much as they can doe loue and honou◠those that ar◠good and whom they think◠to bee good yet they liue wickedly and full of heinous crimes otherwaies then the◠beleeue that they ought to liue And good Catholikes are those which follow both entire faith and good manners Aug de Civitate Dei l. 10 c. 32. What is the vniversall way but tha◠which everie nation hath not proper only to it selfe but is given from God that i◠may be common to the vniversitie of nations to all people this is our pietie which therfore is called Catholike because it is not delivered to any certaine people as to the Iewes but to all humane kinde and excludeth not any one by this all may be saved and without it none and in this every nation hath not his owne religion like as with the Gentils for with the Romans other Gods were and worshipped after another manner then with the Greekes others with them then with the French Spanish Scythians Indians Persians all nations that haue professed Christ doe worship the same God and with the same kind of sacrifice and Augustine Aug. Breuiculi cōt calleth the Church Catholike not alone for the plenitude of sacraments therin but also for the vniversitie of nations and people that therin communicate S. Athanasius Luc. Act. 11.26 Mart. Rom. 8. Kal. mart in his dispute against Arrius giveth the reason of the Disciples being called Christians thus All that beleeued in our Lord IESVS CHRIST were not called Christians but only Disciples And because there arose many Authors of new opinions contrarie to the Apostolicall doctrine they called all their followers Disciples and there was no difference in name betweene true and false Disciples whether they were Christs or Dosithees or the followers of one Iudas or of Iohn that confessed themselves as it were of Christs Church but all were called by that one name of Disciples Then the Apostles cōming together as by S. Lukes narratiō the Acts beare witnesse called all the Disciples by one name Christians differencing them from the common name of Disciples and that the saying of the divine Oracle pronounced by Isaias 62.2 might be accomplished which hath And thou shalt be called by a new name which the mouth of our Lord shall declare c. Epipha haeret 27. Not long after the Heretikes had emulation to this name and the Carpocratians first vsurped it whom others followed reproaching so great a name with false doctrine evill manners as now they would doe with the name of Catholike Rom. 10. Pag. 17. § 1. lin 4. BY FAITH CONFESSING With the heart we beleeue to iustice with mouth Confession is made to salvation Faith in the heart confession in the mouth This is the word of faith which we preach saith the Apostle that if thou confesse our Lord IESVS in thy mouth and beleeue in thy heart that God hath raised him from death Aug. de fide ad Petrum Tom. 3. thou shalt be safe S. Augustin to Peter the Deacon I am glad indeed that thou hast so much solicitude for the keeping of the true faith without any vice of perfidiousnesse without which faith no conversion can profit nor yet be at all for the Apostolicall authoritie saith that without faith it is impossible to please God because faith is the foundation of all good things faith is the beginning of humane salvation without this faith no man can come to the number of the Sōnes of God because without it neither in this world doth any one obtaine the grace of iustification nor in the world to come shall he possesse life everlasting And if any one doe not walke here by faith he shall not come to the vision Without faith all mans labour is in vaine for such it is as without the true faith whosoever will please God by contempt of the world as if one bending toward the countrie in which he knoweth he shall liue blessedly should leaue the right way and improvidently follow errour by which he cannot come to the blessed Citie but fall into precipice where will be no ioy giuen to him that cometh but destruction brought in to him that falleth IN HOPE REPOSING MY SALVATION A right order first to beleeue and confesse then to hope I haue beleeved and therfore haue I spoaken and am over much humbled saith the Psalmist as it were betwixt hope and feare Augustin Encheridion ad Laurentium Tom. 3. What can be hoped for which is not beleeved and yet something may be beleeved which is not hoped for As which of the faithfull beleeveth not the paines of the damned and yet he doth not hope for them and whosoever beleeveth that they be now at hand hanging over his head and with a flying motion of his minde doth abhorre them is better said to feare then to hope Which Lucan distinguishing hath set downe thus Lett him that feareth hope Faith is both of evill things and good for both good and evill things are beleeved and that with good and not with evill faith Faith is also of things past and present and to come for we beleeue that Christ dyed which now is passed We beleeue that he sitteth at the right hand of the Father which now is We beleeue that he shall come to iudge which is to be Faith is also of a mans owne things and of other mens for everie man beleeveth of himselfe that he had a beginning and that he was not ever and such other things nor only of other men but also of the Angels we beleeue many things that appertaine to Religion But hope is only of good things and those to come and belonging to him that is said to hope for them All which being so for these causes faith is to be distinguished from hope as well in reasonable difference as in the name For in that belongeth to the not seeing either those things that are beleeved or hoped for it is common to faith and hope In the Epistle to the Hebrewes the testimonie wherof the illustrious defenders of the Catholike rule haue vsed faith is said to be a convincing of those things which are not seene Although when any one saith himselfe to haue beleeved not words nor witnesses nor any arguments but the evidence of the present things that is to haue given credit to them it seemeth not so absurd that he might rightly be reprehended in word and it should be said vnto him thou hast seene and therfore thou hast not beleeved whence it may be thought not to be consequent that whatsoever thing is beleeved must not be seene but better we call that faith which is taught by the divine word of those things to witt which are not seene And of hope the Apostle saith hope which is seene is not hope for that which one seeth what doth he hope for but if we hope for the things that we see not we expect with patience When therfore future good things be
hence which even now are vnlooked for and yet at hand and are to want all remedie for ever the day must be prevented which is wont to prevent vs. He seduceth himselfe and playeth with his death that thinketh thus the indulgence of the last houre may helpe me securitie promissed at the last day is most perilous Then againe it is a most foolish thing to commit vnto the vnprofitable extremitie of the now faliing life that cause which treateth of eternall necessities It is odious before God when a man sinneth more freely through confidence of pennance that he will doe in oulde age Beleeue me my dearest it is a difficult thing for craftie dissimulation of ordering a mans end to be found worthie to obtaine perdon with that interpreter of the heart there wilâ— be admitted no arte to salvation But that blessed theefe of whom we haue spoken did neither wittingly deferre the time of his salvation nor with vnluckie fraude put the remedies of his state in the last moments nor reserue the hope of his redemption to the last of desperation Before that time he neither knew Christ nor Religion which if he had knowne he had beene perchance amongst the Apostles not the last in the number who became the first in the kingdome In this therfore he pleased God at the last because to the obtayning of the faith that was not the last houre but the first Necessarie therfore it is that by daily acts a man provide for himselfe and procure his consummation it is necessarie that all our life be such in conversation as we may deserue to be free in the end Thincking incessantly vpon the day of our passage and the time of iudgement Admit thou hast at last both health and memorie thou art not sure the grace shall then be offered which often offered thou hast refused Thou that despisest Isaia 33. Eccles 7.40 shalt thou not also be despised Remember in all thy words thy last things and thou wilt not sinne for ever Hieron Epist ad Paulin. in fine tom 3. Aug. serm 10 de Sanctis tom 1â— He will contemne all things with ease that alwaies thinketh how he is to die If men would alwaies beare their day of death in minde they would restraine the same from all covetousnesse or malice But that which wholsomly now they will not thinke vpon necessarily hereafter without all remedie they shall sustaine For the last day will come vpon them the day of iudgement will come when neither it shall be lawfull for them to doe pennance nor can they by good works redeeme themselves from everlasting death then with such deepe thought the sinner is strooken as dying he forgets himselfe who whilest he lived did forget his God They that were hired to the vineyard Aug. de verb. Domini serm 59. tom 10. when the father of the familie went out and hired for examples sake those that he found the third houre did they say vnto him expect we will not goe thither till the sixth or those that hee found the sixt houre did they say we will not goe till the ninth or those that he found the ninth houre did they say we will not goe till the eleventh for he will giue all alike and wherfore shall we wearie our selves more then the rest What he is to giue and what he wil doe is in his owne power the counsell is to himselfe doe thou come when thou art called for equall reward is promised to all but about the houre of working there is a great question for if they for examples sake that were called at the sixth houre constitute in that age of bodie when the youthfull yeares are fervent as at the sixt houre it is hot if those young men called should say expect for we haue heard in the Gospell that all shall receiue one reward we will come at eleven when wee be old being to receiue alike wherfore shall we labour it would be answered them and said wilt thou not labour that knowest not whether thou shalt liue to be old thou art called at the sixth houre come the father of the familie indeed hath promised thee thy pennie if thou come even at eleven but whether thou shalt liue till the seventh houre no bodie hath promissed thee I do not say till the eleventh but till the seventh Wherfore then doest thou put off and deferre him that calleth thee being certaine of thy wages and vncertaine of the day Looke â—o it lest perhaps what by promise he is to giue thee thou by deferring take froÌ„ thy self If a man doe pennance when he hath power to sinne and while he liveth correct his life from all crime there is no doubt but that dying he passeth vnto everlasting rest But he that living wickedly doâ—h pennance only in perill of death as his damnation is vncertaine so is his remission doubtfull He therfore that in death desireth to be certaine of indulgence let him doe pennance while he is sound let him sound and in health bewaile his passed heinous facts Isidorus lib. 2. de summo bono cap. 13. If any one being now in the last extremitie of sicknesse will and doth accept of pennance and immediatly is reconciled and departâ—th hence I confesse to you we denie him not what he asketh but we presume not that he departeth hence well I do not presume I deceiue you not I do not presume The faithfull living well departeth hence secure he that was baptized but an houre before departeth hence secure he that doth pennance and is reconciled while he is in health and after liveth well departeth hence secure he that doth pennance at the last and is reconciled whether he depart hence secure I am not secure Aug. lib. 50. hom 41. In vaine doth he powre out his prayers before the tribunall of Christ who neglecteth the time of pennance given him Aug. serm 71. ad fratres in eremo Integritie of the mind and not health of bodie is required in the testatour at that time when he maketh his testament Digest lib. 28. tit 1. Gen. 47 â— SHORT PILGRIMAGE Iacob said to Pharao The dayes of the yeares of my Pilgrimage are 130. yeares short and bad haue the dayes of the yeares of my life beene and they haue not reached to the dayes of the the yeares of my ancestours liues in the dayes of their Pilgrimages By way of malediction was mans life first cut from the ordinarie length of 500. or in some 900. and stinted to 120. Gen. 6.3 Psal 89 The dayes of our yeares in themselves are 70. yeares And if in able men they bee 80. yeares what is aboue that is labour and griefe Psal 38 Behould thou hast set my dayes measurable how short is our life that is to be measured not the dayes of it only but the houres but the moments not by the divine or Angelicall science alone but by everie man that hath but a little tasted of Arithmetike Well may
Sathan and 〈◊〉 ministers are taken in hand wherby our liâ— is continually endangered and sodeinly tâ—ken away wherof there be infinite naturaâ— some ruefull tragicall examples Aâ— having respect and regard of my fraile suâ—stance of my short pilgrimage in thâ— worlde and long account I haue to maâ—â— to my Maker in the worlde to come Aâ—â— desirous to make knowne to my posteriâ— the state of my soule and bodie I doe noâ— declare ordaine and publish my will aâ—â— testament as a farewell to the vaine and disembling world and doe therby giue aâ—â— bequeath deuise and declare in manner 〈◊〉 forme following §. 1. IN PRIMIS I giue and as a true Christian Catholike man bequeathe my â—oule into the hands and mercie of Almighâ—ie God by faith confessing and in hope reâ—osing my salvation to bee in the only meâ—ites death and Passion of CHRIST IESVS â—rusting to raigne with him in glorie that â—or the redemption of mee and all manâ—inde raigned and triumphed over sinne â—eath and hell it selfe in the Altar of the Crosse Wherunto I implore and beseech â—he assistance by prayer of the blessed and â—mmaculate Virgin MARIE and of all the â—oly companie of heaven who being now â—n glorie members of the triumphant Church haue in Christ compassion of the members of the militant Church And I will that my bodie when it shall bee disâ—olued into his first substance bee decently â—uried in the parish Church of Handburie â—r wheresoever else it shâ—ll please God to â—ppoint §. 2. And for as much as in this ruefull decay â—f the Catholike religion and in this most â—iurious and troublesome time I as a true â—hristian and carefull father haue a zealouse care to leaue to all the world and especially to my Children for their imitation a Confession of my faith §. 3. Bee it knowne to them and to all the world that I professe and from my heart protest to liue and die a member of Christs true Catholike and Apostolike Church out of the vnitie and fellowship wherof there never was nor is nor can bee salvation what plausible perswasions or pleasing pretences soever now bee or by the divels drift may hereafter bee devised to the contrarie In which faith and vnitie of which Church I acknowledge God the Father my Maker God the Son my Redeemer and God the holy Ghost my Sanctifier three persons and one very and eternal God §. 4. I beleeue and hold the twelue Articles oâ— the Christian faith as the Catholikâ— Church teacheth them The Nicenâ— Creed and Athanasius Creed I hold anâ— acknowledge the ten commandements a God declared them to Moyses to be thâ— substance of the Law I beleeue there be in Christs Church seaven Sacraments or fountaines of grace wherby the holy Ghost doth by our receiving and vse of the same worke in our soules grace that is to say Baptisme Confirmation Matrimonie Confession Orders Supper of our Lord â—nd Extreame Vnction and that to be deprived of the vse of these is an impediment â—nd stopping of Gods grace in vs wherof many a Christian soule doth in this time of â—inne feele a ruefull losse §. 5. I beleeue that in the Sacrament of the â—ords Supper otherwise called the Sacrament of the Altar after the words of Conseâ—ration in the sacrifice of the Masse done â—y the Priest duely ordained there remaiâ—eth the very Real preseÌ„ce of Christs Bodie â—nd Bloud without any other substance of â—reatures and that all figurative speeches all â—pirituall meanings all glosses of words all â—â—rmises of false spirits that suppose or teach â—he contrarie are derogatorie to the power â—f God and injuriouse to the salvation of â—hristian soules the words of the Gospell â—ying Take eate this is my Bodie and â—ke and drinke this is my Bloud §. 6. I beleeue that the examination of conscience and ConfessioÌ„ of sinnes to a ghostly father is a worke necessarie to salvation as the Church of God doth require it and that it is the most comfortable meane to stirre vp the soule sunke into sinne vnto repentance and amendment that can bee and that by the often vse therof Gods grace doth wonderfully worke in our mindes and that by the neglecting of the same Satan worketh his will §. 7. I beleeue that the doctrine of the Catholike Church concerning invocation of saints prayer for the dead and holding of the place for purgation of soules dying in the state of grace and of christian workes to be effect of christian faith is a most sound and wholsome doctrine and that the new found Doctrine of sole faith is the fine force of Satan to deceiue the world §. 8. I beleeue and firmely avow that the holy Ghost since Christs ascension hath bin and continued with this Catholike and Apostolike Church teaching her all truth and so shall continue to the end of the world and that the gates of Hell shall never prevaile against her according to Christs promise And that the pretended reformers of Religion are Divels transformed into the shape of Angels of light fallne into the delicacie of wordly mens delights in this latter age of the world And that this is true may be proued by a sensible consequent First of the new preteÌ„ded reformed Religion there was never publike profession in the Christian world before these fortie or fiftie yeares last past or thereabouts then it being fifteene huÌ„dred yeares since Christ established his Church either it is to be confessed that the Church and Religion that had beginning and continuance from Christs time vntill these pretended reformed dayes is the true Church and true Religion and that the contrarie is fâ—lse or else â—hat Christ hath not kept promise when he ascended saying that he would send to his dâ—sciples the comforter which should teach them all truth and coÌ„tinue with them to the end of the world but to say so were blasphemie as I trust every Christian heart will affirme And Christs Church is no hidden thing for in the scriptures shee is coÌ„pared to a Citie set vpon an hill that every one may see to a Candle set vpon a caÌ„dlesticke to lighten al that come into the house And a most ruefull and lamentable thing my deare infants it is that we should now condemne that Religion which we received first into this Realme aboue thirteene hundred yeares past and continued in vntill about fiftie yeares past and then altered into such a libertie of life a discharging of the conscience a carnalitie of pleasures a securitie of salvation a rash beleeving of spirits a condemning of the Fathers a pride af opinions a setting vp of sects a pretending of pietie a performing of impietie a dissolving of obedience and generally into such a pleasant safetie of sinning as I can not but in the charitie towards all Christians and especially of you my deare children that may haply liue to see and feele the truth of these things with an inward sorrow of heart remember §. 9. For conclusion I holde and
and shee to haue the rest of the profits of my lands during her life §. 31. Item I would that Marguerite my daughter should so soone as thee is able to goe to schoole and be applyed in her booke and with her neelde so farre forth as shee shall be of capacitie and if it may be that shee be also taught her pricksong and plainesong and to play on the virginalls and if we cannot preferre her farther this will be with Gods grace to guide the same a competent preferment in the world Item I will that Dorothey my wife shall fully possesse my goods to the vse of my children as I am assured shee will doe no lesse then if shee were my sole Executrix but Executors or Executrix I will for some private respects make none and so to doe concerning my will so farre forth as shee shall be able to execute the same in all points according to the conference and promise betweene vs made and agreed and that doe assure my selfe shee will doe Notwithstanding for as much as we are all mortall my will is that if Dorothey my wife doe die before shee performe my will and deliver my children their portions or for any other respect doe refuse to doe the same then I doe constitute and appoint all my children iointly to bee my Executors and they to doe the same as by the sound advice of their friends whereunto I ever advise them to giue eare they shall be directed §. 32. Item I will that VVilliam my third sonne shall haue *** by yeare payed him during his life after he cometh to 21. yeares oâ— age by Edmund Item for as much as thâ— greatest perill of infants is in their education if the same be not wisely governed and provided for if God call me away leaving my Children young and tender and that if God continue their mother they shall ever be assured of an especiall comfort by her so farre forth as shee shall be able yet for as much as many accidents in the world may hinder her good endeavour I doe instantly desire my very especiall good mother M. rs Marguerite Daniell and my good bretheren M. r Iohn Daniell Esquier and M. r Francis Daniell the Right Worshipfull my verie good friend M. r Ralphe Sheldon and all the friends I haue in alliance to mee by my wife and in consanguinitie to my children that they will assist my wife in the care and regard of her children and for their education in vertue and learning wherin they shall doe a worke of merite and worthy their profession towards God and affection to me §. 33. Item in respect of the great favours I haue found and the many obligations of friendship wherin I am bound to be gratefull I doe now commeÌ„d to my children and their posteritie that they ever shew themselves inwardly affectionate and as may concerne them in duetie serviceable to the Worshipful family of the Throkmartons of Coughton and among those in especiall to the posteritie of my deerest friend Sir Iohn Throkmarton of Fekenham wherof there is in the eldest lyne but onely one young Gentleman Iohn Throkmarton the sonne of FraÌ„cis the sonne of Sir Iohn this yong Iohn Throkmarton is my Godsonne I humbly beseech our Lord to blesse him defend him and increase and multiply him with his grace that he may in the fauour of God repaire the ruines and worldly accidents that vnfortunately and ......... fell on his father and grandfather Whose rare and wonderfull gifts both of body and minde God graunt may in dutifull obedience to his Prince descend vpon him and he vse them to his glorie §. 34. ☞ In most ample merite and for greatest favour I require and charge all my children with all that ever they shall be able in bodie and minde to be gratefull serviceable and loving to the right Worshipfull M. r Ralphe Sheldon of Beoley Esquier and to all that familie by whose great and inward affection borne me after the decease of Sir Iohn Throkmarton I was not alonly comforted and favoured but releeved and holpen with all that I haue in effect as my wife by particularitie of knowledge can well witnesse They are a fortunate familie and haue relieved and bred vp moe men of account than all the gentlemen of Worcestershiere And I would that all mine should serue and follow them before any other familie whatsoever With these I require them to be both gratefull and dutifull to Sir Iohn Littleton Knight and that house of whose good favour I did also tast §. 35. And now to bid farewell and conclude with mine advice to you my children after you haue resolved and indeede become the servants of God and ever to vse prayer as the meanes to make God mindefull and carefull of you Resolue with your selves to vse truth in word and deede never to lye nor dissemble with any man for any cause for albeit the same be counted now the more is the pittie with many vngodly but a worldly pollicie yet assure yourselves that those subtill shifts haue in conclusion a shamefull detection and leaue behinde them a starre of discredit that will not be blotted out seeke to please good men and pray for the evill §. 36. Delight not in ribawdrie scurrilitie nor vncleane communication for such stuffe as men vtter with a pleasing tongue wise men will iudge there is store therof in the heart §. 37. Among all the vertues make choice of humilitie and abandon pride for it is such a horse as will sure giue his maister a fal sit he never so fast you shall find moe men exalted from meane estate by being humble courteouse and affable to all than by any other worldly occasion §. 38. Entertaine all men with gentle speeches and be not daintie to put off your cappes to the poorest creature for let me your father be beleeved that there is nothing that winneth the hearts of so many with so little cost §. 39. Accompanie your selves with the best with all humilitie and ever desire to be among wise men with them rather the meanest then to be Captaine of an vnruly rabbell of Roysters for with whom men flocke most of such shall they be iudged to be §. 40. Be not rash and hastie in iudgement of â—ny thing nor prone to anger for the one â—s a short madnesse and the other the moâ—her of error §. 41. Vse few words and those with discreâ—ion especially among your betters where â—t is ever more seemly to be a hearer then â—peaker without you bee required §. 42. Be not curious medlers with other mens matters nor busie lookers into other mens â—ues but amend your owne and pray for â—hem that doe amisse §. 43. Be secret and silent in all things commitâ—ed to your credit for the blab is not liked â—â—ough he haue never so many other ornaâ—ents §. 44. Aboue all other things in worldly respects I warne you my children not to meddle with matters of estate but to looke
liue sufficiently To liue long wee haue need of fate to liue sufficiently a minde Life is long if it be full and it is full when the mind hath gotten the maisterie oâ— good and into its owne hands power over it selfe What availe a man 80. yeares passed in sluggishnesse Such a man hath not lived but made a stay in life nor is he late dead but long He hath lived 80. yeares all the matter iâ— from what day you count his death He hath lived 80. yeares rather he hath beene 80. yeares vnlesse you meane he hath lived so as trees are said to liue Let vs not measure our life by time but facts As in little stature a perfect man may be so in a little terme of time a perfect life may be Age is an externall thiâ—g how long I am is anothers but how long I am good is mine To liue vnto wisedome is the space of mosâ— ample life Idem lib. 1. de tranquilitate vitaâ— cap. 10. There is no viler thing then an aged ould man that hath no other argument buâ— yeares to proue that he hath lived long Lin. 21. IT SHALL PLEASE GOD TO APPOINT Man purposeth and God disposeth Therfore saith S. Iames the Apostle Epist cap. 4. Say if our Lord will or if we liue we will doe this or that because we know not what shall be to morrow So the soule bee safe it is no great matter where the bodie lye many a holy bodie lyeth in the sea many burned to askes many devoured by wild beasts c. Yet every man ought so much to esteeme of Christian buriall as he ought to seeke for it by all lawfull meanes and is bound to ordaine as providently as he can and a good reason why is giuen in the leafe here before out of S. Maximus Pag. 17. § 2. RVFVLL DECAY OF THE CATHOLIKE RELIGION Begunne in England by Henrie 8. breaking obedience with the sea of Rome by act of Parlament 1533. and made more full by Q. Elizabeth AS A TRVE FATHER A true father is he that according to the law of nature provideth for those whom he hath gotten into the world not only bodily but spiritually which law is so firmely engraffed in nature as it needs no expresse law writteÌ„ to command it as the children haue to honours their parents the care of providing corporally for childreÌ„ is in some pareÌ„ts over much and the provision for their soules the chief part too little These are not true fathers that care not to leaue to their children a true inheritance but false fathers leaving inheritaÌ„ce of false riches such as vvhen they haue slept their sleepe they shall find nothing in their hands The true father hath his principall care to instruct his children in the law of God that as not only the earthly goods but celestiall doctrines vvere by his forefathers delivered to him so he keeping them in the customes and maners of his life deliver the same to his posteritie at his death The sonnes most commonly follow the steps of their fathers and thinke all lawful to doe that they see them vse Great is the obligation of parents in the education of their children Ioan. 5.19 The sonne can doe nothing of himselfe but vvhat he seeth his father doe for vvhatsoever he doth the sonne likevvise doth Isaias 38. Mat. 10.32 Marck 8.38 Luc. 9.26 12 8. Pag. 18. § 3. BE IT KNOWNE TO THEM AND TO ALL THE WORLD The father to his children shall notifie thy truth Every one thaâ— shall confesse me before men I vvilâ— also confesse him before my Father vvhich is in heaven And he that shalâ— denie me before men I vvill also denie him before my Father vvhich is in heaven S. Aug. serm 181. de tempore Vide supra §. â— by faith confessing Tom. 10. Heb. 11. Sine fide Without faith it is impossible to please God this faith he acknowledgeth in our hearts that searcheth reines and hearts but for conserving of the Churches vnitie for the dispensation of this time with faith of heart is also necessarie confession of mouth because vvith the heart vve beleeue to iustice and vvith mouth vve make confession to salvation not only of preachers but also of those that are instructed Otherwise one brother of another could not have notice nor the Churches peace be conserved nor one teach another nor learne of another necessarie things to salvation vnlesse vvhat he hath in his heart with signes of voice as it were with certaine chariots he sent to the hearts of others Faith is therfore both to be kept in the heart and brought forth with the mouth for faith is the foundation of all good things and beginning of humane salvation without this no man can come to the number of the sonnes of God and without it neither doth he obtaine the grace of iustification in this world nor shall he possesse life everlasting in the world to come And if one walke not by faith he shall not come to vision The holy Apostles having regard to this delivered a certaine rule of faith which according to the Apostolicall number comprehended in 12. sentences they called the symbole by which the beleevers might hould the Catholike vnitie and by which they might convince hereticall praviâ—ie c. A MEMBER OF CHRISTS TRVE CATHOLIKE AND APOSTOLIKE CHVRCH Signes of the true Church are that it is one holy Catholike and Apostolike therfore he adioyneth OVT OF THE VNITIE AND FELLOWSHIP WHEROF THERE NEVER WAS NOR IS NOR CAN BE SALVATION No more then was for those that were without the arke of Noe. The true Church can be but one in as much as truth is one and can be but one errour manifold and in a manner infinite A man that going a iourney bent to one place if he leaue the right way which can be but one it is no more matter which way he take of so many wayes as lie round about him for in all he erreth and shall not come to the place intended because he hath left the way that only leades therunto Aug. serm 181. de teÌ„pore prope finem Tom. 10 Symbol Apost The holy Catholike Church It is to be knowne that we must beleeue the Church and not beleeue in the Church because the Church is not God but the house of God Catholike he saith diffused over all the whole world because the Churches of diverse Heretiks are therfore not called Catholike because they be contained in places every one in their owne Provinces but this even froÌ„ the Sun rising to the setting of the same is diffused with the splendour of one faith There are no greater riches no treasures no honours no greater substance of this world then is the Catholike faith which saveth men sinners illuminateth the blind cureth the infirme baptizeth CathecumeÌ„s iustifieth the faithfull repayreth penitents augmenteth the iust crowneth martyrs ordeyneth clerks consecrateth Priests prepareth for the kingdome of heaven and in the everlasting
one God Although the Father haue begotten the Sonne and therfore the Sonne is not whom the Father is and the Sonne is begotten of the Father and for that he is not Father which is Sonne and the holy Ghost is neither Father nor Sonne but only the spirit of the Father and Sonne himselfe also coequal to the Father and Sonne and pertayning to the vnitie of the Trinitie And yet not the same Trinitie borne of the Virgin MARIE vnder Pontius Pilate crucified and buried to haue risen the third day and ascended into heauen but only the Sonne Nor the same Trinitie to haue desceÌ„ded in likenesse of a doue vpon IESVS baptized or on the day of Pentecost after the Ascension of our Lord with sound made from heauen as if a vehement blaste were carried along and in divided tongues like fire to haue sitten vpon every one of them but only the holy Ghost Nor the same Trinitie to haue said from heaven thou art my Sonne when either he was baptized by Iohn or vpon the mount when the three disciples were with him or when the voice sounded saying I haue both clarified againe wil clarify but only the Fathers voice to haue beene made to the Sonne although the Father Son and holy Ghost as they are inseparable so do they inseparably worke This is also my faith because this is the Catholike faith Pag. 18. § 4. lin 1. I BELEEVE AND HOVLD The Apostles Creed the Nicene Creed Athanasius Creed the 10. Commandements the 7. Sacraments and in a word all that the Catholike Church teacheth and holdeth for to beleeue profiteth nothing vnlesse we also hold and keepe in worke what we beleeue and that wholly and entirely Epist Iacobi c. 2. 10. Whosoever keepeth otherwise the whole law and offendeth in one point becommeth guiltie of the whole as if he had transgressed in all That the Sacraments are the conducts wherby the grace of God is derived vnto mankinde Their number order names c. 1. BAPTISME He rekoneth the Sacraments in such order as they occurred at the present to memorie Matth. vlt. Whose right order is first baptisme wherby we are regenerate and borne a new in Christ to spirituall and everlasting life who before were borne of our parents in the world to corporall and without this Sacrament to everlasting death IoaÌ„ 20. Act. 2. Confirmation wherby we be spiritually strengthened and grow as in our infancie we be lapped and bound corporally vntill our ioynts be knit and we made able to stand by our naturall forces Eucharistie Ioan. 6. praedicatur Euch. Mat. 26. Iacob 5 IoaÌ„ 20. Mat. 16. wherby we be nourished and fed in soule as by corporall foode we be fed in bodie Penance wherby the wounds of sinne that we receiue in our soules after baptisme are cured Extreame vnction Iacob 5 Marc. 6. which strengtheneth vs in our passage out of this life when of our selves we be too weake to resist the assaults of the divell who then most of all rageth tendens insidias calcaneo nostro Of these fiue see Scotus in 4. D. 2. Q. 1. Conclusione 1. Whose words are these Like as in the naturall life first is generation after followeth nutrition and corroboration and reparation of the health lost and these 4. appertaine to every singular person and yet besides these something is requisite pertayning to the communitie by which a man is constitute in necessarie degree toward some act necessarie for the communitie So spiritually to complete perfection outwardly there must be some helpe pertayning to spirituall generation and secondly something pertayning to nutrition thirdly pertayning to roboration or strengthning fourthly to reparation after falling and fiftly besides these things is required some being wherby he that departeth be finally prepared For this spirituall life is a certaine way ordaining that he who liveth well in the same may without impediment passe out of it to the other for which he is prepared These things therfore are required as necessarie helps to every person for himselfe Of the other 2. Order and Matrimonie Scotus ibi And for the good of the communitie observing this law is required also carnall multiplication because the same is presupposed to the spirituall good as nature to grace and spirituall multiplication of others in the same law So therfore it was congruent to haue seven helpes bestowed vpon the observers of the Evangelicall law wherin might be both intensiue and extensiue perfection and sufficient for all things necessarie to the observance of this law and these are as the Maister of Sentences hath in his text Baptisme appertaining to spirituall generation Eucharist necessarie to nourishment Confirmation for strengthening Penance to the reparation of those that are falne Mat. 19. ex 1. 2. Genesis Mat. 26. IoaÌ„ 20. Extreme vnction to the finall reparation Matrimonie to multiplication in the being of nature or carnall being and Order to multiplication in the being of grace or spirituall being CONFESSION By this name the Author calleth the sacrament of Penance as by the part of that Sacrament which then was and allwaies hath beene by the divell and his ministers the Heretiques most opposed The first part of the Sacrament of Penance is contrition or inward sorrow of heart through consideration of Gods goodnesse and our owne wickednesse No Heretikes are so barbarous nor any people in the world that acknowledgeth any God but they hold this part necessarie as indeed it is and hath alwaies beene to salvation This they call â—epentance and not improperly if rightly vnderstood But wheras they hold this to be sufficient to blot out sinnes committed after baptisme it is false for since the coÌ„ming of our Saviour Christ and preaching the law of grace which taketh not away but accomplisheth the former law sinne is not remitted by only contrition but confession of it to a Priest is also required and moreover SatisfactioÌ„ must follow that the partie wronged whether God or our neighbour may againe be appeased and satisfied yea even before the time of our Saviour Christ these seeme to haue beene in vse 2. Reg. 12.13 David confessed his sinne to Nathan the Prophet and did satisfaction by penall worke adiudging also him that had wronged the poore man by taking his sheepe and sparing his owne to fourefould restitution The people of all estates that came confessing their sinnes to S. Iohn the Baptist Luc. 3.10 demanded and were by him enioyned what they should doe Luc. 19 8. The rich Zachaeus offered our Saviour to giue the halfe of his goods to the poore and restore foure times as much to any man that he might hap to haue defrauded In confession is the greatest humilitie a man will easier part with his goods or paine his bodie to satisfie or be contrite in heart than in Confession to accuse himselfe which kind of Pride we inherited from our first parents Adam would not confesse his sinne to God that knew it