A FRIENDLY CAVEAT TO IRELANDS CATHOLICKES concerning the daungerous Dreame of Christs corporall yet invisible presence in the Sacrament of the Lords Supper GROVNDED VPON A LETTER PRETENded to be sent by some well minded Catholickes who doubted and therefore desired satisfaction in certaine points of religion With the aunswere and prooffes of the Romane Catholicke Priests to satisfie and confirme them in the same Perused and allowed for Apostolicall and Catholicke by the subscription of maister Henry Fitzsimon Iesuit now prisoner in the Castle of Dublin VVith a true diligent and charitable examination of the same prooffes wherein the Catholickes may see this nevv Romane doctrine to bee neither Apostolâ—â—â—ll nor Catholicke but cleane contrarie to the olde Romane religion and therefore to bee shunned of all true auncient Romane Catholickes vnlesse they vvill be new Romish heretickes By Iohn Rider Deane of Saint Patrickes Dublin ROM 10.1.2 Bretheren mine hearts desire and praâ—â—r to God for Israell is that they might be saved For I beare them record that they haue the zeale of God but not according to knovvledge DVBLIN Printed by Iohn Frauckton 1602. TO THE RIGHT HONOVRABLE S. CHARLES BLVNT BARON MOVNTIOY KNIGHT OF THE most noble Order of the Garter Governor of her Maiesties Towne of Portesmouth and Isle of Portesea Lord Deputie of the Realme of Ireland Generall of all her Maâ— forces there And to the rest of the privie Councell DVrt de Pascolo in aulico suo politico page 146. right Honourable being a wise courtier a frendly Councellor advised al petitioners to Princes and to men of State not to tender their suits in vnseasonable times Sed id deferat auribus eius nullo alio negotio defatigatis ne labor vel sit imperfectus vel Inanis Pascolus his counsell is good yet I may not follow it he was an old Courtier seasoned with experience yet his direction at this time I may not embrace For if I should not present these papers vnto your learned honourable censures before such times as your heads were free from publike cares and your persons at rest from her Maiesties service I should sooner write tenne such then find time to present one such And though the day affoords no leisure to survey it yet often it falleth out that cares in the day banish sleep in the night And as it fell out with the great Monarch of whom the scriptures record Ester 6.1 Noctem illam duxit Rex insomnem so it may happen that though your leasures will be little in the day so your sleep may be lesse in the night And as that mightie Prince called for his Chronicles when hee could not sleep so your Honours and VVorshippes would be pleased to peruse this small treatise when your common cares banish desired rest And though Nocturnae lucrubrationes if violent be most daungerous yet being moderatly vsed they cause as wee imagine the watch to wheele the faster and the cloâ—ke to strike the sooner Two reasons haue emboldned me to present it to this â—o Senate the one that without checke of ill disposed it may boldly and plainlie shew to the world with what wresting of Scriptures wringing of fathers and alleadging of fables and munkish miracles the Queenes subiects haue been so long deceived by Romish Priests and yet vnder the colour of Catholicke religion The second reason is that your Honours seeing the manner of our combat may witnesse to all men that if they be beaten with their owne weapons they haue no cause to brag of anie victorie to their favorits In his Traâ— tado paranaetico pag 8. 9. nor complaine of any iniurie against me For I haue dealt with the Romane Priests as the Pilgrime Spaniard exhorted the Princes of Christendome to deale with the Castilian king That if ever they would tame the proud bloudie and insolent Spaniard they should fight with him at home in his owne countrie in Spaine for one blow at home doth more discourage his subiects daunt his Mercenaries male conteth his confederates and displotteth his purposes then twentie overthrowes abroad the one is visible and therefore sensible and terrible but the other is so masked by lying Friers Popish Pilgrims seditious Seminaries that the king of Spaine hath ten foiles abroad before the subiect heares one truth at home This course I haue taken with the Priests because I would discover the weaknesse of poperie to the best minded Catholicks I haue gone home to them to their owne doores fought with them within their own lists at their own weapons in the presence of their best friends with their own translations Fathers Popes Canons Texts and Glosses and if they be foiled at their own weapons then the best minded may see the weaknesse of their owne cause And whereas this small labour hath manie enemies of severall peevish humours some condemned the whole worke of it before ever they saw one word in it others threatned it death before it had life In the first remaineth envie indiscretion for such as will censure before they see are like such wise men as will shoot their bolt assoone at a bush as at a bird In the second remaines malice against which whom if it cannoâ— defend it selfe with canonicall scriptures auncient Fathers and the practise of the Primitiue Church as becommeth a true Apostolicall Catholicke then let them vse their old woodden arguments and burne it as an hereticke But seeing it had enemies before it was borne I knowe it will haue moe now it is abroad because books are like ships at sea for as the one is subiect to all weathers so the other to all censures Therefore in trembling presumption I intreat your Ho. favours shield and protection that though it were coÌ„demned before it was and may be now rent before it be read yet that before it be iudiciallie condemned it may plead in your presence like a subiect for it selfe and according to the equitie of the cause and the qualitie of the evidence receiue your Honours learned and graue sentence yet with all favour VVhich if you graunt though the worke bee simple I doubt not of the good successe if trueth may take place The which patronage of the cause pardon for my boldnesse being obtained I will not cease to praise God for those honorable victories against the insoleÌ„t Spaniards periured rebels in this your Honours godlie politicke government atchieved but also daily pray that you may not onely suppresse rebellion but abaÌ„don superstition plant in the Church truth and in the commonwealth peace for subiection without religion is but temporizing till religion be seated in the heart look for no sound subiection generally perpetuallie in the land For Peter told trueth when he said Feare God honor the king and the lacke of this feare of God true religion hath spent England so much bloud and the Queene in her gracious raigne so much money as the tenth part of both ioyntly at one
flesh of the sonne of man c. Loe heere is another Pope against you For you late Iesuites Semynaries Rhemists and Priests take this as â—poken of Christs flesh in the sacrament and they take it for â—â—at spirituall and divine flesh of Christ whereon all the faithfull fed by faith as well before Christs incarnation as since his ascention I would bring more witnesses against your vnâ—â—ue expositions and allegations The Pope your Father and Rome your mother witnes against you Priestes the rest of their degenerat children but that I thinke it sufficient that the Parentes Testimonie is the strongest Evidence against their degenerat children And after the Pope alleadgeth Augustine and the Canon Quid parat deutem ventrem crede â—â—â—â—acasti and then concludes against your carnall eating of Christes flesh most strongly Qui credit 〈◊〉 Deum comedit ipsum Caro Christi nisi spiritualiter comedatur non ad salutem sed ad iudicium mandutatur Why saieth your Pope preparest thou thy teeth to eate and thy bellie to be filled beleeue thou hast eaten hee that beleeues eates For the flesh of Christ is not eaten to salvation but to destruction vnlesse it be eaten spirituallie And there in the next chapter the Pope giues this marginall note Christus est spiritualis Eucharistia Pag. 180. Christ is our spiritual Euchariste not our carnall food in the Sacrament And in the same page he saith Cibus est non corporis sed animae this is not meat for the bodie but for the soule And if it bee meate for the soule then it must bee received by faith not the mouth spirituallie not carnallie You see now the Scriptures Fathers Popes olde and new the Text and glosse of your deare mother the Church of Rome against you And least you should cavil I haue alleadged the Bookes Chapters Distinctions and Pages And if you will still tel the Catholâ—ques that these places by mee allâ—â—dged be not true then I tell you all your owne Authors and prin s be false for I alleadge Father Pope and Canons of your owne print and if you doubt looke vnto your owne bookes and prints and you shal find them so verbâ—â—â—â— Printed Anno. 1599. Impâ—â—sis Lazari Zetâ—â—terâ— vnlesse your late Index expurgatorius hath blotted out the trueth as in manie things it hath But I will of these your former improper and impertinent testimonies out of the sixth of Iohn conclude and vrge no further but this one argument against you and them and then let the indifferent Reader iudge whether you haue not deceived Gods people by misvnderstanding the holie Scriptures or no Whosoever teacheth that there is a carnall reall presence of Christ in the Sacrament before consecration is a lyer a depraver of the truth and a deceiver of the people But some late Popes the new church of Rome with the colledge of Cardinals new creatâ—d Iesuits Semynaries and all the Romish Priests now in Ireland â—â—â—ch This is vnaunswerable that there is a carnall reall presenâ—â— of Christ in the Sacrament before consecration Therefore some late Popes the new Church of Rome with the colledge of Cardinals new created Iesuits Semynaries and all the Romane Priests now in Ireland be lyers depravers of the trueth and deceivers of the people The maior or first proposition is your owne doctrine for you teach that before Hoc est corpus meum be pronounced there is no consecration The assumption or later proposition is as cleere for your perswade the simple people to beleeue that these texts out of the sixth of Iohn prooue a carnall presence of Christ in the Sacrament a yeare before Hoc est corpus meum was by Christ pronounced or the Sacrament by Christ instituted Therefore the conclusion that you be lyers and deceivers of the people is inevitable Thus the Catholiques of this kingdome by the rules of your owne religion you haue deceived in teaching Christes carnall presence in the Sacrament a yeare before either Sacrament or consecration in the Sacrament were instituted And that your leaden divinitie without care or conscience you thrust vppon the simple people aâ— sound doctrine But if there were no other errour or heresie held and taught by you but this one point it were sufficient to make all the Catholicks in this kingdome nay in Christendome to forsake your opinion considering your ignorance or malice presuming to iustifie that which holie scriptures auncient Fathers Gods Church yea and the perticuler Church of Rome with their Bishops Archbishops Popes for a thousand yeares after Christs ascention never spake or heard of and therefore it is no olde faith taught by them but a new heresie invented by you But now to the rest of your proofe Math. 26.26 Christ tooke bread did blesse it Catho brake it and gaue it to his disciples and said Priests take and eate this is my bodie This is my bloud of the new Testament which shal bee shed for â—â—ame for remission of sinnes GEntlemen this is your proofe out of Christs owne words Rider this was delivered by Christ owne mouth at the time of the institution oâ— the Supper and the night before his blessed passion and either this must helpe you or else you are helplesse but Christ willing I will plainlie shew this your proofe to be your reproofe and I pray God for Christ his sake that the eies of your vnderstanding may be opened to see the truth your hearts toucht to receiue and confesse the truth and renounce your errors and so cease to deceiue Gods people and the Queenes subiects least a worse thing come vnto you All the doubt and controversie of this question betwixt vs dependes on this Text which you say must bee taken properlie and litterallie wee say Sacramentallie improperlie figuratiuelie and misticallie And our opinion God willing shall be proved by Scriptures auncient Fathers and Popes and the olde Church of Rome But this is straunge that men of your great learning as the Catholiques take you to be wil deale so child shlie and weaklie in so weightie a matter Bee not offended that I say you handle this childishlie for in Schooles he that alleadgeth for the probation of a proposition the proposition it selfe for the probation of a text the text it selfe is counted childish and it is a childish point of Sophistrie and a fallacie to be vsed among young schollers not to be practised among simple Catholiques The Catholiques demand of you how you prooue Christs carnall presence in the Sacrament and you bring in Hoc est corpus meum which is the proposition wherevpon all this disputation and contention dependeth Ioh. 19. â—7 After the same manner a man may prooue the blessed virgin Marie to be Iohn the Evangelists mother and say still notwithstanding any text brought against him as Christ said Ecce mater tua Behold thy mother say what yee will the words be Christs words therefore they must be
altereth the Catholickes question and is farre from our first meaning For we hold with Christs trueth Ioh. 20.31 that vnlesse the written word of God first warrant it we are not bound in conscience to beleeue it though all the Doctors and Prelates in the world should sweare it And this was demaunded of you not as the demaunders doubted that the canonicall Scriptures were insufficient to prooue any article of faith but onelie that all men might see and so be resolved whether the Protestants or the now Romane Catholicques ioyne neerest to Christs trueth and the faith of the first primitiue Fathers For that faith which can bee prooved to bee taught in Christs time and so receiued and continued in the primitiue Church for the first fiue hundred yeares after Christs ascention must needs be the true auncient Apostolicall and Catholicque faith And that other faith that cannot be so proved is but base bastardly and counterfeit and I trust in Christ that the Reader easily shall perceiue before the ende of this small Treatise that this your opinion touching Christs carnall presence in the Sacrament and so in the rest of the other Positions was never taught by Christ nor once dreamed on by the auncient Fathers but invented and deviled a thousand yeares after Christ by the late Church of Rome grounding their proofes onelie of an emptie sound of syllables without Apostolicall or Catholicque sence enforcing both Scriptures and Fathers to speake what they and you pleased not what the holie Ghost and the Fathers purposed But first heere you wrong your selfe much your cause more but the simple people most of all in altering the state of the question for our controversie is of the manner of Christs presence in the Sacrament whether he be there corporallie or spirituallie The Catholicque Priests subtilly alter the state of the question And you no doubt in your conscience knowing it vnpossible to prooue your carnall presence alter the question verie deceiptfully from the manner to the matter That Christ is really in the blessed Sacrament A thing never denied by vs nor ever in question betwixt Protestant and Papist for both you and we hold Christs reall presence in the Sacrament but you carnallie and locallie we misticallie and spiritually you by Transubstantiation we in the commanded and lawfull administration But here you forget your grounds of divinitie and rules of Logicke in making an opposition betwixt spirituall receiving and reall receiving opposing them as contraries whereas the opposition is not betwixt spirituall and reall but betwixt corporall and spirituall for spirituall receiving by faith is reall receiving and corporall receiving by the mouth is also reall receiving So that the Scriptures and Fathers that here you alleadge bee altogither impertinent to prooue your carnall presence of Christ and his new conception of bread not of the blessed Virgin by a sinfull Priest not by the holy Ghost For Christ willing I will make it plaine vnto you that you haue shewed little divinitie and concealed much learning in this onely hudled vp a number of texts of Scriptures and Testimonies of Fathers out of Eckius Common-places and other like Enchiridions and neuer read the fathers themselues which at first was requested And thus trusting other mens reports and not your owne eyes you haue wrongd your self weakned your cause and abused the simple For if you had diligently read throughly weighed these Scriptures and Fathers you might haue seene and knowne that these confute your erronious opinions and confirme them not But this you should haue here prooved for the Catholicques satisfaction in which you haue altogither failed That after the Priest hath spoken over and to the Bread and Wine Rhem. test 1. Cor. 11. Sect. 9. Hoc est corpus meum and vsed powrefull words over it and theÌ„ which you call your consecration that presentlie the substances of Bread and Wine are gon not one crumme or drop remaining but wholly transubstantiated transnatured and chaunged into the verie reall naturall and substantiall bodie and bloud of Christ which was borne of the Virgin Marie Rhe. Test â—â—th 26. Sect. 4. and nailed on the crosse is now in heaven and yet in the Sacrament whole aliue and immortall and that this bodie of Christ must bee received with our corporall mouth and locally descend into our corporall stomackes Which bodie so made by the Priest is offered by the Priest to God the father as a propitiatorie mercifull and redeeming sacrifice by which the Priest applieth as hee saith the generall vertues of Christs passion to every particular mans necessitie either quicke or dead for mâ—tters temporall or graces spirituall for whom and when he listeth and for what hee pleaseth Your carnall presence shall bee first handled The second point which is your propitiatorie sacrifice shall bee handled in the title of the Masse This is your Romane â—â—e learning which you should haue prooved but how your owne proofes being duely examined disprooue you let the learned iudge But now to your first proofe out of the sixth of Iohn to prooue your opinion touching the first position Ioh. 6. vers 51. The bread vvhich I vvill giue is my flesh c. Catho Priests Ioh. 6. vers 53. Vnlesse you eate the flesh of the Son of man and drinke his bloud you shal haue no life in you Ioh. 6. vers 55. My flesh is meat truly my bloudes c. GEntlemeÌ„ you mistake vtterly Christs meaning Rider wresting Christs wordes from the spirituall sence in which he spake to the litterall sence which he never meant ancient Fathers never taught Primitiue Church of Christ for one thousand yeares at least after Christs ascentioÌ„ never knew or received For the words and phrases be figuratiue and allegorical therefore the sence must be spirituall not carnal For this is a generall rule in Gods booke ancient Fathers yea and in your Popes Canons and glosses that everie figuratiue speech or phrase of Scripture must be expounded spirituallie not carnally or litterallie as anone more plainlie you shall heare But that the simple be no longer seduced by your Romane doctrine expounding this 6. of Iohn grammaticallie and carnally contrarie to Christs meaning constraining these places to prooue your carnall presence of Christ in the Sacrament when there was no Sacrament then ordained J will set downe GOD willing Christs meaning truelie and plainlie which you shall nor be able either by Scriptures or auncient Fathers to contradict 1 First I will plainelie deliver the occasion why Christ vsed the Metaphor of Bread calling himselfe Bread 2 Secondlie according to which of Christs nature he is our living bread whether as hee is man onely or God onely or as he is compleate God and man 3 Thirdly how this bread must be taken and eaten whether by the mouth of the bodie or the mouth of the soule 4 Fourthly the fruit that comes to the true eaters thereof 5 Lastly the reasons shall bee alleadged out of
tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence and carnall presence is wicked and horrible howsoever you cloake it with fained titles to blinde the eies deceaue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caveat he giues to Gods Church touching this point In principio cauendum est ne figuratam locutionem ad litteram accipiaâ— c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the lâ—tter that is the litterall sence killeth But the spirit that is the spirituall sence giveth life For vvhen one take the figuratiue speech for a proper speech vve make the sence carnall neither is there anie tâ—â—ng more fitlie calld the death of the soule Thus you see Aug. teacheth 〈◊〉 you would learne that if the speech be proper the sence must bee litteralâ— and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the fathers names for to vsurping their names and perverting their doctrine you abuse the Fathers Ber. Serm 3. in ps Qui habitat Fol 63 Col. 2. and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Vnlesse you eate the flesh of Christ c. He asketh the question Quid autem est mandâ—â—are euâ—â— câ—â—nem bibere sanguinem nisi communicare passionibus eius caâ— conversationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conversation in the flesh And then followeth Vnde hoc disignat illibâ—tum illud Altaris Sacramentum vbi Dominacum corpus accipimus vt ficut viditur â—lâ—a panâ—s foâ—ma in noâ— intrare sic noverimus peâ— eam quam in tâ—rris habuit conversation in ipsum intrare in not ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the foâ—me of bread is seen to enter into vs so we shâ—l know Christ entreth into vs to dwell in our hearts by faith by that holie and godlie conversation that he had being in earth Now examine Bernard your owne Abbot though livâ—ng in the palpablest time of the groâ—est superstition yet he vtterly condemnes your exposition of this place and showeth you that it doth not signifie Christs carnall presence in the Sacrament But as the Sacrament consâ—steth of an outward signe and inward grace so bread the outward signe entreth into the mouth and Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart and that by faith not by teeth by beleeving not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diviner part of the Sacrament which is Christ with all his mercies to the soules and hearts of the beleevers not to or in the blasphemous mouthes and stinking stomackes of Jnfidells wicked men dogges cats or other beastes as your owne bookes most wickedly record And if your litterall exposition were true Grose absurdities follow the Priests expositions theÌ„ none could bee saved but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle â—â—â—e vnder Tyrant those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Oste be saved bee they never so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall eâ—â—osâ—tion contrarie to scriptures and fathers be false horrible to christian ears no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall never giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow neither scriptures not Fathers If with the Fathers you would but obserue duelie the circumstances of the fifth and sixth of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceived in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Agustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinent c. speaketh not one word directlie pertinentlie of the Sacrament The Father saith nihil nothing directs directly yet you against Scriptures and Fathers will wrest theâ—e texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sin the Lord deliver vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste Verse 51. meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I will discover the trueth which you seeke to cover and let the simple people see how farre and how long you haue deceived and misledde them to the great perill of their soules with wresting the scriptures and wronging the Fathers Christs whole sentence was this I am the living bread which came dovvne from heauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe Iohn 6.50 The bread that I vvill giue is my flesh then you curt all the rest vvhich I vvill giue for the life of the vvorld If you had dealt plainly and delivered Christs words to Gods people without substraction as Christ delivered them vnto you then the people even the simplest of them would not haue so long beene deceaved by you For the former part of the verse and the later concealed by you expound
Readers good I wil repeat they be these If the scripture seem to coÌ„mand any vile or ill fact the speech is figuratiue as Except yee eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you Facinus vel flagitium videtur tubere â—â—ther can use S. â—â—â—â—d or confess your erroâ— the â—â—â—st â—â—possâ—le the second were commendable Christ seemeth to commaund a wicked act that is carnallie and grosly to eate Christs flesh c. it is therefore a figuratiue speech So that Augustine thus reasons against you To eate Christs flesh and drinke Christs bloud corporallie is a hainous thing therefore Christs wordes be figuratiue so that if to eate Christes flesh with our mouths and teare his flesh with our teeth as also actually drinking of his bloud bee hainous and wicked why doe you so eagerly presse the litterall sence of theâ—e your two propositions against trueth against faith and the auncient Father â—ead it it coâ—taines but 6. or 7 lineâ— The marginall note there coâ—demes your litterall sence Agustine in that short 19. chap. of the same booke immediatly going before wisheth alwaies the interpretation of these and all other figuratiue speeches to be brought ad regnum charitatie to the kingdome of charitie to haue their true exposition Now if you expounde this litterallie and properlie you forsake Agustines rule charities kingdome and the Apostolicall and Catholike exposition It is but small charitie to devoure the food of a friend but to eate and devoure corporallie and gutâ—urallie the precious bodie and bloud of our Christ and Saviour Augustine would haue you catholicks but you wil bee Capernatis and Canibals it is no charitie Nay saith Augustine it is plaine impietie and a wicked and a most damnable fact And so to prooue the action lawfull the kingdome of charitie hath ever taken these and the like propositions to bee figuratiue and the sence to be spirituall Therefore if you will bee loyall subiects of charities kingdome shewe your subiection to her charitable and Catholicke exposition otherwise you will stand indited of spirituall and vncharitable rebellion Ambr. lib. 4 de Sacramentis cap. 5. Ambrose is of the same opinion with vs against you saying Fac nobit inquit oblationem ascriptam nationabilem acceptabilem quod est figura corporis sangaâ—â—is Domine nostri Iesu Christi make vnto vs saith the Priest this oblation that it may bee allowable reasonable and acceptable which is a figure of the bodie bloud of our Lord Iesus Christ And Ambrose presentlie after saith the new Testament is confirmed by bloud in a figure of which bloud wee receiue the misticall bloud By these words the Reader may see that Ambrose and the Church in his daies tooke it not for the naturall bodie of Christ but for a figure of his bodie and therefore cease to bragge heereafter to the simple of Ambrose and Augustine set they are not of your opinion (a) â—â—noâ— Papae lib. tartius cap 12. Fol 148 there shal you see the foolish and phantasticall reasons the Pope giues for those said crosses Aug. in enarratione Psal â— pag. 7. col 1. Printed at Paris anno 1586 And in the Canon of the Masse you haue these â—â—â—ds of Ambrose in that part which begins Quam oblationem but you deale deceitfully with Gods people for you leaue out these words quod est figura corporis and there dash in fine red crosses and still teach the people it is Catholicke doctrine and the old religion but these iuglings with the Fathers must be left or else good men that follow those Fathers will doubt that Gods spirit hath left you And Augustine elsewhere saith Christ commended â—â—d delivered to his disciples the figure of his body â—â—d bloud And Origin saith not the matter of bread but the words recited over it doth profit the worthy receiver this I speake saith he of the typicall figuratiue bodie which is in deede the Sacramentall bread Vpon the 15. of mathew Augustine confuting Adimautus the Hereticke that hold that the bloud in man was the onelie soule of man aunswered it was so figuratiuely August tom 6 contra Adâ—â— cap. 12. not otherwise and to prooue it he vseth this proposition of Christ Hoc est corpus meum this is my bodie saying Possum etiam interpretari illud praeceptum in signo posiâ—â—â— esse non enim dubitauit Dominus dicere hoc est corpuâ— meum cum singnum daret corporis sui I maye 〈◊〉 Augustine expound the precept of Christ figuratiuelie â—or the Lord doubted not to say this is my â—oâ—â—e when he gaâ—e the figure of his bodie Augustine saith Hoâ—â—â—st corpus meum is a phrase figuratiue you say no but it is litterall Now let the Catholicks take this Friendlie Caueat to heâ—â—â— for they haue no reason to follow you that forsake the Fathers and heâ—re may you see that our expositiâ—n is auncient Catholicke and Apostolicall yours new private and 〈◊〉 all Tertaâ—â— lib 4. contraâ— Mâ—recon pag. â—23 line 26. Tertullâ—â— an ancient Father saith Acceptum panem dâ—stributum discipâ—lis c. The bread which was taken and given to his disciples Christ made his bodie by saying this is my bodie that is the figure of my bodie what could be more spoken of them for vs against you And Hierome calls it a representation of the truth of Christs bodie bloud Hierome super 26. math Ambrose on Cor. 11. not the body and bloud And Ambrose seconds his former sayings in these words In edâ—â—do c. in eating drinking the bread wine we doe signifie the flesh bloud which was offered for vs so that they doe but signifie the flesh and bloud they are not the flesh and bloud And Chrisostome saith Chrisâ— in hâ—â—a vpâ—n Hebr. sâ—per Cor. 11. Offermus quidâ—â— sed ad recerdaâ—â—â—nem and afterwards Hoc autem sacrificium exemplâ—â— est ellius c. We offer in deed but in rememberance of his death this sacrifice is a token or figure of that sacrifice the thing that we do is done in ten emberance of the thing that was done by Christ before c. Here is a manifest â—â—ace against you which you shall never aunswere Chris in hâ—n 11 â—â—rk â—â—â—ent Alâ—â— on paâ—â—go lib. 1. cap. 6 pag 18. line vlt. pag 19. lâ—ne 1. And elsewhere be saith in the soâ—e sanctified vessels there is not the bodie of Christ in deed bâ—â— a masterie of the bodie is contained And Clemens Alexandrinus who lived 1300. yeares agoe saith Comedite cornes meas bibite sanguinem â—eum c. Eâ—t ye my flesh and drinke my bloud meaning hereby vnder an allegorie or figure the meat drinke that is of faith and promise And the same reverend Father in his second booke and second chapter of his Pedagogs and 51. pag and line 21 22 23. hath these words Ipse quoque vine vsus
presence which if theâ— faile you then your foundation is santifâ—â— your building will not be able to abide the least 〈◊〉 of Christs breath The first is consecration the second transubstantiation for vnles there he consecration there can be no transubstantiation then no carâ—â—l presence of Christ in the Sacrament And then neither your masse nor mattes worth two pece And so the â—oules then in your imagined purgatorie may crie and yell for lacke of a dirge and a masse of Requiem But lâ—â—t I must tell you the word is new neither vsed by Christ or his Apostles in the institution of the sacrameÌ„t â—or heard of in any ancient Father for manie hundred yeares after Christ Again you never read in anie aâ—â—e 〈◊〉 sacred or prophane that consecration should signifie to change one substance into another for the nature of the word wil not beare it Now seeing by Christ â—or his Apostle Paul it was not vsed nor ancient father euer tooke it in this sence Again the nature of the word 〈◊〉 no such signification I see not but you deserue much blame in binding the Catholickes consciences to beleeue that which is against divinitie antiquitie and â—omon sence Now Gentlemen pardon me to demand of you but this question what words be they that coÌ„seâ—â—â— that is which turn the substances of bread wine â—nto the naturall substantial bodie bloud of Christ Me thinkes I heare you Iesuits and Priests calling me a foole for demaunding such a question considering as yee pretend that the Church of Rome her learned men haue euer from Christs time held with one consent one manner of consecration with a certaine set number of words without addition or alteration Such fathers as lived next to Christs time shold know best the practise of the primitiue church these fathers you refuse and chose others a thousand years yonger and therefore they be of lesse credit Gala. 9. and therefore my question is frivolous needlesse and no doubt you make your Catholickes beleeue so but alasse you deceiue them it is not so for I will show you manie several opinions amongst your learned men yea Popes themselues one contrarie to another I praye you let me and the Catholickes of this kingdome therefore be certified and satisfied by Gods word the practise of the Primitiue Church for the fi st six hundred years which be the words of consecration that worketh this miraculous alteration of substances which if you cannot prooue as I am sure you cannot then the Catholickes haue good cause to looke to their consciences to follow you no further then you follow Christ according to his word For if anie man nay all men nay if an Angell nay all Angels should come from heauen and preach otherwise then Christ and his Apostles haue taught let him be accursed If Angels nay all Angels from heauen must not be beleeued bringing contrarie doctrine to Christ and his Apostles will you then bindle the Catholickes of this kingdome to beleeue you onely comming from Rome Rheme whence you being new doctrine not onelie contrarie to Gods truth but to the Fathers of the Primitiue Church And to beginne with Guide in his Manipulo curatorum Guidâ— cap. 4. pag 23. 24. 25. But more you 〈◊〉 see on the cantels or sleights of your masso concerning the necesâ—â—tie of the crosses vvord of the canon of the masse and the priests intention Who saith there be foure several opinions amongst the learned Rabbins of Rome touching the words of consecration The first fore saieth hee will haue besides the words of the â— Euangelists and Paule the intention of â—he Preiste a and so saith your masse booke the precepts of the Church to bee dulie observed jumping with your said mass-Masse-booke that vnlesse the Priests intention bee to consecrate there is no consecration though he vse all Christs words and Pauls And if the priest omit pracepta ecclesia that is the commaundements of the Church of Rome in his consecration â—â—ttalissime pecearet he sinnes most deadlie and is to be punished most grievously But Abbot panormitaue do celebratione messarum page 220. is of another minde saying Etiamsi sacerdos celebres vt Deus perdat aliquem 〈◊〉 bene consecrat Notwithstanding the priest saie Masse with intention that God would destroy some 〈◊〉 yet doth hee consecrate well (a) In he canteli prin at Venice 1464 What Christian heart doth not loath this divelish intention and hellish religion Heere let all Catholickes marke that this first opinion holds that Christes institution is not sufficient without the priests intention At the people are not sure of the priests intention so they are not surs of Christs carnal presence so commit â—dolatrâ—t â—â—o worshippâ—â—g bread beiâ—â— not consecrated For if his head be otherwise occupied he consecrates not and the due observation of the precepts of the Church which partlie consist in wordes partlie in gestures c. so that by this opinion those that simplie and plainlie for the first eight hundred or a thousand yeares next after Christ vsed the forme of Christs institution onelie never consecrated rightlie no not Christ himselfe nor Paul and so till of late daies there was no consecration Transubstantiation or carnall presence So that this opinion prooveth your owne transubstantiation carnall presence not to be either Apostolicall or Catholicke but new invented and phantasticall The second opinion in of maister Doctor Subtilis for so he callâ— him he statlie contradicteth the former opinion saith that all he words from qui priâ—â—â—â— to Simili modo in the Canon of your masse booke are necessarilie required to consecration and therefore the former Doctor If you say Christs institution vvere sufficient then your canon oâ— your mâ—sse is super sludus if you say it is not sufficient without your masse caugâ— then Christs institution vvere imperfect Which to thinke is blasphemy flint short But Gentlemen you know that the Canon of the masse was not made by one Pope nor by tenne Popes bâ—t in manie hundred years it was in patching togither I hope you will not saâ—e that those Saints and Martirs of God from Christes time to the making of that Idolatrous Canon of the masse beeing manie hundred yeares had not the right consecration when they practiz d Christs institution Alij dâ—xerunt there is a third opinion of divers Doctors which held contrarie to both the former but because it is but fabulous and not woorth reading therefore I will seilence it as not worth the writing But Guido his opinion is flat contrarie to them all and saith preâ—sely that hoc est enim corpus menin doth consecrate without anie more helpe So Guido is contrarie in opinion to the former three opinions and everie of them all contrarie one to another Heere now the Catholickes may see the consent and vnitie of the late Church of Rome touching consecration Yet I will bring you a
in them by his spirit as hath been plainelâ— handled before And now I will be bolde to vrge your owne Pope â— decrees against you Part 3. distinct 2. cap. 65. Qui discordus a Christo c whosoever dissenteth from Christ doeth neither eate his flesh nor drinke his bloud but the wicked distent from Christ therfore they neither eat Christs flesh noâ— drâ—â— his bloud And cap. 69. following quie unque panem c. Whosoever eateth this bread the Lord shall live for ever but the wicked liue nor for ever therefore the wicked eate not this bread the Lord. Now Gentlemen I would faine see how you can disprooue these Fathers and old Popes and satisfie the Catholicks in this case but I shall haue a fâ—t place to speak of the vnreasonablenesse of this opinion in the title of the Masse where I must shewe to the Catholickes the Popes Priests and Iesuits shamefull opinions that you thinke it no inconvenience not onelie for the wicked but also for all such bruit beasts as cats or dogs rats or mice hogs or swine to eate the blessed bodie and drinke the precious bloud of Iesus Christ This you blush not to print but I protest my hand shakes and my heart quakes to write it because it is so monstâ—ous and beast â—e a blasphemie to that blessed bodie that precious bloud that suffered and was shed for my salvation Now for this second part of your Rhemish note vppon this place Chrysost Tom. 3. Hom. 60. 61. de lumâ—nâ—â—buâ— iudigne divina sancto mysteria praecipuâ— de caena Dominâ— de baptismate which is Hovv can a man bee guiltie of Christs bodie if he touch not Christs bodie I had rather Chrisostome vpon this text in one of his workes should aunswe e you then I his words be these Nam si Regâ—am contamiâ—antes purpuram similiter puniuntur sicut c. For if he that hath disteined violated or polluted the â—â—gs robes whether it bee of purple or some other â—â—ter shall be as severelie in iustice punished as if he had rent theÌ„ Even so it shall be with such as receiue â—he Lords bodie unpura mente with an vnprepared and â—â—lean mind they shall be punished with equall torments with such as nailed him to the crosse Out of which I obserue first that Chrysostome condemneth your carnall presence and corporall eating in â—â—ing you they must be eaten with the mind not with the mouth but of this we haue sufficientlie spoken of before Secondlie by comparison he sheweth you how you may bee guiltie of treason against the kings person though he neither touch nor hurt his person in offering disgrace but to his garments his person being abseâ—t And as he that contuineliously receiveth the princes seale though of waxe is guiltie of the Maiestie of the Prince not which he receiueth but which hee despiseth so he that eateth this bread and drinketh this cap of the Lord without due preparation as aforesaid considering they are seales of Christs promised benefits purchased in his bitter and blessed passion committeth high treason against Christ though in deed in substance they receiue but bread and wine And as a man may be guiltie of treason in renting defacing or â—â—pping the kings picture seale or coine though the king be not locallie in place so the wicked in the Sacraments which are Christs seales which being abused by them they are guiltie of Gods iudgements though Christ be not inclosed locallie in the bread wine And what Chrysostome speaketh heare of the Lords Supper the same hee doth of Baptisme and saith a man may be as well guiltie of the Lords bodie and bloud in contemning Baptisme which is but a seale of 〈◊〉 washing in the bloud of Christ though hee never washed but in water and alleadgeth Paul Heb. 10 1â— saying Of how much sorer punishment suppose yeâ— shal he be worthy which treadeth vnder foot the lonne of God counteth the bloud of the testameÌ„t as an vnholie thing c. These Fathers haue aunswered you and I hope will satisfie fullie the indifferent Reader Now three sorts of men are guilty of the body and bloud of the Lord. The first are plaine Atheists that are without God or godlinesse in this present world and such eate this bread vnworthelie and therefore are guiltie of Christes bodie and bloud Three sorts of men guilty of the Lo â—die 2 The second sort haue a historicall faith and a generall knowledge and beleeue that whatsoever is taught in Gods booke is true but they lacke apprehension and application to make a particular and holy vse of the same and therefore if such come and eate of this bread they are guiltie of the bodie and bloud of the Lord. 3 The third sort haue a liuelie apprehending applying faith yet in their life they slippe and fall yea sometimes verie grievouslie yet they awake weep with Peter and repent for the same All these are said to eate vnworthelie but the first two sorts vnto their condemnation The third sort for their faults frailties negligences and vndue preparation are in this life of the Lord corrected least with the world they should be damned The two first sorts eateth onelie the outwardelements the last sort eateth the bodie of Christ and drinketh the bloud of Christ And now to your second proofe out of Saint Paul 1. Cor. 10.16 The challice of benediction vvhich vvâ—â— blesse Catho Priestes is it not the communication of the bodie of Christ And the bread vvhich wee besse is it not the participation of his flesh GEntlemen yee wrong the Apostles text Rider first in your abuse of words Verse 21. secondlie in mistaking the sence Your words be these The challice of benediction Pauls words in Greeke that must be iudge betwixâ— vs and which wee doe follow if we will follow Christ are these The cup of thansgiving And the holie Ghost so expounds his owne meaning after calling it peculum Domini the cup of the Lord. But you are much to be blamed of all good men because you had rather follow some late corrupt translation vse some superstitious Inkhome-termes latelie devised and so forsake the olde Apostolical phrase which the holie Ghost vseth in that holie tongue and in which it is still recorded for our instructionâ— either confesse your ignorance in the Greeke or your malice against the trueth that the Catholickes bee no longer seduced by you that long trusted in you and to your doctrine Againe you say The bread vvhich vve blesse we say to Paul said and the holie Ghost pend The bread which vve breake Alasse alasse what sinne doe you commit in thus seducing Christs flocke and the Queens subiects who hitherto haue builded their saith vâ—pon your baâ—e words Is this plaine dealing with Gods heritage are you Catholicke Priestes I pray you certifie the Catholickes what tongue or translation hath it thus as you pen it The bread which vvee blesse
Protestants be of your opinion touching your reall presence or else that there is aâ—iarie amongst our selues touching the same And because few of you haue read Luther as appeareth by your omissions transpositions and your imperfect translation and therefore in this point know not exactlie the difference betwixts your selues Luther and vs I will plainlie and trulie set downe the three severall opinions touching this question that the Reader may see wherin the differnce one from another on agreement one with another consisteth The manner Christ willing shall bee by question and aunswere as followeth Questi 1 1. Question WHat is given in the Lords Supper beside bread and wine Aunsw 1 1 Aunsvvere First you say the bodie and bloud of Christ Secondlie Luther saith the bodie and bloud of Christ Thirdlie we say the bodie and bloud of Christ Questi 2 2 Quest How is Christs bodie and bloud given in the sacrament Aunsw 2 2 Auns You say corporallie Luther saith corporallie We say with scriptures and fathers spirituallie Questi 3 3 Quest In what thing is Christs bodie and bloud given Aunsw 3 3 Auns You say vnder the formes or accidents oâ— bread the substance being quite chaunged the accidents onelie remaining Luther saith in with or vnder the bread neither substance nor accidents changed but both remaining We with scriptures and fathers say Christs bodie and bloud are given in his mercifull promise which tendereth whole Christ with all his benefites vnto the soule of man sealed and assured vnto vs in the worthie receiving of the sacraments Questi 4 4. Quest Hâ—w must Christs bodie and bloud bee received Aunsw 4 4 Aun You say with the mouth Luther saith with the mouth and faith Wee say according to the holie scriptures that Christ must be received by faith and there loâ—ge dâ—ell in our hearts for whatsoever Christ giues by promise must of man be received by faith Questi 5 5 Quest To what part of man is Christes bodie and bloud given Aunsw 5 5 Auns You say to your bodies which is absurd Luther saith both to bodie soule which is impossible We say to our souleâ— for the promise is spirituall the things promised spirituall the meanes to receiue them spirituall so the place into which it must bee received must needs be spirituall not corporall not that the substance of Christs bodie is vnited to our spirits but that those precious benefits purchased for vs in the crucified bodie of Christ must be vnited to our spirits by faith This doctrine is Apostolicall sound and Catholicke vppon which wee boldlie may venture our soules and salvations â— Quest To whom is Christs bodie and bloud given Questi 6 â— Auns You say to the godlie or godlesse beleevers Aunsvv 6 and infidels as hath been aboue said Luther saith both to the godlie and godlesse 〈◊〉 say onelie to the godlie beleevers as heeretofore hath been prooved â— Quest What doe the wicked eate in the Lords supper Questi 7 â— Auns You say accidents of bread and Christs bodie Aunsw 7 Luther saith the wicked eat bread both substance and accidents and the bodie of Christ also We say the wicked eaâ—e nothing in the Lords supper but bare bread and drinke nothing but meere wine being the outward elements of the sacrament As for the inward grace of the Sacrament which is Christ crucified with all his merits they eate not they receiue not because they haue neither a liuelie faith to receiue him nor a purified heart by faith to intertaine him And therefore they onelie eate as â—udas did and as Augustine said Tract 59. super Iohn page 205. Illi manducaâ—ant paâ—em Dominum illi paâ—em Domini contra Dominum The godlie eate bread the Lord the wicked onelie the bread of the Lord against the Lord. â— Quest What is it to eate Christs bodie Questi 8 â— Auns You say carnallie to eate Christs flesh with Aunsw 8 your bodilie mouth c. Luther saith carnallie to eate Christs flesh and spirituallie to beleeue in him Wee say with the Scriptures that to beleeue that all Christs merits are ours and purchased for vs in his passion This is to eat Christs bodie as hath been alreadie prooved Questi 9 9 Quest What is it to drinke Christs bloud Aunsw 9 9 Auns You say carnallie to drinke his bloud Luther saith carnallie and spirituallie We say with the scriptures it is to beleeue that Christs bloud was shed on the crosse for our sinnes Questi 10 10 Quest How is bread made Christs bodie Aunsw 10 10 You say by Transubstansiation Luther saith by Consubstansiation We say by appellation signification or representation as aforesaid Questi 11 11 Quest. Where is Christs bodie Aunsw 11 11 Auns You say everie where Both of you erre for then Christ should not haue a true bodie Luther saith every where We say according to Scripture and Creed onelie in heaven Quest 12 12. Quest How is Christ every where Aunsw 12 12. Auns You say according to both natures But both of you speak Monkerie P perie Luther saith according to both natures But both of you speak Monkerie P perie We say with Scriptures and Fathers as hath been proved onely according to his Godhead Now gentle Reader you see the agreement difference that is betwixt the Papists Lutherans and Protestants And how impertinentlie I will not say vnscholler like this is brought against vs which neither helpeth their carnall presence nor hurteth our faith touching Christs spirituall presence And now to the â—â—st that followeth Amongst factions of opinions Catho Priests Magdeburg in Epist ad Eliz. Anglia Reg. Rider some latelie take avvay the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most evident and puissant vvords of Christ GEntlemen this concerneth not vs it may fitter be inverted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and received in Christs Primitiue Church but we denie your imagined carnall presence never recorded in Gods booke nor beleeved of auncient father nor ever knowne to Christs spouse the Primitiue Church as you haue heard trulie prooved But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a private errour to a publike heresie Tyndall Frith Barnes Cranmer left it as a thing indifferent to beleeue the reall presence Catho Priests So that the adoration saith Frith be taken avvay because there then remaineth no poison Fox in Marâ—yrel Kemnitius in Exam. Conc. â—rid contra â—â—n de Fâ— châ—ristia vvhereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoveth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98.
Eusebius Emissenus c. Saint Gregorie Nazianzen and saith it is impietie to doe the contrarie So that the brood being of such agreement vve haue the lesse occasion to embusie our braines to confute them GEntlemen by peeces you repeat some of their words not knowing as it seemeth the occasion and so you vtterlie mistake the sence which was this These godlie Martirs perceiving the flame of persecution to burne so fast and mount so high as it was neither bounded in measure nor mercie and onelie for a new vpstart opinion having no warrant from Gods word They in a Christian brotherlie discretion exhorted the learned bretheren onelie to preach that necessarie Article of our free iustification by faith in the personall merits of Christ And touching the Lords Supper to teach to the people the right vse of the same yet not to meddle with the manner of the presence for feare of daunger if not death but leaue it as a thing indifferent till the matter in a time of peace might be reasoned at large on both parties by the learned Provided ever that poisonfull adoration be taken away The premisses considered what can yee now gather that prooveth with you or disprooveth vs Nay heere is nothing but against you altogither For if you had dealt trulie with the dead Martirs or the living Catholickes these collections and not yours you should from hence haue gathered 1 First these Martirs taught with their breath and sealed with their bloud that your carnall presence and transubstansiated Christ was neither commandement given by God nor Article of our faith ever taught in the primitiue Church but a late invented opinion devised by man 2 Secondlie they wished the bretheren considering it was but mans invention and never recorded in gods booke that therefore they should not hazard tâ—â— lâ—â—â— of their liues which would tend so much to th◠〈◊〉 of Christs Church 3 Thirdlie they wished it to be taken for a season as a 〈…〉 yet not absolutelie but with these cautions 1 First that adoration or worshipping of the creatures were quite taken away which never was done by you and therefore they held it not absolutely indifferent 2 Secondlie till the Church of Christ had peace and test from your bloudle and butcherly slaughters wherein the matter might be decided not with faggots but scriptures which was not graunted in their daies and therefore you greatlie wrong the dead when you make them speake that thing absolutelie which was limitted by them with conditions Now I appeall to the indifferent Reader whether you deserue not a sharpe reproofe thus to dazell the eies and amaze the minds of the simple Catholickes by violent wresting the writings of the martirs perswading the ignorant that they should either dissent in this opinion amongst themselues consent with you or varie from vs. Whereas both they and we then and now consent with Scriptures Fathers and Primitiue Church in vnitie and veritie of doctrine against your dissentions pestiferous errours and open blasphemies And next you bring in another learned Protestant Chemnitius who you say alleadgeth Augustine Ambrose and Gregorie Nazianzen to approoue your adoration in your sacrament Intimating to the world that we should either allow that in you which publikely we preach against or else that we should be at a discord amongst our selues touching this your opinion But the matter being exactlie examined out of these Fathers themselues and not by your Enchiridions or hearesay the Catholickes shall see you wrong vs and abuse them And first it seemeth verie plaine you never saw or at least never read Chemnitius and my reasons bee these First you know not so much as his right name much lesse his precise opinion for you misspel his name Keâ—â—nitius for Cheâ—â—nitius which had been a small fault if you had rightlie alleadged him touching the matter For your â—ridentiue Canon commaundeth an externall or outward worship of Christ in the Sacrament vnder the formes of bread and wine And Chemnitius hee condemneth your outward worshippe for ydolatrous and teacheth onelie an inward spirituall worship And to prooue what I say I will trulie alleadge your Canon then Chemnitius his examination of it and then let the Catholickes but iudge indifferentlie whether of vs deal more trulie and syncerelie in this case â—qum pars 2. canon 6. page 434. This is your Canon Si quit dexerit in sancto Eucharistia sacramento Christum vnigenitum Dei filium non esse cultulatriae etiam externo adoranduÌ„ solemnitor circumgestandum c. Anathema sit That is if anie man shall say that in the blessed sacrament of thanksgiving that Christ the onelie begotten Sonne of God is not to bee worshipped with that outward and divine worship which is proper and due onelie to God as well when the Sacrament is carried about in procession as in the lawfull vse of the same page 435. 436. 437. let him be accursed Martyn Chemnius examining this your Canon first condemneth your fained Transubstansiation and sheweth the reason for saith he vnlesse the Church of Rome had devised this Transubstansiation you should haue been palpable ydolaters worshipping the creatures for Christ And therefore she imagined that the substance of bread and wine were quite chaunged into Christs bodie bloud no substance of them remaining lest the simplest should spie their ydolatrie Secondlie he expreslie condemneth your outward worship as ydolatrous page 444. lines 2. 3. 4 and sheweth there that Christ must be received by faith and worshipped in spirit and truth And afterwards hee saith comprehenditur antem veta interior spiritualis veneratio adoratio Christi iâ— ilâ—is verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee â—arre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemneth your carnall presence and your externall worship approoving the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it seemeth you never saw but onely tooke him by the eares as Water-bearers do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approveth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Euschius Emissenus Saint Gregorie Nazianzen charging as manie as doe the contrarie with impietie to everie of which thus I aunswere This Psal according to the Hebrew is the 99 Psal and vpon this place S. Augustine writ as I will a leadge him of
without exception or limittation To avoide fornication 1. Cor. 7.2 let everie man haue his vvife and everie vvoman her husband And to the Hebrevvs hee saith Marriage is honourable amongst all men and the bad vndefiled but vvheremongers and adulterers God will iudge Heb. 13.4 And the same Apostle pointeth out to all posterities that the Authors and vpholders of this Article bee liers and hippocrits 1 Tim. â— 1.2.3 and the forbidding of â—â—â—es and marriage to bee the doctrine of Divels And this is onelie proper to the Church and Chapâ—â—â— of Rome as now they stand in the view of God Angles and men Did not Tertullian write two bookes to his wife Tertull. page 42â— 427. in the first hee gaue direction vnto her toching his goods and possessions if hee should die In the second booke directeth her in her Widdowhood either to liue solelie serving the Lord or else to marrie in the Lord. But in no case to marrie as some did for honour or ambition with the Gentils Who I praie you ever checkt or controlled him for so doing Ignatius the Martyr commendeth the Apostles and other ministers Qui operam dederunt nuptijs Ad philodelphâ—â—seâ— Epist 5. page 34. Dist 56. Canon Cenomanensius fol. 67. Col. 4. 68. col 1. who ever blamed him for it Nay your owne Popes and Canons condemneth you and your parliament proofe For thus they record to your disgrace Cum ergo sacerdâ—tibus nati du summos pontificâ—â— supra legantur esse promoti non sunt intelligendi de fornicationâ— sed de legitimit coniugijs nati c. When therefore wee read that priests sonnes bee promoted to the Popedome you must not thinke that they be bastards borne in fornication but sonnes borne in lawfull marriage which marriage was lawfull for priests before the late prohibition and this day is lawefull still in the East Church Heere your owne Popes record that priests were married and that their marriage was lawfull and that Popes haue beene priestes sonnes bone in law full marriage And that there was a prohibition to the contrarie made by man But no scripture or warrant from God Againe there hee two other Canons of the Popes that will batter downe your papered rampiers of humane constitution Dist 28. siquis fol. 3â— the first beginneth thus Si quis doeuerit sacerdotem sub obtentu religionis propriam vâ—orem contemnere Anathema sit If anie man teach that a Priest may contemne his wife vnder colour of religion let him be accursed And the second canon immediatlie followeth which doth second this Si quis discernit presbyterâ—â— coniugatum tanquam occasione nuptiarum quod offere non debet ab eius oblatione ideo abstinet Anathema sit If anie man iudge that a married Priest ought not to offer or to do his office by reason of his marriage and therefore abstaine from his oblation let him be accursed dist 31 Ni caeâ—a syâ—oaus fol. 34 Paphnutius also beeing but one man confounded a whole Synode of your Bishops learned men as your Popes Records witnesse and by Scriptures inforced them to subscribe that Priests marriage was lawfull Heere you see magna est veritas pravalet Esdras 1. cap. 4.41 Rorâ—â— in vita Mala chiae fol. 2. col 4. about the yeares of our Lord 1130. Trueth is great though in one against manie and prevaileth And to come neere home vnto you with domesticall presidents were not eight learned men all of them immediat Archbishops of Armachan in this land and all of them married who vtterlie refused this tyrannicall and dyabolicall Romish yoke of forced single life Nay in those daies the Nobilitie and Gentilitie of that Province defended that true religion with their swordes against the Pope and they refused to receiue Orders Bishoprickes or Decrees from Rome Wherevppon you may see that Bernard then in the Popes quarrell calleth the Nobilitie and Gentility of that Province generationem malam adulteram a wicked and adulterous generation and saith it was Diabolica ambitio potentum 8. Immediat Lo. Archbishops of Armachâ— maried a divelish ambition of the Peeres and mightie men And execranda succestio a cursed succession that eight Bishops successiuelie all married yet they all learned and preached the Gospell and ministred the sacraments and yet neither they the Nobilitie nor Gentilitie cared two pence for the Popes blessing or curssing O quantum mutantur ab illio O Lord how farre is the Nobilitie and Gentilitie of Vlster and that province nay the most part of the kingdome chaunged from that olde Apostolicall religion and become slaues and ideots in superstitious service to that late Italian priest the Pope Gods enemie and the Queens butcher Marke this ye Noblemen Gentlemen of Ireland Imitate your Auncestoâ—â— in true honour Then they drew their swords against the Pope to defend the trueth now too manie of late drew their swordes for the Pope against the truth The Lord open their eies to see the truth and giue them hearts to renounce this new heresie cleaue to the Apostolical Romane veritie Then will all of them be as readie to fight the Lords battell against the Pope as many of late fought the Queenes battell most honorably against the Spaniard And that goldeÌ„ mouthed father Chrisost vpon this place of Paul Chrysost hom 2. vpon first of â—ituâ— That a Bishop must be the husband of one vvife asked this question what mooved Paul thus to write to Timothie he aunswereth himselfe saying obstruere praâ—sus iâ—â—endit hareticorum ora qui nuptias damnant ostendenâ— c. The Apostle intendeth to stoppe the mouthes of all hereticks that condemneth marriage shewing that the thing in it selfe is faultlesse and a thing so precious vt cum ipsa etiam possit quisptam ad sanctum Episcopatus solium subvehi that a man beeing married may bee promoted to the holie function of a Bishoppe And your Pope Gregorie saieth plainlie writing ad Theotistam Patricium that if marriage must be dissolved because of religion Sciendum est enquit yet saith he you must vnderstand quia etsi hoc lex humana concessit lex tamen divina prohibuit that if mans law graunt that yet Gods law forbid eth it Now yee see Scriptures Fathers popes practise of the primitiue Church and presidents of godlie Bishops and priests witnesse with vs against you that the marriage of priests is lawfull and honorable and your parliament stuffe vnlawfull and horrible the one hath the warrant from Christ the other is the doctrine of Divels from which recall your selues your confederates and novices least in abstaining from lawfull matrimonie yee fall into damnable adulterie which the Lord prevent for Christs sake And thus much for the first three Articles Article 4 4 That vovves of chastitie ought to be observed Article 5 5 That masses are agreable to Gods lavv Article 6 6 That confession is fruitfull These three Articles are as
borne of the blessed virgin nor shed one drop of bloud for our sinnes therefore we renounce him as none of our Saviour It is straunge to see the difference of the old Church of Rome and this last giddiepated Church of Rome The last Church of Rome Pars 2. decretâ— aurei cans 1. Q. 1 page 119 â—enaemus fraires thinketh that Church to be no true Church vnlesse she worke miracles but I pray you heare olde Romes censure of new Romes opinion Praeter vnitatem qui facit miracula (a) Glossa Ibid nihil ad vitam aeternam nihil est in vnitate fuit populus Israel non faciebat miracula praeter vnitatem erant magi Pharaonis faciebant similia Moysi He that worketh miracles without the vnitie of the Church doth nothing the Israelits were in the vnitie of the Church and did no miracles the Magicians of Pharao were out of the Church yet did like things to Moyses Therefore true miracles such as Moyses wrought may be done by such as are not members of the true Church and so consequentlie miracles by olde Romes confession prooue neither anie such wherein they are workt to be the true Church nor the workers true members of the same And then it followeth Petrus Apostolus c. Peter the Apostle wrought miracles and so did Simon Magus manie things yet there were manie Christians that coulde not worke miracles as Peter did or as Simon did and notwithstanding reioyced that their names were written in heaven The olde Church of Roome taught vs to be assured of our saluation in this life Now for the Catholickes good let vs examine the faith of old Rome The children of Israell wrought no miracles yet the true Church Pharao his Inchaunt is workt miracles yet were the false church And that manie of Christs flocke that neither workt miracles as Peter did yet they reioice for that they were assured that their names are written in the booke of life And thus much for your owne Pope against your owne miracles And doth not your owne Doctor Lyra tell you plainlie that The nevv Church of Roome to doubt of our saluation in this life similiter fit aliquando in ecclesia manima deceptio populi in miraculis (b) fictis factis a sacerdotibus vel eis ad haerentibus propter lucrum temporale c. and so in like manner it commeth to passe that sometimes in the Church the people are often most shamefullie cousoned with fained and false miracles devised by the priests or their followers even for a temporall gaine (a) Vpon Dan. cap. 14. page 222. but Lyra printed ut Venice hath which shamefull shifts of cousoning and covetous priests Lyra wisheth to be severelie punished by the chiefe Prelats and to expell it and them out of the Church And your owne (c) Alex. de hales part 4. quast 53. member 4. Irrefragabilis Doctour for that is one of his titles recordeth more speciall iugling then this saying In sacramento apparet caro interdum humana procuratione interdum operatione diabolica In your very Sacrament of the Altar there appeareth flesh sometimes workt by the nimble conveiance of man sometimes by the working of the divell so that if there bee anie flesh in the Sacrament of the Altar whether visible or invisible it is either wrought through the priests legerdemaine or the divels cunning and craft Now Gentlemen you haue brought your miracles to a faire market I trust after a while the discreet Catholicks will not giue you a halfepennie for a hundred of them Tharasius the President of that ydolatrous Councell demaunded of all the learned in that Synode Nycen siâ— 1. Act. â— why their images then did not worke miracles Aunswere was made out of Gods booke that miracula non credentibus data sunt Miracles are onelie given to the vnbeleevers If you bee too busie with your fained miracles we will make a whole superstitious Synode yet to brand your Church and her children in the forehead for vnbeleefe Crysost Hom. 4â— in math And that reverend Chrysostome saith per signa cognoscebatur qui essent veri christiani qui falsi Nunc autom signerum operatio omnino levata est magis autem invenitur apud cos qui falsi sunt christiani In old time it was knowne by miracles who were the true Christians and who were the false But now the working of miracles is taken away altogither and is rather found amongst those that bee false disguised Christians Note but two things out of Chrysostome First miracles are now quite taken away Next onely they remaine with false Christians in the false Church so if your Church will haue miracles by Chrisostomes censure she is a false Church and all in that Church be false Christians But if your miracles were true as all Gods and Christs miracles are then the change must be as well of the formes as of the substances When Moses rod was turned into a serpent Exod. 4.3 it was a serpent in deed Tho. 2.9.10 These prooue your miracles to be false and no likenesse of a rod remaining And so when Christ turned water into wine there was neither colour nor taste of water remaining so in all true miracles But you would haue in your Sacrament a change of the substance of bread yet the accidents as whitenesse roundnesse thinnesse taste and relish notwithstanding remaining which is impossible and not onelie contrarie to the word of God but also to the faith of those primitiue fathers And Augustine vrgeth this matter verie Evangelicallie August de civitate dei lib. 22. cap. 8. liue 3. 4. saying Quisquis ad huc prodigia vt credat inquirit magnum est ipsum prodigiâ—â—â— qui mundo credenta non credit Whosoever hee bee that yet requireth wonders and miracles to bring him to beleeue the truth is himselfe a wonderfull miracle that the world beleeving yet hee remaineth still in vnbeleefe And Augustine else where telleth you flatlie August de Trinitate lib. 3. cap. 10. that in the Sacrament of the Lords Supper there is no miracle read him and follow him And this is not to passe vntoucht that as your miracles are false in themselues so they are invented and done to a most wicked end which is to confirme your false doctrine of reall presence Purgatorie praying to Images and the like trash which are clean contrarie to Christs miracles for their end was twofold the first to confirme our faith in Christs divinitie and the other to assure our soules of salvation through his name Ioh. 20.30 31. These things are vvritten that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeving yee might haue life through his name Eusebius recounteth Catho Priests lib. 5. cap. 1. that in the persecution vnder Severe that it vvas a great accusation against Christians that they did eate mans flesh because they beleeved
that they did receiue the bodie of Christ GEntlemen Rider in that booke are fiue and twentie chapters and not one word of this matter in anie of those and againe you mistake the time for Severus then governed not If it were vnder Severus it should then be in the sixth booke where you shal finde fortie fiue chapters yet there also is not one word of this Yet if you marke this that you bring against vs if it were to be found in Eusebius it maketh nothing against vs for though the Pagans were as grosse in the matter of the Sacrament as Nicodemus was in the matter of regeneration it is neither miracle nor wonder but a thing too common now and then And for true Christians to eate Christes flesh spirituallie by faith is or ought to be no miracle in the Church but the practise of the Church But if you had read Eusebius your selfe diligentlie you should haue found that in the fifth booke and seventh chapter hee would haue tolde you that then miracles ceast were not in Gods Church and he produceth old Father Jraneus for confirmation of the same Ex lib. 2. Iranes cap 58. You bring in Eusebius to maintaine miracles and Eusebius himselfe denieth them This is your olde fashion to inforce the fathers to speake not what they would but what you please but read that place well and remember that Eusebius records that Church wherein miracles are wrought not to be Gods church and so by his opinion your Church of Rome must bee planted in the suburbs of Babylon not in Civitate Dei within the gates of Sion Catho Priests Amphil. Guitmundus in vita Basilij A Ievv present at masse vvhich Saint Basill did celebrate vvas converted by seeing a childe devided in the blessed Sacrament I Finde in Basill pag. 171. that he writ thirtie chapters ad sanctum Amphilochìum Iconij Episcopum but your Munkish Amphilochius I never saw Rider neither doe I care because he is a forger of false miracles and thus I prooue it The fabler saith the Iew saw a childe devided in the sacrament that could not be Christ for hee was a perfect man before his passion And if it were anie besides Christ or if it had been anie in Christ his likenesse it must be done as your owne Authour said a little before either by mans sleight or the divels illusion A lier hath need of a good memorie But to be briefe and yet plaine this must needes be a verie shamefull lie For how could Basill that lived about the yeare of our Lord 367. say your masse that was in hatching vp and patching togither at least foure hundred or fiue hundred yeares after his death as shall God willing bee prooved vnto you out of your owne bookes Tom. 6. Biblioth patrum in lib Guitmundi Archiâ— de veritate Euch. li. 2. pag. 405 in my next Treatise of the masse and so you feed the Catholickes with these lying legends instead of holie scriptures a As for Guitmundus he hath neither one word of Saint Basils life nor of your miracle yet hee hath some other thing as foolish and as vntrue or else he had not been made Archbishop for his paines wherein he greatlie serviced the Pope Cath. Pri. Amb. oratio 1. de obit Satyri Ambrose speaketh of a happie preservation of one from drovvning for devotion tovvards the same IN deed Ambrose Tom. 5. pag. 720. Rider writeth a treatise of the death of his brother Satyrus wherein he sheweth the great mercie of God alwaies towards his Church and children in preserving them from daunger and amongst the rest hee bringeth in an example of a great number of passengers that in a storme suffered shipwracke amongst whom there was one seeing the daunger desired of some fellow passenger So simple people foolishlie cary about them halliâ— bread Crosses Crucifixses aguus dies such trasâ— to giue him some part of the misticall bread for in those daies it was a superstitious custome wickedlie tollerated to carrie some part of the sacramentall bread about them which peece of bread when hee had inclosed fast in his garment he leapt over boord and did swimme safe a shore This now is your wonderfull miracle out of which let vs see what may be gathered The best note saith a learned writer is that he was a good swimmer But to overthrow your miracle I will alleadge Ambrose his owne words in that place First he calleth it but onlie fidei auxilium a helpe of his faith And if hee had thought it had beene Christ as you vntrulie teach hee would haue called it the Authour and finisher of his faith and therefore he tooke your Oste not to bee his maker as you teach nor his present preserver but a strengthening of his faith And that you may see it is true which I say afterwards he calleth it Divinum fidelium sacramentum the divine Sacrament of the faithfull And therefore he thought not as you doe that Christ was locallie in the sacrament And againe there was no miracle in this because other passengers that had not such misticall bread escaped safe to shore as well as he for if the having of that Host preserved him the lacke of the Host should haue drowned the rest If your hoste cannot doe the lesser much lesse the greater And it is verie straunge that the Catholicks being so wise men in all other matters should be so sotted in this as to thinke that a Wafercake consecrated by a Priest or Pope should preserue a man from drowning in water when it cannot preserue anie good fellow from being drunke with wine But to the rest as they follow Catho Priests lib 8. cap. 5. Sozomen recounteth hovv a vvoman not beleeving that Christ had transformed bread into his bodie was in danger by transformation of bread into a stone Rider SOme such thing there is but you misse Sozomens words sentences and purpose and applie it still to your Host The priest told Sozomen that in giving the Sacramentall bread to a woman shee tooke it in her hand and privilie gaue it her maide behinde her which the maid no sooner toucht with her tooth but it turned into a stone the print of the tooth is this day to be seen in Constantinople Beleeue it that lâ—st I pray you Gentlemen is this your Oste Christs bodie if it be as you teach but fâ—e it is a false lie theÌ„ were Christs bodie turned into a stone to be seen at Constantinople vnder the forms of a stone as wel as at Rome vnder the formes of bread O hellish divinitie Acts. 13.10 but I say vnto you Priests Iesuits as Paul said to that false Arch-Iesuit Bariesus O full of all subtiltie and mischiefe children of the divell and enemies of all righteousnesse vvill yee not cease yet to pervert the straight vvaies of the Lord but still like Elimas seeke to turne
you no for in this you haue crackt their conscience do hazard their soules to maintaine your superstition But perchance you will perswade the Catholickes that though these Doctors grosly erred yet the Church of Rome ever held one manner of consecration but that is as vntrue as the rest For I will shew you plainlie Palse witnesses examined a sunder must needs be taken tripping founde liers for bovv should yee agree in that yee knovve not nay in that which is not that your late Popes and Church of Româ— since three hundred or three hundred and seventiâ— yeares last past knewe not what to hold â—or what tâ— affirme touching the fourme of consecration Anâ— therefore in this your new doctrine there is neither â—â—tie antiquitie vniversalitie not veritie with whicâ— termes you so long haue deceived the people a Distin 2. de Consecratione sub figura in sine The Pope Church of Rome as this Canon testifieth was of opinion that the Priest must recite verba Evangelistarum beginning at qui pridie c. in hâ—â— ergo creatur illud corpus The Priest must recite thâ— whole words of the three Evangelists beginning at the day before he suffered Out of which we may see that this Pope will hauâ— the words of the three Evangelists which containe thâ— causes and effects of the whole institution and not bâ— est enim corpus meum onelie c. Againe there is vsed a most shamefull and blasphemous word Creatur vnlesse you will haue Christ to be come a creature and the Priest to become a creator your maister the Pope was too forgetfull that this haâ—â— not been dashed into his Index expurgatorius But I must alleadge another Pope to con radict this Popes opinion De Conse distinct 2. Canon quia corpus page 432. In another age there was a Pope who with the Church of Rome held that there was an invisible Priest that consecrated and changed those visible creatures into the bodie and bloud of Christ noâ— by vertue of those knowne wordes Hoc est enim corpus meum nor by all the words of the three Evangelists aâ— the other Pope did but secreta potestate by a secreâ—â— and hidd n power which you visible Priestes knowâ— not This Pope will haue an invisible Priest to make a visible sacrifice and you Iesuits and Priests will haue a visible Priest to make the invisible bodie and bloud oâ— Christ What is more contrarie and absurd then this This Pope hath brained your hoc est enim corpus meum â—eing your ordinarie consecration and records all oâ—er Popes and you Iesuits and Priests for hereticks If this liscâ—â— of Pâ—â—â—â— â—n haâ—â—â—t â—rovvled in aâ—â—â—â— knovvne tounge the Catholicks had forsaken Pope Preiste and Rome long since 〈◊〉 holding that hoc est corpus meum doth consecrate But yet I will bâ—e so bolde to aske this Pope this â—â—estion Who is that invisible Priest where is that â—riest what is his secret power doâ—h it consist in speaâ—ng or crossing or both or in neither or in some oâ—her dumbe shewes The holie Scrip ures teach no â—ch Priest speake of no such secret power and so â—his is a fable as is the rest and no sure foundation for â—he Catholickes to sticke too therefore I wish that 〈◊〉 well minded Catholickes of this kingdome would 〈◊〉 beleeue this vncertaine vaniâ—ie but sticke to Christs written veritie I will adde one Pope more whose opinion I know 〈◊〉 will not gainsay for if you should I must come â—â—on you wiâ—h an old schoole point Contra negantem â—citia non est disputantium De sacre Aliaris mysterio lib 4. cap. 6. page 105. 66. This is Pope Innocentius â—e third of famous memorie vnder the warmth of those wings your transubstantiation in the Synode of Laterans was hatched at least one thousand and to hundred yeares after Christs ascention This Pope words three severall opinions touching consecration â—d one contrarie to another The first hold it is made 〈◊〉 Benedixit The second sort teach that after beneâ—tion when either it by the Priest made some print on the bread as it were by crossing some word spoken oâ—ter to the bread then hoc est enim coâ—pus meum conseâ—â—â—s whosoever saith nay And this sort hoâ— is that it is credibile credible that Christ first de ivered the bread and then consecrated the bread which things make your fingring and blowing vpon or over the bread more palpable because one must hold the Elements while you enchaunte them rather then consecrate them The third opinion crosseth both the other which is that Christ consecrated vertute divina by his divine vertue and afterward laid downe for posterities a forme after which they should blesse or consecrate Thus there were three severall opinions that this Pope spake of yet it seemeth he liked but one of them which was the second which he seemeth to iustifie in the chapter following Magister Sent. lib. 4. dist 8. fol 56. which are alledged out of Aâ—roses But magâ—cter Sententiarum commeth neerer the matter and asketh a question to make the matter plaine corsecratiâ— quibus fit verbis Attende quae sunt verba accipi tâ— comedite accipite bibite c. with what words it consecration made giue attention these be the words Take yee and eate yee all of this this is my bodie take yee and drinke yee this is my bloud drinke yee all of this Heere you see that this maister checks Pope Prelate for none of all these twentie and odde opinions ever put in these wordes Take yee eate yee take yee drinke yee as the words of Christ but as the words of your Canon And that these words be not necessarie parts of Christs institution but onelie shew the vse of the institution but that is neither Canonicall noâ— Catholicke And if you list at your leisure to read Cardinall Fr. Constantius Sarvanus his worke Printed at Romes 159â— pag. 144. 145. 146. intituled Summa Theologica dedicated to this Pope Clement the right now living you shall see that he repeats other severall juries that are now among your Romane Prelates â—â—uching consecration as contrarie as these and therefore as absurd as the former Now Gentlemen how can you saluâ— this sore and reconcile these jarres Doctours Schoolemen Canonists Text and Glosse Popes and great Prelates dissenting most shamefullie about consecration none of them relying vpon Christ â—lâ—ine institution and therefore be hold their desâ—rved confusion Now blame not vs for discovering your discords and for forsaking your errors but blame your Doctors Schoolmen Friers Monkes Legendaries Canonists your Popes Canons and your owne Masse-book these are come to our hands we haue read their workes and discovered some hundreds of their heresies and sent them to the view of the Catholickes But howsoever you blame vs God and the world will blame you in keeping the people from reading Gods booke and good writers which would instruct and
confirme them in true religion and revoke them from your grosse superstition Thus much concerning the vncertaintie absurditie and blasphemie of your consecration Now the true Apostolicall consecration is this when the elements of bread and wine are set apart from their common vse and applied to a holie vse according to Gods word And when the lawful minister hath taught the prepared coÌ„municants the grievousnes of their sinnes What true consecration is which the Gospellers teach the â—â—â—nes of Gods wrath the sufficiencie of Christs ments fully to appease the same the nature of the Sacrament which is a commemoration of that passion the office of faith to appprehend and applie Christâ— meâ—â—s promised in the word and tendred in the due administration of the Sacraments then is there I say a right consecration of the Sacrament Now whether this consecration of yours is warranted by Christ his words let the indifferent Reader iudge and with the trueâ—h aâ—â—cionâ— opinion ioyne Transubstansiation Yet we contend with you not for names and words live for 〈…〉 Thus much concerning youâ— imagined new stamped consecration Now to your second piller which iâ— transubstansiation First I must tel you in this as in the former that the term is new lately invented coÌ„pounded by your selues as your consecration was never found in the new Testament so transubstansiation was never found in the â—â—â—â—us old No I do not remember that in al my Grammatical travels studies that ever â—ead it I can sâ—â—w you Dictionaries many Grammers â—â—â—e of divers priâ—â—â— and in diverse ages printed in severall Vniversities of Christendome but none of them makes mention of this word transubstantiure much lesse of the sence which is to chaunge substances of severall kinds one substance into another But brieflie as the word cannot be found in Gods booke nor auncient Doctor so the sence hath neither warrant from holie scriptures noâ— Catholicke writers For this is your opinion that after consecration which yet you know not what it is the substance of bread and wine should be converted into the naturall bodie and bloud of Christ the accidents of bread and wine as whitnesse foundnesse breadth weight faâ—or and taste of them onely remaining You may assoone and to as good a purpose prooue a transaccidentation as a transubstantiation But as there is no change of the former so not of the latter but a meere Friers fable and therefore frivolous And whereas the Fathers vse these words change conversion mutation transelementation they alwaies expound themselues in their severall workes that it is a changing of the vse not of the substance neither can you shew anie one father that euer ment such a change of one substance into another for everie change of one thing into another carrieth not with it at all transubstantiation of one substance into another for there may be a change without conversion of substances but conversion of substances cannot bee without a change for there is as much difference betwixt change and transubstantiation as betwixt the generall the speciall for change is the generall and containes vnder 〈◊〉 transubstansiation but not contrariwise And as there is a change of substances so there is a change of accidents to wit of qualities of times of places of habits and such other like things according to their natures and to the predicaments vnder the which they are comprehended These Logicall ruâ—â—nuats I hope you haue not forgotten Our regeneration is a change not substantiall We confes a change of name of vse but onelie during the action not after to be a sacrament no more then water in the fond after that baptisme is finished by the minister but accidentall that is it is not a change of the substance of our bodies and soules into anie other substance but the change iâ— in qualitie which is from vice to vertue from sinne to righteousnesse c. and this our change now in question is sacramentall not substantiall of the vse of the creatures not of the substance But if you will needes haue a change of substances speake like schollers and tell me for my learning in what predicament I shall seeke it and yet I thinke I shall never finde it But I will not bee tedious in transubstansiation seeing the great Rabbynes of Rome can no more agree vpon this then they could about consecration as also because we haue confuted it in such places where we prooue bread to remaine after consecration for so manie fathers as prooue bread to remaine after consecration confute transubstansiation I will oneâ—iâ— giue the best minded Catholickes iuste of the rest of your late School-doctors by alleadging one Grand-captain in stead of the rest whose words be these magister Sent. lib. â— dist 11. pag. 58. Si tandem queritur qualis sic illa conversio an formalis an substantialis vel alterius generis di finire van sufficiâ— But if it be asked mee saith this your great Moderator what kinde of change is made in the Sacrament whether it be formall or substantiall or of anie other kinde I am not able to define it vnto you Will you heare your owne friend Cuthb Tâ—nustall Bishop of Dirrhâ—m deliver his opinion de mode de Eucharistia lib. 1 pag. 46. quo id fieret fortasie satius erat curiosum quemquâ— suae nelinquere coniectutae sicut liberum fuâ—t ante concilium Lateranum Of the maner of this change or conversion how it might be done perhaps it had been better to leaue every man that would be curious to his own opinion or coniecture as it was before the Councell of Laterane left at libertie Is this your antiquitie vniversalitie and consent you see it is a jarring noveltie voide of veritie Why then will you take vpon you to teach that which you never learned and perswade the Catholickes to beleeue that which the chiefest on your side maketh a doubt of nay all of your side cannot prooue nay which is in deed but a fable without trueth for one thousand two hundred yeares after Christ never heard of And therefore seeing it is neither Apostolicall not Catholicke Absurdities follow the granting of Transubstatiation no mans conscience is bounde to beleeue it Now J will onelie shewe some grosse absurdities that followe the graunting of it and so proceed to the rest This fable of transubstansiation overthroweth sundrie articles of our faith and therefore it is abhominable It teacheth a new conception of Christ to bee made of bread by a sinfull priest and every day in everie place where it pleaseth the priest contrarie to the Article of our faith which is that Christ was conceaved by the holie Ghost and borne of the blessed viâ—gin and but once for such a Christ as you tender to the poore ignorant Catholickes is not a true Christ neither can be for manie respects which are before in the beginning alleadged Secondlie if Christ be in the Sacrament he is