Apostle in his Epistle to the Thessalonians change your law and dissipate the eternall league of the new and eternall testament It will here be expected perhaps that I deliuer my sense and Catholike beleefe touching this most venerable Sacrament It is truly the same with that of the ancient Fathers of the Church in whose words I will by and by expresse my faith the which I see also most clearely agreeing with the reformed Lyturgie of the English Church and the articles concluded and agreed vpon by publike consent in the conuocations of the English Church which Lyturgie and Articles when I lately most seriously perused considered I saw a vehement propension resolution in the authors of thē with all reuerence to embrace what was most agreeing to the word of God to that which the ancient Primitiue Church taught deliuered the which had I neuer read I could neuer so haue thoght of thē the english church Lyturgy therof both are in such vile obloquies with the Pontificiās But I now perceiue that the aduersaries g Isai 28. posuerūt spē fuā mendaciū they haue made not one ly but infinte lies and calumniations against the Church of England their hope for in their schooles and Seminaries they commonly make their aduersaries speake what they list and so to impugne and confute them and teach their young souldiers of Sanders his holy quarrell to doe the like But to returne to my purpose my Catholike faith concerning this dreadfull Sacrament I will deliuer in the words of some of the ancient and Catholike Fathers Saint Austen expounding that h Iob. 6. sentence and commandement of our Sauiour nisi mandus aueritis c. vnlesse you shall eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you i August lib. 3. de doctr Christ cap. 16. saith thus he seemeth to commaund a crime and a wickednesse it is a figure therefore commanding vs to communicate with our Lords passion and that we profitably and sweetly lay vp in our memory that his flesh was wounded and crucified for vs. The same he confirmeth in his k Tractat. 27. in John Treatise vpon S. Iohn where he greatly taxeth the ignorance and mistaking of the Capharnaites who thought that Christ intended to giue them such flesh to eat as themselues were that is true flesh whereas saith Saint Austen Christ in those words couered a grace And in another place vpon the l Psal 98. Psalmes thus he writeth most perspicuously Spiritualiter intelligite c. vnderstand that which I haue spoken spiritually not this bodie which you see you shall eate neither shall you drinke that bloud which they who shall crucisie me will shead I haue commended vnto you a certaine Sacramēt which being spiritually vnderstood will quicken you And how this Diuine misterie being a Sacrament taketh the name of the thing whereof it is a Sacrament heare him clearely declaring the same to m Epist 23. ad Bonif. Bonifacius an Earle in Africke Sacraments saith he haue a certaine resemblance of the things whereof they are Sacraments * See Theodoret for this purpose in dialog impatib and for that resemblance they take the names commonly of the things themselues and therefore as the Sacrament of Christs bodie is after a sort Christs bodie and the Sacrament of Christ bloud his bloud so the Sacrament of faith to wit Baptisme is faith thus he like is the authoritie related in their n De consecrat dist 2. cap. hoc est quod Canon Law Sicut ergo celestis c. Therefore euen as the heauenly bread which is the flesh of Christ after this manner is called the bodie whereas it is truly a Sacrament of the bodie of Christ that which visible palpable mortall was put on the Crosse and the verie immolation which is done by the hands of the Priest is called the passion of Christ the death of Christ and the crucifying of Christ not in truth of the thing but in a signifying misterie so the Sacrament of faith which is Baptisme is vnderstood faith Againe f Contra adimāt cap. 13. Saint Austen non dubit auit c. Our Lord doubted not to say this is my bodie when he gaue a signe of his bodie and therefore vpon Saint c Tract 59. in Iohn Iohn although hee acknowledged Iudas to haue receiued buccellam dominicam the Lords morsell yet he receiued not saith hee bread the Lord but the bread of the Lord of which words what other meaning can there be But that bread of the Lord is onely the outward Sacrament which Iudas receiued but bread the Lord is the same Sacrament receiued by the religious and faithfull who withall beleeueth thinketh loueth and hopeth in and vpon Christ crucified as his Sauiour and so in soule by faith and loue eateth him and receiueth bread the Lord according to that of the same u August tract 25. in Ioh. Father beleeue and thou hast eaten and that of Saint x Bernard serm 3. in Psal qui habitat Bernard when they heard him say vnlesse you eate the flesh of the Sonne of man and drinke his bloud they said that this is an hard speech and departed from him and what is to eate his flesh and drinke his bloud but to communicate with his passion and to imitate that conuersation which he held To these Fathers for this purpose I adioyne Saint y Ephrem in Harding against the challenge of D. lewel Ephrem thus confessing Inspice diligenter c. Beholde diligently how taking bread into his hands hee blesseth and breaketh it in a figure of his immaculate bodie and in a figure of his precious bloud he blesseth and giueth the Cup to his disciples thus he z Lib. 4. contra Marcio cap 40. Tertullian when he was a sound Christian Catholike thus pronounced Iesus Christ when he tooke bread and distributed it to his disciples made it his bodie saying this is my bodie that is to say the figure of my bodie And a gaine in another a Lib. 3 cap. 19. contra Mar. place he speaketh thus to Marcion God in your Gospell called bread his bodie that by the same thou maist vnderstand that to bread he hath giuen to be a figure of his bodie but a figure it should not be if it were not a bodie of truth thus he I will adioyne two places out of Eusebius who liued then when the Pastours of the Church were most vigilant against all errours and heresies and therefore they would not haue suffered this doctrine in Eusebius touching the Sacrament if it had not beene agreeing to the Catholike faith of that time Christ hauing offered b Eusebius de demonst Euang. lib. 1. cap. 10. saith he himselfe for a soueraigne sacrifice to his Father ordained that we should offer a remembrance thereof vnto God in steede of a Sacrifice which remembrance we celebrate by the
signes or simboles of his bodie and bloud vpon his Table and pleasing God well we offer a Sacrifice without bloud and reasonable and acceptable vnto him thus he In which authoritie of Eusebius I note that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated without bloud to wit a Sacrifice without bloud though not without the signes of bloud and the same Greeke word therfore in our English tongue is to be translated without bloud not vnbloudie for that word doth not sufficiently expresse the signification of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly this Father constantly c Lib. 8. de demonstrat Euanliâ—a demonst 1. teacheth thus Iesus deliuered to his disciples the signes or simboles of his diuine dispensation commaunding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or celebrate the Image of his true bodie for since he hath no more receiued the Sacrifices of bloud and diuers creatures ordained by Moises he hath appointed to be serued with bread for a figure of his body thus he d Ambr. de sacram lib. 4. ca. 4. S. Ambrose did not beleeue Transubstantiation because many more woÌ„â—rous actioÌ„s should concur to TransubstaÌ„tiation then were in Creation and his argument is from a greater wonder to shew a lesse a maâ—ori ad minus as it is said Saint Ambrose thus If there be so great strength in the word of our Lord Iesus that all things began to be when they were not how much more shall it be of force that the elements should be the same they were before and yet be changed into another thing S. Ireneus is often cited by the Aduersary for a propitiatory sacrifice and transubstantiation but it is not possible for any one to write more effectually to ouerthrow their imagined propitiatory sacrifice transubstantiation then he doth and I desire the Christian Reader with patience and with an vnpartiall eye to read what I shall somwhat more largely deduce out of his expresse doctrine in two of his e Irenaus lib. 4. cap. 32. et 34. chapters of his fourth book against heresies For first he not so much as once mentioneth either propitiatory sacrifice or transubstantiation but rather hee expresly compareth the same sacrifice of bread and wine with the sacrifices of the olde testament and maketh that the same is no more needfull to God then those were He also most significantly auoucheth that it is a sacrifice of the things which are from vs and hauing made a generall asseueration that sacrifices doe not sanctifie the man but that the pure conscience wherewith the Sacrifice is offered doth sanctifie the Sacrifice hee presentlie addeth thus that therefore the gift of the Church is called a pure sacrifice because the Church with simplicity offereth it would he haue spoken thus if Christ the Author of all sanctity had beene really present further obserue those words of him This oblation the Church onely offereth pure to the maker offering to him with thankesgiuing of his Creature and in the two and thirtieth chapter hee calleth the oblation primitias ex suis creaturis the Primicies of his owne creatures and there hee further addeth that God who giueth vs his gifts for nourishments the Church offereth the first fruits of those gifts which saith hee is the very oblation of the new Testament which the Church receiued from the Apostles and of these gifts in the fiue and thirty Chapter he saith terrena quidem c. the earthly things which are disposed for vs it behooueth to be tipes of those things which are celestiall yet made of the same God and disputing against such Heretikes who offered of the same creatures of bread and wine with the Church to God the Father of Christ and yet denied God the Father of Christ to bee the Curteous Reader obserue all this discourse clearely and truly gathered out of that Ancient Father or for proofe hereof vouchsafe to reade him and for the same purpose see S. Chrisostome and Theodoret in Epist ad Haebr maker of them but another God he twiteth them thus that they make God who is the Father of Christ as it were needy and to bee desirous to be serued and honoured with the Creatures of another God would hee haue spoken thus if Christ himselfe really offered had beene the sacrifice And in his 32 and 34. hauing clearely shewed that God rather requireth innocency and integrity of conscience then sacrifice yet in respect of gratitude saith he not as though God had neede thereof sacrifice must bee offered vnto him and then addeth these words speaking of the Church offerre oportet igitur c. It behooueth therefore to offer to God the first fruits of his creatures euen as Moyses speaketh thou shalt not appeare empty handed before the sight of the Lord thy God that in those things in which maÌ„ hath been grateful to God in the same things being so deputed he may receiue that honor which is from him and it is not the kinde of oblatious which is refused oblations were there and oblations bee heere sacrifices in the people to wit the olde Testament and sacrifices in the Church but the speciall manner is onely changed because it is now offered not from seruants but from such as are free Thus he and also expressy in the first lines of this Chapter he saith that therefore the Church offereth a pure sacrifice not as though God had need of it but because he that offereth the gift is honoured in the gift that is offered if it bee accepted of Would hee haue spoken thus if he had beleeued that Christ himselfe were really present and really offered by the Priests hand nay expresly he addeth that the Church offereth by Christ and by the Word Christ a pure oblation By all these and many such like obseruations in that learned and holy father it is euident what maner of oblation he thought the Church had receiued to wit of Gods creatures of bread and wine But the aduersary notwithstanding all these euidences insisteth vpon these words of him Christ taking that which of a creature is bread said this is my body and the Chalice which is of that creature which is according to vs confessing it to be his blood these be the words vpon which they insist which may seeme to make some what for the Lutherans Consubstantiation but nothing at all for the transubstantiaters Tell me O Christian did Christ in verity make the creatures of bread and wine which are according to vs to be his body and bloud that implieth contradiction and is of those things which cannot be done as the Pontificians themselues will confesse but tell me O Christian did not Christ when he said bread was his body and wine was his blood did he not institute a Sacrament it is cleare Who wil not therefore thus inferre that bread must be his body and wine must be his blood in that manner in which Sacraments are called and said to be the very things
had beene an infallible assembly it selfe it must necessarily follow that all those who pertinaciously follow him heerein are to bee accounted pertinacious Heretikes Heretofore Christians were taught that holy Scriptures expounded by the Vniuersall and Generall voice of the Church were the rule of faith and accordingly all agreeing in this rule they were called Catholikes but this rule being left by Popes and the infallibility being giuen to them by their followers thereupon worthily of Popes the heads of their faith they haue beene and are called Pontificians and Papists I may iustly thinke that vpon beleefe of this rule some late Pontificians haue plainely graunted to me that the Christians of these times are bound to beleeue explicitly and expresly somewhat which the Apostles themselues and the Primitiue Christians did not expresly and in explicit termes beleeue An example at first was graunted in transubstantiation it selfe but vpon better consideration denyed againe but when I roundly vrged them to shew me where or how in explicit or equiualent termes transubstantiation was beleeued in the Apostles times because they faltered in their answeres and defences our conference ended to no small comfort of my soule so lately deliuered out of the Aegyptian seruitude The Aduersaries seeme to produce diuers authorities to proue infallibility of iudgement in the Pope but in truth they force not Ouerthrow two and the rest fall of themselues I will take a little paines with these two The first of them is taken out of ſ Math. 16. St. Mathew where the Euangelist bringeth in Christ thus speaking of St. Peter vpon his confessing of Christs diuinitie Tues Petrus super hanc petram c. Thou art a Rocke and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it There the aduersarie triumpheth saying it is cleare that Christ builded his Church vpon Peter for by those wordes this Rocke Peter is most expresly designed I will not now stand to confute this exposition by the authorities of Scriptures and testimonies of some ancient Fathers who with St. Austen expound those wordes this Rocke for Christ the Rocke whom Peter had confessed and from whom Peter had his name as t In sacro eloquio c. In holy Writ when the word Rock is put in the singular number who else is signified but Christ Paul witnessing but the Rocke was Christ but when rocks are so called in the plurall number then holy men are signified which are cōfirmed by his strength Greg. apud Pater in 1. ad Cor. Aug. tract vltim in Ioh in Retractationib ' Chrysoft homil 55. in Math. Greg. in Psal Paenit super illud initio tu Domine Isidor lib. 7. Etym c. 9. St. Gregorie and St. Austen expound it or else of Peters confession and faith Thou art Christ the sonne of the liuing God as u Theophil in Math. 16. Hilardo Trin. lib. 2. The Papists will not by any meanes in the words of consecration of the Sacrament this is my body admit the demonstratiue article this to demonstrate the bread which Christ taking into his handes giuing thankes broke and deliuered saying take eate this is my body the cause is because if the article this doe demonstrate Bread which cannot possibly be Christs true body no more then his body can bee true bread then they should be constrained to admit of a sacramentall presence only of Christs body in the Sacrament which they cannot abide but here the article this must needes demonstrate the person of Peter because it maketh for their Popes supremacies Theophilactus expoundeth it but I will only demand at this present how they can violently against the nature of the demonstratiue article this draw it vnto Peters person who in the same proposition of Christ to him was designed by the article demonstratiue thou as though thou and this in one proposition when one person is spoken vnto must needes both of them demonstrate the very same one person to whom the speech is made and not rather according to the nature of the pronounes demonstratiue one of them to wit thou demonstrate the person to whom the speech is made and the pronounce this to demonstrate the thing or person of whom the speech was made before I put a familiar example Iohn hath two sonnes Thomas and William he calleth his eldest sonne Thomas with his brother vnto him demanding a question or two of him and withall discourseth of his yonger brothers wit and capacitie for learning To which his eldest Sonne accordingly answereth that his brother is indeede witty and fit for the Vniuersitie To which his Father replying saith Thomas thou art my eldest sonne and shalt inherite my liuing and this sonne I will send to the Vniuersitie there to make profit in learning what might Thomas conceaue vpon this speech that hee should bee sent to the Vniuersitie and not rather his brother William many like comparisons might bee made by which it would appeare that the demonstratiue article this being vnderstood personally doth not demonstrate the person to whom but rather the person of whom the speech was made Againe manifest it is that Christ built his Church vpon that Rocke against which the gates of hell should neuer preuaile But if the wordes this Rocke bee applyed not only to Peter but also to his Successours themselues cannot denie but that the gates of hell haue often preuailed against many of those stones or rockes to the ruine and perdition of innumerable soules As against Boniface the 8. Siluester the 2. Iohn the 12. Stephen the 6. I am assured x Platina in vitis Platina will not sticke to auouch so much in effect of two Bonifaces the 7. and 8. and of Siluester the 2. and y Genebrard in Chronol lib 4. saeculo 10. ad ann 107. alias saepe Genebrard a most furious enemy against the reformed Churches doth boldly pronounce that diuers Popes were rather Apostaticall then Apostolicall and that they came not in the right way by election but through the backe-dore by intrusion What z Baron ann Baronius himselfe recounteth of the Monster Stephen 6. one of their Popes how he abused the body of his Predecessour Formosus arraining it condemning it cutting off his fingers and casting the body into Tiber and in a Synode gathered euen in Rome that See and Rocke which cannot erre as it pleaseth our Aduersaries he decreed all such as had beene ordained by Formosus to be reordained againe Of Iohn the 12. this Cardinall cannot write bitterly enough and yet he inueigheth against Otho the first renowned and worthy Emperour and the whole Clergie of Rome who in a Synode gathered in Rome the infallible Sea deposed that monster Iohn and placed in his steede Leo a worthy man But to make hast for of like examples of Apostaticall Popes much might be said I doe in good earnest aske of any of Baronius his profession whether the gates of hell preuailed
Valentia answereth and Cardinall Bellarmine the Romane p Cardin. Bellar. lib. 2. de Ecclesia triumph writeth thus Si imagi c. If the same worship be giuen to an Image which is giuen to God the creature is worshipped alike with God which certainly is Idolatrie for idolatrie is not onely wheÌ„ an Idol is worshipped God is forsaken but also when an Idol is worshipped together with God thus Bellarmin by which it is cleare that by his own iudgement he is an Idolater giuing the same worship to the Image of God for Gods sake as to God himselfe pillar for Idolatrie But I demaund in good earnest of these Pontificians whether Carpocrates who worshipped the Images of Christ with incense and adoration and Alexander Seuerus the wise and learned Emperour who also worshipped the Images of Christ and Abraham with those of some Philosophers whether they reputed those pictures of Christ to be Christ himselfe can they be so shamelesse as to say it of such intelligent persons and yet was not Alexander reputed an Idolater and Carpocrates by Saint q August de haeres cap. 7. Epiphan haeres 27. Irene lib. 1. cap. 24. Austen accounted an heretike for maintaining such worshippes of Images for the holy persons sake which they represented and what may and must we esteeme of such who are obstinate and pertinacious approuers of their doctrine herein what else but account them idolatrous heretikes and auoid them as Carpocratians And surely whensoeuer the ancient Fathers and Scriptures do seeme to attribute to the heathens that they esteemed their statues and Images for Gods they are to be vnderstood interpretatiue by interpretation to wit because by their honours of adorations incenses sacrificing and such like done at and before the presence of their statues and to them for the Gods sakes which they did represent they were by the same adorations interpreted to make the very statues and Images their Gods like as now the Pontifician Images are called by many the Papists Gods for otherwise it is most cleare in all r See Eusebius lib. 2. 3. 4. de preparat Euang. August in Psal 113. de ciuit lib. 8. cap. 26. alibi soepe Diodor. Sicul. lib. 16. Pausan in Aread alij agreeingly to sacred Scripture Sap. 13. 14. ad Rom. 1. ancient records that the wiser heathens did not beleeue the very massie statues and other pictures of their Gods to be the very Gods themselues for although they did thinke that in some of their principall statues where the deuill gaue Oracles sometimes that there dwelt some spiritual powers in them yet most commonly and for most part they protested of all other their Images and statues that they were but representations of the Gods which they worshipped as of the Sunne and Moone which the Egyptians worshipped and as the Iewes in Taphnis in Egypt sacrificed to the Queene of heauen for which Ieremie so grieuously reproued theÌ„ Iere. 44. And truly this their diuinitie for adoration of Images in respect of their representing doth quite ouerthrow all such Å¿ Such arguments are vsed by Bellarmine Heskins Harding Coccius out of S. Austen Epist 118. in Psal Areopag de Hie rarch lib 3. Op. tatus lib. 6. Chrisost Homil. 24. in 1. ad Corinth Ciril Catech mistag arguments as are brought by their diuines for transubstantiation and reall presence of Christ in the Sacrament out of those Fathers who as they pretend say that the Sacrament it selfe is to be adored with diuine worship and adoration for if diuine adoration and worship may be giuen to the pictures of Christ and God the Father because they doe represent their most excellent diuine persons why may not those dreadfull misteries of bread and wine instituted by Christ to put vs in mind by reuerend and religious vse of the same of his death and passion and of himselfe hanging vpon the Crosse by which also the worthie receiuers haue a true and reall communion and participation of Christs bodie and bloud and a reall communication of the infinite merits of Christs death and passion be for such their effectuall representation remembrance and liuely signification of Christ himselfe agreeingly to their diuinitie adored and worshipped with diuine worshippe not because they are by consubstantiation as the Lutherans or impanation as Rupertus and some others or transubstantiation as the Lateranistes really and carnally the very bodie and bloud of Christ or Christ himselfe but because they were by Christ himselfe instituted as most liuely Images of himselfe crucified and dead for mankinde a farre more holy dedication than the dedications of the Images of Sichem Mount Serratto Loretto c. A diuersity and difference heerein I demand the which because it cannot be shewed downe to the ground fall all their pretended Authorities for Adoration of the Sacrament it selfe to proue their pretended reall carnall presence and nouell transubstantiation to their no small losse For the mystery of the Masse is one of the gainefullest trafficks they doe vse as in like sort not a little profitable is the adoration and worshipping of images which causeth such a confluence of gifts at Loretto nostre Dame de Hall and at Sichem c. A great inducement doubtlesse to many to vphold with their vtmost power such like worships both there and in many other places When I my selfe was last at Sichem some yeere since I was with my admiration informed by a Reuerend Priest of that place that there was very small credit to be giuen to the wonders that were reported of that Image before which I saw such adorations prostrations inuocations that as in some I suspected superstition so in others I lamented their indiscreetly zealous ignorance and many their vnprofitable offerings At Florence in a field hard without the City some sixteene yeers since I my selfe saw before another like Image of the blessed Virgin such inuocations Implorations Oblations of all sorts not without my astonishment that I was in conscience affrighted to be present at such their superstitious deuotions and yet I my selfe at that time was in heart most strongly addicted to the present Romane Church Faith but when I consider the superstitious confidence that was then and is still put in that image I doe not meruaile that t â—neas siluius lib. 2. Comment editorum a IohaÌ„ne Gobellâ—o Aeneas Siluius afterwards called Pius the second Pope deliuereth in his Commentaries how the Florentines with other People there abouts doe mira religione venerari eam imaginem with wonderfull religion worship that Image esteeming the same beneficam pluuiae donatricem the liberall and bountifull giuer of raine and therefore many religious pilgrimages are made vnto it by those superstitious people to the great profite of the Priests of that place If I had not seene these things I should haue hardly beleeued this Pope reporting them Not many yeeres since there was a certaine peece of wood of the tree where the
whereof they are Sacraments to wit Sacramentally in signification operation efficacy Saint Irenaeus meaneth as it is most cleare that naturall bread and naturall wine which are the things offered as hee most often and significantly affirmeth Christ confessed to be his body and his bloud the which because they can not be truly and really without implying of contradiction or without destruction of the creatures which he most clearly denieth and is most euidently against all the whole discourse of that Father they must bee therefore the body and bloud of Christ sacramentally according to the doctrine of Saint Austin in Eâ—pist 23. his Epistle to Boniface and according as Baptisme wherewith we are regenerate is called water and the holy Ghost not as though the substance of the Holy Ghost were a substantiall part of the sacrament And whereas the same Father expresly deliuereth thus Quemadmodum enim qui est c for euen as the bread which is from the earth receiuing the inuocation of God is now no more common bread but the Eucharist consisting of two things earthly and heauenly so our bodies receiuing the Eucharist are not now corruptible hauing hope of resurrection It is heere manifest that he will haue the Sacrament and Sacrifice of the Church to consist of two things one earthly the other heauenly that is of bread which is earthly and of the earth and the heauenly which is heauenly because sitting in Christ at the right hand of God his Father and so according to the nature of Sacraments it is easily conceiued how this Sacrament may consist of two things one earthly the element and the other heauenly the thing of the Sacrament like as Baptisme consisteth of g Iohn 3. water and the holy ghost one signifying the other signified one present the other absent one visible the other inuisible one corporall the other spirituall one touching the body the other working in the soule but it is against the nature of Sacraments to haue them truly and really to consist both of the things signified and signifying as together by an essential and real coniunction of presence as is manifest in al other Sacraments with them but especially in baptisme in which a morall and vertuall vnion only not a reall coniunction and * Although the substance of the holy Ghost by his infinâ—ty and immensity bee present in all things euen in the water of baptisme notwithstanding Formally and in respect of this presence he worketh not in the Sacraments presence of the holy Ghost in substance with water and in water is necessary Moreouer this holy Father affirmeth that like as the bread of the Eucharist is not common breade â—â—ter inuocation of God so our bodies receiuing the Eucharist are not corruptible hauing hope of the resurrection consider curteous Reader how our bodies are by this Fathers saying incorruptible to wit by hope of Resurrection not because they are by substance or any intrinsecall quality in them made incorruptible but onely for the relation and the respect to incorruption which they shall put on at the generall resurrection euen so the bread and the wine are still earthly after consecration they loose not their natures as h Dialogâ— Impatib Theodoretus saith but in respect of the sacramentall coniunction respect and relation which they haue to Christs body and his blood they are said with the same body and blood to make the Eucharist and so the Eucharist to consist onely of two things one Earthly and the other Heauenly as this Father deliuereth and this is that which i Ciprian de vnctione Crismat If this book be his the Aduersaries vse it Saint Ciprian saith speaking how bread and wine are the body and blood of Christ different kinds saith hee and names induced to one essence and the signes signifying and the things signified called by the same names And saint Ambrose thus k Amb. lib. 6. ca. 1. de Sacram. therefore for a similitude thou receiuest the sacrament but obteinest the grace and vertue of the true nature I will yet with thy patience curteous Reader adde one sentence of an Africane Father in his booke de fide ad Petrum which booke many assigne to Saint Augustine but the Authour is l Fulgent de fide ad Petrum c. 19 Fulgentius an Auncient Father and Saint firmissime tene c hould most firmely neither in any sorte doubt of this that the onely begotten Sonne of God taking our flesh vppon him did offer himselfe as a sweete smelling Sacrifice to GOD to whome and the Father and the Holy Ghost the Prophets the Patriarkes and Priests in the olde Lawe Sacrificed bruite Beasts and to whom in the new Testament now with the Father and the Holy Ghost the Holy Catholike Church throughout the vniuersall Worlde doth not cease in Faith and Charitie to offer the true Sacrifice of Breade and Wine in those carnall Sacrifices there was a figuration of the flesh of Christ which he should offer and of the bloud which he should shed for the remission of our sinnes in this sacrifice there is a thansgiuing and a remembrance of the flesh which hee hath offered and of the bloud which he hath shed for vs thus hee describing the faith of the Apostolike Church in his time and of the Reformed English Church now Weighing all these authorities with infinite like which may bee brought out of all Antiquity I haue greately meruailed how Transubstantiation hath crepte so farre into the Church as to haue the same defined in so great a Councell as that of Laterane was doubtlesse it is to bee imputed to some hiperbolicall speeches of certaine Fathers and to that disposition of all sorts of people who like as the m Exod. 32. Iewes in the wildernesse desire some visible God to goe before them whom they might adore as present and inuocate and offer sacrifice vnto him but doubtlesse most of all it is to bee attributed to the pride of the Romane Bishops in whose Sees the mistery of iniquitie hath been euer working more or lesse within some small space after the Apostles times that thereby the Prophecie of two Apostles n 2. Thes 2. et Apocal 17. S. Paul and S. Iohn might take place and Rome with her spirituall whorâ— domes might apostatate from Christ and fornicate with the Kings and Nations of the worlde and that of Christ be fulfilled that when the Sonne of man commeth he should hardly finde faith vpon earth It cannot bee doubted but that there haue bene alwaies some still succeeding the Ancient Fathers such as Bertram Berengarius Scotus Wallafrid Alfrike Archbishop of Yorke in his Epistle to Wolstane who more or lesse haue written against Transubstantiation the bookes of whom as well as of diuers others wee may thinke haue beene suppressed as well as that many others for the supporting of Transubstantiation and of many other Popish Positions haue beene deuised by some Popish Monks of the Roman Church before
the Art of printing was vsed in Europe or the West I haue lately perused the painefull and commendable labours of one Master Iames in a certaine booke of his in which out of the works of the Pontificians themselues hee hath shewed a 187. Treatises to haue beene counterfeited and set foorth in the names of Ancient fathers out of my small reading I am assured he might haue added many more which may be proued alike counterfet out of the confessions of the Papists themselues whereof when I spake vnto him hee told me that there was aboue 300 or 400. more treatises which with like probable reasons wil be hereafter shewed to be supposititions One thing I haue specially noted that the most pregnant authorities which are cōmonly brought by the Pontificians for confirmation of their errors are for the most part taken out of the supposititious counterfeit works of the Fathers Heer in this place vpon this occasion of their counterfeiting fathers I will tell you of a certaine deuised Miracle deuised for their transubstantiatiō which was carried vp and downe this Kingdome by some Ignatianed Priests some two yeeres since A certaine Church saith the relation with all that was within it with the very Tabernacle and towre it selfe of the sacrament was consumed with fire the Sacrament onely remaining vntouched and hanging in the aire vntil that an Altar being by order of the Bishop of the place erected a Priest appointed to say masse vnder it the same Sacrament of it selfe descended down vpon the Altar but marke what is deliuered also in the same relation forsooth also at time of the eleuation when the priest that said Masse eleuated that host then God which he had * My master valques in Rome taught it is the opiniō of diuers Spanish Diuines that Christ is truely and really produced by as many new and seueral substātiall act on s productions makings as there be consecrated Hosts in the world otherwise saide hee and that most truly trāsubstantiation cannot be defended made and consecrated the miraculous host hid it selfe and could not be seene till after eleuation when it shewed it self again as before hanging in the air this is the substance of that miraculous narration if I doe not misremember but for the name either of the city where the miracle was wrough or of the name of the city of the Archbishop who was sent vnto vpon the appearing of the miracle I doe not remember neither could I when I reade the narration twice or thrice seriously ouer think in what country those cities should stand neither could any of the three Ignatianed Priests who were in the house coniecture where the Cities shold stand And the names of the Cities were so obscure that I protest I could hardly carry them out of the Chamber where I reade the narration I was some yeere since at my going ouer into Flanders very inquisitiue of this miracle because as the Priests said the miracle came from out of Flanders or France from some of the Ignatians there but I If any one shal say Christ is in penitrals in Pixes or if any one say loe he ere is Christ at Brussels loe there is Christ at Louain do not beleeue them saith Christ for many fals Christs shal arise Mat. 24. Mar. 13. could not by any meanes possibly heare any the least newes thereof by which I esteemed it as a meere tale like those of Brussels Louaine as I indeed suspected also so much when I reade it though the three Ignatianed priests could not endure to heare any doubt to bee made therof because both they and their great Family in which they were resident did beleeue it Vouchsafe O Sauiour to open their eies that they may understand how thy infinite loue did appoint and ordaine at thy last supper a venerable sacrament and a most holy commemoratiue Sacrifice as all antiquity the true Catholike Church hath euer taught but not * The superstitions Mexicās were accustomed the eue of their God Vitzilpuitzli to make a massie image of wheat hony the herb blit mixed together like the wodden image of their God in the Temple the women also made certaine bones and peeces of paste the which with their Massie image after diuers inuocations and praiers of their Priests ouer and vpon them hauing first carried them vp and downe in procession they did eate with dreadfull and horrible reuerence beleeuing the same to be the very flesh and bones of their God Vitzilpuitzli Botero Relationi vniuersali parte 4. lib. 2. fine acomestible God not a Visible God not a Sensible God not a tractable God proposed as thy diuine maiesty it selfe to be adored inuocated who wet to ascend vp to heauen not to be found heer or there in the desert or in the secrets of houses vpō earth as at Brussels Louane c vntilthy glorious appearing in al maiesty with millions of all Angels and if your humanitie and Maiesty bad intended to haue remained lying in the Sacrament where you should need bearing vp lying in the sacrament not able to go it self should need security as locking vp vnder lock key need adorning with gold siluer and pretious stones to trimme you vp thereby to procure deuotion * Math. 26. Mar. 14. how could you haue said to your Apostles and in them to vs the poore you shall haue alwaies with you but me you shall not haue alwaies with you Good Iesus if you were truly really and transubstantially to remaine in the Sacrament how should you not be alwaies with vs yea and in more neede of our helpe of oyle and lights to burne before you of locke and key to defend you of Tabernacles made of gold and siluer to beare you vp and to lodge you c. then the poorest lazare that is who more or lesse can helpe himselfe No no sweete Iesus you were not to remaine in this sort vnder such sensible signes A Sacrament a diuine Sacrament you instituted and euen as you told o Iohn 3. Nicodemus and in him all that no man vnlesse he be borne againe of water and of the holy Ghost should enter into the kingdome of heauen not as though the substance of water should be regenerated in them or transubstantiated into them nor their soules be sanctified with the substance and the essence of the holy Ghost In whose diuine person there is nothing which is not an infinite substance an infinite essence but that the regenerate should be washed with water outwardly and their soules be inwardly sanctified with graces of the holy Ghost so also in this your diuine Sacrament all the faithfull were with their mouth to eate corporally the elements of bread and wine and their soules to be inwardly fed and sanctified by the graces of your bodie and bloud efficaciously working in them And seeing the aduersaries great Champion p Harding in his answere to Iewels challenge pag.