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
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
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
time imployed would haue conquered Spaine and sackt Rome The Lord blesse her Ma. vnder whom you most happily prosperously governe grant that the worlds doome her death may meet in one day From my house in saint Patricks close Dublin this 14 of Sep. 1602. The Lords most vnworthie servant I. R. To all Romane Priests and all other of anie other Romish order vntruly surnamed Catholicke Priests and to everie of them vvithin the kingdome of Ireland IF the Irish Testament a godly laborious and profitable worke to Gods Church had not imbusied the Printers Presse long before this time my Friendlie Caueaâ— had presented it selfe to your friendly censures I haue onelie handled the first position and could goe no further in the rest till the Printers returne from London with new letters and whereas there be some faults escaped impute them not to the skilfull Printer but to the stumpeworne letter for as weapons vnsteeled cut not so letters overworne print not I haue laid downe your prooffes and speeches touching the first position not adding diminishing or altring one sillable or letter but as I received them by a courteous Gentleman I thinke a Priest and as maister Henry Fitzsimon subscribed the same approoving them to be Apostolicall and Catholicke so I haue delivered them your Preface concerneth nothing the matter in question onely the Preface I scilence till I know your further pleasure because it is too byting and bitter relishing rather of malice then matter But if you mislike with this scilence vpon the least notice my next Treatise shall manifest it to the world by way of a Postscript to which I will annex a Rescript And whereas your letter directed vnto me at first was subscribed in stead of your names Catholicke Priests I haue therefore not knowing your name Read Vincent â—â—rinens adversus haereses aâ— you shal what 〈◊〉 th◠〈◊〉 given you still the same titles But I must tell you plainlie you haue onelie the names without the trueth of the thing it selfe which vaine vsurped titles you must cast off vntil you can prooue your doctrine Catholick for a Catholicke opinion without an Apostolical warrant is fitâ—er termed vpstart heresie then Catholicke divinitie Serm 140. de tempo fol â—97 col 3. But this is most sure that you haue forsaken the veritie of Christs Gospell and the faith of the Primitiue Church to prooue it but in this one point of our question Augustine saith Ideo Dominus absentavit se corpore omni ecclesia c. Therefore the Lord Christ absenâ—ed himselfe touching his bodilie presence from everie Church and ascended into heaven that our faith might be edified Brag now no more of Châ—â—sts corporall presence to be in your Church if you doe wee with Augustine will say you haue no true Church And againe as you will haue a corporall presence so you teach the communicants to receiue Christ with their mouths corporallie not with their faith spirituallie Super Ioh. Tract â—6 pag. 174. col 4. contrarie to the opinion of Augustine shewing the manner how Christ is to be eaten in the sacrament foure times togither saith spiritualiter spirituallie spirituallie And you cannot shew one auncient writer that speaking of the manner of our eating Christ in the Sacrament Fide non dentâ— Read Aug super Ioh. tract 25. 26. 50. The third bâ—â—â—e cap. 3. de interpâ— etaâ—dis scripturis pag. 102. Coloâ—â— print 1588 â—hen it seemeth some grosse â—alts â—emain stil that saith once corporallie And therefore seeing this ancient Father condemneth your faith and contradicts your doctrine forsake new Romes heresie and returne to old Romes religion But you will say it is shame for me to bâ—lie the holie Sea whose doctrine is Apostolicall and their life Angelicall My prooffes shall be your owne friends Lindanus speaketh of an ancient complaint of Agobertus Bishop of Lions who said Antiphonarium magna ex parte correximus amputatâ—s quâ— superflâ—a leuia falsa blasphema plantastica multa videbantuâ— We haue the most part corrected the Antiphonarie â—â—â—ting off those which seemed superfluous light false blasphemous and manie phantasticall things Behold now the puritie of the do trine of the Church of Rome who dare venture his soule vpon suâ—h sanâ—â—e superstition nay wicked damnable heresie irreligion And for the life of your Cleargy in Rome heare some of your own friends speak their knowledge Read Concilium delectorum Cardinalium Concil Tom. 3. pag. 823. there thus you shall find it speaking of Rome In hac etiam vrbe meretrices vt matronae iâ—cedunt per vrbem seu mula vehuntur quas affectantur de media die nobiles Cardinalium familiares Clericique Nâ—lla in vrbo vidimus hanc corruptionem praeterquam in hac omnium exemplari That is to say in this cittie of Rome the curtisans or common whoores passe through the streets or ride on their mules like honest matrones And in the middest of the day the Noblemen the Cardinals deare friends and Priestes attend vppon those whoores We never saw such corruption but onelie in this cittie of Rome which is an example to all other cities The Popes owne Cardinals beeing appointed by Pope Paul the third anno Dom. 1538. to visit the cleargie and the stewes returne this shamefull commission But perchance you will tell the Queenes subjects that these whoores dwel in some blind Alley but the Popes court pallace are a most holie sanctuarie of saints No saith Luâ—tprandus your own Proctor lib. 6. cap. 6. into â—aâ—â—ensâ— palatium sanctorum quondam hospitium erat nunc est prostibulum merâ—â—icum The verie Popes pallace at Lateran sometimes was the harbour of holie Saints but is now become a filthie stewes of common whoores Now you see the Popes religion the Popes life the one false the other â—ewd forsake both defend neither for if you doe Primasius ad Rom. cap 2. will tell you Nemo periculosius peccat quam qui peccata defendit No man sinneth more dangerously then he that pleadeth in the defence of sin Bern. in all his fiue bookes de considerat Serm 33. vpon the Cant. pag. 141. And your friend Bernard tells the Pope Eugenius to his face that for his supremacie vsurping both swords he holds them non Apostolicoâ—ure not by Gods law And that his priests in shew serue Christ but in deed Antichrist And else â—here he painteth out the Popes Cleargie that there is with them â—â—triuâ— Nitor c. they be trimmed like whoors attired like plaiers served like princes but in life they are murderers whoormaisters bribers and deceivers And if the Pope then was an vsurper of his supremacie and coÌ„demned for his Ambidextership what man of any reasonable sence would embrace this religion that is so false or commend this Romish cleargie whose liues are so filthie And now Gentlemen I wonder you informe not the subiects of the dangerous plots the Pope and Spaniard practise against theÌ„ the
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
your Paris print his words be these Aug. in psa 98. Quid. carâ—â— Maria carnem accepit quia in ipsa carne hic ambalauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prâ—us adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our salvation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie bâ— yours was made of bread and therefore not that trâ— flesh of Christ which Augustine speaketh of and not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which August 〈◊〉 will haue vs worship walked visiblie with his Churâ— here vpon earth before Christs ascention And vnâ— you can approoue vnto vs by canonicall warrant sâ—â— a Christ in your Sacraments as walked vpon the earâ— and died on the crosse Augustine will not haue hâ— worshipped which you shall never be able to doe â—â—ring the world 3 Thirdlie that flesh of Christ which Augustâ— will haue vs to worship was given to vs for our sâ—vation which I hope you will say if you say truelâ— was actuallie reallie and in deed vpon the crosse A in the Sacrament misticallie or by representation hath been prooved out of your owne bookes Thus you wrest that which Augustine spake of tâ— blessed flesh of Christ to your fabulous supposed fleâ— made by a priest whereby you wickedlie abuse tâ— learned father and deceiue the simple Reader For thâ— flesh of Christ which was conceived by the holie Ghoâ— and borne of the blessed virgin must be eaten with tâ— spirit adored with the spirit as Augustine there speâ—keth and neither adored with your externall apiâ— worship nor eaten with your corporall mouth But speake according to the Scriptures and Fathers the vrie eating of Christ is the true adoring or worshippinâ— of Christ because as he is eaten so he is adored bâ— he is eaten spirituallie by faith therefore he is adorâ— spirituallie by faith For faith is the chiefest braunâ— of Gods honour Your next Author is Ambrose vpoâ— the 98. Psal which you imagine proveth your exteâ—nall worship of Christ in the Sacrament But Gentlemen why deale you so vntrulie wâ— Gods heritage in a matter of this importance did â—rose ever write vpon this place I tell you no Amâ—se indeed writ vpon the Psalmes till the end of the â—entie one Psal and there brake off and recontiâ—ed at the 118. Psal but never writ of the 98. or 99. â—d as you vntrulie deliver For Chemnitius saieth â—s Iâ—a Ambrosius in eundem Psalmi versum inquit 〈◊〉 speaketh Ambrose vpon the same fifth verse of the â—â—e adorate scabellum worship yee his foote stoole Tâ—mâ— â— lib. de spiritu-sancto cap. 12. page 157. the saith not that Ambrose writ vpon that Psalme but â—on a verse of the Psalme and not in that Tome but another and yet not of a worship externall as you 〈◊〉 but of a spirituall worship such as Christ teaâ—th in the fourth of Iohn For if you had read Amâ—se you should haue heard him speak thus Hoc in loco sprituali Christs adoratione c. In this place we will â—eake onelie of the spirituall worship of Christ So â—mbrose vtterlie if you had vnderstood him rightlie â—demneth your externall worship of Christ But beâ—se Aug. writing vpon this Psal expoundeth Ambrose â—s opinion vpon that one verse adorate scabellum worâ—â—p yee his footstoole c. and both against your exâ—nall worship I will only desire you to read your own â—gustine of your owne print both thorowlie deliâ—â—ratelie and then I doubt not but you will see your â—rour and reforme your iudgement But now let vs 〈◊〉 how fitlie you alleadge Eusebius to prooue your exâ—ernall worship of Christ in the sacrament Saint Hierome maketh mention of Eusebius Emesenus â—shop of Emesa in Syria Hieron de scriptâ—â— Ecclesiast in Eusebio Emeseuâ— Tom 1. page 296. who writ in Greeke verie â—amedlie and lived about the time of Constantius aâ—out the yeare of our Lord 342. and was buried in â—ntioche yet some verie craftilie haue stitched certaine â—atten Homilies vpon this Greeke fathers sleeue and â—orkt vpon him a straunge wonder in making him â—peake Latten at least fiue hundred yeares after his death that was ignorant of the language during his life But here I wil not take vpoÌ„ me to discusse whether this was Eusebius Emesenus the Syrian or Eusebius Emissenus that Canisius saith was a Frenchman Cauisij â—râ—n in Anno. 500. hoc fortâ— tempore charuis and peradventure peradventure not florished at that time or whether it was Gratians Eusebius But this is most sure that Gratian doth grace his Canon with his name but which of them anie or none of them it shall neither helpe nor hurt because wee wil examine the matter not the man The Canon is this Dist 2. de consecr canon quia corpus page 432. in fino cum reverendum Altarecibis spiritualibus ascendis satiandus sacrum Dei tus corpus sanguinem fide respice honora maxime totum haustu interioris hominis assume That is and when thou commest to the reverend Altar to be fed with spirituall meates looke vpon and consider with thy faith the bodie and bloud of thy God Your first decrees printed at Paris your last at Louaine something differ in words periods honour it with great reverence and receiue the whole bodie with the swallow of the inward man Now examine Chemnitius his doctrine and your opinion he brings in this Canon to approoue the spirituall eating or worship of Christ in the Sacrament And you alleadge it to make good your external Tridentine adoration of your breaden God Behold everie word of this your owne Canon is a witnesse against you for the meat is spirituall the man is spirituall the manner is spirituall the sight is spirituall and the worship or honour is spirituall Here is nothing corporall or outward as you say but all inward and spirituall as we teach In Epitaphio Gorgonia soreâ—is sua And so to the next witnesse which is Gregorie Nazianzen his words bee these Invocaâ—as Christum c. she called vpon Christ that is worshipped on the Altar were the misteries are celebrated I yray you what can you gather out of this to prooue your externall worship of Christ in the Sacrament with cap. thumpe and knee Gregorie saieth shee worshipped Christ therfore you will conclude it was your breaden Christ too hastie a conclusion to be true Or doe you thinke she worshipped Christ as inclosed in those â—isteries Surelie no for Gregorie saith it was in the darke night shee approached to the Altar At
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