also is witnesse of the truth S. Cyrillus of Alexandria doubt not whether it be true sith Christ saieth manifestly This is my body but rather take the worde of our Sauiour in faith for seeing he is the truth he lieth not And againe Lib. 4. 13 lett vs take great aduantage by the sinnes of other men giuing stedfast faith vnto the misteries let vs neuer in so high misteries speake the worde quomodo how Saint Gregorius Nazianzenus Eate In orat 4. â—â— Pasc the bodye and drincke the blood without confusion or doubt if at the least thou arâ— desirous of life neither do thou with draw faith from the sayings which concerne the fleshe The same Saint Hillary Leo Isichius Theophilactus Paschasius diuers others haue spokeÌ„ requiring vs not to doubt of the truth of this misterie that especialy because Christs words make ful perswasion and take away all occasion of doubting but if they be figuratiue it is not so then one may vnderstand this kynde of figure another that kynde one may think it is to be a Metaphore and an other that it is Sinecdoche the third that it is Metonimia the fourth that it is altogether an Allegorye or parable and without all ground of history others doubt to expouÌ„d this is my body as if it were said in this with this or vnder this or about this my body is yea from that day wherin the proper naturall sence of those words was denied I think neuer any words haue beene more vncertaine and more doubted of then This is my body yet the Fathers were so farre from this vncertainty that they counted him an Infidell and fallen from grace and saluation who so did not beleeue them euen as Christ spake them to witt euen so as they sound at the first sight If the truth of Christs body bee the reall substance thereof they that intreatinge of the Eucharist affirme the truthe of his flesh must needes meane that his substance is really present in that Sacrament whereof they speake S. Hillary speaking of the holy mysteries Lib. 8. dâ— Trin. saith There is lefte no place of doubting of the truth of flesh and blood Yet surely if the substance of flesh blood were not present not only some place but the cheife place of doubting were left S. Ambrose It is the true flesh of Christ De Sacra lib. 5. cap. 1. de ieiunio mensis serm 6. which we take Doubt you nothing at all Saith Leo Concerning the truth of christs body Be like he spoke to Catholickes for doubles the sacrameÌ„taries doubt so vehemently therof that they beleue the truth of Christs body to be only at the right hand of his father Isichius He receaueth In leuit li. 6. Ca. 22. De ortho side lib. 4. Cap. 4. by ignorance who knoweth not this to be the body and blood according to the truth Damascenus The bread and wine is not the figure of Christes body and blood God forbid but it is the self deified body of our Lord The like assertion Theophilact Euthymius In. 6. Ioan in 26. Math. and diuers other fathers haue They that name the supper of Christ a figure a sacrament or a remembrance doe not thereby exclude the true substance of Christes flesh but they meane to shew that it is present vnder the signe of another thing after a misticall and secret manner Saint Cyprian The diuine substance In serm de cena dom lib. 8. de Trinitat hath vnspeakably infused it selfe in the visible Sacament Saint Hillarius Wee take in deed the flesh of his body vnder a mystery Loe the fleshe the substance of God is present in truth but vnder a signe Cirillus Hierosolymitanus Vnder the figure Catech. Mistag of bread the body is giuen to thee Who now knowing the SacrameÌ„t to consist of two parts wil wonder that sometimes it is named the one and sometime of the other S. Augustine The Body and Bloud of Christ shall then bee life to euery man De verb. dom Ser. 2. if that thing which is visible receiued in the Sacrament be the truth it selfe eaten spiritually Beholde there is a thing in the Sacramente and so reallye it is there that it is visibly reâ—eaued therefore it is not a spirituall thing onlye for no such matter is visiblye receiued but it is there and thence it must be eaten spiritually and in the truthe it selfe that is to saye it must not onlie bee taken in the mouth but into the harte also and then it shall bee life to the receiuer This thing so receiued in the Sacrament must needes bee the body of Christ vnder the forme of bread for nothing else is to bee eaten spiritually It were too tedious to alleadge all that Saint Augustine hath written in this behalfe but his other wordes beeing conferred with these will make it plaine that when soeuer he nameth it a figure hee meaneth the truth hidden vnder a figure which is more shortlye named a misticall figure He that alleadgeth mannes fleshe why the flesh and blood of Christ is not seene in the misteries presupposed allbeit an invisible yet a most reall presence thereof Fluctuantem me conuerto Aug. â—n Psal 98. ad Christum quia ipsum quero hic â—â— venio quomodo sine impietate adoretur terra sine impietate adoretur scabellum pedum eius suscepit enim de terra terram quia caro terra est de carne MARIE carnem accepit quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem â—anducat nisi prius adorauerit Inuentum est quemadmodum adoretur scabellum pedum Domini non solum non peccemus adorando sed peccamus non adorando Which wordes may be thus englished I conuert my selfe being in doubt to Christ because him here I seeke and find how without impietie the earth may be worshipped without impietie his fooâ—estoole may be worshipped for hee tooke earth of earth because fleshe is earth and of the fleshe of MARIE he took flesh and because he walked here in that flesh gaue that flesh to vs to be eaten for our saluation but no man eateth that flesh vnlesse he first worship it It is found out how the footestoole of our Lordes feete may be worshipped and not only we doe not offend in worshipping it but wee doe offend in not worshipping it S. Ambrose saith it is not seene in his owne forme Vt nullus horror De sacr lib. 4. cap. 4. cruoris sit et precium tamen operetur redemptionis To the end there maye bee no lothsome abhorring of rawe blood and yet the price of our redemption maye worke in vs So that by his iudgement the truthe of bloode is present to worke in vs the effect of Christs death yet the forme of the blood is not seene because wee should not abhorre it Theophilact Although
Christ towardes vs for loue you knowe deserueth loue againe but what greater loue could Christ shewe vs in not onlye dying for vs but still in this vnspeakable mistery remaining with vs Was there euer Pellicane that so tendred her young ones who though she fedde them with her bloud yet in the end she forsaketh them was there euer mother that so dearly looued her childreÌ„ as christ doth vs who said and persormeth it that If a mother can forget the onlye sonne of her wombe yet will he neuer forget nor forsake vs who not only feedeth vs with the sweet milk of his holy word the fruit full dewe of his grace taketh compassion vpon vs euen with shedding his bloud imbrasing vs with his stretched out armes of mercy vpon the Crosse but also still remaineth with vs euen to the end of the world fostring vs with his very body be dewing and washing vs also with his most sweet and precious bloud O hart why dost thou not relent why art thou so harde how canst thou abstain from teares for pure loue of that sweet Sauiour and Redeemer vvhy art thou not appalled with feare vvhy art thou not stricken with loue vvhy art thou not wholy inflamed with deuotion which is oft afforded to the deuout receauers hereof for by how much this mistery is aboue mans reason by somuch the ferueÌ„t loue deuotioÌ„ bestowed on vs by the fountaine of Gods grace giueÌ„ vs therin is of more vertue and aboundance If S. Peter when he had but one glimce of Gods glory wheÌ„ he but tasted as it were a droppe of his loue in Mount Thabor thought it good to stay there and neuer to depart When wee receaue heare a fountaine of his loue a pleadge of his glorie the coelestiall dewe of all grace why shoulde wee not fully content satiate and repose our selues herein O if such disposition is made for the receipt of some noble King in his subiects house howe ought wee to cleanse our hearts and mindes to purifie our bodies to sweepe our spirits vvith compunction and penitent sorrowe of harte for our sinnes which bee the only things that bee foule in Gods sight and displease him to confesse vvith mouth to satisfie vvith deede to applie all the members of our bodies and powers of our soules to entertaine him that so our soules and bodies may be an habition for Christ and tabernacle of the holie Ghost But O sweete Sauiour if my vessell were of the purest mettall farre more excellent then golde and precious sâ—ones it were too base for thy Maiestie whome those glorious Angelicall spirits or the heauens cannot comprehende and where is then thy habitation but onlie in pure mindes and soules Giue me then grace good Lorde to flie sinne to serue and loue thee so to dwell in thee that thou mâ—yst inhabite in mee For in thee I can doe all thinges but without thee nothing thou art the high Priest and true Sacrifice thou art the offerer and pure oblation it selfe CHRIST IESVS our Lorde and God the true MESSIAS and Sauiour of the vvorlde thou be blessed for euermore To bee briefe you see nowe by this little vvhich is saide the vvonderfull goodnesse of CHRIST in leauinge vs his blessed body and bloude in this holy Sacrament whereby vvee all haue life and grace and saluation in our soules for as our bodies cannot liue vvithout breade so our soules cannot liue vvithout this breade of life Christes body giuen vs herein as hee saide Vnlesse you Ioh. 6. 53. eate the flesh of the sonne of man and drinke his bloude you shall not haue life in you whereby you see howe these newe lying Masters heretikes bee worse then murderers that pine and murder mens soules in that they depriue and rob you of so vnspeakable a benefitte as Christs bodye and most blessed bloude giuen at Masse giuing you poyson in stead thereof a peece of poluted bakers bread wherein is no saluation but alas quite contrary as before I haue proued No other remedy then if you will saue your soules but flie their company and Communion and so by cleansing your selues from sinne by healthfull contrite Confession that you may bee iustified make your selues apte vessells to receaue grace that is become Catholickes reconcile your selues to God to the househould of faith to CHRISTS holy Catholicke Church wherein only and no where els assure your selues as before God the euerlasting truth you shall receaue the bread of life and saluation You haue heard here howe that vvhich CHRIST left vs at his last supper is a Sacrament and Sacrifice the very body and bloud of our Redeemer vnder the forme or likenesse of bread and wine beinge perfectly and wholy transubstantiated or conuerted into CHRISTS bodye and bloud and hovve vvith diuine honour we ought to adore and vvorship the same By the vvay also I haue touched a litle summe of the vvonderfull effects and fruites of the same that vvee daily receaue and what perill of soule you bee in for vvant of the same till you come to better estate Hasten then out of Babilon that is sinne and heresy that you may offer in Ierusalem Sacrifice vvhich only may please God vvhome only vvee ought to serue and that is in the vnity of his holy Catholicke Church The lawfull Minister of this Sacrament is a lawfull Preist wherefore nâ— Protestant Minister can consecrate because wanting lavvfull vocation and authority hee is no Preist The matter to consecrate vvith all is vnleauened bread and vvine of the grape whereunto is putt some water for a mistery whereunto when Gods sonne CHRISTS owne worde spoken by a lawfull Preist with intention to consecrate commeth of bread and wine is made the bodye and bloud of Christ whoe gaue that power to a Preist hee neuer did to Angells nor his Blessed mother that is to consecrate his bodye This Sacrament as I haue said ofte before is farre aboue reason but submitting our reason to true faith it greatly increaseth our merite For as saith Saint Gregory Gods worke is not merueilous if it bee comprehended in reason neither hath faith merite where mannes reason giueth experience The chiefe thing then of this blessed Sacrament is Christes bodye and bloud vvith the vvounderfull graces and gifts of God bestowed therein commonly called the effects and fruits thereof vvhich that wee may not vvith Iudas receaue to our damnation but vvith Saint Peter to our rising againe and endlesse Saluation I beseech our LORD that wee may bee armed vvith true and firme faith pure and innocent life feruent loue and charitye that as for our sinnes for wante of these vertues it now many yeares hath by Gods Iudgment and wrath beene taken from vs to our vnspeakeable losse and the continuall griefe of all good men So by renewing these vertues againe in vs and by amending our liues it once againe by Gods speciall grace may be restored to vs to the honour and glorie of his holy name to the confusion of the
ful authority to forgiue sin as they had For euen as the lawful heire vpoÌ„ his fathers death hath the same power authority ouer his land people if he be a king that his father had EueÌ„ so to the worlds end the words of the holy Prophet be fulfilled in the Catholike Church the true inheritance land of the liuing Pro Psal 44. patribus tuis nati sunt tibi filii To these true sonnes and heires of the Apostles in the house of God which shall continew to the worldes end be giuen Apostolike power and authoritye to the same end which the Apostles had it Ad consummation Ephes 4. 12. sanctorum in opus ministerii To the edifying perfectioÌ„ of the Church of God which shall not wante her pastores and gouernours to the end As therefore God said once Increase and Gen. 1. multiply all things haue done so since as he said once to his Apost Go teach Mat. 28. 19. all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost and by those wordes Priestes to this daye haue had authoritye to teach and Baptize Euen so saying to his Apostles Whose sinnes you forgiue they be forgiuen hee gaue in those wordes authority to lawful Priestes to the worldes end to doe the same Thus you see by the plaine wordes of the holye Gospell Preists haue power giuen them to forgiue sinne by vertue of the Sacrament of Penance but they cannot knowe as lawfull Iudges in Gods stead what sins to forgiue and what penance to enioyne vnlesse the sinner confesse his sinne For no maÌ„ knoweth the secrets of mans hart but God alone therefore that a mans sins may be forgiueÌ„ he must confesse theÌ„ plainly to the Preist The minister then of this sacrament is a lawfull Preist with iurisdiction the forme is I absolue thee the matter called Remotior or the out ward matter belonging to this sacrameÌ„t be sins as wood is matter to the fire the matter of this Sacrament called Vicinâ—or or the inward matter is the sorowe of the penitent Contrition Confession and Satisfaction manye other thinges appertaine to this holye Sacrament of Confession that I cannot stand to reckon the fruites whereof bee many and vnspeakeable as that thereby wee be deliuered from damnation and to vs therby is opened the gates of Saluation thereby followeth purenes and ioye of soule and hart and to be briefe whereas before by sinne a man was the limme of the Diuell now by Penaunce he is made a member of Christ and childe of Saluation Those that bee Masters and haue charge of house-hold and children by experience know what the want of Confession bringeth a number vnto For in times past when the discipline of holy Church in Confession tooke place here in our countrey seruants children were affraid to offend God and that for confcience-sake did their labours as for God Hard it was to heare of a fellon executed a foure-score yeares ago at an Assise but now a number for want of due instruction feare of God make conscience of nothing so they may escape the halter Chap. XXI Of the most Blessed Sacrament and Sacrifice of Christs Bodie Blood substantially really truly vpon the Altar THe fourth Sacrament which is in the middest of the seauen Sacraments is the most high noble most excellent and worthy Sacrament that is the Sacrament of the Alter and as the sonne in the middest of the Plannets giueth light to the other starres and plannets and exceedeth the same in glorie So the blessed Eucharist wherin is Christ himself the fountaine of all grace excelleth the other Sacraments in dignity and is farre more excellent then any other Sacrament by how much the fountain exceedeth any litle riuer that proceedeth from it for in this most blessed Sacrament I say is contained the fountaine and wellspring of all grace and goodnes our Lorde Sauiour Christ Iesus himselfe his Blessed Body and Bloud who at his last supper when he was to depart this worlde the night before his Death Passion deuised the wayes meanes according to his promise to remain with vs stil leauing vs vnder the forme or likenesse of bread wine his very Body Blood in perfect memorie of his death and Passion Protestants other heretikes o monstrous blasphemous heresy holde teach you that this Sacrament is but only a bare signe figure remembrance of Christs Body and his death But we most stedfastly according to Christs words the gospel do holde beleeue as sure as Gods worde and the trueth cannot fail that the very selfe same Body Blood which was borne of the B Virgin Mary suffered death vpoÌ„ the Crosse is giuen vs in this B. Sacrament that it is not a bare peece of bread as it seemeth to the eye outwardly or is in the mouth by tast but far aboue reason contrary to our sensuall feeling wheÌ„ the preist in Christs persoÌ„ hath once spoken Christs words ouer that creature which before was bread it is theÌ„ wholy really substaÌ„tially turned into the very body blood of our redeemer christ by his mighty vvorde vvhich made all thinges of nothing and to vvhome nothing is impossible and this vvhosoeuer vvill bee saued barke the heretikes neuer so much to the contrary must stedfastly beleeue for vve proue it by Gods vvorde that cannot faile the Apostolike doctrine so to be First theÌ„ the foure Euangelists be plaine The sixt Chapter of S. Iohn hath so many plaine places vvhereby this holy Sacrament was promised that I cannot haue time to reckon them as in one place Christ there saith The bread which I will giue is my flesh for the health of the worlde for my flesh is verily meat my bloode is verily drinke he that eateth my fleshe drinketh my blood dwelleth in me I in him I will raise him vp againe at the last day vnlesse you eate the flesh of the sonne of man drinke his blood you shall not haue life in you Lo heare no figure or remembrance only is named as heretikes say I know not truly how our Sauiour coulde vse any plainer vvords againe in the other three Euangelists in as plain Mat. 26. Mar. 14. Luc. 22. vvordes is mention made hovve our Sauiour instituted or ordained this holy Sacrament in this manner the night before he suffred after he had made anend of the Paschal lamb and olde Testament hee tooke bread blessed and gaue to his desciples saying Take and eate for 1. Cor. 11. this is my Body likewise when he had blessed the Chalice he said This is my Blood Likewise Saint Paul affirmeth that that which he receiued of our Lorde heâ— gaue to the Corinthians for our Lorde Iesus saieth hee the same night hee was betraied tooke breade and giuing thankes brake and gaue to his disciples saying This is my
it seeme bread to vs it changed by vnspeakable operation because we are weake and abhorre to eate raw flesh specially the flesh of man ther fore it seemeth bread but in deede it is flesh If these wordes can be glosed with a figure theÌ„ I know not what shal escape the hands of these figure makers They In apol 2. that acknowledge a change of the substance of bread into Christs body must needes meane a reall presence of that body whereinto the chainge is made When Iustinus the Martyr denieth vs to take the things consecrated as common bread and drinke shewing also that we haue learned them to bee not onely sanctified in quality but to bee the flesh and bloud of Christ which is another substance hee doth vs to vnderstand that he meaneth them not to bee after consecration the substance of common bread and wine but to bee the substance which Christ toke of his mother when the worde was made flesh S. Cyprian sheweth the bread which Cena Domini our Lorde gaue to the Disciples to bee changed not in shape but in nature ther fore the substance is changed S. Ambrose It is not that which nature De iis qui initiat cap. 9. formed but that which the blessing hath consecrated if nature formed the substance of common bread the words of blessing pronounced be This is my body it is not afterwarde any more the substance of bread but of Christs body grace is affirmed with the deniall of nature This argument is in manner at large and that of the reall presence but who so listeth to see more therein let him reade Gregorius Nissenus in oratione catechetica Cyrillus Hierosolymitanus in catechesi mistagogica 4. Eusebius Emissenus in orat 5 in pasch Hysichius in Cap. 6. Leuit. Theophilact Euthymius in Euangelia Damasceâ— lib. 4. Cap 14. All that affirnie the externall sacrifice of Christes body and bloud must needes teach the reall presence thereof sith that thing which is absent cannot externally be sacrifised S. Dionisius Areopagita De Eccl. hierar cap. 3. Luc. 22. Dial. 3. saith The Bishoppe excuseth himselfe for that he offereth a Sacrifice aboue his worthinesse or power crying out decently thou O Lorde saidst make this thing for remembrance of me Heretickes admit no Eucharist or offerings saith S. Ignatius in Theodorete because they doe not confesse the Eucharist to be the flesh of the Sauiour A maÌ„ would haue thought this had bin in our time against the Sacramentaries it agreeth with olde heretickes so much Eusebius Pamphili We offer a sacrifice Lib. 1. demonst Eâ—ang cap. 10. Can. 18. Lib. 4. C. 32. Lib. 2. ep 3. ful of God dreadful most holy we sacrifice after a new manner according to the new Testament a cleane sacrisice or host Concil Nicenum Lett vs vnderstand by faith the Lambe of God who taketh away the sinnes of the world being situated in that holy table to be offered vp bloudely of the Preists and that wee take indeede his pretious Body and Bloud And againe neither rule or custom hath deliuered that they who haue no power to offer sacrifice should deliuer the Body of Christ to them who offer Hereof S. Ireneus S. Ciprian S. Augustine De ciuit dei lib. 17. cap. 20. and all the rest may be reade for it is a known mater haÌ„dled of the fathers most frequently What shall Isay that the fathers teach that the Sacrament ought to be adored with godly honor as I shewed before That they teach that euil meÌ„ doe receiue and touch the body bloud of Christ and thereby be guilty of them as Iudas was That they teach our bodies to bee nourished with Christs flesh and bloud which cannot be nourished with a thing absent That they teach vs to be naturally vntied to Christ whilst he dwelleth Chrysost hom 24. in 1. Cor. Cypr. de cena doâ— coâ—porallye in vs That they affirme Christs body to be vpon the Altar vpon the holy table in the handes in the mouthes and the bloud to be in the cup That they giue it such names as onely may agree to the substance of Christ calling it Saluation Light Life Lorde Christ an Offering wholy burnt a Sacrament which quickneth maketh vs liue for euer That they teach euery man to receiue the same substance one measure equall proportion which is true neither of spirituall nor of corporall guifts but only of the flesh of Christ reallye present vnder the forme of bread That they vse Cyp. de ce na dom Hier in 26. Mat. 6 Aug de ciâ—i li. 10 cap. 5. in psal 39. Chry hom de prodiâ— Iude. in sheweing howe it is sanctified the verbes creating making working consecrating representing or making present such like which are not verefied of a matter only spirituall or abseÌ„t in sub staÌ„ce That they speak of it couertly saying Nornnt fideles The faithfull knowe because if they should plainly declare the truth therof then Infidles would mocke at it as now the heretickes doe for it is a misterye aboue all reason of man Which scoffing were not to bee feared Angli confes 9. ca. 13. Cypr. li. 1. ep 9. Aug de ciu li 17. ca 20. if it were but a mere figure for al kinds of religion haue ceremonies and figures That they applied it to the helping of soules departed as being the very selfe same substaÌ„ce which ransaked hell That they haue taught it to bee truthe which hath succeeded in place of olde figures That they haue vsed by the knowne truthe thereof to proue that Christ had true fâ—eash and true blood in a visible maner and two natures in one person against the olde heretickes That they Ieren li. 4. ca. 34. Theodore in dial 20. Ciril Catech mistag 4. Act. 5. haue so far preferred it before Baptisme and the other Sacramentes that no crumme mighte bee suffered to fall downe or to bee lost which was not so in the water of Baptisme for men were Baptized in the running water of the flood That the Catecumeni who were admitted to the preaching of the Gospell which is an excellente signe of Christes flesh and blood yet might not Disonise in Eccles. hierarch cap. 3. see the Euchariste because it was also the truthe it selfe vnder a signe that no man might eat it vnlesse he were first baptized and kept the commandements and yet the Cathecumeni had a sanctified bread also giuen to them which was a signe of Christ as S. August doth witnes Lib. 2. cap. 26. de pecc mor et remis Lett now the discreet reader weighe vprightly this doctrine so grounded in holy scriptures and ancient fathers and hee shall perceaue that whatsoeuer our adversaries bring for the other side it may proue the Sacrament to be a figure which we deny not but it cannot disproue the reall presence of Christs bodie and blood vnder that figure which is the thing that we stand
is a great glorie in the profession of cookery to bee able to make of one kinde of stuff as for example of eggs alone sixteene or twenty diuers dishes but to doe that feate much labour many spices and sawces greate compositions and mixtures are required Christ in steede of all those shiftes vsed blessing and working words of thankesgiuing which were so sure to worke their intent that some meÌ„ haue doubed whether he gaue thankes first because he fore-saw the whole purpose out of hand should be obtained as himselfe wished or else which is more probable whether the very working of the feate were not the selfe thankes-giuing for the worke For his blessing and thankes-giuing was the saying ouer the bread This is my body ouer the wine This is my bloud By vertue of which wordes his body bloud beeing made of the creatures of bread wine as wel were a thankful sacrifice themselues to God as Christ also in his visible forme hauing wrought this did praise and thanke his Father for such an excellent effecte the which body and bloud his Apostles eating and drinking were made pertakers of the greatest most excellent banquet that euer was made on earth For the better vnderstanding whereof it may please a man to repeat in his minde howe God in the beginning adorned this world First with Angels heauenly spirits secondly with the heauens themselues thirdly with the elements of fire ayre water and earth and as the Angells occupie the highest place so doe the heauens with the lightes starres in them occupie the second place and the fower elements are beneath them When things were come after this sort froÌ„ the highest order of Seraphins to the earth which is the lowest element of al theÌ„ it pleased the wisedome of god to make as it were a reuolt of al things to return his creatures froÌ„ the bottome of the earth vpwarde again towards himselfe he therfore made the earth to bring forth greene grasse with al such kinde of things as haue animam vegetiuam in theÌ„selues to growe increase of which kind al hearbs springs trees be aboue those in a higher degre were birds fishes beasts which haue a life sensitiue being able to moue from place to place Lastly god made maÌ„ who hath not only vegetatiue power sensitiue in his soul but also reason vnderstanding in whose body are the vertues of the fower elements with the influence of the heauens in whose soul is free will and power to gouerne agreable to the nature of Angels and of heauenly spirits for this cause this creature hath beene worthelie called euen of the Christian philosophers Microcosmos a litle world for that he alone hath in him all the degrees of creatures both liuing and with out life both sensible and reasonable therefore hee is called in holy scripture Omnis creatura All creatures Nowe when the sonne of God taking pittye that this little world the worke of his great power was by the diuell seduced came downe and tooke flesh of the virgin Marye being true God true man in one person at that time were al things breifly brought againe to God whence they first were created brought forth Christ alone is all in one In his Godhead he is all that is aboue the heauens and that filleth the worlde In his manhoode which is the foote-stoole of God he is all that is in or vnder the heauens in this manhoode are al creatures most perfectly compiled without blemishe of nature of mind or of body so that seing this body of Christ wherein also all the fulnes of the Godhead dwelleth is giueÌ„ eaten at a banquett there is no doubt but the same is such a banquett as cannot bee made with all the creatures of heauen and earth gathered together In this one dishe is a composition most delicate of Angels heauens elements of herbs fishes birdes beasts of reasonable men and of God himselfe no kinde of salett meat sause fruites confection no * Vnderstand here that I mean not that any earthly thing is in the B. Sacrament after Consecration saue only the very Body and Bloud of Christ who because it pleased him after a humane sorte to conuert by eating drincking bread wine and other visible creatures into his sacred Body and Bloud therefore though the proprietie of such creatures be changed in substance yet iuxta aliquid in some manner and sort they be set on that table still but wholly conuerted into the Body and Bloud of Christ kinde of wine aqua-uitae aqua-composita liquors sirrops can be founde in nature made by art deuised by witt but it is all seâ—t vpon this table and that in a small roome where it cloyeth not with the abundance or annoyeth with the vncleane handling it filleth without lothsomenes it prouoketh the appetite without danger of surfeting to be short were it not a banquett prouided by the sonne of God no maÌ„ would think it possible to haue such a feast made in the de sart of this wicked world Thus do we catholiks teach of the supper of our lord beleue it agreable to his word worthy his worshipp this banquett feedeth the whole man There is a reasonable soul to feed our reasoÌ„ a natural substaÌ„ce of flesh to feed nourish our flesh ther is the spirit of God which quickneth both soul flesh to life euerlasting This is the true Manna which containeth the tast of all sweetnes hath in it selfe all manner of pleasaÌ„t refectioÌ„ this is the food of life the which who so eateth worthely shall liue for euer This is the feast wherof Salomon speaketh Hoc itaque visum est mihi bonum Eccles 3 5. 7. c. This therfore seemeth to me good that a man eat drinck enioy gladnes of his labour which words S. Aust expouÌ„deth thus Non est bonum homini nisi c. It is De ciuit Dei li. 17. cap. 20. not good for a man but that which hee shall eat drinck what more credibly is he vnstood to say then that which belongeth to the partaking of this table which he himselfe a preist mediator of the new testament offreth or giueth according to the order of Melchisedech of his bodye bloode If then the Prophet hath affirmed the greatest good that maÌ„ hath in this life to be eating and drincking that eating drincking be long to the supper of our lord Christ we may perceiue right well that the matter substance of Christs supper coÌ„sisteth not in bread wine for then we might not be better occupied theÌ„ in eating and drincking but in the reall flesh blood of Christ wherin al goodnes spiritual corporall is collected into one heape giueÌ„ vnto vs vnder the form of bread wine for so God hath appointed Instaurari omnia in Christo que in celis que in terra c. To renue al things
in Christ which are in the Heauens and which are in the earth in him Al those eatings drinkings which were in the law of nature in the law of Moises in faith spirit are so far behind the supper of Christ after his manhood really assuÌ„pted as the faith of Christs Incarnation is behind the IncarnatioÌ„ it self mark for being deceiued with fals doctrin Christ by his incarnatioÌ„ gaue a real truth to the faith of the fathers and not a newe spirit So in his last Supper he giueth the same spirituall gifte to vs that he gaue to Abell Noe Abraham c. but he giueth vs another kind of trueth than euer he gaue them The trueth made by Christ is the true fleshe bloud which he tooke of his Mother the giuing of that trueth to be eateÌ„ is the giuing of that fleshe bloud vnder the formes of bread wine Therfore they that nowe say Christ giueth bread wine with spirituall giftes wherin our soule eateth drinketh Christs flesh bloud they graunt a good thing one way but another way they take away the greatest goodnes that euer was giueÌ„ to maÌ„ Their spiritual eating is not euil but it lacketh some trueth how so Because the whole man is not fed for faith feedeth but the soule yet the name of feeding is proper to the body thence is transferred to the soule that feeding therefore is not fully true which eateth not in mouth which it eateth in harte wheras the true supper of Christ is meat in deed and drinck in deed and must be the eating of that in our body which our mind soul doth eate The meaning of all those suppers sacrifices feastes in the olde time eaten with mouth were to shew that in time to come the same Messias that they looked for and in whome they beleeued should so truely come for our sakes into earth that he should come also into our bodies to dwell by his flesh eaten in vs that we might dwell in him The whole man in Paradise was ouercome by eating with mouthe of the forbidden fruite Thus then Christ cured the whole man against the Diuell perswading Eue to disobey God hee sent the Archangell Gabriell to perswade the B. virgin Marye to consent to his will against the Apple-tree hee planted the Crosse of our redemption For the disobedience of Adam hee himselfe the second Adam came to be obedient to his father euen to death For the apple of the forbidden tree vnlawfully eaten he gaue himselfe the fruite apple of that Crosse which is the tree of grace lawfully and needfully to bee eaten and his bloud to be droncken As therefore the apple that Adam did really eate against the coÌ„maÌ„demeÌ„t of God doth make vs al that were in his body at that time guilty of disobedience the childreÌ„ of wrath so the real eating of Christs flesh according to the worthy eating therof which Christ coÌ„manded doth make vs all free froÌ„ the paine of euerlasting death the children of grace glory But as euery man did not eate the prohibited apple in his own person by his own act but by the act of our father mother as being in them of them so it is not needfull that euery man in his owne person eate the flesh of Christ which is giuen vs in the Sacrament to be eateÌ„ But it is absolutely needful that some or other eat it as really to saluation as euer the apple was eateÌ„ to daÌ„nation that al the rest who by Baptisme enter into the same body may be one perfectly with Christ whilst they are one mystically with theÌ„ who really eate the substance of Christs flesh being the substance of our true sacrifice trulye rosted vpoÌ„ the crosse truely â—ising froÌ„ death to the intent it might be truly eateÌ„ of vs without any corruptioÌ„ or perishing therof So that the B. Sacrament of the Altar is a medicine against that poison which Adam first in him al we toke by tasting the apple against the coÌ„mandemeÌ„t of god It is not only profitable but necessary that as the poisoned apple entred in at Adams mouth was not only receiued by faith spirit vnder staÌ„ding but by hand tongue iawes was digested into his bowels poisned Vnderstand our flesh greatly infirme and sore infected though as the creature of God still good but pestilent through our owne fault al his flesh wherby the flesh that we took of AdaÌ„ was also pestileÌ„t poisoned our soules vnited to that infected flesh were also infected Euen so the medicine which is the body and blood of Christ made of bread wine must not only be receiued by spirit faith vnderstaÌ„ding neither only the figure of it must be receiued in at our mouthes so conuaid in to our bowels but the body of Christ it selfe must come to our bodies it must be receiued as reallye into them by our mouthes as euer the apple came into the mouth of AdaÌ„ Who euer hard that wheÌ„ a mans body was really poysoned it should be sufficieÌ„t to think of a certaine true medicine to receiue with all the figure or signe thereof into his body not at al touching and receiuing reallye the medicine it selfe yet such is Caluines doctrine But he vrgeth how the holy Fathers call the blessed Sacrament a figure yea true but not a figure alone or a bare figure but such a figure as Christ is a figure of his fathers substance and yet his substance in deed so the sacrament is a figure of Christ and yet Christ in deede Ther can be no more grosse or blasphemous conceipt then to thinke the word of God like the worde of man Looke what oddes is betwixte God and man So much betwene his naming figures of the olde testament all other figures But some will say will Christ giue his body to be eaten and swallowed vp of drunckeardes whore-mongers blasphemours and euill persons Yea without doubt for Christ thought it lesse euill that euill men should eate his body then that his Sacramentes by any our infidelity shoulde be made voide or the gifte of his grace shoude be vncertaine But heretickes that seeme to stand so much vpon scripture I would gladly here of them where they find in holy scripture the body of Christ in the sacrament called a figure Truly from the beginning of Genesis to the latter end of the Apocalipes we finde not our Lordes supper termed a signe figure or token of the body and bloud of Christ Christ the sixe of S. Iohn calleth it the meate which perisheth not but tarrieth into life euerlasting He saith his bread which he will giue is his flesh which hee will giue for the life of the world Hee calleth it the flesh and the blood of the sonne of man meate in deede and drin ke in deed his flesh and his bloud the eating of him the bread which who so eateth shal
this respect of the representation of Christs Passion and knitting togither of his members with him the very and most B. Body of our Lorde giuen vs at his last supper is called a signe or Sacrament and yet neuerthelesse the thing it selfe that is his B. Body and Bloud not figured or signified by bread and wine but giuen vnder the formes or likenes of bread and wine For that which before consecration was bread wine is now by Christs wordes transubstantiate or wholy turned into the Body and Bloud of Christ as I declared before though to our outwarde eyes and carnall sences there seemeth no other thing then before yet by our faith we be taught farre otherwise as that it is most certainly without all doubt the very Body and Bloud of Christ without which diuine Sacrament a reall coniunction betwixt his fleash the fleash of man cannot be made by faith spirit and vnderstanding only for that is the coniunction of minde but not of fleash and bones as the man and wife by consent of mariage caÌ„not be one body vnlesse they come togither neither doth Christ come from his Fathers right hand corporally to be ioyned with our flesh but bread by consecration is turned into Christs flesh to the intent it may be receiued and made one with our flesh to the end we may be Concorporei as the auncient Fathers tearme vs one fleash and body with Christ Chap. XXV Declaring how it implieth not contradiction that Christ is in heauen and in the Sacrament in many places at once but only declareth an infinite and Almighty power of God that Diuine honor is due hereunto YOu see nowe in some maner and sort by this which is said in the former Chapter the excellencie of this most diuine mystery as our infirmity is able to declare to you and in what respect this B. Sacrament is called a signe or figure and yet the very thing it selfe wherefore you se the heretikes doe most pitifully and wickedly abuse the poore people to both their damnations that contrary to Christ the receiued faith of the Church and al auncient doctors would haue the B. Sacrament but onlie a bare peece of bread in signe figure Reade the holy Fathers and Doctors and when they speake of the Sacramentall receiuing of this B. Sacrament they so plainly without all tropes signes and figures call it verely really and substantially his bodye and bloud so often so pithylie with so firme reasons and so plainly that if they had spoken against the Sacramentaries heretickes of our time they could haue spoken no more plainly For what wordes can be playner then those of that most famous Councell of Nice wherein Arrius the enemy to the sonne of God by more then three hundred holy Fathers was condemned The wordes of the Nicene Councel to our purpose are these Iterum etiam hic diuina mensa c. Againe here also in the holy table let vs not basely attend the bread and cuppe set before vs but lifting vp our minde let vs vnderstand by faith that Lamb of God which taketh away the sinnes of the world Situm â—sse to be put and laid on that holy table Incruente a sacerdotibus immolatum to bee vnbloudely Sacrificed of the Preistes and that wee vere truly and in deed taking his owne pretious Bodye and Bloud doe beleeue this to be the misticall tokens of our redemption For this cause wee take not much but little that wee might knowe wee take not to fill vs but for holinesse Thus farre the Councell The blessed noble and most glorious Martyr S. Ciprian Decena Domini of the supper of our Lord is as plaine Panis iste c. That Bread saith hee which our Lorde gaue to his Disciples being changed not in outward forme but in nature through the almighty power of the word is made flesh And because mans heart is not quiet till it rest in God and because nothing can truly fil or content man saue only God therefore S. Hillary that strong pillar of Gods Church againste the Arrians teacheth vs in his 8. booke of the Trinity how Christ in this holy Sacrament naturally dwelleth in vs. St vere â— if the worde sayeth hee bee verely made flesh and wee verely take or receiue the worde flesh in our Lordes meate howe is he esteemed not to dwell naturally in vs Seeing then God is by nature the only euerlasting meate which perisheth not and seing he must be giuen to vs in his owne nature and wee are not able to receiue him as he is a spirit hee hath done for vs as good mothers and nources doe for their babes the mother eateth bread and by her eating turneth it into milke and that milke shee giueth to the infant and by that meanes the infant eateth bread and milke In the reall fleshe of Christ is the substance of God only made meate to bee eaten of man Faith is a great gift of God but yet a creature only wherein the fulnesse of the Godhead dwelleth not and therefore it is not able to attaine to the vnion of Gods nature and much lesse able to giue it by eating of Christ we corporally haue and carry God in our bodies corporally no otherwise in the worlde can be deuised for it As for the figure of bread it is the only true figure because it is a figure without substance of bread For whereas S. Augustine in his third booke sixteene chapter de doctrina Christiana vpon these wordes Nisi manducaâ—eritis c. Vnlesse you eate the flesh of the sonne of â—an and drinke his bloud c. saith videtur facinus c. how Christ seemeth to commande a heynous act or sinne it is a figure therefore saith he but vnderstand you of the Passion of our Lord commanding vs sweetly to rest in Christ c. These wordes are to be vnderstood of the maner of eating not as a dead carcase is torne in peeces in the shambles but Christ is to be eaten in a mistery and a Sacrament though verely and really yet after a spirituall maner Eor as the figure which was in that Paschall Lamb did not diminish the reall killing and eating thereof but only did refer it to a higher truth so the figure which is in eating Christs flesh doth not diminish the true eating thereof but only declareth the eating to be a figure because it is referred againe to a higher truth both in Christ whose flesh that once died is now eateÌ„ in vs who eate it not so much for to eate it corporally as to feede spiritually of God him selfe who maketh that flesh profitable August in Iohn tract 26. 27. that S. August though so it is euident by his owne words vpon S. Iohn Ye know not what is this maner of eating this flesh but except yee eate it Lo the maner of eating was secrete but the thing that shoulde bee eaten was naturall flesh these also be his wordes to the same
effecte Carnem sic c. They so vnderstande flesh as it is torne in a carcas or solde in the shambles and not as it is quickned with the spirite or Godhead Here is reported wherein the Iewes did â—rre they tooke the worde flesh amisse not coÌ„cerning the substance of it which must be really eaten but coÌ„cerning the maner of eating it is not modo Latin for the maner Is not quomodo as much to say as by what maner the Iewes vnderstood the name of flesh Quomodo dilaniatur non quomodo vegetatur that is by what maner it is torne a peeces and not by what maner it is quickened doe not these wordes import that the Iewes erred in the maner of eating Christes fleshe Doth not hee that findeth fault only with the maner of eating Christes fleshe sufficiently allowe the eating of the fleshe it selfe if it be donne after a good maner It is the Passion of Christ and the spirituall maner of eating in respect whereof Christs speech is called of S. Augustine figuratiue For if Christes flesh were eaten only to fill the bellie without further accompt of spirituall grace and life then were the eating of that fleshe naturall sensible accustomable and without all figure should be eaten by cutting tearing and wasting it but in that case fleshe profiteth nothing the flesh we speak of must be eaten as a figure as a misterie as a SacrameÌ„t as a holy signe of a higher truth wrought in the soule then that bodelie eating doth work So likewise in Baptisme wee are washed in a figure because the washing hath a farther and higher end theÌ„ only to clense the body That speach therefore wherein Christ commandeth his flesh to be eaten is figuratiue not that we should deny the true eating of his flesh but because that eating is referred to a greater purpose then to the feding of the body for Christs flesh is meate in deed that is to say is eatten in deede as I could proue vpon that place but it is not eaten only that it shoulde be corporally receiued but to the end wee should pertake of the spirit Godhead which is in it and so by merite of that Hill de Trinit Lib. 8. flesh really present in vs obtaine life euerlasting with it Wherevpon Saint Hillarie disputing against the Arrians that Christ is not only of one will but also of one substance with his father saieth De naturali in nobis Christi veritate c. That we say concerning the naturall truth of Christ being in vs except wee learne it of him we say it foolishly vngodly for himselfe saith my flesh is meate in deed he that eateth my flesh and drinketh my bloud tarieth in me I in him there is no place of doubting left concerning the truth of flâ—sh and bloud for now both by the profession of our Lord and by our ownâ— faith it is truly flesh and truly bloud and these things taken and swallowed are the cause that we tarry in Christ and Christ in vs is not this thing the truth it may well chance not to bee true to them who deny Iesus Christ to bâ— true God So that Christ as truly as he is God so verely really is he in the B. SacrameÌ„t though in an inexplicable miraculous maner sort inuisible and hidden from our corporall senses For as after the resurrection the spirituall being which our bodies shall haue doth not deminish the truth of their nature but declareth a wonderfull abettering of them in that they be made in maner equal to spirituall substance euen so the body of Christ in his supper is spiritual not for any lack of his true substaÌ„ce vnder the formes of bread wine but because it is fully possessed replenished with the Godhead and is present after the maner of a spirit as being neither seene or felt nor tasted but only belâ—ued therefore this B. SacrameÌ„t is worthely called of the church at the consecratioÌ„ thereof yea of S. Paul 1. Tim. 3. misterium fidei a mistery of faith So that you see we must vnderstaÌ„d that though in the B. SacrameÌ„t we truly wheÌ„ we sacrameÌ„tally receiue doe receiue in very deed his B. body bloud yet we do not receiue eate Christs B. body after such a carnal sort as the Caphernaits Iewish Heretikes vnderstood blaspheme For the lexes when they heard Christ promise his body to be eaten of vs thought Christ would hane giueÌ„ his body to haue bin cut in peces rosted â—â—teÌ„ as I said before as the dead carcas of an oxe is wherevpon some of his disciples so vnderstaÌ„ding departed thinking it a hard saying of Christ that hee would giue his body to be so eaten but he answered theÌ„ right worthely the spirit Ioh. 6. 63. it is that quickneth but the flesh it profiteth nothing How doth the flesh of Christ profit nothing what doth that flesh profitte nothing that redeemed the whole world God forbid any christian should so imagin how theÌ„ must we vnderstand Christs wordes the flesh profiteth nothing but according to S. Augustins interpretatioÌ„ that is the carnall or fleshly vnderstaÌ„ding of Christs words profiteth nothing but hurteth much but put a spiritual diuine vnderstaÌ„ding to Christs flesh according to his promise worde giuen vs in the B. Sacrament theÌ„ the flesh profiteth much as for example the wicked Iewish heretikes of this time thus blaspheme What dost thou say they eat the very body of Christ indeed in the Sacrament how chaunceth it thou feelest not rawe flesh what can so great a substaÌ„ce be vnder the liknes of so litle a pece of bread How canst thou swallowe his bones o blasphemous heretike Lo here you see these mens vnderstanding that thus with the Iewes so grosly conceiue of Christs body in the Sacrament the flesh profiteth nothing but hurteth much But if they would vnderstand as Christ taught and the Church beleeueth that we receiue Christs Body verely in the Sacrament not after such a grosse manner but after a spirituall sort and in an vnspeakeable mistery that is though a true and naturall body yea the very flesh and bloud that was borne of the B. Virgin Mary and suffred death vpon the Crosse yet with all a supernaturall miraculous diuine glorified and impassible body Such a body as was conceiued by the holy ghost without know ledge of man and that was borne of the B. Virgin without in any sort opening or violating her sacred wombe Such a body as by his diuine power therein with his B. handes multiplyed fiue loaues of bread to the feeding of many thousands Such a body as being attempted to bee stoned of the Iews passed through them and was not seene Such a body finally that arose from death the sepulchre fast shut and such a body that after his Resurrection likwise appeared to his disciples the gates fast shut without deuiding asunder or opening the same Such a body that declared himselfe
to S. Paul on earth and yet at that present sat at his fathers right hand in heauen To be briefe such a glorified deficate body to whome by power of his diuinity vnited thereunto nothing is impossible this I say if Heretickes woulde beleeue with vs then to them the flesh of Christ would profit much This is my Body this is my Bloud said Christ the pronounâ— This pointeth to body or bloud and not to bread and wine as appeareth by the genders contrary God prouided of purpose that the article This therefore shoulde neither agree with bread nor with wine but only with body bloud or with the Chalice wherin the bloud is conteyned and therefore this to be true that Christs very body and bloud is in the B. Sacrament of the Altar as being most expresse and plaine by the very words of christ we are bound to beleue though to declare the maner how excedeth mans reason because he said it to whom nothing is impossible And therefore for ignorant vnlearned meÌ„ especially when heretikes aske the reason how it is possible for Christ to be here there in many places at once it is not fit for theÌ„ to reasoÌ„ but to haue recourse to faith which is aboue reason plainly say I beleeue Christ that said This is my body to whose power nothing is impossible and let the heretike demand scof or flout neuer so much go you nofurder with him but leaue him to the more lerned that caÌ„handle him better For with his whyes how 's he deceueth the simple souls as the serpent did Eue who begaÌ„ first with the woman the weaker vessell whereby diuines vnderstand the sensual part or inferior part to reason proposed things that seemed delectable reasonable and good and so in the end drew reason and all awry making her to consent by answering first doubtfully and so made her doe the things vnlawfull but if shee neuer had stood to haue reasoned or answered the wily serpeÌ„t but had fled him at first she had neuer bin ouercome The diuel theÌ„ in like maner against the simple childreÌ„ of Gods Church taketh the bodies of heretiks his members speaketh in theÌ„ as in paradise he spake in the body of the serpent so poore simple soules listning to his wily crafts he deceiueth vnder pretence of good casteth them out of paradise Christs kingdome that is his holy Church wherefore flie you alwaies the whispering of that olde serpent in heretikes that you be not deceiued with theÌ„ For heresy creepeth as a canker and the diuels deceipts be diuers many somtimes he armeth hiÌ„ selfe against the people of God with the word of God euill vnderstood to ouerthrow the truth of Gods word in this SacrameÌ„t other misteries of our redeÌ„ption as wheÌ„ Christ saith poore men shal you Ioh. 12. 8. alwaies hauâ— c. meaning passible in forme of pouerty but not by withdrawing himself from vs by his corporal preseÌ„ce in this B. Sacram. as wheÌ„ it is said he is risen asceÌ„ded into heaueÌ„ we must vn derstand he is neuerthelesse in his sacred flesh meat indeed in this miraculous mistery and so in spirit truth with vs all daies euen to the end of the worlde For Christ ascended into heaueÌ„ there sitting at the right hand of his father and leauing vs the beliefe thereof as a chiefe article of our faith Christ made his owne supper saying This is my Bodye and commaunded his Apostles and their successors to make the same saying doe and make this thing for the rememberance of me Therfore neither the making of Christs bodye neither the beleefe thereof can be contrary to the sitting of Christ at the right hand of his father Againe sith nothing is impossible to God albeit that which implieth contradiction in it selfe be therefore impossible because it repugneth to the truth it felfe which is God is it not possible to God Christ shoulde both be in heauen after one visible sort and in the Sacrament after a misticall sort It were impossible for the body of Christ both to be in heauen and not in heauen or to be in the Sacrament and not to bee there in the same respect but to bee in heauen and in the Sacrament or to bee in many places at once that maketh no contradiction but only sheweth an allmighty infinite power in him who worketh it In somuch as Christ is allmighty to sitt at the right hand of God he is able to performe his owne word gift in the Sacrament of the Altar and therefore in the sixt of S. Iohn when hee spake of eating his flesh and drinking his bloud which he would giue he also declared that he would go vp into heauen in his man-hoode where hee was before in his god-head And that thing hee spake as S. Cirillus hath noted to declared that he was God and therfore able to worke that which hee spake of in so much as his wordes were Spirit and Chris de sacerdotiâ— lib. 3. Life For this cause S. Chrysostome crieth out O miraculum O dei benignitatem O miracle O goodnes of God hee that sitteth aboue with the Father in the same very momente of time is touched with the handes of men and deliuereth himselfe to those that will receaue and imbrace him seeme these thinges worthy to bee despised and neglected thou shalt perceaue our holye things not only to bee wonderfull but also exceed all wondring and astonying of the mind Thus saith S. Chrisostome This Blessed Sacrament then thus miraculously instituted by Christ for a perfect memorye of his death and pleadge of his infinite loue with all reuerence and honor is to bee vvorshipped and vvith gratefull memories and pure hartes to bee receaued of vs seeing hee coulde shevv vs no greater token of vnmeasurable loue then this by giuing himselfe wholy vnto vs nor deuise any more excellent way to declare the same For as a man that in fight is wounded with a scarre in his face for his friendes sake comming with that in his face putteth his frend in more perfect memorye of his loue then if hee left or sent him an hundreth other tokens so Christ for our loue taking a deepe vvounde to death coulde leaue vs no more perfect memory thereof then his ovvne bodye in an vnspeakable mistery whereby his death is shewed vntill hee come to iudgment at the end of the vvorlde For euen as the noble actes vvhich other men haue donne bee written vpon their sepulchers so in this memorie of Christ his actes are daylie shewed and rehearsed Then his Incarnation is beâ—okened most mistically vvhen breade is made fleshe as the vvorde was before made fleshe and that Incarnation is represented in outvvarde shevv also by singing of the Angells hymne Glory bee to God in the highest Then See here how in the B. Sacrament at Masse the whole life death and resurrection of Christ is represented the going before of
Diuel and all his members and to our vnspeakable comfort and endlesse ioy in heauen that whereas here vvee nowe truly receaue CHRIST in this vnspeakeable misterie there wee may bee fedde and enioy his presence in that endlesse glorie vvhich hee onr LORD IESVS graunt who bee blessed for euer But yet moreouer one thing is to bee considered touching the manner of receauing this blessed Sacrament vvhich is that although CHRIST gaue this blessed Sacrament vnto his Apostles vnder both kindes that is his body and bloud apart and although both Bishops and Priests as oft as they celebrate Masse according to Christs institution are to receaue vnder both kinds yet the holy Church vpon most weighty consideration giueth the lay people but only one kind that is the holy Host Christs body and that which the Priest or Clarke giueth them after in the Chalice or in a glasse is but wine to washe their mouthes lest any of the holy Host shoulde be left behinde or sticke in the mouth neither are lay persons in this receauing vnder one kinde defrauded of the bloude of Christ nay they receaue in that one kinde as fully and perfectly Christ as the Priest that may liuely represent Christs Passion and shedding of his bloud as the publicke Minister of the Church receaueth both For though his body be consecrated apart and his bloud apart in mistery to signifie the effusion thereof and his death in his Passion yet Christ is not deuided and therefore whosoeuer receaueth his bodye likewise receaueth hys bloud as being nowe inseperably ioyned together For although through the force of the words of the Sacrament by consecration the body and bloud be seuerally present vpon the Altar yet by the concommitance naturall and inseparable vnion betwixt them it necessarily followeth that where the body is there also is the bloud and where the bloud there likewise the body Yet sor feare of inconueniences that might chaunce if the common people should receaue vnder both kindes yea and for conseruation of vniformity in receauing this B. Sacrament the knot of peace in all persons and places of the worlde and for other iust causes the holy Church who hath to dispose of this B. Sacrament as of the rest according to time and place for the most edifying of the people giueth it them vnder one kinde only knowing that Christ hath promised as much grace and saluation to the one kinde as to both For he that said the 6. of S. Iohn Vnlesse you eate the flesh of the sonne of man drink his bloud you shall not haue life in you hee likewise in the same chapter saide He that eateth this bread shall liue for euer yea he our Sauiour likewise as appeareth the 24. Chap. of S. Luke gaue it two of his disciples vnder one kind when he tooke bread blessed and gaue to them and their eyes were opened and they knewe him which was that bread as manye learned fathers vnderstand that bread of life I saye that came downe from heauen Christ himself his blessed body which would GOD the heretickes in true faith and charitye would dispose them selues with vs yea and the Disciples of Christes to receaue then no doubt their eyes would bee opened to see and bee partakers of the truthe whose eyes alas infidelity pride and other sins haue so blinded that whereas at first some of them began to contend for the cup the bloud of our Lord in breaking vnity charity in departing from the church they haue of Gods hea uy iustice and iudgement who in obstinat sinners suffereth one sinne to bee the punishment of an other lost both body bloud the price of their redemption al. Likwise as it appeareth in the acts of the Apostles they also themselus Act. 2. 42. ca. 20. 7 sometimes gaue it the people vnder one kinde as the Church now vniuersally doth through the whole world practise and vse and of most auncient time the people receaued vnder one kind as by many testimonies miraculous examples when in the Primatiue Church this B. Sacrament vnder one kinde as now was reserued caried about and giuen to the lay people if leasure and time would permit me I could shewe most euidently proue The Arke of God also carried about the wales of Hierico with solemnity of trumpets whereby the munitions of the impious fell downe betokening this B. Sacrament the Arke of the liuing God with all honour solemnly carried in Procession with all jubely of harts melody of voyces grauity of the Ecclesiasticall and noble personages adorned with most precious attire and riche ornaments assisted vvith troupes of the deuout people of both sectes euerye one occupied in their degree some hanging the streetes and wales with cloath of their best Tapestrie and Aurice like the true Israelites that furnished the tabernacle and adorned Salomons temple with their riches and Iewells others with the deuout companies of the Iewes spread their garments in the waies and strew the streats with rushes herbes flowers palme boughs and fragment blossomes others like valiant souldiers of that worthye Gedeon carry vvith exultations torches and lightes in their handes and sound out with great solemnity and pleasant harmony the sacred bells materiall trumpets of Christ his Church and other musicall instruments others with holy Ioseph Nichodemus and those deuout woemen couer as is meete the most maiesticall and venerable Sacrament the most blessed bodye of our Lorde with their white and finest sindons and most precious Iewells others with all or with the greatest parte of their riches and posessions chiefly in the honour hereof haue erected Altars of the best marble siluer golde and precious sâ—ones and haue builded most magnificent temples in diuers nations of the world litle inferour to Salomons temple in greatnes but farre excceding it in true honor and glory by the pure gratfull and sincere worship of God in that healthfull Sacrisice In temples this diuine mistery is reserued in guilt tabernacle with lampe and light to the comfort of the faithfull and health of the sicke from hence in solemne procession it is caried in holye vessell and sacred hands through Church princely street and couered path young olde of all states degrees prostrating themselues in body and mind singing with ioyfull harts sweet coÌ„sent in voice with those deuout children of God Hosanna filio Ioh. 12. 13. Dauid blessed be he that commeth in the name of our Lord. And so the deuout army of God carying the banners displaied with the triumphant ensigne and standerd of the Crosse beseech him for Christ his sonnes sake there present al of one hart and accord that the rocks of sinne and walles of Satan may be pulled down that the people of God may haue true libertye the weedes of iniquitye may be rooted out true vertue may be exalted iustice executed God chieflye honoured and gloryfied in his people that so Christ resting in his sacred tabernacle remayning in his holy
that by the helpe counsell of the Diuell that often in the night by his own confession vsed familiar speach with him giuing greater reasons against the Masse then he was able to disolue But howe did his Schollars and followers thinke you accorde with their master and amongest themselues but like to Vipers that burst their Parentes bowells For though in the beginnig hee had followers that greedely followed his opinion as heauenly oracles yet the schollars being as proud as their master they presentlye inuented new opinions of their own condemning their master in most bitter writings and he them insomuch that about one article of our faith and beleefe the Blessed Sacrament a Learned man hath noted aboue fourescore sundry heresies opinions amongst them Thus they disagree in most waighty matters erring sending others into error the Lutherans fighting against the Caluinists the Caluinists against the Lutherans the Swinglians Protestants Anabaptists Arrians Puritanes Celestians Brethren of loue the like too many to recken al braunches of that vnsauery tree Luther all and euerie discenting from one another comdemning one another and that in the highest pointes of our Faith and beleefe and yet euery one braggeth of the word of God the Lord the Gospell that the truth is of his side agreing together for the most parte certainly in no one thing sauing that all conspire against the Church of God taking vpon them to defend God when they most of all offende him as S. Gregorie vnder the person of the friends In lib. moral in Iob. of Iob notably and oft describeth all heretikes This disention you se amongst themselues argueth they haue not the spirite of God for where vnitie and concorde is wanting ther can be no charity so that the heritikes wanting the knott of peace vnity concord and charity cannot be of God who is not author dissentionis sed pacis for want of this knot of peace charity brag they neuer so much of the word of the Lord vse they neuer so sweet blessings yet it is not the word of God but the very worde of the diuell who when hee tempted Christ vsed wordes of Seripture but euill vnderstoode wherefore they were his owne being so euilly applied and expounded but none of Gods as all heretiks words be which be members of their father the Deuill for they with him bringe Scriptures but wrested so that not the Scripture but the sence and euel vnderstanding is blamed the heritikes bring Scriptures and we that be Catholikes alleadge Scriptures aboundantly of both sides but quite contrarye one to the other some iudge thē must needs be to try decide thē who those be that rightly vnderstand the Scriptures we aske them how they will be iudged whether by the holy Fathers of old Yea say they as long as they accorde with the Scriptures but whē as men they erred frō the true sence of Scripture then we refuse them we answere though with more reuerence euen so doe we but yet heretiks want a certain Iudge to know whē as men they erred when they spake the truth which certain stay of iudgement withoutal doubt Christ which so deerelye beloueth his people hath prouided who promised his assistance to direct vs in all trueth especially in this Lawe of grace to the worlds end He after so deere a price hath not left vs in worse case than the Iewes amongst whom before Christ was a place of iudgement to try certainly al doubts as appeareth in the olde law in Deuteronomium That the high Priest and spirituall congregation assisting him was to iudge decide determine all doubtful matters in Religion and Conscience whose answere the people were to accept as the oracle of the holy ghost hereupon in Deut. seuenteene cap. is written Si deficile ambiguum apud te iudicium esse prospexeris c. if thou perceaue iudgdement to be doubtfull with thee and after if thou perceaue the words or sentēces of the Iudge to vary Ascende ad locum quem elegerit dominus c. veniesque ad Sacerdotes Leuitici generis c. queresque ab iis qui indicabunt tibi iudicii veritatem Lo you se here how in the old law matters were to be in all doubtes determined iudgement by the high Preist to be giuen in that place God had chosen they were in spiritual causes to shew truth of iudgemēt not the law or scriptures written but the high Preist his assistance the Leuiticall Preistes were to interprete the law and iudge of the scriptures as Malachie foretold how the lippes of the Priest do keep the law How much more now thē in this law of grace whē Christ had made a more firme pact with vs for the assistāce of his holy spirit saying Alium Paracletum dabo vobis spritum veritatis I wil giue you another cōfor ter the spirit of truth he shall teach you all truth now after he hath cōfirmed the new testamēt with his own blud hath he not left vs a more sure stay in al doubts Yes doubtles he hath promised his spirit you see to his holy church the cheife pastors of the same whoe promised to Peter and all his successors in him that his faith should neuer faile To this church this high preist vicar of christ in aldoubtful matters of faith as the only place cheife iudge whome God hath chosen we safely as to the true lawful iudge must haue recourse The fathers of old as men may erre but in those things they conspire and agree generally altogether they cānot erre especialy whē the authority of the Church cōfirmeth their Doctryne to bee according to the Scriptures The Heretikes who refuse to bee tried by the Church they affirme the blessed fathers of the church to erre men in vertue and learning no doubte farre beyond any in these daies but they themselus now a daies like gods cannot erre they would be iudges not only of Doctors Scriptures but ouer general councells Saint Peters successor christs vicegerent and vnder Christ here in earth the high Priest and pastour generall ouer our Soules to whom in S. Peter Christ promised his faith shoulde neuer faile yea also ouer the Church and al like vnto lurking robbers flying euer the tribunall iudgement seate of the lawfull iudge but we that by Gods grace be Catholikes members of Christes Misticall body the Church as we haue receiued the holy scriptures from the Church neither doe we certainly know them to be scriptures but that the holy Church telleth vs so we expounde and vnderstand the scriptures that be hard to bee vnderstood yea bee an vnspeakeable depth not by our inuentions and phantasticall opinons as euery heretike doth which maketh so many damnable heresies amongst them but by the rule and authority of Christes holy Catholike Church who bicause she is the spouse of Christ wherof he is head guided with his holy spirite according to his promise can neuer erre
thee the euerlasting truth and beleeue or followe any brainsicke hereticke in the worlde what shoulde I aunswere or howe durst I appeare before thy face I confesse then it is most certaine and sure which thou hast saide of this blessed Sacrament This is my Bodie This is my Bloud And that euery heretike that saieth This is a figureof thy Body This is a figure of thy Bloud is a most blasphemous and impudent hereticke and lyar Chap. XXIII Wherin is declared that we ought as really and truely to receaue his Body with our mouthes to health saluation as Adam did eate the forbidden apple to death and damnation BVt it is a woonder what shiftes these false Prophets the heretickes haue to couer their lyes vnder some shewe of trueth as though we were to eate Christ at his Fathers right-hand and so to delude the simple for as a learned man of our time writeth of this matter in this sorte Concerning that Caluin willeth vs to goe into heauen by faith to eate Christes body know you not because our nature was not able to clime vp to the seat of God in heauen therfore the sonne of God came downe from heauen to earth to lead and lift vs vp to the fruition of his father Know you not that because our body more quickly draweth our soules downwarde then our spirite is able to drawe our body vpward therfore Christ toke not only the soule but also the body of man giuing vs in his last supper that body of his to the intent that our bodies taking holde in the Sacrament of the Alter of his bodye might be caried into heauen to haue the sight of God because faith without the Incarnation of Christ cannot lifte vp our bodies therefore Christ fulfilled faith with trueth and hauing taken of the Virgin our nature gaue his body in deede to our bodies and soules that we againe might in body and soule be lifted vp with it It is not then sufficient to eate Christ by faith only but to arise againe in Christ the second Adam we must eate him in this blessed Sacramente as reallye and verily as our first father Adam wherein we all fell did eate the forbidden fruit The fruite of the tree forbiden entred into the mouth and damned the fruit of the blessed Virgin of the tree of the Crosse must enter into our mouths and spiritually worke effect in our soules and thereby wee shal be saued For as a man that is cast into a deepe pitt calleth by the meane of his tongue for helpe but when a cord is lett down to him for the ayde and succour of him it is not then sufficient to vse his tongue still to let his hands alone Euen so our faith called for Christ to come from heauen to helpe vs to let downe the corde of his humanity and of his fleshe and bloud and shall we nowe when it is let downe to be fastened in our bodies and in the bottome of our hearts by eating it really shall we nowe refuse it and say we will goe into heauen by faith our selues and there take holde of Christ whereby we may be saued and deliuered out of the deepe vale of misery As though neede were that the corde shoulde haue beene let downe if we coulde haue fastned our bodies to any thing in heauen and yet our bodies are they which weigh downe our soules cheifly Authorities to proue the vndoubted trueth of this most blessed Sacrament bee almost inumerable For if I should reckon vp all holy Saints and blessed Fathers that haue written of the trueth of this B. Sacrament I should neuer make an ende S. Ambrose saith Lib. 4. de Sacram. This bread is bread before the words of the Sacrament but when Consecration commeth to it of bread is made the body of Christ and howe at Masse the Priest prayeth for Kings Princes and the people but when he commeth to the most venerable renowmed Sacrament then he vseth not his owne wordes saith he but the worde of our Lord Iesus God commaunded saith he and heauen was made earth was made all creatures were made thou seest then saith he of what vertue the worde of Christ is If then God made thinges before of nothing that were not how much-more able is he to make things to be that were before and to change them into another As for example to make that which before was bread wine by consecration his Body and Bloud and before the wordes of Christ saith he the Chalice is full of wine and water but when the wordes of Christ come thereunto there is then the Bloud that redeemed the people All the holy Doctours as Saint Chrysostome Saint Cyrill Saint Ciprian both the holy Gregories Saint Hierome Saint Augustine Saint Barnarde bee full of the like testimonies for this matter many of them recording woonderfull miracles that haue beene wrought by vertue of this Sacrament Saint Augustine amongst De. ciu Dei the rest recordeth howe a place beeing troubled with euill spirits One of his bretheren a. religious mā that was a frier or a moncke went and offred there the healthfull Sacrifice as much to say as he said Masse and so the euill spirites were driuen away Hard you euer anye such miracle wrought by their Communion all this time I haue probably hard how the Diuell hath appeared in some of their Churches of late and in the beginning of this Queenes time when Paules steeple was burnt the very communion table from all other thinges about it was burnt in token of Godes wrath and indignation against that venemous bread of theirs whereby they poyson the souls of the simple people In the four general Councels that S. Gregorie did honour as the fouer Gospells you shall finde the blessed Sacrament of the Altar spoken of in most reuerent sort as called An honorable Sacrament called a most pure and vnbloody sacrifice of Christs body blood a pure and vndefiled host the lambe of God and the like by vertue whereof as wee read in Saint Gregories dialogues and other holy Fathers the deaffe haue beene made to heare the dumme to speake the lame to walke many other cured of incurable diseases Being abused by Iewes Heretickes and Infidles it hath issued out of blood and sometimes bin seene with streames of glorious lighte proceeding from the same as auncient histories doe recorde and blessed Saints in their writings doe witnes To be breife then this blessed Sacrament and our pure and most blessed vnbloody Sacrifice being so plainlye declared to bee Christes blessed bodye and blood by Christes owne words the holy Apostles and Euangelistes and all good men that euer writte since Christes time by the generall practize of the Church by generall Councells that cannot erre because Christ hath promised his holy spirite to assist them and his Church in all truth and by so many and wonderfull miracles we may firmely conclude with that holy Father Saint Hillary I am de
carnis sanguinis Christi veritate in hoc Sacramento non est relictus ambigendi locus The reall presence proued by authorities of fathers There is no place lefâ—e at all to doubt touching the verity of Christes body and blood in this most holye and venerable Sacrament But yet to satisfie some-thing more your godlye desire I will sett downe some authorities as I finde written in a famous late writer breifly collected by him touching this matter If euery man saieth he is to be credited and ought to haue authority in his owne art and facultye if when wee buylde wee call a Carpenter to counsell and when we make gardens a gardener how much more must wee esteeme the Doctors of the Church who are not onlye cunning by long labour bestowed vppon the science of Diuinitye but also haue so vertuously vsed them selues that they haue been a boundantlye instructed in all knowledge by maruelous inspirations of the holy Ghoste whose names bee so great that the verie Heretickes cannot denye them to be holy Saintes in Heauen and therfore they pretend to haue the first sixe hundred yeares of their sides It is theÌ„ a good sure way to work with the aduice of those auncient Fathers whose sayinges because they be otherwhere as in manye bookes of common places and other writters more at large and more particularlye alleadged I will here be more breife First very many Fathers speaking of Christs wordes or deedes when after bread taken and thankes giuen hee said This is my body alleage the Almightye power of God to defend The veritye of those deedes and wordes therefore the same Fathers beleeued those wordes This is my body to be true in so wonderfull a manner as they sounde at the first sight and seing they meane according to their most vsuall sounde that this which is pointed vnto though it seeme still bread is not-withstandinge the substance of Christes body we ought to thinke that those Fathers beleeued the reall presence of Christs body otherwise they woulde neuer haue alleadged his God-head or Almighty power and omnipotencie for the instituting of a figure and signe of his owne bodye sith for the institution of signes and figures such an authoritie might haue serued as God gaue to Moyses who was but seruant to Christ and not God S. Ireneus saith How can they be sure Lib. 5. cap 34. the bread whereon thankes are giuen to be the body of their Lorde and the Chalice of his bloud if they say not him to be the Sonne of the maker of the world S. Ireneus was so sure that Christ through his Diuiue power made the bread whereon thankes were giuen his owne body that if the God-head were denied which shoulde worke that presence no man could be sure of the presence of Christes body and he might haue beene sure of a figuratiue presence though Moyses had beene the minister of that Sacrament not Christ Saint Ciprian that bread which our In ser de cena Do. Lord gaue to the disciples by the omnipotencie of the worde was made flesh what needed omnipotencie to be alleaged for a fact that were not supernaturall S. Hillary speaking of the Sacrament Lib. 8. de Trin. sayeth By the profession of our Lord it is truly flesh and truly blood is not this thing the truth it may in deed chaunce not to be true to them whoe deny Iesus Christ to bee true God as who should say if his Godhead maye stand his flesh must needes bee truely present Saint Basill to shew that these words In reg bre quest 172. This is my body make full perswation alleadgeth out of Saint Iohn the glorye or God-head and also the Incarnation of Christ because except hee were both true God and true man This is my body should not make full perswation sith if he were not man he should not haue a body whereof those wordes might be verified If hee were not God wee might doubt how he were able to make his worde true but seeing hee is God and man and said This is my body there is no doubt of the presence of his body de iis qui init cap. 9. li. 4. De sacra cap. 4. 5. de sacer dot lib. 3. Euseb hom 5. â—n Pascha Saint Ambrose our Lord Iesus himself crieth This is my body he hath said it was made Saint Chrisostome O Miracle he that sitteth aboue c. And againe lett vs euery where giue credit vnto his wordes specially in the misteries Eusebius Emissenus Let the very power of him that consecrateth strengthen thee Saint Cirill of AlexaÌ„dria seeing God worketh let vs not aske how Damascene wee know no more but that the worde of God is true strengthfull allmighty but the maner is vnscrutable No wise man requireth vs earnestly to beleeue the words which himselfe doth thinke to bee figuratiue and parabolicall but he rather shoulde bidd vs beware that wee mistake them not as Saint Chrisostome In Gen. hom 21. vpon those wordes God repented crieth out see a grosse worde not that God repented God forbid but God speaketh to vs according to the custome of man Likewise Saint Augustine saith in respect In Iohn tract 4. Mat. 17. Iohn 1. of those wordes Iohn Baptist is Elias Our Lorde spake figuratiuely but Saint Iohn saying I am not Elias aunswered properly If now these words This is my body were figuratiue wee should haue been warned by the watch-men of God to beware of them as now we are required yea we are so required to beleue them that it is wonderfull to see and to consider how earnestly Doctors speake in Basil in reg q. 172. breuior that behalfe The certainty of our Lords words who saide This is my body which is giuen for you doe this thing for a remembrance of me in gender full perswasion Surely figuratiue words cannot make full perswasion because themselues are imperfect as lacking their proper signification which is the cheife vertue of wordes whereby they shoulde fully enforme vs for no figuratiue speech is so plaine as a proper speech is Epiphanius who so beleueth not In anchor sermon Catech. myst 4. the saying to be trew as him selfe spake hee is fallen from grace and saluation Cyrillus Hierosolymitanus Seeing Christ him selfe affirmeth so and saith of the bread This is my body who hereafter may be so bold as to doubt S. Ambrose Our De Sacra mento lib. 4. cap. 5. in Matth. hom 83. Lords Iesu him selfe giueth witnes vnto vs that we take his body and bloud ought we any thing to doubt of his fidelity as witnesse bearinge S. Chrysostome Because our Lord said This is my body let vs not be intangled with no doubtfulnes but let vs be leene and see it with eyes of vnderstanding Eusebius Emissenus Let al doubtfulnes of Hom. 5. in pasch ad Calosyrium infidelity depart for so much as the author of the guifte himselfe
is a soolishe dreame to talke howe his deedes be set before our eies by bread wine the apparance of bread is the token that Châ—istes bodye is here to be eaten and the similitude of wine doth shew that his bloud is here to be druncken but the true shewing of his death life and resurrection ariseth of that truth vvhich is vnder those formes When I eate that body that died I shewe the death of it because no sacrisiced fleshe was euer eaten before the Host was ofrâ—d but we eate really the body of christ therefore our facte crieth that Chirst is dead we eate the body aliue hauing the bloud and soule in it therefore our fact cryeth he is risen againe Thus the Catholickes reason let him that hath common sence iudge who goeth nearer the truth of the Gospell in presenting and shewing Christes death the Protestant that hath but bread or the Catholicke that hath the very body So that as you may partly gather by that which I haue already said the necessary meane of necessary remembrance of his death consisteth in the reall presence of him that died For who caÌ„forget his death whose body is daily made worshiped and eaten to the end the death may be remeÌ„bred but I may right well eate bread drinke wine not yet remembring thereby that Christ is dead for me S. Iohn Chrysostome Homil. 52. vpon S. Mathew saith We receiue Christ as well in our hand as in our hart Vide saith he quid manu capias This blessed Sacrament then Aug. de ciuit Dei lib. 10. ca. 6. lib. 9. con ca. 13. was not called bare bread or figuratiue bread of olde but the Sacrament of the Altar because of Christs table by Malachy called rightly an Altar the pure Sacrifice of his body is prepared for vs. Parasti in conspectu meo mensam Thou hast prepared a table in my sight sayeth that deuine Psalmist and in the ninth of the Prouerbes it is written Wisedome hath proposed a table and the tenth of the first Epistle to the Corinthians S. Paul saieth You cannot bee pertakers of the table of our Lorde and the table of Diuells So that wee receiue Christ of his table to our mouthes as into our hartes prepared by him not by the baker which can giue nothing but bread S. Cyrill said Christes body eaten shall raise our bodie Lib. 10. Cap. 13. in Iohn Tertullian confessed that not only our soule Tertul. lib de resurr carn but also our body feedeth vpon the Bodye and Bloud of Christ to the intent our soules may be made fatte of God Likewise Ireneus writeth our flesh is nourished of the Ireneus aduers heres lib. 4 cap. 34. Bodâ—e and Bloud of our Lorde Wee may see nowe by this what error they fall into who call Christes supper only a figure of his bodye yea who assigne the bodye and bloud of Christ to our soules and bread and wine to our bodies whereas there is no substance left of bread and wine but euen our bodies feede vpon Christes body as Ireneus Cyrillus and Tertullian haue said that as our soules be fed with grace so by eating Christes flesh our bodies may rise to glorie Hauing then such firme authorities of Christ the Apostles and the most auncient and learned Fathers wee litle acount of the wordes of Protestants who haue rather brought Christs supper in contempt by bare tearmes theÌ„ by any sound authority or aleadging of scriptures As for Caluins supper nothing is wrought therein because bread and wine in it remaineth still neither is any newe thing wrought in Christ impassible or possibly can be whom they say they eate by faith therefore their supper is nothing but bread In Christs supper wee teach the substance of bread and wine to be made the substance of Christs Body Bloud and that is the true worke made in the supper of Christ where the mutable creatures are turned into the immutable substance of Christ Which worke since the Protestants deny babble what they will they teach nothing to be wrought in the supper of Christ yet this shift the Protestants haue to couer their falshood because they see the Scriptures Fathers and Councels so plaine for Christs reall presence therefore they vse tearmes very smooth of putting on Christ in Baptisme and of eating his body bloud to the ende their deniall of the thing it self may be lesse of the vnlearned espied For it is to be noted that to make it euident to vs that Christ gaue vs his very body not a figure therof or the effect of the grace of his godhead only he said not I giue my owne selfe as Protestants say we receiue him which may be vnderstood of his diuinity as well as humanity in one person and so selfe maketh for the receiuing of Christ by grace spirit only But Iesus foreseing the drifts of Satan what heresies woulde arise named expreslie how he gaue his body couered vnder the formes of bread wine which wheÌ„ we touch we touch his very body for euen as kissing the hose vnder which the Kings knee is conteyned we are said to kisse the kings knee eueÌ„ so in touching the accidents of bread wine we touch the body bloud of Christ vnder theÌ„ For as I said as S. Tho. touching Christs flesh confessed him to be God because the godhead lay hid in that flesh right so wheÌ„ we touch with teeth mouth the forme of bread in the holy misteries we confes that we touch therby the flesh that lieth hid vnder that forme Therfore to speak of his B. body nowe risen againe which after a spiritual supernatural maner sort though really truly the very body of Christ we receiue in the B. Sacrament it is I say both the true very body of Christ yet the figure signe of his body once in an other quality conditioÌ„ theÌ„ now it is in that is a most liuely representatioÌ„ to our seules memories that the very body we receiue once suffred shed his bloud vpoÌ„ the Crosse it is also a signe of the vnion coniunctioÌ„ betwixt him Christ our head giueÌ„ vs therin vs his meÌ„bers the holy Cath. Church which by means of this sacrameÌ„t are vnited incorporate knit togither or made one body with Christ therefore the B. SacrameÌ„t is consecrated of such matter giuen vs vnder such formes likenes of such things that is bread wine which doe not only represent vnto vs most liuely the shedding of Christs bloud and offering of his body vpon the Crosse but also signifie vnto vs the vnion of Christ and his Church For euen as you see of many cornes one loafe is made So of many members in Christ knit togither in perfect loue and charity by meanes of this most B. Sacrament the most perfect pleadge of Christs infinite loue all we thereby be made one body in and with him our head and in
whole is incorporated by Baptisme the whole redeemed by death and the whole shall be crowned with glory therefore the true eating is to eate that meate which of it selfe consisteth of body soule and Godhead to eate it I say in body soule and spirite and not by faith only Chap. XXVI of the blessed Sacrament of the Altar shewing how conueniently it was ordained for our reparation and what preparation we ought to make to the same BVT it is not my purpose here to recount the shifts of our aduersaries or rather deceipts of the Diuell speaking by them his instruments to delude the simple to their damnation but rather for our instruction and comfort Let vs note here the prouidence of God sweete disposition in the ordinance of this most diuine mistery Our first parents by pride in coueting to bee as Gods and in incredulity beleeuing the serpent and mistrusting God fell from God contraâ—◠〈…〉 vs like God in deede and to recall vs 〈…〉 heauenly Paradise which our parents lost by eating the forbiddeÌ„ fruit Christ hath ordeyned a remedy quite contrary giuing vs in this B. Sacrament himselfe the fruit of the B. Virgin that bread that came downe from heauen that so with humility beleeuing Christs worde and promise far aboue our reason forsaking our selues submitting our reason to faith in Christ wee may receaue him his B. body that happy fruit of endlesse life and by vertue thereof recouer the possession Eue lost by her vnbeleeuing and tasting the forbidden fruit Leaue vaine disputes then of this blessed Sacrament and with steedfast faith imbrace the truth for this high mistery farre exceedeth mans reason For of all the workes that euer God wrought this is * So S. Thomas calleth it miraculoruÌ„ maximuÌ„ if any can finde a greter vnusquisque abuÌ„det in sensu suo Psal 100. most wonderfull and miraculous insomuch that herein God sheweth as it were the periode summe and perfection of all his workes as he spake before by his holy Prophet Memoriam secit mirabilium suorum miserator et misericors Dominus escam dedit timentibus se GOD herein hath made a memorye of his wonderfull vvorkes hee hath giuen meate to those that feare him So that this heauenly food is giuen to the saluation of those only that with reuerent loue with perfect faith come vnto this diuine banquet for what a wonderfull and mitaculous worke of Christ is this to feed man with the food of Angels for that Christ whose glory is the repast dainty and satiety of Angells in heauen is the foode of poore pilgrimes in this B. Sacrament here in earth nay herein God hath exalted man aboue Angels giuing the Preist power by his mighty word to consecrate his body so that that which before was bread nowe is no more breade but his body which power he neuer graunted to Angell Againe as God is all in all and in euery place in heauen and earth and yet not deuided but whole perfect God and as saith the Apostle In ipso viuimus mouemur sumus In him wee liue be moued and are Euen so though the Blessed body of Christ be not in all places at once where his God-head is as the Lutherane Vbiquitary Heretickes that so they might coarcte the mistery of this Blessed Sacrament in their reasons do dreame yet it is most certaine according to our beliefe and Godes truth that Christ euer sits at the right hand of his father most glorious and yet is here sacramentally and in a mistery in the B. Sacrament and as fullye Christ here perfect God and man as hee is in heauen and in many places and diuers Altars in all coastes of the worlde at once and yet not many but one and the same Christ indiuisible Yea in euery litle parte or particle of the holye Host and B. Sacrament is as whole and perfect Christ as in the vvhole host and looke where the Blessed body of Christ is there is his bloud and where his body and bloud is there is his God-head by vertue of that vnion of the diuine and humane nature in one person therefore it followeth that where the holye Sacrament is there is God the sonne And because the workes of the Trinity be indiuisible though no person but the second â—erson in Godheade was incarnate anâ— tooke vpon him our nature yet there 〈◊〉 present the Father and the holy Ghost three persons and one GOD in Trinity by vertue of the concomitance as wee tearme it and hypostaticall vnyon whome all creatures doe worshippe to whome Angells singe out perpetuall prayses and before whome heauen and earth doe tremble and quake O vnspeakable and dreadfull mistery An other miracle in this B. Sacrament is that though it be daily eaten yet is it neuer consumed nor any thing impaired though manye vncleane persons and traytors like Iudas doe ofte vnworthely receaue the same yet in it self it is euer vndefiled As you see the cleare sonne that shineth vpon the foule clay is nothing darkned but still remaineth pure in it self which as it is noysome to the watrye and euill disposed eye so is it comfort to the cleare and vvell disposed euen so Christ the sonne of righttuousnes giuen vs in this B. Sacrament is comfort health and saluation to the well disposed but euerlasting death damnation to those that come with vncleane consciences â—oaden with mortall sin without cleansing their soules before that is without contrition and lowly confession for the same not because the fault is in Christ but because the thing that receaueth him is impure and vncleane yet Christ alwayes perfect glorious in himselfe without defect and no meruaile for if he suffred himselfe to bee abused and shed his bloud with wonderfull blasphemies against him by those traiterous villaines hanging vpon the Crosse passibly no meruaile I say though in this B. Sacrament impassible he suffereth himself to be vnworthely receaued of hypocrites and wicked men whereof some will not sticke to stab their daggers in this By stab vnderstand pricke thrust or strike Blessed Sacrament and tread it vnder feet al which he suffreth wicked men to worke not with-drawing his diuine presence that the good bee not defrauded of so vnspeakeable a benefit for by this their abuse they hurte and soile themselues but not him who is immortall impassible Hereby we may answere the sond obiections of heretiks that say what if cat or rat should eatiet no doubt whatsoeuer taketh or abuseth it it is neuertheles the very body of Christ still but when the outward species or forme of the Sacrament passeth away from that vnseemly vessell then Christs B. Body and Bloud also passeth can be there no more abused An other wonderfull miracle we see and by daily experience proue in this B. Sacrament that is that whereas Christ hath ordeyned this B. Sacrament vnder the formes and liknes of those things that be most vsuall and familier to vs that is vnder the formes
of bread and wine that the sight and horror of raw flesh and bloud should not affray or appall vs so that to our outward eyes tast feeling other sences it seemeth no other but that it was before yet is it quite contrary from that it was before as farre as heauen and earth is asunder the accidents remaining without the subiect that is tast feeling and seing bread and wine but not so nor yet any part thereof bread or wine but wholy and perfectly the very body and bloud of Christ Chap. XXVII Of the Manna the paschall Lamb and other figures of the B. Sacrament BVT when as GOD hath wrought so many miracles in this B. Sacrament what sacrilegious impiety what damnable heresie or rather Apostacy is this of any mortal men to goe about to feede vs with figures pull Christ out of his kingdome remayning in this B. Sacrament in his Church militant here in earth These heretikes would make vs Christians nowe in this state of grace who haue by Christs promise the things themselues that were shadowed prefigured in the old law in worse case thē the Iewes themselues For Manna was a figure of the B. Sacrament of the Altar as apeareth by Christs owne words Your Ioh. cap. 6. fathers saith he did eate Manna in the wildernesse are dead but he that eateth this bread that I will giue him shall liue for euer For whether think you Manna that bread that was rayned downe from heauen and fedde the children of Israell forty yeares in the wildernesse was not a more excellent thing then a peece of bakers bread and yet these blasphemous heretickes vvoulde haue the blessed Sacrament to be no better and so make it worse then that which was but a figure of the Sacrament O but the thing it selfe this blessed Sacrament of ours Christs body and bloud as farre exceedeth that Manna of olde as the Sunne exceedeth the morning starre the fore-runner thereof in brightnesse Almighty Exod. 16. God when he rayned Manna downe from heauen the Iewes knowing not what it was for it did lie vpon the earth like hore dewe or the seede of the Coriander brayed with a pestle meruailing said Manhu that is quid est hoc what is this to whome Moyses answered as from God iste est panis c. this is the breade our Lorde hath giuen you to eate Nowe in this Manna there is a meruailous and strange quality which was that he that gathered more then his fellowes had but to suffice and he that gathered lesse had as much to suffice as he that gathered more and all sufficient and enough Nowe in this blessed Sacrament of the Altar Christs body though it farre exceede mans reason to knowe the manner howe it is yet we must most certainly and stedfastly beleue our true Moyses which is Christ who telleth vs it is the bread that came downe from heauen that is his very body and bloud What a goodly figure then was this Manna of our most pure and B. Sacrament of the Altar Manna came downe from heauen our Sacrament more It was to euery one that which he liked best our Sacramēt more a little suffised thereof as well as a great deale our Sacrament more the murmering Iewes repined at Manna and our murmering heretickes doe at our B. Sacrament much more the bodies of the Iewes were fedde with Manna and our bodies and soules with the body and bloud of our Lorde Iesus in this blessed Sacrament much more Thus you see howe the figure answereth and foresheweth that holy thing of our Lord and what an excellent and vnspeakable thing this B. Sacrament of the Altar is when the very shadowe of it Manna that betokened it so longe before was of such excellencie and so miraculous then howe vvorthy and miraculous I say is the thing it selfe and how base conceipts haue the heretikes of Christ and how vnworthy and vnsauory this their Comunion Caluinisticall bread is in respect of the Iewes Manna the very figure of our most B. Sacrament 3. Reg. 19. That bread which Elias did eate by vertue whereof hee arriued to the mount of God Horeb is a figure likwise that by vertue of our bread of life in the Sacrament we shall arriue to the mount of God the kingdome of heauen that bread baken vnder ashes and the bread of propositiō likwise euer kept in store That Paschal lamb that with such The Paschall lamb solemnity was eaten when the childrē of Israell passed through the redde Sea to the land of promise O what a notable figure is it of the B. Lamb of God vpon the Altar in this B. Sacrament and what preparation and disposition there ought to be to receaue the same we be taught by the figure The lamb was eaten with Exod 12 wilde lettuse signifying to vs with what sharp and bitter teares and contrition for our sinnes we ought to receaue the Lamb of God in this B. sacrament They did eate it with their raines girt betokening vnto vs the purenes and chastitie we ought to come with all to this lamb of God They had staues in their handes and did eate with hast whereby we be taught that this is the true foode of vs wayfaring-men herevpon earth They eate it rosted that we should pre pare our selues to this sweete lambe of God with hot loue that is feruent charity and whatsoeuer was left was burnt with fier giuing vs thereby to vnderstand that whatsoeuer wee cannot by reason comprehend of this diuine mistery that we are to consume burne vp in our selues by most faithfull feruent loue and charitie For perfect loue to God supplieth all our defects all this teacheth vs with what worthy preparation wee ought to come to our most blessed Sacrament the Lambe of God prefigured by this paschall Lamb of the Iewes which with such preparation was eaten but what needes all this adoe for bare bakers breade Iohn Caluins Communion Chap. XXVIII Wherein is touched how this Sacrament is also a sacrifice daily vnbloudely offered by Priests and propitiatory for the quicke and the dead and that it is the only sacrifice whereby God is chiefly honoured and worshipped NOW this B. Sacrament of ours is also our owne only most pure and vnbloudy sacrifice of the Church whereby God is chiefly worshipped his wrath appeased by meanes whereof grace and saluation is giuen to vs from that most gratious and bloudy sacrifice of the Crosse once there offered after a bloudy manner for all as the full and superabundant price of our redemption but here daily vpon the Altar after an vnbloudy sort to make vs partakers of the same sacrifice once bloudely offered but in both places on the Altar of the Crosse and here in this blessed Sacrament one and the same Christ Which sacrifice was prefigured by that of Melchisedech who offered sacrifice Gen. 14. 18. Heb. 7. 3. 4. in bread and wine and was the Priest of the most
break a sunder and burne the orders godly rules and statutes of these religious fathers left to their children and posterity can Antichrist doe more when hee commeth then pluck not only religious men but pure virgins and religious women that serued Christ their spouse and husband out of their cloysters make them harlots and common strumpets yet had we a number of most B. men Carthusian Monkes with some others also that in defence of the truth manfully shed their bloud Chap. LXII Of holy water and how creatures being blessed by the word of God miracles sometimes by the same be wrought to the expelling of Diuelles and confirmation of Christian religion AS â—or ceremonies of holy water and holy bread Agnus Dei blessed by the Pope heretickes at the beginning before they plucked off their vizardes began to set litle store by as they did by religious folkes and so by little and litle not only denyed sacramentals but sacraments and all see by what degrees mischiefe getteth the vpper hand But we be taught by holy Scriptures that all thinges which God hath created or made and whatsoeuer is rightly blessed or sanctified by his holy word is good yea by meanes of his word is bettered and more sanctified For so when Elizâ—us cast salt into the water it was amended Others you shall reade of olde that by Gods blessed word were made healthfull and multiplyed to profit of body soule and the confusion of the Diuel that is afraide of one drop of water blessed with Gods word as we daily see by experience in some possessed This holy water we take then remembring Gods grace giuen vs once in that healthfull water of Baptisme and in taking of it with faith deuotioÌ„ sprinkling our selues the wicked spirits haue lesse power of vs and the places where we be with many other fruits that followe yea among Infidels that neuer heard of Christ before sometimes miracles are wrought by one droppe of holy water as in the Indians in diuers places to this day Now because our faith wheÌ„ it was first planted amongst vs was then confirmed with miracles therefore it is not requisite that miracles be so ordinarily wrought amongst vs though sometymes it pleaseth God to shew them where they may do good be not derided as hereticks would do if any were heere wrought attribute them to sorcery witchcraf but God will not haue his pearles cast to hogges Fitt it were for hereticks good men to bring some miracles to confirme their new no faith But our Catholick faith hath bene and is God be blessed by miracles sufficiently in al ages confirmed to this day Chap. LXIII Of holy Bread giuen the people in remembrance of that most blessed Sacrament and in some sort taught vs by Christ in those loanes blessed and multiplyed by him in the desert HOly Bread we vse to take on those dayes we receaue not the blessed Sacrament and this holy Bread is a remembrance of the blessed Sacrament for you must vnderstand that in the primitiue church they receaued the blessed Sacrament almost euerie day such was the deuotioÌ„ of the people whilst Christs bloud was yet warme in their harts but in processe of tyme as deuotion euer by litle and litle decayed so did they lesse vse the same so that the holy Church Concil later can omnis vtriusque sextus c was coÌ„strained to make a law that once a-yeere at least about Easter euery one should receaue and that vnder paine of deadly sinne yf one haue no lawfull impediment Yet the holy Church wisheth men often to receaue yea with due preparation the oftener the better if it were euery weeke or fortnight But because euery one is not thus disposed yet in many countries shee giueth holy Bread somewhat to nourish charity therby in the people in remembrance of Christ in the most blessed SacrameÌ„t the bread of life that came downe from heauen that fedde the people miraculously with holy blessed Bread in the wildernes and shall feede vs with life euerlasting once as now dailie in the meane time he feedâ—th vs with his grace Chap. LXIIII. Of receauing vnder one kinde and how the same fruite is reaped by one kinde as by both that peace vnity and charity is the end of this blessed Sacrament THough when I entreated of the B. Sacrament of the Altar I spake something of receauing vnder one kinde yet I thought good to giue some further admonition in this place touching the same matter for that I finde by experieÌ„ce many vnlearned persons that after receauing of the blessed SacrameÌ„t when wine of decency and coÌ„ueniency is giuen them to drinck do take it for the very bloud of our Lord which notable negligence grosse ignorance in them may either come by forgetfulnes and ouer litle care due consideration of this blessed Sacrament as not duly preparing themselues well and often to remember what how they are to receaue Or els perhaps sometimes for want of good instruction due information of those that first admit these simple lay persons to this blessed SacrameÌ„t which euery good Priest that hath charge of meÌ„s soules as a prudeÌ„t dispeÌ„sator of the misteries of God ought to be careful of that nothing be waÌ„ting of his part but that either publikly with great discretion or at least priuately his voice wheÌ„ he entreth into the sanctuary of our Lord may be heard For if the people in the old law could discerne when the high Priest weÌ„t to offer sacrifice by the noise of his bels hanging at his vesture how much more in this law of grace ought the Priest of God to take heed he be not dumme but so to extoll his voice that the very simplest person of reason may heare him and receaue sufficient foode of his doctrine to their saluation that they discerne not onlye when they are to offer their prayers to God by his sacrifice but what and how they are to receaue with him that is as I said before that although Priests more liuely to represent Christs Passion receaue vnder both kindes that is both Christs B. body in the host and bloud in the Chalice to represent more effectually according to his institution the shedding of his bloud vppon the crosse to which end he said to his Apostls only no lay person being present and to their successors bibite ex hoc omnes drinck yee all of this yet all lay persons vppoÌ„ waighty considerations as for feare sometimes of shedding of the sacred bloud of christ in being giuen to so many which neither without great indecency and inconueniency could be consecrated for so manye to receaue but vnder one kinde that is the blessed Host body of Christ but not the Chalice as Priests do yea if it were conuenient to vse so great vessels for so precious and sacred a thing yet hard it would be in some places far north to gett wyne sufficient to consecrate for so
charity with vs That offer open hostility against vs in word deede and in euery libell they make or paltry sermon they preach Fye vpon such hipocrisy fye vpon such fained charity Iesu preserue all true beleeuers froÌ„ such a châ—rch as heretiks haue now deuised from such a peace or pacification which they pretend Qui enim paris fideli cum infideli qut qâ—â— conuentio Christi ad Belial aut quis consensus templi Dei cum Idolis and peace is to those only that beleeue truly in God to those that haue stedfast trust in him to those that louing him aboue all things liue in vnity peace by perfect charity with their neighbors all which firme bonds to tie themselues with vs because heretikes want therefore as long as they contyneu in this state they can haue no portion with vs nor in the lande of the liuing nam non est pax impâ—is dicit Dominus would GOD therefore they would truly and vnfaynedly seeke to be one with vs which to our griefe vnspeakeable losse to them selues they haue first â—orsaken that so we might be one with them most ioyfully should they be imbraced of vs yea to winne them to this we would aduenture our liues spare no labour perrill nor paynes yea with many heauy sighes teares câ—ying to our sweete blessed Lord Iesus that he would moue their harts to come now at length least it wil be to late we beseech them for the loue of Christ with the holy Apostle to be reconciled to God by doing true penance without which alas they shall certaynlie perrish euermore We humbly beseech them to be sorry for their enormious crymes to recant abiure their heresies and so with al humility of hart minde sweetely to imbrace the crosse of Christ which so long they haue bene professed enimies of And this is the ordinarie meaÌ„es they must vse if euer they wil be members of one Church with vs or bee saued in the vnity of which church our blessed Lorde speedely in graffe them I humbly beseech him though it were with the effusion of my bloud to their endles good and glory of his name And here now finally I instaÌ„tly beseech all good Catholiks with due thanks giuing to be ioyfull in God and constant in that true faith and Catholike Church out of which to our coÌ„fort and confirmation wee see our very aduersaries confesse none caÌ„ be saued in which true Church of ours I say though our enemies by force of truth confes we may be saued yet alas they liuing and dying out of the same we know most certainly they shal be damned yea by their owne judgmeÌ„t confessioÌ„ O how happy had they bin if neuer they had brokeÌ„ downe the wall by forsaking that vnity vnto which vnles they returne againe they caÌ„ neuer imbrace charity nor enjoy grace nor glory O Lord then open their eies that they may see for without thee they may and haue fallen but without thee they can neuer see nor finde the meanes to arise againe grant vs al grace theÌ„ we beseech thee most bountifull Sauiour that we that by thy special grace be called of thee froÌ„ amongst many lost sheepe to be of thy flock seruants in thy house workmen in thy vineyard meÌ„bers of thy misticall body the Cath Church may euer be so thankfull to thee in souÌ„d vertue pure life conuersation for our state and gratious vocation that hauing no other thing as of our selues to rejoyce and glory in but that wee are thy meÌ„bers O B. Iesu which thou hast redeemed with thy pretious bloud that I say we are thy flesh bloud meÌ„bers of that body whereof thou art the head we may so answere by thy grace to this high and heauenly vocation happy state that being worthy fruitful meÌ„bers of thy body here in earth wee may for euer after this life see thy face in glory Amen Laus Deâ— I. ✚ R. Finis THE CONTENTS OF THE CHAPTERS CONTEYned in this Booke CHap. 1. Of thâ— truâ— way to Saluation pag. 1. chap. 2. Of th◠〈◊〉 certaine note of the true Church pag. 17. chap. 3. Of the second certaine note of the true Church pag. 27. chap. 4. Of the third certaine note of the true Church pag. 33. chap. 5. Of the fourth certaine note of the true Church pag. 45. chap. 6. Of some other signes and tokens of the true Catholicke Church c. how without it none can be saued pag. 52. chap. 7. Of the SacrameÌ„ts in general p. 68. chap. 8. What a Sacrament is of the effects of tho Sacraments and why they were ordeyned pag. 71. chap. 9. Of the holy SacrameÌ„t of Baptisme and of the necessity thereof pag. 75. chap. 10. How necessary fâ—uitful Christs passioÌ„ is to al that follow him in patieÌ„ce good works how by Baptâ—sme the vertue therof is appliâ—d to cur soules pag. 81 chap. 11. Declaring what Baptisme is that Baptisme remitteth all sinnes hoâ— it truly iustifieth vs. pag. 84. chap. 12. Of the impiety and abuse of heretikes about Baptisme pag. 90. chap. 13. Of the holy Sacrament of Confirmation pag. 95. chap. 14. Of the holy Sacrament of Penance and of the three parts thâ—reof of the necessity thereof to all sinners aftâ—r Baptisme pag. 100. chap. 15. That Confession of our sinnes to a lawfull Priest is necessary pag. 107. chap. 16. Of Confâ—ssion more in particulâ—r and of some sinnes against the first second commandement pag. 113. chap. 17. Of the rest of the commandemeÌ„ts and of some sinnes against them to be coÌ„fesled to the Priest pag. 118. chap. 18. Declaring what sinne is and how grieuous in the sight of God and how seuerely it is and shall bee punished for euer pag. 124. chap. 19. Of the great ingratitude of man to God by sinne and that there is a difference of sins with an exhortatiâ— to Confession amâ—dment by penance p. 131. chap. 20. Of whome tâ—e Saâ—rament of Penance was ordeyned and that Priestes haue authority giuen them by Christ to forgiue sinnes and of the matter forme and effect of Penance pag. 136. chap. 21. Of the most blessed Sacrament and sacrifice of Christs body and Bloud substantially really and truly vpon the Altar pag. 142. chap. 22. That Heretikes which deny Christs body in the Sacrament â—uacuate the fruits of Christs death and Passion in mens soules and prepare the way to Antechrist pag. 148. chap. 23. Wherein is declared that wee ought as really as truly to receaue his Body with our mouthes to health saluatioÌ„ as Adam did eate the forbideÌ„ apple to death and damnation pag. 152. chap. 24. Of the excellencie of the most blessed Sacrament and in what respect it is called a sacrament signe or figure yet is the very thing it selfe which it beto keneth pag. 181. chap. 25. Declaring how it implieth not contradiction that Christ is in heauen and in the Sacrament in many places
for feare or other temporall respect as heere in England goe to church such properly bee schismatiks so called because by their seperation they not only deuide cut of thēselues quite from Gods church but also teare in sunder the misticall body of Christ which is one worse thē the souldiers that cast lott vppon his vesture not cutting it a sunder schismatiks then first bee deuided in themselues pretending one thing in body thinking another in minde indeede if wee in substance consisted only of soule the case were altered but seeing wee consist both of body and soule God as I said before out of Saint Paul requireth action and confession of body and beliefe of hart to concurre togeather as both in the end shall haue reward or iudgement together secondly schisme is so grieuous in Gods sight because it extinguisheth charity without which nothing can please God for charity proceedeth of vnity which schisme by seperation diuision quite taketh away God almighty then which in himselfe is one as all things proceede from him by vnity as the roote and liuely perpetuall fountaine so must they tend and haue reflection to him againe by charity in vnity wherein whosoeuer gathereth not with Christ he scattereth as hee affirmeth hereupon it commeth according to the Apostles doctrine that we be all one body in Christs holy Catholicke Church from which whosoeuer is deuided by schisme he cannot haue life of Grace and saluation from Christ the head as being a deuided member from his misticall body euen as any member of our body dieth we see that is deuided from our naturall body Therefore S. Augustine right worthely exhorteth to feare nothing so much as seperation that is schisme whereby wee loose the grace of God al merits of prayers good works life and saluation this ought to appale our Schismatiks if they had any feeling or feare of God but these of our times be more absurd hard harted and blind thē those of old for not only schis matiks of old but heretiks litle differed in externall rites and ceremonies from Catholike seruice nor in administration of the Sacraments from the true Catholike seruice sacraments but our schis matiks frequent a Caluinisticall puritane rabble of reading For their seruice with heretiks no more like the Catholike true seruice of Christs Church saue only but for the new Testament which notwithstanding they most falsly interpret and corruptly translate no more like I say set Baptisme aside thē the Iewish superstitious reading and ceremonies is like to christian seruice Moreouer in going to heretiks seruice no true priest can administer vnto them the Sacraments of the Catholike Church as penāce the Sacrament of the Altar which once a yeare you are bound to receiue therfore if it were nothing but in this respect you be in most miserable state of dānati on as neuer receauing the foode of life without which your soule cānot liue no more thē the body can without corporall sustenance but neither can you be present at Masse on holy daies nor receaue at Easter which vnder paine of deadly sinne you are bound vnlesse you haue some lawfull impediment as long as you goe to heretiks seruice therefore you see how on euery side you are plunged in sin misery so long as you cōtinue in this dānable state of schisme therfore I exhort you in the name of Iesus as you respect his honour that hath so dearely bought you and tender your owne saluation flie out of Babilon presently that is out of this miserable confusion of sin heresie out of this sinful wretched and most abhominable citty that you be not ouerwhelmed perpetually lost in the ruines of the same Fugite de medio Babilonis flie out therefore I say out of the middest of Babilon and bee not of those which Paululum fugiunt which flie but a little least you bee corrupted with her prostitution and inwrapped in her snares and if you vvill or looke euer to be saued by the truth I haue here taught First after you haue learned to beleeue well then do penāce that is be sorrowfull confesse your sins with full purpose to amend to a lawfull Catholike Priest then doe the worthie fruits of penāce that chiefly by his good counsell direction appointment and so I beseech you with the holy Apostle for Christs sake be reconciled to God bee reconciled to Christs holy Catholicke Church and then be carefull so to amend your life that you take heede of recidiuation or falling backe to your former vomitte least the latter end bee worse then the beginning though what falles soeuer of infirmity a man may haue had yet quickly he ought to rise againe fight manfully and grow not weake harted how sorrowful or penitent soeuer worke then busilie and vertuouslie be euer sorrie whilst you haue time and space for that is past though by Gods grace already in the Sacrament forgiuen according to that de propitiato peccato noli esse sine timore of thy sinne forgiuen be not without feare during this life come no moee at heretikes Church nor seruice nor Sacramenrs no not to die but suck of the sweete breasts of your deare mother and Christs true spouse the Catholicke Church followe her counselles listen to her sermons frequent deuoutly her Sacraments and so you shall beleeue well liue and die the seruant of Christ and attaine your saluation otherwise as long as you liue in this state that is out of the vnity of the Catholicke Church without all doubt you be in state of damnation and therefore seeing there is no other remedy speedely amend and doe penance Chap. LXXIX Admonishing to amendment of life seeing the time is short and the houre of death vncertaine when as ignorance shall excuse no man For this life is short and vncertaine but death most certaine and yet the honre most vncertaine remember my wordes I pray you I haue told you the truth ignorance cannot excuse you if you followe then my aduise you shall winne your owne soule if you doe not I must be a witnesse against you before God and his Angelles at the last day Then Princes cannot excuse you nor rulers for though they indeede shall beare the greatest charge or burden yet euery one neuerthelesse in his degree shall beare his owne sinne according to that of the Apostie Vnusquisque onus suum portabit Wherefore as in discharge of my dutie I haue truly sette downe before you and declared the truth as I will answere before Iesus the dreadfull iudge at the last day who is that euerlasting truth for which vndoubted Catholicke truth I trust by Gods great mercy and grace I shall be ready to shed my bloud if I bee called thereto So on the other side I most humbly and instantly againe and againe exhort pray and beseech you for that great loue of Christ towards vs all whereby for our sakes he shedde his most pretious bloud that you woulde deepely
consider the importance of this matter and remember your saluation Consider first what perilous times wee liue in now towards the ende of the world consider withall the shortnes instability of this life how daily of all sorts by death you see men taken awaâ—e before your eies Remember at least wheÌ„ you see as it were the heauens open with lightnings perceaue the earth sometimes chime treÌ„ble vnder your feete and when to the terror of al mortal creatures you heare the most high mighty Lord at a beck of whose finger heaueÌ„ earth quaketh thunder froÌ„ aboue theÌ„ I say learne to feare not for get him after But remember deeply consider that euerlasting punishment vnqueÌ„chable fire prepared for the wicked and those vnspeakable ioyes prepared for the iust consider the strait way to saluatioÌ„ how fewe shall bee saued in respect of those that shall be perpetually lost and damned Eight persons in the vvhole world were but saued froÌ„ dro vning in the vniuersall deluge Noes fludde But one just Lot could be found in fiue Citties Sodom and Gomorrah and the rest for sinne consumed with fire and brimstone from heauen here and burning in hell for euer but twelue Apostles CHRIST chose amongst all the Iewes and yet one was a traytor good thinges therfore you see but especially good meÌ„ indeede are hard to be founde therefore you see how true Christs words be many are called but few are chosen yet I hope and most confidently trust in God you all those that will read this litle treatise and follow it auoide the heresies and sinnes herein refelled and disproued you and euery one such I say that will this do my full confidence is in God and you may be in sted fast hope you shall be of that few nomber that Christ hath chosen consider moreouer wherefore you were created and made of God not to eat drinck sleep liue heere but to passe this life with dutiful seruice to God that you may enioy his endles kingdome The end then God hath made you for is to be pertaker of his glory in heauen and therefore all thinges you haue heere in this world on earth you ought to referre to the seruice of God for what is this life but as saith Saint Gregory a continuall death wherein euery day we dye a litle something of our life is cut of daylie account then this world and all worldly possessions and habitatioÌ„s but as it were an Inne wherein you are but to stay as it were for a night and away and therefore seeke not to make you a dwelling place on earth chiefely though to haue moderate care of our bodies also is not forbidden vs but looke for and builde you a place in heauen Alas what be al pleasures this world can afford you You see they be but vaine and can neuer content mans minde the couetous man is neuer full fraught or contented with golde and riches but euer coueteth more the dronkard and glutton euer seekerh how he may more and more delight his tast and fill his belly and panch the lecherous man more fleshly pleasure he hath like the wood set on fier he desireth burneth faster therein riches fade beauty decayeth memory saileth all the glory of the world passeth away as the shaddow nothing can truly satiate content the soule but God himself which is had by enioying of his diuine glory To obtaine this then you must bend all your might and power Nam regnum calorum vim patitur violenti rapiunt illud Saith our Sauiour we must by violence as it were obtaine his kingdome not only sighting and striuing against our selues that is this froward and corrupt nature of ours that is too much giuen to selfe loue and liking of this world and our selues in being ready to forsake this traÌ„sitory life of this body to enioy the eternall life of the soule but what lettes or impediments soeuer you haue to the coÌ„trary manfully and ioyfully remoue them and shake them off as if the Tyrant threaten thee or with flatterie or faire wordes and promises seeke to allure thee yea if thy parentes that begot and bore thee or thy children that be part of thy substance of thy flesh and bloud or thy owne wife that is as it were thy one body and sleepeth in thy bosome would hinder thee from thy saluation GOD is neerer and deerer to thee then them all Forsake comfortably thy parents with their weeping eyes respect not they children with stretched out handes passe by thy wife though on thy threshold shee lye at thy feete with spreadde and torne haire Yea be cruell to thine owne body in this case and as saieth Saint Ierome fortiter ad crucem Christi euola flie with that simple sweete Doue in cauernas petrae into the holes of that sure rock the open woundes of thy redeemer and manfully with good courage and all ioye imbrace the crosse of CHRIST thus by violence you must obtaine his kingdome thus bend all your might and power I say to winne CHRIST and please him For him I say be content to forsake wife children liuings possessions yea this life it selfe to winne a better taking vp the crosse and following him For so all haue and must do that will enter into his kingdome remembring wee must suffer with him to be glorified with him and if he our head would not enter into his kingdome but by Passion and labours then we his seruaunts members cannot looke to follow him but by the same way of paynes and sufferance the disciple is not better then his Maister neither a delicate member is comely vnder that head that weareth a Crowne of thornes If then thus you by patience follow and winne Christ you shall haue al thinges him if you forsake you loose all If you truly cleaue and stick to him and his commandements he is mighty and will desend you he is mercifull and wil pardon you he is bountifull wil bestow al gratious gifts of you he is rich will sustaine and nourish you he is pittifull and will comfort you knowing your weaknes and bearing the heauier end of the yoke or crosse with you wil lay no more of your shoulders theÌ„ you are able to beare nor will not suffer vs to be tempted aboue our strength as he hath said by his true messenger wherein he is faithfull will performe his promise he is louing and iust and will make vs for our labours crowning his graces gifts in vs pertakers of his glory where art we ought all to shoote comforting our selues euer in the troubles of this life with hope of that fruition of God our finall rest and perfect delight The 80. and last chap. How though euery one ought to be prepared to suffer yet none ought rashly to cast theÌ„selues into tentation but if we bee called thereunto then we ought to be most glad to suffer as being