whole is incorporated by Baptisme the whole redeemed by death and the whole shall be crowned with glory therefore the true eating is to eate that meate which of it selfe consisteth of body soule and Godhead to eate it I say in body soule and spirite and not by faith only Chap. XXVI of the blessed Sacrament of the Altar shewing how conueniently it was ordained for our reparation and what preparation we ought to make to the same BVT it is not my purpose here to recount the shifts of our aduersaries or rather deceipts of the Diuell speaking by them his instruments to delude the simple to their damnation but rather for our instruction and comfort Let vs note here the prouidence of God sweete disposition in the ordinance of this most diuine mistery Our first parents by pride in coueting to bee as Gods and in incredulity beleeuing the serpent and mistrusting God fell from God contraâ—◠〈…〉 vs like God in deede and to recall vs 〈…〉 heauenly Paradise which our parents lost by eating the forbiddeÌ„ fruit Christ hath ordeyned a remedy quite contrary giuing vs in this B. Sacrament himselfe the fruit of the B. Virgin that bread that came downe from heauen that so with humility beleeuing Christs worde and promise far aboue our reason forsaking our selues submitting our reason to faith in Christ wee may receaue him his B. body that happy fruit of endlesse life and by vertue thereof recouer the possession Eue lost by her vnbeleeuing and tasting the forbidden fruit Leaue vaine disputes then of this blessed Sacrament and with steedfast faith imbrace the truth for this high mistery farre exceedeth mans reason For of all the workes that euer God wrought this is * So S. Thomas calleth it miraculoruÌ„ maximuÌ„ if any can finde a greter vnusquisque abuÌ„det in sensu suo Psal 100. most wonderfull and miraculous insomuch that herein God sheweth as it were the periode summe and perfection of all his workes as he spake before by his holy Prophet Memoriam secit mirabilium suorum miserator et misericors Dominus escam dedit timentibus se GOD herein hath made a memorye of his wonderfull vvorkes hee hath giuen meate to those that feare him So that this heauenly food is giuen to the saluation of those only that with reuerent loue with perfect faith come vnto this diuine banquet for what a wonderfull and mitaculous worke of Christ is this to feed man with the food of Angels for that Christ whose glory is the repast dainty and satiety of Angells in heauen is the foode of poore pilgrimes in this B. Sacrament here in earth nay herein God hath exalted man aboue Angels giuing the Preist power by his mighty word to consecrate his body so that that which before was bread nowe is no more breade but his body which power he neuer graunted to Angell Againe as God is all in all and in euery place in heauen and earth and yet not deuided but whole perfect God and as saith the Apostle In ipso viuimus mouemur sumus In him wee liue be moued and are Euen so though the Blessed body of Christ be not in all places at once where his God-head is as the Lutherane Vbiquitary Heretickes that so they might coarcte the mistery of this Blessed Sacrament in their reasons do dreame yet it is most certaine according to our beliefe and Godes truth that Christ euer sits at the right hand of his father most glorious and yet is here sacramentally and in a mistery in the B. Sacrament and as fullye Christ here perfect God and man as hee is in heauen and in many places and diuers Altars in all coastes of the worlde at once and yet not many but one and the same Christ indiuisible Yea in euery litle parte or particle of the holye Host and B. Sacrament is as whole and perfect Christ as in the vvhole host and looke where the Blessed body of Christ is there is his bloud and where his body and bloud is there is his God-head by vertue of that vnion of the diuine and humane nature in one person therefore it followeth that where the holye Sacrament is there is God the sonne And because the workes of the Trinity be indiuisible though no person but the second â—erson in Godheade was incarnate anâ— tooke vpon him our nature yet there 〈◊〉 present the Father and the holy Ghost three persons and one GOD in Trinity by vertue of the concomitance as wee tearme it and hypostaticall vnyon whome all creatures doe worshippe to whome Angells singe out perpetuall prayses and before whome heauen and earth doe tremble and quake O vnspeakable and dreadfull mistery An other miracle in this B. Sacrament is that though it be daily eaten yet is it neuer consumed nor any thing impaired though manye vncleane persons and traytors like Iudas doe ofte vnworthely receaue the same yet in it self it is euer vndefiled As you see the cleare sonne that shineth vpon the foule clay is nothing darkned but still remaineth pure in it self which as it is noysome to the watrye and euill disposed eye so is it comfort to the cleare and vvell disposed euen so Christ the sonne of righttuousnes giuen vs in this B. Sacrament is comfort health and saluation to the well disposed but euerlasting death damnation to those that come with vncleane consciences â—oaden with mortall sin without cleansing their soules before that is without contrition and lowly confession for the same not because the fault is in Christ but because the thing that receaueth him is impure and vncleane yet Christ alwayes perfect glorious in himselfe without defect and no meruaile for if he suffred himselfe to bee abused and shed his bloud with wonderfull blasphemies against him by those traiterous villaines hanging vpon the Crosse passibly no meruaile I say though in this B. Sacrament impassible he suffereth himself to be vnworthely receaued of hypocrites and wicked men whereof some will not sticke to stab their daggers in this By stab vnderstand pricke thrust or strike Blessed Sacrament and tread it vnder feet al which he suffreth wicked men to worke not with-drawing his diuine presence that the good bee not defrauded of so vnspeakeable a benefit for by this their abuse they hurte and soile themselues but not him who is immortall impassible Hereby we may answere the sond obiections of heretiks that say what if cat or rat should eatiet no doubt whatsoeuer taketh or abuseth it it is neuertheles the very body of Christ still but when the outward species or forme of the Sacrament passeth away from that vnseemly vessell then Christs B. Body and Bloud also passeth can be there no more abused An other wonderfull miracle we see and by daily experience proue in this B. Sacrament that is that whereas Christ hath ordeyned this B. Sacrament vnder the formes and liknes of those things that be most vsuall and familier to vs that is vnder the formes
is a great glorie in the profession of cookery to bee able to make of one kinde of stuff as for example of eggs alone sixteene or twenty diuers dishes but to doe that feate much labour many spices and sawces greate compositions and mixtures are required Christ in steede of all those shiftes vsed blessing and working words of thankesgiuing which were so sure to worke their intent that some meÌ„ haue doubed whether he gaue thankes first because he fore-saw the whole purpose out of hand should be obtained as himselfe wished or else which is more probable whether the very working of the feate were not the selfe thankes-giuing for the worke For his blessing and thankes-giuing was the saying ouer the bread This is my body ouer the wine This is my bloud By vertue of which wordes his body bloud beeing made of the creatures of bread wine as wel were a thankful sacrifice themselues to God as Christ also in his visible forme hauing wrought this did praise and thanke his Father for such an excellent effecte the which body and bloud his Apostles eating and drinking were made pertakers of the greatest most excellent banquet that euer was made on earth For the better vnderstanding whereof it may please a man to repeat in his minde howe God in the beginning adorned this world First with Angels heauenly spirits secondly with the heauens themselues thirdly with the elements of fire ayre water and earth and as the Angells occupie the highest place so doe the heauens with the lightes starres in them occupie the second place and the fower elements are beneath them When things were come after this sort froÌ„ the highest order of Seraphins to the earth which is the lowest element of al theÌ„ it pleased the wisedome of god to make as it were a reuolt of al things to return his creatures froÌ„ the bottome of the earth vpwarde again towards himselfe he therfore made the earth to bring forth greene grasse with al such kinde of things as haue animam vegetiuam in theÌ„selues to growe increase of which kind al hearbs springs trees be aboue those in a higher degre were birds fishes beasts which haue a life sensitiue being able to moue from place to place Lastly god made maÌ„ who hath not only vegetatiue power sensitiue in his soul but also reason vnderstanding in whose body are the vertues of the fower elements with the influence of the heauens in whose soul is free will and power to gouerne agreable to the nature of Angels and of heauenly spirits for this cause this creature hath beene worthelie called euen of the Christian philosophers Microcosmos a litle world for that he alone hath in him all the degrees of creatures both liuing and with out life both sensible and reasonable therefore hee is called in holy scripture Omnis creatura All creatures Nowe when the sonne of God taking pittye that this little world the worke of his great power was by the diuell seduced came downe and tooke flesh of the virgin Marye being true God true man in one person at that time were al things breifly brought againe to God whence they first were created brought forth Christ alone is all in one In his Godhead he is all that is aboue the heauens and that filleth the worlde In his manhoode which is the foote-stoole of God he is all that is in or vnder the heauens in this manhoode are al creatures most perfectly compiled without blemishe of nature of mind or of body so that seing this body of Christ wherein also all the fulnes of the Godhead dwelleth is giueÌ„ eaten at a banquett there is no doubt but the same is such a banquett as cannot bee made with all the creatures of heauen and earth gathered together In this one dishe is a composition most delicate of Angels heauens elements of herbs fishes birdes beasts of reasonable men and of God himselfe no kinde of salett meat sause fruites confection no * Vnderstand here that I mean not that any earthly thing is in the B. Sacrament after Consecration saue only the very Body and Bloud of Christ who because it pleased him after a humane sorte to conuert by eating drincking bread wine and other visible creatures into his sacred Body and Bloud therefore though the proprietie of such creatures be changed in substance yet iuxta aliquid in some manner and sort they be set on that table still but wholly conuerted into the Body and Bloud of Christ kinde of wine aqua-uitae aqua-composita liquors sirrops can be founde in nature made by art deuised by witt but it is all seâ—t vpon this table and that in a small roome where it cloyeth not with the abundance or annoyeth with the vncleane handling it filleth without lothsomenes it prouoketh the appetite without danger of surfeting to be short were it not a banquett prouided by the sonne of God no maÌ„ would think it possible to haue such a feast made in the de sart of this wicked world Thus do we catholiks teach of the supper of our lord beleue it agreable to his word worthy his worshipp this banquett feedeth the whole man There is a reasonable soul to feed our reasoÌ„ a natural substaÌ„ce of flesh to feed nourish our flesh ther is the spirit of God which quickneth both soul flesh to life euerlasting This is the true Manna which containeth the tast of all sweetnes hath in it selfe all manner of pleasaÌ„t refectioÌ„ this is the food of life the which who so eateth worthely shall liue for euer This is the feast wherof Salomon speaketh Hoc itaque visum est mihi bonum Eccles 3 5. 7. c. This therfore seemeth to me good that a man eat drinck enioy gladnes of his labour which words S. Aust expouÌ„deth thus Non est bonum homini nisi c. It is De ciuit Dei li. 17. cap. 20. not good for a man but that which hee shall eat drinck what more credibly is he vnstood to say then that which belongeth to the partaking of this table which he himselfe a preist mediator of the new testament offreth or giueth according to the order of Melchisedech of his bodye bloode If then the Prophet hath affirmed the greatest good that maÌ„ hath in this life to be eating and drincking that eating drincking be long to the supper of our lord Christ we may perceiue right well that the matter substance of Christs supper coÌ„sisteth not in bread wine for then we might not be better occupied theÌ„ in eating and drincking but in the reall flesh blood of Christ wherin al goodnes spiritual corporall is collected into one heape giueÌ„ vnto vs vnder the form of bread wine for so God hath appointed Instaurari omnia in Christo que in celis que in terra c. To renue al things
but one externall Sacrifice of Christs body and bloud that shee offereth to God alone which is the holy Masse And neither to Peter nor Paul saith S. Aug. lib. 8. de ciuit Dei c. 27. Augustine though the Priest that sacrifiseth standeth ouer their bodies and offereth in their memories But other kindes of honours and duties inferiour without all comparisons how great soeuer they be to this we doe as the Scriptures and nature teach vs to all superiors in heauen and earth according to the degrees of grace honour and blessednesse that God hath called them vnto from our B. Lady Christs owne mother to the least seruant he hath in the world For which the heretikes would neuer accuse Christian people of Idolatry if they had either grace learning faith or natural affection As for that the Angel would Apoc. 19 10. not let S. Iohn worship him it was because as he said he was his fellow seruant especially now after Christs incarnation and to instruct vs that what good giftes vertues or holines wee receaue of God we seek not honour to our selues for it but for God Saint Iohn then beeing in an extasie knewe not so perfectlye whether the Angell was CHRIST oran Angell which if the Angell had not tolde it might haue beene Saint Iohn vvoulde then haue worshipped him as God which he forbad bidding him adore or worshippe God that was with the honour due vnto God and in other places of scripture when Angells appeared to men as for example to Iosue they knowing them Ios 5. 13 to bee but Angells then they neuer forbad men any such worshippe but Angells and holye men vvhen they had due honour done vnto them did not dissalowe it but rather commended it as by many other places of scripture may be shewed but I would bee briefe Nowe that Saintes praye for vs you shall find it in the holy Scripture of Ieremy in the fifteene Chapter of the second booke of the Machabees where is mention made howe Ieremie long after his death prayed for the people and that for the merites and prayers of Saints though they be departed God giueth many good gifts and graces to his seruantes you shall finde it in diuers places of holye Scripture as for example in the olde Testament almost in euery booke you shall finde hovve God for his seruauntes Abraham Isaac and Iacob and for Dauid his seruantes sake and the like spared and did not punishe his people vvhen they deserued it but gaue them benefites for their sakes longe before departed Neither bee our prayers to Saintes any iniurye to Christ our mediatour no more then when wee desire one another to praye for vs as Saint Paul did the Romanes and others Ro. 15. 30. desiring them to helpe him in their prayers For though Christ bee Col 4. Ephe. 6. our only mediator of redemption yet there bee manye mediators of intercession to make vs partakers of that redemption once vvroughte for all Neither is it meruaile the Saintes can heare our prayers for as appeareth by the Gospell they bee as Angells of God who reioyce at the conuersion Math. 22. 30. Luc. 15. 7. of a sinner and therefore no doubt see our needes assiste vs with their prayers and reioyce at our victories For if the Diuells by Godes permission see and knowe our actions much more then doubtlesse doe the Saintes of GOD by his gratious fauour see and perceaue our actions and necessities Neither is this contrary to that that God alone seeth mans hart for we Dan. 2. 1. Reg. 5. reade of Daniell and other men that haue knowne the secrets of mans hart by Godes reuelation much more doe the Saints in heauen that in seeing God as in a cleare glasse see them-selues our necessities and all thinges that are requisite for any creatures to know Gre. lib. 1. moral in Iob. For as saith Saint Gregory how is it but that they know all things that see him that knoweth and seeth all things Chap. LIII Declaring how God for his holy seruants sakes heareth our praiers and how the holy Fathers of olde praied to Saints NOwe all the Scriptures be ful how vvee men on earth be releeued and holpen by Angels in heauen as appeareth Tob 5. 6. 7. 8. 9. 10. 11. by holye Tobie guided by an Angell that deliuered him and his wife from the Diuell and helpt him to his mony made that holye mariage cured his fathers eyes and offered their prayers to God what vvill you haue more Holy Iacob the Patriarke when he blessed his grand children the sonnes of Ioseph these were the very wordes in the eight and fortie Chapter of Genesis saying GOD which feedeth mee from my youth euen to this present daye the Angell which deliuereth me from all euils blesse these children and vpon them my name be called and the names of my Fathers Abraham and Isaac As much you see said this blessed Prophet and Patriarke as we do when we say God and our Lady blesse the child GOD and Saint Iohn helpe you and the like which heretickes scoffe at and when Iacob said my name and of my fathers be called vpon did he not plainâ—ie declare that their children and posteritye shoulde beseeche GOD for their sakes to bee mercifull to them or else pray to them to pray for them as when wee praye to them and others saying Lorde for Dauid thy seruants sake haue mercy vpon vs O all Patriarkes and Prophets of GOD pray for vs Saint Peter praye for vs Saint Paul pray for vs and so forth Doe you not see here what substantiall groundes of holy Scripture wee haue for honouring and praying to Saints thoughe in a far lower degree then we honour and pray vnto God as I haue declared before for we say to God in our prayer God the father of heauen haue mercy vpon vs and not as wee doe to Saintes pray for vs signifying thereby that all honour wee giue to Saints tendeth to GOD and that all grace and goodnesse commeth principallye from God neither that the Saintes haue any goodnes or graces as of themselues without God but all from him so that we pray not to Saints for any want or insufficiency in God but in respect of our owne vnworthines that be not so worthy nor can be so speedily heard of God by our own prayers as by the prayers of his Saints of his Saints and deerest friends And this appeereth plainly by the last chapter of Iob that where Iobs friends vvere reprehended for their faults yet would not God accept their prayers for their vnworthynesse but bad them go to Iob to his seruant My seruant Iob saith God shall pray for you Now that all holy Fathers from Christs time to this day haue made their humble prayers and petitions to the Mother of God and all Saints their workes and deuout prayers declare time serueth mee not to repeate them they vvoulde fill vvhole bookes Chap. LIIII Touching by the way
of his mercy hath ordained this holy Sacrament of PenaÌ„ce which taketh vertue of Christes Blood which vnited to his diuinity is able to appease Gods wrath by meanes thereof I say not otherwise at least in wil perfect contritioÌ„ after Baptisme he may rise againe And that you may better beleeue that I say assure your selfe God so much abhorreth sin that but for one sin of pride that but only in thought in that the first most beautifull Angell Esay 14. said in his hart he woulde be like to the highest God spared him notnor a nuÌ„ber more of those noble creatures the Angells far more excelleÌ„t then maÌ„ but cast theÌ„ downe from heaueÌ„ to the vttermost depth of hel without al recouery So vglie vncleane is sin in Gods sight in so much that he spared not Adam the first Gen. 3. man but cast him out of Paradise all but for one deadly sinne in breaking his commandemeÌ„t in eating the forbidden Apple The smart whereof al we his pore sonnes feel shal feel to the worlds end For sin God spared not the whole world Gen. 7. saue eight persons but drowned al. For sin he spared not those noble Citties Sodome Gen. 19. gomorrha but destroied theÌ„ with fire brimstone In somuch that where they stoode is to this day a dead sea or lake in tokeÌ„ of that filthy sin of leachery against nature wherein those Cittie 's abounded that no liuing creature liueth therein nor any thing though it bearreth iron aloft caÌ„ swimme but sinke the fruits that growe about it seeme fair but inwardly be ful of stincking ashes which strainge qualities of that lake is a tokeÌ„ of gods heauy wrath indignatioÌ„ for euer more for sinne Likewise Core Dathan Abiron with all their adherents for rebellioÌ„ Num. 16. against Moyses and Aaron Preists Prophets of God as heretikes now rebell against the high Preistes of Christ in detestation of that grieuous sinne of deuision and Schisme with fire that came downe from heauen were destroyed and the earth opened and swallowed them quick to hell For some one deadly sinne we read in holy scripture that God hath stricken some with sodaine death in token of euerlasting death that remaineth for sinne after this life As that man that committed that foule sinne not to bee named which nature abhorreth the Angel of god stroke him sodeÌ„ly with death Likewise Ananias Saphira for one sin Act. 5. of sacrilegious couetousnes in deceiuing the Apost at a word of S. Peter fell down dead To be breife God hath not spared most noble persons Kingdomes Nations no nor the whole worlde no nor last of all his only begotten sonne but suffered him to be beaten as long as he had anye drop of blood in his body not Esthyperbolica loâ—utiâ— for his owne which was most innocent but for our sinnes And may we thinke though he beare longe vnlesse wee amend doe Penance that he will spare vs No surely for if our Sauiour said to those women that at his passion followed him and wept O daughters of Ierusalem Luc. 23. weepe not for me but for your selues children For if they do this in the grene wood what shall be donne in the drye As if he should haue said if they doe this to me if I suffer this which am without sin the greene fruitfull tree of life and that for your sinnes what should bee donne then with him that beeing drye voide of the moisture of gods grace as a dry stick fitt for nothing but to make a fier-brand in hell and bee punished for his owne sinnes for euer in torments The consideration then no doubt of this horror of sinne how much it displeaseth God and how greuously it hath beene punished in this worlde in all states and shall be for euer in the next life was the cause that made so many blessed Saints of old to take vpon them such Penance in the willdernesse night and day punishing them selues in this life that they might haue perfect ioy and rest in the next Whereof said S. Augustine Hic vre hic seca vt in illa die quiescam Good Lorde here burne here cutt that I may rest at that day so great and odious in Gods sight is one deadly sinne that had a man done neuer so many good deedes afore yet if he die in that sinne without Penance hee shoulde loose all and bee damned for euer For by one deadly sin man doth asmuch as lieth in him to naile Christ to the Crosse againe in so much that our sinnes were the cause of his death And so bewtifull is the soule in the sight of God when it is out of sinne that Christ for example if it had been but to haue saued and deliuered your soule from sinne woulde haue suffred as much as bee did for thâ— whole worlde Chap. XIX Of the great ingratitude of man to God by sinne and that there is a difference of sinnes with an exhortation to Confession and amendment by Penance O Sweete most louing Lord Iesus why then dare wee be so boulde to offend the If you should se me a wreched sinfull man for your sake stripped naked and all my blood with beating running vpon the flowre would you not haue pitty I am sure you would RemeÌ„ber theÌ„ that Lamb of God he that made you giueth you life al thinges that you haue thus beaten him for your sins and doe Penance for those that bee past whilst you haue space be afraid to offend him any more who hath so dearely paied for our sinnes For he is the same God hee was and if hee spared not such persones more in fauour with him then we be no more will he vs vnlesse we whilst we haue time spedily amend But you wil say you speak of things impossible for any to kepe in this life for all we be daily sinners and as saith S. Iohn 1. Ioh. 1. 8 If we say we be without sinne we deceaue our selues I grant none of vs liueth without daily sinnes therfore we say daily in our Pater noster Dimitte nobisdebita nostra good Lord forgiue vs our trespasses but you must vnderstand there is great difference in sinnes There is a sin to death which S. Iohn speaketh of wherein if a 1. Ioh. 5. 16. man continue without Penance to the end for such a one he woulde not haue vs to pray that is those that continue to death in any of those deadly sinnes by me before rehearsed without amendment and penance But from such great sinnes a man by Gods grace may euer abstaine as froÌ„ Theft Murder Whoredome Heresie and the like enormous crimes For God commandeth nothing vnpossible but that a man may by his grace easily keepe For otherwise God should be vniust that would command vs thinges to doe and forbid vs other things and yet in not keeping his Commaundements punishe vs for the
liue for euer In S. Mathew the 26. and S. Marke 14 Chap. His body his bloud of the new Testament In S. Luke the 22 Chap. His body which is giuen for vs and the Chalice which is the new Testament in his blood which is shed for vs. In S. Paul the first epistle to the Corinth and 11 Chap. The bread which we break is the communicating of our Lordes body the Chalice of blessing which we blesse is the communicating or pertaking of Christes bloud The newe Gospellers that saye they sticke only to Gods worde yet cannot finde one Apostle one Euangelist one Prophet or Patriarch that taught our Lordes supper to be a signe S. Paul 1. Cor. 11. threatheth damnation to him that vnworthily eateth it and he calleth vnworthy eating not only the contempt therof or lacke of faith but euen the omitting to proue or examine him himselfe before he eate our Lords body and that because hee maketh no difference betwixte it and common meates yet come the protestants with a newe doctrine affirming that we receiue not our Lordes body into our bodies but an euident signe and token thereof They admit no authority no rule no triall of matters belonging to faith but onlie the holye Scriptures immediately they breake their owne rule In so much as the holy Scriptures calling the Supper of our Lord his body and bloud they teache it to be an euident token of his body bloud if they keepe not their owne rule who can they binde to keepe the same But the Protestants will aske me perhaps whether the Lordes Supper bee not a Sacrament if a Sacranient then also a signe or token I aunswere they that prescribe rules of bleeuing to the worlde they that will haue all thinges prooued by the touch-stone of Gods worde they that for pretence of following the Gospell haue stirred vp so great strife through all Christendome must not talke with vs vvith if and and vvith conditions and peraduentures but they must bring forth the vvorde of God for that they saye So that although the Supper of our Lord were neuer so much a Sacrament surely to them it vvere none because they cannot proue out of the vvorde of God vvhere it is so named to vs it is both a Sacrament and a Sacrifice a Sacrament because vve are so taught by tradition from the Apostles a Sacrifice because Malachie the Mal. Cap. 1. Prophet in the person of God expressely saieth In omni loco sacrificatur offertur nomini meo oblatio munda quia mag num est nomen meum in gentibus In euery place a pure oblation is sacrificed offered to my name because my name is great among the Gentiles There is absolutely no cleane pure oblatioÌ„ but the sacrifice of Christs body bloud which was offered to death not in euery place but without the gate of Hierusalem alone the same is at this day vnbloudely offered in the Masse in euery place wheresoeuer amongst the gentiles the name of God is rightly called vpon Thus both they and we may proue the supper of our Lord to be a Sacrifice by Scripture but that it is a Sacrament we can proue because our forefathers deliuered such a Doctrine to vs they cannot proue the same seeing they will not be bounde to vnwritten Traditions If they flie to the Church for naming it it is a Sacrament the same Church teacheth them ther be seauen Sacraments but the Protestants say they find but two sanctified and deliuered by Christ allowed of the olde fathers Ambrose Augustine but concerning the deliuery of Sacraments by Christ they might haue founde it in the worde of God Confirmation in the 8. cap. of the Acts of the Apostles Penance Iohn 20. Extreame-Vnction Iac. 5. Preisthood Luc. 22. Matrymony Ephes 5. And not onely Baptisme and the Eucharist But what talke is this to say S. Ambrose S. Augustinâ— allowe the workes of Christ Was not the deliuery and consecration of Christ of sufficient authority except Ambrose and Augustine had proued it I thought Ambrose Augustine should haue beene allowed by Scripture and not Scripture by them I stande with them vpon the authority of the worde of God Proue me thence these two Sacraments alone yea proue that they are so named at all what Gospell called Baptisme a sacrament What holy write nameth the Supper of our Lord a sacrament Daâ—e they giue these thinges a name that which is not in the worde of God What warrant haue they for that deede They will say Ambrâ—se and Aâ—gustine call them so I replye Peter and Paul call them not so at other times and with other men I will stay vpon the authoritye of Ambrose and Augustine whom as I ought to doe I reuerence for men of excellent vertue learning but they were men as they were woont to say they might erre and be deceiued heare first the Scriptures to whom Protestantes appeale onely and afterwardes you shall heare what the Fathers say But first I say that neither the olde Testament nor the new calleth the Supper of our Lorde a Sacrament therefore the Protestantes that so call it goe from the assurance of the word of God to the good and laudable inuentions and Traditions of men which themselues condemne wheÌ„ they list And yet they so cal it a Sacrament that vpoÌ„ that only word the authors thereof ground all their doctrin thence it hath to be a signe to be a tokeÌ„ to be a badge a seale a patterne a counterpaine thence all the figuratiue doctrine riseth thence it commeth that the reall body and bloud of Christ is denied to bee vnder the formes of bread and wine Shall now so much as Christ hath plainlye spoken of his bodye and bloud so much as his Apostles and disciples haue preached and written in that behaulf shall now all this be ouerthrowne by an vnwritten veritye are these the men of God who flie from S. Mathew S. Marke S. Luke Saint Iohn Saint Paul to Augustine and Ambrose If none but Prophets and Apostles had written where had they found two Sacraments Where had they read that the supper of our Lord is a signe and token they make much a-doe about the worde of God vntill they haue gotten credite among the ignorant and then they quite leade them from al the worde of God I speake to such good Christians as haue the true loue of the worde of God lefte in their heartes to them I speake giue not ouer S. Mathew S. Iohn Saint Paul for Ambrose and Augustine giue not ouer Christ who is God and man to haue the opinion of whatsoeuer Doctor and Father in causes of beleife Some men in comparison of others be of great authoritye but in comparison of God all men be nothing at al God saieth This is my body nowe whatsoeuer man or Angell from heauen tell you this is not the bodye of Christ but onely a figure of it beleeue him not but
mighty power to whome nothing is impossible But o how happy was the time when men beleeued stedfastly and doubted nothing of Godes promise in this his so vnspeakable a gift and so worthelye receaued the fruites thereof whereas miscreantes now both deny the truth and shewe themselues most ingratfull in not only denying the truth but thinking most basely of his diuine ordinance O horrible ingratitude in steed of the Prince and king of heauen and earth left vs in this Sacrament to feed men with a peece of beead like to the vncleane hogg that refuseth the precious pearle and feeddeth of the pease shaling in the clay O vvhat coulde CHRIST haue done more for vs then he did and how more vnthankfull can these men shew themselues to him then they doe which most displeaseth him and hindreth his bountye towardes vs for this vnthankfullnes is a vice that drieth vp the fountaine of Gods grace in mans soule Flie then such lying Masters I saye and their wicked deuises taste no more of their baite that draweth to death but beleeue and prepare your selues with al purity of body and soule to receaue in the blessed Sacrament Christ the food of life and so you shall reape the wonderfull fruites thereof which bee many infinit First by worthy receauing of this most venerable Sacrament manie sinnes we could not remember in confession bee forgiuen vs so hot is the fire of GODS loue towardes vs herein if wee receaue him with feruour that it againe boileth and consumeth in vs al defects and imperfections with the relikes of sinne as fire purifieth mettalls from drosse and corruption which was signified by the Pascall lambe rosted and those holocausts or whole burnt sacrifices of the lawe Besides this it giueth most plentifully of grace to the well disposed it infeebleth our passions and inordinate motions maketh lesse and weaker all tentations bodely and ghostly giueth strength that wee consent not to them but to our great merit may ouercome them Wherefore saith a blessed Father If thou feele not so ofte violent tentations of the fleash thanke Christ for the grace that this holy Sacrament worketh in thee Moreouer in this B. Sacrament we cheifly exercise faith to our greatest merit beleeuing Christ aboue reason and not our sences and that right worthely For if as we reade of a sort of Phylosophers they would câ—edit what their Masters said and neuer reason the matter but say Ipse dixit our Master said it accounting it a sure ground great reason then haue we Christians to giue credit to our Master Christ the truth whose wordes cannot faile reasoning no farther but say Ipse dixit Christ our Master said This is my body that hee saide it this is a sure grounde Likewise in worthy offering receauing this B. Sacrament we giue due thankes to God for his wonderfull benefits which of our selues we coulde neuer be able whereupon the holy Prophet in spirit long before considering the wonderfull benefits of God bestowed herein which of himselfe man could neuer be able to requite burst our into these wordes Quid retribuam Domino Psal 115. c. O what shall I requite to my Lord God for all his goodnesse bestowed on me I will saith he take the Cup of our Lord call vpon his holy name See the mercy of God who bestoweth such benefits vpon vs that none is able to requite and yet we in receauing these pretious gifts and offering his benefits to him againe he accepteth it for a sufficient requitall Also in this B. Sacrament as I saide before we represent mostliuely Christs Passion before our eyes and imitate him therein This is a sacrifice propitiatory both for the quicke and the deade which with the three Sages we ought to honour with all diuine honour and worship prostrate both in body and minde as the holie Prophet foretolde saying All the families of nations shoulde worshippe in his sight Psal 21. And in an other place Adorabunr scaâ—ellum c. they shall worshippe his footestoole that is as S. Augustnie vnderstandeth his body or humanity the seate or his footestoole as vnited to his diuinity By this Sacrament and sacrifice we worshippe God and chiefly acknowledge there is a true God by this sacrifice Gods wrath is chiefly auerted yea and sufficiently appeased for our I meane it is sufficient of it self as the example of that vpon the Crosse but to vs according to our disposition sinnes which sacrifice euer acceptable in his sight he neuer denieth as being most glorified thereby which is his only most deare sonne So that it is ioyfull to Angels in heauen comfortable to men in earth and healthfull to the faithfull departed and the chiefe honour to God here on earth neither is there any thing so sufficient a remedy to release the faithfull departed speedely of their paines and bring them to the glory of God as this Sacrament and sacrifice To be briefe this blessed Sacrament and our pure and vubloudy sacrifice Christs very body and bloud in deede is the very body and bloud that was borne of the B. Virgin and suffered death vpon the Crosse by meanes vvhereof vve be incorporate vnited or knit vnto Christ our head made one flesh of his saered flesh and bloud by meanes vvhereof we receiue herein a pleadge most soueraigne to appeare glorious vvith him at the last day Who is it then but for to be worthely partaker of so great a benefit if he well consider but woulde vvillingly loose two hundred markes for that paine besides imprisonment O dolefull daies English statutes set downe for hearing one Masse For so long as vve remaine in the knot of peace vnity and charity that is be members of Christs misticall body the Church by worthely receauing this venerable Sacrament his very body so long we be the very flesh and body of Christ flesh of his sacred flesh and bloud and may say with a reuerent Father to our vnspeakable comfort we are thy flesh and bloud O Iudge of the liuing and the dead we are thy members how vnworthy soeuer yet thy members haue we neuer left off or ceased to be we neuer from thy body by heresy or schisme deuided our selues thy flesh good Lord then wilt thou not despise thy fleshe thou wilt not hate thy flesh thou wilt neuer condemne we haue no hope no trust no other glory but that thou art our flesh and we thy flesh Chap. XXX Containing a breife recapitulation of things touched in the treatise of this Sacrament and declaring that lay persons be not desrauded of the bloud of Christ nor healthfull fruite of the Sacrament in receauing vnder one kinde O The infinit loue of Christ to mankinde that with such sweet pure and vndefiled kisses imbracings of loue and charity knits and tieth vs fast togither vnto him O Lorde it is meruaile that oâ—r harts doe not for loue as it were burst asonder when we consider the most deare and tender loue of
diuine honor yet honorably to conserue and keepe them deuoutly to beholde or kisse them and to shew certaine reuerence towards them in that they be reliques and tokens left vs by such deere seruantes and friends of God we be taught both by the holy Scriptures practize of Gods Church from Christs time and the testimony of all good men which declare that by the reliques of Saints that is deade mens bones as the heretikes tearme them many great miracles haue been wrought Bid your Ministers looke in the 4. booke of Kinges and in the 13. chapter and see whether they cannot finde there in holy Scripture how when certaine men cast a dead body into the graue of Elizeus the Prophet as soone as the body touched the holy Prophets bones it rose vp aliue againe and stood vpon his feete Can heretickes blame vs for keeping vestments and cloathes of Saints departed when wee reade in holy Scripture that Elizeus by 4. Reg. 2. keeping his Master Elias his cloake receaued with all his double spirit and comming to the riuer Iordan striking it with that cloake the riuer deuided and by vertue thereof gaue him passage Mar. 5. 28. 29. Act. 19. 12. Act. 5. 15. ouer What did not the very hemme of Christs garment napkins and little cloathes taken from S. Paules body and the shadowe of S. Peter heale and cure the sicke lame and diseased with incurable diseases what need we goe farther for Reliques of Saints then to plaine Scripture itselfe were not all the Patriarkes buried with great honour did not Ioseph according to his father Iacobs cōmandemēt carry his body dead into the land of promise And were not Iosephs bones 400. yeares after his death with great honour by the children of Israell carried into the land of promise also and dare heretickes burne the bones sacred bodies of Martirs Saints and cast their ashes into the winde and waters rent teare their vestments asunder yea most vilanously breake downe and abuse the Image and sacred Crosse of CHRIST the verye ensigne of our redemption and yet saye they haue Scripture for it But these bodies of Saints bee they neuer so much abused by them shall appeare glorious in the resurrection vvhen Infidelles and Heretickes that teare CHRISTS misticall bodye his Church and his coate asunder shall vvithout all doubt frie for it in Hell I coulde shewe diuers miracles likevvise since CHRISTS time but time serueth mee not vvhich haue beene vvrought at the bodies of Saints As Saint Augustine maketh mention Aug. lib. 22. de ciu Dei cap. 8 of the Reliques of Saint Stephen whereby vvere cured diseases Yea by the very flowers that touched the Cophin vvherein his Reliques vvere put miraculous thinges vvere vvrought Wee reade also how that by the vaile of a certaine blessed Virgine and Martyr the outragious and furious flames of fire which threatned ruyne to some whole Citty haue beene quenched by Saintes bodies the Diuels expelled to the blinde their sight restored and the lame made to vvalke Howe miraculouslye vvere the two Chaynes that at Ierusalem and Rome bounde Saint Peter of them-selues knitte togither and the like vvhereby it appeareth how mightye and high their Lorde is howe good and gratious that so highlye honoureth the verye bones or reliques of his deare friendes that trulye serued and loued him here giuing other thereby encouragement to follovve their example Which honoure giuen by GOD to his friendes and seruantes when the Holye Prophete considered hee wondered at sayng Thy friendes O God bee Psal 138. 17. too too much honoured But the heretikes that not onlye denye prayer for the soules departed but withall burne and so dishonour the reliques of Saintes both which the honourable reliques of Saintes and prayer for the soules departed bee great hopes and comfortes of the resurrection truly in my simple judgement doe shoote fast to deny another article of our Creed that is the resurrection of the body and all with which denyall as I doe not alltogither charge them yet to confesse the truth I iustye suspecte them and let them not say but they haue beene forewarned Chap. LII Of honour and inuocation of Saints and how Saints pray for vs and may heare releeue vs by their praiers as also that our praiers to Saints and their intercession for vs is no iniury but glory to Christ our Mediator TOuching the Saints in Heauē our prayers and honour vvee doe to them such honour and prayers bee by farre and by many degrees inferiour to those that we doe to God naye what honour vvee doe to Saintes it tendeth chieflye to Godes honour who is honoured in his Saintes vvho accepteth the least seruice wee doe to any of his friends as done vnto him Novve you must vnderstand their be diuers kindes of vvorshippes and honours according to the worthines of the persons we shew it to as one kind of honour is due to father and mother another kinde of worship or honor to gentlemen our betters another higher honour to temporall Lordes Princes Bishops and the like and yet when wee doe this honour to them which by Godes Commaundement is due because they take power of him there is no reasonable man that can say wee dishonour God therein but rather honour him in so doing So likewise wee honour Saints as great friendes of God Princes and Senators in that heauenly court with an honour due vnto them which kinde of honour the Greekes call Dulia and wee right worthely worshippe and honour our blessed Lady as being neerest Christ with another kind of honour cal led Hyperdulia higher then that againe but wee honour GOD alone with that most high honour and seruice called Latria vvhich honour is due to none but to God only to whome finally and alone in this high seruic◠is due all honour and glory and with this most high seruice vvhich is Sacrifice vvee only vvorshippe God and no Saint For we say not we offer to thee Peter or Paul Sed offerrimus tibi domine deus Wee offer and doe Sacrifice to thee O Lord for in this manner of honour that is Sacrifice he will giue his honour to no other Heretikes nowe confound all these honours together making no distinction or difference betweene them whereby they deceaue them selues and others vvee then neither honour our Lady Saints nor Angels vvith that honour due vnto God but with such honour as is meete for his friendes and most noble creatures in whome God is chiefly honoured and praysed but touching Sacrifice which is proper to God that diuine worship I say consisting in external sacrifice and in acknowledging the parties worshiped to be Gods is it which may bee done to no man nor creature and therefore the Apostles refused it with all possible diligence and all the Angels and Saints in heauen refuse that adoration by Sacrifice The Catholicke Church suffereth no Priest nor other so to worshippe any Saints in heauen or in earth shee hath
forsake them for their taunts For though God bee not delighted with the number of prayers so much as with discreete affefection and desire to him yet these misticall and godly numbers help to encrease our deuotion and affection and therefore we had now more neede to vse Beades then euer when as deuotion waxeth cold both to pray for heretikes amendment and that we fal not in their blindnes for diuers other holy godly and reasonable causes and things Chap. LIX Of the Aue Maria how it is a most deuout prayer gratefull to God ioyfull to Angelles terrible to the Diuell and most healthfull and comfortable to all mankind AS for the Aue Maria it is the very wordes of the Angell Gabriell Elizabeth and the holy Church now where as heretickes say it is no prayer but a salutation they bewray their ignorance for many sentences and wordes be in Scriptures that seeme no prayers and yet effectuall prayers as in the Psalmes and other places may appeare where Gods mercy justice might bounty loue and the like is praysed or called on not in forme of prayer but yet a most effectuall prayer to obtayne his mercy goodnes bounty grace So in the Auâ— Mary our B. La is saluted to the intent to pray for vs thanks giuen to god that voutsafed by that vnspeakable mistery of his incarnatioÌ„ of her body to be incarnate made maÌ„ for vs wherby man is recouered froÌ„ damnatioÌ„ the Deuill ouercome the ruines of Angells bee repayred so that the Aue Maria was the most ioyfull tidings that euer was brought from God to maÌ„ No meruaile then though Infidels heretikes meÌ„bers of the Diuel abhor the Aue Mary for as often as it is deuoutly said as it is ioyful to Angels in heauen so it maketh the Diuel and al' his Angels to tremble and quake But some Puritanes woulde haue no Pater noster neither nor any stint praier so long they haue babbled of the Lord and spirit that now you see they deny Ladies praier Lords praier too I am afraid in their corrupt consciences Christ and God too neither doe I meruaile for improbity wickednes neuer consisteth in one degree as one said Sed cum incipit labi ruit praecipitat till it come to the deapth of all euill and mischiefe For beeing fallen from the Church and hauing once lost the high way they must needes euer bee further from the truth wanting a sure ground and foundation to stay themselues vpon that is the true Catholicke Church 1. Tiâ— 3. 15. of God which Saint Paul calleth the foundation and piller of truth til once they returne back againe Chap. LX. Of diuers holy ornamentes and thinges belongîng to the Church as of lightes in Churches of insence Dedication of Churches and such like godly ceremonies AS for sacred and holye bells vestmentes holy vessells as Chalices and the like Heretickes beat them in peeces make gunnes of them chamber pots and fill their purses The like did heretickes and infidells of olde espeacially Iulian the Apostata that made water in the Chalice wherein the bloud of Maries Sonne for so the Infidells tearmed it in contempt of him and her was offered but he his fellowes had foule ends as these fellowes haue wil haue vnlesse God giue them grace to amend For if the people of God before Christ had their holy Trumpets to call the people togither the Leuits Priest their holy vestiments sacred cups and Phyals and other vessels though wee follow not now Iewish ceremonies as heretickes be-ly vs yet why should wee not haue our ornaments Sanctified by Gods word and that in more deuoute exquisite sort then the Iewes had by how much Christes law exceedeth the Iewish ceremonies For wee see these outward ceremonies much help to increase inward deuotion as for example the very candles and Church lights do signifie vnto vs the light of Gods grace the Gospell the purity of conscience good workes wee ought to haue with manye moe significations which well weighed excite and stir vp deuotion The Maiesty of our temples or churches adorned with sumptuous ornaments and Images of Christ and his Saints in a liuely history as it were setting before our eyes by their glorious death and martirdome their triumph and victories ouer hell and death these temples I say thus adorned being solemnlie dedicated to God yea their dedication yearely renewed or remembred do they not teach vs to dedicate our bodies and soules wholy to the seruice of God as being liuely temples of the holy Ghost and daylie to clense them more more from sinne to adorne them with vertues and to renew confirme and furnish them vp eftsoones with those effectuall signes and seales of our redemption those diuine misteries the healthfull Sacraments Yf God promised to heare the prayers of those that called vppon him in Salomons temple how much more will hee heare our prayers and lawfull petitions thus made in our Churches who serue God now in spirite and truth and not in presence of that vmbraticall Arke of the old testament but in that most high misterye before Christs most B. body our only mediator and redeemer whose intercession is euermore acceptable in his fathers sight the Arke of the liuing God that raigneth for euer Yf when two or three in Christs name bee gathered together hee hath promised to heare them how much more when manye hundred or thowsands bee so collected vnited in prayer in one Church will God bee amongst them and performe their good desires surely heretickes that thus ruinate despise and pollute Monasteries Oratories and christian Temples set vp an Idoll in their owne imaginations in steede thereof and prepare the way for that general and Antechristian abhomination of desolation which vvas prophesied by Daniell the Prophet O Christ wheÌ„ thy signe shal appeare in the cloudes that lightneth the whole world then Church robbers Image breakers the razers downe cursed enemies of thy Crosse then then shal come to confusion wheÌ„ thou shalt make al thy enemies thy footstoole Moreouer wheÌ„ as in our Churches any ceremonies of inceÌ„se and sweete perfumes which signifie betoken the sweet odour and sauour of good life that ought to bee among vs be vsed it is well and commendable which and the like ceremonies though in some sort of olde they were vsed yet seing that Christ came not to break the law but to ful fill it any such ceremonies as be not euacuate and frustrate by Christs comming as the bloudy sacrifice circumcision and the like are now not to be obserued because wee haue the things themselues whereof those ceremonies and sacrifices were figures yet I say any thing that tendeth to nourishing of pieâ—y deuotion and charity are to bee kept still as fasting knocking kneeling or any such godly ceremonies which concerne the body as deuotion doth the mind both which we must offer to God as being all his owne and due
Ghost to reproue the people of their sinne and false worshippe and to acknowledge worshippe the liuing God as the glorious profession of his name in the middest of the flame with that angelicall Society well declareth Secondly this matter was talked of and debated by certaine great learned men at the counsell of Trent and was founde most vnlawfull both by the law of God and the Church therefore no power on earth no not the Pope can dispence with any to goe to the heretikes church no more then he can dispence with any to kill steale comit fornication or the like neither was it needeful to make any new canon or decree of this matter because in former generall councelles yt was euer holden vnlawfull yea an expresse canon of the Apostles forbiddeth al Christians to goe to heretiks churches or seruice much lesse to receiue with them or coÌ„municate with them in their Sacraments If any say Cardinall Allen thought it not such great sinne to goe to heretiks church it is most false impudent as his letters and writinges wel vnderstood yea his life and death declareth and as the liues and deaths of his schollars which if I may so terme it bee vere signuÌ„ Apostolatus sui make most manifest to the world and he that holdeth it lawful to goe to Church of heretiks coÌ„demneth well neere a hundred of B. Martirs in our daies that might haue liued if they once would haue yeeldeth to haue gone to Church Thirdly the Pope himself and all learned diuines of our time vtterly deny it in any sort to be lawfull and no doubt his holines if in any sorte it could haue bene tollerated of his commisseration and fatherly pitty of our affliction would most willingly haue dispenced with vs surely the Apostolike father the Pope alone his iudgeÌ„t ought to satisfi any true Catholik Christian in the world Fourthly goeing to heretikes Church is most dangerous for feare of infection can a man touch pitch and it not defile him can he lye by a Serpent and she not sting him then then may he conuers with an heretik much and be not infected or corrupted with him and therefore S. Paul exhorteth vs to flie the heretik man because his heresie creepeth as the caÌ„ker it hath bene noted in great learned men that in reading of heretikes bookes haue bin thereby inclyning to heresie how much more dangerous then is it for lay persons Yea simple vnlearned men to heare their voice in sermons prayers and the like wherefore heretiks bookes also vnder paine of excommunication be forbidden to all to be read For feare of infection vnlesse they haue lawfull authority or faculty graunted them Fiftly as wee read in the Ecclesiasticall histories true Christians euermore abhorred the Churches conuenticles and companies of heretiks yea Saint Iohn the Euangelist would not bath himself where Cerinthus the enemie of the truth had bene before lest the bath should fal vppon his head and exhorteth vs not to salute the heretike which wee ought not to do in any sort to fauour his heresi though to wynne heretiks to God and true religion The church in this time permitteth vs to eat drinck and traffick with heretiks and schismatiks in temporall matters only as our B. Sauiour and his Apostles conuersed eat and drank with sinners to winne theÌ„ to his fathers kingdome yea to conuerse with heretiks was so odious a thing so well knowne in the primitiue church to be vnlawful that the people would not say Amen or abide in the Church whilst the Arrian Bishop was amongst them nay that which is strange the very childreÌ„ made a conscience to play with the ball with out expiacion before that ranne vnder the heretiks horses feete what should I say blessed Martirs of old yea tender Virgins and Women accounted it nolesse then very denial of Christ who said Hee that denyeth mee before men I will deny him before my father in heauen either to goe to churches of heretiks or temples of Idolaters which be in effect one For as Idolaters worship the workes of their handes so do heretiks their fond opinions and imaginations and Idolatry a great deale worse then that of the gentiles If these blessed Saints of old I say would but haue yeelded to the tyme in but once putting vp the fingar to the wicked demaunds of the persecutors to haue gone to their churches and seruice then had wee wanted many glorious Martirs in heauen which those sharpe tymes of persecution most fruitfully afford vs. Sixtly this dissimulation in being present at heretiks seruice is scandalous and offensiue to the infirme and weak in faith inducing other to sinne do the like which sinne of scandall is one of the greatest and most generall in the world and shal be most seuerely punished against which Christ thundereth that most terrible woe affirming it were better one with a mill-stone about his neck were cast into the sea then to scandalise one of such litleweaklings in christ and religion Whereuppon the holy Apostle affirmed he would neuer eat flesh rather then offend his weake Brother Yea old Eleazarus a Iew before Christ which may be a confusion to many Christians would rather suffer death then but only seeme to do against the law for feare of drawing weaklinges and younglinges to do the same Seauenthly and last for it is my purpose to be briefe and referre you to more large and learned substantiall treatises writen of this matter in goeing to heretikes Churches or being thus present at their prayers Sacramentes or seruice in any place conuenticle or congregation of theirs be a man neuer so Catholick in minde yet in so doing he becommeth a schismatike excommunicate person which is a thing more terrible then the two edged sword or any torment in this life For thereby a man is cut from God Christ and all the Sacraments prayers merits of Saints in heaueÌ„ the prayers good deedes of all good men in earth so is exposed to the Deuill and damnation For as said S. Augustme to Peter the Deacon holde stedfastly and doubt in no wise not only al Paynims Iewes but also al heretiks schismatiks that dye without Christs Catho Church shall goe into euerlasting fier prepared for the Deuill his Angells a terrible token whereof God shewed yea euen in this life of schismatiks as Chore Dathan Abiron that were of the same religion Moyses was yet because they deuided themselues from Moyses Aaron offring sacrifice of theÌ„selues not being lawfully called thereunto fire consumed them from heaueÌ„ their adhereÌ„ts Yea the earth swallowed them downé quick to hell therefore S. Augustine biddeth feare nothing so much as diuision separation that is schisme for what â—â— schisme but a cutting of and diuision from the whole so that such Christians as in all points beleeue as the church doth and yet in their action do contrary to their beliefe as such dissemblers do that
not author Dissentionis fed pacis they would agree togither and with their first masters especially who many of them in the beginning since quite disclaime from our Church as quite decaied and come they now to vs with their foule feete when many of their fautors and all wise and honest men are weary of them Seauenthly such heretiks as can 7. admit any sect in their Church shew themselues to be of no conscience no feruour no faith no religion and beÌ„ the most daungerous persons in the world commonly the worst hardest to be reclaimed to good These be the persons God most abhorreth wishing they were either hot or cold Sed quaniam taepidus es because thou art luke warme saith he I wil euen spue thee out of my mouth signifying GOD can digest no such Neuter Nullifrdian sots in figure whereof it was forbidden in the law to haue a garment wouen of linneÌ„ wollen signifying that the mixture of contrary sects Christ cannot admit in his garment his spouse the Church which though it was well imbrodered whollie ouer declaring how his Church should be adorned glister with variety of all noble goldeÌ„ vertues in euery state degree yet should they all tend to charity end in one signified by the same garment whole with out seame which the cruell souldiers yet deuided not then which heretiks be worse that rent teare with barbarous cruelty sundry heresyes asunder the misticall body and garment of Christ his Church and this to doe the better nowe in the latter end of the world and most dangerous dayes by subtilly creeping into her they vvoulde make of her as it vvere a linsey vvolsey medley garment for themselues a while to maske in till they might if it were posible rob spoyle her of al vertues and heauenly treasures of scriptures Saints sacrameÌ„ts God all such drone bees that seek to their owne ruyne and of others to suck the sweete of other mens labours CHRIST IESVS will euer haue his watchmen to dryue back from his sacred inclosed garden whereinto none shall truly enter but the right in faith nor any enioy the fruits thereof euerlastingly but the righteous in hart for if the Church as I said hath iustly shurt out at all tymes before and since Christs tyme heretiks for lesse heresies then these of our dayes be by many degrees yea if God himself hath not spared iust reueÌ„ge of many of them in this life yea sometymes to the terror of others hath inflicted terrible sudden death for lesse sinnes then heresie yea spared not Angells in heauen for that vice proper to all hereticks which is pride then though he be long patient lett no heretik think he shall in the ende scape the heauy hand of God in token of whose heauy wrath and iust indignation for this sinne of heresie all good Christian Emperours Kinges Magistrates haue most seuerely punished it with fire to the terror of the wicked and preseruation of the good Lastly heretiks 8. Heretikes be most fit to bee linked in one Church with the Turk who haue pulled downe that most noble religious order of the Knights of the Rhodes ordayned to defend Christendome against the Turke to whom Protestantes now shewe al homage in most humble letters gift and other tokens of beneuolence yea coÌ„plotting with him to the ruin of Catholick states princes as both by their letters intercepted euident actions apâ—eereth that would be of one Church with Catholiks by what ioyntes sinnewes would they be knit to and with them surely they haue lest none for if they run as many of them haue done to the primitiue Church and the Apostles tyme they may indeede falsely and foolishly bragge of the head but then they must absurdly without body and other members ioyne their soule feete to their monstrous Chymerical head of that old dragon but not of Christ whose Church hath euer visibly continued shall do to the end of the world but if they will ioyne themselues with vs now that by Gods grace be Catholiks I see not one bond of faith Hope nor Charity left in them to make this coÌ„nextion betweene vs they that haue rased out or defaced the whole Scriptures which by Gods grace we keepe to our defence they that coÌ„temne whole general councels where on we stand firmely they that nothing regard all holy Fathers which as watchmen in GODS house teach vs how to gouerne our selues they that take away Sacraments that â—oster and feede vs to life euerlasting they that abolish sacrifice whereby we are to worshippe God only they that blaspheame God the blessed Tâ—inity on whome we are to beleeue they that take away Saints in heauen from praying for vs and the Church of GOD heeâ—e from all authority to guide and gouerne vs all which articles and diuerse others which they deny we stedfastly beleeue heere is no way left you see to conioyne vs in faith As for hope with vs in GOD they haue none left neither but in themselues only who they make iudges ouer themselues of their owne fancies Knowing without all doubt as they say they shall be saued before CHRIST come to iugement and so they be past hope As for Charity how can they agree with vs so quite contrary to them that can agree in no one point amongst themselues sauing that they in one point coÌ„spire together yea all heretiks in the world that is to raile against and impugne the Pope our chiefe pastor vnder Christ the Bishop of Rome him the Lutherans him the Caluinists him Protestants him Anabaptists him Trinitaries him the family of loue cry out of with one vniforme consent crucifige but in other matters how many men so many opinions coÌ„monly raigne cursing one another like deuils whome they serue deriding and scoffing ech one another see but only the inuectiues of puritanes against protestants heere in England goe no further note how they be entertayned againe by Whitgift others and it wil giue some tast of the rest how they agree first amoÌ„gst themselues goeing about to thrust one another out of temporall possessions yea to cut one anothers throte As for their charity towardes vs it is no other then that of Iulian the Apostate towardes Christians of his tyme who spoyling them of their goods and many of their liues said hee did them a benefite because according to their Master CHRISTS promise they should receaue a hundred fold for thinges lost so heere in this life and after the Kingdome of heauen Such charity heretiks shew to vs that imprison vs spoile vs of goods and liuings consume many with a lingring persecution most terrible dispach others with violent death infame vs slaunder vs make vs odious to the state and Princes where we liue as traytors impouerish our widowes beggar oâ—r children infeeble corrupt our youth prophane our virgins robbe our churches kil murder our Preists be these in peace