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
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
malecontent went his way This minister you see in his action declared what their communion bread is nothing but bare bakers bread in deede speake they neuer so gloriouslye of it to deceaue the simple and so bad that it is not worth the taking vp vvheras I haue proued to you before by most sure authority that the Blessed Sacrament that Christ left vs is no more bread but his very body and bloud in deed But they say you must receiue it in faith spirit how in faith spirit they speak a thing that neither they themselus nor any man els vnderstaÌ„deth for to say the truth there Communion is such a minion that they know not what to define or make of it or what to affirme such is the blindnes of heretikes when they haue once lost the high way for was there euer any that hard how a maÌ„ could eat Christ in a peece of bread nothing but breade or may we thinke them so strong in faith and spirit that with S. Paul they bee alwaies rauished when they come to their comunioÌ„ to the third heauen that so they may â—ate Christ at his fathers right hande but these slender â—uasioÌ„s be shifts for simple babes ouer childishe sauing that they wante not malice to bee answered Truthe it is the holye Catholicke Church teacheth two kinds of receauing the one is Sacramentall that is wheÌ„ we receiue the body bloud of Christ not with hart only earnest desire but also really truly and substantially in the B. Sacrament Christ god maÌ„ which euery christiaÌ„ is bound to do at due times when he can come to it Another manner of receiuing is with spirit feruent desire wheÌ„ a man caÌ„not or is not prepared sacramentally to receiue of this kind of receiuing S. Aust saith Crede manducasti beleiue thou hast eaten Now heretikes coÌ„found both these maÌ„ners of receiuing sacramental spirituall together so that when the holy Fathers speake of spirituall receiuing by ChristiaÌ„ charitable faith desire which euery good christiaÌ„ maÌ„ as oft as he think eth of this B. Sacrament or is present at it ought to haue that so more morâ— he may be fast lincked vnited and incorporate with Christ then do they either ignorantlye or maliciouslye vnderstand and peruert the holye Fathers as though they speake of Sacramentall receiuing and so in brabling of receiuing Christ by faith alone would exclude him out of the holy Sacrament contrary to his institution and so in that Sacrament by denying of Christ wherein our faith is cheifly excercised they lost both Christ therein yea faith deuotion religion and all But the holy Fathers which heretikes seldome reade or if they doe little vnderstand or not beleiue them when these blessed men I say spake of spirituall receauing as oft they doe they not onlye teach vs the great and stedfast faith earnest desire we ought to haue to this blessed Sacrament but the due preparation we ought to make worthely to receiue the same which is by innocent life and pure conscience remaining in Christ by feruent loue charity which is spiritually to receiue Christ that so he may remaine in vs we in him with this preparation if a man could not come to receiue sacrameÌ„tally the blessed Sacrament al the dayes of his life yet no doubt he should be saued for that thus spiritually he eateth Christ In like maner the holy Doctors namely Saint Augustine tearme this B Sacrament a signe or figure which we deny not for euery Sacrament is a figure of signe otherwise it could not be a Sacrament but in that the heretikes call it a bare signe as it were or an only figure and signe that by the holy Fathers doctrine we vtterlie denye and by Gods worde proue the contrary For the Sacrament of the Altar is both a signe or figure and yet the thing it selfe also which it signifieth or figureth as for example you see a loafe of bread stand before the bakers shopp to be sould it is both a signe that bread is there to be sould and yet very bread it selfe so the Blessed Sacrament of the Altar is a signe of Christes body and yet his very body it selfe How a signe of Christs body will you say Marry a figure and signe of Christes body dead broken crucified in an other quality then we receiue him in the blessed Sacrament For in the blessed Sacrament wee receiue Christes bodye though a very true and naturall bodye yet not subiect to those alterations and qualities our bodies bee and therfore wee receiue him with al if I might so tearme it which is verelie naturall a supernaturall bodye an impassible bodye a glorified body though in very deede before his Passion also hee gaue to his Disciples the very same bodye we nowe in the same Sacrament receiue giuing his owne body in his owne handes to his Disciples by his mighty diuine power vnited to that body to which power nothing is impossible So that as saith a late famous writer wee verely teach beleene the figure and the truth to stand together the supper of our Lord to bee the signe of Christs body and to bee his owne bodye the weaker parte is the signe the greater is the truth but both doth not only stand together in one Sacrament but furthermore the true nature of euery Sacrament of Christ is to haue both that is to say to haue one certaine truth and one certaine signe of the same truth the truth is hidden vnder the signe the signe is witnesse of the truth which once being declared you shall se the vaine doctrine of the Protestants The signes and miracles Christ wrought outwardly were tokens of his Godhead hidden from our eyes likewise the supper of Christ is both a signe of his body also his true body a signe outwardly and the true bodye inwardly a signe by the sound of words when it is first made and a truth by the inwarde working of the holy Ghost by consecration So that Christ intending to leaue certaine holy misteries vn to his Church thereby to conuey vnto her the fruit of his Passion and death as well for regard of his owne self in whose person two natures were vnited as for regard of vs who consist of bodye and soule made the said holy Sacraments to bee of a double sorte and nature so that the one parte thereof might appeare to the sences the other should lye priuye and onlie bee seene by faith Saint Chrisostome in an Homely of the treason of Iudas saith Sacerdotis ore c. that is The wordes are spoken with the Priestes mouth and by the vertue and grace of God the thinges set before our eyes are consecrated This is saith he my Body by this worde the thinges proposed be consecrated It is to be noted that how many Fathers soeuer call the Sacrament a Figure yet none of them all teacheth these words This is my Body and This is my
effecte Carnem sic c. They so vnderstande flesh as it is torne in a carcas or solde in the shambles and not as it is quickned with the spirite or Godhead Here is reported wherein the Iewes did â—rre they tooke the worde flesh amisse not coÌ„cerning the substance of it which must be really eaten but coÌ„cerning the maner of eating it is not modo Latin for the maner Is not quomodo as much to say as by what maner the Iewes vnderstood the name of flesh Quomodo dilaniatur non quomodo vegetatur that is by what maner it is torne a peeces and not by what maner it is quickened doe not these wordes import that the Iewes erred in the maner of eating Christes fleshe Doth not hee that findeth fault only with the maner of eating Christes fleshe sufficiently allowe the eating of the fleshe it selfe if it be donne after a good maner It is the Passion of Christ and the spirituall maner of eating in respect whereof Christs speech is called of S. Augustine figuratiue For if Christes flesh were eaten only to fill the bellie without further accompt of spirituall grace and life then were the eating of that fleshe naturall sensible accustomable and without all figure should be eaten by cutting tearing and wasting it but in that case fleshe profiteth nothing the flesh we speak of must be eaten as a figure as a misterie as a SacrameÌ„t as a holy signe of a higher truth wrought in the soule then that bodelie eating doth work So likewise in Baptisme wee are washed in a figure because the washing hath a farther and higher end theÌ„ only to clense the body That speach therefore wherein Christ commandeth his flesh to be eaten is figuratiue not that we should deny the true eating of his flesh but because that eating is referred to a greater purpose then to the feding of the body for Christs flesh is meate in deed that is to say is eatten in deede as I could proue vpon that place but it is not eaten only that it shoulde be corporally receiued but to the end wee should pertake of the spirit Godhead which is in it and so by merite of that Hill de Trinit Lib. 8. flesh really present in vs obtaine life euerlasting with it Wherevpon Saint Hillarie disputing against the Arrians that Christ is not only of one will but also of one substance with his father saieth De naturali in nobis Christi veritate c. That we say concerning the naturall truth of Christ being in vs except wee learne it of him we say it foolishly vngodly for himselfe saith my flesh is meate in deed he that eateth my flesh and drinketh my bloud tarieth in me I in him there is no place of doubting left concerning the truth of flâ—sh and bloud for now both by the profession of our Lord and by our ownâ— faith it is truly flesh and truly bloud and these things taken and swallowed are the cause that we tarry in Christ and Christ in vs is not this thing the truth it may well chance not to bee true to them who deny Iesus Christ to bâ— true God So that Christ as truly as he is God so verely really is he in the B. SacrameÌ„t though in an inexplicable miraculous maner sort inuisible and hidden from our corporall senses For as after the resurrection the spirituall being which our bodies shall haue doth not deminish the truth of their nature but declareth a wonderfull abettering of them in that they be made in maner equal to spirituall substance euen so the body of Christ in his supper is spiritual not for any lack of his true substaÌ„ce vnder the formes of bread wine but because it is fully possessed replenished with the Godhead and is present after the maner of a spirit as being neither seene or felt nor tasted but only belâ—ued therefore this B. SacrameÌ„t is worthely called of the church at the consecratioÌ„ thereof yea of S. Paul 1. Tim. 3. misterium fidei a mistery of faith So that you see we must vnderstaÌ„d that though in the B. SacrameÌ„t we truly wheÌ„ we sacrameÌ„tally receiue doe receiue in very deed his B. body bloud yet we do not receiue eate Christs B. body after such a carnal sort as the Caphernaits Iewish Heretikes vnderstood blaspheme For the lexes when they heard Christ promise his body to be eaten of vs thought Christ would hane giueÌ„ his body to haue bin cut in peces rosted â—â—teÌ„ as I said before as the dead carcas of an oxe is wherevpon some of his disciples so vnderstaÌ„ding departed thinking it a hard saying of Christ that hee would giue his body to be so eaten but he answered theÌ„ right worthely the spirit Ioh. 6. 63. it is that quickneth but the flesh it profiteth nothing How doth the flesh of Christ profit nothing what doth that flesh profitte nothing that redeemed the whole world God forbid any christian should so imagin how theÌ„ must we vnderstand Christs wordes the flesh profiteth nothing but according to S. Augustins interpretatioÌ„ that is the carnall or fleshly vnderstaÌ„ding of Christs words profiteth nothing but hurteth much but put a spiritual diuine vnderstaÌ„ding to Christs flesh according to his promise worde giuen vs in the B. Sacrament theÌ„ the flesh profiteth much as for example the wicked Iewish heretikes of this time thus blaspheme What dost thou say they eat the very body of Christ indeed in the Sacrament how chaunceth it thou feelest not rawe flesh what can so great a substaÌ„ce be vnder the liknes of so litle a pece of bread How canst thou swallowe his bones o blasphemous heretike Lo here you see these mens vnderstanding that thus with the Iewes so grosly conceiue of Christs body in the Sacrament the flesh profiteth nothing but hurteth much But if they would vnderstand as Christ taught and the Church beleeueth that we receiue Christs Body verely in the Sacrament not after such a grosse manner but after a spirituall sort and in an vnspeakeable mistery that is though a true and naturall body yea the very flesh and bloud that was borne of the B. Virgin Mary and suffred death vpon the Crosse yet with all a supernaturall miraculous diuine glorified and impassible body Such a body as was conceiued by the holy ghost without know ledge of man and that was borne of the B. Virgin without in any sort opening or violating her sacred wombe Such a body as by his diuine power therein with his B. handes multiplyed fiue loaues of bread to the feeding of many thousands Such a body as being attempted to bee stoned of the Iews passed through them and was not seene Such a body finally that arose from death the sepulchre fast shut and such a body that after his Resurrection likwise appeared to his disciples the gates fast shut without deuiding asunder or opening the same Such a body that declared himselfe
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
also is witnesse of the truth S. Cyrillus of Alexandria doubt not whether it be true sith Christ saieth manifestly This is my body but rather take the worde of our Sauiour in faith for seeing he is the truth he lieth not And againe Lib. 4. 13 lett vs take great aduantage by the sinnes of other men giuing stedfast faith vnto the misteries let vs neuer in so high misteries speake the worde quomodo how Saint Gregorius Nazianzenus Eate In orat 4. â—â— Pasc the bodye and drincke the blood without confusion or doubt if at the least thou arâ— desirous of life neither do thou with draw faith from the sayings which concerne the fleshe The same Saint Hillary Leo Isichius Theophilactus Paschasius diuers others haue spokeÌ„ requiring vs not to doubt of the truth of this misterie that especialy because Christs words make ful perswasion and take away all occasion of doubting but if they be figuratiue it is not so then one may vnderstand this kynde of figure another that kynde one may think it is to be a Metaphore and an other that it is Sinecdoche the third that it is Metonimia the fourth that it is altogether an Allegorye or parable and without all ground of history others doubt to expouÌ„d this is my body as if it were said in this with this or vnder this or about this my body is yea from that day wherin the proper naturall sence of those words was denied I think neuer any words haue beene more vncertaine and more doubted of then This is my body yet the Fathers were so farre from this vncertainty that they counted him an Infidell and fallen from grace and saluation who so did not beleeue them euen as Christ spake them to witt euen so as they sound at the first sight If the truth of Christs body bee the reall substance thereof they that intreatinge of the Eucharist affirme the truthe of his flesh must needes meane that his substance is really present in that Sacrament whereof they speake S. Hillary speaking of the holy mysteries Lib. 8. dâ— Trin. saith There is lefte no place of doubting of the truth of flesh and blood Yet surely if the substance of flesh blood were not present not only some place but the cheife place of doubting were left S. Ambrose It is the true flesh of Christ De Sacra lib. 5. cap. 1. de ieiunio mensis serm 6. which we take Doubt you nothing at all Saith Leo Concerning the truth of christs body Be like he spoke to Catholickes for doubles the sacrameÌ„taries doubt so vehemently therof that they beleue the truth of Christs body to be only at the right hand of his father Isichius He receaueth In leuit li. 6. Ca. 22. De ortho side lib. 4. Cap. 4. by ignorance who knoweth not this to be the body and blood according to the truth Damascenus The bread and wine is not the figure of Christes body and blood God forbid but it is the self deified body of our Lord The like assertion Theophilact Euthymius In. 6. Ioan in 26. Math. and diuers other fathers haue They that name the supper of Christ a figure a sacrament or a remembrance doe not thereby exclude the true substance of Christes flesh but they meane to shew that it is present vnder the signe of another thing after a misticall and secret manner Saint Cyprian The diuine substance In serm de cena dom lib. 8. de Trinitat hath vnspeakably infused it selfe in the visible Sacament Saint Hillarius Wee take in deed the flesh of his body vnder a mystery Loe the fleshe the substance of God is present in truth but vnder a signe Cirillus Hierosolymitanus Vnder the figure Catech. Mistag of bread the body is giuen to thee Who now knowing the SacrameÌ„t to consist of two parts wil wonder that sometimes it is named the one and sometime of the other S. Augustine The Body and Bloud of Christ shall then bee life to euery man De verb. dom Ser. 2. if that thing which is visible receiued in the Sacrament be the truth it selfe eaten spiritually Beholde there is a thing in the Sacramente and so reallye it is there that it is visibly reâ—eaued therefore it is not a spirituall thing onlye for no such matter is visiblye receiued but it is there and thence it must be eaten spiritually and in the truthe it selfe that is to saye it must not onlie bee taken in the mouth but into the harte also and then it shall bee life to the receiuer This thing so receiued in the Sacrament must needes bee the body of Christ vnder the forme of bread for nothing else is to bee eaten spiritually It were too tedious to alleadge all that Saint Augustine hath written in this behalfe but his other wordes beeing conferred with these will make it plaine that when soeuer he nameth it a figure hee meaneth the truth hidden vnder a figure which is more shortlye named a misticall figure He that alleadgeth mannes fleshe why the flesh and blood of Christ is not seene in the misteries presupposed allbeit an invisible yet a most reall presence thereof Fluctuantem me conuerto Aug. â—n Psal 98. ad Christum quia ipsum quero hic â—â— venio quomodo sine impietate adoretur terra sine impietate adoretur scabellum pedum eius suscepit enim de terra terram quia caro terra est de carne MARIE carnem accepit quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem â—anducat nisi prius adorauerit Inuentum est quemadmodum adoretur scabellum pedum Domini non solum non peccemus adorando sed peccamus non adorando Which wordes may be thus englished I conuert my selfe being in doubt to Christ because him here I seeke and find how without impietie the earth may be worshipped without impietie his fooâ—estoole may be worshipped for hee tooke earth of earth because fleshe is earth and of the fleshe of MARIE he took flesh and because he walked here in that flesh gaue that flesh to vs to be eaten for our saluation but no man eateth that flesh vnlesse he first worship it It is found out how the footestoole of our Lordes feete may be worshipped and not only we doe not offend in worshipping it but wee doe offend in not worshipping it S. Ambrose saith it is not seene in his owne forme Vt nullus horror De sacr lib. 4. cap. 4. cruoris sit et precium tamen operetur redemptionis To the end there maye bee no lothsome abhorring of rawe blood and yet the price of our redemption maye worke in vs So that by his iudgement the truthe of bloode is present to worke in vs the effect of Christs death yet the forme of the blood is not seene because wee should not abhorre it Theophilact Although
to S. Paul on earth and yet at that present sat at his fathers right hand in heauen To be briefe such a glorified deficate body to whome by power of his diuinity vnited thereunto nothing is impossible this I say if Heretickes woulde beleeue with vs then to them the flesh of Christ would profit much This is my Body this is my Bloud said Christ the pronounâ— This pointeth to body or bloud and not to bread and wine as appeareth by the genders contrary God prouided of purpose that the article This therefore shoulde neither agree with bread nor with wine but only with body bloud or with the Chalice wherin the bloud is conteyned and therefore this to be true that Christs very body and bloud is in the B. Sacrament of the Altar as being most expresse and plaine by the very words of christ we are bound to beleue though to declare the maner how excedeth mans reason because he said it to whom nothing is impossible And therefore for ignorant vnlearned meÌ„ especially when heretikes aske the reason how it is possible for Christ to be here there in many places at once it is not fit for theÌ„ to reasoÌ„ but to haue recourse to faith which is aboue reason plainly say I beleeue Christ that said This is my body to whose power nothing is impossible and let the heretike demand scof or flout neuer so much go you nofurder with him but leaue him to the more lerned that caÌ„handle him better For with his whyes how 's he deceueth the simple souls as the serpent did Eue who begaÌ„ first with the woman the weaker vessell whereby diuines vnderstand the sensual part or inferior part to reason proposed things that seemed delectable reasonable and good and so in the end drew reason and all awry making her to consent by answering first doubtfully and so made her doe the things vnlawfull but if shee neuer had stood to haue reasoned or answered the wily serpeÌ„t but had fled him at first she had neuer bin ouercome The diuel theÌ„ in like maner against the simple childreÌ„ of Gods Church taketh the bodies of heretiks his members speaketh in theÌ„ as in paradise he spake in the body of the serpent so poore simple soules listning to his wily crafts he deceiueth vnder pretence of good casteth them out of paradise Christs kingdome that is his holy Church wherefore flie you alwaies the whispering of that olde serpent in heretikes that you be not deceiued with theÌ„ For heresy creepeth as a canker and the diuels deceipts be diuers many somtimes he armeth hiÌ„ selfe against the people of God with the word of God euill vnderstood to ouerthrow the truth of Gods word in this SacrameÌ„t other misteries of our redeÌ„ption as wheÌ„ Christ saith poore men shal you Ioh. 12. 8. alwaies hauâ— c. meaning passible in forme of pouerty but not by withdrawing himself from vs by his corporal preseÌ„ce in this B. Sacram. as wheÌ„ it is said he is risen asceÌ„ded into heaueÌ„ we must vn derstand he is neuerthelesse in his sacred flesh meat indeed in this miraculous mistery and so in spirit truth with vs all daies euen to the end of the worlde For Christ ascended into heaueÌ„ there sitting at the right hand of his father and leauing vs the beliefe thereof as a chiefe article of our faith Christ made his owne supper saying This is my Bodye and commaunded his Apostles and their successors to make the same saying doe and make this thing for the rememberance of me Therfore neither the making of Christs bodye neither the beleefe thereof can be contrary to the sitting of Christ at the right hand of his father Againe sith nothing is impossible to God albeit that which implieth contradiction in it selfe be therefore impossible because it repugneth to the truth it felfe which is God is it not possible to God Christ shoulde both be in heauen after one visible sort and in the Sacrament after a misticall sort It were impossible for the body of Christ both to be in heauen and not in heauen or to be in the Sacrament and not to bee there in the same respect but to bee in heauen and in the Sacrament or to bee in many places at once that maketh no contradiction but only sheweth an allmighty infinite power in him who worketh it In somuch as Christ is allmighty to sitt at the right hand of God he is able to performe his owne word gift in the Sacrament of the Altar and therefore in the sixt of S. Iohn when hee spake of eating his flesh and drinking his bloud which he would giue he also declared that he would go vp into heauen in his man-hoode where hee was before in his god-head And that thing hee spake as S. Cirillus hath noted to declared that he was God and therfore able to worke that which hee spake of in so much as his wordes were Spirit and Chris de sacerdotiâ— lib. 3. Life For this cause S. Chrysostome crieth out O miraculum O dei benignitatem O miracle O goodnes of God hee that sitteth aboue with the Father in the same very momente of time is touched with the handes of men and deliuereth himselfe to those that will receaue and imbrace him seeme these thinges worthy to bee despised and neglected thou shalt perceaue our holye things not only to bee wonderfull but also exceed all wondring and astonying of the mind Thus saith S. Chrisostome This Blessed Sacrament then thus miraculously instituted by Christ for a perfect memorye of his death and pleadge of his infinite loue with all reuerence and honor is to bee vvorshipped and vvith gratefull memories and pure hartes to bee receaued of vs seeing hee coulde shevv vs no greater token of vnmeasurable loue then this by giuing himselfe wholy vnto vs nor deuise any more excellent way to declare the same For as a man that in fight is wounded with a scarre in his face for his friendes sake comming with that in his face putteth his frend in more perfect memorye of his loue then if hee left or sent him an hundreth other tokens so Christ for our loue taking a deepe vvounde to death coulde leaue vs no more perfect memory thereof then his ovvne bodye in an vnspeakable mistery whereby his death is shewed vntill hee come to iudgment at the end of the vvorlde For euen as the noble actes vvhich other men haue donne bee written vpon their sepulchers so in this memorie of Christ his actes are daylie shewed and rehearsed Then his Incarnation is beâ—okened most mistically vvhen breade is made fleshe as the vvorde was before made fleshe and that Incarnation is represented in outvvarde shevv also by singing of the Angells hymne Glory bee to God in the highest Then See here how in the B. Sacrament at Masse the whole life death and resurrection of Christ is represented the going before of
Sacrament actuallie that naturall dimension and occupying of place which it hath otherwise but as hee hath ordayned it to be so is it vnder diuers formes of bread in diuers places at once by his omnipotencie to whome nothing is impossible Here I am sure many will stand with mee and say they beleeue not so to whome I aunswere that by so saying they haue condemned themselues Iohn 6. 64 to bee of those of whome Christ sayed There are some of you whoe beleeue not For if CHRIST sayed by that which vvas bread before his blessing which still seemed bread if Christ said thereof This is my body and gaue it vnder twelue peeces or formes seeing they for the most of them I thinke confesse him to be able to make his body present vnder diuerse formes and to haue promised to giue his flesh and to haue said This is my body and to haue giuen it to twelue how can they denie that his bodye was present at that supper vnder twelue dyuers formes of bread beeing whole and all vnder each forme The confessing also of that which Christ said is a thing appertaining to faith because the speaker is God to whom all faith belongeth to beleeue this that God saieth must needes bee a vertue and to discredit it is a great vice But some will still perhappes alleadge that The flesh profitteth nothing Iohn 6. the wordes of Christ are spirit and life That is true and therefore I beleeue that vvhen he said Take eate this is my body he gaue his body not without life and spirit but yet as really as euer by saying Gen. 1. Let the light bee made hee made the light for his words be not deadfleash which profiteth nothinge but quicken and giue life how and whensoeuer it pleaseth him much better then the spirit and soule of a man is able to quicken and make liuelye the bodye wherein it is These two saying This is my body and my wordes are spirit and life stand so well together that I beleeue the one for the others sake Christs wordes neuer want spirit and life power to quicken other things euen as his fleshe neuer lacked all kinde of spirite in it selfe For when the soule was out of it yet the God-head remayned and corporallye dwelte in it and the soule returned to it againe the third day Collos 2. Therefore when Christ said This is my body which is giuen for you I am bound to beleeue that his bodye is neither without soule nor godhead for else it were not truly said it is giuen sor vs if it vvere not profitable to vs. Thus you see that I beleeue all the wordes of Christ together and that you not doing so are without you repent certaine to bee condemned sor not beleeuing these words Take eate this is my body you will say you beleeue these wordes yet not carrially but spiritually as it is meete for Christs wordes to bee beleeued O Sir he that assigneth a meane how he wil beleeue Christs words in that very fact sheweth himselfe not to beleeue them For beliefe inuenteth nothing of his owne but followeth the authority of God that speaketh I beleeue in deede that Christs wordes cannot be carnall as you take carnall words for foule grosse meanings but I see it to be a very cleane and pure meaning that the most pure substance of the flesh of Christ should be giuen vnder the forme of bread to the end it may be eaten of vs and the chiefe and the cleanest thing we vse to eate is bread to giue therefore the chiefe and most healthfull flesh in the worlde to be eaten vnder rhe forme of the purest eatable thing is a very pure and cleane worke farre from carnality You will say it is more pure if it be rather beleeued to be eaten only of the hart of man by faith and spirit then by mouth and body I answere that it is no pure eating of a corporall thing which taketh away the truth of corporall eating Againe both waies of eating are better then one of theÌ„ alone I beleeue his reall flesh to be eaten with hart and mouth to be eaten with body mind to be eaten in deed in faith Here faileth your beliefe because of two true things you beleeue but one the other you discredit To be short let vs imagine him that beleeueth the real presence of Christs body and bloud vnder the formes of bread and wine to stande before the seat of Gods iudgment and that Christ asketh him why he did beleeue and worship his body and bloud vnder the formes of bread and wine may he not well answere in this vvise I beleeued so and did so because your Maiestie taking bread and hauing blessed it doubted not to say This is my body which wordes all my forefathers vnderstoode to be spoken properly and to be true as they sounded and therefore at the commandement of my Prelates I a dored your bodye vnder the forme of bread If CHRIST reply that hee had Preachers whoe taught him otherwise cried to him to beware least he committed Idolatry First that obiection might not bee made to any man that died aboue 80. yeares past because no Preacher taught publikely any such doctrine Secondly if so much were said to one of our time he might answere that hee had moe forefathers and moe Preachets and those much more auncient and more honest men who required him to beleeue Christs wordes and to worship the body of his maker Well nowe wee are come to the point all the Catholickes haue preached with one accorde that it is the true body of Christ and the Gospell witnesseth that CHRIST said This is my body here is the worde of God and the tradition and preaching of man ioyned togither I aske whether it bee possible for CHRIST vvhoe requireth of vs nothing so earnestly as beâ—iefe to condemne that simple man who being otherwise of good life beleeued his worde and his forefathers and the Preachers agreeable with both or no answere me for what fault shall this poore man be condemned First to beleeue Christ it is no fault Secondly Christ said This is my body Thirdly he beeing an infant was of his parentes taught that to be the body of Christ which was holdeÌ„ ouer the Priests head Fourthly as many and moe preach to him when he commeth to lawfull age say this is the body of Christ as there are that afterwarde preach the contrary tel me then what was his fault for which hee may bee condemned If you say his eyes tould him it was not the body of Christ hee vvill ansvvere that for the reuerence he bare to the worde of God hee denied the sensible instruction of his eyes as giuing more credit to Christ then to himselfe is that a fault If you replie that by that means he might haue worshipped the rock in steede of Christ hee will answere he knoweth not what you meane he neuer had any rock
members go that way The feete bidds not the hand doe this neither any of the inferior members haue domination ouer the higher but euery one vseth his office and function and is gouerned by the head that is Christs Vicar and cheife Pastor of our soules S. Peters successor whose faith Christ promised should euer holde and neuer faile and therefore when tribute was to be paid for heads of houses our Sauiour bad S. Peter goe to the water and take a fish in whose mouth hee shoulde finde a peece of mony and that he bad Math. 17. 27. him pay for them both for me and theo said Christ marke here for whome this tribute was paid for Heads of houses only not for the rest of Christs disciples but for Cephas only that is S. Peter the rock and head of Gods house vnder Christ tribute was paid Thus you see what vnity peace charity is in Gods Church by reason of one heade vnder Christ the Pope Whereby you see how the citty of Gods Church by this order in what sweete disposition it is as that citty Ierusalem well built and noe maruaile for as we read Saba hearing of 3. Reg. 10 the wisdome and worthines of Salomon comming out of the vttermost coastes of the earth to see him when shee harde his wisedome saw the temple of God which he had built the princely Palace wherin he dwelt the godly order and disposition of his seruants the varietie of dishes the goodly seruice at his tables with great admiration burst out saying Beati serui qui astant coram te audiunt sapientiam tuam Blessed be thy seruants that wait in thy presence and hearing thy wisedome minister at thy table If Salomon then which was but a shadow or figure of Christ the eternall wisedome of his father coulde so dispose his house no meruaile then though Christ the truth and wisedome it selfe in most noble decent and wise order could dispose his holy Church which S. Paul calleth the 1. Tim. 3. house of God the pillar and foundation of the truth this is done especially by the Sacrament of Order for want wherof all discord and confusion is amongst heretikes whose rude company like the proud builders of the tower of Babilon confound one another and lifting their mouthes to heauen to pul God from his throne be deuided into innumerable sects without all order Wherefore the conuenticle of heretiks for her miserable confusioÌ„ is properly called in holy Scripture the strumpet of BabiloÌ„ drinking of the cup of Gods wrath iustly forsaken of him as destitute of his spirit for want of peace vnity and concorde and the Church of the malignant whereof that terrene bloudy Cain was the first builder as Abell that innocent Martir was the first builder of the citty of God Chap. XXXV Wherein is more at large described the Babilonicall confusion of sinne and heresy how God hath blessed this Country of olde for honour and obedience to the Church Priesthood THerefore in heresy this Sinagogue of Satan is such a discord and disorder that it is a very figure of hell vbi nullus ordo c. where as testifieth holy Iob there is no order but euerlasting horrâ—r dwelleth therein What biting is there of one another neuer agreeing with them selues nor their followers what bitter inuectiues euery one braggeth of the spirit of God euery one would be a teacher an other Paul as it were numquid omnes Apostoli numquid omnes Doctores The Apostle teacheth the Church of Christ that euery one should not take vpon him to haue the office of an Apostle or Doctor but with heretikes it is quite contrary euery one looketh amongst them to be a teacher at least to expound the word euery one thinketh himselfe a Priest though neuer called to that function by any lawfull authoritie they would seme to haue Scripture for theÌ„ but falsely wrested Al we Christians in deed in holy Scripture be called genus sacerdotale a priestly stock generation or kindred but what then So we be called al kinges in the scripture or a princely generation As therefore wee bee not all properly kings but in some respect it is that wee bee so called for that we by Gods grace liue well and raigne in Christ well rule our inordinate passions and motions and well gouerne our selues that it is which is a greater matter then for some loosely to gouerne a kingdome So and no otherwise aâ—l lay Christians be called Priests not for that they bee properly Priestes which none can be but those which by order are lawfully chosen and ordeined but because they offer vpon their harts spirituall sacrifice of prayses prayers thanksgiuing to God which be not properly sacrifice but metaphorically no more be all Christians Priests properly but figuratiuely as we be not al properly Kings but vnproperly and in signification But heretickes like vncleane beastes and vnreasonable creatures out of all order make no distinction of any thing but confounde all therefore no meruaile though amongst them the feete stand where the head shoulde and the head in steede of the feete Euery maide amongst them by Luthers opinioÌ„ is a Priest and euery Minister amongst the Puritanes woulde bee heade of the Church euery one may start vp into the Pulpit and say what the spirit moueth him the man controleth his Master woemen men for not preaching the worde sincerely if there be any forme of order at this day in England amongst Protestants as wearing of Surplices Rochets square Caps and keeping Belles and Churches and the like all these ceremonies that beare a laudable shewe they haue and steale from the Catholike Church insomuch that Whitgift their chiefe Superintendent of Canterbury coulde not defende such ceremonies as appeareth by his booke against Puritanes but only by Catholike arguments Wherefore they though vnworthely call him Pope of Lambeth But in deed as heretickes tearme them those bee but Popes ragges in deede The Diuell careth not to leaue amongst heretickes a a fewe ceremonies of Catholickes to deceaue the simple in making a shewe so the Sacraments that is the things them selues wherby men should receaue gods grace be taken away so they take the shell leaue out the kernell take but only our ragges as it were if I might so tearme such laudable ceremonies when they be well vsed in Gods Church and all to cloth with all and couer the vncleane filth and abhomination of their ragged heretical flock which be deuided almost into as many superstitious heresies contray opinions as they be men yet would imitate vs catholikes in their outward ceremonies as apes do meÌ„ In so much but that it hath pleased God to leaue some seed of catholiks yet in EnglaÌ„d that kepeth theÌ„ in some awe they before this I may iustly thinke had all become Turkes or worse openly denying Christ God and all as many of them alreadye by the relation of some that be of their secrets
of old but also of latter yeeres God euer be blessed for it Cuius manus non est abbreuiata approue them to be Saints canonized with GOD indeede as hauing their names writteÌ„ in the book of life whose worthty and famous memorye for all generations shall neuer decay Chap. LXXII Wherefore he weareth his Crowne is borne of mens shouldrrs suffereth deuout persons to kisse his foote THe hereticks say the Pope is proud for that men kisse his foote beare him on their shoulders and that hee weareth a triple crowne the like first for wearing a crowne they ought not to blame him for he is not only Bishop but also a king ouer that country and citty requisite it is for him his couÌ„sel the Cardinals to beare some shew of maiesty and estate otherwise the infirme people that must bee houlden in awe would despice and not obey them Againe if God suffer wicked Princes to haue glory and raigne it is for the glory of his name then that sometimes his deerest seruants may haue peace and honor euen vppon earth for the comefort of the faithful that infidelles may haue lesse cause to triumph and blaspheme the name of Christ as though he could not exalt his Vicare and Steward but would forsake altogeather his dearest seruants As for being borne of mens shoulders yt is for that he may the better be seene of the people as he passeth to Saint Peters Church of some solemne feast that they may all see him and haue his blessing which they could not a nomber see yf he went in the throng whereas there is such presse sometime of such a high feast many thousands being gathered together so great is the deuotion of the people to serue Christ honor him in his Vicar and visite the bodies of the holy Apostles In that some of deuotion kisse his foote though he command nor require any so to do yet considering for whome they do it that is that it is for Christ whose person by Gods prouideÌ„ce he representeth he dissaloweth not their deuotions and we se therein the word of the holy Prophet in some sort according to the letter verefied that before Christ prophesied Inimici eius terram lingent that his enemies shall licke the earth that is those that sometimes were enemies to Christ as Rome was before it receaued CHRIST faith afterward shal become so obedient subiect to Christ that they shall worshippe his very footestoole and not only kisse his foote but the very earth his Vicar treadeth vpon Moreouer whereas Saint Gregory Saint Leo and all holy Fathers Popes in that seat writt of themselues though most humble men yet I said they affirme of themselues that they supplye the place of Saint Peter and CHRIST yet This I heard of such inhabitants â— Rome thaâ— well knew it that this was the custome of Pius quin tus and Gregoriâ—â— 13. as euery one may easely perceiue they bee most humble and lowlye men of themselues in so much that the Popes that now bee in their owne persons giue audience and will heare and helpe the cause of the poorest men in the world yea once euerie day from his most waighty affaires the Pope alotteth a tyme to heare himself the complaints of the poore insomuch that in his writinges such is his humility he termeth himself with no higher a style then calling himselfe alwayes the seruaunt of the seruaunts of GOD. Chap. LXXIII Why heretickes haue euer slaundered the Pope and how GOD turneth their malice to the benefitte of his elect and how heretickes be forerunners of Antichrist and of Christs victory ouer his enemies in his Church ANd yet will hereticks can the Pope proud that with al humility watch and care seeketh their saluation both night and day But it is not without cause heretikes slaunder and barke against the Pope for they like wolues as long as he the lawfull pastor is sound cannot haue full scope to inuade and deâ—oure Christs slock and therfore as holy Fathers doe note it hath euer bene the manner of heretiks to bark against the Pope yet see how God can turne all to the best for truly the brabling most impudentiying of your Ministers against the pope gaineth them litle for it giueth some occasion that neuer almost heard of the Pope to enquier further what he is and so finding him in the end to bee Christs Vicar and Pastor of their soules by good enquirie of the truth they forsake their woluish Ministers as liers and enimies to Christ the truth who because they be Antechristians themselues therfore the more primly to goe masked vnknowne them selues they call the pope Antichrist not vnlike to that drab and vnnaturall mother whereof we reade in Scripture that that hauing oner-laine her owne child malapertly would haue faced downe the naturall mother and haue had her liuing child in keeping But wise Salomon decided the matter So you see it is the property of naughty women euer to sclaunder the good that their owne naughtines may either seeme more tollerable or lesse suspected So I say this corrupted whore of Babilon this strumpet heresy euer slaundereth the good woman the natueral mother the spouse of Christ his Church but especially the head thereof Christs Vicar the Pope calling him Antechrist Christan Rome Babilon and the like wheras as I declared they themselues indeede be very antichristians preparers of Antechrists way his prophets and very forrunners and their many folde heresies bee nothing but a very heape of deadly damnable dregges corruption a very babilonicall confusion But Christ our true Salomon the wisdome of his father hath and euer will iudge and discerne our naturall mother his deere spouse the Catholike Churches cause will restore her weeping for her children lost wilv according to his promise preserue his Vicar her lawfull pastor the Pope in all truth that his faith shall neuer faile and send the drabbe and strumpette of heresie and sinne packing and make her folishnes and wily deceipts knowne vnto all men yea will cast her into the fiery lake burning with fire and bristome in sacula saculorum world without end Where all her fawters that maintained her here and fledde not out of her be time al Kings Princes and nations of the worlde that with her whordome were corrupted shall crye Woe woe Babilon Babilon that great Citty is falne downe and so of the cupe of Gods wrath with her shall they drink for euer who were corrupted with her prostitution and who folowed her plefures and delights here in this life When Christ in his Triumphant Kingdome the Church spight of that olde Dragon the strumpet and all her Merchants shall raigne for euer Chap. LXXIIII Of the assistantes of the Pope as first of his Cardinals and why they be so called also of religious men Priests and Godly men of this time that dyed Martirs and of the dying obstinately of heretickes HEretickes to shew all their spight when
Gods cause we suffer for BE desirous then to suffer for Christ and the Catholick faith though none as long as without denyall of their faith they may escape affliction ought rashly to cast themselues into tentation as knowing not the measure of their strength yet if you be called thereunto be not ashamed but ioyfull and gladde you may be founde worthy to suffer for Christs truth For it is the way Christ himselfe as I said and his glorious freindes the Apostles and Martirs haue trodden before yea it is the most glorious cause and most comfortable that euer any suffred for Gods cause I say his faith and truth for which one may be killed but neuer ouercome For which whosoeuer haue suffered and no other haue entered into his heauenly kingdome Consider what labour and care men take for some small liuing for this short life The Marchaunt man to attaine gold refuseth no perrill the husband man to gaine fruit or corne refuceth no labour nor the huntsman for his pleasure oftentimes without his dinner a whole day running togeather accounteth it any paine and shall we refuce troubles paines griefe labour or losse of any thing in this life to finde out Christ the inuincible truth and so truly to follow him whereby we shall auoide perrill of damnation in hell liue with a pure and quiette conscience in this life wherein if we liue to an hundred yeares yet is it soone spent passeth as a shaddow after this transitory life obtaine euerlasting saluation life where neuer after we shal neede to feare death hel nor damnation well good thinges cannot be had without paines much lesse the endles good with sleeping and no labour can be obtayned but with earnest and the greatest endeuours Suppose then you at this very instant were to depart this life as you know not whether you are to liue till to morrow and should be had before that dreadfull iudge the searcher of hartes where of all your life a strait reckoning must be made yea of all giftes bodylie ghostly as of witte learning power goods riches landes possessions and of all other talentes God hath bestowed of you how you haue spent and bestowed them during the short tyme you were heere steward thereof if then at that houre which is so vncertaine you wold wish you had done yea though it had bene neuer so much to haue serued and pleased God do then something now while you haue tyme that then you wold wish to haue done and so then you shew your selfe a wiseman indeede laying a sure fondation heere in earth the fruit of which building you shall enioy in the kingdome of heauen which to enioy with God for euer account you litle or nothing of all thinges heere vppon earth for looke what beauty sweetnes and glory bee in all thinges heere on earth they be but a shadow as it were of Gods glory for what brightnes or beauty soeuer is in the sunne moone starres men women children vvhas sweete sauours soeuer bee in perfumes flowers fragrant blossomes what delights soeuer be in musike birds mountaines vallies riuers or in any other thing that is delectable to any of our sences that be seene felt or vnderstood by man here ou earth all these and infinite moe pleasures and most sure and perfect delights in a farre more excellent sort shall the blessed saued soules enioy in that heauenly kingdome in beholding that glorious face and vision of God from whome all these good things doe proceede and in whome they be conteyned as the perfect mirror and summe of all perfection with al swetee peace and tranquility in euer enioying the same and with all security neuer to loose the same there wee shall see God face to face and the more wee see him the more we shall desire him and the more we desire him the more we shall loue him and the more we loue him the more we shal be delighted and fully satiated with him as said the holy Prophet Satiabor cum apparuerit gloria tua O Lord when thy glory shall appeare then shall I be satiated for as saith S. Augustine God hath made vs for him and our hart is vnquiet till we come to him there is that liuely fountaine and pleasant riuer clearer then the christall that coelestiall paradise the force whereof maketh joyfull the whole cittie of God and that watereth the whole earth making these carnall harts and terrestriall bodies of ours by vertue thereof coelestiall and diuine in this riuer is found the Chrisolite Topaze Carbuncle and all other gemmes and pretious jewels there is light without darknesse day without night glory without end when as certaine then it is that you shall be a saued soule and S. with God if you labour for it or else which Christ forbid a damned reprobate for euer therfore so labour worke your saluation whilst the light of his mercy and grace yet shineth open for you during this life that you may after enioy that endlesse life pluck vp thē your hart man intende prospere procede regna march manfully forward and ioyfully in Gods waies and take heede then of looking backe for such are not fitte for the kingdome of GOD comfort your selfe the labour and paines be little and short but the reward great and endlesse good labourers be content with a slender dinner in hope of a full and ioyfull supper and vvith all take heede aboue all thinges you deferre not your conuersion to GOD and amendment from day to day For it is a subtilty of the Diuell to cause a man to make delaies and so then death commeth when he least looketh for it and taketh a man vnprouided wherefore for our greater meritte and security wee ought to bee prouided at all houres for CHRISTS call whose mercy and grace is ready for all that come in time yea more ready to receaue vs then wee bee to come So that if a man bee not pertaker of Gods grace and fauour the fault is in himselfe and not in God for euen as you see when the sunne shineth a man cannot haue the light of the sunne vnlesse hee will open his eies No more then can any man haue the light of GODS grace though Gods grace also worketh the due disposition but he that will open the eyes of his soule offer his will and affection wholy to God and dispose himselfe to receaue Gods mercy and grace who is euer ready to help vs and who euer stirreth and moueth man tô receaue the effect thereof that is of his grace and goodnes yea God euer standeth knocking at the doore of mans hart and soule some times by prosperity and otherwhiles by aduersity daily by his benefits and oft by his holy inspirations ego stoad ostium pulso I stand thus saith God and knocke at the doore that is of mans hart and soule as I said to the end a man should incline his hart and lay to his hand to beleeue and followe
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
mighty power to whome nothing is impossible But o how happy was the time when men beleeued stedfastly and doubted nothing of Godes promise in this his so vnspeakable a gift and so worthelye receaued the fruites thereof whereas miscreantes now both deny the truth and shewe themselues most ingratfull in not only denying the truth but thinking most basely of his diuine ordinance O horrible ingratitude in steed of the Prince and king of heauen and earth left vs in this Sacrament to feed men with a peece of beead like to the vncleane hogg that refuseth the precious pearle and feeddeth of the pease shaling in the clay O vvhat coulde CHRIST haue done more for vs then he did and how more vnthankfull can these men shew themselues to him then they doe which most displeaseth him and hindreth his bountye towardes vs for this vnthankfullnes is a vice that drieth vp the fountaine of Gods grace in mans soule Flie then such lying Masters I saye and their wicked deuises taste no more of their baite that draweth to death but beleeue and prepare your selues with al purity of body and soule to receaue in the blessed Sacrament Christ the food of life and so you shall reape the wonderfull fruites thereof which bee many infinit First by worthy receauing of this most venerable Sacrament manie sinnes we could not remember in confession bee forgiuen vs so hot is the fire of GODS loue towardes vs herein if wee receaue him with feruour that it againe boileth and consumeth in vs al defects and imperfections with the relikes of sinne as fire purifieth mettalls from drosse and corruption which was signified by the Pascall lambe rosted and those holocausts or whole burnt sacrifices of the lawe Besides this it giueth most plentifully of grace to the well disposed it infeebleth our passions and inordinate motions maketh lesse and weaker all tentations bodely and ghostly giueth strength that wee consent not to them but to our great merit may ouercome them Wherefore saith a blessed Father If thou feele not so ofte violent tentations of the fleash thanke Christ for the grace that this holy Sacrament worketh in thee Moreouer in this B. Sacrament we cheifly exercise faith to our greatest merit beleeuing Christ aboue reason and not our sences and that right worthely For if as we reade of a sort of Phylosophers they would câ—edit what their Masters said and neuer reason the matter but say Ipse dixit our Master said it accounting it a sure ground great reason then haue we Christians to giue credit to our Master Christ the truth whose wordes cannot faile reasoning no farther but say Ipse dixit Christ our Master said This is my body that hee saide it this is a sure grounde Likewise in worthy offering receauing this B. Sacrament we giue due thankes to God for his wonderfull benefits which of our selues we coulde neuer be able whereupon the holy Prophet in spirit long before considering the wonderfull benefits of God bestowed herein which of himselfe man could neuer be able to requite burst our into these wordes Quid retribuam Domino Psal 115. c. O what shall I requite to my Lord God for all his goodnesse bestowed on me I will saith he take the Cup of our Lord call vpon his holy name See the mercy of God who bestoweth such benefits vpon vs that none is able to requite and yet we in receauing these pretious gifts and offering his benefits to him againe he accepteth it for a sufficient requitall Also in this B. Sacrament as I saide before we represent mostliuely Christs Passion before our eyes and imitate him therein This is a sacrifice propitiatory both for the quicke and the deade which with the three Sages we ought to honour with all diuine honour and worship prostrate both in body and minde as the holie Prophet foretolde saying All the families of nations shoulde worshippe in his sight Psal 21. And in an other place Adorabunr scaâ—ellum c. they shall worshippe his footestoole that is as S. Augustnie vnderstandeth his body or humanity the seate or his footestoole as vnited to his diuinity By this Sacrament and sacrifice we worshippe God and chiefly acknowledge there is a true God by this sacrifice Gods wrath is chiefly auerted yea and sufficiently appeased for our I meane it is sufficient of it self as the example of that vpon the Crosse but to vs according to our disposition sinnes which sacrifice euer acceptable in his sight he neuer denieth as being most glorified thereby which is his only most deare sonne So that it is ioyfull to Angels in heauen comfortable to men in earth and healthfull to the faithfull departed and the chiefe honour to God here on earth neither is there any thing so sufficient a remedy to release the faithfull departed speedely of their paines and bring them to the glory of God as this Sacrament and sacrifice To be briefe this blessed Sacrament and our pure and vubloudy sacrifice Christs very body and bloud in deede is the very body and bloud that was borne of the B. Virgin and suffered death vpon the Crosse by meanes vvhereof vve be incorporate vnited or knit vnto Christ our head made one flesh of his saered flesh and bloud by meanes vvhereof we receiue herein a pleadge most soueraigne to appeare glorious vvith him at the last day Who is it then but for to be worthely partaker of so great a benefit if he well consider but woulde vvillingly loose two hundred markes for that paine besides imprisonment O dolefull daies English statutes set downe for hearing one Masse For so long as vve remaine in the knot of peace vnity and charity that is be members of Christs misticall body the Church by worthely receauing this venerable Sacrament his very body so long we be the very flesh and body of Christ flesh of his sacred flesh and bloud and may say with a reuerent Father to our vnspeakable comfort we are thy flesh and bloud O Iudge of the liuing and the dead we are thy members how vnworthy soeuer yet thy members haue we neuer left off or ceased to be we neuer from thy body by heresy or schisme deuided our selues thy flesh good Lord then wilt thou not despise thy fleshe thou wilt not hate thy flesh thou wilt neuer condemne we haue no hope no trust no other glory but that thou art our flesh and we thy flesh Chap. XXX Containing a breife recapitulation of things touched in the treatise of this Sacrament and declaring that lay persons be not desrauded of the bloud of Christ nor healthfull fruite of the Sacrament in receauing vnder one kinde O The infinit loue of Christ to mankinde that with such sweet pure and vndefiled kisses imbracings of loue and charity knits and tieth vs fast togither vnto him O Lorde it is meruaile that oâ—r harts doe not for loue as it were burst asonder when we consider the most deare and tender loue of