the world made to be similitudes and images Irenaeus lib. 2. cap. 6. Such was the crosse that Christ suffered vpon and all other crosses made to the similitude of it of which S. Paul by their fantasie shoulde say God forbidde that I should reioyce but in the crosse of Christ c. whose figures that they vsed in their consecration and baptizing it may appeare in Iren. lib. 1. cap. 18. where although the figure of the crosse be not named yet their termes of redemption confirmation diuision which they vsed in powring on of water annoynting them doe infinyate that they vsed some signes of the crosse to whome they gaue those titles as before is shewed Finally when it is certein by Iren. lib. 2. cap. 6. that they affirmed those similitudes and images in materiall thinges were made vnto the honour of their inuisible and spirituall phantasies there is no doubt but they had in great price the materiall image or signe of the crosse for reuerence of that high mysterie whereof they dreamed the same to be an image or similitude Concerning the images of Iesus which the Carpocratians and other like heretikes made and worshipped Bristow sayth it toucheth not the papistes because they also made and worshipped the images of heathen Philosophers like as the Samaritans ioyned the worshipping of false Gods with the worshipping of our Lorde If I shoulde obiect vnto you the worshipping of the images of saint Sonday saint Hardhuffe saint Vncomber yea saint Christopher and saint George on horseback which al were meere Idolls after your owne diffinition of Idols I wote not howe you coulde quite your selfe from the case of the Samaritanes But Irenaeus and Epiphanius charge the heretikes not onely for ioyning the images of Philosophers and Poets with the Image of Iesus but also for fayning the Image of Iesus and worshipping it Irenaeus againste Basilides lib. 1. cap. 23. saith absolutly Viuntur autem imaginibus incātationibus invocationibus c. They vse images and inchauntmentes inuocations and all the rest of superstitions Here he placeth the vse of images with inchauntementes inuocation of spirites and other superstitions of magike and chapter 24. against the Gnostikes and Carpocratians he saith Etiam imagines quasdam c. Also they haue certayne images painted and some made of other matter saying that the forme of Christ was made by Pilate in that time which Iesus was with men If it had not beene a faulte to haue had these counterfete images Irenaeus woulde not haue ioyned it amonge other hereticall practises of the Carpocratians The like sayth Epiphanius against Basilides and the Gnostikes Haere 24 Habent imagines c. They haue images paynted in coulers some also haue them of golde and siluer and other matter which they say are the images of Iesus and that these images of Iesus were made vnder Pontius Pilate when he was conuersant amongest men And these images they haue closely Moreouer they haue the images of certaine Philosophers c. Who seeth not by this context that Epiphanius accompted it hereticall to haue such images in any vse of religion although they had not made any other images of philosophers besides Also against the Collyridians which with certayne cakes offering as the Papistes doe candles worshipped the image of the virgin Marie he asketh what this desire of making images can be else but a deuilish enterprise yet the Collyridians worshipped no heathen Philosophers with the virgin Marie Neither doeth hee simply charge them that they worshipped her as a God but siue velut ipsam c. Whether these foolish women offer this cake to her as worshipping Marie her selfe or whether they go about to offer the saide stincking offering for her the whole matter is folishe and straunge and a fraude and deceite of the motion of diuelles Therefore that I extende my speech no longer let that which hath beene sayde suffice Let Marie be in honor let the Lord be worshipped And what thinke you woulde he haue iudged of the pilgrimage and offering of men and women to the images of the virgin Marie which coulde not abyde to see a vaile in which was painted the image of Christ or some sainct hanging in a Church of Christians but rent it in peeces at Anablatha Epiph. Epist. ad Ioan Hieron But for the defence of Images Bristowe referreth the reader to Sanders booke of Images and I likewise to my confutation of the same In the meane time it is a small matter that Bristowe vrgeth my confession that crossing at euery step which is saith he a making and great religion of Images is referred by Tertullian vnto tradition of the Apostles seeing that is shewed to haue a later and corrupter beginning and other fables beside by Tertullian referred to Apostolike tradition 2 Of inuocation of sainctes and worshipping of their reliques You remember since the 3. chapter sayth Bristow by your owne report that the true Church counted Vigilantius an heretike for denying the inuocation of Sainctes and the worshipping of their reliques I aunswere that I remember no such matter neither do I finde any where that Vigilantius was publikely condemned for an heretike in his time but onely in the priuate iudgement of Hierome although Bernardus long after account him litle better But of worshipping the reliques of Sainctes and of their images the case say you is all one then by Hieromes iudgement neither of both is to be worshipped For wee worship not sayth he the reliques of Martyrs no nor the sunne and Moone no not Angelles and Archangels Cherubim and Seraphim c But we honor the reliques of the martyrs that wee may worshippe him whose witnesses the martyrs are By which saying and other to the same effecte it is manifest that although Hierome defended some honoring or moderat reuerēce of reliques yet he abhorred idolatrous worshipping of them and much more of their images Where I say the superstition of reliques is receiued of the Ossenes Bristowe sayth it perteyneth not to them because the Ossenes worshipped them for Gods whose reliques they had in such estimation But that is false for they helde Marthys and Marthana for Sainctes proceeding out of the holy seed of Elxai whom they neuer worshipped but as a great Prophet and teacher although Epiphanius saith pro diis adorabantur they were worshipped as Gods meaning that worship which is proper vnto God onely was giuen to them as it is of Papistes vnto sainctes whome they worship as God geuing that worshipp vnto them which is proper onely vnto God as faith inuocation But Bristow would haue the snottie cloutes of Thomas Becket that were worshipped after his death to bee all one with the napkins and partletts that were caried frō the bodie of S. Paul the Apostle to cast out vncleane spirites when hee liued which napkins and partletts yet he cannot proue either that they were euer worshipped or that they were reserued for reliques after the worke of miracles
of parents murtherers ince 〈…〉 uous persons remouers of their neighbours markes oppressors of the fatherlesse and straungers c. and generally against all transgressours of the Lawe vnto whome the curse of eternall damnation is threatned â—n the same wordes ' that it is to the rest Marke also where the Apostle to the Galath 3. by this curse proâ—eth all them that bee vnder the lawe to be subiectâ— vnto this curse howe the serpent denying this curse to bee the assurance of eternall death maketh the case of them to bee nothing so daungerous but continuing vnder the Lawe they may auoyde eternall death And where he saith euerie one in the Epistle is not meant of Christians I woulde knowe of him whether the Galathians to whome saint Paule writeth were not Christians but yet seduced by false Apostles to take vpon them the obseruation of the lawe which as it was impossible so it would bring them from the blessing of Christ vnto the curse of God That true Christians are discharged of this curse it is by the onely merite of Christes satisfaction and not that the sinnes themselues deserue not euerlasting death though they bâ—â— neuer so small of their owne nature by the sentence of Gods curse which is a iust rewarde for transgression Heb. 2. The two other places that I cite for this purpose The soule that sinneth shall dye Ezech. 18. and the rewarde of sinne is death Rom. 6. he will expounde by the saying of saint Iames Chapt. 1. sinne when it is consummate gendreth death as though this place of S. Iames denyed sinne not brought into acte to deserue death because shewing that the cause of mens destruction iâ— in themselues from the first concupisence to the laste and grosest Acte hee concludeth that those grosse acts bring a man into eternall death Our sauiour Christe saith this is condemnation that light is come into the worlde and men haue loued darknes rather then light Were it not good Logike and Diuinitie also of this place to conclude that condemnation perteineth not to men but where the light offered is refused or that if Christ had not come none had ben condemned Iohn 3. and likewise yea much rather wher Christ saith If I had not come and spoken vnto them they shoulde not haue had sinne Iohn 15. Were the obstinate Iewes cleare of sinne by Bristowes iudgement before Christ came But let vs examine his reason It is sinne saith he as soone as it is gendred but it gendreth not death so so one as it is gendred Therefore some sinne there is that gendreth notd eath The minor is false for Sainct Iames saying that sinne consummat gendreth death doth not say that sinne gendreth not death so soone as it is gendred But beholde yet his impudent wresting of the scripture hee addeth also an exception vnto sinne consummat that not euery sinne consummat gendreth death except the matter bee of weight accordingly For els that the lightnesse of the matter as an idle worde bringeth not death hee sufficiently signifieth in saying that in a weightie matter the lightnesse or imperfection of consent doth it not These are his wordes by which you may see that without all shame hee imputeth such sayings to Sainct Iames as hee can finde neuer a worde in hiâ— sounde like such 〈◊〉 saying But this is the manner of heretikes which learne not all trueth out of the Scriptures to bring their opinion to the scripture and to inforce the wordes thereof against all equitie to signifie and say whatsoeuer it pleaseth them Nowe that saint Iames holdeth that euerie sinne deserueth death I will proue out of his owne saying by this argument Whosoeuer is guiltie of all the lawe and commaundements deserueth eternall death Whosoeuer offendeth in one is guiltie of all therefore whosoeuer offendeth in one deserueth eternall death The maior I truste you will graunt The minor is Sainct Iames cap. 2. Whosoeuer shall keepe the whole lawe and offende but in one pointe hee is guiltie of all Then seeing euerie sinne is a breach of Gods Lawe as Sainct Iohn affirmeth Iohn 3. not onely greate sinnes but also small sinnes wherein soeuer men offende against the lawe of GOD deserue eternall death which cannot bee auoyded but by remission for Christes sake for bee the sinne neuer so small it is committed against GOD the authour of the Lawe who thereby hath forbidden all sinnes which reason the Apostle vseth to prooue that hee which offendeth in one is guiltie of all And therefore the textes by mee alleged doe sufficiently proue that all sinnes of their owne nature are mortall Whether after sinne remitted payne may remayne That God remitteth the punishment with the fault in respect whereof the punishment is due I proue by Ezek. 18. 33. where the Lorde promiseth to put away the remembrance of a sinners offences that truely turneth vnto him bringing forth the fruits of repentance Bristow saith this taketh not place before the daye of iudgment whereby it would ensue that to man could haue comfort of his sinnes forgiuen in this life But he opposeth the sayings of the Prophet Psal 24. 78. Lorde remember not the sinnes of my youth and Lorde remember not our olde sinnes which are the prayers of the penitent to obtaine forgiuenesse of their sinnes which once obtained they say The Lorde hath remoued our sinnes from vs as farre as the East is from the West Psalme 102. That may bee saith Bristowe in respect that they bee remoued from eternall damnation although they haue yet to abide neuer so much temporall punishment I will proue that to bee false To bee remoued as farre as the East is from the West is as farre as may bee but not to bee remoued from temporall punishment is not to bee remoued as farre as may bee therefore it is not to bee remoued as farre as the Easte is from the West But the whole Psalme saith Bristowe is spoken not of the time of our receiuing into Gods fauour by absolution but of our finall restitution which shall bee at the later day What can bee saide more absurdly Thankes are there giuen to GOD not onely for spirituall benefites but also for temporall The fatherly pytie of GOD towardes vs as his children which keepe his couenant and are mindefull of his commaundements to doe them is there set forth which euery man that is not blinde with hereticall malice will acknowledge to bee extended towarde vs in this life therefore also the forgiuenesse of our sinnes and remouing of them as farre as Heauen from earth and East from West As for the argument of singing that Psalme in the popishe Church vppon the feaste of Christs ascension to proue that it pertayneth altogether to the later day is as good as it is true â—hat the wordes there spoken are onely of our finall â—estitution at the later day To the example of the publican hee aunswereth â—hat there is no more saide but that hee went home â—ustified
bin dāned for euer c. Which he saith also shal be my reply But when Bristow saith that Christs bodily death without any suffering of his soule was the full redemption of the world he maketh his tormentes of minde whereof he complaineth that his soule was heauie vnto death which made him to sweate bloode before his body was touched to be of no force except it were to argue great imbecillitie of Christ who feared so much bodylie death that many of his seruantes haue ioyfully imbraced and that strange crie and teares with which he vttered his prayers on the crosse and that most lamentable complaint that God had forsaken him were for nothing but for that he was not deliuered from the crosse as Bristow writeth it is too much iniurious to his most bitter passion to imagine and therefore we must needes acknowledge that he suffered more in the sight of God whose iustice he was to satisfie then he suffered in the sight of men And so the question that Bristow propoundeth to me is answered why descendit ad inferos cometh after sepultus because the order of the Symbole is first to shew what suffered before men and then what hesuffered in the sight of God As for the blasphemy of Theodorus Mopseuestenus that Christ had inclination to sinne c. there is no more reason why Bristowe should charge vs with it then with those other blasphemies that Christ did dispaire in God or blaspheme God or commit some other sinne against God for our redemption which he affirmeth to be maintained of some Caluinistes For which detestable slaunder if he haue no better ground then he sheweth let him remember that the mouth which lyeth killeth the soule I wil spare to amplifie though I lack no matter albeit that Bristow fayneth mōsters of slaūders as Iupiters Giantes then casteth thē downe with thūderbolts deriding myknowledge in amplification The 9. is about the honor of the virgin Marie wherein first he chargeth me with the heresie of the Heluidians Antidicomarianites who were condemned for heretikes for denying her perpetual virginitie whereas he cometh neerer to the Colliridians likewise cōdemned thē we to the Heluidians But let vs see his impudent quarels First I say As for the perpetuall virginitie of the mother of Christ as we thinke it is true so because the scripture hath not reueiled it neither perteineth it vnto vs we make no question of it Here is a great cōiunctiō with heretikes which trobled the Church with contention a bout a matter which they were not able to proue by the scriptures yet saith Bristow you forge a principle of onely scripture in their fauour Surely that principle as it is not forged so it fauoreth them nothing at al. For their contentious assertion they were not able to proue by the scriptures but within 4. lines afore I am contrary to my selfe where I say all truth may be proued by the scripture If I had to doe with a man of reason as I haue to do with a papist he would vnderstand my propositiō according to the whole matter in controuersie of such things as are necessarie or profitable for a christian man to know vnto saluatiō For otherwise I thinke many things to be true that are not conteined in the scriptures As I thinke that Bristow lacketh wit learning honesty thus to quarell which is not written in the scriptures but gathered by other reasons yet he saith I might which more honestie haue saide that it may be proued by scripture where she saith Luk. 1. Because I know no man that is saith he because I haue made a vow of virginitie A like matter that she would marie if she had made a vow of viginitie Yet Bristow cōfesseth this place proueth not inuincibly her perpetuall virginitie although it so proue her vow But if Bristow were condēned or had vowed to lie in prison vntil he could frame an inuincible argument to proue her vow out of that place yea or any other place of the scriptures it were all one as if he were condemned to perpetuall prison or vowed the same Another poynt of that dishonor is where I controld Allen for excepting the mother of Christ when he speaketh of sinners which is all one as if he had said Christ was not a sauiour of his mother or that she had no neede of his saluation And here he chargeth me with reading Caluine more then Augustine as though Augustine defended the virgin Marie to be free from sinne because he saith against the Pelagians that he would haue no question of her for the honour of our Lord when he speaketh of sinnes For hereof we know that more grace was giuen to her to ouercome sinne of all partes which was worthy to conceiue and bring forth him 〈…〉 om it is certaine that he had no sin Denat grat 136. It is all one with Bristow to ouercome sinne to be voyde of all sinne What victorie is there without a battel if the flesh in the virgin Marie did not rebel against the spirite what victorie had she by grace But it is plaine Pelagianisme to hold that she was voyde of sinne or perfectly righteous The Pelagian nameth also ipsam etians domini c. the verie mother of our Lord and Sauiour which he saith it is necessarie for godlines that we confesse that she was with out sinne But thereof Augustine for the honour of our Lord will haue no question signifying that although she were not cleere and exempted from fi 〈…〉 e but had grace to ouercome sinne yet for reuerence of Christ her sonne he would not reason thereof to bring her within the cōmon cōpasse of al siners But Bristow perceiueth that I would not haue so answered seeing I affirme that by the reprehension of Christ Iohn 2. she did offend for he would neuer haue reproued his mother without a cause And said what haue I to do with thee woman except she had intermedled in his office more then of dutie she ought But Bristow would colour his reproofe two wayes one by false translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what to me and thee O woman not vnderstanding the greek phrase which is by those words to refuse to haue to doe with one As the diuels Matt. 8. cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What haue we to do with thee Iesus thou sonne of God and not as Bristowe translateth What to vs and thee Iesus c. But because Bristow saith that if Christ should meane that the want of wine perteined neither to him nor to his mother yet she were not discharged of error to moue him in a matter which belongeth neither to him nor her He sayth I might doe well to tell him what were those sinnes of hers I thinke the answere of Christ sheweth what her offence was here and Luk. 5. that she presumed to intermeddle vnder colour of her motherly authoritie with matter apperteining to his diuine office of being Christ
I vsed in the Chapter last before But Sander exclaimeth against the shamelesse interpretation of heretikes which imagine that S. Paul said he that eating by mouth materiall bread at Christs â—â—â—per refuseth to eate by faith the bodie of Christ sitting in heauen 〈◊〉 guiltie of not eating Christs bodie Who euer heard of such a 〈◊〉 Nay rather who euer heard of such a lie For which of yâ— Sacramentaries as you call them doeth so interprete S. Paul Although we say that he is guiltie of Christs bodie which contemneth the same in his Sacrament and either receiueth it negligently or els refuseth to receiue it contumeliously For not only the reprobates receiue vnworthily but sometimes also the elect of whome the Apostle especially speaketh disswading them from receiuing vnworthily wherby as by other sinnes they pro uoke God to punish them deserue eternal damnation if god should deale with them according to their deserts But to condemne a man for eating the bodie of Christ who did eat only the figure of it semeth great vniustice to Sander And yet the scripture neuer saith that any maÌ„ is condemned for eating the bodie of Christ but for eating the Sacrament vnworthily he is guiltie of the bodie bloud of Christ wherof that is a Sacrament Tush saith Sander if it were so meant the talk of Saint Paul would no more hang together then if it were said he that toucheth vnworthily the kinges garment is guiltie of murthering his person I answer first the Sacrament of the bodie bloud of Christ is a thing that more neere coÌ„cerneth Christ then the kings garment doth concerne the king therfore the similitude is nought but yet he that with contempt toucheth the kings garment is guilty of coÌ„tempt of the kings person And he that of malice thrusteth his weapon through the kinges garment might iustly be guiltie of murthering his person euen so and much rather as the neglect or contempt of the Lords sa crament is lesse or more so much is the guiltines against the Lords person although his bodie bloud be no more touched by the contemners then the kings person by the abusers of his garment image crown scepter seal or instrument Sander after this professeth that he is loath to heap vp in this place the manifold witnesses of the auncient fathers coÌ„cerning that euil men eat Christs body whose words he hath partly touched before li. 2. Cap 3. And I am as loth to repete that I haue so often answered vn â—o him others therfore I wil only note the places wher 〈◊〉 fathers cited by Sander are both rehersed more at larg fully answered Namely Theodoret in 1. Cor. Cap. 11. â—llud autem c. In mine answer to D. Hesk li. 3 Ca. 52. Priâ—osius li. 3. Ca. 50 Sedulius 〈◊〉 Ca 49. S. Hierom in 1. Cor. Cap. 11. â—i 3. Ca. 54 Chrysost in Math. Hom. 83. li. 3 Cap. 46. Augustin de baptismo cont Donatist li. 5 ca. 8. li 3. ca 48. As for Haymo Theophylact late writers I wil noâ— staâ—d vpon their authorities There remaineth only Cy 〈…〉 l in Ioan. li. 9. Ca. 19. vpon these wordâ— Exiuit conti 〈…〉 Iudas went out by by after the supper c. which Sander citeth thus Timet diabolus benedictioris virtutem nâ— sâ—intillam in animo cius accenderit The aâ—uell feareth the vertue of the consecration or blessing lest perhaps it might haue kindled a sparke of grace or of repentance in his minde But the words of Cyrill howsoeuer it bath pleased M. Sander to mangle them are thus Timet vt credo diabolus ne morando locus poenitentiae detur quasi a temulentia mentem suam rectius cogitans homo cripiat hac de causa festinat impellit Nam etiam Iudam cùm post panem omnino se parauerit tum moram tum benedictionis virtutem timens ne scintillam in animo eius accenderit ac inde illuminauerit ad meliora retraxerit magna praecipitem agit ecleritate The diuel as I think feareth lest by tarying place might be giuen to repentance the man thinking better might deliuer his minde as it were from dronkennes For this cause he maketh haste driueth forward For with great celeritie he driueth euen Iudas hedlong when after the bread he had altogither prepared himself fearing both the delaie and the vertue of the blessing least it hath kindled a sparke in his minde and thereof hath lightened him and drawen him to better thinges This saying of Cyrillus doth no lesse differ in sense and vnderstanding from Sanders slanderous report of him then it doth in forme context of wordes from that which Sander affirmeth to be his saying For Cyrill plainly caleth it bread which Iudas had receiued Again it was the vertue of the blessing and not the presence of the body of Christ which the diuel feared What is this for the reall presence ACP. X. The reall presence is prooued by the kinde of discerning 〈◊〉 Lordes body First he laboureth to proue that the fault of the Corinthians was not malicious contempt of Christ but such contempt as riseth of negligence and lack of discretion TheÌ„ he reasoneth thus because S. Paul chargeth them to be guiltie not onely of Christes worship and name but also of his owne bodie and bloude with which fault he neuer burthened any other then the vnworthy receiuers or the Iewes that laide iniurious hands vpoÌ„ Christ at his death it must needes be that such a communicant receiueth Christs naturall bodie I answere not onely they are guiltie of Christes bodie and bloude which receiue the communion vnworthily and which laide violent handes on Christes person but euen they also that crucifie the sonne of GOD againe of whom the Apostle speaketh Heb. 6. verse 6. and corrupt the bloud of his Testament by which they are sanctified wholy Heb. 10. vers 29. Neither are they burthened with a greater fault then they committe which vnworthily receiuing the pledge of Christes presence are saide to offend against Christ himselfe But Sander vrgeth the argument of discerning further because the Apostle biddeth them put a difference betweene Christes bodie and all other meates or creatures in the world it is euident that none other meaâ—e or creature is present besides the bodie of Christ. I deny the argument which followeth as this He that despiseth circumcision hath broken the couenant of God as God saith Gen. 17 ergo circumcision is nothing but the couenant of God and not an outward seale and signe thereof He that despiseth Baptisme despiseth the bloude of Christ and the spirit of God by which baptisme is sanctified therefore the water of baptisme is the bloud of Christ or the holy Ghost really Wherefore he that discerneth not the Sacrament which is called and to the worthy receiuer is in 〈…〉 ede the body and bloud of Christ after a certaine ma 〈…〉 r from common meate is guiltie of the bodie and
saieth hee for all men that by my selfe I may giue life to all and my flesh may bee made a ransome of all For death shall dye by my death and the nature of men shall rise againe together with me You may nowe iudge in what sense Cyrillus writeth and howe farre the sense of Sander is from the meaning of Cyrillus The sixt Booke To the Preface BEcause the adoration of the Sacrament doeth most of all conuince the reall presence Sander pretendeth that he hath appointed this booke seuerally to proue that poynt whereas in deede hee laboureth for the most part to prooue the adoration by the presence which is a beggerlie crauing of the principle or that which is in question CAP. I. The adoration of Christes bodie is prooued out of the Pâ—phâ— Da 〈…〉 id in the 21. Psalme The adoration of Christes bodie is no question betweene vs but whether the sacrament is to be adored that thereby the reall presence might be proued The place of the Psalme 22. after the Hebrewes is this verse 26. I will paye my vowes before them that feare him The poore or meeke shall eate and be satisfied they shall praise the Lord seeking him your soule shall liue for euer All the ends of the earth shall remember and be conuerted vnto the Lord. And all the families of the Gentiles shall bow themselues before thee Because the kingdome is the Lordes and he hath dominion among the Gentiles All that be fat on the earth shal eate and bow downe themselues before him they shall all fal downe which descend into the duste In this prophetical Psalme Christ proseth three things that the faithfull shall bee sedde and nourished by him that they shall praise God and that they shall haue eternall life But for as much as Christ nourisheth the faithfull otherwise then by the sacramâ—t it is great violence to draw this prophecie only or chiefly to the sacrament as Sander doth As for adoration of the sacrament heere is no colour for it Christ promiseth plainely that such as he hath redeemed shall praise Iehoua shall worship him fall downe before him but of worshipping the meate whereof they eate and are satisfied there is no mention in the worlde I passe ouer his fantasticall application of the words of the Psalme and meddle onely with that which is pertinent to the question But the kingdome of God requireth an inuisible presence saieth Sander concerning the person of the king But yet visible concerning the formes of bread wine to the end his mebers may know where to worship him And must wee haue the visible formes of bread and wine that we may know where to worship him Why doe wee not knowe that he is ascended into heauen and sitteth on the right hand of God the father shall wee not worship him sitting at the right hande of god in heauen S. Paul willeth vs to seek those things that are aboue where Christ is and not those things that are on earth because Christ is in heauen Col. 3. But that this interpretation of the Psalme to be meant of the sacrament is not of Sanders inuention we must heare the iudgement of the elder writers And first he beginneth with Hierome in Psal. 21. Vota Christi The vowes of Christ are his natiuitie and passion the vowes of the church are good workes or els I will offer the mysterie of my bodie and bloud with them who celebrate those things in his feare Although this writer referre the text partlie to the mysterie of the bodie and bloud of Christ in the Sacrament yet hath he no worde of adoration of the Sacrament but reserreth it altogether to God and Christ beside that his exposition farre differeth from Sanders explication The like sayings he alleageth out of Augustine Cassiodorus Beda Euthymius all which affirm this prophesie of eating to perteine to eating the body of Christ in the Sacrament although not onely to it But what say they to adoration of the Sacrament Forsooth saith Sander manducauerunt adorauerunt are both referred to one thing they haue eaten the Sacrament therfore they haue adored the Sacrament I deny the maior the text is plaine that they haue adored bowed and fallen downe to God not to that which they haue eaten If I say Sander hath eaten giuen thanks do I mean that he hath giuen thanks to his meate or to him that gaue him meate This is a miserable argument But S. Augustine doth fortifie it For he saith vpon that Psalm Euen the rich of the earth haue eaten the body of the lowlines of their Lord neither are they so filled as yâ— poore euen vnto imitation sed tamen adorauerunt but yet they haue adored I heare that they haue worshipped but I heare not that they haue worshipped or adored the SacrameÌ„t And if you say they haue worshipped or adored the bodie of their Lords humilitie how proue you that they worshipped the same really present in the SacrameÌ„t Or that the Sacrament may be called the bodie of the lords humilitie If this wil not serue Augustine is more plaine in Ep. 120. ad Honoraâ—â—m ca. 27. Suprà dictum est c. It was 〈◊〉 before the poore shal eat be filled But here it is said all the rich of the earth haue eaten haue adored For they also are brought to the table of Christ. And they take of his bodie bloud But they adore only be not filled also because they follow not For although they eat Christ the poore man yet they disdaine to be poore And againe because God hath raised him from the dead hath giuen him a name which is aboue euery name that in the name of Iesus euerie knee shold be bowed of things heauenly earthly vnder the earth They also moued with the fame of his highnes with the glorie of his name which glorie is spred round about in the Church they come themselues to the table they eate adore but yet they are not filled because they do not huÌ„ger thirst af ter righteousnes Al this while I heare adoring of Christ but not of the Sacrament nor of the bodie of Christ really present in the Sacrament I would haue al men that eat the Sacrament not only to eat but also adore giue thanks not to the Sacrament but to him that spiritually feedeth vs by the Sacrament But â—eda expoundeth the adoring thus Adorabunt quia cum quadam exteriori veneratione accedent They shall adore because they shall come with a certein outward reuerence or worshiping Although Beda liued in a corrupt time yet the Sacrament in his time was not worshipped Therfore he speaketh of a certeine outward reuerence that men vsed in comming to the lords table which is vsed of all them that worship not the Sacrament For if Beda had meant as Sander woulde haue him he should not haue said a certeine externall worshipping but with all honor worship both