight of God when it is out of sinne that Christ for example if it had been but to haue saued and deliuered your soule from sinne woulde haue suffred as much as bee did for thâ— whole worlde Chap. XIX Of the great ingratitude of man to God by sinne and that there is a difference of sinnes with an exhortation to Confession and amendment by Penance O Sweete most louing Lord Iesus why then dare wee be so boulde to offend the If you should se me a wreched sinfull man for your sake stripped naked and all my blood with beating running vpon the flowre would you not haue pitty I am sure you would RemeÌ„ber theÌ„ that Lamb of God he that made you giueth you life al thinges that you haue thus beaten him for your sins and doe Penance for those that bee past whilst you haue space be afraid to offend him any more who hath so dearely paied for our sinnes For he is the same God hee was and if hee spared not such persones more in fauour with him then we be no more will he vs vnlesse we whilst we haue time spedily amend But you wil say you speak of things impossible for any to kepe in this life for all we be daily sinners and as saith S. Iohn 1. Ioh. 1. 8 If we say we be without sinne we deceaue our selues I grant none of vs liueth without daily sinnes therfore we say daily in our Pater noster Dimitte nobisdebita nostra good Lord forgiue vs our trespasses but you must vnderstand there is great difference in sinnes There is a sin to death which S. Iohn speaketh of wherein if a 1. Ioh. 5. 16. man continue without Penance to the end for such a one he woulde not haue vs to pray that is those that continue to death in any of those deadly sinnes by me before rehearsed without amendment and penance But from such great sinnes a man by Gods grace may euer abstaine as froÌ„ Theft Murder Whoredome Heresie and the like enormous crimes For God commandeth nothing vnpossible but that a man may by his grace easily keepe For otherwise God should be vniust that would command vs thinges to doe and forbid vs other things and yet in not keeping his Commaundements punishe vs for the
also is witnesse of the truth S. Cyrillus of Alexandria doubt not 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. â—â— Pasc the bodye and drincke the blood without confusion or doubt if at the least thou arâ— 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 spokeÌ„ 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 without all ground of history others doubt to expouÌ„d 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. dâ— 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. 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 sacrameÌ„taries 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 Hierosolymitanus Vnder the figure Catech. Mistag of bread the body is giuen to thee Who now knowing the SacrameÌ„t 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 reâ—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 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. â—n Psal 98. ad Christum quia ipsum quero hic â—â— 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 â—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 fooâ—estoole may be worshipped for hee 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
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 pronounâ— 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 for ignorant vnlearned meÌ„ 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 theÌ„ to reasoÌ„ 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 caÌ„handle him better For with his whyes how 's he deceueth the simple souls as the serpent did Eue who begaÌ„ 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 serpeÌ„t but had fled him at first she had neuer bin ouercome The diuel theÌ„ in like maner against the simple childreÌ„ of Gods Church taketh the bodies of heretiks his members speaketh in theÌ„ 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 theÌ„ For heresy creepeth as a canker and the diuels deceipts be diuers many somtimes he armeth hiÌ„ selfe against the people of God with the word of God euill vnderstood to ouerthrow the truth of Gods word in this SacrameÌ„t other misteries of our redeÌ„ption as wheÌ„ Christ saith poore men shal you Ioh. 12. 8. alwaies hauâ— c. meaning passible in forme of pouerty but not by withdrawing himself from vs by his corporal preseÌ„ce in this B. Sacram. as wheÌ„ it is said he is risen asceÌ„ded into heaueÌ„ 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 heaueÌ„ there sitting 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 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 sacerdotiâ— 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 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 Then his Incarnation is beâ—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
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 theÌ„ they can neither receaue this holy Sacrament with such deuotion nor fruit as being in perfect 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 coÌ„sidering one fruit effect thereof which is that if God see it expedieÌ„t 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 ConfessioÌ„ 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 theÌ„ 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 wheÌ„ 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 but may ioyfully in God passe this life For as in the olde time ChampioÌ„s before the combat had wont with oyle to annoint their naked bodies that theyr aduersaries might take lesse hold so by meanes of this SacrameÌ„t 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 this SacrameÌ„t 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 powâ—ing in wine and oyle that is Iesus Christ full of mercy and justice ordeyned as vesselles of grace and committed to Priests 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 maÌ„ 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 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 theÌ„ 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 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 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
forsake them for their taunts For though God bee not delighted with the number of prayers so much as with discreete affefection and desire to him yet these misticall and godly numbers help to encrease our deuotion and affection and therefore we had now more neede to vse Beades then euer when as deuotion waxeth cold both to pray for heretikes amendment and that we fal not in their blindnes for diuers other holy godly and reasonable causes and things Chap. LIX Of the Aue Maria how it is a most deuout prayer gratefull to God ioyfull to Angelles terrible to the Diuell and most healthfull and comfortable to all mankind AS for the Aue Maria it is the very wordes of the Angell Gabriell Elizabeth and the holy Church now where as heretickes say it is no prayer but a salutation they bewray their ignorance for many sentences and wordes be in Scriptures that seeme no prayers and yet effectuall prayers as in the Psalmes and other places may appeare where Gods mercy justice might bounty loue and the like is praysed or called on not in forme of prayer but yet a most effectuall prayer to obtayne his mercy goodnes bounty grace So in the Auâ— Mary our B. La is saluted to the intent to pray for vs thanks giuen to god that voutsafed by that vnspeakable mistery of his incarnatioÌ„ of her body to be incarnate made maÌ„ for vs wherby man is recouered froÌ„ damnatioÌ„ the Deuill ouercome the ruines of Angells bee repayred so that the Aue Maria was the most ioyfull tidings that euer was brought from God to maÌ„ No meruaile then though Infidels heretikes meÌ„bers of the Diuel abhor the Aue Mary for as often as it is deuoutly said as it is ioyful to Angels in heauen so it maketh the Diuel and al' his Angels to tremble and quake But some Puritanes woulde haue no Pater noster neither nor any stint praier so long they haue babbled of the Lord and spirit that now you see they deny Ladies praier Lords praier too I am afraid in their corrupt consciences Christ and God too neither doe I meruaile for improbity wickednes neuer consisteth in one degree as one said Sed cum incipit labi ruit praecipitat till it come to the deapth of all euill and mischiefe For beeing fallen from the Church and hauing once lost the high way they must needes euer bee further from the truth wanting a sure ground and foundation to stay themselues vpon that is the true Catholicke Church 1. Tiâ— 3. 15. of God which Saint Paul calleth the foundation and piller of truth til once they returne back againe Chap. LX. Of diuers holy ornamentes and thinges belongîng to the Church as of lightes in Churches of insence Dedication of Churches and such like godly ceremonies AS for sacred and holye bells vestmentes holy vessells as Chalices and the like Heretickes beat them in peeces make gunnes of them chamber pots and fill their purses The like did heretickes and infidells of olde espeacially Iulian the Apostata that made water in the Chalice wherein the bloud of Maries Sonne for so the Infidells tearmed it in contempt of him and her was offered but he his fellowes had foule ends as these fellowes haue wil haue vnlesse God giue them grace to amend For if the people of God before Christ had their holy Trumpets to call the people togither the Leuits Priest their holy vestiments sacred cups and Phyals and other vessels though wee follow not now Iewish ceremonies as heretickes be-ly vs yet why should wee not haue our ornaments Sanctified by Gods word and that in more deuoute exquisite sort then the Iewes had by how much Christes law exceedeth the Iewish ceremonies For wee see these outward ceremonies much help to increase inward deuotion as for example the very candles and Church lights do signifie vnto vs the light of Gods grace the Gospell the purity of conscience good workes wee ought to haue with manye moe significations which well weighed excite and stir vp deuotion The Maiesty of our temples or churches adorned with sumptuous ornaments and Images of Christ and his Saints in a liuely history as it were setting before our eyes by their glorious death and martirdome their triumph and victories ouer hell and death these temples I say thus adorned being solemnlie dedicated to God yea their dedication yearely renewed or remembred do they not teach vs to dedicate our bodies and soules wholy to the seruice of God as being liuely temples of the holy Ghost and daylie to clense them more more from sinne to adorne them with vertues and to renew confirme and furnish them vp eftsoones with those effectuall signes and seales of our redemption those diuine misteries the healthfull Sacraments Yf God promised to heare the prayers of those that called vppon him in Salomons temple how much more will hee heare our prayers and lawfull petitions thus made in our Churches who serue God now in spirite and truth and not in presence of that vmbraticall Arke of the old testament but in that most high misterye before Christs most B. body our only mediator and redeemer whose intercession is euermore acceptable in his fathers sight the Arke of the liuing God that raigneth for euer Yf when two or three in Christs name bee gathered together hee hath promised to heare them how much more when manye hundred or thowsands bee so collected vnited in prayer in one Church will God bee amongst them and performe their good desires surely heretickes that thus ruinate despise and pollute Monasteries Oratories and christian Temples set vp an Idoll in their owne imaginations in steede thereof and prepare the way for that general and Antechristian abhomination of desolation which vvas prophesied by Daniell the Prophet O Christ wheÌ„ thy signe shal appeare in the cloudes that lightneth the whole world then Church robbers Image breakers the razers downe cursed enemies of thy Crosse then then shal come to confusion wheÌ„ thou shalt make al thy enemies thy footstoole Moreouer wheÌ„ as in our Churches any ceremonies of inceÌ„se and sweete perfumes which signifie betoken the sweet odour and sauour of good life that ought to bee among vs be vsed it is well and commendable which and the like ceremonies though in some sort of olde they were vsed yet seing that Christ came not to break the law but to ful fill it any such ceremonies as be not euacuate and frustrate by Christs comming as the bloudy sacrifice circumcision and the like are now not to be obserued because wee haue the things themselues whereof those ceremonies and sacrifices were figures yet I say any thing that tendeth to nourishing of pieâ—y deuotion and charity are to bee kept still as fasting knocking kneeling or any such godly ceremonies which concerne the body as deuotion doth the mind both which we must offer to God as being all his owne and due
incurable with his shadowe and strooke two dead at his word to the terror of all excommunicate and sacriledgious persons and to declare the authority he had to binde and loose to kill and raise againe wonderfull were the thinges that GOD wrought by those that succeeded in his place 30. and moe of the first Popes were all most glorious Martyrs One of I meane Marceline who in that per secutio of DioclesiaÌ„ Thus ad hibuit de orum simulacris ex Damas Platina the Popes indeede with his predecessor S. Peter denyed Christ for fetre of death but with S. Peter presently rose againe condemned his owne fault whereas other Bishops for that he was the high Bishop would not condemne him saying in the Councell Prima sedes a nemine indicatur The first seate or S. Peters chaire is iudged of no man Wherefore before the prosecuting Tyrant confessing his fault and accusing the deniall of his Master with just reproofe of the Infidell and incredulous persecutor the impious and cruell Tyrant put him to death so he dyed a glorious Martir Another Pope there was as some affirme a fauourer of the heresie that holdeth that soules before the day of judgment shall not see God and was about to haue ascended the chaire that is to haue made a decree intending to bind the whole Church thereunto for This story haue I hearde 〈◊〉 to my remeÌ„brâ—ce I neuer reade it neither câ—n I call to memory the 〈◊〉 of thâ—â— Pope of 〈…〉 by relation of others I heard this matter as also of his sode death maintenance of that erronious opinion But it pleased God to strike I am vvith sodaine death that he could not do his intended purpose See the prouidence o God how he defended his Church and how faithfull he is in his promise that told S. Peter his faith thou d neuer 〈◊〉 For though Peter and Marceline of frailty for feare denyed their Master and this other Pope as a priuate man became a fauourer of heresie and did erre as men some in act of themselues and another in opinion Yet when they came to make publike decree inteÌ„ding to bind the whole Church thereunto â—o giue judgment as it were ex Cathedra in that place which is the highest tribunall seat in Gods Church wherein they spake in the persoÌ„ of Christ there o they neuer did nor any successor of S. Peter caÌ„ euer possibly erre as partly appeared by this dreadfull example of this aforesaid Pope preuented with death so that if there were any one Pope amongst an hundred as they be but men of euill life or conuersation Gods truth of hereticks ought not to haue bin slaundered therefore neither hath the true faith in the Apostolike seat of S. Peter fayled though any ill man for the sinnes of the people may haue possessed the same but ordinarily the Popes haue beene and be God be blessed for it the most godly and vertuous men vpon earth as I before shewed by the glorious number of those that be Martyrs and Confessors such Saints as the heretickes cannot deny Chap. LXXI What most admirable vertuous holy zealous and most worthy and charitable men many Popes haue beene of olde and of late yeares also euen to this present day FOR example of what vertue vvas Leo the Pope that meeting Attila a great and mighty tyrannicall King that had spoyled almost al Italy and coÌ„ming to Rome to haue destroyed it Leâ— then Pope desired him to returne who though he came like a Lion he obeyed the Popes words and returned as meeke as a Lamb his souldiers meruailing their Master woulde bee so ruled by a Priest he answered that hee durst doe no other For whilst Leo the Pope talked with him hee saide hee sawe one stand by the Pope in Priestly attire with a drawne sworde threatning him death if he would not obey the Pope By the same vertue and holinesse another time hee put backe Gensericus from the burning and sacking of Rome Yet we doe knowe though Rome were destroyed that Saint Peters successor shoulde neuerthelesse be Pope of Rome though hee were in any place of the worlde As for Rome it hath often beene sacked and the Popes persecuted driuen away and yet God hath had euer care to prouide a Pastor for his Church though God hath oft and as we may well thinke will for his seruants sake aboue other places defende that Cittie what shoulde I speake of that Apostolike spirit that was in Gregory the great first Pope of that name and our Apostle of England His religious acts and worthy workes extant to this day declare the excellency of the man for all eternity when heretikes that call him the first Antechristian Pope shall with confusion be buried in hell to omit most famous and worthy men and be short what singuler vertues had Gregory the thirtenth of blessed memory what Seminaries did he erect what learned Colledges did he maintayne what seedes of vertue and learning by religious Apostolike Fathers and men did he sowe almost throughout the vvhole vvorld vvho vvith infinite expences sought the conuersion of heretikes and the whole world besides especially our country to whom he was a most louing father oft lamenting the miserable state thereof and that with teares How miraculous and worthy the acts were of Pâ—us Quintus his predecessor against the Turkes all Infidelles and Heretickes all the worlde knoweth I neede not speake of the vertue and religious piety of our holy Father Clement the eight that now is Pope of Rome for all good men there know it what excessiue expences he hath bin and daily is at in defending the whole Christian worlde against the commou enemy the Turke what fatherly care he hath vpon those Princes and States that bound vppon him what gifts and dignities hee hath bestowed on such as haue shewed them selues valiant Champions in defence of Christs truth and christian countries how with sighes and teares hee hath lamented such Princes and countries that haue withdrawne themselues from their christian brethren winking at the Turke finallye to their owne harme and ruyne with what Apostolike serious zealous and most prudent diuine letters and graue messengers to the contrary hee hath exhorted and admonished them to bee briefe Fraunce and Spayne yea and all Europe to their comfort and ioy seeth and feeleth the fruits of his labours in reconciliation of Christian Princes quieting of Countries seeking to the vttermost of his power for perfect peace betwixt God and man throughout the whole world a man surely right worthie his name a right Clement full of Clemency mercie and piety in charitable almes good deedes and most worthy thoughts towardes all men The Popes sometimes after a great and sure proofe of their Godly liues and miracles haue canonizd good meÌ„ departed for Saints heere to be accounted reuerensed in earth as they be with GOD in honor aboue in heauen but the glorious actes of these holy Popes not only
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 instability of this life how daily of all sorts by death you see men taken awaâ—e before your eies Remember at least wheÌ„ you see as it were the heauens open with lightnings perceaue the earth sometimes chime treÌ„ble 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 heaueÌ„ earth quaketh thunder froÌ„ aboue theÌ„ I say learne to feare not for get him after But remember deeply consider that euerlasting punishment vnqueÌ„chable fire prepared for the wicked and those vnspeakable ioyes prepared for the iust consider the strait way to saluatioÌ„ 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 froÌ„ 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 and yet one was a traytor good thinges therfore you see but especially good meÌ„ 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 world and all worldly possessions and habitatioÌ„s 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 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 traÌ„sitory life of this body to enioy the eternall life of the soule but what lettes or impediments soeuer you haue to the coÌ„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 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 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 theÌ„ 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 theÌ„selues into tentation but if we bee called thereunto then we ought to be most glad to suffer as being
chiefe Monarch in most trayterous and rebellious sort by pride and goeth about to shake and pull downe the soundation of his common weale his Church in steed of true faith where of it standeth peruerting the vnderstanding the eye of the soule that is by false doctrine whereof the tower of Babilon the very Sinagogue of Sathan is builded So that the Church euer carefully conserueth true faith in euery point cleare as the apple of the eie the sight whereof as it caÌ„not tollerate the least moath to cleaue to it so cannot the Church of God admit the least heresie or ioyne himselfe in society with the least sect of heretikes or schismatikes in the world no more then a generous minded most royall Princes can admitte in her kingdome some newe vnworthye vpstart that seeketh to bee her equall or superiour or the jealous husband can permitte the adulterer he suspecteth with his wife to lie in bed by her side no no coangâ—státum est stratum nec pallium breue vtrumque operire potest neither is there any agreement in the least thinges betwixt light and darknesse betwixt GOD and the Diuell betwixt his true CATHOLIKE CHVRCH and that false Babilonicall strumpet heresie Hereupon it commeth that most blessed holy diuine men euer so detested heresie and the least society or affiance to the same Saint Iohn woulde not come in the bath where the heretickes had beene An other holy man though most innocent coulde tollerate himselfe to bee accounted a whore-master an vncleane person and the like but when one called him an heretike he could beare no longer So Saint Basil talking with the Emperour of matters of religion the Cooke comming in saucely and telling the holy man his opinion that it was but a smal matter to yeeld to his Master the Emperor in a word or two and needed not to stand so precisely in diuine matters which seemed indifferent or of no great moment yea sir Cooke quoth S. Basil it is your part to tend to your Pottage and not to boyle or choppe vp diuine matters then with great grauity turning to the Emperor said that those that were conuersant in diuine matters with conscience would rather suffer death then suffer one jot of holy Scripture much lesse an article of faith to be altered or corrupted What thinke you now if such a one as M. Buny or a lesse heretike perhaps as some Arrian heretike should haue come in denyed with protestants not jors nor words but whole bookes of Scripture not one article but almost al the Sacraments with many articles of the Catholike faith that such as bee the chiefe substance of the same and yet for all that vvith such vncleane fingers seeking to make a Pacification betwixt them and Saint Basil with the Catholikes and shoulde say we beleeue all one God and so are of one Church with you let vs not passe of this article or that this place of Scripture and the other but vvithout more adoe account vs as wee are Catholikes with you what may wee thinke this graue diuine Basil woulde haue answered to such a motion how woulde he haue shaken vppe such a nullifidiaâ— Minister of the Diuell how vvoulde he haue drawne out that weapon so terrible to the vvicked and more percing then the two edged sworde and tolde him flatly vvith his Master CHRIST â—owe in that case nâ—â—â—â—â—â—â—ittâ—re pacâ—m sed gladium and may not wee say to such Neâ—ters as Bunny and his fellowes be vvhich be the worst kinde of heretickes in the vvorlde vvhich beâ— neither hotte nor colde make a hodge podge of altogither Maister Buny you that thus vnskilfully behaue your selfe in diuine matters and yet not altogither vnlearned in compositions better it vvill become you to make some compoundes of Apothicarie stuffe or if that bee too difficult or painefull for you some meash of a potte of good Ale and diuers sundrie spices as you sitte in your chaire by the fire side then thus without all skill learning or reason in diuinity to make a conjunction of two thinges that bee as farre as heauen and hell asunder as heretickes of our time especially bee from the Church of God Nay the hereticall and schismaticall Greekes and other old sects in the east and by north which be far neerer in faith to Catholiks then Protestants be haue many of them many hundred yeares agoe by the just consent of Christendome bin quite cut off from the true Church of God yea schismatiks heere in England that in all articles beleeue as the Catholik Church doth yet in doing contrary to their faith Ipso facto they cut themselues off from the Church of Christ which can admitt none nor acknowledge iustly for hers but such as keepe vnity of faith both in thougt and action such as are not ashamed to coÌ„fesse the truth before men such as beleeue in hart for iustice and confesse in mouth to saluation I Petrâ—â— Aboto heard once of a learned diuine who earnestly disputing in schooles of the authority of the holy Scriptures one merrily though vnfitly in that place and matter brought in the example of Tobies dogge that wagged his tayle so to infirme the authority of the whole books as that he was not bound to beleeue that what said the deuine dost thon make a iest of it the verity whereof I am ready to defend with my bloud which was right worthely spoken for though some places of holy Scripture be more mistle all then other and conâ—aine not all profound maâ—er alike Yet some places for faith and other for mortall life another for mistery another auowching some circumstance apperreyning to the verity of some history as this for example of Tobyas dogge in their degree bee all true alike which bookes of holy Scriptures euery sentence coÌ„teyned therein being proposed to vs by the Church to be beleeued to be true a good Christian ought rather to suffer death then deny one sentence thereof to be true for so discrediting the Church and Scriptures in one point he might make the rest vncertaine and so doubt in all But heretiks that deny the whole booke of Toby Hester Iudith the Canticles the Prouerbs Ecclesiasticus the two books of Machabies Barâ—ch yea Or if they call not in question these whole bookes yett some notable sentences chapters of the same some call in question whether Marke Mathew and Luke be true Gospels and whether the Apocalipsis be a true booke of Scripture some flatly denying Saint Iames Epistle as Luther their chiefe Apostle and corrupt the rest of holy Scripturs shall these men be written in the booke of life that lay such violent hands of Gods booke shall we admitt such rebellious traitours in the host of Gods Church that thus first robbing her of her armour whereby shee may defend her selfe indeuour quite to subuert her scatter and disperse her a sunder these Protestants new Masters and teachers 6. Sixtly If they were of God who is