children of the christians he toulde him that he receaued the christian foode his father being enraged and enflamed with extreame furie cast the childe into a burninge furnace where he was accustomed to make his glasses wherein he continued 3 daies his mother searchinge him in all places and at lenght shee cominge towardes the fornace and callinge the childe aloud by his name the childe aunswered and openinge the mouthe of the ouen founde him in the middest of the fire hauinge receaued noe harme from the flame therof and askinge the childe how he was preserued harmlesse he answered that a woman cloathed with purple came often to him and did often powre water vppon him and did extinguish the coales and gaue vnto him meate which beinge tould vnto Iustinian the Emperor he put the Father of the childe to death as beinge conuinced of the murther of the childe this historie is related amoungest the latynes by Gregorie Turonensis Gregor in opere plurimorum mart edito de miraculis beatae Mariae Guliel in vita S. Bernardi 15. Gulielmus Abbas doth relate that a certaine stubborne and disobedient Moncke once receauing the blessed hoaste at the handes of S. Bernard could neuer lett it downe and consideringe with him selfe that he was wilfull and not obedient to S. Bernarde he went vnto him and tould him what had happened and beinge absolued and penitente of his contimacie presentlie he swallowed the blessed hoaste Hallens in 4. part summae Alexander Hallensis did obserue how certaine religious pesones demaundinge that both kindes should be giuen vnto them the priest sayinge Masse at the breakinge of the hoaste he sawe the patene all ēbrewed with blood None that is acquainted with the liues and monumentes of Sainctes can be ignorante but that oftentimes this mysticall Sacramēt of the bodie and blood of Christe hath both to resolue the doubtfull and to strenghten our loue and deuotion in Christe appeared in a visible forme of a lambe or a childe yea and in the collour of fleshe and blood that it which was inuisible by mysterie should be visible and made manifest by miracle The sixt generall councell did describe the manner of communicatinge to the laytie which with their handes did receaue the Euchariste from the priest afterwardes in the tyme of Balsamon Archbishopp of Antioch which did coment vpon those cannons that were prohibited Serm. 42. de tempore hom 10. 16. S. Augustine also willed the men whē they came to receaue that they should washe their handes and that women should bringe white and cleene lynnen with them that they may receaue the bodie of Christe and euen as men should washe their handes soe they should wash their consciences with Almesdeedes and as women should prepare fine white lynnen cloth when they receaue Christs bodie soe they should prepare also a chast bodie cleane thoughtes and a contrite harte that with a good conscience they may receaue the Sacraments of Christe thus farr S. Augustine who shewes that in this time weomē receaued the blessed hoaste in fine lynnen cloathe Againe the said sixt councell did institute that the piestes in lente only should celebrate vpon Saterdaie and Sundaie and the Anunciation of the blessed Virgin on other dayes they shoulde vse hoastes alreadie consecrated as it is don in the latine church euerie good fridaie which Rabanus affirmeth to haue bene the custome more then seauen hundred yeares agone for that saith he to consecrate is more befittinge tymes of solemnitie ioye and gladnes then in tyme of sorrowe and sadnesse as the lente is And when the Gretiās did vse the hoasts alreadie consecrated and that wyne coulde not be soe much reserued without it were sower or corrupted it is a signe they did receaue then vnder one kinde as the latine priestes doe vpon good fridaie without any reprehension therein Rodolpnus the Abbott of S. Trudon who did florishe in the tyme of Henry the 4. Emperor Trith lib. de eccles histor and a most religious Father as Trithemius wittnesseth doth yeald reason wherfore the laytie ought not to receaue vnder both kindes by these wordes Hic ibi cautela fiat nè praesbiter aegris Aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit IESVS totus vtraque The priest ought to be warie that he giue not of the blood of Christ either to the sicke or sounde laitie for it may vpon light occasion be shedd or the simple may thinck that Christe is not vnder ether of both kindes a parte 17. But yow will aske when was it first instituted in the Churche that the laytie should receaue vnder one kinde I aunswere wee can finde noe beginning thereof nor any constitution but the councell of Constance and Basil doe condemne all such as finde faulte with this manner of receauinge or should change that custome and doe also decree that this was an ould custome of the Church and when wee can shew noe beginninge hereof out of Ecclesiasticall histories Aug epist 218. cap. 6. tom 2. it is a great signe accordinge to the rule of S. Augustine that it was allowed of Christ and his Apostles and that Christe lefte power to his church to dispose of this matter according as she should thincke it moste fitt for places and tymes being induced by many sundrie reasons to communicat the laytie vnder one kinde as I haue said alreadye and nowe I alleadge others For first if it were not soe manny trulie were depriued of this benefitt for that many Northeren countries haue noe wine and although the rich may haue it yet euerie poore cannot haue it yea many there are that did neuer drinke wine and if they should drincke thereof they should vomitte therfore sith the yoke of our Sauiour is sweete wee must not thincke that he will compell any to that which he cannot performe The second reason is for besides Christ which is aswell vnder one as vnder both there is not in the other kinde but an accident without a subiect as is apparente by the councel of Constance and Basil The third reason is 6. Conc. cano 52. that it was lawfull for the prieste aswell in the greeke church that did receaue in lente vnder one kinde as the sixt councell doth manifest as also in the latine church for the priest that receaues it vnder one kinde vpon good fridaie The 4. reason that Christe is aswell vnder one kinde as vnder both kindes and he that receaues it in that manner receaueth as much fruite as if he had receaued vnder both 18. Yow vrge against this custome of the church Vnlesse yow eate his fleash and drincke his blood wee shall haue noe life in you I answere that the coniunction is taken disiunctiuely as if Christ had said vnlesse yee eate my fleash or drincke my blood c. and soe S. Paule saith these wordes quicunque c. 1. Cor. 11.
offence in leaninge to the litterall sense of Christs wordes in the blessed Sacramente of the Altar CHAPTER III. 1. IF yow beleeue the omnipotent power of Christe as also if you consider his moste incomprehensible and wonderfull loue towardes his churche Ephe. 7. for which he yealded himselfe vnto death for her clensinge soe he gaue himselfe vnto her for her feedinge that shee he maie be made one ioyned together as it were a bodie ioyned vnto the heade And to shewe vnto yow the trewe plaine and euidente demonstration of those words to be ment litterally accordinge to the tenor and significant tearmes of the woords for as the philosopher saith Arist li. 1. de interp cap. 1. 2 voces sunt signa cōceptuum our wordes and voices doe signifie what inwardly we intend I will beginne with the sixt Chapter of S. Iohn that yow may more plainlie conceiue of what force that place is to proue the reall presence of Christs flesh and bloode in the blessed Sacramente Yow shall first therfore vnderstand that the Iewes of Capharnaum which therof are comonlie called Capharnites after they had bene miraculously fedd of Christe with fiue Barlie loaues and two fishes beinge themselues in number aboute fiue thowsand retourned vnto Christe againe for some other like banquet and to prouoke him the more as they thought they beganne to bragge how their fore-fathers did eate Manna in the desert giuing him to vnderstand therby that if he would gett creditt amoungest them he should in like sorte feede them wherupon our Sauiour tooke occasion to declare vnto them before hand that miraculous heauenlie foode which he minded afterward to ordaine in his last supper and which should not onlie equalize their Manna but soe farr surpasse the same as a trewe bodie surpasseth a shadowe and therfore he said vnto them The bread which I shall giue is my fleshe and that he ment by those wordes to leaue his trewe fleshe indeede to be eaten it steede of their Manna it appeareth by that which followeth most euidentlie For whereas the Capharnite Iewes grudged streight way sayinge how can this man giue vp his fleash to eate conceauinge such a carnall and grosse eatinge of Christes fleash as of other common flesh yet he did not take away that scruple as our protestants do now a dayes with saying that it should be a bare figure only or that they should eate bread onlie and not fleshe and feede on him onely spiritually by faith no he said none of all these thinges but cleane contrarie to confound their murmuringe infidelitie and to confirme his former woordes he added therunto other woordes of more vehemēce saying Verilie verilie I saie vnto yow if yow eate not the flesh of the sonne of man and drincke his bloode yee shall not haue life in yow with many more of like perspicuitie and plainenes for if he should haue answered them accordinge as the protestants expounde that place to be figuratiuely ment he should haue soone appealed their anger grudginges and faithlesse conceite of those wordes by occasion whereof they quite forsooke him sayinge This is a hard speech who can beare it Whereas if he had ment of a bare signe or figure by tellinge the trueth only he might haue kepte them continually in his companie In truth it could not stand with the intralls of Christs charitie beinge sent principally to conuerte the Iewes from their infidelitie and beinge cheeflie ordained to saue the lost sheepe of Israell that he should vse those woordes figuratiuely Matt. 15. and not declare the same plainly vnto them beinge a matter of the greatest importance and consequence that euer was for takinge away their repininge misbeleeue the truth wherof he confirmed with his accustomed oath Verilie verilie c. vnlesse they should eate his flesh c. they should not haue life yea he vsed these wordes imediatlie after their grudging 2. S. Chrisostome vpon those stubborne woordes of the Iewes Chrys ho. 45. in Ioannem This is a hard speech who can beare it saith it is the parte of a scholler not to inquire curiously of that his maister affirmeth but to heare and beleeue and to expecte in due season a resolution of his doubts and as for those people by the former miracle don by him in feedinge their hungrie stomacks beinge soe many in number they might beleeue that whatsoeuer he said he could doe or whatsoeuer he promised he could performe Chrys ho. 61. ad populum Antioch For when he declared his loue towardes vs he mingled himselfe by meanes of his body together with vs that the body and the head should be vnited together and to wittnesse his singuler affection towardes vs he permittted himselfe not to be seene of such as are desirous but to be touched and eaten and their teeth to be fastened in his flesh and all men to be filled and satisfied with the desire of him Tanquā leones igitur ignem spirantes ab illa mensa recedamus facti diabolo terribiles c. Homilia pradict Let vs rise therfore from the table as it were lyons breathinge out fire makinge the diuill himselfe a feard This misticall bloode chaseth away deuils farr off frō vs and draweth the angells neere vnto vs for the diuills when they see within vs the blood of our Lord are putt to flighte and the Angells make haste to assist vs thus farr S. Chrisostome whose doctrine herein is noe lesse ircksome and repugnant to the sacramentarie Protestants then to those lumplishe Iewes because accordinge to that holy doctor none oughte to be curious in askinge howe or by what meanes that which Christ affirmeth is brought to passe for as the Iewes were ouermuch curious in murmuringe amoungest themselues and sayinge How can he giue vs his flesh to eate How shall our stomacke away with it what a hard kind of speech is this Is it not against nature that one man should be nourished with an other mans fleashe Doe not our mouthes and stomacks abhorr the same Soe this sacramentarie protestantes haue noe other thing in their mouthes then howe can Christs fleash blood and bones be conteined in soe little a roome how can his body be at one tyme in heauen and on the alter how can it be in a thowsand places at once with many other such Iewis interrogatiōs which doe daylie proceede out of their giddy braines voide of grace not willing captiuare intellectum in obsequium fidei as S. Paule saith because they would not resigne their wilfull opinions and their blinde vnderstāding vnto the trewe direction and obedience of faith for if they beleued that God were able by his word to bringe all this to passe they would neuer reason after such a sorte for otherwise they may by like interrogations discreditt the whole christian faith and aske how God made the worlde of nothinge how a Virgin could bringe foorth a sonne how God came downe into the world to be incarnate
and yet remaine still in heauen with many such strange interrogations which wee knowe rather by diuine faith supernaturallie infused vnto vs then by any naturall reason conceiued by our grosse vnderstandinge which according to Aristotle in his metaphisickes is as ignorante of naturall knowledge in respecte of thinges naturall as the owle is of the sunne in the middell of the daie So as this holie doctor impugneth these interrogations as arguments of incredulitie and lacke of faith which are interrogations of the Iewes and protestāts both which as they agree by two sundrie extreames in this infidelitie of discreditinge Gods omnipotencie soe if yow compare both those extreamities together you shall finde also that these mens extreame madnes deserueth more blame and farr exceedeth that of the Iewes 3. But the catholique church vseth a meane betweene both for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth but simply beleeueth that to be trewe which Christe affirmeth shee holdeth not with the capharnits whoe thought because he said his fleash was meate indeede they should eate him visibly nor yet with the sacramētaries who thincke because he said it is the spiritt that giueth life therfore this fleash is to be eaten by faith onlye But contrarie to them both and in the righte meane and trewe meaninge betweene both ioyninge all Christs woordes together it concludeth that vnder the forme of bread Christes trewe flesh is realy and substantially receaued by sayinge vnder the forme of bread it taketh away the Capharnits grosse and carnall imagination by affirming trewe flesh realy and substantially to be presente it condemneth the protestants spirituall and faithlesse figuratiue intention in all which the Catholique church is sufficientlie grounded and instructed by the plaine authoritie of Christs owne words touchinge the truth of their pretended difficultie For in the 6. chapter of S. Iohn are thies woordes I am the liuely bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread which I shall giue is my fleshe which I shall giue for the life of the world And where the Iewes fell at variance amoungest themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verilie verilie I say vnto yow vnles yow eate the flesh of the sonne of man and drincke his blood yow shall not haue life in yow he that eateth my flesh and drincketh my blood hathe life euerlastinge and I shall raise him vpp at the latter day for my flesh is verilie meate and my bloode is verilie drinke he that eateth my flesh and drinketh my blood dwelleth in me and I in him c. 4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper as the Euangelist saith Iesus tooke bread gaue thancks and blessed and brake it and gaue it to his disciples sayinge Take and eate this is my bodie which is giuen for yow this doe in the remembrance of me likewise takinge the challice after he had supped he gaue thanckes and gaue it them sayinge Take and diuide it amounge yow and drinke all of this this is my blood of the newe testamente S. Paule writeth thus much to the Corinthians saying For I haue receaued of our Lord that which I haue deliuered vnto yow for our Lord Iesus the same nighte he was betrayed tooke bread and giuinge thancks brake and said take and eate this is my body which shal be deliuered for yow doe this in remembrāce of me likewise the chalice also after he had supped sayinge This chalice is the newe testament in my blood doe this soe often as yee shall drinke in the remembrance of me for soe often as yow shall eate this bread and drinke this chalice yea shal shewe forth our Lords death vntill he come wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie shal be guiltie of the bodie and blood of our Lord. But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice for he that eateth and drinketh vnworthilie eateth and drinketh his owne iudgmente not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter is substancially and most certainly confirmed Chrys in Math ho. 83. 5. But to confirme the same by the testimonies of the fathers S. Chrisostome saith Sicut in veteri c. Euen as in the olde testamente soe likewise in the newe Christe hath for our benefitt lefte behinde him and gathered together the memorie of his misteries bridlinge therby the mouthes of heretiques for when they aske how it is proued that Christe was sacrificed and put to death besides many other thinges to musell and shutt vpp their mouthes with all wee shewe thē these misteries for if Christ died not whereof is this sacrifice a pledge and token Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance For whereas these heretiques Marcion Valentinus Manicheus and their disciples did denie this dispensation and worke of God in flesh Christe by this misterie soe bringeth vs allwayes in minde of his passion that no man vnlesse he be madde can be seduced By which woordes of S. Chrisostome the certeintie of Christs bodie in the Sacrament is proued for by the truthe thereof beleeued therein Marcion a foresaid and Valentinus and other like heretiques were confounded who said Christe had noe true bodie in which he mighte suffer on the crosse but if the church should haue holden in the tyme of S. Chrisostome that Christe was presente only in the Sacramente by a figure nothinge could haue bene concluded against those heretiques for they denied not but it was figuratiuely also present one the crosse Wee must also vnderstand that this Sacrament is a pleadge or token not as the sacramentaries would wreaste it vid. a pleadge or token of his passion which is liuelie there represented and brought to remembrance by the trewe presence of that selfe same body that suffred And therfore Christe at the institution of this Sacrament after he had said take eate this is my body adioyned therunto those other woordes Doe this in the remembrance of me which woordes Sainct Paule expoundeth verie plainly sayinge Soe often as yow shall eate this bread and drinke of this chalice yee shall shewe forth our Lordes death vntill he come 6. The said S. Chrisostome in the foresaid homilie vppon this texte hoc est corpus meum saith lett vs haue noe doubte but beleeue and
to doe nothinge yet then yow will beleeue that it is made able and powerfull to quicken vnlesse yow will contend alsoe that the holy ghoaste hath noe power to quicken For whereas flesh was ioyned with that word which quickneth and giueth life therby yt was made alsoe of power to quicken and giue life and although therfore the nature of flesh as it is flesh cannot quicken or giue life yett it worketh that nowe because it hath receiued the whole operation of the woord for this bodie is not the bodie of S. Peter nor S. Paule nor of any such like but the bodie of life it selfe Coloss 2. and of our Sauiour Iesus Christ in whome the fullnesse of the God head corporallie dwelleth and is able to doe this for if honny whereas it is naturally sweete maketh those thinges sweete with which it is mingled shall it not be verie foolish to thinke that the liuelie and quickinge nature of the woord did not giue vnto that man in whome it dwelleth power also to quicken and giue life for which causes the flesh trulie of all other men doth not auaile or proffit in deede any thinge but the flesh of Christe alone is able to giue lyfe and quicken because the onlie Sonne of God dwelleth in it But he calleth himselfe spiritt because God is a spiritt thus farre S. Cyrill 9. 2. Cor. 3. By this yow may perceiue the false interpretation of the protestants vpon these woords The spiritt is that which quickneth the flesh auaileth nothinge by which woordes they saie that the reall presence of Christs flesh in the Sacrament can nothinge proffitt vs and that the spirituall eatinge thereof by faith only should be sufficient for S. Cyrill teacheth plainly that by this woord he meant the God head which was vnited in one person with that flesh of his which gaue vnto it that power to quicken and giue life which noe other mans flesh euer hadd And the comon Schoole of all diuines doe affirme that when Verbum caro factum est when the woord was become flesh when flesh was vnited vnto the woord the flesh by the woord doth quicken and giue life and as S. Nazianzenus saith that as Iron beinge putt to the fire doth burne and performeth the operation and action of fire soe the flesh beinge vnited vnto the woord doth quicken giue life and worketh by the influence thereof And as S. Thomas saith Quo intimius est aliquid cum principio influente eo magis participat de eius influxu The more intimate and neerer a thinge is to its first influent cause the more it receaues the influence operation therof So the blessed flesh of Christ noe doubt beinge ioyned and vnited vnto the principall cause of all causes receaueth a moste liuely operation from the same 10. S. Hillarie also that famous Bishop of Poetiers in his 8. booke of the Trinitie against the Arrians hath these woordes De veritate carnis sanguinis non est relictus ambigendi locus c. There is noe place lefte to doubte of the veritie of Christs flesh and blood for by the confession of our Lord and by our faith it is verilie flesh and verilie blood and beinge eaten and dronke by vs it bringeth to passe that wee are in Christe and Christe in vs. Ys not this trewe it seemeth verilie not to be trew to these incredulous people which deny Christe to be trewe God S. Hillaries argument was against the Arrian heretiques who held that God the sonne was not one with God the father in substance but only in will to disproue which assertion he alleadgeth a texte of scripture where Christe prayeth that wee all may be one with him Ioh. 17. as he and his father are one but wee saith Sainct Hillarie by receauinge of Christs trewe bodie and blood in the blessed Sacrament are not vnited vnto him in will only but also to his fleash and substance wherfore it mustes needs followe that Christ is vnited to his father by nature and substance of his God headd and not by will only which argument of his doth plainly declare that the trueth of the reall preseÌ„ce of Christ in the Eucharist was then approued and receaued of all men for otherwise he would neuer haue conuinced them by that argument and vnlesse yow denie Christ to be God yow can not denie him to be trulie really in the blessed Sacrament And he proceedeth further in that booke and saith If the woord was truly made flesh and if wee truly receaue the woord beinge made flesh in the meate of our Lorde how shall he be thoughte not to abide naturally in vs who both beinge borne man tooke vnto him the nature of our flesh to the nature of eternitie vnder the SacrameÌ„t of flesh which is to be communicated of vs for soe wee all are one because both the father is in Christe and Christe is in vs for himselfe saith My flesh is verilie meate and my blood is verilie drinke he that eateth my flesh and drinketh 〈◊〉 blood abideth in me and I in him In another place he saith expoundinge those wordes of S. Paule Sermone Cathechesi mystag 4. 1. Cor. 11. Accipite bibite hic est sanguis meus c. Take and drincke this is my blood this is my body who shall dare hereafter to doubte of the trueth therof sith he did certeinly saie this is my blood who euer will affirme the contrarie or saie it is not his blood nam specie panis dat nobis corpus in specie vini dat nobis sanguinem c. for vnder the likenesse of bread he giues vnto vs his bodie and in the likenesse of wyne he giues vs his blood that when yow take it yow shall taste the bodie and blood of Christe beinge made pertaker of the selfe same body blood soe wee beare and carry with vs Christe in our bodies when wee receaue his bodie and blood into our intralls and accordinge to Sainct Peter are made pertakers of the diuine nature And a little after he saith Quamobrem non sic haec attendas velim tanquam sit nudus simplex pâ—nis nuduÌ„ simplex vinum Corpus enim sunt sanguis Christi wherfore I would not haue yow to thinke of these thinges as they were naked and simple bread naked and simple wyne for they are the body blood of Christe and though your senses do tell you the contrarie your faith shall confirme and strenghten you doe not iudge by thie taste when thie sure faith shall guide thee from all doubte 11. S. Augustine vppon these woordes Aug. in Psal 98. Adoratescabellum pedum eius adore and worshipp his footestoole because it is holie quia in ipsa carne hic ambulauit c. Because he walked here on earth in that verie same flesh and gaue vs the verie same fleash to eate for our saluation and noe man eateth that flesh vnlesse first he adore and worshipp
walke not as the Gentiles walke â—n the vanitie of their sinne 1. Pet. 4.3 Rom. 1.21 hauinge their vnderstandinge obscured with darcknes alienated from the life of God by the ignorance that is in them who dispayringe haue giuen vpp themselues to impudicitie vnto the operation of all vncleannesse vnto auarice but you haue not soe learned Christ Lay you awaie accordinge to the old conuersation the old man which is corrupted accordinge to the desires of errour For before the catholique christian religion came into the world it was nothinge else then a dungeon full of all filth a denne of theeues and most wicked liuers a fayre or markett where there was nothing to be bought but all kind of crafte deceite diuilish inuentions a schoole where there was nothinge else to be learned but to lett loose the raynes to all voluptuous pleasures beastlie appetites and inhumane concupiscence of vnspeakeable and shamles impudicitie of beastiality and Sodomiticall riotousnes not only of the gentiles but also of the Iewes themselues Isa 35. who had the knowledge of God Therfore Isayas the prophett did compare the people of those ages with dragons serpents woolues lyons beares and Basilisks and for that cause he called the world at that tyme the land of wast dried sterrill without tyllage which was nothinge else then the denn of wilde beasts the caue of serpents the brothell howle and stewes of all filthie liuers but the christian religion and preachinge of Christs gospell not only by miracles but by the sanctitie and holines of the liues of the prechars did conuerte wolues into sheepe lyons into lambes serpents into doues and wilde fruitles trees into most florishinge braunches bearinge euerlastinge fruicte as the said prophett said that there should be a tyme that the desert should be translated into a pleasant orchard and the drie withered soyle voyde of trees or hearbes into a place of pleasure which doe signifie by this comparison the pulchritude and the beautie of the sanctitie of such as should florish in the world by the christian catholique religion and the true preachinge of his religious ghospell and soe the sonne of God did appeare that he should dissolue the the works of the diuill Iob. 1. Ioh. 3. which he hath done by his owne passion and death as also by the preachinge and vertuous life of his seruaunts 9. If any man will knowe further of this matter lett him reade ecclesiasticall historis which doe treate of the same relating the liues of the holie Sainctes and fathers which liued in the wildernes and the Chronicles of the holy orders of religion where he shall haue aboundante stoare of holy Bishoppes Confessors and Virgins which haue crucified their flesh with the vice and concupiscence thereof innumerable store of blessed Moncks whereof some liued in their conuents some other segregated and estranged from humanie societie where they liued rather like angells then like men whosoeuer I say shall reade ouer the liues of these people written by the best wyttnesses that euer were he shal there behold howe they haue spent whole nightes in deuoute prayers aswell vocall as mentall without sleepe hauinge noe other bedd then the earthe He shall see that the Cells of these fathers were soe narrowe that they should seeme rather sepulchers then Cells In vita S. Paul Eremitae He shall vnderstand that many of them had noe other meate then bread and salt with water and with Rootes of hearbes that as Saint Hierom writes to tast of any thinge boiled vpon the fire was counted riotuousnes he shall perceaue such pouertie in their attire that it cannot be more such was their recollection and retired life wherein they were estranged from all inordinat affection and passion in which they vsed such wonderfull mortification as they would not suffer their neerest in blood to approach vnto theÌ„ What should I declare their constant abidinge and perseuerance in continuall prayers without wearines their spiritual exercise without loathsomnes their discomfortable sollitarines without gruding hauinge noe other company then that of wilde beasts vglie serpents and fierce lyons which with a confident hope fixed in God they tamed and ouercame This life was so admirable and soe supernaturall as they without supernaturall helpe and grace of God could not endure it What should I speake of their constant sufferinge of all kinde of exquisitt and cruell torments how many battells they fought howe gloriouslie they haue triumphed ouer the world and the diuill and all their wicked instruments and ministers 10. When our Sauiour gaue vs a caueat of false prophetts Matt. 7. he gaue vs noe other token to discerne them then by their fruicts and woorks Doe men saith he gather grapes of thornes or figgs of thistles euen so euerie good tree yeldeth good fruicts and the euill tree yeldeth euill fruicte Are not you those false prophetts whose religion is most false in asmuch as noe good fruicte came euer into the world by it noe reformation of our manners noe amendment of our liues noe mortification of our passions noe restraint of our filthie appetites noe motiue or impulsiue meaÌ„es that should stirr vs vpp vnto any deuotion but rather giuinge vs all libertie to dissolution and to all wanton exercise Haue you not taken awaie all the Euangelicall Councells of our Sauiour in his ghospell Haue you not forbidden all vowes and votaries all Sacraments and sacrifice Haue you not quite abolished confession of our sinnes inward contrition in our harte and externall satisfaction and restitution outwardlie charitie from our harte and mercie from our workes pietie from our soules and humilitie from our spiritt and consequentlie all consolatioÌ„ from our aflicted consciences with the damnable libertie of your wanton and lasciuious ghospell as is auouched by the cheefest professors thereof For after this manner doth Smidline speake Vt totus mundus cognoscat eos non esse papistas nec bonis operibus quidquam fidere c. That all the world may knowe that they be not papists neither that they care for good works they exercise none at all And hauinge reckened infinite wickednesse of them this kinde of life they say the ghospell hath taught theÌ„ thus he Erasmus in his epistle ad Neocomum saith Profer mihi c. Episto Eras ad NeocomuÌ„ 1529. Tell me I pray thee what man was euer made any thinge the bettter by that ghospell was there any epicure or gurmandizer made sober or temperate or any vnchast or shamlesse fellowe become chast or honest or cruell made gentle or extortioner persuaded to become liberall or the cursed to become blessed but I car shewe you many made worse then themselues 11. Luther the roote of all these Rugamuffines hath these wordes Luth. in postilla sâ—per 1. Dominic aduentus mundus indies fit deterior c. The world saith he is euerie daye worse and worse now men are more greedie of reuenge more couetous more remote from all mercie more immodest
wee must not iudge by examples but by lawes As for the priestes representinge the person of Christe vnto whome the precepte is giuen Doe this c. they receaue Christ vnder both kindes and yet the greekes doe not vse the Chalice in lent and the latines vpon good fridaye doe receaue Christ vnder one kinde 6. I aunswere further that many thinges are instituted by Christ which doe not bind vs to accomplishe them as matrimonie holie orders vowes and votaries to say masse virginitie and euangelicall councells are instituted by Christe and yet wee are not obliged therunto for it is in euerie mans owne election to marrie to receaue holie orders to vowe to be a virgin it was also instituted of God that wyne should be vsed for drinke and yet wee are not comaunded to drinke it it was also appointed by God that the first fruictes of wyne should be offred vnto the priests for their drinke yet they were not comaunded to drinke it Trulie you should followe Christ and imitate him had yow bene obedient to his church accordinge to the example of himselfe who did submitt himselfe to his mother the Sinagoge and her preceptes For wee must vnderstand that such thinges as our Lord hath ordained by himselfe cannot be altered in his Church nor be dispensed withall as the morall preceptes and the articles of our faith which are immutable and such as pertaine to the substance of the sacraments but such as are positiue precepts as the rites of the sacraments not essentiallie pertaininge to the same which Christe himselfe hath not instituted by occasion of time and place and other circumstancies the churche beinge directed by the spiritt of God may alter them because herselfe hath instituted them as this obseruation of communicatinge either vnder one or both kindes and therfore it may be changed by the churche 7. The holy doctors haue diuided the church into three states of times as Nicolaus de Lussa Cardinall Salmeron tractatis 34. related by Alfonso Salmeron hath obserued The first state of the church was feruent for the Christians in that golden world were inflamed with an ardent loue and feruent charitie to shedd their blood for Christ and in this state Christe was deliuered vnto those faithfull christians vnder both kindes that drincking the blood of our Lorde they should most cheerfully shedd their blood for him as S. Cyprian teacheth in his Epistle to Cornelius S. Cypri epist. ad Cornel. and his Epistle to the Thybaritans Neither did he altogether wish it should be giuen to euerie one of the laytie but in time of persecution to shedd their blood for Christ In the second state the church was zealous though not soe feruente and soe Christ was giuen vnto the christians vnder one kinde that is to say of bread which was dipped in blood as may be gathered out of manny fathers and councells In the third state the church was colde and luke warme and so was Christ giuen vnto the laytie vnder one kinde without dipping it into the blood This the church hath done for good cause beinge taught herein by the holly ghoaste which euer followeth the churche whose authoritie is of the same force nowe as it was then 8. You vrge the wordes of Christ saying Matt. 26. Bibite ex hoc omnes drinke yee all of this I aunswere that these words were spoken and directed to the disciples that were present and vnto the priestes their successors when they shoulde celebrate vnto whome also was said doe this in remembrance of me and therfore that glorious Martyr said Roffensii quotiescunque c. whēsoeuer yee shall drinke thereof c. because that the precepte of drinckinge is not soe absolute as the precepte of eatinge his bodie vnto which noe condition is added therfore it is a precepte deliuered vnto them with condition as when they will drinke of the Chalice they shoulde doe it and offer it in remembrance of him for the wordes of the imparatiue moode doe not alwayes include in them an intente of bindinge as vnder paine of sinne for by them wee pray Miserere mei Deus haue mercy on vs. Patientiam habe in me haue patience with me Sell all that thow haste and giue it to the poore yett wee are not bounde to perfourme this precepte Euen soe in these wordes Drincke yee all of this c. wee are not bounde to perfourme it but such as are priestes when they cōsecrate and therfore the three Euangelists doe declare that our Lord did sit with the twelue Apostles and not with other disciples and therfore none excepte the Apostles and such as lawfullie doe succeede them haue power to blesse or to consecrate the Euchariste as Clemens Chrysostome Ambrose S. Bernarde doe affirme 9. Likewise when he gaue power to remitte sinne Iohn 20. only the Apostles were assembled for as it is not the charge of euerie one to preach to baptise or to feede so it is not the office of euerie one to forgiue sinnes or to consecrate the Euchariste which only belonges to lawful priests vnto whom by those wordes he gaue power to consecrate offer dispense the Eucharist For the laytie by those wordes doe this in remembrance of me haue no other authoritie then that from the priests they shoulde receaue godlie and deuoutlie the Euchariste after whatsoeuer forme◠it should please the churche to giue them eyther vnder one kinde or two kindes Doe this whensoeuer yow shall drincke in my remembrance by which words it is not absolutly commaunded to drinke but whensoeuer yow drinke that it should be done in his remembrance as it was done in times paste In eatinge of the lambe it was simplie commaunded that euerie one should eate thereof but to drincke wine euerie one was not bounde it the supper of the lambe Otherwise the abstainer which did abstaine altogether frō wine should grieuouslie sinne and should not be so highlie commended of God for abstaininge from wine And in like manner the Nazarits should alsoe offend for abstaininge from wine as they did For although man can liue without wine yet he cannot liue without bread euen soe without the chalice a man may liue spiritually Hier. 35. but without the blessed bread he cannot liue spiritually and soe wee say alwayes in the Pater noster panem nostrum quotidianum giue vs this daye our daylie bread 10. Adrianus the 4. did dispense with those of Norwaye to consecrate vnder one kinde by reason of the scarcitie of wyne in that countrie for soe they should performe the obligation of receauing this blessed Sacramente This is also confirmed vnto vs by the three famous and generall councells and assemblies of the flower of all the best and learnedst men in the worlde Conc. Cōst sess 13. Basil ss 30 Trid. ss 21 videlicet the councell of Constance Basill and Trente with in the harte of Germanie where this article of receauinge vnder one kinde of the laitie was defined and
it it is found oute how such a footestoole of our Lord should be adored and worshipped and that wee doe not only not sinne in aâ—oringe and worshipping it but wee sinne in not adoringe and not worshippinge the saâ—e Therfore when thow dost bowe downe and prostrate thie selfe vnto any such earth doe not behould it as earth but behould that holie one whose footestoole that is which thou doest adore and worshipp because for his sake thow dost adore worshipp it Aug. cont Iul. Pela lib. 1. Amb. de ijs qui misteriis initiantur cap. vlt. 12. S. Ambrose that blessed Bishopp of Millane of whome Sainct Augustine saith Veneror vt patrem in christo c. I reuerence him as a father for he through the ghospell in Christe Iesu begott me doth plainly confirme this truethe saying Ipse clamat Dominus Iesus Hoc est corpus meum c. Our Lord Iesus himselfe crieth This is my body before the benediction of those heauenly woordes another kinde of nature is named after consecration the bodie is signified or mentioned he himselfe called it his blood before consecration it is named an other thinge after consecration it is called blood And thow saidst therunto Amen that is to say it is trewe let thie inward minde confesse that which thie mouth speaketh and let thie affection thincke that which thy speech soundeth And in that chapter he saith But perchaunce yow will saie I see an other thinge with myne eyes how then doe yow tell me that I receaue the bodie of Christe this then remaineth yet by vs to be proued how many examples therfore doe wee vse to shewe that this is not that which nature formed but that which benediction consecrated And that the power of benediction is greater then the power of nature for so much as nature it selfe is changed Moises held in his hand a rodd he cast the same foorthe and it was made a serpent againe he tooke vpp the serpent by the taile and the same retourned to the nature of the rodde yow see then by the grace giuen to that prophett that nature both in the rodd and serpent was twice changed the riuers of Egipt rann with pure and cleane water blood sodainlie brake out from the springes and fountaines there was drinke to be hadd out of the riuers and at the prophetts prayers the blood of the riuers ceased the nature of the water retourned All the rest of the holie fathers and doctors that liued before these and such as came after doe confirme with one vniforme consent this sacred doctrine 13. S. Andrewe the apostle as Aloysius Lipomanes a moste graue and learned aucthor doth gather out of the approued aucthors when he was to be crucified said these wordes Ego omnipotenti Deo c. I doe daylie sacrifice to the omnipotent God the vnspotted lambe who beinge trulie sacrificed and his fleash also eaten of the people remaineth both sounde and aliue Ignat. ep ad Smyrnenses S. Ignatius which was disciple vnto S. Iohn the Euangeliste writing against the heretiques Symonianus and Menandrianus who as they denied the Incarnation of Christe soe they did alsoe denie the misterie of this blessed Sacrament Sic ait Eucharistias oblationes non admittunt quod non confiteantur Eucharistiam esse carnem saluatoris c. Soe they doe not admitt eucharistes and oblations because they doe not confesse the Euchariste to be the flesh of our Sauiour which flesh did suffer for our offences Theo dialog 3. which the Father accordinge to his benignitie hath raised vpp this place is cited by Theodoretus Tertull. lib. 2. ad vxorem in libro de Idolatria Tertulian also reprehending wicked priests exclaymeth against them sayinge Semel Iudei Christo manus intulerunt vos c. The Iewes did offer violence vnto Christe but so yow doe also violatt and handle his bodye moste irreuerentlie such irreuerent handes should be cutt of c. And how should he saie these wordes if he should thincke that in the Eucharist should be only the figure of Christs bodie So Orig. homil 13. in Exod. expoundinge the 25. of that booke homil 7. libr. numeri in caput Math. 26. Math. vbi sic legimus homil 7. Leuit. homil 9. in Leuit. concita in cap. 15. Matth. So Cyp. who suffred death Anno Domini 259. sermone de lapsis So Athanas who is citted of Theodoretus Theod. 2. Dialog Cyrillus Hieroso initio Cathechesis 4. mistagogice in tota ferè Cathechesi Greg. Nyss in lib. de vita Moysis So. S. Optatus Milleuitanus which did florish in sanctitie and learninge in one tyme with S. Ambrose Quid enim est tam sacrilegum what is more detestable then to destroie and defile the alter on which somtimes yow haue offred your selues in which the desires of the people and the members of Christe are carried and a little after what is the alter but the seat of the bodie and blood of Christe S. Naz. liuinge also in the same tyme Nazianz. oratione de Pascha absque confusione dubio c. without confusion and doubt we eare his bodie and drincke his bloode 14. S. Ephrem the familiar frinde of S. S. Hieron in Cathalogo scrip Basill of that authoritie that in the church after the scriptures his woorks were read as S. Hero doth wittnesse saith Quid scrutaris c. whie should yow search the inscrutable thinges of God if you curiously search them yow ought not to be accompted a faithfull christian but a curious companion be faithfull and innocent be pertaker of the vnspotted body of oure Lord and assured with a sounde faith that yow eate whole the lambe himselfe S Epiphanius which was a familier frinde of S. Athanasius doth compare the heretiques that denie Christs bodie to be in the Sacramente with Aesops dogge who hauinge a peece of flesh in his Iâ—wes passinge ouer a riuer and behoulding the shadowe thereof in the water did let goe the trewe flesh striuinge by duckinge vnder the water to gett only the shadowe and soe he had neither the one nor the other soe the heretiques let ts goe the trewe flesh of Christe only for a figure and soe they haue neither benefitt by the one nor by the other Io. Diaco lib 2. vitae sanctit q. Sainct Gregorie as Ioannes Diaconus doth write did proue by a miracle that was don that the bread was turned into Christs fleshe Damascen which liued in the tyme of Leo the Imadge breaker in the yeare of our Lord God 740. saith Panis vinumique c. Bread wyne and water by the inuocation of the holy ghoste are supernaturally turned into the bodie and blood of Christe and they are not two but one and the selfe same thinge bread and wyne are not the figure of the bodie and blood of Christe God forbid but it is the selfe same bodie of our Lord deified Theophil in cap. Math. 26. Vnto this agreeth
whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should graÌ„t that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of FraÌ„ce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine Aâ—histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be