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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16173	The second part of the reformation of a Catholike deformed by Master W. Perkins	Bishop, William, 1554?-1624.	1607 (1607)	STC 3097; ESTC S1509	252,809	248

right meaning of all obscure sentences as they most childishly beare their followers in hand Briefly to conclude this point a great number of them hauing Gods word corrupted for the lanterne to their feete and their owne dimme sight for their best guide no maruaile though they stumble at many difficulties in these high misteries and fall into very absurd opinions concerning the principall partes of them Nowe to make vp an euen reckoning with M. PER. Atheisme I must come vnto their diuine seruice and worship of God the third point that I promised to handle because he spared not to speake his pleasure of ours First then whereas a true reall and externall sacrifice is among all externall workes the most excellent seruice that can be done to the diuine Majestie as shall be proued in the question of the sacrifice which also hath euer since the beginning of the world beene by the best men practised to acknowledge and testifie aswell the soueraigne dominion that God hath ouer vs as our dutifull subjection vnto his almighty goodnesse the Protestantes to make knowne vnto the wiser sorte that they are not Gods true loyall people will not vouchsafe to performe to him any such speciall seruice as to sacrifice in his honour nay they are fallen so farre out with this principall part of Gods true worship that they doe in despite of it powre out most vile reproches against the daylie sacrifice of the Catholike Church which contayneth the blessed body and most pretious bloud of our redeemer IESVS Christ. Secondly of seauen Sacraments instituted by our Sauiour both to exhibite honour to God and to sanctifie our soules they doe flatly reject fiue of them And doe further as much as in them lieth extinguish the vertue and efficacy of the other two For they hold Baptisme not to be the true instrumentall cause of remission of our sinnes and of the infusion of grace into our soules but only to be the signe and seale thereof And in steade of Christes sacred body really giuen to all Catholikes in the Sacrament of the Altar to their exceeding comfort and dignity the Protestantes must be content to take vp with a bitte of bread and with a suppe of wine a most pittifull exchange for so heauenly a banquet They doe daylie feele and I would to God they had grace to vnderstand what a want they haue of the Sacrament of Confession which is the most soueraigne salue of the world to cure all the deadly and dangerous woundes of the soule Ah howe caresty doe they daylie heape sinne vpon sinne and suffer them to lie festring in their breastes euen till death for lacke of launcing them in season by true and due confession Besides at the point of death when the Diuell is most busie to assault vs labouring then to make vs his owne for euer there is amongst them no anointing of the sicke with holy oile in the name of our Lord as S. Iames prescribeth joyned with the Priestes prayer Cap. 5. vers 14. which should saue the sicke and by meanes whereof his sinnes should be forgiuen and he lifted vp by our Lord and inwardly both greatly comforted and strengthned these heauenly helpes I say and many others which our Catholike religion afford vnto all persons by which rightly administred God is highly magnified are quite banished out of the Protestant territories and consequently their religion for want of them is mightily maymed They haue yet remayning some poore short prayers to be said twise a weeke for fearing belike to make their Ministers surfette of ouer much praying they will not tie them to any daylie prayers Mattins Euensong and other set houres they leaue to the Priestes sauing that on the Sabbaoth they solemnely meete together at the Church to say their seruice which is a certayne mingle-mangle translated out of the old portaise and Masse booke patched vp together with some fewe of their owne inuentions And though it be but short yet it is the Lord he knowes performed by most of them so slightly that an indifferent beholder would rather judge them to come thither to gase one vpon another or to common of worldly businesse then reuerently there to serue God Nowe as concerning the place where their diuine seruice is said if goodly stately Churches had not beene by men of our religion built to their handes in what simple cotes trowe you would their key-cold deuotion haue beene content to serue their Lord if one Church or great steeple by any mishap fall into vtter ruine a collection throughout all England for many yeares together will not serue to build it vp againe which maketh men of judgement to perceiue that their religion is exceeding cold in the setting foreward of good workes and that it rather tendeth to destruction then to edification Againe whereas our Churches are furnished with many goodly Altars trimmed vp decently and garnished with sundry faire and religious pictures to strike into the beholders a reuerent respect of that place and to drawe them to heauenly meditations theirs haue ordinarely bare walles hanged with cob-webs except some of the better sort which are daubed like Ale-houses with some broken sentences of Scripture Besides the ancient custome of Christians being to pray with their faces towardes the Sunne rising to shewe the hope they haue of a good resurrection and that by tradition receiued euen from the Apostles as witnesseth Saint Basil their Ministers in their highest misteries De Spiritu sancto 27. looke ouer their communion table into the South to signifie perhaps that their spirituall estate is now at the highest and that in their religion there is no hope of rising towardes heauen but assurance of declining I may not here omitte that of late yeares they haue caused the Kinges armes to be set vp in the place where Christes armes the Crucifix was wont to stand the which I confesse would haue graced their Church better if it had beene else where placed But I hope they will giue me leaue to aske them howe they durst set vp any such Images in their Churches as be in that armes For they haue taught hitherto that it is expresly against the second commandement and a kind of Idolatry not only to worshippe Images but also to set them vp in Churches and yet nowe as it were cleane forgetting themselues they fall into that fault themselues that they haue so much blamed in others Neither will it helpe them to say that they reproued only the setting vp of holy pictures but not of others For the second commandement as they expound it is aswell against the one as the other forbidding generally the making of any kind of Image And is it not a pittifull blindnesse to thinke that the pictures of Lions and Liberts doe better become the house of God then the Image of his owne Sonne and of his faithfull seruants And may not simple people thinke when they see Christes armes cast downe and the Princes set vp in

Doctor void of partiallity Homil. 24 in praeoratione ad Corinth marry that of these wordes this is the sence and meaning That which is in the Chalice is the very same that flowed out of Christes side Note that the bloud of Christ is in the Chalice and so we need not runne so farre off to seeke it and saith further that we are made partakers of it with the like reall and close conjunction as the word of God and the nature of man were joyned together which was not by faith or imagination only but actually and substantially With vvhome accordeth S. Cyril vvho out of the same wordes of S. Paul proueth that Christes body is vnited with vs not only by faith or charity but bodily and according vnto the flesh saying When the vertue of the mysticall blessing is in vs Lib. 10. in Ioan. 13. doth it not make Christ to dwell in vs bodily by the participation of the flesh of Christ Here by the way obserue that the Apostle calleth the blessed Sacrament bread either because in exterior appearance it seemeth so to be as Angels appearing in the shape of men are in holy write commonly called men so the body of Christ being vnder the forme of bread is called bread or els for that bread in Scripture according to the Hebrewe phrase signifieth al kind of foode So is Manna called bread which was rather like the dewe Ioan. 6. vers 32. Psal 77. and so may our Sauiours body which is the most substantiall foode of our soules be called bread although it be nothing lesse then ordinary bread Lastly it is such bread as our Sauiour in expresse tearmes hath christened it when he said And the bread which I will giue you is my flesh Ioan. 6. vers 51. 1. Cor. 11. vers 29. Vers 27. for the life of the world Our fift argument is taken out of S. Paul He that eateth and drinketh vnworthily eateth and drinketh judgement to himselfe not discerning the body of our Lord and is guilty of the body and bloud of our Lord whence I argue thus Vnworthy receiuers who are destitute of that faith whereby they should receiue Christ according vnto the Protestants opinion or els they should not receiue vnworthily such vnworthy communicants I say doe receiue the body of Christ albeit vnworthily therefore it is not the receiuers faith that maketh it present but it is there present by the vvordes of consecration whether the party beleeue it or no or else howe should the man eate his judgement for not discerning Christes body and be guilty of his body the Protestants answere first That he is guilty of the body because he receiueth it not then when he should for lacke of faith But this glose is cleane contrary to the text that saith expresly That they receiue it by eating and drinking of it but yet vnworthily and all ancient Interpreters doe so expound it Let one S. Augustine serue in steed of the rest who saith De baptis contr Donatist lib. 5. cap. 8. That like as Iudas to whome our Lord gaue the morsell gaue place to the Deuill not by receiuing that which was euill but by receiuing of it euilly euen so euery one receiuing our Lordes Sacrament vnworthily doth not make it euill because he is euill or receiue nothing because he receiueth it not to saluation For it was the body and bloud of Christ euen to them of whome the Apostle saith He that eateth vnworthily eateth his owne damnation By which notable sentence of so worthy a Prelate the other cauill of our wrangling young-Masters is also confuted For they perceiuing that their former shift would not serue their turnes fly vnto a second that forsooth the vnworthie receiuer is guilty of Christes body because he abuseth the signe of it for the dishonour done to the picture redoundeth to the person himselfe Reply When we complaine of them for dishonouring of Images and tel them that they thereby dishonour the Saints alleadging this sentence That the dishonour done to the picture redoundeth to the person then they will not allowe of it which nowe they are glad to take hold of To the purpose we say first that the Sacrament is no picture of Christ no not in their owne opinion but a signe only and great difference is there betweene disfiguring a mans owne picture and abusing of some signe or signification of him neither is the disfiguring or breaking of a mans picture so heinous a fault if it be not done expresly in contempt of the person which formall contempt is not to be found in many vnworthy receiuers Lastly the Israelites that eate Manna or drunke of the Rocke vnworthily were not guilty of Christes body and bloud although those thinges were signes and figures of them therfore if there were nothing but a signe of Christes bodie in our Sacrament no man should be guilty of so heynous a crime for vnworthy receiuing of it but being by the verdict of S. Paul made guilty of damnation for not discerning Christes bodie it must needes followe that Christes body is there really present To these arguments collected out of holy Scriptures let vs joyne one other of no lesse authority taken from miracles done in confirmation of the reall presence For a true miracle cannot be done to confirme any vntruth or else God by whose only power they are wrought should testifie an vntruth which is impossible One miracle of preseruing a young boy aliue in a glasiers hot burning furnace I haue before rehearsed out of Nicephorus cited by M. PER. two others I will choose out of hundreths because they be recorded in famous Authors and my purpose is to be briefe Ex vita per Ioan. Diac. lib. 2. cap. 4. The first out of the life of S. Gregory the great surnamed by venerable Bede the Apostle of England This most honourable Bishop administring the blessed Sacrament came to giue it vnto the woman who had made those Hostes which he had consecrated She hearing S. Gregory say as the manner was and is The body of our Lord Iesus Christ preserue thy soule vnto euerlasting life smiled at it wherefore the holy Bishoppe withdrewe his hand and did not communicate her but laide that Host downe vpon the Altar Masse being done he called the woman before him and demanded before the people whom shee might haue scandalized what was the cause why shee beganne to laugh in that holy and fearefull misterie she muttered at the first but after answered that she knewe it to be the bread vvhich she her selfe had made and therefore could not beleeue it to be the body of Christ as he called it Then the holy man prayed earnestly to God that in confirmation of the true presence of Christes body in the Sacrament the outward forme of bread might be turned into flesh vvhich vvas by the power of God done presently and so was she conuerted to the true faith and all the rest confirmed in it The