thee the euerlasting truth and beleeue or followe any brainsicke hereticke in the worlde what shoulde I aunswere or howe durst I appeare before thy face I confesse then it is most certaine and sure which thou hast saide of this blessed Sacrament This is my Bodie This is my Bloud And that euery heretike that saieth This is a figureof thy Body This is a figure of thy Bloud is a most blasphemous and impudent hereticke and lyar Chap. XXIII Wherin is declared that we ought as really and truely to receaue his Body with our mouthes to health saluation as Adam did eate the forbidden apple to death and damnation BVt it is a woonder what shiftes these false Prophets the heretickes haue to couer their lyes vnder some shewe of trueth as though we were to eate Christ at his Fathers right-hand and so to delude the simple for as a learned man of our time writeth of this matter in this sorte Concerning that Caluin willeth vs to goe into heauen by faith to eate Christes body know you not because our nature was not able to clime vp to the seat of God in heauen therfore the sonne of God came downe from heauen to earth to lead and lift vs vp to the fruition of his father Know you not that because our body more quickly draweth our soules downwarde then our spirite is able to drawe our body vpward therfore Christ toke not only the soule but also the body of man giuing vs in his last supper that body of his to the intent that our bodies taking holde in the Sacrament of the Alter of his bodye might be caried into heauen to haue the sight of God because faith without the Incarnation of Christ cannot lifte vp our bodies therefore Christ fulfilled faith with trueth and hauing taken of the Virgin our nature gaue his body in deede to our bodies and soules that we againe might in body and soule be lifted vp with it It is not then sufficient to eate Christ by faith only but to arise againe in Christ the second Adam we must eate him in this blessed Sacramente as reallye and verily as our first father Adam wherein we all fell did eate the forbidden fruit The fruite of the tree forbiden entred into the mouth and damned the fruit of the blessed Virgin of the tree of the Crosse must enter into our mouths and spiritually worke effect in our soules and thereby wee shal be saued For as a man that is cast into a deepe pitt calleth by the meane of his tongue for helpe but when a cord is lett down to him for the ayde and succour of him it is not then sufficient to vse his tongue still to let his hands alone Euen so our faith called for Christ to come from heauen to helpe vs to let downe the corde of his humanity and of his fleshe and bloud and shall we nowe when it is let downe to be fastened in our bodies and in the bottome of our hearts by eating it really shall we nowe refuse it and say we will goe into heauen by faith our selues and there take holde of Christ whereby we may be saued and deliuered out of the deepe vale of misery As though neede were that the corde shoulde haue beene let downe if we coulde haue fastned our bodies to any thing in heauen and yet our bodies are they which weigh downe our soules cheifly Authorities to proue the vndoubted trueth of this most blessed Sacrament bee almost inumerable For if I should reckon vp all holy Saints and blessed Fathers that haue written of the trueth of this B. Sacrament I should neuer make an ende S. Ambrose saith Lib. 4. de Sacram. This bread is bread before the words of the Sacrament but when Consecration commeth to it of bread is made the body of Christ and howe at Masse the Priest prayeth for Kings Princes and the people but when he commeth to the most venerable renowmed Sacrament then he vseth not his owne wordes saith he but the worde of our Lord Iesus God commaunded saith he and heauen was made earth was made all creatures were made thou seest then saith he of what vertue the worde of Christ is If then God made thinges before of nothing that were not how much-more able is he to make things to be that were before and to change them into another As for example to make that which before was bread wine by consecration his Body and Bloud and before the wordes of Christ saith he the Chalice is full of wine and water but when the wordes of Christ come thereunto there is then the Bloud that redeemed the people All the holy Doctours as Saint Chrysostome Saint Cyrill Saint Ciprian both the holy Gregories Saint Hierome Saint Augustine Saint Barnarde bee full of the like testimonies for this matter many of them recording woonderfull miracles that haue beene wrought by vertue of this Sacrament Saint Augustine amongst De. ciu Dei the rest recordeth howe a place beeing troubled with euill spirits One of his bretheren a. religious mā that was a frier or a moncke went and offred there the healthfull Sacrifice as much to say as he said Masse and so the euill spirites were driuen away Hard you euer anye such miracle wrought by their Communion all this time I haue probably hard how the Diuell hath appeared in some of their Churches of late and in the beginning of this Queenes time when Paules steeple was burnt the very communion table from all other thinges about it was burnt in token of Godes wrath and indignation against that venemous bread of theirs whereby they poyson the souls of the simple people In the four general Councels that S. Gregorie did honour as the fouer Gospells you shall finde the blessed Sacrament of the Altar spoken of in most reuerent sort as called An honorable Sacrament called a most pure and vnbloody sacrifice of Christs body blood a pure and vndefiled host the lambe of God and the like by vertue whereof as wee read in Saint Gregories dialogues and other holy Fathers the deaffe haue beene made to heare the dumme to speake the lame to walke many other cured of incurable diseases Being abused by Iewes Heretickes and Infidles it hath issued out of blood and sometimes bin seene with streames of glorious lighte proceeding from the same as auncient histories doe recorde and blessed Saints in their writings doe witnes To be breife then this blessed Sacrament and our pure and most blessed vnbloody Sacrifice being so plainlye declared to bee Christes blessed bodye and blood by Christes owne words the holy Apostles and Euangelistes and all good men that euer writte since Christes time by the generall practize of the Church by generall Councells that cannot erre because Christ hath promised his holy spirite to assist them and his Church in all truth and by so many and wonderfull miracles we may firmely conclude with that holy Father Saint Hillary I am de
high God whose father and mother is vnknowne so our B. sacrifice then though not bread and wine but the very body and bloud of Christ is consecrated and offered vnder the likenesse of bread and wine Which blessed Sacrament was offered at Christs laste supper a sacrifice also hee our Redeemer in his Disciples giuinge Priestes authority to consecrate and offer the same and so hee remaineth in them being daily offered vp by their ministery A Priest for euer according to the order of Melchisedech who vvas without mother according to his Godhead and without father according to his manhood and so figured and foreshewed by Melchisedech whereof holy Dauid in spirit called our Sauiour Psal 109. Christ foreseeing our blessed Sacrifice A priest for euer according to the order of Melchisedech if he be a Priest then hee must needes offer sacrifice but he neuer offered sacrifice saue only at his last supper I meane after the order of Melchisedech Wherefore we offering or doing the same he did at his last supper that is consecrating his body and bloud it followeth that this Sacrament of ours is also a sacrifice yea and that propitiatorye both for the quicke and the dead which as prophecied Daniel the prophet is Iuge sacrificium A continuall sacrifice that neuer shall cease to the worldes end saue that the publike administration thereof by Daniels prophesie Daniell Cap. 12. Malachy cap. 13 shall cease in Antechristes time but shall as prophesied Malachie the prophet Be offered a pure oblation and sacrifice in euery place What other is that but the holye Sacrifice of the Masse Which sacrifice of it selfe though the Priest may often be vnworthy is euer acceptable Ex â—pere operato as diuines tearme it in Godes sight because this sacrifice is his only sonne in whome hee is well pleased If they saye the Prophet meant the sacrifice of a pure harte it is not so for no man can saye his hart is alltogether pure from sinne at least from a soule or light thought if they say it was the sacrifice vpon the Crosse which the prophet foretolde that cannot be because it was but in one place wherfore it must needs follow the prophet foretolde the one onlye pure and vnbloudy Sacrament and sacrafice of the Altar at Masse offered in euery place and in steed of all those blouddy sacrifices of olde From the rising Psal 112. of the sonne to the setting of the same againe Whereby you see this B. Sacrament was instituted by Christ not only as a healthfull medicine and food of our soules but also that it might be offered continually as the cheife and proper sacrifice of the new testament for a sufficient thanksgiuing to God the father and continuall memory of our L. Iesus his bitter Passion till his comming againe wherby we eschew the euills of this life obtaine remission of sins with the grace of God glory in the world to come And because Christ bad the Apostles and Priestes of the newe Testament doe or sacrifice this in memorie of him his Incarnation Life Passion Resurrection therefore as by Christs institution it is a sacrifice and liuely representation especially of his death and Passion So euerye thinge about the Altar as the ornaments ceremonies actions of the preist at Masse do chiefly represent and reduce into our memories the same And if I would stand to recite the Scriptures Councels and Fathers to this purpose that call it an host an oblation a pure and vnbloudy Sacrifice the price of our Redemption a healthfull Sacrifice and the like I might fill great volumes but I must be briefe Neither is it my purpose to answere here all hereticall obiections neither to make any long discourse of so vnspeakable a matter for to giue or set downe the full doctrine hereof would require and fill as I said many and lardge bookes which already of most learned men bee written My purpose is here but to instruct the simple and vnlearned who ought rather to ground them selues in true faith and beliefe then to looke into such high misteries to comprehend Gods mighty workes by reason For what is man to compare as it were himselfe with God to think to containe him whome heauen and earth cannot holde for what is one man in respect of so many men or what be al men in respect of God Man is as it were a mite like a vanity a puff of winde God is mighty incomprehensible yea great in the least thinges without variance or inconstancie at a becke of whose finger the very heauens and earth do tremble and quake the deapth of whose mightie workes we cannot reach vnto no not in the least thinges or creatures wee daylie see here before our eyes Who can number the starres or giue a iust accompt of their swift course without going one iote out of order from the beginning of the worlde to this day the very herbes plantes and trees wee see doe daily grow and increase Who is so wise that can discerne or say nowe at this very instant I perceaue the increase Againe vvhen they bee as it vvere deade in vvinter who can say they shal so flourish in sommer but he that hath experience Imagine some man brought vp in some caue vnder the earth neuer seeing light nor conuersing with men If one should come vnto him on a sodain and discourse with him of collours blacke and greene and the like tell him of the spring the course of the sonne moone and starres would he not wonder and think them aboue reason till he sawe and perceaued them as we doe If then these thinges so familiar to vs seeme so admirable to those that be vnaccustomed to see them or if we our selues cannot giue a reason to the depth of the least things can wee thinke to comprehend God in the greatest would we haue God so litle that he cannot exceed our reasoÌ„ And yet o blasphemy malicious blindnes such be the heretiks of our time who because they cannot attaine by humane reason to the depth of this mistery of Christs body in the Sacrament therefore they forsake faith beliefe in Christ herein against both truth and reason O hereticke shal Christ cease to be with vs according to his promise because thou art vnable of reason Nay he shall be when thou art not Chap. XXIX Of the great loue and humility of Christ in this Blessed Sacrament and of the deuotion of Christians of olde towards the same THis Blessed Lord Iesus theÌ„ perfect God man which enclosed himselfe for our sakes in the wombe of the most Blessed Virgin when as him the heaueÌ„ of heauens cannot comprehend is also with vs according to his word in the least particle of the B. Sacrament whole perfect Christ entreth into the Cottage of our homely bodies is allwaies delighted to be with the sonnes of men and yet is stil incomprehensible al glorious with his father in heauen that by his
his holy waies yea so louing bountifull and gratious is God and so desirous of mans saluation that it is not the worst person in the world but somtimes he shall haue good motions and holy inspirations to amend his life and the more a man hath and yet followeth them not but is hardened and dyeth in sinne the greater shall bee his damnation Marke then O man whosoeuer the motions and stirrings of thy hart and noli contristare spirituns doe not as it were make sadde the holy Ghost by ingratefully repelling his most blessed and holy instincts beware you put not backe Gods holy motions nothing falleth on the earth without Gods will and holy disposition no not the very bird neither can any thing bee done without his permission whereof if we may make good and therefore nothing can happen to vs in this life good nor ill but if we will we may take occasion thereof to remember our ende and and dispose our selues more and more to our saluation and therefore I say to you especially for whome I haue taken this labour to write this treatise it ought to be a more euident and effectuall motiue and sufficient warning for the perfect amendment of your life by your reconciliation to GOD vvho because it is he that as hee straightly commandeth vs to keepe his commandements and followe his holy waies so without his grace and helpe wee cannot fruitfully doe nor execute the same For whether Paul or Apollo plant or water yet Deus incrementum dèdit God is he that euer hath and must giue the increase And therefore seing vpon this ground S. Augustine said vnto GOD good Lord giue that which thou commandest and command what thou wilt Let vs then followe his counsaile who said Aske and you shall haue seeke and you shall finde knocke it shall be opened vnto you Let vs therefore not cease to knocke humbly and instantly to craue grace and mercy at his hands that the sweete and seasonable raine of his gratious fountaine may bee plentifully instilled into our harts yea let vs make instance at least to obtaine one droppe of grace to mollifie and strengthen our hard weake harts Open then the eies of our soules O Lord and they shall be opened water them with the dewe of thy heaueuly grace strike our harts vvith thy feare and loue that wee euer may be so watchfull ouer our soules that we neuer preferre any pleasure of the flesh any worldly riches credit or honour before thy true seruice and euerlasting glory Let vs then worke busely our saluation as the matter of greatest importance whilst this life indureth for as saith our Sauiour the night will come when no man can worke from which darke night of sinne hell death and eternall damnation CHRIST the euerlasting truth of his infinite mercy deliuer you and vs all conuert all heretickes and poore deceaued soules make vs all members of one body his deare spouse the Catholicke Church that as heretofore by diuersity of minds a number haue beene deuided from Christ so knitting our selues altogither in the knot of peace vnity and charity in Christs holy Catholicke Church here on earth wee may then once enioy his endlesse glory altogither in his triumphant and most glorious Church in heauen where all errors sadnesse sorrowes paynes lamentations and mournefull teares shall quite cease and passe away where more ioy felicity and true happie blessednesse then euer eie hath seene eare hath heard or mans hart can imagine or conceaue whereunto hespeedely bring vs our Lord and Sauiour CHRIST IESVS To whome with the Father and the holy Ghost bee all honour and glory A SHORT TREATISE AGAINST ADIAPHORISTS NEVTERS SVCH AS SAY THEY MAY be saued in any sect or religion would make of many diuers sects one Church AMongst many shiftes of Heretickes and Schismatikes which by the example of their Master that old wily Serpent be commonly versipelles one is that they would beare Catholikes in hand they be of one Church with them still that so more easely they may draw the simple into their nettes perdition For the Maiesty of the church is so great that the very name thereof maketh the enemy appalled either to seeme to resist it or to liue with out it for though oftentimes in their pulpittes writinges especially amōgst themselues heretiks wil not stick most impudētly to affirme the visible Church especially was decayed for a thowsand yeeres and more glory that they be the men sent from God to restore it againe Yet when they be pressed by the learned to shew their vocation who sent them because as I declared before they haue neither extraordinary vocation by miracle nor ordinary by succession as is plaine and so euidently to all learned men shew thēselues false Prophets not sent of god for no man according to the Apostles doctrine ought to preach vnlesse he be sent by lawfull authority which the Heretikes perceiuing so plaine by Scriptures they cannot deny diuers shiftes they haue vsed some to shewe their vocation like the Apostles extraordinarie by miracle As Luther that by miracle would haue expelled the Diuell out of one possessed but in his exorcismes was driuen to such hard shiftes as hardly he could get honestly out of the place himselfe cleane a merry iest but scarce honest to be reported so Caluin killed a man which he hyred to faine himself dead and to rise at his call to confirme his Apostleshippe who by GODS iudgement falling dead indeede his wife bewrayed with exclamation the matter therefore these two new Apostles hauing no better successe for their mission and extraordinary calling Beza Caluins successor deuised another shift for his lawfull embassage and ordinarie calling and election For in that great and solemne meeting and most famous dispute in Fraunce betwixt Catholickes and Hugonots at Poissee Cardinall Guise being In conuētu Poissiaceno lib. 1. de stat religionis in Gallia sub Carolo 9. part 1. lib. 3. moderator himselfe asked Beza who sent him from whence come you but Beza being not able to answere he fell to this shift and most seely refuge that hee was lawfully called and chosen of those people that chose him to bee their Pastor leauing so Luther and Caluin his forefathers in the lurtch who were chosen neither of the Clergie nor people to preach hauing none to preach to and therefore intruded themselues first not sent like theeues that by violēce enter into another mans house or the adulterer that by stealth ascending another mans bedde corrupteth his wife so corrupteth these false Apostles Luther and Calum the Churches they inuaded the seely poore people the flock and spouse of Christ in some particular countries and citties with adulterous and false doctrine so sending themselues before they could be chosen and receiued of the people which Beza Calums honest successor said he was called of But such a calling as this is both Marcion Ebion Arrius Photinus Sabellius Pelagius
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
sent backe againe with great honour and gifts and the like triumph and reioycing to my knowledge was neuer in Rome before since our Country was first conuerted vnto Christ in Gregory the greats time our holy Apostle that sent S. Augustâ—ne to preach the Gospell amoÌ„gst vs English men These couÌ„tries new y conuerted in the Indians be conuerted by Iesuites Monkes and Friers so honourabâ—e once in our Country but now odious yea their very names They in those mighty Countries citties far greater then the rest of all Christendomâ— do raise vp houses of religion as fast as we pull the downe they know or beleeue no other faith but only the Catho Romane faith Church praysed â—om 1. 8. with the Apostâ—es mouth to be preached through the whole worlde Heretickes here you see in corners of Christendome rent and teare in peeces like rauâ—ning Wolues the flocke of Christ but they plant it in no place amongst Iâ—fidelles where Christ was neuer heard of before as our Priests and religious men doe which they so raiâ—e against in their pulpits amongst ignorant people But no maruell for our Sauiour describeth such Wolues vnder the name of hirelings or rather no Pasâ—ors but theeues and robbers that come in by the window not by the doore that feede themselues and not the flocke of Christ but be like to those whereof the Prophet speaketh De Psal 52. 5 uorant plebem meaÌ„ vt cibum panis deuouro my poore people aâ— meate of bread It is the property oâ— the heretike vt furetur mactet perdat to steale murder destroy but not as a good shepheard to feed the flock of Christ and raise vp and build the walles of Ierusalem the holy Church Thus you see how the Church of Christ is no priuate conuenticle or tied to one or two Countries or Nations but it is common to the whole world A mari vsque ad mare a flumine vsque ad terminos orbis terrarum a visible Church to be seene as hee promised by the holye Prophet it should bee that all Nations might haue recourse thereunto Againe Ps 112. 3. he promised by his Prophet it shoulde be from the rising of the Sunnet to the setting of the same againe Et aperienter portaetuae Isa 60. 11 iugiter die ac nocte non claudenter vt afferatur ad te fortitudo gentium reges earum adducantur That her gates should neuer be shut that is that shee should be common to all Nations of the world both Iew and Gentile but this is proper to no sort of Heretickes in the world which be enclosed you see in a few corners of the same as England and Germany But our common knowne faith Church and religion is Catholicke that is vniuersall generall and common not only to these countries but to all the countries of the worlde where Christ was euer preached or heard of Euen from the rising of the Sunne to the setting of the same againe therefore no other Church the true Church but ours only that is the common knowne Catholicke and Apostolicke Romane Church First then you see what Church hath the first true marke which wee be taught in our Creede to beleeue that is our Romane Church no other because ours and no other you see can properly be called Catholicke that is common to all Nations Chap. III Of the second certaine note of the true Church SEcondly this Catholike Roman church is of greatest antiquity which is a sure note or marke of the true Church proper to no Church but onely to our church that is the true catholike church For this catholike faith religion which at this day for example is preached at Rome in the Indians in al the coasts of the world is no new fangled vpstart opinioÌ„ sect as lutherans protestants be whose first rising is yet in our fathers memory but most ancient that is both euer continued one and the same Faith and church for almost these 1600. yeers from Christes Ascention euen vnto this day whereas the Protestants can neither shew church chappel nor congregation of their faith religion through the whole world till only within these 80. yeres till Luther his fellows licentious Lollards first arose if their were anie of more ancieÌ„t years as Wicliff Hus Ierom of Prague and the like yet with their opinions they held other damnable heresies which the Protestants mislike as-well as Catholikes so that only our Catholike Church is that which hath continued not for fourescore yeers but fifteene hundred fourescore which marke so auncient of Antiquity because heretikes want therfore they cannot be members of Christs Catholike Church against which our Sauiour promised The diuell and all his power should neuer preuaile but that it shoulde continue from his Ascention into Heauen to his comming againe to Iudgement eueÌ„ to the end of the world when by his iust IudgemeÌ„t he shal seuer the good corne and chaffe a-sunder make himselfe a glorious triumphant Church in Heauen without spotte or wrinckle Nowe then either it must followe that Christ failed of his promise which to thinke or saye is extreame blasphemie or else that our Church the Catholike Romane Church and no other is only the true church because no other Church but ours only hath beene seene and openly continewed and preuailed against the deuil and all his members from Christes time to this day For their church if not you yet your father knew when it sprong vp that of what ground and occasion it rose that was of Couetousnes Pride and whordome but our Catholike Church hath continued by most of there owne confessions for a thousand yeares yea some of them giue vs thirtene hundred yeares but wee will take to vs and are able to proue by all auntient authority and the invincible truth sixteene-hundred yeres nowe well drawing on that is euen froÌ„ Christs time to this day Wherefore our Church being the only church that hath euer visibly beene seene and florished in many Though the church hath euer beene visible yet I meane she hath especially florished since times according to the promise of our Sauiour his Church shoulde doe Therefore it must needes followe that noe Church but onely our Catholyke Romane Church is the true Church as being by farre most antient euen from Christes time But the heretike hath another shift for this he granteth with vs that the Church of Christ shall euer continew but he would haue it an inuisible congregation secrett in mennes hearts a congregation knowne to God alone to no mortall creaâ—ure saue only to such as be of the same whereupon he woulde haue the Church to consist of the onely Elect saued soules that there be not of both sorts good and bad in the holie true Catholike Church which wily shift of the heretikes we easily shift off reproue plainly by Gods word his gospel which compareth his church Vnto
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
this respect of the representation of Christs Passion and knitting togither of his members with him the very and most B. Body of our Lorde giuen vs at his last supper is called a signe or Sacrament and yet neuerthelesse the thing it selfe that is his B. Body and Bloud not figured or signified by bread and wine but giuen vnder the formes or likenes of bread and wine For that which before consecration was bread wine is now by Christs wordes transubstantiate or wholy turned into the Body and Bloud of Christ as I declared before though to our outwarde eyes and carnall sences there seemeth no other thing then before yet by our faith we be taught farre otherwise as that it is most certainly without all doubt the very Body and Bloud of Christ without which diuine Sacrament a reall coniunction betwixt his fleash the fleash of man cannot be made by faith spirit and vnderstanding only for that is the coniunction of minde but not of fleash and bones as the man and wife by consent of mariage caÌ„not be one body vnlesse they come togither neither doth Christ come from his Fathers right hand corporally to be ioyned with our flesh but bread by consecration is turned into Christs flesh to the intent it may be receiued and made one with our flesh to the end we may be Concorporei as the auncient Fathers tearme vs one fleash and body with Christ Chap. XXV Declaring how it implieth not contradiction that Christ is in heauen and in the Sacrament in many places at once but only declareth an infinite and Almighty power of God that Diuine honor is due hereunto YOu see nowe in some maner and sort by this which is said in the former Chapter the excellencie of this most diuine mystery as our infirmity is able to declare to you and in what respect this B. Sacrament is called a signe or figure and yet the very thing it selfe wherefore you se the heretikes doe most pitifully and wickedly abuse the poore people to both their damnations that contrary to Christ the receiued faith of the Church and al auncient doctors would haue the B. Sacrament but onlie a bare peece of bread in signe figure Reade the holy Fathers and Doctors and when they speake of the Sacramentall receiuing of this B. Sacrament they so plainly without all tropes signes and figures call it verely really and substantially his bodye and bloud so often so pithylie with so firme reasons and so plainly that if they had spoken against the Sacramentaries heretickes of our time they could haue spoken no more plainly For what wordes can be playner then those of that most famous Councell of Nice wherein Arrius the enemy to the sonne of God by more then three hundred holy Fathers was condemned The wordes of the Nicene Councel to our purpose are these Iterum etiam hic diuina mensa c. Againe here also in the holy table let vs not basely attend the bread and cuppe set before vs but lifting vp our minde let vs vnderstand by faith that Lamb of God which taketh away the sinnes of the world Situm â—sse to be put and laid on that holy table Incruente a sacerdotibus immolatum to bee vnbloudely Sacrificed of the Preistes and that wee vere truly and in deed taking his owne pretious Bodye and Bloud doe beleeue this to be the misticall tokens of our redemption For this cause wee take not much but little that wee might knowe wee take not to fill vs but for holinesse Thus farre the Councell The blessed noble and most glorious Martyr S. Ciprian Decena Domini of the supper of our Lord is as plaine Panis iste c. That Bread saith hee which our Lorde gaue to his Disciples being changed not in outward forme but in nature through the almighty power of the word is made flesh And because mans heart is not quiet till it rest in God and because nothing can truly fil or content man saue only God therefore S. Hillary that strong pillar of Gods Church againste the Arrians teacheth vs in his 8. booke of the Trinity how Christ in this holy Sacrament naturally dwelleth in vs. St vere â— if the worde sayeth hee bee verely made flesh and wee verely take or receiue the worde flesh in our Lordes meate howe is he esteemed not to dwell naturally in vs Seeing then God is by nature the only euerlasting meate which perisheth not and seing he must be giuen to vs in his owne nature and wee are not able to receiue him as he is a spirit hee hath done for vs as good mothers and nources doe for their babes the mother eateth bread and by her eating turneth it into milke and that milke shee giueth to the infant and by that meanes the infant eateth bread and milke In the reall fleshe of Christ is the substance of God only made meate to bee eaten of man Faith is a great gift of God but yet a creature only wherein the fulnesse of the Godhead dwelleth not and therefore it is not able to attaine to the vnion of Gods nature and much lesse able to giue it by eating of Christ we corporally haue and carry God in our bodies corporally no otherwise in the worlde can be deuised for it As for the figure of bread it is the only true figure because it is a figure without substance of bread For whereas S. Augustine in his third booke sixteene chapter de doctrina Christiana vpon these wordes Nisi manducaâ—eritis c. Vnlesse you eate the flesh of the sonne of â—an and drinke his bloud c. saith videtur facinus c. how Christ seemeth to commande a heynous act or sinne it is a figure therefore saith he but vnderstand you of the Passion of our Lord commanding vs sweetly to rest in Christ c. These wordes are to be vnderstood of the maner of eating not as a dead carcase is torne in peeces in the shambles but Christ is to be eaten in a mistery and a Sacrament though verely and really yet after a spirituall maner Eor as the figure which was in that Paschall Lamb did not diminish the reall killing and eating thereof but only did refer it to a higher truth so the figure which is in eating Christs flesh doth not diminish the true eating thereof but only declareth the eating to be a figure because it is referred againe to a higher truth both in Christ whose flesh that once died is now eateÌ„ in vs who eate it not so much for to eate it corporally as to feede spiritually of God him selfe who maketh that flesh profitable August in Iohn tract 26. 27. that S. August though so it is euident by his owne words vpon S. Iohn Ye know not what is this maner of eating this flesh but except yee eate it Lo the maner of eating was secrete but the thing that shoulde bee eaten was naturall flesh these also be his wordes to the same
Saint Iohn Baptist is expressed by readinge the Epistle then Christs preaching is represented by singing of the Gospell then the faith of his Apostles and Disciples is betokened in pronouncing the Creede or Articles of the faith Then the supper of CHRIST is made with no lesse authority then himselfe instituted it then his Crosse is shewed by making the signe thereof vpon the holy misteries then his death is inuisibly wrought vnder the formes of breade wine by turning their substances into himselfe and shewing them as if the very body were deuided froÌ„ the bloud Then the fruite thereof is sowen in the hearts of the faithfull people by giuing them the grace to feare him to loue him to come peniteÌ„tly to him to be made one with him then the resurrection is outwardly shewed because the seuerall formes of bread and wine each of them conteine whole Christ vnder them then the body is eleuated and adored that suffered for vs then Christ is glorified for the redemption of all mankind then thankes bee giuen to God blessing to the people and prayer is made for al the world But the incredulous heretike still obiecteth is bread turned into Christs flesh yea by his infinite power and vnspeakeable humility whereby hee foâ— our loue disdayned not to take fleshe of our earthly substance which things considered bread seemed vnto his wisdome the most fitte matter where of hee would make this Sacrament For bread was vsually turned into Christs bodye whilst hee liued in earth for his bodye was nourished with bread the which bread was turned into his flesh Wherefore now also Wee beleeue well saith Nissenus Nissen in orat catech Luc. 24. Aug. ex-Ser deverbis Euaug apud Bed brother to S. Basill the bread which is sanctified with the worde of God to bee changed into the bodye of God the worde Nouerunt fideles the faith full know what I say they kâ—owe Christ in the breaking of bread for not euery bread but that which receaueâ—h the blessing of Christ is made the bodye of Christ Let vs once deny the flesh of Christ to bee really in the blessed Sacrament of the Altar and here is no perfect building toward the flesh of Christ and consequently no reason why wee shoulde bee called Ephes 4. 5. his misticall bodye or flesh of his flesh and bone of his bones For as if Euâ— had not been taken really out of the naturall bodye of Adam shee shoulde not haue beene in truth bone of his bones so vve are not fleshe of Christs fleshe in trueth it selfe except the fleshe of CHRIST in the naturall substance thereof bee the meane by our naturall coniunction to it that vvee are framed and vvrought into a spirituall man And our fleshe is I meanâ— not into a mere spirituall substance turned vvith out losse of his owne substance or propriety into the nature of Christs flesh because it being the fleshe that is dwelt in by the Godhead is stronger then our nature yet although the vnvvorthy receauers doe verely receaue the body of Christ we must conforme our liues to the example of christ that by receauing this Sacrament wee may not procure to our selues damnation but for euer liue in and vvith Christ For as Saint Augustine haueing spoken of Iudas whoe gaue himselfe to the Diuell right worthely said Non malum accipiendo sed male accipiendo De bap contra do na cap. 5. 8. c. Not in receauing an euill thinge but in receauing euilly For it was the body and bloud of our Lorde Yea to them to whome the Apostle said hee that eateth vnworthely eateth and drinketh Iudgement to him selfe as the Apostles and other Saints did eate the body of Christ as Saint Hierome affirmeth to their Saluation Hiero. in psal 21. The manner of eating this diuine mistery carnall men cannot attaine to all corporall natures stande of an inuisible substance and of a visible forme the forme of Christes body was that the Caphernaites sawe and coulde not eate but the substance of Christes body is that wee eate in mistery Hereof said Saint Augustine you shall not eate the body you see Viz. in visibili forma That is to saye In a visible forme Yet in another place touching the veritye of the thing in this Sacrament hee said Euerie man Aug. in psal 98. ought to adore earth or the fleash of Christ before hee did eate it Did not likewise Saint Ambrose saye To this daye Amb. de spir sanct lib. 3. cap. 12. we adore the fleash of CHRIST in the misterieâ— So you see diuine honor is due to this diuine Sacrament But Heretickes in steede of due worshippe doe worshippe theyr owne inuentions and opinyons like to GODS as Saint Hierome vpon Zacharie the thirteene Chapter well noteth Sicut Idola fiunt manu artificis c. Euen as Idolls saith hee are made with the hande of the artificer So the peruerse Doctrine of Heretickes whatsoeuer it faineth it turneth into an Idoll and maketh Antechrist to bee adored for CHRIST Saint Chrisostome exhorting to come to this Sacrament with Zeale and most vehement loue writeth Hoc corpus in presepe Chris in 1 Cor hom 24. Hoc reueriti sunt Magi c. The wise men commonly called the three kings reuerenced this body in the Manger and being men without good religion and barbarous they worshipped it with feare much trembling after a long iorney taken Let vs therefore who are the Citizens of heauen at the least wise followe those barbarous men for when they sawe the Manger and Cottage only and not any of those thinges which thou nowe seest they came with most great reuerence and quakmge but thou seest that thing not in the Manger but on the Altar not a woman which might holde it in her armes but the Preist present and the hely Ghost copiously spred vpon the Sacrifice which is sett forth neither thou lookest barely vpon the body as they did but thou knowest the power os it and all the order of dispencing things and thou art ignorant of none of those things which were done by him and thou hast beene diligenly instructed in all things Let vs be stirred vp therefore lett vs quake lett vs professe openly a greater deuotion then those barbarous men least if we come barely and coldly we â—eopard our head into a more vehement fire Hitherto S. Chrisostome hee said before Quando c. When thou seest it set before thee say with thy selfe for this body I am no more earth and ashes This body which is himself Christ then gaue his twelue disciples at his last supper vnder the forme of twelue fragments or peeces of bread bidding euery one of them take and eate in which deede hee sheweth himselfe to make the substance of his bodye present vnder the formes of bread in diuers places at one tyme althoughe not after the manner of locall scituation because his body hath not in the B.
of bread and wine that the sight and horror of raw flesh and bloud should not affray or appall vs so that to our outward eyes tast feeling other sences it seemeth no other but that it was before yet is it quite contrary from that it was before as farre as heauen and earth is asunder the accidents remaining without the subiect that is tast feeling and seing bread and wine but not so nor yet any part thereof bread or wine but wholy and perfectly the very body and bloud of Christ Chap. XXVII Of the Manna the paschall Lamb and other figures of the B. Sacrament BVT when as GOD hath wrought so many miracles in this B. Sacrament what sacrilegious impiety what damnable heresie or rather Apostacy is this of any mortal men to goe about to feede vs with figures pull Christ out of his kingdome remayning in this B. Sacrament in his Church militant here in earth These heretikes would make vs Christians nowe in this state of grace who haue by Christs promise the things themselues that were shadowed prefigured in the old law in worse case thē the Iewes themselues For Manna was a figure of the B. Sacrament of the Altar as apeareth by Christs owne words Your Ioh. cap. 6. fathers saith he did eate Manna in the wildernesse are dead but he that eateth this bread that I will giue him shall liue for euer For whether think you Manna that bread that was rayned downe from heauen and fedde the children of Israell forty yeares in the wildernesse was not a more excellent thing then a peece of bakers bread and yet these blasphemous heretickes vvoulde haue the blessed Sacrament to be no better and so make it worse then that which was but a figure of the Sacrament O but the thing it selfe this blessed Sacrament of ours Christs body and bloud as farre exceedeth that Manna of olde as the Sunne exceedeth the morning starre the fore-runner thereof in brightnesse Almighty Exod. 16. God when he rayned Manna downe from heauen the Iewes knowing not what it was for it did lie vpon the earth like hore dewe or the seede of the Coriander brayed with a pestle meruailing said Manhu that is quid est hoc what is this to whome Moyses answered as from God iste est panis c. this is the breade our Lorde hath giuen you to eate Nowe in this Manna there is a meruailous and strange quality which was that he that gathered more then his fellowes had but to suffice and he that gathered lesse had as much to suffice as he that gathered more and all sufficient and enough Nowe in this blessed Sacrament of the Altar Christs body though it farre exceede mans reason to knowe the manner howe it is yet we must most certainly and stedfastly beleue our true Moyses which is Christ who telleth vs it is the bread that came downe from heauen that is his very body and bloud What a goodly figure then was this Manna of our most pure and B. Sacrament of the Altar Manna came downe from heauen our Sacrament more It was to euery one that which he liked best our Sacramēt more a little suffised thereof as well as a great deale our Sacrament more the murmering Iewes repined at Manna and our murmering heretickes doe at our B. Sacrament much more the bodies of the Iewes were fedde with Manna and our bodies and soules with the body and bloud of our Lorde Iesus in this blessed Sacrament much more Thus you see howe the figure answereth and foresheweth that holy thing of our Lord and what an excellent and vnspeakable thing this B. Sacrament of the Altar is when the very shadowe of it Manna that betokened it so longe before was of such excellencie and so miraculous then howe vvorthy and miraculous I say is the thing it selfe and how base conceipts haue the heretikes of Christ and how vnworthy and vnsauory this their Comunion Caluinisticall bread is in respect of the Iewes Manna the very figure of our most B. Sacrament 3. Reg. 19. That bread which Elias did eate by vertue whereof hee arriued to the mount of God Horeb is a figure likwise that by vertue of our bread of life in the Sacrament we shall arriue to the mount of God the kingdome of heauen that bread baken vnder ashes and the bread of propositiō likwise euer kept in store That Paschal lamb that with such The Paschall lamb solemnity was eaten when the childrē of Israell passed through the redde Sea to the land of promise O what a notable figure is it of the B. Lamb of God vpon the Altar in this B. Sacrament and what preparation and disposition there ought to be to receaue the same we be taught by the figure The lamb was eaten with Exod 12 wilde lettuse signifying to vs with what sharp and bitter teares and contrition for our sinnes we ought to receaue the Lamb of God in this B. sacrament They did eate it with their raines girt betokening vnto vs the purenes and chastitie we ought to come with all to this lamb of God They had staues in their handes and did eate with hast whereby we be taught that this is the true foode of vs wayfaring-men herevpon earth They eate it rosted that we should pre pare our selues to this sweete lambe of God with hot loue that is feruent charity and whatsoeuer was left was burnt with fier giuing vs thereby to vnderstand that whatsoeuer wee cannot by reason comprehend of this diuine mistery that we are to consume burne vp in our selues by most faithfull feruent loue and charitie For perfect loue to God supplieth all our defects all this teacheth vs with what worthy preparation wee ought to come to our most blessed Sacrament the Lambe of God prefigured by this paschall Lamb of the Iewes which with such preparation was eaten but what needes all this adoe for bare bakers breade Iohn Caluins Communion Chap. XXVIII Wherein is touched how this Sacrament is also a sacrifice daily vnbloudely offered by Priests and propitiatory for the quicke and the dead and that it is the only sacrifice whereby God is chiefly honoured and worshipped NOW this B. Sacrament of ours is also our owne only most pure and vnbloudy sacrifice of the Church whereby God is chiefly worshipped his wrath appeased by meanes whereof grace and saluation is giuen to vs from that most gratious and bloudy sacrifice of the Crosse once there offered after a bloudy manner for all as the full and superabundant price of our redemption but here daily vpon the Altar after an vnbloudy sort to make vs partakers of the same sacrifice once bloudely offered but in both places on the Altar of the Crosse and here in this blessed Sacrament one and the same Christ Which sacrifice was prefigured by that of Melchisedech who offered sacrifice Gen. 14. 18. Heb. 7. 3. 4. in bread and wine and was the Priest of the most
Diuel and all his members and to our vnspeakable comfort and endlesse ioy in heauen that whereas here vvee nowe truly receaue CHRIST in this vnspeakeable misterie there wee may bee fedde and enioy his presence in that endlesse glorie vvhich hee onr LORD IESVS graunt who bee blessed for euer But yet moreouer one thing is to bee considered touching the manner of receauing this blessed Sacrament vvhich is that although CHRIST gaue this blessed Sacrament vnto his Apostles vnder both kindes that is his body and bloud apart and although both Bishops and Priests as oft as they celebrate Masse according to Christs institution are to receaue vnder both kinds yet the holy Church vpon most weighty consideration giueth the lay people but only one kind that is the holy Host Christs body and that which the Priest or Clarke giueth them after in the Chalice or in a glasse is but wine to washe their mouthes lest any of the holy Host shoulde be left behinde or sticke in the mouth neither are lay persons in this receauing vnder one kinde defrauded of the bloude of Christ nay they receaue in that one kinde as fully and perfectly Christ as the Priest that may liuely represent Christs Passion and shedding of his bloud as the publicke Minister of the Church receaueth both For though his body be consecrated apart and his bloud apart in mistery to signifie the effusion thereof and his death in his Passion yet Christ is not deuided and therefore whosoeuer receaueth his bodye likewise receaueth hys bloud as being nowe inseperably ioyned together For although through the force of the words of the Sacrament by consecration the body and bloud be seuerally present vpon the Altar yet by the concommitance naturall and inseparable vnion betwixt them it necessarily followeth that where the body is there also is the bloud and where the bloud there likewise the body Yet sor feare of inconueniences that might chaunce if the common people should receaue vnder both kindes yea and for conseruation of vniformity in receauing this B. Sacrament the knot of peace in all persons and places of the worlde and for other iust causes the holy Church who hath to dispose of this B. Sacrament as of the rest according to time and place for the most edifying of the people giueth it them vnder one kinde only knowing that Christ hath promised as much grace and saluation to the one kinde as to both For he that said the 6. of S. Iohn Vnlesse you eate the flesh of the sonne of man drink his bloud you shall not haue life in you hee likewise in the same chapter saide He that eateth this bread shall liue for euer yea he our Sauiour likewise as appeareth the 24. Chap. of S. Luke gaue it two of his disciples vnder one kind when he tooke bread blessed and gaue to them and their eyes were opened and they knewe him which was that bread as manye learned fathers vnderstand that bread of life I saye that came downe from heauen Christ himself his blessed body which would GOD the heretickes in true faith and charitye would dispose them selues with vs yea and the Disciples of Christes to receaue then no doubt their eyes would bee opened to see and bee partakers of the truthe whose eyes alas infidelity pride and other sins haue so blinded that whereas at first some of them began to contend for the cup the bloud of our Lord in breaking vnity charity in departing from the church they haue of Gods hea uy iustice and iudgement who in obstinat sinners suffereth one sinne to bee the punishment of an other lost both body bloud the price of their redemption al. Likwise as it appeareth in the acts of the Apostles they also themselus Act. 2. 42. ca. 20. 7 sometimes gaue it the people vnder one kinde as the Church now vniuersally doth through the whole world practise and vse and of most auncient time the people receaued vnder one kind as by many testimonies miraculous examples when in the Primatiue Church this B. Sacrament vnder one kinde as now was reserued caried about and giuen to the lay people if leasure and time would permit me I could shewe most euidently proue The Arke of God also carried about the wales of Hierico with solemnity of trumpets whereby the munitions of the impious fell downe betokening this B. Sacrament the Arke of the liuing God with all honour solemnly carried in Procession with all jubely of harts melody of voyces grauity of the Ecclesiasticall and noble personages adorned with most precious attire and riche ornaments assisted vvith troupes of the deuout people of both sectes euerye one occupied in their degree some hanging the streetes and wales with cloath of their best Tapestrie and Aurice like the true Israelites that furnished the tabernacle and adorned Salomons temple with their riches and Iewells others with the deuout companies of the Iewes spread their garments in the waies and strew the streats with rushes herbes flowers palme boughs and fragment blossomes others like valiant souldiers of that worthye Gedeon carry vvith exultations torches and lightes in their handes and sound out with great solemnity and pleasant harmony the sacred bells materiall trumpets of Christ his Church and other musicall instruments others with holy Ioseph Nichodemus and those deuout woemen couer as is meete the most maiesticall and venerable Sacrament the most blessed bodye of our Lorde with their white and finest sindons and most precious Iewells others with all or with the greatest parte of their riches and posessions chiefly in the honour hereof haue erected Altars of the best marble siluer golde and precious sâ—ones and haue builded most magnificent temples in diuers nations of the world litle inferour to Salomons temple in greatnes but farre excceding it in true honor and glory by the pure gratfull and sincere worship of God in that healthfull Sacrisice In temples this diuine mistery is reserued in guilt tabernacle with lampe and light to the comfort of the faithfull and health of the sicke from hence in solemne procession it is caried in holye vessell and sacred hands through Church princely street and couered path young olde of all states degrees prostrating themselues in body and mind singing with ioyfull harts sweet coÌ„sent in voice with those deuout children of God Hosanna filio Ioh. 12. 13. Dauid blessed be he that commeth in the name of our Lord. And so the deuout army of God carying the banners displaied with the triumphant ensigne and standerd of the Crosse beseech him for Christ his sonnes sake there present al of one hart and accord that the rocks of sinne and walles of Satan may be pulled down that the people of God may haue true libertye the weedes of iniquitye may be rooted out true vertue may be exalted iustice executed God chieflye honoured and gloryfied in his people that so Christ resting in his sacred tabernacle remayning in his holy
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
Heretickes liue as though there were no God indeede hell nor heauen what they stick not to confesse some of them that hell is only in the brest and but a darkenes of the minde and conscience or some biting of the same but they shal feele vnlesse they speedely amend another hell indeede as Christ said where that deadly worme gnawing vppoÌ„ them shall neuer dye and where that euerlasting fier that he at the last day shall coÌ„mand the wicked to depart into shal neuer be quenched where is weeping wayling and gnashing of teeth Truly I my selfe knew an vsurer now become a Maister by his honest trade that said who is able to say there is a hell and yet this maÌ„ would seeme to be wise indeede it is seldome seene that any returne from hell to bring newes back especially vsurers but if he would beleeue God to be iust or beleeue Christe he would not doubt of this matter for our iust Lord thretneth hell to the wicked as he promiseth endles reward of glory to the iust yea our meeke and mercifull Sauiour saith there is a hell and that with no small nor short paines and punishments but with vnmeasurable endles torments For what do you thinke that rich glutton which Christ speaketh of in the Gospell would giue that could not haue a droppe of cold water to quench the thirst of his tongue end being punished in flames of fire What thinke you would he do at this day to be released of his torments who would not looke at the poore beggar nor spare him a mite or giue him a peece of bread lying in misery the dogges licking his sores when the rich glutton fared deliciously euery day in silkes and veluttes what thinck you would he do to be with that poore beggar in heauen if life but for seauen yeares vvpon earth might be graunted for his saluation but that tyme is past for euer in hell is no redemption where the tree falleth there foreuer it lyeth that is whether a man dye in state of saluation or damnation after death passed it cannot be altered because his soule is hardened in malice dying without iust sorrowe and with affection euer to sinne if it might bee wishing there were no GOD to punish sinne and so dying in displeasure of his Maiestie which is infinite deserueth endles torments but those we pray for departed that dye in state of saluation as I said before and neuercome in that bottomles pitte I now speake of But touching those in hell with them the gate is shutt vp which once shutt there is neuer hope of saluation the night is come when man can worke there no more his saluation therfore would God this rich vsurer and all of his minde betime would know there is a hel as christ telleth and worke their saluation as he exhorteth which this rich glutton if he might would but being in hell he can doe no more as being in an end of that which shall neuer haue end Chap. LXIX Of heauen which worldlinges contemne how we may obtaine it and of the glorious and most happy estate of the body with the soule for euer after the generall resurrection BVT you se what opinions heretickes and vsurers haue of hell I would gladly know what they thinke of heauen I haue heard of some that haue had so good a conceipt thereof that if God would euer let them liue heere they would neuer desire him as they say to trouble him in heauen nor no more I warrant you they shall vnlesse they haue a better desire to come thither whether to arriue a maÌ„ must leaue affection to this worldly trash or els quite forsake it which worldlings cannot abide to heare of for heauen is high cannot be obtained with too great a burden on our backs nor without labour paines and earnest desires as saith Christ The Kingdome of heauen suffereth violence and men must take it as it were by force that is swinck and sweat for it as an inheretance of greatest importance let therfore a man ioyfully giue himself and all he hath for it he shal win it As the wise maÌ„ that found the treasure in the field solde all he had to enioy that field and treasure whereby is vnderstoode the Kingdome of GOD the treasure and fulnes of all good thinges wherin wee shall finde Christ the full delight and infinite treasure of mans soule Heretickes woulde some of them haue vs now in no better case since Christ hath by his bloudshed opened heauen gates and remoued that wall betwixt God vs then the Iewes were before Christ when none entered into Gods glory till Christ had deliuered them but Heretiks be-ly the truth think too basely of Christs victory ouer the deuill hell death who would haue mens soules That some gather out of Luthers works was his opinion of others or rather worse Note the perfection of man is greater by how much he approch eth neerer to angelical nature to lye I know not in what obscure places and hidden receptacles till the day of iudgment but truth it is as wee bee taught by the Scriptures our Sauiour with the rich spoyle of Saints many blessed soules entered into his fathers glory with whome Saint Paul desired to be when he said I desire to bee loosed from his body that was and be with Christ so that Christ is in heauen no doubt now and Saint Paul al his blessed friends and innumerable saued soules since his Ascention with him and he hath prepared the way for vs if we well and perfectly doe liue to be with him as soone as the soule is from the body and at the glorious resurrection with Christ then shall we be clothed with a glorious stole of our bodies also in which respect we shall be better by it in some sort then I meane not that humane nature exceedeth angeâ—icall but thus I speake chiefely for the honor of our Lord â—â—svs who in himself hath so highly exalted our nature Angels that want bodies which body as it was pertaker with the soule of the griefe and paines of Christ so it shall be for euer pertaker of the glorious resurrection with him where after with Christ shall be more ioy happines of all good things theÌ„ may be thought or imagined Chap. LXX Of the Pope that he is the Vicar of Christ and lawfull successor of Saint Peeter LAstly the heretickes raile much against the Pope for he is euer in one end of their sermons and therefore I wil end with him in this litle treatise I told you before and proued vnto you in one of the notes of the true Church which is succession how the Pope is Vicar of Christ and successor most lawfull to Saint Peter to whom and all his successors in him Christ committed chiefe charge and authority ouer the Church wherein at the first generall consell he made decree gaue first sentence he raysed the dead healed the
afflicted flock the Church which he shall neuer forsake Chap. LXXVI How the Diuell and Antechrist be compared to that monstrous serpentine tayled Dragon drawing numbers with them into euerlasting perdition and that one certaine man Antechrist is yet to come though hee hath many fore-runners LET any man of learning reade but only S. Gregory vpon Iob and he shall finde all this and much more then I can say vpon Antechrist comparing that great monstious serpent and dragon Behemoth which streatcheth out his tayle as the Cedar tree vnto the Diuell and Antechrist his vessell that as saith S. Iohn with his taile draweth Apoc. 12. the third part of the starres of heauen that is men in great account and authority in the sight of the world for learning and other qualities he by promises gifts and threatnings shall drawe downe with him out of Gods Church to destruction and damnation as his forerunners heretikes and Infidels doe you see a number that for feare of losse of life gaine pleasures and commodities forsake Christ the truth and their saluation so that many Antechrists no doubt as Ioh. 1. 4. saith S. Iohn be now in the world denyers of truth aduersaries of the same but yet one man of perdition properly called Antechrist is yet to come as wee by Scriptures and authorities of holy Fathers and Doctors be taught of which wicked man heretickes of these times as I haue oft said be no doubt Prophets fore-runners affirming that darknes is light and light darknes that is that the Pope which as by sufficient authority I haue already proued is the chiefe seruant and member of Christ is Antechrist so that when hee commeth faith being decayed Antechrist indeede may rule and take place without controlement or gainesaying but yet Christ will haue his Church and faithfull Apoc. 11. flocke euen in the heat of Antechrists time that shall boldly gainesay him and with their bloude testefie the trueth which shal neuer decay From which perilous times which seme now to approach our Lord deliuer vs For truly of all heretikes that euer were since Christ these heretiks aproach the nerest to Antechrist and seeme to be his very forerunners For Antichrist at his coming shall deny Christ God and all as heretiks haue by tymes since Christ denied some lesse articles of the Christian faith some more for of some heretiks we read of old that denied the coÌ„substantiality of the sonne of God with his father as the Arrians some the grace of God other free wil as in Saint Augustine time Some denyed Pelagius Iouin an vigilaÌ„tius Euâ—ches inuocation of Saints derided their sacred reliques and scoffed at pilgrimage gate or deuout visitation of their holy Sepulchers as in Saint Ieromes tyme one denyed the resurrection of the body in Saint Gregories time Others beganne to bark against the blessed Sacrament before and in Saint Bernards time and so from time false heresies haue start vp against the Church of God for her better triall and exercise of wisedome of minde as by bloody persecutions of pagans and infidelles shee before was exercised in body But these protestants with their fellow puritans and other of their brethereÌ„ heretiks of this time deny almost or corrupt all articles of our faith and religion their faith standeth all of negatiues and therefore like and most like Antichrist which shall deny all goodnes God and all As for example the heretiks of our tyme deny the true Church deny free will deny all the Sacraments saue Baptisme and that I told you how they abuse also they deny purgatory prayer to the Saints of GOD deny pardon Pope pilgrimage fasting prayer yea haue some most erronious and badde conceipts of Hell Heauen Christ God and all be not these Appollionists Apoc. cap. 9. Abbadonists those destoryers whereof Saint Iohn speaketh the very messengers of the denill and forerunners of Antichrist that thus raise vp all old heresies from hell thus by heaping a fardell of them al sinne mischief to geather make an open gappe to an vniuersall defectioÌ„ general Apostacy the very high way to erect an ydol to adore Antichrist insteed of Christ our only Sauiour true God wherfore hold them for certaine to be very forerunners percursors members of Antichrist which we iustly feare will shortly follow Chap. LXXVII In a sewe words touching the chiefe matters that haue bene spoken in this treatise and how the vnlearned especially in matters of religion ought to leaue disputes and simply to beleeue the truth founding themselues in Christ and in the Catholike Church THus good Sir according to your desire I haue declared vnto you the truth of those matters you desire to bee enformed of I haue set you downe by what certaine markes and notes you may know the true Church from the false Synagogue of Satan I haue likewise more in particular briefly declared vnto you the truth of the seauen Sacramentes how they bee grounded of Christs holy word instituted by him by the Scriptures haue discouered to you the falsehood of our aduersaries the hereticks I haue also briefly touched almost euery thing at this day in controuersy as iustification freewill prayer for the dead prayers to Saints pardons Pope fasting prayer pilgrimage with other like These points articles that euery Catholik is bound vnder paine of damnation to beleeue I haue not only proued vnto you by the Scriptures but also by the churches authority that euery Christian is bouÌ„d to beleeue for wheÌ„ you haue once fouÌ„d out the true church which by those notes I set downe you may easely do though wee haue authority sufficient for euery thing the holy Catholike Church vseth and teacheth yet it is not meete especially for vnlearned folkes to stand to reason or dispute with whies and howe 's but to stay them on that sure rock foundation and piller of truth the holy Catholik Church that so they may not bee wauering as the reede nor borne away with euery blast of new doctrine as circumuented with error and blindnes in the craftines and subtility of men alwaies learning and neuer comming to the perfection of true knowledge which indeede can neuer be had but in captiuating the vnderstanding in obsequium fidei into the obedience of the true Christian Catholick faith working by charity for wee see by too lamentable experence how vnfitte it is for the common people deceauing themselues that know not neither what they speak nor whereof they affirme to iangle and dispute of Scripture matters which as saith Saint Peter the vnlearned and vnstable do depraue to 2. Pet. â— cap. vltâ— their owne destruction wherfore it behooueth the simple people especially that being thus forewarned by the chiefe Pastor of their soules vnder Christ Saint Peter they be carefull neuer to fall or decline from their proper sure stability in Christ his deare spouse the holy Cathoâ—icke Church but say in al doubts when the hereticks
consider the importance of this matter and remember your saluation Consider first what perilous times wee liue in now towards the ende of the world consider withall the shortnes instability of this life how daily of all sorts by death you see men taken awaâ—e before your eies Remember at least wheÌ„ you see as it were the heauens open with lightnings perceaue the earth sometimes chime treÌ„ble vnder your feete and when to the terror of al mortal creatures you heare the most high mighty Lord at a beck of whose finger heaueÌ„ earth quaketh thunder froÌ„ aboue theÌ„ I say learne to feare not for get him after But remember deeply consider that euerlasting punishment vnqueÌ„chable fire prepared for the wicked and those vnspeakable ioyes prepared for the iust consider the strait way to saluatioÌ„ how fewe shall bee saued in respect of those that shall be perpetually lost and damned Eight persons in the vvhole world were but saued froÌ„ dro vning in the vniuersall deluge Noes fludde But one just Lot could be found in fiue Citties Sodom and Gomorrah and the rest for sinne consumed with fire and brimstone from heauen here and burning in hell for euer but twelue Apostles CHRIST chose amongst all the Iewes and yet one was a traytor good thinges therfore you see but especially good meÌ„ indeede are hard to be founde therefore you see how true Christs words be many are called but few are chosen yet I hope and most confidently trust in God you all those that will read this litle treatise and follow it auoide the heresies and sinnes herein refelled and disproued you and euery one such I say that will this do my full confidence is in God and you may be in sted fast hope you shall be of that few nomber that Christ hath chosen consider moreouer wherefore you were created and made of God not to eat drinck sleep liue heere but to passe this life with dutiful seruice to God that you may enioy his endles kingdome The end then God hath made you for is to be pertaker of his glory in heauen and therefore all thinges you haue heere in this world on earth you ought to referre to the seruice of God for what is this life but as saith Saint Gregory a continuall death wherein euery day we dye a litle something of our life is cut of daylie account then this world and all worldly possessions and habitatioÌ„s but as it were an Inne wherein you are but to stay as it were for a night and away and therefore seeke not to make you a dwelling place on earth chiefely though to haue moderate care of our bodies also is not forbidden vs but looke for and builde you a place in heauen Alas what be al pleasures this world can afford you You see they be but vaine and can neuer content mans minde the couetous man is neuer full fraught or contented with golde and riches but euer coueteth more the dronkard and glutton euer seekerh how he may more and more delight his tast and fill his belly and panch the lecherous man more fleshly pleasure he hath like the wood set on fier he desireth burneth faster therein riches fade beauty decayeth memory saileth all the glory of the world passeth away as the shaddow nothing can truly satiate content the soule but God himself which is had by enioying of his diuine glory To obtaine this then you must bend all your might and power Nam regnum calorum vim patitur violenti rapiunt illud Saith our Sauiour we must by violence as it were obtaine his kingdome not only sighting and striuing against our selues that is this froward and corrupt nature of ours that is too much giuen to selfe loue and liking of this world and our selues in being ready to forsake this traÌ„sitory life of this body to enioy the eternall life of the soule but what lettes or impediments soeuer you haue to the coÌ„trary manfully and ioyfully remoue them and shake them off as if the Tyrant threaten thee or with flatterie or faire wordes and promises seeke to allure thee yea if thy parentes that begot and bore thee or thy children that be part of thy substance of thy flesh and bloud or thy owne wife that is as it were thy one body and sleepeth in thy bosome would hinder thee from thy saluation GOD is neerer and deerer to thee then them all Forsake comfortably thy parents with their weeping eyes respect not they children with stretched out handes passe by thy wife though on thy threshold shee lye at thy feete with spreadde and torne haire Yea be cruell to thine owne body in this case and as saieth Saint Ierome fortiter ad crucem Christi euola flie with that simple sweete Doue in cauernas petrae into the holes of that sure rock the open woundes of thy redeemer and manfully with good courage and all ioye imbrace the crosse of CHRIST thus by violence you must obtaine his kingdome thus bend all your might and power I say to winne CHRIST and please him For him I say be content to forsake wife children liuings possessions yea this life it selfe to winne a better taking vp the crosse and following him For so all haue and must do that will enter into his kingdome remembring wee must suffer with him to be glorified with him and if he our head would not enter into his kingdome but by Passion and labours then we his seruaunts members cannot looke to follow him but by the same way of paynes and sufferance the disciple is not better then his Maister neither a delicate member is comely vnder that head that weareth a Crowne of thornes If then thus you by patience follow and winne Christ you shall haue al thinges him if you forsake you loose all If you truly cleaue and stick to him and his commandements he is mighty and will desend you he is mercifull and wil pardon you he is bountifull wil bestow al gratious gifts of you he is rich will sustaine and nourish you he is pittifull and will comfort you knowing your weaknes and bearing the heauier end of the yoke or crosse with you wil lay no more of your shoulders theÌ„ you are able to beare nor will not suffer vs to be tempted aboue our strength as he hath said by his true messenger wherein he is faithfull will performe his promise he is louing and iust and will make vs for our labours crowning his graces gifts in vs pertakers of his glory where art we ought all to shoote comforting our selues euer in the troubles of this life with hope of that fruition of God our finall rest and perfect delight The 80. and last chap. How though euery one ought to be prepared to suffer yet none ought rashly to cast theÌ„selues into tentation but if we bee called thereunto then we ought to be most glad to suffer as being
you see howe it prooueth vvith them Quot capita tot fides tot senten tiae Secondly they haue quite taken away Priesthood and Sacrifice and haue induced a newe ministery altogither vvhich is a matter of so greate importance that it altereth the whole lawe Thirdly of seauen Sacraments they haue taken away quite six is this a small point thinke you which in effecte taketh from vs the chiefe effects of CHRISTS Passion and Redemption insomuch that a true Catholicke rather ought ro suffer death then deny the least Sacrament but Buny and such like can swallowe vppe any thing Fourthly they haue quite abolished certaine articles out of the very Apostles Creede as for example vvhereas according to the Scriptures we are taught to beleeue how CHRIST dsscended into hell if the Apostles creede bee not substantiall parts of our religion wherein wee are taught chiefly what to beleeue vvhereas this vnity of the faith Apostolicke is one chiefe foundation of christian religion then nothing at all is materiall or of substance to bee beleeued Fiftly as I sayde before touching predestination iustification free will rewarde of good workes Protestantes haue coyned such newe opinions besides olde heresies which they holdt about some of them as were neuer heard of before Sixtly they deny authority to many of the canonicall Scripturs Seauenthly as I also touched before of the nature of GOD of the blessed Trinity of three persons and vnity of one substance of the death of Christ and redemption heretiks haue deuised monstrous horrible opinions and blaspheamyes horrible for not only Christians but very Turks to thinke or speake of be these the fellowes that make not a Church a new of their owne but amend the old do they differ from vs I say but in small indifferent matters Fie vppon such palpable lyes fie vppon such impudency that euer men that would be accounted reasonable creatures can haue faces to auouch such absurdities to goe about to huddle vp such grosse inconueniences all in one bowgett and most miserable and weake senceles and vngratious be those men that can beleeue such lying Masters that vnder such pretēce of piety or rather the profession of open impiety bring in such sects of perdition to the subuersion of many seely soules Thirdly as I heere 3. before haue noted in taking away externall priesthood sacrifice they haue quite in a most essentiall point altered the whole law of Christ for according to the Apostles doctrine and Haeb. 7. 5 12. translate enim sacerdotio necesse est vt legis translatio fiat so that say Bullinger Buny or any other Protestāts in the world what they wil they must goe seeke a new Church from the Catholike Church to maske themselues in for heere possibly can be no hold for them whose priesthood they haue taken away whose sacrifice they haue aboleshed which priesthood sacrifice is one great part of the chiefe forme and substance of the whole law of Christ for heereby we be taught the law of God heereby we be gouerned and conserued in the law of God heereby we chiefely acknowledge god heereby wee bee seuered from false beleeuers and worshippers of GOD and heareby we truly worshippe honour and adore the most high and only God and with such supreme worshippe as is due to no creatuer neither in heauen nor earth so that you see what heretikes hane done in not only altering but leauing no externall priesthood nor Sacrifice at all First they by quite altering the law of Christ haue made them a new Church of their owne to dwell in more then euer GOD made they haue also abrogated all good discipline and orderly gouernment both to learne how to beleeue and how to liue and conserue themselues in the grace of GOD and openly to be knowne for his seruants yea in taking away Sacrifice the chiefe seruice of GOD they frustrate in themselues the comming of Christ the fruits of his Passō and make an open gappe to all sinne infidelity and plaine Atheisme as by lamentable experience wee see at this day whersoeuer Protestāts haue planted their fift Gospell that quite supplanteth thē out of the true Church of Christ into the malignant church of Sathan Fourthly heretiks truly acknowledging now by force the Romaine church for the true Catholik Church iustly cōdemne themselues as beeing iustly censured and condemned for blaspheamous obstinate heretiks of the same which if she be the true Church as they say desiring to bee accounted members of the same then is she not cōtrary to her selfe as being guided with the holy Ghost as Christ promised his true Church euer should be thus you see the Apostles words verefied in heretiks who be damned by their owne iudgmēt saith he therefore biddes vs. Flee them after the first and second correction to such Christ shall iustly say at the last day Ex ore tuo te iudico serue nequam who for their impiety and misbeleeuing beeing openly condemned accursed quite cut of by excōmunication by his spouse frō her who yet beeing vrged they durst not but confesse her to be the true Church yet stil they disobayed her to their owne perdition and of their deceiued followers like to those proude deuils who confessing Christ to be the Sonne of God yet giuen ouer in desperate obstinacy to a reprobate sence still by their sleights tentations draw as many as they can from God blaspheaming his holy name though to their owne paine euer and greater damnation heerevppon it is so hard to heare of a learned chiefe heretike truly conuerted if he haue long continued obstinate because he sinneth of malice and commonly in the beginning especially against his owne conscience and so damned by his owne iudgement in the end is by Gods iust iudgement quite blinde in soule vnderstanding and so being become obdurate or hardened in hart is giuen ouer in reprobum sensum Thus you see how heretiks make an argument against themselues in accounting themselues members of that Church which they rebelliously disobay which by Christs commandement they are commanded to heare follow contrary to whose precept from which they be runnegates plaine Apostates of the same Church be publikly condemned Fiftly it yrketh me to finde any so feeble or weake if they be but once well inclined to the true Catholike Church as once to thinke that the heretiks of our tyme can be in any sort members of the same to yeeld reasons for the disproofe of so manifest an vntruth seemeth to mee as needeles as to proue that the Diuell is alyar or that the Sunne shyneth at the noone day For besides as I touched before the Heretikes of our time one sect or other either quite deny or els damnably erre in the most principall and substantiall articles of Christian faith and religion yea so farre and deepely that Turkes may as well yea and Except that heretiks beare the name of Christians c better though both be
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
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
let him bee accursed to you Shall wee not bee well occupied if we leaue the plaine vvorde of God to come and see whether Ambrose and Augustine teach two Sacramentes or moe Saint Paule teacheth Matrimonye to bee a Sacrament and shall we goe from him to Ambrose and Augustine to se whether it be one or no was euer such a practize hearde of as to brag of Scriptures to bost of holy writt to crie vpon vs for coming to the word of God and now that we are comen thither to call vs from all Prophets and Apostles yea from Christ himselfe to Ambrose and Augustine is this the way to the holy Scriptures can this fault bee excused can this hypocrisie be tollerated To winne the itching eares of the inconstant multitude to gett them the applause of licentious libertines in the pulpit they call to the worde of God and when they haue gotten them within their netts they teach them out of Ambrose and Augustine yea woulde God they did so at the least but what if wee proue they deceiue the people in fathering that vpon Ambrose and Augustine which they neuer wrote nor taught The Protestants say Saint Augustme nameth but two sacraments but besides twaine I will bring other two named of him as plainly as possibly may bee in his booke de bono coniugali Cap. 24. these be his wordes The good saith S. Augustine which riseth of mariage through all nations and men consisteth in the cause of begetting children and in the faith of chastity And in so much as appertaineth to the people of God it consisteth allso in the holnes of the Sacrament through which it is vnlawful yea though diuorce come between to mary an other whilest her husband liueth not so much as for the very cause of bringing forth of children Which though alone it be the cause why marriages are made yet band of marriage is not loosed vnlesse the husband dye albeit that thing followe not for the which marriage is made Much-like as if to bring the people together some of the Cleargie should be ordered or consecrated with holy orders for although the meeting of the people doe not ensue Yet Sacramentum ordinationis the Sacrament of giuing orders abideth in them that be ordered and if for any faulte any man be remoued from the office he shall not lacke the Sacrament of our Lord which is once put vpon him although it remame to his damnation Thus farre S. Augustione in which wordes he declareth that amonge Christian men there are other two Sacramentes of Preisthood and of Matrimony beside Baptisme and the Euchraist and each of them so great and so strong that they cannot bee loosed and taken away but only by death of the party although the chiefest cause ceasse why the Sacrament was giuen In another place S. Augustine Cont. Donat. Lib. 5. Cap. 2. speaketh plainly of the water of Baptisme Oyle the Eucharist the Imposition of hands al signed with the seale of the Crosse S. Ambroso likewise confesseth moe Sacraments then Baptisme and the Fucharist lib. 1 de penitentia cap. 7. these bee his wordes Cur baptizaris si per hominem peccata dimittinon licot c. why art thou Baptised if it be not lawfull sinnes to be forgiuenes by man truly in Baptisme ther is forgiuenes of all sin what skilleth it whether Preists chalenge this right of forgiving sinnes to be given them by Penance or by Baptisme the mistery or Sacrament is one in both But thou wilt say that in Baptisme the grace of the misteries worketh what in Penance doth not the grace of God work Here is the same vertue and name of a mistery or Sacrament giuen to Penance which is giuen to Baptisme vvhereby Saint Ambrose taught there was as well a Sacrament of Penance as of Baptisme These few placeshaue I brought out of S. Ambrose and Augustine to shew as it were to your eyes if you will not be willfully blinded how the Protestantes crie out vppon the worde of God till they haue with sweete wordes wonne fauour amonge the miserable number of these vnstable men that alwaies harken for newes but wheÌ„ they haue them fast then is the word of God cleane forgotten and in stead thereof Ambrose and Augustine are I am vrged to speake it falselye alleadged For the truth is they that sett naught by the word of God cannot long esteeme Ambrose Augustine who with al their harts imbraced the word of God and expounded the same according to the auncient Tradition of the Church To what end then doe our new masters runne truly to sett vp an Idoll of their owne making in place of the word of God to set vp I say a phantastical religion of their owne deuising But if they should crie to the people come come bow downe to the I doll that wee haue deuised for you the people would not come as being feared with the infamous name of an Idoll therefore they saye come to the worde of God come to the holy Scriptures come to the true Gospell of Iesus Christ they say exceeding well you see we are come and it quitâ— hath and will ouerthrowe them S. Dionisius and Hierotheus disciples of Christ Dionis de Hierarch â—ccle cap. 3. and S. Paul call the Eucharist the sacrament of Sacraments which they neuer woulde if there had beene no more but two See S. Dionis Chap. 4. 5. 6. Dâ— Ecclesiast Hierarch howe he teacheth moe Sacraments But to returne to my purpose I wil not omit to opeÌ„ one subtil shift of the heretike whereby like a bugge or fox with a mans visard of his face he oft deceiueth the simple and vnwarye with faire blessings and gaye tearmes which vnlearned men cannot iudge of nor descerne He will tell you their communion is a holy sacrament and that therby you â—ate Christ as he sitts at his fathers right hand in faith spirit and that you must â—ate that heauenly bread sorsooth that they giue you as the body and bloud of Christ and then no doubt you receiue Christ and the like But aske the heretike whether that bread he giueth to the people be the very body of Christ or no and that properly it can be no more called bread in that it is called transubstantiate and verily turned into the very body and bloud of Christ in deed then you shall perceiue the foxe pull of his maske and shew his eares as I hard of a good fellowe a minister did who giuing to a gentleman bread from their communion table and said The body of our Lorde Iesu c. by chaunce he let a peece fall the gentleman esteeming it to be some holy thing aboue other bread sanctified by Godes word would haue taken it vp againe no no said the minister Sir lett it alone here is more enough yea said the gentleman is it not worth the taking vp trulye quoth heâ— then none of it at all shall come into my belly and so