is a soolishe dreame to talke howe his deedes be set before our eies by bread wine the apparance of bread is the token that Châ—istes bodye is here to be eaten and the similitude of wine doth shew that his bloud is here to be druncken but the true shewing of his death life and resurrection ariseth of that truth vvhich is vnder those formes When I eate that body that died I shewe the death of it because no sacrisiced fleshe was euer eaten before the Host was ofrâ—d but we eate really the body of christ therefore our facte crieth that Chirst is dead we eate the body aliue hauing the bloud and soule in it therefore our fact cryeth he is risen againe Thus the Catholickes reason let him that hath common sence iudge who goeth nearer the truth of the Gospell in presenting and shewing Christes death the Protestant that hath but bread or the Catholicke that hath the very body So that as you may partly gather by that which I haue already said the necessary meane of necessary remembrance of his death consisteth in the reall presence of him that died For who caÌ„forget his death whose body is daily made worshiped and eaten to the end the death may be remeÌ„bred but I may right well eate bread drinke wine not yet remembring thereby that Christ is dead for me S. Iohn Chrysostome Homil. 52. vpon S. Mathew saith We receiue Christ as well in our hand as in our hart Vide saith he quid manu capias This blessed Sacrament then Aug. de ciuit Dei lib. 10. ca. 6. lib. 9. con ca. 13. was not called bare bread or figuratiue bread of olde but the Sacrament of the Altar because of Christs table by Malachy called rightly an Altar the pure Sacrifice of his body is prepared for vs. Parasti in conspectu meo mensam Thou hast prepared a table in my sight sayeth that deuine Psalmist and in the ninth of the Prouerbes it is written Wisedome hath proposed a table and the tenth of the first Epistle to the Corinthians S. Paul saieth You cannot bee pertakers of the table of our Lorde and the table of Diuells So that wee receiue Christ of his table to our mouthes as into our hartes prepared by him not by the baker which can giue nothing but bread S. Cyrill said Christes body eaten shall raise our bodie Lib. 10. Cap. 13. in Iohn Tertullian confessed that not only our soule Tertul. lib de resurr carn but also our body feedeth vpon the Bodye and Bloud of Christ to the intent our soules may be made fatte of God Likewise Ireneus writeth our flesh is nourished of the Ireneus aduers heres lib. 4 cap. 34. Bodâ—e and Bloud of our Lorde Wee may see nowe by this what error they fall into who call Christes supper only a figure of his bodye yea who assigne the bodye and bloud of Christ to our soules and bread and wine to our bodies whereas there is no substance left of bread and wine but euen our bodies feede vpon Christes body as Ireneus Cyrillus and Tertullian haue said that as our soules be fed with grace so by eating Christes flesh our bodies may rise to glorie Hauing then such firme authorities of Christ the Apostles and the most auncient and learned Fathers wee litle acount of the wordes of Protestants who haue rather brought Christs supper in contempt by bare tearmes theÌ„ by any sound authority or aleadging of scriptures As for Caluins supper nothing is wrought therein because bread and wine in it remaineth still neither is any newe thing wrought in Christ impassible or possibly can be whom they say they eate by faith therefore their supper is nothing but bread In Christs supper wee teach the substance of bread and wine to be made the substance of Christs Body Bloud and that is the true worke made in the supper of Christ where the mutable creatures are turned into the immutable substance of Christ Which worke since the Protestants deny babble what they will they teach nothing to be wrought in the supper of Christ yet this shift the Protestants haue to couer their falshood because they see the Scriptures Fathers and Councels so plaine for Christs reall presence therefore they vse tearmes very smooth of putting on Christ in Baptisme and of eating his body bloud to the ende their deniall of the thing it self may be lesse of the vnlearned espied For it is to be noted that to make it euident to vs that Christ gaue vs his very body not a figure therof or the effect of the grace of his godhead only he said not I giue my owne selfe as Protestants say we receiue him which may be vnderstood of his diuinity as well as humanity in one person and so selfe maketh for the receiuing of Christ by grace spirit only But Iesus foreseing the drifts of Satan what heresies woulde arise named expreslie how he gaue his body couered vnder the formes of bread wine which wheÌ„ we touch we touch his very body for euen as kissing the hose vnder which the Kings knee is conteyned we are said to kisse the kings knee eueÌ„ so in touching the accidents of bread wine we touch the body bloud of Christ vnder theÌ„ For as I said as S. Tho. touching Christs flesh confessed him to be God because the godhead lay hid in that flesh right so wheÌ„ we touch with teeth mouth the forme of bread in the holy misteries we confes that we touch therby the flesh that lieth hid vnder that forme Therfore to speak of his B. body nowe risen againe which after a spiritual supernatural maner sort though really truly the very body of Christ we receiue in the B. Sacrament it is I say both the true very body of Christ yet the figure signe of his body once in an other quality conditioÌ„ theÌ„ now it is in that is a most liuely representatioÌ„ to our seules memories that the very body we receiue once suffred shed his bloud vpoÌ„ the Crosse it is also a signe of the vnion coniunctioÌ„ betwixt him Christ our head giueÌ„ vs therin vs his meÌ„bers the holy Cath. Church which by means of this sacrameÌ„t are vnited incorporate knit togither or made one body with Christ therefore the B. SacrameÌ„t is consecrated of such matter giuen vs vnder such formes likenes of such things that is bread wine which doe not only represent vnto vs most liuely the shedding of Christs bloud and offering of his body vpon the Crosse but also signifie vnto vs the vnion of Christ and his Church For euen as you see of many cornes one loafe is made So of many members in Christ knit togither in perfect loue and charity by meanes of this most B. Sacrament the most perfect pleadge of Christs infinite loue all we thereby be made one body in and with him our head and in
Sacraments in generall BVt because perhaps you desire Vnderstand here that in course of diuinity many thinges besides the Trinity and Incarnation be taught before the Sacraments though in matters of controuersie to speake of them nowe next seemeth fittest for my purpose I call the Sacraments conduits wel-springs because they being ordained by Christ ishuing proceding from that open bloody side of his on the Crosse conuey and conferre grace to our soules as vessels of mercy though God himselfe as the fountaine of life is the chiefe original and principall cause of al grace to bee informed of some moe thinges in particular to knowe howe this true Catholike Church teacheth vs to beleeue touching the high mysteries of our faith especially the holy Sacrameuts First then it is to be vnderstood that next after the mistery of the blessed Trinity threâ— persons of one substance eternity equall power and authority and one god from whome all good thinges proceede to whome all good things be referred and without whome all thinges be nothing next vnto this high and vnspeakable mistery as also the mistery of the second person in god-head Christs incarnation which both most deepe and profound articles or pointes I suppose you already beleeue we be also taught that God the author of all grace and goodnes hath of his infinite wisedome ordained the wayes and meanes whereby we may be pertakers of his grace and that chiefely by meanes of his Sacramentes conduits and wel-springs of grace which in number be seauen Which in these wordes of holy scripture in som sort were foretould or insinuated vnto vs. Sapientia edificauit sibi domum excidit columnas septem that wisedome increate that is the sonne of god the second person in trinity the eternall wisedome of his father who disposeth all things in weight number and measure and in vnspeakeable wisedome but espeacially in ordinance gouernment of his holy Church hath cut out Cut out that is hath ordained or made out of himself that is by his grace Note that this place of holy scripture may signifie many other guâ—fts and graces of God besides the Sacraments for such is the Maiesty of holy scripture that it oft admitteth many senâ—es in one place al according to the spirit of God seauen pillars seauen Sacraments fountains wel-springs of grace out of him selfe that is the liuely fountain of grace the sure rocke corner-stone which Daniell in spirit fore-savve that without handes was cutt out and fell from the mountaine that filled the whole worlde These Sacramentes then I saye Christ ordained as vessels of his grace and they take vertue from that fruite of the tree of the Crosse from and of his precious bloode and passion For euen as of our first Father Adam of a ribbe of his side Eue was formed wherby the world vvas multiplyed euen so of the second Adam Christ our Sauiour a sleepe by death vppon the Crosse whereby we rise againe of that water blood plentifully running out of his side and blessed body the holy Sacramentes of the church proceeded as taking force virtue theroff Whereby wee all bee regenerate and borne newe men againe in Christ whereby wee be repaired fostered and fedd in soule and whereby wee receiue here a token of Godes grace to appeare with him in his glory Chap. VIII What a Sacrament is of the effectes of the Sacraments and why they were ordained A Sacrament then is a visible signe of an inuisible grace not onely signifiyng grace as the heretikes would haue them like Iewes to be but only bare figures but these Sacraments doe contein in them and confer grace to the worthy receiuer Though Christ is the author of his Sacraments neither is God so bound to his sacraments but he can bestow his grace without them yet because hee ordained that by meanes of his sacraments wee aâ—e to obteyne his grace wee neither with contempt of them nor without will and affection vvhen necessitie offereth it selfe and iust opportunity is gyuen to receyue them can be partakers of his grace neither is man to expostulate or argue with God why he vseth sacraments as instruments of his grace when as without them hee can bestow it For God that hath created man knoweth in his diuine wisedome the fittest meanes for his reparatioÌ„ yet some reason or conuenience of Gods dispotion herein may be assigned First because a man consisteth not onlye of spirit but of body therefore he doth noâ— only invisiblelye powre in vs his grace immediatlye fâ—om him-selfe but vseth these visible and corporall signes of his invisible grace and that by such meanes and in such matters as be most fitt to signifie the effect of his grace in vs by them inwardly wrought as sor example in baptisme the matter of the Sacrament is water which as it outwardly washeth the body so the word with the intent of the lawfull minister ioyned thereunto vvhich thinges bee required in euery Sacrament the soule therby is Eccept Matrimony in some sort wher in the consent of the parties is chiefly necessarie wherunto only signs tokens of the parties prâ—sent maye suffice in persons that be mute c inwardly with Gods grace giueÌ„ therin purged and washed from al sinne Moreouer it is the iust iudgment of God we be tied to visible Sacraments to obtaine his grace therby to exercise our humility bring vs in more subiection For whereas we not only in the fall of our first parents wherein we al fell froÌ„ God but also dayly of our selues in transgressing his commaÌ„dementes haue and doe therein preferre our selues mortall creatures yea and the thinges here that be earthly before God himselfe and the thinges that be spirituall heauenly therfore it is his iustice iudgement and yet most of sweet disposition that we now contrary wise for our greater humility obedience be tied to receiue these Sacraments vnder corporal formes whereby we may be partakers of spiritual invisible graces To be briefe the Sacraments depend not touching their dignity of the worthines or vnworthines of the Preist but of god eueâ— good the author of the same And they bee ordained first to the honor glory of God and increase of grace and as present remedies and medicines against sinne in persons well disposed and also as certaine effectuall signes and tokens yea and in struements of Gods good will grace and mercy towardes vs moouing as well both the outward and inward man Lastly When tho Sacraments moue the outward man I meane that is but sometimes accidentaliter they be badges os true Christian men whereby they be not only knitte together in Religion and vniformity of Gods seruice but also be discerned and knowne from Infidels and mis-beleeuers farre more excellent than the Sacramentes of the Lawe of Moyses by howe much the trueth exceedeth the shadowe or figure As for the laudable Ceremonies the holy Church vseth in administration of the
Bloud to be wordes figuratiue For when they call it a Figure they meane not a Figure of Rhetoricke but a misticall Figure and calling it a signe they meane not a naturall signe or token but a misticall signe that is to say a secret and miraculous kinde or token such as the state of the newe Testament requireth the nature whereof is to doe that which it sayeth because Christ the speaker performeth all that by his diuine power and substance which his worde spoken by the mouth of his manhoode in holy Sacraments doth vtter and signifie Now he that woulde the Sacrament of Christ so to be a signe that he shoulde not make that thing to be his Body in deede whereof in worde he saith This is my Body he most wickedly denyeth the godhead of Christ This blessed Sacrament of the Altar is such a signe as is withall a secret miracle for it is a miracle not shewed to Infidels but onlie to the faithfull For as the birth of CHRIST is a signe to the faithfull only who beleeue Christ being God and man trulie to haue beene borne of a Virgin without seede of man by the almighty power of the holy Ghost according to that Ipse Deus dabit vobis signum Esa 7. ecce virgo â—oncipiet pariet c. Right so the supper of Christ is a signe of his Body and Bloud to the faithfull only who beleeue the nature of bread and wine to be turned into his body and bloud without generation or corruption by the only power of the word of Christ who said after bread taken and blessing made This is my Body This is my Bloud doe this thing for the remembrance of me Beholde the making of Christs Body and Bloud for the remembrance of his death that is the signe we speake of this was the memory or the remembrance whereof Dauid said Memoriam Psal 110. fecit mirabilium suorum Our Lorde hath made a remembrance of his meruailous workes c. And thinke we that a remeÌ„brance of meruailous things is made of God without a miracle S. Cyprian Cipr. de Cena do saith the bread to be made fleshe Omnipotentia verbi By the Almightie power of the worde S. Augustine calleth it Aug. manu ca. 11. Chris de Sacerd. Lib. 3. Mirabile Sacrificium S. Chrysostome cryeth out O miracle o the goodnesse of God he that sitteth aboue with the father in the selse-same moment of time is touched with the handes of all men If thou aske howe it is made saith Damascene it is enough Damas de orthod fid Lib. 4 Cap. 14. for thee to heare that it is made by the holy Ghost euen as our Lord made for himselfe and in himselfe a body out of the Virgine Mother of God we knowe no more but that the worde of God is true strengthfull Eus lib. 5. demonst cap. 3. Beda in hom Vidit Iesus Basil in Liturg. Greg. Niss in orat de Pascat Hiero. in Leuit. Niceph. lib. 1. cap. 28. Almighty Eusebius calleth it Admiralem exitum oraculi A meruailous euent of the Oracle S. Bede nameth it A sanstification of the holy Ghost that cannot be vttered by speache The like wordes haue Saint Basil Saint Gregory Nissenus Saint Hierome Nicephorns Thus much I thought good briefly to say concerning the manner howe the blessed Sacrament of the Altar is a signe token mysterie or remembrance euerie worde whereof expounded according to the Gospell and to the state of the newe Testament doth proue the reall presence of Christes bodye and bloud vnder the formes of bread and wine It is a Sacrament which outwardlye signifieth that which is inwardly wrought it is a figure containing the trueth figured it is a signe meete for the inslitution of Christ whose signes are miraculous it is a secret token knowne onlie to those that beleeue it is the remembrance of Christes death by the presence of the body which died what shall I say more It is the body bloud of Christ couered from our eies reuealed to our faith feeding presently our bodies and soules to life euerlasting When Tertullian and S. Augustine say Christ gaue a figure or signe of his body the Protestant Grammarians vnderstand a Rhetoricall figure as Metonymia or Synechdoche or such a figure as it is set vp at an Ale-house or Wine-tauerne but the Doctors meane a peculiar signe and token miraculously instituted by Christ which conteyneth and giueth to the faithfull the truth which it betokeneth Signes and figures in the Sacraments consist of words and the matter as of Water and I Baptise c. Bread and Hoc est c. of Oyle c. Christs wordes make that which they signifie otherwise neither body nor figure thereof Againe which of the holy Fathers teacheth that Body standeth to signifie the figure of body Many Fathers say the wordes of Christ are plaine manifest true and effectuall but no man telleth of such a strainge taking of the wordes Body Bloud no man witnesseth them to be taken for the figures of body and bloud and no maruell for no man knewe that interpretation They Note well knowe that the true body of Christ giuen after such a sort vnder the formes of bread and wine was a figure of the selfe same body either walking visibly vpon earth or suffering vpon the Crosse or sitting nowe at the right hand of his Father or intending to come to iudgement They coulde tel that a thing present in a secret manner is a token signe and a watch-worde to all the faithfull of an open manner either past or to come in the same thing by this meanes they confessed the Sacrament to be the signe of Christes body and bloud but they knewe no such figure as the SacrameÌ„taries haue deuised they neuer could tell of Synecdoche or Metonymia they knewe sacramentall and not rhetoricall figures mysticall not poeticall holy and not prophane Lâ—t him therfore that wil haue any thing made at al of Christs wordes acknowledge them to be proper to signify somewhat and to make that they signifie which is the true body bloud of Christ vnder those outward ryndes or visible formes of bread and wine For as vnder the visible fleshe of Christ his Godhead lay priuy but yet was truely present and had assumpted his flesh into one person euen so vnder the visible forme of bread the fleshe of Christ is really present in the holy mysteries and therefore we touch that flesh when wee touch the forme of bread as S. Thomas did touch the Godhead wheÌ„ he touched the fleshe of Christ for in each place we touch not either the godhead or the fleshe visibly but by the meane of that thing wherein it is truely present that thing I say receiued of vs doth make his death resurrection to be remembred Hath he not al that euer Christ did presently before his eies who hath Christ himselfe present But take Christ away and afterward it
shewed him by most graue authoritie which was said to be Christ if such thing had beene taught him he for his part was so obedient to beleeue so willing to adore Christ that he woulde haue done any thing which had beene commaunded him vnder the name of Christ or of his religion Is this a fault why the poore man should be condemned no surelye seeing the prophet Dauid saith Vt iumentum Psal 62. factus sum apudte I am become as it were a beast before thee It is laudable saith Enthymius that in the sight of God we take our selues as beasts which being so I can deuise no fault in this poore and simple man who if he be deceaued he is deciued by Christ by his forefathers by diuers Catholicke and vertuous preachers by the vertue of humility of obedience and of pure loue towardes God But on the other side if Christ call one of them before him who denieth his reall presence and aske him why hee did not beleeue the Sacrament of the Altar to bee the body of Christ what will he answere for himselfe will he say Sir I beleeued your body to sitt at the right hand of God the father and therefore that your body was not in the Priests hande Why then thinkest thou that I am not able to make the same which is at the right hand of my father to be also present vnder the forme of bread Sir whether you are able or no I can not say But I haue heard many preachers tell that one bodye cannot be at one time in diuers places O how dreadfully would Christ answere in this case Did not those preachers whome thou pretendest to follow say alwayes they preached to thee the sincere worde of God did they not by that colour ouerthrow Monastaries Churches Altars Images of Saints and mine owne Image and Crosse Did they not deny the sacrifice of the Masse Praying for the dead such like auncient vsages only for pretence of the word of God nowe se how inexcusable they and thou art I saide Take eate This is my Bodye I said this to twelue men I gaue each of them my body bad make that thing as it is written in the Gospell I shewed at Capharnaum that I was signed of my father and equall with him in power they them selues beleue that I made all creatures places times of nothing nowe is it doubted how I am able to make my body present vnder the forme of bread in diuers paâ—ces Yea to mainteine the better the argumeÌ„t against my almighty power they say I entred not into my Disciples the dores being shutt but either preuented the shutting of them contrary to the wordes of my Gospell or came in by the windowe as theeues do or by some hole as creepers do yea any thing is sooner beleeued theÌ„ my diuine strength and working thou Hypocrite seeing the worde of God hath it written fower times in the newe Testament This is my body how coÌ„mest thou to talke with me of my sitting in heaueÌ„ as though one of my workes were contrary to the other if in deed thou hadst bin humbly perswaded that I were god thou wouldest not measure my almighty power by thy simple witt Thou art twice condemned first for deniall of a truth and againe for denying it against my expresse worde which thou pretendest to esteeme and pronouncest it false If the poore man say he knewe not so much nor sawe not the falsehood of that argument and begin to accuse the false preachers who deceaued him Christ may well say that he was not deceaued for before these false preachers began their false doctrine he had said This is my Bodye and This is my Bloud and all the world beleeued and taught the reall presence of Christs body and bloud fiftene hundred yeares togither what cause now hadst thou to beleeue a newe Gospel and newe preachers thereof forsooth Sir they said the Bishop of Rome had deceaued vs. If in this case Christ tell him that the Bishop of Rome were the successor of Saint Peter and so his Vicar hauing promise by him not to erre in faith and yet that he alone taught not that Doctrine but that all the Bishoppes Doctors and Preachers of the whole Church taught the same from the beginning and that Christ himselfe had said the same that all the Euangelists and the Apostle Saint Paul had written the same that all faithfull men beleeued the same what excuse can hee haue who forsooke CHRIST the Apostles the Bishopps the Fathers the Preachers and the whole Church to follow an vpstart renegate Frier who began his doctrine so ambitiously and proudly who liued so euill and died so terribly that his very abhominable dealing with great princes his shamefull incest and horrible death might make any good man weary to thinke vpon him much lesse shoulde any haue followed him To be short answere the poore man for himselfe what he may yet he cannot deny but that both Christ said This is my body and the Church taught the same yet beleeued he not this to be the body of Christ and therefore is one of them who beleeue not and without faith which is but one there is no saluation no pleasing of God no part in the kingdome of heauen which thing if they that be aliue will consider they may returne againe to the Catholicke faith and Church and so be made liuely members of Christs body whereof Christ is the Sauiour O but the Hereticke still vrgeth if I eate Christ really then I feede not of him spiritually I answere it is the fondest kinde of reasoning in the worlde by one truth to deny an other seeing both stande togither Is my faith the lesse because Christ was bodely seene in earth howe is then my spirituall feeding the worse because the foode of life is in my mouth Doth not Tertullian say the flesh is fedde De resurrect cor with the body and bloud of Christ to the ende the soule may be made fat with God and yet will the Heretickes say Christ in his last supper left vs but a figure of his body Except yee eate the flesh of the sonne of man is in deede a figure and the speaking thereof is figuratiue because it was not meant that a man should be visibly eaten as flesh is at common tables but yet that he shoulde be really eaten albeit the maner of eating be figuratiue as we knowe S. Augustine then as I said before calling those wordes except yee eate my flesh figuratiue referreth the figure to the manner of eating but not to the substance which is to be eaten for else if by no meane the flesh of Christ might be eaten it shoulde not be eaten by faith but if it may so be eaten it may be eaten by mouth also in that pure manner as it is giuen vs. The whole man must eate as well in body as in soule because the whole is taken and assumpted of Christ the
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
Christ towardes vs for loue you knowe deserueth loue againe but what greater loue could Christ shewe vs in not onlye dying for vs but still in this vnspeakable mistery remaining with vs Was there euer Pellicane that so tendred her young ones who though she fedde them with her bloud yet in the end she forsaketh them was there euer mother that so dearly looued her childreÌ„ as christ doth vs who said and persormeth it that If a mother can forget the onlye sonne of her wombe yet will he neuer forget nor forsake vs who not only feedeth vs with the sweet milk of his holy word the fruit full dewe of his grace taketh compassion vpon vs euen with shedding his bloud imbrasing vs with his stretched out armes of mercy vpon the Crosse but also still remaineth with vs euen to the end of the world fostring vs with his very body be dewing and washing vs also with his most sweet and precious bloud O hart why dost thou not relent why art thou so harde how canst thou abstain from teares for pure loue of that sweet Sauiour and Redeemer vvhy art thou not appalled with feare vvhy art thou not stricken with loue vvhy art thou not wholy inflamed with deuotion which is oft afforded to the deuout receauers hereof for by how much this mistery is aboue mans reason by somuch the ferueÌ„t loue deuotioÌ„ bestowed on vs by the fountaine of Gods grace giueÌ„ vs therin is of more vertue and aboundance If S. Peter when he had but one glimce of Gods glory wheÌ„ he but tasted as it were a droppe of his loue in Mount Thabor thought it good to stay there and neuer to depart When wee receaue heare a fountaine of his loue a pleadge of his glorie the coelestiall dewe of all grace why shoulde wee not fully content satiate and repose our selues herein O if such disposition is made for the receipt of some noble King in his subiects house howe ought wee to cleanse our hearts and mindes to purifie our bodies to sweepe our spirits vvith compunction and penitent sorrowe of harte for our sinnes which bee the only things that bee foule in Gods sight and displease him to confesse vvith mouth to satisfie vvith deede to applie all the members of our bodies and powers of our soules to entertaine him that so our soules and bodies may be an habition for Christ and tabernacle of the holie Ghost But O sweete Sauiour if my vessell were of the purest mettall farre more excellent then golde and precious sâ—ones it were too base for thy Maiestie whome those glorious Angelicall spirits or the heauens cannot comprehende and where is then thy habitation but onlie in pure mindes and soules Giue me then grace good Lorde to flie sinne to serue and loue thee so to dwell in thee that thou mâ—yst inhabite in mee For in thee I can doe all thinges but without thee nothing thou art the high Priest and true Sacrifice thou art the offerer and pure oblation it selfe CHRIST IESVS our Lorde and God the true MESSIAS and Sauiour of the vvorlde thou be blessed for euermore To bee briefe you see nowe by this little vvhich is saide the vvonderfull goodnesse of CHRIST in leauinge vs his blessed body and bloude in this holy Sacrament whereby vvee all haue life and grace and saluation in our soules for as our bodies cannot liue vvithout breade so our soules cannot liue vvithout this breade of life Christes body giuen vs herein as hee saide Vnlesse you Ioh. 6. 53. eate the flesh of the sonne of man and drinke his bloude you shall not haue life in you whereby you see howe these newe lying Masters heretikes bee worse then murderers that pine and murder mens soules in that they depriue and rob you of so vnspeakable a benefitte as Christs bodye and most blessed bloude giuen at Masse giuing you poyson in stead thereof a peece of poluted bakers bread wherein is no saluation but alas quite contrary as before I haue proued No other remedy then if you will saue your soules but flie their company and Communion and so by cleansing your selues from sinne by healthfull contrite Confession that you may bee iustified make your selues apte vessells to receaue grace that is become Catholickes reconcile your selues to God to the househould of faith to CHRISTS holy Catholicke Church wherein only and no where els assure your selues as before God the euerlasting truth you shall receaue the bread of life and saluation You haue heard here howe that vvhich CHRIST left vs at his last supper is a Sacrament and Sacrifice the very body and bloud of our Redeemer vnder the forme or likenesse of bread and wine beinge perfectly and wholy transubstantiated or conuerted into CHRISTS bodye and bloud and hovve vvith diuine honour we ought to adore and vvorship the same By the vvay also I haue touched a litle summe of the vvonderfull effects and fruites of the same that vvee daily receaue and what perill of soule you bee in for vvant of the same till you come to better estate Hasten then out of Babilon that is sinne and heresy that you may offer in Ierusalem Sacrifice vvhich only may please God vvhome only vvee ought to serue and that is in the vnity of his holy Catholicke Church The lawfull Minister of this Sacrament is a lawfull Preist wherefore nâ— Protestant Minister can consecrate because wanting lavvfull vocation and authority hee is no Preist The matter to consecrate vvith all is vnleauened bread and vvine of the grape whereunto is putt some water for a mistery whereunto when Gods sonne CHRISTS owne worde spoken by a lawfull Preist with intention to consecrate commeth of bread and wine is made the bodye and bloud of Christ whoe gaue that power to a Preist hee neuer did to Angells nor his Blessed mother that is to consecrate his bodye This Sacrament as I haue said ofte before is farre aboue reason but submitting our reason to true faith it greatly increaseth our merite For as saith Saint Gregory Gods worke is not merueilous if it bee comprehended in reason neither hath faith merite where mannes reason giueth experience The chiefe thing then of this blessed Sacrament is Christes bodye and bloud vvith the vvounderfull graces and gifts of God bestowed therein commonly called the effects and fruits thereof vvhich that wee may not vvith Iudas receaue to our damnation but vvith Saint Peter to our rising againe and endlesse Saluation I beseech our LORD that wee may bee armed vvith true and firme faith pure and innocent life feruent loue and charitye that as for our sinnes for wante of these vertues it now many yeares hath by Gods Iudgment and wrath beene taken from vs to our vnspeakeable losse and the continuall griefe of all good men So by renewing these vertues againe in vs and by amending our liues it once againe by Gods speciall grace may be restored to vs to the honour and glorie of his holy name to the confusion of the
charity with vs That offer open hostility against vs in word deede and in euery libell they make or paltry sermon they preach Fye vpon such hipocrisy fye vpon such fained charity Iesu preserue all true beleeuers froÌ„ such a châ—rch as heretiks haue now deuised from such a peace or pacification which they pretend Qui enim paris fideli cum infideli qut qâ—â— conuentio Christi ad Belial aut quis consensus templi Dei cum Idolis and peace is to those only that beleeue truly in God to those that haue stedfast trust in him to those that louing him aboue all things liue in vnity peace by perfect charity with their neighbors all which firme bonds to tie themselues with vs because heretikes want therefore as long as they contyneu in this state they can haue no portion with vs nor in the lande of the liuing nam non est pax impâ—is dicit Dominus would GOD therefore they would truly and vnfaynedly seeke to be one with vs which to our griefe vnspeakeable losse to them selues they haue first â—orsaken that so we might be one with them most ioyfully should they be imbraced of vs yea to winne them to this we would aduenture our liues spare no labour perrill nor paynes yea with many heauy sighes teares câ—ying to our sweete blessed Lord Iesus that he would moue their harts to come now at length least it wil be to late we beseech them for the loue of Christ with the holy Apostle to be reconciled to God by doing true penance without which alas they shall certaynlie perrish euermore We humbly beseech them to be sorry for their enormious crymes to recant abiure their heresies and so with al humility of hart minde sweetely to imbrace the crosse of Christ which so long they haue bene professed enimies of And this is the ordinarie meaÌ„es they must vse if euer they wil be members of one Church with vs or bee saued in the vnity of which church our blessed Lorde speedely in graffe them I humbly beseech him though it were with the effusion of my bloud to their endles good and glory of his name And here now finally I instaÌ„tly beseech all good Catholiks with due thanks giuing to be ioyfull in God and constant in that true faith and Catholike Church out of which to our coÌ„fort and confirmation wee see our very aduersaries confesse none caÌ„ be saued in which true Church of ours I say though our enemies by force of truth confes we may be saued yet alas they liuing and dying out of the same we know most certainly they shal be damned yea by their owne judgmeÌ„t confessioÌ„ O how happy had they bin if neuer they had brokeÌ„ downe the wall by forsaking that vnity vnto which vnles they returne againe they caÌ„ neuer imbrace charity nor enjoy grace nor glory O Lord then open their eies that they may see for without thee they may and haue fallen but without thee they can neuer see nor finde the meanes to arise againe grant vs al grace theÌ„ we beseech thee most bountifull Sauiour that we that by thy special grace be called of thee froÌ„ amongst many lost sheepe to be of thy flock seruants in thy house workmen in thy vineyard meÌ„bers of thy misticall body the Cath Church may euer be so thankfull to thee in souÌ„d vertue pure life conuersation for our state and gratious vocation that hauing no other thing as of our selues to rejoyce and glory in but that wee are thy meÌ„bers O B. Iesu which thou hast redeemed with thy pretious bloud that I say we are thy flesh bloud meÌ„bers of that body whereof thou art the head we may so answere by thy grace to this high and heauenly vocation happy state that being worthy fruitful meÌ„bers of thy body here in earth wee may for euer after this life see thy face in glory Amen Laus Deâ— I. ✚ R. Finis THE CONTENTS OF THE CHAPTERS CONTEYned in this Booke CHap. 1. Of thâ— truâ— way to Saluation pag. 1. chap. 2. Of th◠〈◊〉 certaine note of the true Church pag. 17. chap. 3. Of the second certaine note of the true Church pag. 27. chap. 4. Of the third certaine note of the true Church pag. 33. chap. 5. Of the fourth certaine note of the true Church pag. 45. chap. 6. Of some other signes and tokens of the true Catholicke Church c. how without it none can be saued pag. 52. chap. 7. Of the SacrameÌ„ts in general p. 68. chap. 8. What a Sacrament is of the effects of tho Sacraments and why they were ordeyned pag. 71. chap. 9. Of the holy SacrameÌ„t of Baptisme and of the necessity thereof pag. 75. chap. 10. How necessary fâ—uitful Christs passioÌ„ is to al that follow him in patieÌ„ce good works how by Baptâ—sme the vertue therof is appliâ—d to cur soules pag. 81 chap. 11. Declaring what Baptisme is that Baptisme remitteth all sinnes hoâ— it truly iustifieth vs. pag. 84. chap. 12. Of the impiety and abuse of heretikes about Baptisme pag. 90. chap. 13. Of the holy Sacrament of Confirmation pag. 95. chap. 14. Of the holy Sacrament of Penance and of the three parts thâ—reof of the necessity thereof to all sinners aftâ—r Baptisme pag. 100. chap. 15. That Confession of our sinnes to a lawfull Priest is necessary pag. 107. chap. 16. Of Confâ—ssion more in particulâ—r and of some sinnes against the first second commandement pag. 113. chap. 17. Of the rest of the commandemeÌ„ts and of some sinnes against them to be coÌ„fesled to the Priest pag. 118. chap. 18. Declaring what sinne is and how grieuous in the sight of God and how seuerely it is and shall bee punished for euer pag. 124. chap. 19. Of the great ingratitude of man to God by sinne and that there is a difference of sins with an exhortatiâ— to Confession amâ—dment by penance p. 131. chap. 20. Of whome tâ—e Saâ—rament of Penance was ordeyned and that Priestes haue authority giuen them by Christ to forgiue sinnes and of the matter forme and effect of Penance pag. 136. chap. 21. Of the most blessed Sacrament and sacrifice of Christs body and Bloud substantially really and truly vpon the Altar pag. 142. chap. 22. That Heretikes which deny Christs body in the Sacrament â—uacuate the fruits of Christs death and Passion in mens soules and prepare the way to Antechrist pag. 148. chap. 23. Wherein is declared that wee ought as really as truly to receaue his Body with our mouthes to health saluatioÌ„ as Adam did eate the forbideÌ„ apple to death and damnation pag. 152. chap. 24. Of the excellencie of the most blessed Sacrament and in what respect it is called a sacrament signe or figure yet is the very thing it selfe which it beto keneth pag. 181. chap. 25. Declaring how it implieth not contradiction that Christ is in heauen and in the Sacrament in many places
writer but al so therin nov aâ—d then haue vsed some oshisowne speeches whose name though very memorable yet for the present vpon inst reasons I doe conceale trusting only to my slender weake memorye of that I haue heretofore reade or in schooles heard of my masters if I say in touching of so high misteries so many and waighty matters I in any sorte haue fayled or gone one iotte astray from the common receaued faith of the true Catholike and Apostolike Romane Churche as by GODS gratious assistance I trust I haue not yet if there be any of my learned Catholike Brethren that can synde any iust faulte or error herein I will not obstinatly defende yet as Heretâ—ks doe but humbly thanke him that will friendlie charitable either correct it him selfe or warne me of it that I may correct it my sâ—lfe amend it For I as a fraâ—le maÌ„ may easily eâ— Yet â—â—l I boldlie say with that learned * Father I wâ—â—â—euer be an heretike by GODS grace as alwaies submitting my lelfe â—nd all my sayings and doings to the censure judgment and correction of the holy Catholike Churche that I knowe cannot erre Neither haue I heare written any large discourse of any thing but only touched as it weare the toppes of things with what breuitie l mighte makinge the vnlearned to vnderstand But this I beseech you if at any tyme you perceâ—â—e me to enueigh shâ—rply against heretiks or their falie dâ—alings abuses that you woulde not take yt that I doe it for any wante of Charitie towards them or for hatred against their persons but only in respect of their vices and damnable sects heresies wherby they hurt theÌ„selues and others and slaunder the trueth For it is the zeale of GODS cause and the Catholike trueth that some tyme more vehemently causeth me to speake for it is not the most malitious heretike in this lande nor all the heretiks though neuer so malitiouslie they seeke our bloude but GOD is my witnes I am so farre from wishing them harme though olde infestred diseases must be cured with sharpe medicines sometymes for the patients good that I woulde lay my hands vnder their feete and kisse the very grounde they tread one to doe them good and winne their soules to GOD which though with the losle of my lise it were donne yet I trust in GOD I shoulde thinke it well * Aug. bestowed But if my laboures can doe such no good yet I hope GOD will accept my good will and desire And if that I may herewith doe any well disposed person good Then I beseech him whosoeuer that I a sinnful wretch may be pertaker of his good prayers which is all I desire for these smal paines Fare you well 10. Aprilis Anno 1594. Written by him who desireth the good of his Countrye and saluation of all I. R. CHAP. I. OF THE TRVE WAT to saluation GOod Sir touching the truth of those matters you desire to know First assure your selfe for certaine there is but one truth from which whosoeuer obstinatly swarueth must needes be a lyar so not of God but of the Diuell the father of lies Secondly to knowe the truth you can enquire of none more certaine theÌ„ of him who is truth himselfe who calleth himselfe via veritas vita the way truth life A way by grace truth by infallible direction life by fruition of his glory that is Christ him if you follow the true way you shall not walke a-stray him the light and fountaine of truth if you chiefly respect you shall not erre nor be ouer-whelmed in darknesse and so neither here want the life of grace without which the soule cannot liue nor so consequently of Gods glory without which the soule liueth in euerlasting death without which life of grace here glory there better it had bin neuer to haue enioyed this mortal transitory life For what profiteth it a man saith that euerlasting truth if he winne the wholeworld and loose his owne soule The beauty of which soule of man created by God whilst it remayneth in state of grace is so great as framed to the likenesse of almighty God the dignity so excellent as being fellow and coheire with Christ and the price of such value as redeemed with his pretious bloud which beauty of mans soule is soiled blotted quite lost yea become like vnto the olde and crooked most vglie serpent the Diuell by sin ignorance forgetfulnesse to be briefe for want of knowledge and following of the truth which is Christ who said he that followeth me walketh not in darknesse but shal haue the light of life Assure your selfe then my good Sir that it is the sweete motion of Gods holy spirit that in clineth your desire to know the truth which is of such inuinsible force that it stayeth it selfe in God only I meane as the finall and chiefe end of truth For wine may be strong women faire Princes mighty Sed omnia vincit veritas But truth ouercommeth all thinges Enquire then of Christ the infallible truth of those thinges you stand in doubt and you shall be sure neuer to misse the way so that you so enquire that you follow him with perseuerance to the end which is obteyned by Gods grace in perfect humility without security presumption or trust in our selues as of our selues but working with Gods grace our owne saluation chiefly reposing and staying our selues in the helpe and mercies of God and so in matters of faith yea and good workes also a man I meane may be in sure hope and coÌ„fidence neuer to misse the way I haue you will saye enquired thus of Christ but I finde diuers professors of Christ quite differing a sunder in most weighty matters of high misteries of Faith Religion Sacraments Ceremonies and of euerlasting Saluation and yet all parties glorie of the truth How may I then an vnlerned man discerne the light of the truth from amongst so many monstrous cloudes of darknes Hear therefore what Christ saith the truth that caÌ„not fail wel consider I say the rule he setteth downe to know the truth from the dissembled cloake of trueth which is pernitious falsehood and deceitfull flattery These be his words Many shal come in my name say I am Christ shall deceiue many Mat. 4 and againe shall saye Beholde here is Christ Beholde him there as one sorte of people who at this day glory of christ The worde of the Lord and the Gospel say beholde you shall finde Christ in a parte corner of Germanie in Saxony in Wittenberge in Denmarke as the Lutherans who affirme that man hath no free will and that God is the author of euell aswell of the treason of Iudas as of the election of Saint Paul An other Sect as of Anabaptists that oftentimes abuse Baptisme and confound all good ciuill and politicke gouernment to the extirpation of Christian Princes and all gouernors saye you shall finde Christ
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
in Christ which are in the Heauens and which are in the earth in him Al those eatings drinkings which were in the law of nature in the law of Moises in faith spirit are so far behind the supper of Christ after his manhood really assuÌ„pted as the faith of Christs Incarnation is behind the IncarnatioÌ„ it self mark for being deceiued with fals doctrin Christ by his incarnatioÌ„ gaue a real truth to the faith of the fathers and not a newe spirit So in his last Supper he giueth the same spirituall gifte to vs that he gaue to Abell Noe Abraham c. but he giueth vs another kind of trueth than euer he gaue them The trueth made by Christ is the true fleshe bloud which he tooke of his Mother the giuing of that trueth to be eateÌ„ is the giuing of that fleshe bloud vnder the formes of bread wine Therfore they that nowe say Christ giueth bread wine with spirituall giftes wherin our soule eateth drinketh Christs flesh bloud they graunt a good thing one way but another way they take away the greatest goodnes that euer was giueÌ„ to maÌ„ Their spiritual eating is not euil but it lacketh some trueth how so Because the whole man is not fed for faith feedeth but the soule yet the name of feeding is proper to the body thence is transferred to the soule that feeding therefore is not fully true which eateth not in mouth which it eateth in harte wheras the true supper of Christ is meat in deed and drinck in deed and must be the eating of that in our body which our mind soul doth eate The meaning of all those suppers sacrifices feastes in the olde time eaten with mouth were to shew that in time to come the same Messias that they looked for and in whome they beleeued should so truely come for our sakes into earth that he should come also into our bodies to dwell by his flesh eaten in vs that we might dwell in him The whole man in Paradise was ouercome by eating with mouthe of the forbidden fruite Thus then Christ cured the whole man against the Diuell perswading Eue to disobey God hee sent the Archangell Gabriell to perswade the B. virgin Marye to consent to his will against the Apple-tree hee planted the Crosse of our redemption For the disobedience of Adam hee himselfe the second Adam came to be obedient to his father euen to death For the apple of the forbidden tree vnlawfully eaten he gaue himselfe the fruite apple of that Crosse which is the tree of grace lawfully and needfully to bee eaten and his bloud to be droncken As therefore the apple that Adam did really eate against the coÌ„maÌ„demeÌ„t of God doth make vs al that were in his body at that time guilty of disobedience the childreÌ„ of wrath so the real eating of Christs flesh according to the worthy eating therof which Christ coÌ„manded doth make vs all free froÌ„ the paine of euerlasting death the children of grace glory But as euery man did not eate the prohibited apple in his own person by his own act but by the act of our father mother as being in them of them so it is not needfull that euery man in his owne person eate the flesh of Christ which is giuen vs in the Sacrament to be eateÌ„ But it is absolutely needful that some or other eat it as really to saluation as euer the apple was eateÌ„ to daÌ„nation that al the rest who by Baptisme enter into the same body may be one perfectly with Christ whilst they are one mystically with theÌ„ who really eate the substance of Christs flesh being the substance of our true sacrifice trulye rosted vpoÌ„ the crosse truely â—ising froÌ„ death to the intent it might be truly eateÌ„ of vs without any corruptioÌ„ or perishing therof So that the B. Sacrament of the Altar is a medicine against that poison which Adam first in him al we toke by tasting the apple against the coÌ„mandemeÌ„t of god It is not only profitable but necessary that as the poisoned apple entred in at Adams mouth was not only receiued by faith spirit vnder staÌ„ding but by hand tongue iawes was digested into his bowels poisned Vnderstand our flesh greatly infirme and sore infected though as the creature of God still good but pestilent through our owne fault al his flesh wherby the flesh that we took of AdaÌ„ was also pestileÌ„t poisoned our soules vnited to that infected flesh were also infected Euen so the medicine which is the body and blood of Christ made of bread wine must not only be receiued by spirit faith vnderstaÌ„ding neither only the figure of it must be receiued in at our mouthes so conuaid in to our bowels but the body of Christ it selfe must come to our bodies it must be receiued as reallye into them by our mouthes as euer the apple came into the mouth of AdaÌ„ Who euer hard that wheÌ„ a mans body was really poysoned it should be sufficieÌ„t to think of a certaine true medicine to receiue with all the figure or signe thereof into his body not at al touching and receiuing reallye the medicine it selfe yet such is Caluines doctrine But he vrgeth how the holy Fathers call the blessed Sacrament a figure yea true but not a figure alone or a bare figure but such a figure as Christ is a figure of his fathers substance and yet his substance in deed so the sacrament is a figure of Christ and yet Christ in deede Ther can be no more grosse or blasphemous conceipt then to thinke the word of God like the worde of man Looke what oddes is betwixte God and man So much betwene his naming figures of the olde testament all other figures But some will say will Christ giue his body to be eaten and swallowed vp of drunckeardes whore-mongers blasphemours and euill persons Yea without doubt for Christ thought it lesse euill that euill men should eate his body then that his Sacramentes by any our infidelity shoulde be made voide or the gifte of his grace shoude be vncertaine But heretickes that seeme to stand so much vpon scripture I would gladly here of them where they find in holy scripture the body of Christ in the sacrament called a figure Truly from the beginning of Genesis to the latter end of the Apocalipes we finde not our Lordes supper termed a signe figure or token of the body and bloud of Christ Christ the sixe of S. Iohn calleth it the meate which perisheth not but tarrieth into life euerlasting He saith his bread which he will giue is his flesh which hee will giue for the life of the world Hee calleth it the flesh and the blood of the sonne of man meate in deede and drin ke in deed his flesh and his bloud the eating of him the bread which who so eateth shal
with these matters by curious disputes but let euery one vnite himselfe to Gods Church become a faithfull catholike Christian feare God and keepe his Commandements and then he may be in good and steedfast hope of his saluation remembring God is faithfull of his promise and will reward our good will and well doing and suffer none to be tempted more then he is able to beare and leaue the rest to Gods holy disposition and stand not to dispute of his secrets not saying as heretickes doe I knowe certainly I shall bee saued for that is in Gods handes and iudgment but as I said before in the former chapter to haue a good hope of our saluation working our saluation with phil 2. 12 feare and trembling as S. Paul did chastise his body and bring it in subiection least saith he whilst I preach to others I 1. Cor. 9. 27. my selfe become a Reprobate Chap. XLI That man hath free will and that Gods Commandements are possible to be kept and that euery one must work his saluation with feare and trembling LIkewise one of the chiefe pointes wherein they these blasphemous heretickes chiefly erre is in this matter of Predestination for that they woulde haue a man to haue no free will but that God is the mouer and doer in man as well of euill as of good â—yea and that all our actions are euill though done in state of grace whereof this horrible blasphemy must needes followe that they woulde make God the author of euill as well as of goÌ„od But the truth is though mans free will by Adams trespasse is sore wounded yet not quit lost but that it concurreth to euery reasonable action of a man in reason and so he with Gods grace may worke his saluation not of necessity is forced to worke his damnation For where in holy Scripture it is written God hath done euill As in Ezechiell c. 6. ver 10. Et scient quia ego dominus non frustra locutus suÌ„ vt facereÌ„ eis maluÌ„ hoc Et alibi planius intelligitur maluÌ„ poene we must vnderstand that just reuenge or the euill paine and punnishment due vnto sinne but in no wise sinne it selfe Againe where in holy Scriprure it is said God hath hardened mans harte c. it is to bee vnderstoode that for mans sinne God hath justlie forsaken him and so suffered him to be hardened not that he forceth any of necessity to doe euill in being so hardened for as appeareth by diuers other places of holy Scripture God hath put good and euill in mans sight he may chuse whether he will Hereupon it commeth to passe that the Commandements of God contrary to the heretickes opinion * The holy Prophet said Elegi abjectus esse c. Ps 8â— Iac. 2. 19. may as I touched before by Gods grace be kept without keeping whereof no man haue he neuer so great faith may be justified but deserueth damnation For as saith S. Iames the Diuels also beleeue and tremble And againe faith without good workes is dead in it selfe as shall one day appeare when those that haue done good shall goes into life euerlasting and those that haue done euill into euerlasting fire The Apostle Rom. 7. 16 postle moreouer though he said he did that which he would not c. we are to vnderstand that these like sayinges of his are so much from making against free will that they make most for free-will which consisteth in the principall parte of the soule which wee see hereby cannot bee inclined to sinne vnlesse a man will though the inferiour parte of the soule as passions inordinate inordinate motions concupiscence and externall motions of the body may come against our will which be so farre from sinne that they serue to our great merit if wee by will and reason consent not but manfully resist them and therefore though by the grace of God in Baptisme they bee so mortified and buried in CHRIST that they be no sinnes but occasion of meritte yet they bee left ad luctam agonem for vs to striue and fight against that so vertue in vs coÌ„ming to perfection in infirmity GOD may be more glorified in vs and wee in the ende more worthelye and highlye rewarded Vnderstand well then that there is two actions or powers in man that is in the higher part of the soule in the lower sensitiue parte and body which inferiour parte neuer induceth sinne as long as the superior part yeeldeth not thereunto for in the baptised sinne as saith S. Augustine should not be sinne vnlesse it were voluntary But one thing here I am to admonish you of that although as I said the Commandements of God be possible to be kept yea sweete and easie which when a man by Gods grace to the vttermost of his power performeth he may be in sure hope of saluation yet he must beware of that vaine fiduce as I haue oft said or presumptious faith of heretikes bragging they knowe they shall bee saued For although wee must beleeue to the well disposed there is remission of sinnes in Gods Church yet no man knoweth whether he be worthy loue or hatred neither is hee certaine of that great gift or perseuerance to the ende ordinarily I meane but I hasten to an ende Chap. XLII Of Christs descending into Hell and of the intollerable blasphemy of Heretickes against Christ in this point FVrther the Heretickes of this time leaue nothing vndefiled no not the very articles of the Creede for some deny Christ descended into hell say that vpon the Crosse he despaired O horrible blasphemy I am afraid to speak it and in his B. soule suffered the paines of the damned Can any christian eares heare this yet they are not ashamed to affirme it Was it not enough that that B. Lamb of God that most innocent sacred flesh which Christ our Lord took of the B. Virgin without spot and vnited to his diuinity should shed his precious bloud a sufficient ransome for the whole world vnlesse withall he suffered in his sacred soule the paines of the daÌ„ned as much to say as he despaired and blasphemed God his father whome he at that instant fully satisfied for our sinnes and euer pleased This needeth no answere it is so hatefull of it selfe I suppose to your eares and yet in their writing Protestant-puritanes especially that blaspemous heretike Iohn Caluine their Maister in his vnorderly Institutions doe affirme it But that his B. soule all glorious descended into hell not to suffer paine but to the vnspeakeable comfort and release of those that were faithfull soules there in that Limbo patrum a place the brime or edge as it were of Hell where the holy Fathers shutte from the vision of God remained that for so many hundred yeares desired his company is most plaine not only by the Apostles Creede that might sufice any Christian man but by the Prophetts Apostles and holy Scriptures In one place is