league distant from Siuill They said vnto him How darest thou I pray thee stretch out thy handes stayned with vniust slaughter and bloud to receaue with the same the holy bodie of the Lord Or thou that moued with the fury of wrath so much bloud so wickedly hast spilled how wilt thou apply to thy mouth his venerable bloud depart then c. Sozomenus lib. 7. cap. 24. maketh also mention of this Historie The same S. Ambrose in the funerall oration which he made at the death of Theodosius maketh mention of Theodosius his repentaunce Were there many Ambroses There would bee many Theodosies The cause will I here briefly tell why Saint Ambrose depriued him of the holy supper They of Thessalonica murdred a Tribune in a popular tumult the Emperour Theodosius hearing it was so highly offended that hee caused seuen thousand men to bee slayne Pero Mexia writing the life of this Theodosius applyeth this to his Masse which is so much against it Hee saith that Theodosius the day following would go to the Temple to pray and heare Masse as he was saith he accustomed c. And note the affected malice of Pero Mexia That he alleaged not the author of this his saying That Theodosius went to heare Masse which he would haue done had any said it Maliciously he concealeth the name of Theodoret because it made against his Masse which he so much adored Two things may we note in this saying of S. Ambrose First that he which did communicate toke the sacrament with his handes and not with his mouth a childe when they giue it pappe This sacrament is not for Infants which cannot eate strong meates but it is for people that haue discretion can eat a peece of bread and drinke a boule of wine And so saith Christ vnto them Take eate Take drinke He saith not Open thy mouth receaue therewith the bread The second thinge which we are to note in this saying of Saint Ambrose is that the sacrament to the faithful was giuen in both kinds in bread wine For to eate without drinking what doth it profit the body Both the one the other haue we noted in the place of S. Cyprian before aleaged Also lib. 4. De sacramentis cap. 5 these words saith the same S. Ambrose In the distribution of the bodie bloud of Christ the priest said Take the body of the Lord Take the bloud of Christ Whereunto the commucant answered Amen The second Doctour is Saint Ierome Where speaking vppon the second chapter of Malachy saith The priest which consecrateth the bread of the supper and distributeth the blood of the Lord to the people Saint Augustine is full of notable sayings confirming our Doctrine of the communion in both kindes Of which I will alleage one or two to auoyd tediousnesse How saith Saint Augustine lib. 5. Hypognost Tom. 7. dost thou promise the life of the kingdome of heauen to Babes not regenerate of water and the holie Ghost nor nourished with the flesh nor watered with the blood of Christ c. Also in the first Epistle to Ianuarius Some saith he doe euery day communicate the body and the bloud of Christ others c. This is most certaine that in the time of S. Cyprian and of S. Augustine and long time also after the Eucharist was giuen in both kindes and that to Infants As Erasmus noteth it The fourth Doctor which is S. Gregory now remayneth whom we may iustly intitle the last bishop of Rome and his successor Boniface 3. may we call the first Pope because he would be wholy Pope calling himselfe by the ayd of that murderer Phocas vniuersall Bishop Saint Gregorie then saith you haue learned what the bloud of the Lambe is and this not by hearing but by drinking his bloud to wit as often we haue said the sacramēt of his bloud is shed into the mouths of the faithful Here you see al the foure Doctors of the Church confirme our Doctrine Why then doe our aduersaries deny it And what say I of foure doctors reade they all the ancient Doctors as wel Greeks as Latins all are found to be for vs. And many years also after Saint Gregorie when all things as it were went to ruine this custom continued not as a custome but as a law inuiolable was it holdē for the reuerence of the diuine institution was yet on foot in it being to separate those things which God hath ioyned they doubted not to be sacrilege So said Gelasius Bish of Rome as de Consecratione dist 2. cap. Comperimus it is alleaged we haue vnderstood saith he that some hauing only taken the body of the Lord doe absent themselues from the cuppe who for as much as they sinne of superstition must bee compelled to receiue entirely the whole Sacrament or to abstaine from the whole For the diuision of this misterie cannot be without great sacrilege Our aduersaries then in diuiding this mysterie by the saying of Gelasius be superstitious Church-robbers In the 3. Councell of Toledo 2. Cannon And in the conclusion of the sayd Councell the symbol of our faith is commaunded to be said before the communion of the body and bloud of Christ according to the custome of the East the reason which the Councell giueth is that the people should confesse that which they beleeue and so hauing hearts purified by faith are said to receiue the body and bloud of Christ In this Councell was present the Catholike king Ricaredo as by the prayers which hee made in the Councell appeareth The 7. Domage that the Masse causeth is that suppose the Masse were good celebrated as it ought to be celebrated yet in a strange tongue is it sayd that the people vnderstand it not sometimes also be himself that faith it vnderstandeth not that which he saith which is against the commandement of S. Paul who commandeth that all be done with comelinesse order And what comelines or order is there where the people heare a language which they vnderstand not and so know not whether the Priest doth blesse or curse them The same Apostle saith that the vse of tongues not vnderstood albeit to the praise of God is vnprofitable in the Church And therefore without interpretation of that which is said ought not to be vsed Read 1. Cor. 14. 8. where he saith If the trumpet shall giue an vncertaine sound who shall prepare himselfe to the battell So likewise you by the tongue except ye vtter words that haue signification how shall it be vnder flood that which is spoken For ye shall speake in the aire c. And therefore in the 19. verse he sayth I would rather speake fine words in the Church with vnderstanding that is to say that may be vnderstood thereby also to instruct others then tenne thousand wordes in a tongue to wit that the people vnderstand not The same Apostle in the 27. verse commandeth that if
nor his Apostles who in all simplicitie did celebrate the holy supper The wisdome of the flesh being enemy to God hath brought them into the Church to make vs forget the memorie of the benefite of Christs death and passion Moreouer we wil cite certaine histories by which the Christian Reader shall clearely see what account the Pope and his Cleargie make of their Sacrament of the Altar which they affirme to be God Gregory 7. for that he demanded a reuelation of the Host against the Emperour and had no answer cast it into the fire burned it Victor 3. died of poyson which his subdeacon in saying of Masse put into the chalice A Dominicke Friar gaue poyson in the Sacrament to the Emperour Henry 7. Sixtus 4. commanded that at the time of the eleuation the-murder should begin and so it was performed at Florence A certaine Inquisitor at Barcelona called Molon clipped the Host with a paire of sheers Foure Augustine Friars which were hanged at Seuill said Masse without any intention of consecration The same haue many other Priests done also and so by their owne Cannons haue caused all that heard their Masse to commit idolatrie That being as it is true which we haue said and proued of the Masse with very iust title and good and sound conscience do we detest it as a prophanatiō of the holy supper of the Lord There is then no cause why any shuld condemne vs for sedicious heretikes or schismatikes if abhorring the Masse flying the same we follow and imbrace the holy supper which Iesus Christ iustituted his Apostles and our forefathers for the space of a thousand yeares celebrated Would God for that onely sacrifice sake which his sonne our high and onely Priest offered vnto him that all our Spaniards would know as other nations do already know what the Pope is what things are his Buls which be nought els but mockeries which he maketh of vs what is his authoritie which is nought els but vanitie wherewith he hath many yeares deceiued vs that they would know that when the Pope curseth vs then God doth blesse vs would God they would know the holinesse of the masse to be diuelishnesse seeing it is a prophanation of the holy Supper of the Lord. Very hard will it be for them I know well to do this because they haue bene borne brought vp growne old in the contrary But if the holy spirit giue them grace to reade compare conferre cōfront that which we haue sayd in these two Treatises with the holy Scripture which is the word of God very easie it shall be vnto them wherby euery faithfull and catholike Christian in particular and the whole Church in generall ought to be ruled gouerned Our Spaniards in this should imitate those of Berea who as saith S. Luke in his history of the Acts of the Apostles searched the Scriptures to know if that which Paul preached were the word of God or no. If that wee haue said be the word of God no time no custome how ancient soeuer ought to preuaile against it And if for our sins lies falshood and error haue for a little or long time oppressed and darkened the truth the errour ought to giue place as maugre the same it shall giue and so truth iure Postliminij as say the lawes shall reenter his possession And albeit an olde custome is very hardly left yet none ought to preferre such custome to reason and truth do euer exclude and expell custome Therefore when with reason and truth for reason and truth we constraine and conuince our aduersaries In vaine do they oppose ancient custome vnto vs saying in this were our forefathers brought vp in this did they die In this were wee borne and brought vp in this then will we die As if custome were greater then the truth This is euen like the saying of another A Moore was my father a Moore also will I be hauing no other reason to giue but custome Custome without truth is an olde errour and errour the elder the more dangerous it is Therefore leauing as saith Saint Cyprian in his epistle ad Pompeium errour let vs follow the truth knowing as saith Esdras Truth ouercommeth as it is written Truth doth shall euer preuaile and liue and raigne eternally And then saith the same S. Cyprian Blessed be the God of truth The which truth Christ shewing in his Gospell vnto vs saith I am the Truth wherefore if we be in Christ and haue Christ in vs if we abide in the truth and the truth abide in vs. Let vs hold that which is the truth And a little lower If the truth in any thing shall stagger or seeme doubtfull meete it is that we runne backe to the originall which the Lord ordained and to the Euangelicall and Apostolicall instruction and thence ariseth the reason of that which wee doe from whence the order and originall was raised And as he himselfe in another place saith What men haue formerly done ought wee not to looke but to that which Christ who is the first of all hath done The holy Scripture is the most certaine and infallible rule and squire whereby all our actions ought to be ruled and squired as witnesse these places which we will alleage and manie others Dauid Psal 119. vers 105. sayth Thy word is a lanterne to my feete and a light vnto my pathes Esay chap. 8. and 20. we are commanded to repaire to the Law and to the testimonies and sayth that they which do not so it is because there is no light in them It is because they be in darkenesse it is because they are blind and as blind men goe groping Saint Peter speaking of the word or doctrine of the Prophets saith Whereunto yee shall doe well to giue eare as to a candle burning in an obscure place c. The holy Scripitures doe teach vs that Iesus Christ is our high and onelie Priest It teacheth vs that hee once offered vp himselfe with which sacrifice being of infinite vertue he sanctifieth vs for euer And teacheth vs that there is no other sacrifice nor was nor shal be but this alone by which remission of sinnes is obtained it teacheth vs that whosoeuer shall offer another sacrifice be sides this or reiterate this doth most great iniurie to Christ As though his sacrifice which was Christ himselfe were insufficient It teacheth vs that Iesus Christ ordained his holy supper which he commandeth vs to celebrat in remembrance of that sacrifice which he one only time offered to the father all this in generall and euery thing in particuler by the grace of God to him be the glory haue we sufficiently proued This is the trueth for it is the word of God This then we beleeue his Maiestie graunt vs grace not onely with the heart to beleeue this which he in his holy Gospell he hath reuealed vnto vs but also strength and constancie with the mouth to confesse it and
beautifull who not contented to be Lutherans were teachers of that cursed doctrin c. And alittle after Al the prisoners were of Valladolid Seuill and Toledo persons sufficiently qualified c. And so many such they were that it was thought if they had two or three moneths more slacked to remedy this mischiefe all Spaine would haue burned and we should haue come to the most bitter mischaunce that euer was seene therein Hitherto D. Illescas Whereof we will conclude that God hath reuealed the light of his Gospel in Spaine to learned people and people of renowne famous noble He will shew like mercy when he pleaseth to the vulgar and common sort When they see in Spaine a man well lettered and learned then say they Que es tan docto que està en peligro de ser Luthrano he is so learned that he is in danger to become a Lutheran And there is not almost any noble house in Spaine that hath not had in it some one or more of the reformed religioÌ„ His maiestie for his Christs sake our redeemer increase the nomber for his glory the confusion of Antichrist But returning to Paul 4. In August and the 1559. yeare after he had poped 4 yeres and almost three moneths he died The seat was voyd 4 moneths 7 dayes Don Phillip 2. being king of Spaine Pius 4. a Millanist was not much liked nor loued of his predecessor Paul 4. which Paul in the consistorie did publish openly speake against him saying that by euill meanes he had procured the Archbishoprick of Milan Then Pius knowing the dislike of Paule 4. against him departed from Rome thence was absent all the time that Paule the fourth Poped But when Paule was dead and he chosen after great discord and foure moneths 7 dayes that the sea was vacant he reuenged himselfe of him For many things which Paul had commanded did Pius countermaund so pronouncing Don Charles the Emperour Don Phillip his son kings of Spaine innocent and faultlesse he absouled them of all whatsoeuer Paule 4. had obiected against them He confirmed the resignement of the Empire made by Don Charles to FerdinaÌ„do his brother which Paul whiles he liued neither would approue nor coÌ„firme To master Antonius Columna he restored his patrimony whereof Paul had depriued him many otherlike thinges he did in despite of his predecessor Paul 4. by Panuinus vpon his life recited The same Panuinus of Pius 4. saith that when he was Bishop he became another man entertaining other customes maners not better but worse For he which till then was holden curteous pacient a well doer gentle and not couetous suddaynely seemed to haue changed his nature Such is the seat papall that he which once sitteth therein albeit before he were not euill becometh euill And if he were euill becometh worse and in the end most euill as to this Pius 4. it happened The same Panuinus saith that Pius had no grauitie either in countenance gate or gestures that more scoffing he was then beseemed the maiestie which he represented of him saith he that whiles he liued without charge he was of good life reputation and whiles also he had charge vnder the high bishops his predecessors When he was Pope great shewes he gaue of a good Bishop insomuch that he held the Councell of Trent note the hypocrisie whiles the Councell continewed he fayned to be good but the Councell once ended Pius vsing great libertie did many thinges that pleased not all men And a little lower Pius was a glutton and swillar but chiefly in eating for at supper he exceeded Giuen he was to delights and pleasure he was openly collerique enuious he was but in secret impatient to heare In his answeres sometime hard and bitter ambitious to commaund crafty a fayner and distembler When he saâ—â—e it needefull fearefull but bould in dissembling his feare and ill be loued Panuinus his friend all this and yet much more saith of him Albeit true it is that as a Parasite of the Popes much good he saith of him also But what vertues could possesse a man subiect to such manifest and enormious sinnes He had saith he a singular memorie and so could aptly and suddenly recite the whole volume of the auncient lawyers Poets and Historians but not of the Bible which I suppose he neuer read for by his profession he was not a diuine but a lawyer of him saith he also that at the handes of Cardinall Borromeo his nephewe and sisters sonne with great deuotion he receiued all the Sacraments of the Church the which to my knowledge we doe not read saith the same Panuinus to haue happened to any of the chiefe Bishops Doctour Illeâ—cas speaking of Pascall 2. saith That hauing first receiued the holy sacraments he died Of the other Popes I doe not remember that he saith any such thing The reason is as saith Sanazaro speaking of Leo 10. that the Popes being great Simonists haue sould the Sacraments and so not kept them for themselues Or to speake better the cause is that the Popes hold and say in their harts there is no God and so in the time of sicknes and at poynt to die they make no esteeme of the sacraments or Christian religion but die like swine This Pope Pius 4. ordeyned a confession of faith which all they should make that were to be Bishops the which in his life Panuinus placeth This confession is a summary of all the ignorances supersticions and Idolatries of the Antichristianisme or papisme This Popes whole study was by right or wrong to get money and whereof he had store which vpon his kindred friends buyldings Whereunto he was much inclined he wasted In the 1565. yeare after he had Poped almost six yeares he dyed as in Rome went the common voyce and fame in the armes of his minion which is not much out of square sith Panuinus his friend of him saith that he was giuen to delightes and pleasures and as saith the same Panuinus he procured his owne death Morbo ex victus intemperancia hausto to wit by disorder in eating and glutting whose belly was his God our king Don Phillip 2. then reigning in Spaine In the time of this Pius 4. and the 1563. yeare a thing very strange happened in Seuill the which had it proceeded further the Inquisitors bene a little more carelesse so likely it had brought the whole papasie to the ground else should it at the least haue receiued some notable damage The matter is this In Seuill where some more curious then was mete for the papasie which of the priests and Friars complained bitterly to the Inquisitors because they abused confession as others also afore time had abused it in courting and making loue to honest matrons and damsels and for such end moreouer as such beginnings accustomably succeede The holy office thought meete that such confessors should be
to the blessed Roccus diddest promise a table which an Angel caried that hee which shall pittiously inuocate him may not bee offended with the affliction of the pestilence c. This prayer of Roccus I put for example because it came first to hand Many other examples may bee drawne from their Masses For what doe they in all their prayers which they make to the Saintes but call vppon them requesting them to doe this or that There is no commandement either in the olde or newe Testament wherein God commandeth vs to call vpon any other then himselfe Call vpon me saith God in the day of trouble and I will heare thee and thou shalt honor me He neuer saith Call vpon such or such an Angel vpon this or that other Saint vpon Abraham Samuel Dauid Esay c. Iesus Christ when his Apostles besought him to teach them to pray did not command them to call vpon his mother vpon such or such a Saint but he commaunded them to call vpon God and of him should they demaund whatsoeuer they had need of as well for the body as the soule All which is contained in the prayer that he taught them Our Father c. And as there is no commandement to call vpon any other then vpon God So is there no example of any the faithfull either in the old or newe testament that hath called vpon any other then God alone Secure wee are of the infinite goodnesse loue and power of God Assured we are that wheresoeuer wee shall be albeit in the belly of the whale or in the fierie furnace and shall call vpon him he heareth vs. But of the Saints will we not say so much whose goodnesse charitie and power is limitted and communicated of that infinite Only God is infinite and so is in euerie place The Saints be finite and therefore cannot be in euerie place so can neither heare nor see our miseries and necessities And seeing we intreat of inuocation reason would wee should say something of prayer because inuocation is so commonly called Prayer is a certaine familiar conference discourse which the faithfull soule hath with her God wherein she sheweth all her necessities that he is as a Lord may not only beare theÌ„ but also as a father may prouide for them and beleeueth that his Maiestie will so do and so he doth the same Prayer is a lifting vp of the soule vnto God Prayer is a ladder by the which the soule mounteth from this vale of teares from this gulfe of miseries and pierceth all the heauens and stayeth not vntill it present it selfe before God and propose vnto him all her necessities beleeuing as a good father that he will prouide for them This Ladder of Prayer hath foure stages The Ladder of Prayer 1 Necessitie constraineth vs to pray 2 The Commandement of God commandeth it 3 The Promise maketh vs assured to be heard 4 Faith obtaineth that which is prayed for Man of his owne nature and condition is so euill of himselfe so haughty and proud that did not necessitie constraine him hee would neuer subiect himselfe to God nor yet call vppon him For this cause sayd Dauid Psal 119. verse 71. It is good for me that thou hast humbled or cast me downe and a little before hee had sayd Before I was humbled or abased I went astray The good which Dauid drewe of this deâ—ection and euery Christian ought to drawe the same is that hee humbled himsefe before God and called vpon him The Saints seeing themselues oppressed with afflictions and sorrowes doe acknowledge their offences and call vpon God So did Dauid when he said When I was in trouble I called vpon the Lord and he heard me But when the wicked be afflicted they blaspheme against God and dispaire This is a marke by which the children of God doe differ from those which bee not his The second stage is that God commaundeth vs to call vpon him Call vpon me in the time of tribulâ—tion Pfal 50. 15. The third stage is That the Promise doth make vs assured to bee heard And so when God commaundeth Dauid to call vpon him hee promiseth that he will deliuer him and addeth that when the afflicted calleth vpon God hee doth him great seruice And thou shalt honour me saith he Also Psal 91. vers 15. hee saith He shall call vpon me and then promiseth and I vvill heare him I vvill be vvith him in trouble I vvill deliuer him and glorifie him In diuerse places doth the holy Scripture promise that hee which shall call vpon the name of the Lord shall bee saued but in no place doth it promise ayde succour or saluation to him that shall call vpon any other be hee neuer so holy then God The fourth stage is Faith obtaineth that which is prayed for Whatsoeuer ye desire when yee pray Christ sayth Mark 11. 24. beleeue that ye shall haue it and it shall bee done vnto you This faith had Dauid Psal 4. 4. when hee sayd The Lord will heare me when I call vpon him The eleuenth chapter of the Epistle to the Hebrues confirmeth this with many examples Reade this whole chapter for therein is liuely set forth the power and efficacie of fayth without the which saith he it is impossible to please God If the heart bee not sincere simple and pure albeit one crie vnto God he will not heare him as he heard not Esau albeit he prayed with teares neither heard he Saul nor many others of a double heart and to make the heart perfect only faith sufficeth Faith then is that which obtaineth that which we pray for The commandement which commandeth vs to pray is of God and not of the creatures The promise which maketh vs assured to be heard God not the creatures maketh The faith that obtaines that which is prayed for is faith in God and not in the creatures Hereupon with great reason will we conclude that this ladder of prayer which hath such stages bringeth vs not to the creatures but to the creator to only God omnipotent Him only let vs worship him only let vs call vpon to him onely let vs pray for so doing sure we are we shall not be confounded He grant vs the grace that we may truly feele our necessitie and miserie and feeling it may call vpon him being assured that for his goodnesse promise sake and for the sacrifice wherewith his only begotten sonne reconciled vs to him he will heare vs. There is no Masse which is not full of intercessions of Saints and the Priest also which saith it presumeth to be a mediatour and intercessour with God that he may pardon the sinnes of those for whom he saith his Masse be they quicke or dead And not for men onely intreateth hee but also for Christ himselfe praying the Father to receiue and accept him as hee accepted the scacrifice of Abel Abraham and Melchisedech Whereof we will entreat in the
forgiuen thee The Scripture in many other places maketh mention of this humiliation and deiection of Christ and then of his glorious triumph against his enemies But this which we haue sayd sufficeth This benefit of the death and passion of Christ proposed ingenerall to all men doeth Saint Paule by faith applye to him selfe saying I am crucified with Christ and liue not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for mee Who so will enioy this benefite proposed in generall to all let him learne of Saint Paule to apply it by faith in particular to himself For whosoeuer shall not so doo Let him holde it for spoken he shall not enioy it They only be safe which beleue Christ to be giuen for their proper sinnes and risen againe for their iustification Hee which of himselfe shall not particularly beleeue this shall be condemned the death of Christ shall nothing auayle him But he which shall beleeue it shall be saued and being saued is assured that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor strength nor height nor depth nor any other creature shall bee able to separate him from the loue of God which is in Christ Iesus our Lord. His Maiestie increase this faith his gift it is A Christian then armed with such weapons of faith shall patiently and I say more ioyfully suffer for Christ tribulation sorrow persecution famine nakednesse danger sword fire and dishonour for to all these things the very day that wee truely beleeue in Christ are wee subiect For the disciple is not more to bee exempted from them then his maister was Hee increase faith in vs and make vs constant in aduersities for without him can we do nothing and with him can we do all things This verie well perceiued Saint Paule when he sayd I am able to do all things through the helpe of Christ which strengtheneth me God then with his exceeding loue so louing vs that he spared not his proper and only begotten Sonne but gaue him vp for vs and being bought not with gold nor siluer but with an inestimable treasure with the most precious bloud of Christ the Lambe without spot let vs not abase nor subiect our selues to sinne and wickednesse but seeing we are the friends sonnes and heires of God and brothers and coheires with Iesus Christ let vs highly esteeme our selues and apply our selues to vertue that God bee not angrie but ioyfull to haue such sonnes nor Christ ashamed but rather honored to call vs brethren friendes and companions In the sacred Scriptures are there very many places wherein the holy Spirit doth exhort vs to liue godly and holily but of all haue I chosē one which maketh much to the purpose because in it are mentioned both kindes of sacrifices to wit the propitiatory which only Christ one only time offered and the Eucharistcall which euery moment we offer or to speake better ought to offer the Spirit of God by the mouth of S. Paul doth thus exhort vs Be ye therefore followers of God as deare children walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offring and sacrifice of a sweet smelling sauor to God But fornication and all vncleannesse let it not once be named among you as it be commeth Saints neither filthines neither foolish talking nor iestings which are things not comely but rather giuing of thanks c. For all the che chapter is an exhortation to well liuing Let not man thinke for being called a Christian for being baptised for saying that he beleeueth in God for being trayned vp in the Church where he frequenteth sermons and celebrateth with the rest the holy supper Let him not thinke for all this say I that hee shall be saued if hee keepe not together with this the commaundements of God If thou wilt saith Christ enter into life keepe the commandements thou shalt not kil thou shalt not cōmit adultery c. That hypocrits may doe and doe the same but not this For without a true and liuely faith which hypocrites and wicked Christians haue not this cannot be done The outward shew the dead faith imaginary and idle is not the faith which iustifieth but the liuely true and diligent faith which bringeth forth in time fruits of charitie For as true fire cannot be without heate and the greater that the fire is the greater heat it giueth So true faith cannot be without good works and the more the faith is so much the more it worketh And contrariwise as the painted fire warmeth not as little also the dead faith worketh for being dead how shall it worke Such a perfection doth the holy Spirit require in vs that we do not onely good and commit no euill but willeth also that we be not familiar nor conuersant with the wicked Whereas such calling themselues brothers bee hypocrites vniust and impious So commaundeth the Apostle 1. Cor. chap. 5. 1. If any man saith hee calling himselfe a brother shall be a fornicator a couetous person an idolater an euill speaker a drunkard a theefe with such a one eate not The cause why we ought not to bee familiar with such in the second epistle to the Thessal chap. 3. 14. he sheweth And conuerse not with him saith he that hee may bee ashamed And Rom. 16. 17. he commandeth vs to depart from them which make dissentions And 2. Ioh. vers 10. it is commanded we should not salute them To receiue then and enioy the benefit of Christs sacrifice such ought as we haue mentioned to be the life of a Christian Hee that shall not be so perfect for who shall hee bee seeing there is no man but finneth and sith the iust man falleth seuen times I would say many times a day if he fall seuen times a day what will hee doe all his life long fall and rise againe He that shall not then be so perfect let him desire so to be let him sigh and bewayle his imperfection before the Lord let him beseech him of grace to become perfect Let him beleeue the Lord to be so good that he will accept this good desire proceeding from so contrite and humble heart and so will he supply the faults of our imperfections and not impute them vnto vs. And thus shall we enioy the benefite of the sacrifice which Christ our high and onely Priest once offered to his Father We haue proued Christ onely to be our Priest and onelie his body bloud which he once offered vpon the crosse to be the only and vnreiterable sacrifice expiatorie whereby our sinnes are pardoned and we for euer sanctified Let vs now as we promised treat of the institution of the holy supper and so wil we conclude this Treatise The Lord knowing our carelesnesse
disobedient to their fathers and mothers and to their superious all seditious persons factious traytors contentious persons adulterours fornicators thieues dauncers manslayers euill speakers deceiuers couetous persons he she witches vsurers raysers of false witnes robbers drunkards gluttons all those that liue scandalously denouncing vnto them that they abstaine from this holy table that they foule not nor defile the holie meat which our Lord Iesus Christ giueth to his houshold and faithfull only An exhortation wherein is declared what is the vse and fruit of the supper Therefore after S. Paules admonition let euery man proue and examine his conscience to knowe if hee haue true repentaunce of his sinnes and if hee abhorre them grieuing to haue coÌ„mitted them against the diuine goodnes desireth thenceforth to liue holily according to the wil of God And aboue all if he haue his trust in the diuine mercie seeke wholy his saluation in Iesus Christ And if all Enmitie and rancour layd aside hee haue a good purpose to liue with his neighbours in concord and brotherly loue If we haue this testimony in our hart before God we nothing doubt but that he accepteth and acknowledgeth vs for his sonnes And that the Lord Iesus Christ directeth his word to vs to admit vs vnto his Table and communicate this sacrament vnto vs which hee commnnicated to his disciples And albeit wee feele in our selues great weakenesse and misery As not yet to haue perfection of faith But to bee inclined to vnbeliefe and distrust and as not to bee so fully addicted to serue God and with such a zeale as wee ought But to fight continually with the Iustes of the flesh Notwithstanding this hath the Lord shewed vs this mercy to haue imprinted in our harts his Gospel to resist all incredulity and hath giuen vs a desire and affection to renounce our owne inclinations and corrupt desires to follow his righteousnesse and obey his holie commandements Sure we are that the vices and imperfections remaine in vs cannot let but that he receiue vs make vs worthy to be partakers of his good things in this spirituall banquet For wee come not to him to protest that in our selues wee are perfect or iust But contrarywise in seeking with great desire our life in Christ wee confesse that we abide in death This sacrameÌ„t vnderstand we to be a medecine for those which are needy in spirtuall infirmities that all the dignitie which Christ our redeemer requireth at our hands is to know vs to haue sorrow and hartie griefe for our offences and to settle all our delight ioy contentment only in him First doe we beleeue these promises which Iesus Christ who is the infallible and eternall truth pronounced with his mouth To wit that he will truly make vs partakers of his body bloud To the end we may wholy possesse him that he may liue in vs we in him And although we see not the thing giuen but only bread wine yet are we sure he wil spiritually fulfil in our harts all that which he out wardly sheweth by these visible signes He is I would say the heauenly bread to feede vs nourish vs vnto life eternal Let vs not then be vngrateful to the infinit goodnes of Iesus Christ our sauiour who setteth before vs vpon this holy table all his riches to distribute the same vnto vs. For in giuing himself vnto vs he doth witnes that all his good things are wholy ours Let vs therfore receiue this sacrameÌ„t as a most certaine pledge wherby the vertue of his death passioÌ„ is imputed vnto vs for righteousnes As if we our selues in our own persons had suffered Let vs not be so peruerse of vnderstanding nature to refuse to reioyce enioy this diuine banquet wherunto Iesus Christ by his word doth so gently inuite vs. But with great esteeme of the dignitie of this most precious guift wherewith he graceth vs to present we our selues vnto him with a burning zeale and faithful hart that he make vs capable to receiue him For this end lift we vp our minds harts vnto him there where Iesus Christ is in the glorie of his father from wheÌ„ce we expect him for our redemptioÌ„ And let vs not be occupied nor dwel vppoÌ„ these earthly corruptible elements which we see with the eyes touch with the hands to seeke him in theÌ„ as though hee were inclosed in the bread wine For theÌ„ shall our soules being so lifted vp aboue all earthly things be disposed to be fed quickened with his substauÌ„ce to come vnto heaueÌ„ enter into the kingdoÌ„e of God where he remayneth Content we then our selues to hold the bread wine for signes testimonies seking spiritually the truth where the word of God doth promise This done the ministers distribute vnto the people the bread and the cup hauing first admonished all that they come with all reuerence by order to receiue it In the meane time they sung some psalmes in the congregatioÌ„ or read with a loud voyce some thing of the holy scripture agreiug to that which by the sacrameÌ„t is signified wheÌ„ all haue coÌ„municated they kneele on their knees giue thanks A thankesgiuing after the communion We giue thee euerlasting thanks praise eternall and heauenly father for the clemencie which thou hast vsed towards vs in communicating vnto vs so great a benefit being as we are miserable sinners and in hauing made vs partakers of the communion of thy son Iesus Christ our Lord. Whom thou deliueredst ouer to death for vs and now giuest him vnto vs for foode and nourishment of euerlasting life Haue mercie also vppon vs and neuer suffer vs to forget these thinges so worthie of thee But hauing them imprinted in our harts we may alwayes growe be strengthened in faith effectuall to all good works And that this doing we may order proceede all our life time holily to the aduauncement of thy glory and edification of our neighbours through Iesus Christ thy son who in the vnity of the holy spirit liueth raigneth with thee the true God euerlasting This done the minister with this blessing dispatcheth the people wherewith the Lord commaundeth that they should blesse the people Numb 9 24. The Lord blesse you and saue you the Lord make his face shine vpon you be merciful vnto you The Lord turne his fauourable câ—uÌ„tenance towards you giue you his peace Amen In the vulgar tongue is all this sayd that all small and great learned and vnlearned may vnderstand Whosoeuer without passion with a desire to be assured of the way of his saluation shall read this which we haue sayd hee shall easily vnderstand the supper which now we celebrate in the reformed Churches to be the same which Iesus Christ our king prophet and priest instituted which his Apostles the catholike church for many hundred yeares did celebrate And contrary wise
the most holy Sacrament stood for the great altar was occupied with the Sepulchre or monument that was made vpon it In the meane while he saw the litle casket open and a consecrate host to issue thereout which most deuoutly she receiued c. And Pag. 19. She told me that for 7. yeares euery Thursday at the Auc Marie houre she hath felt in her head all the paines of the crowne of thornes insomuch that the bloud issueth forth and she hath in her head some small prickes and holes of the sayd thornes the paines endure vntill Fryday at the same houre She had at a certaine time a great desire as very often she hath to communicate at which time shee saw in spirit S. Iohn Euangelist celebrate The Masse being ended a consecrate host came from the Altar She then returning to her selfe for she was rapt or rauished in spirit shee found that shee had the said host in her mouth c. All this which I haue written saith Friar Lewes de Granada she her selfe told me and I should write much more if I would recken all the maruellous thinges which our Lord worketh in this blessed soule c. The third Letter is from the same Prouinciall Friar Antonio de la Cerda sent to Friar Ferdiando de Castro Proctor in Rome for the prouince of Portugall The date is at Lisbon the 30. of March 1585. Thus it sayth Since your departure from this city it hath pleased our Lord from day to day more manifestly to declare how highly he esteemeth la Anunciada For infinit be the miracles as well corporall as spirituall which by her means he hath wrought in these parts which hath bene the cause that very many Gentlemen haue bene moued to become Fryars to whom with my hands I haue giuen the habite The fame of which miracles hath so far streched that it is come to the Mores dwelling in Alualady which is a castle three leagues from Lisbon Three wherof because the houre for them to turne Christians it should seeme drew neare maruellously desired to see the Prioresse for beleeue they could not so great miracles as were reported of her And from thenceforth the holy Spirit inwardly moued prouoked them more and more kindling in their hearts the desire to see the said seruant of God And so much dayly increased this desire in thē that one day very early not acquainting one another with th their purposes they departed all 3 frō Alualady for this city of Lisbon came to seek me in this couent saying that they knew not what it was which so inwardly had moued burned them with so feruēt a desire to see the Prioresse And whiles one of the told me these things behold there commeth the other afterwards the third And whē they met all three together they vnderstood that they all demanded one selfe same thing they seeing themselues inflamed with one selfe same desire were greatly astonished perceiuing that this proceeded of one selfe mouing of the holy Spirit and not of curiositie as some would presume I carried them to the monastery de la Anunciada and went into the parlor and thence sent word to the Prioresse that I would speake with her without letting her vnderstand why shee was called She presently came and the 3 Moores were fast by me when we spake together She lift vp her vayle to talke with me and scarcely had the three Moores seene her when they fell groueling to the earth And in such maner that needfull it was some which were present should helpe them vp When they arose beholding her eftsoons they kneeled on their knees with out a word speaking But that they lamented without ceassing hauing their eyes for a long time fixed vpon the Prioresse And when I asked them why they spake not to the Prioresse They answered that they saw in her so great and admirable things that they knew not what to speake Hauing thus sayd they besought the Prioresse that he which was by her might giue them baptisme She answered if they would be baptised that I was there present who would cause them to be baptised Adding moreouer that this to her Spouse should bee greatly pleasing This done I returned leading with me the Moores albeit to their great sorrow for they would not haue parted frō the Prioresse home to my Couent Of all this I aduertised the Archbishop who sent forthwith for the Moores and I accompanied with some Fathers brought them Brought as they were they confessed to the Archbishop in our presence that they had seen neere vnto the Prioresse Iesus Christ in humane shape put vppon the crosse Which miracle was so admirable that the same thereof stretched through all the kingdom great multitudes of people are come to this citie to see thē baptised The Archbishop sent for the Prioresse to giue them their names The which at my commaund she gaue vnto them Manuel she called the first Iohn the second and the third Thomas who were in this house baptised and with vs continue The second miracle which the Prouinciall telleth is this A Lady of qualitie there was which had a cancker in one of her Lippes This lady talking with Dona Vincencia told her that the day following they were to cut the canker The Lady Vincencia moued with compassion gaue vnto her a small peece of fine linnen cloth which the Prioresse was wont to drawe ouer her syde saying that she should put it vppon her canker for she trusted in God that when they should cut it she should feele no griefe at all c. The Ladie so did And with great deuotion promised that if she found so much good hereby that in cutting of her canker she should feele no paine she would publish to her power that God through the merits of the Prioresse his seruant had graunted her this so singular admirable mercie This simplicitie displeased not God But he graunted the rather what she had demanded for rising vp early the day following shee found her selfe whole and without any signe where the canker nor any euill had bene c. And a little lower Of all this were instruments made by arte of a notary publique at command of the Cardinals most illustrious worship The 3. Miracle which the prouincall telleth is Anna Rodrigues del Crucifixo of the third order of Frauncis brought with her two small peeces of a wodden Crosse which the prioresse had giuen her And going to visit one that was diseased demanded a little water to drinke Anna tooke a porcelan and pist water into it And after in the presence of them all tooke a peece of the Crosse which the Prioresse had giuen her and making a signe of the Crosse cast it into the Porcelan The peece went to the bottome And eftsoones like a candle on a candlesticke arose vp right on end Of this water gaue she the paciēt to drink Who then began to find himselfe better and demaunded what was that they
to suffer also for this faith and confession whensoeuer he pleaseth with persecution to proue vs. Concerning that which men haue of their owne heades haue inuented That the Pope is our chiefe Bishop the successour of Saint Peter the vicar of Christ God vppon earth and that as such a one he pardoneth sinnes draweth out of hell and purgatorie what soules he will and what soules hee will hee placeth in heauen And that the Masse such as now they say is a sacrifice as satisfactorie as was the death and passion of Christ None of these things doth the holy scripture teach vs it is humane inuention and diuelish lies wherwith Sathan hath long time deceiued vs. The Apostle Saint Paul willing to correct the vices brought into the holy supper of the Lord in the Church of Corinth found no better remedy but to reduce it to the originall and first institution And so 1. Cor. 11 he saith I receiued of the Lord that which I haue giuen you c. so now do we also the same We restore the supper of the Lord and celebrate it according to it first institution as the Euangelists and Saint Paul doe declare vnto vs. And if so we do thē haue they no cause to hold vs for heretikes but for good faithfull and catholike Christians and for such do we hold our selues and such we are albeit is the many imperfections the Lord pardon them vnto vs. We confesse we hold beleeue that God through the merit of Christ is our father and the holy catholike or vniuersall Apostololike and true Church whē it is ruled by the word of God in the sacred scripture of the olde and new Testament reuealed For otherwise is she no mother but a Stepmother our mother And wo to that man which shall not be son of this father and this mother We confesse hold and beleeue all that which this our mother confesseth holdeth belieueth All which is conteyned in the bookes of the old new Testament For nothing there is which we ought either to do or belieue which is not writtē in these sacred bookes Therefore will we conclude this Treatise saying That whosoeuer albeit an Angell from heauen shall preach or beliue another Gospell another Doctrine besides that which Iesus Christ and his Apostles haue taught vs all which is written in the bookes which we call the holy scripture Let such a one be accursed and execrable Let him be as saith Saint Paule Anathema Thou hast hard Christian Reader the Enormious charges wherewith we charge the Pope as touching life Doctrine But chiefly touching the superstition and Idolatrie of the Masse which the sayd Pope of himselfe without the word of God hath inuented and brought into the Church Thou hast also heard the Enormious charges where with the Pope chargeth vs. Hee accuseth vs for proud contentious and arrogant that we will know more then all the whole Church He accuseth vs for disobedient to Magistrates disturbers of common-wealthes prouinces and kingdomes he accuseth vs for schismatiques and heretiques For the which as an accuser witnes and Iudge he concludeth that we are not worthy to liue in the world But it is not sufficient to accuse Of necessity must he proue that which hee saith and so conuince the accused Come we then to the proofe let a generall Councell be assembled which may heare both parts Let it graunt to euery part freedome of speech The Councell hauing heard both sides let it iudge according to the thing alleaged and proued without respect of any person poore or rich wise or ignorant ecclesiasticall or secular Let it only haue regard of iustice equity and truth Let the part conuinced by the Testimony of holy scripture and of the fathers also and ancient Councels As be the first foure generall be subiect to the censure which the Councell shall ordayne Let the Pope and his defendors appeare personally in the Councell not as iudges because they accuse vs and we accuse them but as accusers and accused Let vs also appeare seeing we accuse them and they accuse vs. Let this Councell be called As were the foure first generall Nicen 1. the Constantinople the Ephesian and the Chalcedonian This is the onely remedie to take away the dissentions and differences which are at this day in the Church as touching life and Doctrine This remedy in times past vsed the Church in like cases In the meane time beseech we our God to moue the hartes of the Emperour Christian kinges and Princes that they may take in hand such an Enterprise for the glorie of God quietnesse of his Church By the meanes of which Enterprise vice and false Doctrine superstitition here sie and Idolatrie may be condemned And vertue and wholesome Doctrine conteyned in holie scripture confirmed But our aduersaries will say vnto mee that all this in the last Councell of Trent was concluded and that therefore another Councell is not needefull Whereunto I answere that which so often in this booke I haue sayd And chiefly vppon the life of Pope Marcellus the second That this Councell was not free Sith to none whereof was had the least suspition in the world not to bee in all and by all slaue of the Pope and sworne to the Pope was it permited to speake therein The rest which haue there sayd to this purpose and that which is sayd in the foure hundred fifty and eight and foure hundred fifty and nine pages is to be noted besides this say we that this Councel was not generall For how shall the Councel of Trent be called an Ecumenicall vniuersall or generall Councell Sith in it was not found the hundreth part of Bishoppes of Christendome And that this is truth it is euidently seene For in it were found but fiue Cardinals Three of which were legats of the Pope foure Archbishops two of which were Archbishops in title or as we call them in Spaine de anillo of the ring namely Olaus magnus intitled Archbishoppe not of Hispall but of Vpsall people of Gocia that neuer acknowledged the Pope nor the Roman Church The other named Robert Venant called Archbishop of Armagh in Ireland vnder the Crowne of England A land that as litle acknowledgeth the Pope These two poore Archbishops Paul the third maintayned giuing to Olaus 15 crownes a month and another like thing gaue he to Robert 33 Bishops were found there all of them Spaniards or Italians except only 3. Then were also found betweene priests Friars 47. diuines Of whom all al most were Spaniards or Italians Thou seest here the great nomber of bishops with which the Trident Coūcell began which by times conteyned 18 yeares In which time were holden 25 Sessions In many of which nothing was done for want of appearence in the Councel And so in the 8 Session was nothing done but that the Italians transported the Councell to Bologna aland of the popes in Italy Where was held the