speech nor difficultie in sence but that the simplest may know Christs meaning You should haue begunne at the 23. verse and so to the end of the 29. verse and that had been plaine dealing Christs institution penned by Paul delivers vs foure observations First Christ his action Secondlie Christes precept Thirdlie Christs promise Fourthlie Christes caution 1 Christes action He gaue thankes brake bread tooke the cup c. 2. Christes precept 1. Take yee eate yee 2. This do as often as yee drinke it and both in rememberance of me 3. The minister must shewe and preach the Lords death till he come 3. Christes proudâ—e 1. This is my body which is broken for you 2. This is the new Testament in my bloud 4. Christes caution or caveat Whosoever â—hall eate this bread or drinke this cup vnvvorthelie shall bee guiltie of the bodie and bloud of the Lord. Thus you see plainlie without anie dismemb ing or curtalling Christs action precept promise caution delivered out of the text Out of which place I obserue for the Catholickâ— better instruction and your confutation two things against you in this your skipping and curtalling of thâ— text First the comforts you conceale from them by this mangling of the text Secondlie the errours you still hold them in in concealing the most part of thâ— text first by following your Latten translation neglecting the holie tongue the Greeke wherein the holie Ghost pend this institution You traâ—slate Whicâ— shall be delivered for you for which is broken for you Ouâ— of which I note first you change the tense that is in the Greeke that is the present tense for so wee haue it and you follow the Latten translation which is the future tense Euallage and therefore not so comfortable Christ vseth a sweet figure of the time present for the time to come to assure our soules and consciences that whatsoever Christ promiseth is as surelie to bee performed in his appointed time as if it were alreadie done And this tense Christ vsed to take all doubts from his disciples who in respect of their vnworthinesse might iustlie haue doubted that Christ would not haue died and shed his precious bloud for them they being such vnprofitable servants and miserable sinners But to take away that doubt from them and the Church now hee assures both that whatsoever is promised by him is as sure to be done as if it were alreadie done And this staieth Christs Church and everie perticular member of the same from distrusts doubts grudgings c. in and vnder their severall crosses because they know there is a ioyfull Iubile and freedome for them purchased and prepared and shall as surelie be accomplished as if now it weere performed Now your altring of this particle is depriveth vs of all this comfort Againe you following still your corrupt Latten translation say delivered for you wheras you should say as the Greeke is and as Christ saith Broken for you for this word broken is more Emphatical and piercing then delivered for it is one thing for a man to be delivered or to be betraied for me another thing to be broken in peeces for me Out of this I obserue first the greatnesse of my sinne secondlie the kindnes and exceeding loue of my Saviour In the first that Christs birth and life though both innocent was not sufficient to cleanse my sinne In the second Christ would vndergoe shamefull buffets on the face pricking of thornes vpon his head piercing nailes into his hands and feete a bloudie speare into his blessed side before mans sinne could bee satisfied Gods wrath appeased Sathan death and hell conquered this our living Christ would haue his bodie broken for vs he would not leaue one sigh in his soule for our sâ—kes nor one drop of bloud in his bodie vnshed for our sinnes These comforts are expressed by this word broken which are not nor can be gathered by this word delivered Another comfort is concealed from the Catholickes in omitting the 25. verse in these words The newe Testament in my bloud Math. 25.40 Heb. 2.12.13.17 Ioh. 10.27 Out of which everie man may gather these comforts to himselfe by particular application First that I am not a straunger to Christ but one of his younger brethren and not onelie well knowne vnto him but also as well beloved of him which appeareth in this that hee did not onelie remember me in his last will but also most freelie and liberallie bequeached vnto my soule and bodie most precious Legacies where wee may finde them registred most safelie kept in Gods booke and daylie pronounced in our Creed as remission of sinnes of both guilt punishment peace of conscience in this life at the latter day rising of my bodie from death and dust afterwards life eternall both to soule and bodie These Legacies be bequeathed and contained in this Testament which he hath not onely sealed outwardlie with Sacraments but also inwardlie with his bloud by faith to assure vs of the performance of his promise and therefore he addeth in me bloud so that all other Testaments Wils Bâ—ls or Pardons which are not sealed with Christs bloud but with lead or wax are but counterfeit labels stâ—â—cht to Christs testament by some false forgeries of pâ—â—ured Nâ—â—â—ies wherin they doe falselie promisâ— remission of sinnes and the kingdome of heaven Acts 5.3 These deceivers must be told as Peter told Ananias Why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Ghost In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine dâ—ath You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament and Christes bloud which I will deliver particularlie if I be vrged but you are deceived and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor their owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud without which there is neither remission of sins nor saving of soules Another comfort you conceale from the devout meditation of everie good Christian which is In rememberance of me Suetonius Plutach We read in histories after Iulius Caesar was slaine Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and pointed out verie Rhetoricallie Caesars bountie to them while he lived but in the heat of his speech he made a pause and shewed theÌ„ Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittiezens sawe remembring hâ—s loâ—e presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans revenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then with what Christian courage and spirituall manhood ought we that
Christs owne words to prooue that your round Wafer-cakes vpon your supposed hallâ— wed Altars are not that true bread Christs flesh which Christ heere speakes of 1. OccasioÌ„ The question vvas mooued by some Bellie-gods that tasted of Christs banquet bountie in feeding fiue thousand men vvith fiue loaues and tvvo fishes vvhether Moses or Christ vvere the more excellent and liberall in feeding men 1 FIrst they commend Moses from the greatnesse of hâ— place and person being Gods Lieutenant to conduct Israel out of Egypt 2 Secondly they commend their Manna from the place whence it came which was the heavens as they supposed 3 Thirdly they commend the bread from the vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saved them from famine therfore they thoght that no man was greater theÌ„ Moses no bread to be compared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moses and himselfe to Manna 1 First denieth that Moses was the given of that Manna but that God was the authour Moses onely the Minister 2 Secondlie that it came not from the eternall kiâ—gdome of God which is properlie called heaven but from the visible clouds improperly called heaven 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserved life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also l fe spiritual in the kingdome of grace life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and 〈◊〉 no more bee found but this bread Christ doth feed vs â—eere in this earthlie wildernesse Iosua 5.12 and raignes for ever with his triumphant Church in our everlasting glorious Canaan the kingdome of heaven 5 This bread Manna so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the sâ—â—e but this bread of life Christ is the true bread Ioh. 6.54 which once beeing received into the soule doth not onelie assure and giue vnto it eternall life but also 〈◊〉 the bodie like assurance of resurection salvation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritual ie And because they were so addicted in Moses time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Th refore Christ deborted them from food corporall to food spirituall Ioh. 6.27 Labor not saith he for the meat that perisheth but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heaven earth 3 Point NOw let vs see according to which of Christ natures hâ— is called out living Bread whether according to his manhood or godhead or bâ—th Christ calls this b ead his flesh and Christ his flâ—sh are al one therefore Christ his flesh are all onâ— the same breâ—â— as our bodies are fed with material brâ—â—d so are our soules fed with the flesh of Christ this flesh hee will giâ—e for the life of the world wâ—â—ch flesh is not Christ bodie separated from his sonâ—e as some of you imagine and vntruelie teach not Christs bodie and soule separated from his divinitie but even his quickning flesh which being personally vnited to his eternall sâ—irit was by the same given for the life of the world not corporaâ—lie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once oâ— the crosse as the Scriptures â—ccord for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bâ—n shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiving of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourishing power iâ— compleate Christ God man with all his soule â—â—ving merits And neither Manna in the wildernesse nor your â—oâ—â—d Wafer-cakes vppon your supposed hallowed Altars Manna it could not be for it ceaâ—â—d manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And 〈◊〉 to the third point The manner how this true bread Christ must be eaten THe meat is spirituall 3 Point and therefore the manner of eating must not bee corporall for such as is the meat such most be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dâ—nte In the epâ—stle to tâ— Reader c. which thing being there handled before out of holy Scr p ureâ— Fathers and your Popes Canons I will onelie referre you thither where you may vnlesse you bee maleconteâ—ts tâ— be fully satisfied touching the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeving in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument Whosoever dwels in Christ and Christ in them Ioh. 6.5 35. onelie eates Christs flesh and drinkes Christs bloud B t the true bel evers onelie dwell in Christ and Christ in them therefore the true beleevers oneliâ— we Christs flesh and drinke Christs bloud The proposit on is Christs owne words Ioh. 6 56. Ephâ— 3.17 of which it were damnable to doubt The assumption is Pauls Let Christ dvvell in your hearts by faith therefore the conclusion cannot be denied And so to the fourth The fruit and profit that redoundes to the true eaters of this bread of life vvhich is Christ MAnie rich benefits we haue by eating Christ in the manner aforesaid that is 4 Point by apprehending applying and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to the sixth of Iohn Ioh. 6 41.54.50.51 He that eateth this bread I will raise him vp at the last day to life concerning hiâ— bodiâ— and hee shall neuer die but liue for euer concerning his soule But an opposition being made betwixt this true bread Christ and this Sacramentall bread
Gods Priests blessings with praier of the heart and mouth even as well is trueth and falsehood light and darknesse superstition and religion Christ Belial And if the Catholiques will but diligently read this commandement of GOD given to the High-Priest and Priests in this place touching the manner how they should blesse Gods people I am resolved that few Catholiques in this kingdome heereafter will kneele at your feet or begat your hand any finger benediction or crossing because it hath no warrant from Gods word and therefore ten thousand of them not worth a farthing How the Priests blesse the sacrament You crosse the cup or Challice with a set number of crosses and gestures sometimes blowing over the Chalice sometimes crossing it sometimes hiding it that none must see it sometimes lifting it vp that all must see it then ioyning and disioyning of your thumbe and two fingers with manie moe such Apish toies childish trickes and charming prokes which haue neither foundation nor relation to Christs actions and institution But we in administring this holy Sacrament Hovv the Preachers of the gospell blesse the bread the cup. confesse the greatnesse and grievousnesse of our sinnes that can no otherwise bee pardoned but in Christe bloudâ—â— and bitter passion and wee giue thankes to God for Christs blessed obedience to the shamefull death of the cursed crosse by which he hath satisfied Gods wrath and wrought our reconciliation in the bloud of the same and continue this Sacrament as be instituted and commaunded in reverence and rememberance thereof without addition alteration or subtraction And pray that our vnworthinesse and want of faith hinder nor our spirituall vnion reall presence with Christ which is offered in the word of institution and sealed in the right receiving of the Sacrament This is the force and effect of this word Blesse the true vse wherof Christ by his practize delivered the Primitiue Church Fathers and we imitate Now whether your blessing in the Sacrament and your blessing by crossing the people or ours come neerer to Gods word and Christs practize let the best minded to Gods truth iudge and then with GODS trueth ioyne Thus much for your Addition misvnderstanding and misapplication Now to your Omission or Subtraction of a whole verse You bring for proofe of your carnall presence Omission or Subtraction You couer two errors in concealing one ver which is a wicked pollicie the 26. verse and the 28. verse of the 26. chap. of math But you over skip the 27. verse betwixt them both which if you had added it had expounded Christes meaning of this word Blesse overthrown your own crossing and discovered and discomfited other errors of yours which are the receiving of the communion in one kinde of bread onely and onelie the Priest must drinke of the cuppe and not all the communicants which are contrarie to Christs institution and the auncient practize of the ancient Popes church of Rome as shall be shewed hereafter Christ willing The verse that you omit of purpose is this And when he had taken the cup and given thankes he gaue it to them saying drinke yee all of this Now Christ in this verse expoundeth his owne meaning of blessing in the verse before shewing what hee meane by blessing after he tooke the bread by the word of giving of thankes after hee tooke the cuppe So by Christs own exposition blessing giving of thankes are all one or else Christ did rightlie consecrate the bread by vsing the word blessing but not the cup by vsing the word of giving of thankes Nay if blessing and giving of thankes were not all one then neither Luke not Paul haue rightlie penned Christes institution nor Mathevv nor Marke of the cuppe because neither Luke nor Paul ever vsed the word blesse either in taking the bread or cup but the word of giving of thankes nor Mathevv nor Marke ever vsed the word Blesse in receiuing of the cup. I pray you read the three Evangelists and Paul in Greeke and you shall see as in a glasse your errors anâ— shall finde Mathevv and Marke expound Christs meaning in your overslipt verse in giving of thankes in taking the cup what he meant by blessing when he tooke the bread and read also Luke and Paul in Greeke and you shall find that they never vsed the word Blesse as abouesaid So then Luke and Paul expoundeth Mathevv and Marke nay Mathevv and Marke in your concealed verse expound themselues â—ar 8.6.7 If you will read the eighth of Marke in Greeke you shall finde these two words vsed by Christ befoâ—e his miracle of seaven loaues a few fishes and you shall see there the word of thankesgiving put downe first Blessing and giuing of thankes are all one when he tooke the bread and then the word Blesse put downe when hee tooke the fishes there was aâ— great a miracle wrought in the multiplication of the loaues after his thanksgiving as of the fishes after his blessing And mathew speaking of this miracle as Marke did math 1â— 36 did onelie vse the worde of thanksgiving and not the word to blesse at all Wherby you may see by Christs practise that blessing and thanksgiving are all one and they signifie to pray and praiese with voice and not to crosse with the fingers Peruse your owne latten Bible Benedixit by your latten translation is expounded by sanctificante Gen. 2.3 and you shall see that â—â—red is it must be taken in no other sence then sancti scauit is Thus the simple may see how greatly you haue erred in these three points abouesaid And I wonder that maister Henry Fâ—â—rsimon a Gentleman so well learned as the Catholickes account durst put his hand to these grosse errors which most safelie I keepe with me allowing them to bee both Apostolicall and Catholicke whereas they are most antichristian and hereticall And me thinks that all the Priests are greatlie in this to be blamed that will persw de others to follow them and they will neither follow Christs trueth the Apostles writings the Greeke not latten text nor the auncient practise of the P imitiue Church of Rome But now to the test of the bodie of the text and controversie Wherein first let vs examine whether your two propositions this is my bodie this is my bloud of the new Testâ—ment c. be proper or figuratiue litterall or Sacramentall For if they be improper borrowed figuratiue and Sacramentall they prooue neither your Transubstantiation not your carnall reall presence but even plainly disprooue them Augustin de doctr christiâ—nâ— lib. â— cap. 16 pag. 23 Parisâ—â— 1â—80 Saint Augustines â—ulâ— before recited if you would be ruled by it but neither Scriptures nor Fathers can rule you but you will over rule them would presently satisfie you that these two propositions must be figuratiue the latter you coÌ„fesse but the former as yee you wil not His words again for the
professe to bee Christians revenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilesse put him to death these enemies be our sinnes for he died for our sinnes which Rom. 4. the last verse let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie crueltie by mercie hatred by loue covetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell and shed his bloud for our sinnes let the rememberance of his precious death and mercifull deliverance put vs in minde to revenge his death by killing our sinnes which slew our Saviour and endevour to serue him with all thankfulnesse in a life spirituall who hath delivered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me and this commeth by your omitting of that you should not passe without expressing the true tenour of it as you received it of the Lord 1. Cor. 11.22 for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to cover by this course First if you had put downe these words Errors In rememberance of me and till I come these two had overthrowne your carnall presence for if the bread wine must bee received in rememberance of Christ then bread and wine are not Christ substantiallie corporallie and by way of transubstantiation And if Christ be risen as the Angell said math 28.6 and as wee in our Creed confesse and that we must receiue this Sacrament 〈◊〉 his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine And these words doe this in rememberance of mee condemneth all your Masses that be said in rememberance of He-Saints and Shee-Saints Missale Printed at Venice 1494. and no Saints aâ— your Popes Bishoppes and in rememberance of Pilgrims Marriners women in travaill and mutten oâ— beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake oâ— those abhominable abuses vntill I come to the controversie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would cover in leaping over the 26. verse in these wordes you doe shevv the Lords death till he come Chrisostoâ—â— Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestrae beneficij mei This shewing of the Lords death consisteth in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christâ— blessed passion which is the remission of sinnes and our reconciliation to Gods favour through his bitter and bloudie passion And this condemneth your foolish May games and Puppet-plaies in your vaâ—â—e shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name oâ— edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Aliare Dei which is the beginning of your Masse vntill you come to the last hoe see missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a comfortable declaration of the Lords death they haue a histrionicall dumbe-shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and figures and Sacramentall phrases in the handling of this controversie if you had not concealed this phrase This cup is the new Testament is my bloud the Catholicks might haue seen your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholickes to imitate And you with vs must either say that Christ vsed a double figure or else most absurdly confesse that not onelie the wine is transubstantiated changed into Christs last Testament but that the challice or cup is transubstantiated into his last testament is his testament substantiallie properlie reallie the accidents of the challice onlie remaining that is to say the height depth weight colour c. Now if you cannot denie a figure in the challice how dare you for the like or worse inconvenience denie it in the bread This you thought to omit hoping thereby to cover this your error But it was ill done to deceiue the Catholicks who so liberallie relieue you so dearely haue loved you And wheras you translate challice for cup telling the people that the challice coÌ„secrated by you is holier then other vsual cups that Christ vsed in the institutioÌ„ a challice no vsual drinking-cup I say in saying thus you shew your self ignorant in the Greek tongue Poterion wherein Christ spake it the Evang. writ it for they all so hath Paul but one vsuall word which signifieth a vsual drinkinâ— cup and no charmed Challice as you ydlie vainâ— informe the Catholickes And now to your 27. verse which you would coâ—ple to your 24. verse which thus you recite ve y coâ—ruptlie vvho so doth eate vnworthelie c. shall be guâ—tie of the bodie and bloud of the Lord but if you haâ— meant plainlie and trulie you should haue reci ed aâ— the Apostles words in this manner whosoever shall â—aâ— this bread and drinke this cup of the Lord vnvverthelâ—â— shall be guiltie of the bodie and bloud of the Lord. Bread ramaines after Consecration therefore no carnall presence likewise the Cup therefore noâ— Transubstansiation in either Out of which I obserue that you would cover anâ— conceale that which overthrowes your carnall presence for if bread remaine after consecration theâ— there is no carnall presence but bread remaineâ—h afteâ— consecration therefore there is no carnall presene And because this verse sheweth to the world that therâ— is bread after consecration therefo e you cut off thâ— part of the verse which is verie deceitfully done Anâ— leaue this word bread out after consecration to blinâ— the eies of the simple And also you cut off the neâ— words to cover other two errors the words be these
Priestes that we might he nourished by that by vvhich vve haue been redâ—emed A Blinde man may see that you never read this in Cyprian your selfe Cyprian de Duplici Marts floruit 249. Rider or else that you vnderstand them not For Cyprian saith not God hath left in his flesh but Reliquit nobis edendam carnem suam â—ubquis bibendum sanguinem c. he hath left vs his flesh meate and his bloud to drinke I pray you pardon me to aske you which is the nominatiue case to the tube is Deus no but if you had begunne seven lines sooner as you ought in deed to haue done at Nemo maâ—em charitatem habet c. you should haue found the right nominatiue case that there might haue been not onelie a grammatticall concord but also a Theologicall harmonie and then the sence had bene plaine For it was hee that died for his enemies that left vs his flesh c. And that was Christ not God the father But you begunne after your accustomed manner in the middest of a sentence mistaking the nominatiue case to the verbe and so lay downe heresie for divinities for God the father hath neither flesh nor blould But if I should helpe you with a charitable construction by attributing that to Christes Deitie which is proper to his humanitie yet you still haue wrested the father and abused the Reader But thus Cyprian is to be readâ— Christ truth left vs his flesh to eate and his bloud to drinke so we confesse it we beleeue is and we teach it but to be eaten and drunke spirituallie by saith not corporallie nor â—â—turallie as you imagine For this is the inward invisible Grace of the Sacramente that you propound Now how this flesh and bloud of Christ is to be eâ—ten or how Christs flesh and bloud are naturalliâ— substantiallie reallie vnder the formes of bread anâ— wine which is our question you cannot prooue bâ— Cyprian and so still you propound the matter to vâ— when you should prooue the maner to vs and here 〈◊〉 your error in the third kinde if not in moe beforâ— specified Cyprian de Cana Domini nu 9. And heere you bring a testimonie out of Cyprian where hee speaketh not properlie of the sacrament but of the threefold Martyrdome which hee gathereâ— out of the death of Christ and therefore you shew 〈◊〉 great weaknesse in running to that Tractate whereaâ— you might haue spedde better if you had list neereâ— home For if you had reade or woulde reade thaâ— Father vpon his Treatise of the Lords Supper hee would haue either changed your minde or hardned your heart but howsoever discoverd your errors And that the eating of Christs flesh and drinking of Christs bloud is not a grosse corporall swallowing of his blessed flesh and precious bloud What it is to eate Christes flesh and drinke Christs bloud as you deeme but that Esus carnis Christs est quaedam aeuiditas quoddam desyderium manendi in ipso c. The eating of Christs flesh is a certaine egernesse and a certaine desire to abide in Christ c. And three lines before this he saith Our abiding in him is our cating of him and the drinke is a certaine incorporation into him And in the latter end of the Treatise you shall finde that Father touch the point in question betwix vs Hovv Christ must bee eaten haec quotiens agimus non dentes ad mordendum acuimus sed fidâ— synâ—ora panem sanctum frangimus partimus c. As often as we receiue these holie mysteries we whet not our teeth to bite or chew but breake and divide this holie bread by a sincere faith c. And foure lines before that saith he Edulium carnis Christs de facatis animis c. The food of Christs flesh must be eaten with purified minds saith not with washed mouthes Impij nec se iudicant nec sacramenta diiudicant ibid. n. 13. And â—ttle before that hee saith the wicked lambunt peâ—â— c. licke the rocke but neither sucke honie nor â—â—e c. that is to say they eate the Sacrament but 〈◊〉 the inward grace of the Sacrament Thus I hope â—e indifferent Reader is satisfied that your proofe is 〈◊〉 pertinent to the matter in question and therefore â—â—eweth the weaknesse of your cause Transubstansiation is but in deede a fable and the wilfulâ—esse of your mindes that will seeke so stiflie to mainâ—â—ine fables with wresting fathers for Cyprians place â—â—at you bring handleth the invisible grace of the Saâ—rament And in this place which I bring he toucheth 〈◊〉 manner how that grace is to be received that is â—ith faith as we say not â—eeth as you teach c. And 〈◊〉 Cyprian agrees with himselfe and we with Cyprian â—â—yne against your carnall opinion And thus having â—â—nswered Cyprian with Cyprian and shewed you your â—â—â—e sight and mistaking of Cyprian I will come to â—â—e examination of your next proofe There is no doubt left of the veritie of the flesh and bloud of Christ for novv by the assurance of our Lord Caththoâ— Priests and certaintie of our faith Hyllarius de Trinitate lib 4. 8. floruit 370. it is his true flesh and his true bloud GEntlemen now we must needs commend you for you giue testimonie with the truth and vs against the late church of Rome your selues â—ow you come neere the quicke in deed Rider and therefore â—peake both the trueth and trulie This is the manner â—w Christ must be eaten by faith but you should 〈◊〉 added the next line following Et haec accepta atâ—â— exhausta id efficiunt c. and these that is sanctiâ—â—â—d bread and veine being thus by faith taken thus â—â—ple bring this to passe that Christ is in vs and we â— Christ so now you say with Hyllarie that Christ dwelleth in all them that receiue him by faith Your owne proofe is one our side Anâ— so by this your owne warrant you witnesse to the world that there is no place for the corporall receiving of Christ by the wicked as Rome teacheth it because Christ dwelleth not in them nor they in him And so because this your proofe prooues our part of the matter in question against your selues that Christ iâ— to bee eaten or received by our faith not by our mouth or teeth I will addresse my selfe to the examination of your next proofe Catholicks Priestes Nothing remaineth in the vvorld of the bodie and bloud of Christ Athan lib. de Passione Imaginis Christs cap. 7. florniâ— 375. but that vvhich daylie is made by the Priest on the Altar GEntlemen I perceiue you are soone wearie of well doing in your last proofe you confessed a trueth with vs even against your selues But now you leaue fathers and bring fables and so produce one fable to prooue another fable Rider that is you produce one fable of the crucifying of the image of Christ
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