man to thinke by reason that the Romane Church hath the true faith which God will haue him to belseue and is the true Church which he will haue him to obey Yet if we had not the supernatural light and inspiration of God mouing vs to that faith but that we were to goeby our owne thoughts onely then were it not a supernatural faith of absolute and infallible certainty as not proceeding from the authority of God nor had it proportion to supernatural glory But when reason dictateth somethinge to be true and God confirmeth it by the declaration of the Church which is as his voyce and hath his authority I being illuminated and inspired of him to beleeue the Church then whatsoeuer I soe beleeue I beleeue it for the diuine autority and although vnto reason it haue some obscurity and be not absolutely certaine as it is in reason onely yet as it is beleeued by faith it is absolutly and infinitly certaine because then it hath the testimony and authority of God And soe wisdome reacheth from end to end mihtily and disposeth all thinges sweetly Mightily Sap. 8. in that God assureth vs with his owne diuine word of the truth of our faith Sweetly in that he draweth vs euen by our owne reason soe to beleeue in him By reason we are brought to beleeue the true Church God illuminateth and inspireth vs to beleeue him speaking by that Church and by that supernatural light and gift of inspiration we produce acts of faith Now we will shew THAT THE SVPERNATVRAL light and gift of faith is all wais to the obedience of the Church BY that which hath bene said it doth appeare that faith is not a natural but a supernatural light and gift of God now we will shew that by it we are allwais to adhaere and firmely to beleeue the doctrine of the Church which is the second part of that which you haue answered to the question of faith The ennemy of mankind enuying at our felicity that we should haue and cooperate with that light of faith which he reiected and should by it attaine to that blessed state of glory which he must neuer obtaine cometh in the night time to sow in our harts many darke fallaces against faith and by false illusions and conterfeit inspirations often deceiueth vs and therefor we must haue some anes to try this deceiuing spirit and to discouer his false inspirations from the true and some power to allow or to disallow of particular mens spirits and by this we may see how necessary it is that there should allwais be in the world a continual Church infallibly assisted of God for the trying of spirits and discerning of them and that the diuine inspiration should allwais be with obedience to that Church I referre the reader to the ninth article of the Creede and to the eleauenth discourse of the Praecepts of the Church where I declare more fully the necessity and authority of such a continual Church where he may see how that we could neither know which were the true scriptures nor which were the true sense of them nor certainely destinguish betwixt true and false reason nor beleeue any thinge as certaine by faith but that all order and gouernment in religion were quite destroyed if we had not a continual visible Church with assurance from God of his diuine assistance with it and we were bounde to obey it in the deciding of all controuersys in religion which by proude and contentius men might be raised of any point though neuer soe cleere Here now I speake onely of the diuine light and inspiration vpon which we depende in all points of faith and I shew that being that this necessary light and inspiration may be counterfeited by our enemy we must of necessity acknowledge some external vniuersal power vpon earth authorized of God to try and to destinguish the seueral spirits of all men And this external power must either be assured by the diuine assistance of the verity of that which it declareth or els it were also deceiuing as the false spirit is and we should haue noe meanes to discerne the true spirit of God from the false but euery man might teach what he list vnder pretence of diuine inspiration Inspiration to faith must betryed by the Church There was neuer yet any man that labored to set abrode any errors in religion but as he pretended his doctrine to be of God soe he pretended the spirit of God to be after some sort with him but he will come to noe tryal of his spirit but would haue all to beleeue him vpon his owne bare word that he hath the spirit of God Soe the Archhaeretike that beginneth new doctrines in disobedience to the whole Church would haue men to take his word against all the world that then is that he hath the spirit of God and to prooue it he alleageth many reasons of his owne but he will not be tryed by any authority and soe his spirit being brought to be subiect to his priuate reason and all things being as you see finally resolued by it the controuersy coms in the end to that which in the former title is refuted and by which he is conuinced to wit that we are not to be resolued in matters of faith by our owne vnderstandings and priuate reasons onely but by the testimony of God inwardly in ourharts and externally as now I shew by the authority of the Church Tim 1.4 S. Paul saith that certaine shall depart from the faith attending to the spirits of error and doctrines of deuils Io. 1.4 By which we see that men may haue false spirits And S. Iohn sayeth beleeue not euery spirit but prooue the spirits if they be of God By which we see the same and also that we must haue some meanes for the tryal of false spirits Now what way can be thought more reasonable for the tryall of spirits then by the sentence of the whole Church which is giuen without partiality or respect of persons in generall to all alike Suppose two men going forth of the Church obstinatly manteining some new and contrary opinions to the doctrine of the whole Church and to each other Both of them pretende that they haue the spirit of God and yet they mainteine contrary doctrines to the whole world and to one another First it is certaine that both of them haue not the spirit of God for the spirit of God is the spirit of truth which can not be thus diuided Which then of them hath the true spirit how shall they be tryed The one of them alloweth of such and such scriptures and of such a sense of scriptures and the other denyeth all that he sayeth and yet pretendeth that he hath the spirit of God First this can not be decided by their spirits for as long as they hold contrary doctrines their spirits can neuer agree for the one of them to be tryed by the other Shall it
the Apocalypse And Suencfeldius seeing such a strife about the scriptures cleered himselfe readily in a word reiecting all Soe that if we might contradict the Church and follow either our owne or the conceits of any priuate men we might reiect the true scriptures as these haue done and receiue false scriptures as the Apocryphi did or deny all scriptures as Suencfeldius Quintinus the Libertines and other haeretiks haue done The authority of the Church bindeth vs to receiue scriptures and appointeth what scriptures we should receiue and for that authority we receiue the ghospell which S. Marke wrote who was noe Apostle and not that of S. Thomas who was an Apostle and we reiect the ghospell of Nicodemus who had seene Christ and receiue the ghospell of S. Luke who neuer saw him Therfor we must ground our selues vpon the authority of the Church and obey it or els we should not know what scriptures to receiue S. Augustine hath said this in plane termes Epis fund c. 5. when he said that he would not beleeue the ghospell but for the authority of the Church And addeth that for the same authority he would not beleeue Manichaeus the haereticke Further more the word of the scriptures is not profitable to vs but in its true sense and that true sense can not be knowne but by a true interpretour which euery priuate man as we see is not for although there be a great disparity in the abilitys of men excelling one another yet noe man of himselfe is free from errour and can but by his owne reason probably affirme that which another may probably deny and therfor all priuate opinions must be referred vnto some certaine authority which must decide all controuersys in the sense of the scriptures Besides the scriptures in themselues are soe hard to be vnderstoode and full of difficultys that it were against reason to leaue euery man to his owne sense and construction of them They haue beside the litteral sense many kindes of allegorys in which if we should follow the letter it would kill vs. The deuill alleadged the letter and word of holy scriptures but in a false sense to tempt Christ and Christ refuted him by the words of scripture in their true sense but if we had not at all times the like authority of Christ in the Church the deuill would easily peruert the scriptures to vs and we should be subiect to continuall errors S. Peter saith that in the Epistles of S. Paul there are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also the rest of the scriptures to their owne perdition and S. Augustine Pet. 2.3 Epis 119. who was one of the learnedest sort of men confesseth that there were more places of the scriptures which he vnderstoode not then that he vnde stoode The sense of the scriptures is soe depraued by haeretiks that Luther called the scriptures the booke of haeretiks euery haeretike alleâ—dging scriptures and all of them deprauing them to their owne perdition and in this they are knowne to depraue them that they follow their owne interpretations and priuate conceipts against the whole Church Simon Magus would giue soe much honour to the Angels that he would haue them our mediators aboue Christ and he alleadged scriptures and reason for this doctrine Protestants honour them soe litle that they will not grant them any mediation at all neither vâ—der Christ and they also alleadge scriptures and reasons for their doctrine The Manichees forbadde some meates as in themselues vnlawfull to be eaten and alleadged scriptures and reason for this doctrine Protestants allow of all meates to be eaten at all times although it be against the praecepâ— of the Church and alleadge also scriptures and reason for their doctrine The Marcionists Encratites and other haeretiks forbadde marriage as vnlawfull and alleadged scriptures and reasons for this doctrine Protestants esteeme soe highly of marriage that they make it lawfull for virgins and religious persons that haue dedicated and vowed their chastity to God and alleadge also scriptures and reasons for it Pelagius attributeth our good works to our owne natural forces and to freewill more then to grace and hath more shew of scriptures then most haeretiks haue for their doctrines Protestants on the contrary grant noe freewill at all and will not want scriptures nor reasons for themselues Thus you haue two contrary doctrines both of them alleadging scriptures and both of them in a false sense the truth being betwixt them both saith a learned authour as Christ was betwixt two theeues Mald in Io. 6. But how doe we know that neither of them hath the true sense of the scriptures We know it by the authority of the whole Church which at first declared against those doctrines and therefor whosoeuer shall obstinatly mainteine them are haeretiks because they deny the ninth article of the Creede not beleeuing the Catholike Church but standing obstinate against all authority that was then in the world Which if at any time it were lawfull to doe then were there none to interprete the scriptures and to destinguish betwixt sense and sense and reason and reason and we might as well haue noe scriptures at all as haue noe meanes to know the true sense of them Lastly if there were not at all times some authority amongst men infallibly assisted of God to gouerne and direct in his worship and to determine the verity of all propositions that were to be beleeued with diuine faith then might euery man beleeue and say what he liked and all order and gouernment were taken away and vtmost disorder would reigne amongst vs euen to the denying of God For although natural reason doth declare the diuine existence and a demonstration may be made by a good Philosopher to prooue it yet liberty would induce to that which is against reason and would draw into atheisme as it doth to other vices which by the reason and nature of all men are abhorred Besides not one man among a thousand can make that demonstration and what then should become of those that can not if they were to forsake the authority of the Church and follow onely their owne reasons should he onely be saued that can make it noe nor he neither by that which were but a natural knowledge and humane faith in him Out of all which it followeth that the Catholike Church hath diuine authority to determine all veritys and to decide all controuersys of faith and to direct vs infallibly in that which we are to beleeue and to doe in relation to the honour of God or els the Creede had bene in vaine as also the scriptures all proofe of reason had bene vncertaine all vnion and orderly gouernment and the very foundation of all religion were vtterly destroyed and therfor one may as well say I will haue noe Creede nor religion at all as to say I will haue or beleeue noe Church and those onely remaine sure and
Rome was once the head of the Church and that he and his pastors had the authority of the whole Church but will say that he and they were fallen into errors and therfor they were bounde to disobey them But this is not a good answere for it is authority which now we inquire after and which we require obedience vnto All doctrines must be tryed by lawfull authority but lawfull authority must not be questioned in doctrine for that there is none to question it For subiects to examine the authority of the Church and the doctrine which it teacheth is to set the feete aboue the head and to subuert all order and gouernment in the Church of God Christ hath giuen Apostles Pastors Eph. 4. and Doctors vnto the edifying of his body that is to the building vp and preseruing of his Church and these must either be obeyed or els they were in vaine and to noe purpose It is therfor preposterous and haereticall to disobey the authority of the Church vnder pretence of errors Neither is there any thinge by which haeretiks discouer and condemne themselues more then by talking of errors in the Church for by that one sheweth that he hath somethinge to say against the doctrine of the Church which is to be an haeretike The head of the Church and pastors of his Communion haue the authority of the whole Church and can not teach false doctrine for if they could we should haue noe certainty of the scriptures or of the sense of them or of the Creede or of any point of faith and this article were in vaine when we say I beleeue the Catholike Church Which being made by the Apostles to be said at all times the Church can neuer teach false doctrine but in all doctrines whatsoeuer and in all controuersys we must cleaue to the authority of the Church as to a firme and sure rocke and allwais say I beleeue the Catholike Church Ep. 48. S. Augustine it is impossible that we should haue iust cause to depart from and to impugne the whole Church They must first shew that the gouernment of the Church was taken from the bishop of Rome and his pastors and was giuen to some others whom they obeyed or els they could not lawfully disobey them vnder any pretence whatsoeuer Authority must gouerne the Church we shew our authority to be the same which the primitiue Church obeyed and we aske them vpon what authority they disobeyed it what head and what pastors deliuered their doctrine to them by continual succession from Christ and from S. Peter This they must shew or els they open a gappe to all haeretiks to disobey the Church when they will themselues vnder pretence of false doctrine If they say they haue authority from an inuisible head and inuisible pastors it is a ridiculous saying As though a company of souldiers who were brought before a Councell of warre for deserting their colours should pretende licence from inuisible officers or as rebels who being accused for resisting of lawfull authority should pretende a commission for what they did and being required to shew it should say that it were inuisible soe we aske them vpon what authority they disobeyed that authority which the primitiue Church obeyed and they say by the authority of a Church inuisible We bid them shew their commission they say it is inuisible Is not this Ridiculous for this it is enough to say that men are men that is to say a corporal and visible creature and therefor if the Church which gaue them authority were a congregation of men it was visible and if it were the true Church it was most eminently visible as a candle not hidden but set in a glorious candlesticke that all might see it and see by it what they were to beleeue for true and as a city on a hill conspicuous to all teaching preaching administring sacraments and gouerning of people after a glorious and eminent manner that all might haue recourse vnto it To alleadge onely an inuisible authority is to shew noe authority and shewing noe authority they are noe true Church If they say that they disobeyed not and went not out from the Communion of the Bishop of Rome and his pastors but were thrusten out of it whether they would or noe as a later authour who would seeme wiser then the rest hath vrged it is the weakest of all answeres For if they had kept themselues in obedience to their lawfull gouernors as they ought they could neuer haue bene out of the Communion of the Church They were thrusten out of the Church of Rome as Ozias king of Iuda was thrusten out of the holy temple of Hierusalem a plague of leprosy appearing suddainly in his forehead in punishment of his pride and disobediēce to the high Priest and priests that were with him soe they obstinatly disobeying the head and pastors of the Church that then were departed of their owne accord from the inward Communion of the Church and were thrusten out onely from externall Communion with it least they should infect others with the plague of heresy or schisme which appeared in them Seeing therfor all these answeres to be vaine and groundlesse and that they can shew noe head and pastors in all the world that gaue them authority to teach their doctrine in disobedience to those whom the primitiue Church obeyed they will pretende authority not by succession of pastors from pastors which is the ordinary way but after an extraordinary manner immediatly from God himselfe to disobey the first and to beginne a new gouernment contrary to it and hauing for this an extraordinary calling and commission immediatly from God they needed noe authority from any pastors vpon earth and therefor they will act according to their commission and will be tryed by none nor be subiect to any but God This is the onely answere which an haeretike can make who reiecting indeede the authority of all men that then are must of necessity pretende a particular and extraordinary commission immediatly from God But neither is this a good answere First for that there can be noe such extraordinary commission as to disobey the lawfull authority of the Church of Christ it being builded vpon sure promises of his perpetuall assistance that it can not faile in doctrine but hauing ordained pastors for the gouernment of it he will haue them allwais to be obeyed and therefor that Church that hath not allwais a continual succession of lawfull pastors is not the Church of Christ Secondly if they haue any such commission from God they must shew it or els they open a gappe for all disobedient persons to runne out of the Church disobeying their lawfull pastors when they list themselues vnder pretence of commission from God And this commission not comming to them after the ordinary manner from pastors to pastors but after an extraordinary sort immediatly as they pretende from God himselfe they haue noe ordinary meanes to shew it but
freely cooperate with it For as God would make vse of Moyses his rodde to the working of miracles saying Exod. 4. What is it that thou holdest in thy hand and then beganne to worke miracles by it and as Elizeus asked the widdow what hast that in thy house Reg. 4.4 and vsed her oile to the enriching of her Io. 1. and as Christ would vse water to the procuring of wine soe God vseth vs as instruments to the effecting of good works and therefor in the Scriptures they are attributed sometimes to God and sometimes to ourselues To God as to the principall and cheife cause to vs as to an inferiour and instrumentall cause Exod. 31. As I am the Lord that sanctify you To wit cheefly and principally and man also is said to sanctify himselfe as in S. Io. 1. Iohn euery one that hath this hope sanctifyeth himselfe That is instrumentally and after an inferiour manner by cooperating with Gods grace Ezech 36 Ezech 8 Cor. 1.5 Soe also Ezech. I will giue you a new hart And in another place make to your selues a new hart And therefor S. Paul saith we are Gods Coadiutors but if we had not freewill the goodnes of the worke were by noe meanes to be attributed to vs and we could not be said to sanctify ourselues nor to make to ourselues new harts Furthermore we see that we can deliberate and consult of our actioÌ„s but we can deliberate and coÌ„sult of nothing but that which we haue freedome to doe or not to doe therefor our actions are free in vs. When an enemy pursueth vs we deliberate not whether we shall fly in the ayre or noe because it is not in our freedome Lawes are commanded vs rewards and punishments are proposed to vs we exhort to good works and praise and honour those that doe well which we would not doe if they did soe of necessity and had not freedome to the contrary Clem. Alex. l. 1. strom Neither praise nor dispraise nor honours nor punishments were iust if man had not freewill And this which is soe manifest to reason is as planely declared in the Scriptures Eccli 15. God from the beginning made man and left him in the hands of his owne counsaile Holy Iosue at his death exhorting the Israelites and drawing neere to the end of his speech to engage them the more to the seruice of God he biddeth them to choose what they would doe Ios 24. Now therefor feare our Lord and serue him with a perfect and very true hart But if it like you not to serue our Lord choice is giuen you Choose this day that which pleaseth you Soe that it is in our choice to doe well or ill But I end this and all controuersys of religion in this booke with the authority of the Church This was the doctrine of the Catholike Church aboue a thousand and foure hundred yeares since when Manes beganne to oppose it and he was then and hath euer since bene esteemed an haeretike for opposing it there being then noe Church of Christians in all the world that denyed it therefor this is the true Catholike doctrine This was the doctrine of the Church a few yeares since when Luther beganne to oppose it Ses 7. c. 16. can 14. and the Councell of Trent of aboue two hundred and fifty prelates with the authority of the supreme pastour that then was of the Church declared for this doctrine therefor this is the true Catholike doctrine Let now the enemys of the Catholike Church obiect what they can either out of Scriptures or reason against it all is in vaine the Church is to iudge of the sense of Scriptures and of reason and not euery priuate man to vnderstande them as he will and to get followers to himselfe against the Church Whatsoeuer is obiected contrary to the authority of the vniuersall Church allthough it seeme neuer soe plane is wrong and falsly applyed and we must take them for haeretikes that will stande obstinate in any such doctrine S. Augustine must that which is cleere be denyed Aug. l. de nat grat c. 38 because that which is done can not be vnderstoode and what is soe cleere as that which is once declared by all the Doctors of the Catholike Church We may dispute about the sense of Scriptures or any point of doctrine vntill the Church haue declared concerning it as Lawyers dispute about applying the sense of the Law to particular cases vntill the iudge giue sentence in it but when that is done then all argument must cease because then it is cleere and soe cleere that it can be noe cleerer then to be declared viua voce with the liuely voice of the iudge who hath lawfull authority Soe that which the Church hath once declared is soe cleere that it can be noe cleerer because it is declared by the liuely voice of all the Pastors of the Church all who must either haue lawfull authority to decide all controuersys concerning Scriptures and all other points of faith or els there is noe lawfull authority in the world to decide them but euery man might hold and teach what he listed which were to destroy the world Therefore we neede noe more for the proofe of freewill but the authority of the Church and all arguments that can be obiected against it are but delusions Yet the true sense of those places which they obiect may be vnderstoode by that which hath bene said I know Lord that mans way is not his owne Ier. 10. neither is it in a man to walke and to direct his stepps It is not in man by himselfe without the grace of God But with it it is Io. 6. Noe man can come to mee vnles the father that sent mee draw him God draweth not by force necessitating whether we will or noe but as the spouse said draw mee Can. 1. we will runne after thee in the odour of thine ointments that is sweetly and by faire meanes mouing and exciting our wills Nay although he had said vnles my father compell them we might haue vnderstoode it of a sweet kind of violence by which God inuiteth vs to him as the master in the ghospell seeing the slownes of those that were inuited in comming to him sent to bid others saying Compell them to enter which was noe more Luc. 14. but earnestly to intreat and inuite them Such is the loue of God to vs and his desire of our saluation and soe powerfull is the grace by which he inuiteth and exciteth vs to vertue that he may very well be said to draw vs as a very louing father doth his children vnto goodnes Will you see this planely Apoc. 3. Behold I stande at the doore and knock If any man shall heare my voice and open the gate I will enâ—er into him and suppe with him and he with mee See here O Christian the loue of God towards thee what he doth for
that there might be seuerall sorts of Christians all of them beleeuing in Iesus Christ yet all could not haue the true faith of Christ as being opposite in doctrine and disobedient to each others Churches therefor it was further necessary that the Apostles should declare which of all Christian Churches that were then or might be afterwards was the true Church of Christ This they did in the ninth article when hauing professed the cheife things that concerned the B. Trinity and the mystery of the Incarnation in the next place they added I beleeue the Catholike Church Here noy all controuersys of faith should haue an end we being allwais bounde to beleeue the Church and in all points to referre our selues with obedience to it And if this article had bene allwais truely obserued there neuer could haue bene any haeresys nor false Churches of Christians in the world For if all Christians had allwais kept themselues constant to the doctrine of the Church and continued obedient submitting allwais to it noe false Churches of Christians could at first haue risen all of them first rising in the breach of this atticle for that they will not beleeue the Catholike Church which is then and must be at all times extant for the gouernment of the world in the true worship of God but will follow the conceipts of some priuate men and beginne new Churches which then are not in any place And if we rightly consider this article we shall finde it sufficient to destinguish amongst all Christian people that now are which of them is for the present the true Church of Christ For as at first the true Church of Christ was planted Catholike that is to say a people all ouer and vniuersally agreeing in the same faith and doctrine and those that beganne false Churches of Christians were first of it and went forth to beginne a new Church in disobedience to it soe if amongst all the Churches of Christians that are now in the world we finde one out of which they haue all gone forth all the rest that haue gone forth of it are false Churches and that out of which they haue all gone forth must haue the true faith of Christ and be that first Church which the Apostles planted and called The Catholike Church This argument of the Apostles take to prosecute and to prooue more at large that which they in the Creede haue but briefly professed First in the first article against atheists that there is a God Secondly in the same article against Pagans that there is but one God Thirdly in the second article against Iewes and Turks and all that deny Christ I prooue the Christian faith Fourthly in the ninth article I shew how that amongst all the Christian Churches that are in the world there is none but the Romane which is commonly called Catholike that is indeede the true Catholike Church for that all other Christian Churches that are in the world went first out of it and beganne at some time in disobedience to that Church And to shew this I willingly vse the Popes autority that the enemys of the Catholike Church may see the truth and lay a side their auersion from that holy seate which to the ruine of their soules they labour to disgrace This manner of inducing the verity of the Romane Catholike faith is as you see both according to the Apostles method and by it the verity of all and euery particular point of that faith is inferred For that being once prooued to be the true Church there needeth noe further proofe of any particular point which it teacheth the true Church not being subiect to teach falsehood in particular doctrines but all whatsoeuer is taught by it is to be receiued for the authority of God soe speaking and we are allwais to say I beleeue the Catholike Church Yet in the other parts of the Christian doctrine when any points of controuersy in religion occurre I giue satisfaction briefly in them also as the Romane Catechisme doth but that which I desire most to satisfy in is the authority of the Romane Catholike Church prooued out of the first second and ninth article of the Creede and which may be vnderstoode by reading the ninth onely The third thinge which I labour for in Catechizing is edificatioÌ„ to good life Esa 27. for this is the end and fruite of all to take away sinne We lay the foundation when we instruct in the Christian doctrine and we build vpon it when we exhort to good life this being the hight and perfection of our labors Wherefor that you may not onely know speculatiuely what to beleeue but also how to apply practically that knowledge to the honour of God and your aduancement in his grace I haue annexed many things both out of the Romane Catechisme and other authors as also some examples of my owne certaine knowledge which tende onely to deuotion Thus I follow that methode which the Councell of Trent hath giuen vs to follow in the Discourses of the Romane Catechisme adding onely the Haile Mary in the beginning of euery Discourse as a pious deuotion to implore the assistance of our B. Lady before any good exercise But because the Discourses of the Romane Catechisme were but few as treating onely of fower subiects besides the praeamble which it hath of faith to wit of the Creede of the Sacraments of the Commandements and of the Pater Noster and those also somethinge obscure as not being intended by the Councell of Trent as a Catechisme immediatly to the people but to pastors to giue them examples how to Catechize and were therefor deliuered as intire speeches without titles vntill Andreas Fabritius for more cleernesse added titles vnto them therefor I haue treated of more subiects as first of the Obligation which all haue to learne the Christian Doctrine of the Signe of the Cros of the Masse of the Aue Maria of the Rosary of the Praecepts of the Church and of Sinne. And I haue destinguished the points which are treated in them by titles sufficiently connecting the former sense with that which followeth soe that I hope you will haue here the substance of the Romane Catechisme with that cleernes which Fabritius added vnto it and also some other subiects in the same manner handled soe requisite for all to know that this will appeare not onely a good but a necessary booke As for the stile of Catechizing if it be plane and easy it is propper and as it ought to be and for this I haue laboured all that I could euen to the repearing of the same words often ouer of purpose for more cleernesse That which I feare most is a weake and cold spirit which will appeare in many places of this booke but this must be supplyed by your more feruerous desire and endeauour of profiting your selfe by it yet the iudicious will coÌ„sider that tendernes of deuotion is not much obe expected where instruction is deliuered much â—sse where controuersys
scriptures and that in innumerable places which for breuity I omitte and will mention onely the words of our Sauiour which he spoke to his disciples at his last farewell from them Christ in his Ascension being to leaue his Apostles with a hard taske and difficult worke which they were to performe in founding of the Catholike Church amongst soe many enemys he told them for their comfort Mat. 2â— Behold I am with you aâ—l dayes euen to the consummation of the world He spoke then to the Apostles and would not onely comfort them but all others who were to haue the gouernment of the Church for euer after promising to be with them as long as the world should endure As long then as Christ was to be with them their doctrine was for euer to be true and their authority diuine and he being to be with them vnto the consummation of the world their doctrine was to be true and their authority diuine vnto the consummation of the world as the doctrine and authority of Christ who promised allwais to assist them in their worke and soe their worke was his worke and their doctrine and authority were his Christ therfor is allwais with the Pastors of the Church when they represent and haue the authority of the whole Church not with euery one of them particularly but with all of them together and therefor although any one particular bishop as he is onely a particular member of the Church may erre yet all bishops cannot possibly erre at any time because Christ hath promised to be with them all dayes It is not needfull to produce the sentences of fathers for the diuine authority of the Church both because these words of the Creede made by the Apostles and at all times consented vnto by the fathers I beleeue the Catholike Church may stande for their sentences and also because their sentences to this purpose will frequently occurre in that which I haue to say of the Church Scriptures and fathers are easily misconstrued by haeretiks who make them to speake as they will vnderstande them or if they be too plane against them they discarde the sentence or the whole booke For those that are soe bold as to contradict the whole Church haue lost their shame and neede regard noe authority at all But because they pretende reason as building all their doctrines vpon their owne witts and because this point is soe necessary for the deciding of all controuersys and to the true and lawfull condemnation of all haeresys we will make it euident by plane and easy reasons which all may vnderstande To thinke to haue religion without the diuine authority of an infallible Church is to thinke to build without a foundation or as we commonly say to build castles in the ayre the foundation of all true religion being the authority of the Church which professeth it Grant once that a Church may erre as it may if it be not supported by the diuine authority and we can not be certaine of any doctrine which it teacheth and being vncertaine of the truth of its doctrine we are not bound to beleeue vncertaintys and it can not be the true religion if it be professed by a Church which we are not bounde to beleeue And therefor the first thinge which is to be established as the foundation of true religion is the infallible and consequently diuine authority of the Church that professeth it Take once away the authority of the Church and absolue men from the obedience of it and you make euery man his owne master and leauing him to himselfe to beleeue what he listeth all is brought into vncertainty and confusion for there is noe point of faith soe certaine nor any thinge soe cleere but by prowde and contentious men it might be brought into question This is declared by particular instances If the Church of Christ were not of diuine authority and infallible certainty in all which it teacheth we could not be certaine either of the Creede or of the scriptures or of the sense of either of them or of any article of faith whatsoeuer nay the very foundation of all religion would be destroyed the diuine existence becomming also vncertaine to vs and insteede of gouernment vnion and order in the worship of God we should haue noe diuine worship nor God at all but a horrible confusion and more then hellish disorder would dwell vpon earth First the Creede is not receiued but for the authority of the Church We beleeue that euery article of the Creede was made by diuine inspiration and authority and as such we will defende them with our liues yet this we know not but by the Church for of our selues we could not certainely know it nor should we beleeue it of the Creede more then of other writings which we receiue not as of faith but that the Church commandeth vs soe to beleeue of it and not of them Againe we doe not know the sense of any article of the Creede but by the authority of the Church take away this and we had the sense of them to seeke we knew not where euery one might follow his owne sense and we should be certaine of nothing but of vncertainty and confusion Take away the diuine and infallible authority of the Church in the Apostles times and you bring all into vncertainty whatsoeuer they taught and ruine the foundation of the whole christian faith and it had bene noe matter what they had deliuered in the Creede or whether they had made any Creede at all Take away that authority from the Church of Christ that is at all times and it is noe matter what Creede it deliuer or what sense of the Creede seeing it may erre in that which it sayeth and those thinges may be false which it deliuereth for true The same appeareth in the scriptures We beleeue that such and such scriptures were written by some that had the spirit of God to write nothing but truth in them that all those bookes which we receiue were written with that spirit and that all those bookes passing through soe many hands and handwritings as must necessarily haue bene before printing was inuented haue remained vncorrupted vntill our times How doe we know all this to be soe but by the authority of the Church deny this as all haeretiks doe to follow their owne phansys and you may admitte of what Scriptures you will or if you will you may deny all scriptures And this we see by experience to be true that haeretiks reiecting the authority of the Church and disobeying it reiect also the scriptures and receiue but what they will The Carpocratites Seuerians and Manichees reiected all the old Testament and all the foure ghospels of the new except that of S. Luke Cerdon and Cerinthus reiected S. Luke The Seuerians reiected the acts of the Apostles and all the Epistles of S. Paul Luther and some Protestants reiect the Epistle of S. Iames. The Alogians and some Protestants reiect
Apostles but in respect of some mystery to wit as he was to be the prime foundation of the Church amongst them Then the keyes of the kingdome of heauen were particularly promised to him hauing first called him a rocke and promised to build his Church vpon that rocke Which can not be vnderstoode of Christ for Christ spoke not then to himselfe but to Simon besides the Church was then all ready builded vpon Christ but here he speaketh for the future and promiseth that it should be builded vpon Simon whom he called Peter and said thou art a rocke and vpon this rocke I will build my Church and therefor he must not be vnderstoode then to say that he would build it vpon another rocke and not vpon that For although the Church were builded cheefly vpon Christ yet then he spoke of Simon and therefor it must be builded vpon him also to whom he then also said I will giue to thee By all which it is manifest to any that hath not the spirit of contradiction and wrangling about any thinge that Christ did not say here that he would build his Church vpon himselfe but vpon Simon whom therefor he called a rocke And vnto this all the holy fathers agree that he founded his Church vpon S. Peter although they grant also that which is true to wit that the Church was founded vpon Christ and also vpon Peters Confession as a meanes and preparation for the building of it upon his person That which Christ here promised he afterwards performed when before his Ascension he spoke to Peter and gaue vnto him the care of his flocke asking him first Io. 21. Simon of Iâ—hn louest thou mee more then these and Peter answered yea Lord thou knowest that I loue thee Then he bad him feede his lambes And againe he asked him Simon of Iohn louest thou mee and Peter answered againe Yea Lord thou knowest that I loue thee Christ not contented with all this asked him againe the third time louest thou mee and Peter answering Lord thou knowest all thinges thou knowest that I loue thee Then he badde him feede his sheepe Now what could all this signify that Christ should soe often aske of Peter if he loued him and if he loued him more then the rest and that Peter should againe and againe professe his loue to him and that he should haue the care of Christs lambes and sheepe but that as Peter had professed before the rest his faith in him when he promised the supreme authority to him soe he should professe his loue especially aboue the rest when he gaue him that authority And this authority being ouer the lambes and sheepe it is general ouer all the whole flocke great and litle pastors and people all being conteined in the denomination of lambes and sheepe Eusebius Emissenus Ser. de net Io. Enang he first committed his lambes and then his sheepe to him because he made him not onely a pastour but the pastour of pastors He is therefor the pastour of all for beside lambes and sheepe there is nothing in the Church And S. Bernard If thou louest mee Peter seede my sheepe What sheepe the people of this or that city Ber. l. 2. de consid ad Eugen. c. 8. countrey or kingdome to whom is it not plane that he assigned in particular none but all Tâ—ere is nothing excepted where noe destinction is made S. Gregory It is plane to all those that reade the ghâ—spell that from our Lords mouth the charge of the whole Church was deliuered to Peter Prince of the Apostles Greg l. 4. Ep. 76. It is indeede soe plane in the ghospell that for all the senses which most places of the scriptures admitte and in which the holy fathers haue diuersely vnderstoode them yet as Maldonat hath obserued vpon this place of S Iohn 21. there was neuer any father either of the Latine or Greeke Church that vnderstoode this place contrary to that sense yet Luther and Caluin are soe bold as not onely to question it but also to contradict it and to stande in this contradiction against them all and against the whole Church S. Denis calleth S. Peter the supreme glory and most auncient tuteur and safeguard of dinines De din. nem c 3. And hauing bene present when he and S. Paul were martyred at Rome he writeth to Timothee who was his fellow disciple to S. Paul the manner how they saluted one another before martyrdome ad Tim. When saith he the two pillars of the world were separated Paul said to Peter Peace be with thee foundation of Churches shepheard of the ewes and lambes of Christ Peter said to Paul Goe in peace preacher of the good mediatour and captaine of the health of the iust Thus did S. Paul salute S. Peter with that which was his prime and propper title of the shepheard of Christs flocke The holy fathers also speake in such termes of S. Peter and giue him such titles as planely expresse an eminency of power and authority ouer the rest of the Apostles Hyp. deconsamma mundâ— Tert. prascrip c. 22. Cyp. ep 40. aliâ—s lib. 1. ep â— Pet. Alex ser de poenit Amb. in c. 2. ad Gal. Opt l 2. cont Donat. Cyr. Catech. 2. 1. 17. Greg N.Z. or 7 â—piph haer 51. Chrysosâ—ora 5. in Iudaos Damesus ep 2. Hiero. in psal 13. Hyppolitus Peter the Prince of the Apostles Tertul. The Rocke of the Church Cyprian One God one Christ one Church one chaire founded vpon Peter by our Lords voice Pet. Alex. Peter the Prince of tâ—e Apostles S. Ambrose To Peter alone the grace of the primateship amongst the Apostles was giuen S. Optatus In the citty of Rome the Episcâ—pal chaire was first giuen to Peter in which Peter the head of all the Apostles satte S. Cyril Hieros calleth him the Prince of the Apostles S. Greg. Naz. The safety of the Church S. Epiphan The captaine of the disciples S. Chrysos The Prince of the Apostles S. Damasus The onely Prince of the Apostles S. Hierome Peter the head of the Church S. August Who knoweth not most blessed Peter to be the Prince of the Apostles The primacy amongst the Apostles by speciall grace is praeeminent in Peter S. Leo Peter alone is chosen of all the world to be set ouer the vocation of all nations Aug. tract 56. in lo. l. 2. dâ— bap cont Donat. c. 1. Lee ser 3. de anniuers Assumpt and all the Apostles and all the fathers of the Church Neither doth the supremacy of Christ ouer the Church hinder the supremacy of S Peter in spiritual affaires any more then his supremacy in temporal power hindereth the supreme authority of temporal Princes in temporal affaires Christ of himselfe was the head of all authority both spiritual and temporall but after his ascension into heauen he being visibly absent from vs as he left kings with supreme authority in the temporal gouernment of their kingdomes soe
is the body and blood of Christ according to the words of our Lord. and although thy sense doth suggest this faith doth confirme thee Iudge not by tast but beleeue by faith for most certaine without doubt Hil. l. 8. de Trin. that the body and blood is then giuen to thee S. Hilarius Of the verity of flesh and blood there is noe place of doubt left By the profession of our Lord himselfe and by our faith it is flesh and blood indeede Amb. l. 4. c. 4. Is nothis the truth let it be vntrue to them who deny Iesus Christ to be true God S. Ambrose This is bread before the sacramental words but the consecration being done of bread it is made the flesh of Christ S. Chrysostome Chrysos ho. 24. in cor 1. l. 3. de Sacerd ho. 2. ad pop Antioch We adore him on the altare as the sages did in the manger and againe O miracle he that sitteth with the father in heauen at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh with him and left it beneath Elias left his cloke to his disciple Aug. inps 33. but the sonne of man ascending left his owne flesh S. Augustine vpon the 33. Psalme admiring how Dauid could carry himselfe in his owne hands concludeth that it is to be vnderstoode of Christ when at the last supper he tooke himselfe literally into his owne hands Thus did the fathers of the primitiue Church beleeue of the Eucharist acknowledging allwais the omnipotent power of God to be miraculous in it This beleefe continued in the world for a thousand yeares or there abouts before any haeretike opposed it and when it beganne to be opposed the Church in seueral general Councels declared the truth of it and condemned the contrary as heresy Conc. Lateran sub Innocen 5. Conc. Rom. ex Cocleo l. 1. hist Hussit Conc. Constantien sess 8. Conc. Trid. sess 13. cap. 1. can 1. Berengarius was the first that publikly denyed the real presence of our Lord in the Eucharist who reiecting the commune and receiued doctrine of the Church denyed that to be the body of Christ which Christ affirmed to be his body interpreting his words as he liked himselfe contrary to all authority in an illiteral and vnpropper sense That which he gott for his paines was to haue his doctrine condemned in seueral Councels But at last being touched inwardly with remorse of conscience he recanted And although he fell into heresys againe yet he had soe much feeling of the auctority of the Church and of a General Councel as that he recanted againe and which is very rare in such men he remained repentant vnto his death and being then affrighted at the thought of his former errors he is recorded to haue confessed the horrour of his conscience saying for my repentance I hope for glory but because I haue seduced others I feare torments Zuinglius and Caluin haue lately renewed his doctrine againe but we haue for the Catholike faith the words of Christ in the Scriptures the scriptures interpreted by the holy fathers and their interpretations approued of by the authority of the whole Church in general Councels Now that the Eucharist is a Sacrament I doe not perceiue that any haeretike doth deny it who alloweth of Sacraments Io. 6. for those that hold but two or three Sacramēts haue the Eucharist for one of them And it appeareth to be an outward signe which causeth grace in vs in that Christ promised if anyman eate of this bread he shall liue for euer OF TRANSVBSTANTIATION Quaest Is there any bread or wine in the Eucharist ANS Noe it seemeth but soe The bread and wine are conuerted by the words of consecration in to the true body and blood of our Lord. AFTER that Berengarius had recanted his first errour in which he denyed the true and real presence of Christ in the Eucharist he fell into a second in which he affirmed that the substance of bread and wine still remaine after consecration soe that there was noe transubstantiation that is to say conuersion or change of one substance into another but this was also condemned as an heresy and he in the end abiured it We beleeue then that in the consecration the substance of bread and wine are destroyed and changed by the power of God into another substance The holy fathers haue allwais acknowledged this conuersion of substance to be in the Eucharist and haue applyed diuerse figures out of the old testament and other similitudes to declare the Catholike doctrine in this The rodd of Moyses was transubstantiated that is conuerted into the substance of a Serpent The waters of Aegypt were turned into blood Water at the feast of Cana was changed by our sauiour into very good wine Soe by the omnipotency of God the substance of bread and wine is conuerted into the body of our Lord. And these very similitudes are vsed by the fathers to this purpose Iren. l 3. cont haereses c. 2. Amb. l. 4. de Sacram. c. 4. lib. de his qui initiantur myst S. Irenaeus declareth it by the water turned into wine S. Ambrose by the rod of Moyses and the waters of Aegypt Moyses his rod saith he was turned into a serpent and from a serpent into a rod againe The riuers of Aegypt were running with water and their fountaines on a suddaine brokeforth with blood and at the prayers of the Prophet the blood is turned into water againe If humane blessing haue such power what shall we say of the diuine consecration where the words of our Lord and Sauiour doe operate If at the words of Elias fire descended from heauen shall not the words of Christ haue power to change the kinds of elements Thou hast read of the creation of the world he said and it was done And could the word of Christ create of nothing that which before was not and could he not change that which was into another thinge which was also What more could we haue desired S. Ambrose to say All things are possible and easy to God and nothing more easy then another to him Yet to our vnderstandings it is easier to conuert somethinge that is all ready into some other thinge that is also then to create some thinge of iust nothing What difficulty is there then that God who with a word of his power created heauen and earth and made all things of nothing should change the substances of bread and wine into the substance of his sacred body which he would leaue with vs It is a miracle which God would worke and the fathers of the Catholike Church haue allwaies acknowledged it soe and that there is here a change of natures but if there were onely a change in the signification as the Zuinglians and Caluinists say or onely in the real presence as the Lutherans say then there were noe miraculous change of that which were
in his owne body And when the faith of Christ beganne first to be planted the deuill roared like a Lyon and with open mouth went against the Apostles euen to sift them with his teeth and made some attempts vpon Christ himselfe He is a prowde and daring enemy and spareth none but he rageth more vehemently against the iust knowing that his victory is greatest ouer them and that the sinnes which they committee are greater by reason of their ingratitude Pet. 2.2 and greater contempt of God It was better for them not to know the way of iustice then after the knowledge to turne backe And therefor we haue great reason to feare temptation and to pray against it when we are in the state of grace especially seeing that holy men are often ouercome by it as Dauid Salomon the Apostles and euen Peter himselfe who hauing made a promise to his master Mat. 26. saying Though I should dy with thee I will not deny thee yet at the words of a silly girle he denyed him By all which we may see how weake wee are and easily ouercome if God assist vs not and how necessary it is that we should haue recourse to him and pray for helpe That which ought to be a comfort to vs in temptations is the meanes which we haue in the Catholike Church to ouercome them For although man had allwayes freewill to resist yet now in the Faith of Christ wee are much more strengthened and our enemy is so weakned by his sacred passion working â—n the Sacraments that he is compared in the Scriptures to a dragon bound in chaines Apoc. 20. I saw saith S. Iohn an Angell descending from Heauen hauing the kea of the bottomles depth and a great chaine in his hands and he apprehended the dragon and bound him for a thousand yeares The Angell signifyed Christ the dragon was the deuill the chaine with which he was bounde are the Sacraments of the Catholike Church the thousand yeares denote the time from Christ vnto Antichrist all which time we haue such helps and meanes to resist temptations that the infernall dragon is as it were bounde vp in chaines Ia. 4. Resist the deuill and he will flee from you But how is God said to lead vs into temptation The Pelagian heretiks interpreted this place of being led into humane miserys and not into sinne for they conceited that man of his owne power without the grace of God could resist and ouercome all temptations And therefore Catholiks vrged this place against them where we pray for grace to ouercome temptations because we cannot ouercome them without it as S. Hierome in his third booke against the Pelagians and saint Augustine prooueth in diuerses places But moderne haeretiks haue a ready answere to this question they make God the cause and authour of oursinne and take away freewill from vs that we are led by force into sinne l. 4. instit c. 26.9 Caluin that God not onely foreseeth mans sinnes but also hath created him of purpose for that end Thus did this obstinate man blaspheme But the Catholike Church hath neuer consented to any such doctrine but hath allways taught that the good which we doe is of God and that the euill which we doe is of ourselues as shall be declared more opportunly in the twelfth discourse of sinne I will now onely shew in what sense wee pray not to bee led into temptation There are two sorts of temptations that is to say tryals for to tempt is the same as to try First when of ignorance one will take a tryall because he knoweth not vntill be try and thus God neuer needeth to tempt or try any because hee knoweth before hand both what we can doe and what we will doe The second kind of temptation or tryall is by exercising and teaching as when souldiers are tryed that is trained and exercised to batle or as theeues that try and traine vp others to theeuery and this kind of practicall temptation is good or euill as it hath relation and is intended for a good or euill action A Captaine teacheth his souldier how to defende himselfe and to offende his enemy in a iust warre a theefe or robber teacheth his partner how to defende himselfe and offende another in an vnjust action A Master of fence teacheth his scholar the postures and guards of his owne defence and sometimes he hitteth him a blow to make him remember and learne the better an enemy cometh with his weapon against him not to teach him but to take his life God allways tempteth vnto goodnes as a good Captaine as a louing master to teach and enable vs. Thus he tempted the Israelites that by their victorys others might learne to ouercome Deut. 13. Your God tempteth you that it may appeare whether you loue him or not So he tempted Abraham to immolate his sonne First intending his good then giuing him efficacious grace to obey and lastly rewarding him This is a most blessed kind of temptation he sendeth vs against our enemy but hee putteth the victory into our hands giuing vs grace to ouercome if we will and then crowneth vs for ouercomming As a master hee striketh vs sometimes by afflictions and euen by those blows he teacheth vs and strengtheneth vs to ouercome and then rewardeth vs. This is not to tempt vs to sinne but to traine vs vp to victorys and crowns Well might S. Ia. 5. Iames say Let noe man when he is tempted say that hee is tempted of God For God is not a tempter of euills Those whom God tempteth he tempteth for their greater glory hee tryeth them and as gold in the furnace he proueth them The deuill tempteth allwais as a theefe intending euill and as an enemy to hurt and to kill our soules God permitteth him to tempt but hee giueth allways sufficient grace for vs to ouercome if we will vse it and if we will not vse it it is not his falt nor can our sinne be imputed to him who giueth grace to hinder it but onely it may be said to be permitted of God And so Exod 7. God is said to have hardened Pharao his hart that is permitted him to harden his owne hart as is declared in the eight chapter and other places where not God but Pharao himselfe is said to haue hardened his hart And to thinke as Caluin doth that God created any of purpose that they might sinne is a thought vnworthy of a Christian or of any man that beleeueth God to be the supreme good That therefore which we aske in this petition is that God will not permitte vs to be tempted so as to yeeld to temptation but that he will giue vs efficacious grace to resist and ouercome all temptations We aske not that we may neuer be tempted for so we should neuer be crowned the crown of victory not being obtained but by batle We pray for victory and this by the helpe of God is easily obtained
particularly in this worke Luc. 1. when he said the Holy Ghost shall come vpon thee and the power of the most high shall ouer shaddow thee For as the loue and goodnes of God towards vs appeareth here most illustrious soe was it most congruous that his power should appeare aboue our vnderstandings most miraculous The conception of Christ surpassed all ordinary conceptions not onely in that he was conceiued of a Virgin mother but also in the circumstances of it For where as the space of some dayes is required for the framing of our bodys and to dispose them for our soules the sacred body and soule of our Lord were both vnited together in the first instant of his conception and the diuine nature vnto them by which his humanity was enriched with diuine gifts and was in eminency of dignity and sanctity aboue all all others being by adoption onely and Christ by nature the sonne of God This is not vnderstoode by vs but beleeued yet it was as easy to God that by his high power a Virgin should conceiue and bring forth without the concurse of man as it was for the rodd of Aaron to conceiue nourishing moysture and to putt forth budds leaues flowers Nu. 17. and almonds by the same power of God without the natural concourse of the earth And it is indeede as easy to God to make a Virgin to conceiue as the blessed Virgin did of her owne nature onely with out the helpe of man and to frame a body in an instant as our blessed Sauiours was as it was for him to make all other women to conceiue with the helpe of man and to frame the body by litle and litle with fitte dispositions for the soule which he could haue ordained otherwise but would not because he would haue the conception of Christ to be aboue all most pure and miraculous And as the conception of Christ was most misterious soe was it fitting that his birth also should be that she who had conceiued with the priuilege of her Virginity free from corruption should bring him forth in her deliuery free from paine and other myserys which other women are then subiect vnto And that as the ioy with which she conceiued him was not corporal but heauenly and spiritual soe that his birth should be also full of ioy and heauenly consolation to her For if God would send his Angell to the shepheards to comfort their harts and to fill them with ioy for the birth of our Sauiour how great may we thinke the ioy of the B. Virgin then to haue bene who was soe singularly chosen of God to be his mother We can not but with reuerence thinke of those consolations which she had in his birth He came from her sacred wombe as the beames of the sunne pierce through cleare crystal without hurting it and as the same sacred body of our Lord passed through the sepulcher in his resurrection without breaking it soe did he passe out of his mothers wombe without any violence done to her We ought very much to reioyce in the birth of Christ for the reason which the Angell gius because this day is borne to you a Sauiour What greater ioy can prisoners and condemned persons haue then in one that will saue them We haue then great reason to reioyce in that ioy which the Angell brought and to celebrate euery yeare that sacred day And yet soe great is the malice of heresy soe dishonorable to God and peruerting the mindes of men that some in this kingdome who call themselues christians dare venture to worke on Christmas day refusing to giue that honour which all christians haue soe long giuen to the birth day of Christ We reade in holy scriptures that kings in auncient times kept festiuall the yearely day of their birthes soe Pharao Gen. 40. Antiochus Mach. 2.6 and Herod Mat. 14. and can the birth day of any king with iustice be obserued and not the birth day of Christ the king and Sauiour of the world If some courtyer of Pharao had refused to keepe the feast of his birth day opposing the solemnity which the rest did obserue would not he with reason haue iudged it as an affront and punished it as a dishonour done to him How dare then any christian be soe bold and prophane as not to keepe the solemnity of Christs birth knowing that one day he shall iudge him for it It is true authors differ in assigning the day on which he was borne But what then shall we therefor keepe noe day at all in honour of it or shal any one shew himselfe soe singular and prowde as vpon his owne sense and authority to disobey the whole Church of Christ We know not for certaine the time in which the scriptures were written nor the authors that wrote them all shall we therefor reiect them as some haeretiks haue done and haue noe scriptures at all we know not iust the time in which the Sundays Sabaoth was first begunne to be kept shall any one therefor refuse to obserue it but if the Church could change the Sabaoth from the seuenth day on which God had instituted it to the eight day and could binde all soe to obserue it although it were not the day on which God rested from the creation of the world shall not the Church binde all to obserue a day which she determineth in honour of Christs birth although perhaps he was not borne iust on that day Luc. 2. we reioyce in that message which the Angell brought when he said behold I Euangelize to you great ioy which shall be to all the people for to day is borne to you a Sauiour It is fitting that the Church should institute a yearely solemnity of that ioyfull day and it is fitting that we should obey the Church The day which the Church instituteth is Christmas day and therefor we keepe it Besides this is most likely to be the true day of his birth which Aug. l. 1. de Trin. c. 5. according to S. Augustine was on the eight of the Calends of Ianuary Euer blessed and most solemne may that day be in which our Sauiour was borne in which the sonne of God first appeared in the nature of man in which our nature first appeared vnited to God and in which both natures being married together came forth of the Virgins wombe as out of their bride chamber the Angels reioycing and bidding ioy vnto men Luc. 2. Then it was when they were heard to sing Glory in the highest to God and in earth peace to men of good will Let vs with the Angels say those words and doe as we say in all our actions The mystery of the Incarnation often represented This the Catholike Church laboreth to doe in this mystery of the sonne of Gods incarnation representing it vnto her people and stirring them vp to a gratefull remembrance and thanksgiuing for it by many deuour prayers and caeremonys which they often
de obitu fratris Pauls authority And S. Cyprian and S. Ambrose signify that it is all one to say the Romane faith and the Catholike faith All which they would neuer haue said if they had not thought the Romane chaire to haue had preeminence and authority aboue all and vnderstoode the words of S. Paul in that sense that the faith of the Romanes was renowmed in the supreme authority of that sea and therefor we may rightly alleadge those scriptures according to the auncient fathers interpretations for the supremacy of the bishop of Rome But we will produce their plane testimonys immediatly from the Apostles times Anacletus who liued with the Apostles hath these words Ep. 3. ad omnes Epis This holy and Apostolicall Romane Church not onely from the Apostles but euen from our Lord and Sauiour himselfe hath obtained the principality and eminency of power ouer all Churches and ouer the whole flocke of the people of Christ he himselfe saying to S. Peter Mat. 16. Thou art Peter c. And they also themselues consented vnto it that he should be aboue all the rest of the Apostles and should be Cephas that is to say the head and beginning of the Apostle ship who deliuered the same forme to his successors and the rest of the Apostles to bishops to be held by them If any difficult causes arize amongst you referre them to this head that by the apostolicall iudgment they may be ended for such is the will of our Lord who hath soe determined as by the foresaid places is declared Therfor this Apostolical seate is constituted of none other but of our Lord himselfe to be the hinge and the head as is said before of all Churches That as the doore is guided by the hinges soe by the disposition of our Lord all Churches should be gouerned by this holy seate S. L. 3. c. 3. Irenaeus who liued in the next age after the Apostles reckoneth vp all the bishops of Rome vnto Eleutherius who then gouerned to shew the succession of that supreme authority from S. Peter and saith that in all cases of controuersy we should haue recourse vnto the Apostolical traditions and try them by the Church of Rome Tertullian L. depudicitia who liued in the same age with him calleth the bishop of Rome Pontificem Maximum Episcopum Episcoporum The highest Priest the Bishop of bishops S. Cyprian De vnitate Eccles who liued in the next age after them speaking of the beginning of heresys saith in substance all which I am saying to wit that all schismes and heresys haue begunne by disobedience to the head of the Church and particularly specifyeth to what head to wit to the successour of S. Peter that is for the time and saith that if we would seeke to that iudge all controuersys would soone be at an end And speaking of the bishops of Rome L. 4. ep 9. from hence saith he all heresys haue rizen and still arize because that bishop who is but one and presideth ouer the Whole Church is despised by the prowde presumption of certaine men and he whom God hath dignifyed is iudged by men as vnworthy of dignity In the next age liued S. Athanasius a glorious Confessour and for forty yeares and more in which he was bishop the prime pillar of the Catholike Church in the easterne parts against the Arian haeretiks Apud Theoâ—â—et â— 4. c. 3. He reckoneth vp the Churches of the seueral parts of the world and saith that they and the whole world consented to the Councell of Nyce in which the primacy of S. Syluester then bishop of Rome was acknowledged and declared And it is here to be obserued that the Arians who are the auncientest of all sects now extant out of the Catholike Church beganne but in these times when the Romane bishop had bene honored for about three hundred yeares as the Vicar of Christ vpon earth And the same saint together with the fathers of the Councell of Alexandria wrote vnto Felix 2. then bishop of Rome after this manner To the honorable holy father Felix Pope of the Apostolical seate of the city of Rome Athanasius and all the bishops of the Aegyptians Thebaians and Lybians by the grace of God assembled in the holy Councell of Alexandria We suggest vnto your holy Apostleship that you would vouchsafe to vs of your wounted care ouer vs c. Because most holy father our praedecessors and we haue receiued helpe of your Apostolical scate We implore that Apostolicall and according to the canons the cheife seate that we may haue helpe from thence from whence our auncestors haue had their doctrines orders and relcefe Vnto that we haue recourse as to our mother that we may be nourished at her breasts And as the mother own not forgett her child soe doe not you forgette vs committed to your charge For our enemys haue inuolued vs in noe small troubles apprehending and threatening vs with irons vnles we will yeeld to their errors Which without your knowledge we will not presume vpon the canons hauing decreed that in cases of moment nothing should be done without the Romane bishop Therfor God hath placed you and your praedecessors the bishops of Rome in the toppe of all that you might haue a care of all Churches hauing the iudgment of all bishops committed to you For we know that in the great Councell of Nyce of three hundred and eighteene bishops it was established by all that without the sentence of the Romane bishop noe Councell should be called nor any bishops condemned although these and many other necessary thinges be taken away from vs and burnt by turbulent haeretiks c. Likewise it was agreeably defined by the foresaid fathers that if any of the bishops shall haue in suspicion the Metropolitan Comprouinciales or Judges let him appeale to your holy seate of Rome to whom the power of binding and loosing was giuen by speciall priuilege by our Lord himselfe c. Thou art the deposer of prophane haeresys inuaders and infesters as the Head and Doctour and Prince of orthodoxe doctrine and vnspotted faith After S. Athanasius in the next age liued S. Optatus bishop of Mileuetum in Affricke who made a catalogue of all the Popes from S. Peter to Siricius who then gouerned and writing against the haeretike Parmention he telleth him that in setting vp a chaire contrary to the Chaire of Rome he could not pleade ignorance knowing that the first was giuen to S. Peter to be at Rome and particular chaires to the other Apostles L. 1. conc Parm. that he might be knowne for a schismatike and praeuaricatour that should set vp a chaire in opposition to it Amb. in 3. ad Tim. S. Ambrose speaking of Damasus then bishop of Rome saith that all the world being Gods yet the Church onely is hit house whose Rectour or Ruler at this time is Dumasus S. Hierome also liued in the time of this
to the mysterys of it which thou must haue learned to vnderstande At communion time rise vp from thy place and come before the altare with profounde reuerence stirring vp in thy selfe many feruerous acts of the loue of God and detestation of sinne Say then from thy hart the words which S. Peter who with great faith and ardent affection receiued the words of Christ and professed them to be the words of life when some of his disciples went away for the hardnesse of this mystery Christ preaching to the people that he would giue them a more pretious bread then the Manna of their forefathers and that this bread was to be his owne flesh the Iewes beganne to murmure saying Io. 6. how can this man giue vs his flesh to eate he then confirmed his words againe in plane termes Saying Amen Amen I Say to you vnles you eate the flesh of the sonne of man and drinke his blood you shall not haue life in you â—he that eateth my flesh and drinketh my blood hath life euerlasting and I will raise him vp in the last day Formy flesh is meate indeede and my blood is drinke indeede They seeing him thus to confirme what he had said before that he would giue them his owne flesh to eate and not vnderstanding how it could be many euen of his disciples said that it was a hard speech and went backe and walked not with him But Christ turning to the twelue and asking them what will you also depart Then S. Peter with a constant and ready faith answered for himselfe and for them Lord to whom shall we goe Thou hast the words of eternal life And we beleeue and haue knowne that thou art Christ the sonne of God This was an answere worthy of S. Peter and Christ had soe disposed of his speech as though of purpose he had intended to draw this answere from him It was for our instruction in this point that we might say as S. Peter said especially then when we are going to receiue Lord wither shall I goe but vnto thee I beleeue thy words for that they are thine thou hast the words of eternal life and looking towards the B. Sacrament I beleeue and know that thou art Christ the sonne of God L. 6. de Saccrd And thinke with what respect the Angells attende on thy communion S. Chrysostome saith that there is not doubt but the priest is guarded by Angels whilst he is in hand with the blessed Sacrament and that a venerable and graue person had informed him that himselfe had seene the Angels enuironing it bending their heads in homage as souldiers saith he doe to their captaine and courtiers to their king See then that thou remember the Angels reuerence And when the priest presenteth the sacred host to then and saith Domine non sum dignus c. Say thou with him Lord I am not worthy that thou shouldst enter vnder my roofe but onely say the word and my soule shall be saued And repeate them thrice ouer with him The humble Centurion thought it too great an honour for him to haue Christ to come into his house to cure his seruant but he entreth into thy body to cure thy soule Thou hadst neede to be more humble and better disposed then he was although worthy to be commended of Christ When the priest de liuereth the blessed Sacrament to thee lift vp thy head that he may see what he doth and hold the towel vnder thy chinn to kepp any particle that might chance to fall open thy mouth decently and putting thy tongue to thy lips receiue that sacred host as a pledge of thy redeemers loue who as he came into this world and refused neither shame nor paine to make thee his freind soe whould he still humble himselfe in remaining with thee to keepe thee in his freindship As soone as thou hast receiued and washed thy mouth if neede be with some drinke gather together all the powers of thy soule to giue thanks vnto God doe homage to him with them and offer them to him to be imployed in his seruice all thy life time loue him with all thy hart and detest all that which is displeasing to him and neuer faile as often as thou receiuest to make a vehement detestation of that sinne which thou art most inclined vnto purposing and thinking how to amende it Vntill thou hast the benediction of the priest sitt still on thy knees burning with loue and reuerence to thy soueraigne Thenn rize vp and returning to thy place againe take thy booke and say the prayers of thanksgiuing and departing out of the Church or oratory haue a care for that day to keepe thy senses more retired and as it were at home with thy guest If some great personage or prince were come to thy house thou wouldst not stirre abrode as long as he stayed but wouldest with good reason stay at home and attende vpon his pleasure The king of kings infinitly more worthy then all the princes of the world put together commeth to thee in the Eucharist haue therefor a care to please him and let noe occasions draw thee away from him Frequent Communion Concerning the frequenting of the blessed Sacrament these are the words of S. Augustine Serm. 21. de verbis Domini To receiue the communion of the Eucharist euery day I neither commende nor discommende it but to communicate euery Sunday I would wish and exhort euery one soe to doe if his soule be without affection to sinne And he exhorteth all soe to order their liues Part. 1. â—h 20. that they may be worthy to receiue often B. Bishop Sales in his Introduction to a deuout life aduiseth euery one to receiue at least once a month That which may be gathered out of them both is in breife that some may receiue eueryday many may receiue euery weeke all may receiue euery month Those that receiue euery day had neede to be of great sanctity and aboue others in their good example and conuersation Those that receiue once a weeke must be free from affection euen to venial sinnes not that they neuer committe any but that they be not affected to any To receiue once a month requireth onely a cleare conscience that they prooue and purge themselues first by a Good confession of their mortal sinnes which if they doe they shall finde great benefit in often receiuing S. Ambrose when thy aduersary shall see thy lodging taken vp with the brightness of the heauently presence perceiuing all place for his temptations to be preuented by Christ he will depart and runne away S. Bonauenture of reuerence to the B. Sacrament abstained for some dayes from saying of masse L. 2. deprofec relig c. 27. and being present at the masse of another priest at communion time he felt a particle of the sacred host to come from the altare into his mouth By which he vnderstoode as himselfe saith relating this passage that it was
in the Church and the auncient and true doctrine was better vnderstoode that it was not of obligation for all to receiue vnder both kindes For as the Councell of Trent hath obserued when Christ said vnles you eate the flesh of the sonne of man and drinke his blood you shall not haue life in you Io. 6. He added also he that eateth this bread shall liue for euer By which he declared that the benefit of the Eucharist is receiued as much in the host onely as in both the host and the chalice euerlasting life being promised to those that eate that sacred bread OF THE EFFECTS OF THE Eucharist THE effect of the Eucharist is to giue grace by which we become the adopted children of God nourished and fedd as it were at his owne table our soules hauing satiety in him and obtaining by it the fullnes of his glory That where as according to S. Tract 26. in Io. Augustine by other meate and drinke we seeke to be satiated there is noe true satiety but in this by which we gaine heauen And it is especially gained by this Sacrament both by reason of the more special vnion which we baue with Christ in it and also for that the gift of perseuerance is especially here obtained as by a strong and nourishing bread It remitteth sinne and preserueth from future sinne according to the disposition of the receiuer according to which also it blotteth out the punishment due to it It hath for its propper effect to feede and to strengthen the soule to keepe it in spiritual health and vigour And because for the most part it is receiued with more feruour and sweetnes of deuotion and outwardly in the similitude of bread therfor it is compared to the Manna of the Israëlits which is thought by some to haue had the sweetnes of all tasts S. L. 8. ep 62. Ambrose We haue the Manna euery day rayning downe vpon vs that body which came from the virgin and S. Iohn Chrysostome therefor calleth it the fountaine of paradise from whence sensible riuers flow Ho. 45 to 1. The Saints of God haue bene soe transported with spiritual consolations in the receiuing of the Eucharist that good and authentical writers haue recorded of some who haue liued for diuerse months and of others who for some yeares together haue bene susteined without any other foode S. Katherine of Siena was singularly deuoted to the blessed Sacrament She receiued it euery day except her Confessour commanded the contrary whom she obeyed in all things and noe doubt but that for a long time she was susteined onely by it In her life it is said that as children earne vnto their mothers brests soe did she to the blessed Sacrament and that it often happening that she being in an extasy all the time of masse vntill Communion and then comming to her selfe would say O my Lord although I were dead I should reuiue againe to enioy thee THE SACRAMENT OF Pennance Quest What is the Sacrament of Pennance Answ Pennance is a Sacrament by which we haue the forgiunesse of sinnes in Confession FIRST we will shew that this is a Sacrament in the forgiuenesse of sinnes and then we will declare the parts of it and benefits which are receiued by it Although Luther for the most part denyeth this to be a Sacrament and laboureth with other Protestants to robb the world of the benefit of it yet l. de capt bab he saith that it is a Sacrament There he saith truely for it is soe indeede and hath all that is included euen in the Protestants definition of a Sacrament Apol. Confess art 13. which is to be an outward signe instituted of Christ by which grace is promised And this it shall appeare to be Amongst the many apparitions which Christ made betwixt his Resurrection and Ascension to his disciples S. Iohn hath recorded that once he came and stood in the midst of them and said Peace be to you Io. 20. And when he had said this he shewed them his hands and side and said againe Peace be to you As my father hath sent mee I also doe send you And he breathed vpon them and said Receiue ye the Holy Ghost whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained This is all which the Euangelist mentioneth to haue passed in that solemne apparition which must therfor include some great mystery Hence it appeareth that this is a Sacrament for where forgiunes of sinnes is promised there grace is promised And this forgiuing and retaining of sinnes being giuen to the Apostles and their successors to be practised by them who vnderstande not the inward of mens minds and consciences the poenitent must declare his sinnes to them that they may know what and how to forgiue or to retaine them And soe there is all that is included in the nature of a Sacrament to wit an outward signe both in the poenitent confessing and in the Priest absoluing and that outward signe instituted of Christ to giue grace vnto sanctification By which the Catholike doctrine is made manifest that power is giuen to the Church to forgiue sinnes For is it likely that Christ would appeare in all those circumstances and mysterious caeremonys giuing them the Holy Ghost for nothing but onely to let them know that God can and doth forgiue sinnes The Apostles esteemed soe highly of this grace that they made the forgiuenesse of sinnes an article of the Creede to wit by the power of the Catholike Church which they had professed in the article before Is it likely that they meant to make it an article of the Creede that God can and doth forgiue sinnes After that they vnderstoode that themselues had power to forgiue sinnes they being sent as Christ was sent and the Holy Ghost being giuen soe particularly then to them and therfor they feared not to practise the forgiuing of sinnes Priests of themselues haue not power to forgiue sinnes for noe man of himselfe hath that power They haue it of God as the vicars and substitutes of him who gaue it them God giu's power to priests as kings doe to iudges Iudges represent the person of the king and Priests represent the diuine maiesty Iudges must be informed and soe must priests iudges giue sentence and their sentences are ratifyed by the king God giueth authority to priests and their sentēces are ratifyed by him he that contemneth the authority of the iudge contemneth the authority of the king and he that contemneth the priests authority contemneth the diuine maiesty Christ hauing made them his iudges and set them in his owne place with power to binde and to loose promising that what they did vpon earth should be ratifyed in heauen That Christ did truely giue this power to the Church his words are as plane as words vse to be and that plane words might not be misconstrued he deliuered them in such circumstances as might binde them as
it were to that sense First he told them that he sent them as his father had sent him who forgaue sinnes Then he breathed vpon them and badd them receiue the Holy Ghost what for it must needs be for some great worke and eminent power Then he told them what it was for to wit to forgiue sinnes Is not this as plane as can be Besides we destroy all connexion and sense in the words of Christ if we will haue him to say whose sinnes you shall forgiue when they could forgiue none at all He that shall call this power of forgiuing sinnes power onely to declare that God then forgiueth the poenitent his sinnes and shall say that priests doe not forgiue but onely declare that God then forgiueth shall say nothing to the purpose For although it be true that priests doe not forgiue sinnes by their owne natural power but doe declare that God then forgiueth with them yet they doe properly forgiue and as properly as iudges doe who hauing commission from the king to punish or to pardon are properly said to pardon that crime which the king pardoneth by them Soe priests pardon and forgiue sinnes by commission and power from God And he that calleth it power to forgiue calleth it as Christ did and he that will call it onely power to declare miscalleth it and sheweth in himselfe a contentious and contradicting minde in reiecting of those termes which Christ and his Church doth vse To say that God can not giue that power to men for that it were to deuest himselfe of his owne power is disprooued in fact for that Christ euen according to his humanity had and exercized that power and when the Iewes murmured at him for it as haeretiks doe against priests he prooued it by a miracle as is declared in the tenth article of the Creede Besides what is there that God can not doe or what impossibility is there in the giuing of that power to men It is a supernatural power noe harder to be giuen then supernatural power is for the working of miracles as for casting out of deuils who by nature are farre superiour to vs yet that power was giuen to the Apostles and they practized it as their successors also doe to good effect And for God to giue the power of forgiuing sinnes to men is not to deuest himselfe of it but it is rather to vest himselfe with mercy and iustice as becommeth him mercy in accepting of soe small a worke iustice in requiring that worke of vs. We will see what the fathers of the primitiue Church haue said of this power and that in their times Confession was practised for the remission of sinnes Dion ep 8. ad Deâ—ophi S Denis the disciple of S. Paul declareth that it was then the order of discipline for sinners to come prostrate to priests for the forgiuenes of sinnes Tert l. do â—anit Tertullian hath much of prostrating to the priest in Confession saying that when they come to his feete they touch Christ and beseech Christ And that it is a happy and profitable shame and to animate all to good and cleere Confessions he saith if thou dost repugne from Confession thinke that thou hast hell in thy hart and thou driuest it out by Confession Imagine the greatnes of that punishment and feare not that which doth remedy it S. Cyprian de laps Brethren I intreate euery one to Confesse his sinnes in this world whilst his Confession and remission which is by priests is acceptable Paulinus in vita Ambrosij that S. Ambrose by shedding teares in the Confession of his poenitents drew teares from them also S. Augustine Ho. 49. ex 50. homilijs Let noe man say I doe pennance priuatly with God who knoweth my sinnes for then in vaine as it said whose sinnes you forgiue c. were then the keyes giuen in vaine to the Church of God we frustrate the ghospell and the words of Christ and promise to our selues that which he denyeth L. 2. de vifie infir c. 4. And in another place There are some that thinke it sufficient to Confesse tâ—eir sinnes to God For they will not or are ashamed to shew themselues to the priests whom God hath appointed to discerne of leprosy â—eu 13. 14. deceiue not thy selfe be not ashamed to Confesse to the Vicar of Christ For his iudgment also thou must vndergoe And he biddeth vs a litle after to consider ourselues then as hauing the Angell of God before vs and with confidence and reuerence to lay open to him the state of our conscience and all our secret sinnes with the circumstances that aggrauate them and declaring in particular some circumstances necessary to be confessed he saith it is better to be ashamed here before one iudge then at the day of iudgment to be repulsed in the sight of all the world Thus much for the institution of this Sacrament and the practise of the primitiue Church The essential parts of it consist in somethinge which is done by the poenitent and somethinge by the priest That which is required of the poenitent is Contrition Confession and Satisfaction which are the matter of the SacrameÌ„t as the acts of him that seeketh to be reconeiled to God For as recoÌ„ciliation vnto human freindship requireth those three things in the offender to wit sorrow for his falt acknowledgment of it and satisfaction for it soe doth also our reconcilement with God That which is required on the priests part is to giue absolution as the forme of the Sacrament God vsing humane meanes when he pardoneth by men This Sacrament doth not allwais take away all punishment due to the sinnes which were forgiuen For our soules hauing bene purged before and made the temples of God in baptisme and we hauing polluted them againe with new sinnes we can not in reason expect to haue all due punishment to be taken away by this as we had by baptisme God was espoused to vs in the holy font and when after it we fell into sinne we basely adulterated and broke our fidelity with him it is well that he will receiue vs to his fauour againe we must not thinke to haue as much in this Sacrament as we had at first in baptisme according to the deuotion and disposition which we haue soe is our punishment more or lesse forgiuen He that loueth much shall haue much for giuen him Now let vs see how to dispose ourselues for it Three things as I haue said are required on the poenitents part Contrition Confession and Satisfaction First OF CONTRITION BY Contrition we may vnderstande all that which the poenitent is to doe before Confession as a preparation to it He is to examine his conscience to be sorty for his sinnes and to purpose to amende them and if any of these three things be wanting the Sacrament is not onely without fruit but a mortal sinne is committed As for examen of conscience those that haue abstained