is God and hath a speciall kinde of operation by the power and grace of his flesh and blood in the sacred mysteries as hee is man vnited in the same person with God And yet these wordes doe not import him to bee in the sacrament Certainely Christs diuine and humane nature were most woonderfull mysteries before this Sacrament was ordayned and all the wordes that your author vseth if they were as you cite them are onely these Thou diuine and most holy mysterie which agree to Christ without any respect of the Sacrament more properly and truly than to your host or chalice Philand Yet they may bee taken as spoken to the sacrament and therefore wee did not peruert them we did but preferre that construction before the other Theo. That is where diuine honour was giuen to christ you deriue it from him to the host Phi. Not from him but finding him truely and corporally present in the sacrament there we honor him where we find him Theo. Your doings we know but Dionysius words haue no such sense Philand They may haue and that sufficeth vs. Theo. But if by them you will prooue so great a matter as this is which we nowe haue in hand they must necessarily enforce your exposition and not indifferently beare an other as well as yours or rather better This answere might suffice if Dionysius had vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you suppose he did but now his text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But O most diuine and holy expiation or Sacrifice reueiling the enigmaticall couerings which are figuratiuely adiacent vnto thee bee opened clearly vnto vs Or if any man like rather to haue it an Apostrophe to a thing lacking life such as the learned are well acquainted with and the Scriptures often vse he may interprete it neerer to the right signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say but O most diuine and sacred rite or institution referring it to that manner and order of celebrating the Lords supper which Christ first ordayned and may properly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howsoeuer it is euident hee maketh no inuocation of the host or chalice nor speaketh to them but calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aenigmaticall vayles or integuments figuratiuely adherent or annexed to the perfection of the mysteries Phi. Runne you for refuge to the Rhetoritians Theo. As though the scriptures were not full of the like speaches Ioshua sayd Thou sunne stand stil in Gibeon and thou moone in the valley of Aialon And so the man of Iudah O Altar Altar thus sayth the Lord behold And Esai him-selfe beganne his prophesie with Heare O heauens and hearken O earth Phi. Those were speaches not prayers as this is Theoph. They bee all imperatiue moodes as well as this and so is that saying of Dauid Lyft vp your heades ye gates and bee yee lift vp you euerlasting doores and the king of glory shall come in which yet is no prayer to the doores The moode of it selfe is not precatiue except the person bee such as wee must not commaunde but onely intreate and beeing vsed to thinges without life it sheweth the desire of our heart touching them not any supplication vnto them And therefore you doe not onely the diuines but also the Grammarians wrong when you conclude an inuocation of the Sacrament out of Dionysius woordes because the verbes bee imperatiue For the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contayneth the whole action institution and celebration of the Lordes Supper yea the inwarde grace as well as the outwarde elements and Dionysius might say to Christes ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee opened vnto vs without inuocation of the host or Chalice as well as Dauid sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be you lifted vp to the gates and yet made them no Gods Phi. Yet by this place you see Christ is couered with the formes of bread and wyne as with garments and that is woorde for worde our opinion Theo. Adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figuratiuely as your author doeth and then both your reall presence is ouerthrowen and the doctrine which wee teach clearely established For wee confesse that Christ worketh in vs and presenteth himselfe vnto vs in these mysteries as it were in certaine vayles and couerings Which mystically by way of signification and spiritual operation containe and clothe his grace and truth but not really nor by material or corporall inclusion as you affirme and so himselfe expresseth his mynd in this very chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reuerent or venerable signes by which Christ IS SIGNIFIED and emparted vnto vs being set on the Altar Christ is signified and receiued by these signes and figures and to him not to the sacrament spake Dionysius if that were his worke but that Christ is locally or substancially closed within the formes of breade and wine or that hee prayed to the host and Chalice Dionysius hath no such sense nor wordes Phi. To Christ hee spake we doubt it not mary when he was couered with signes and figures of bread and wyne Theo. Signes and figures the auncient fathers doe not take for shewes and accidents as you doe but for substantial and vsuall creatures such as you may not adore Phi. We say no. Theo. Of that anon in the meane tyme well you may thinke that had you beene in Dionysius place you would haue prayed to the Sacrament but his woords import no such matter Philand Why shoulde not hee as well as the rest of the godly The whole Church crieth vpon it Domine non sum dignus Deus propitius esto mihi peccatori Lambe of God that takest away the sinnes of the world haue mercie on vs. Theo. Whome meane you by the whole Church your selues or all the Godly since Christ Philand Neuer aske that question they did as wee doe and wee doe as they did Theo. If you speake of your selues then here is the witnes of your owne mouth that you CRY VPON IT I meane on your host which in substance is a base and corruptible creature O Lorde O God O Lambe of God that takest away the sinnes of the worlde haue mercie on vs. What greater sinne did they commit which sayde to a stocke thou art my Father and to a stone thou hast begotten mee whom the holy Ghost hath traduced for a memorable and yet detestable crewe of Idolaters Whether it is greater to bee a father or to be a God to beget or to take away the sinnes of the world They sayd the one you say the other who can forbid the banes but that you shoulde be coupled with them if not preferred before them as more outragious in dishonoring God than they were Phi. Doe wee not this to Christ and is hee not woorthie of it Theoph. Why then doe you cry on it and not on him Philand Wee be perswaded that when wee call on it wee call on him Theo. So were they that
not I trust to seek of that which euery child with vs cā say Thou shalt make thee no grauen image nor the likenes of any thing that is in heauen aboue or the earth beneath or in the waters vnder the earth Thou shalt not bow down to them nor worship them Phi. Doth this precept touch the image of Christ Theo. It toucheth any thing made with handes that is worshipped be it the image of God of Christ or of whō you wil. Phi. No Sir it toucheth the images of false Gods but not of the true God for they be Idols that are nothing Theo. Wee speake not of the thinges them-selues but of their images made with handes A false God is an idole in the heart of man and so are all thinges in heauen and earth to the which wee giue any such ghostlie or bodilie honour as God hath prohibited Sainct Paul calleth the couetous man a worshipper of idols of others hee saieth whose God is their bellie teaching vs that whatsoeuer we loue serue or obey against the commaundement of God we make it our God by preferring it before the wil and precepts of the true God in that it is our god which of it selfe is not God it is an idoll the loue seruice and honour that is so yeelded to it is idolatrie by the lawe of god For this cause the bowing our knees and holding vp our hands to an image though it bee not all the honour we ow and yeeld to god yet is it such honor as he hath prohibited to be giuen to any thing made with handes and in that respect our aduised and determined doing it against his commaundement is idolatrie For his precept is resolute Thou shalt not make thee the likenes of any thing in heauen or earth thou shalt not bow thy selfe before them nor serue them Phi. This may not bee vnderstood of the image of the true God For if the images of Princes may be reuerenced idolatry not committed much more the image of God Theo. Earthly similitudes of your making may not controule the heauenly precepts of Gods owne giuing The images of Princes may not wel be despited or abused least it be taken as a signe of a malicious hart against the Prince but bowing the knee or lifting vp the hand to the image of a Prince is flat ineuitable idolatrie Phi. The image of God deserueth more honor thā the images of mē in respect of the person that is resembled The. You heard the plaine precept of God commaunding no such honor to bee giuen to any image made with handes no not to the image of himselfe Phi. I heare you so interprete but I heare not him so command Theo. You may when you wil the scripture in that point is very cleare Moses the reporter of the law from Gods owne mouth laying foorth the ground of the second precept saith The Lord spake vnto thee out of the midst of the fire and yee heard the voice of the words but sawe no similitude Take therefore good heede to your selues for you saw no image of God in the day that the Lord spake vnto you in Horeb out of the midst of the fire that ye corrupt not your selues and make you a grauen image of God or likenes of any figure whether it be of male or female or of any beast that is on earth And so along pursuing the seuerall branches of the second commandement They saw no shape of God least they should make them any image of God contrary to that which hee had commaunded them By this precept Esaie proueth that God should not be figured To whome then will you liken God or what similitude will you set vp vnto him And sharply rebuking the people for not remembring that part of the law wherein they were charged to make no likenesse nor similitude vnto God he saith Know ye nothing Haue ye not heard it hath it not beene told you from the beginning Not meaning any secret or priuate instruction of man but the open written law of God which was then deliuered them when they first became the people of God So that aswell the writer as the interpreter of the law yeeld this to be the sense of the second precept that no similitude or likenes should be made vnto God because no such image cā resemble the brightnes of his glory but only demonstrate the basenesse of our fansie Phi. We talke not of making similitudes vnto God that be vnlike him but of worshipping those that be like him Theo. And since none can be made that is like him the bowing to any is not the honoring of him but the seruing of idols which he ahhorreth Againe the first part of this precept Thou shalt not make thee any grauen image nor the likenes of any thing directly concerning the shapes and images that any man would or could make vnto God as Moses and Esaie doe witnesse the rest of the same precept Thou shalt not bowe downe to them nor serue them must needes be referred to the selfesame similitudes and figures which before were prohibited to be made Thirdly if any grauen Image of God might be worshipped why might it not be made since it cannot be worshiped vntill it be made God therefore prohibiting it to be made instructeth vs that though it were made it should not be worshiped And to that end God himselfe protesteth My glorie will I not giue to an other nor my praise to grauen Images meaning no part of the honor and seruice that is due vnto him whether it bee spirituall as feare loue faith obedience praiers and thankes or corporall as bowing the knee lifting vp the hand burning incense and such like which are Idolatries when they are done to Images as wel as the former kindes of inward and Ghostly worship Phi. Idolatries they be when they be doone to the Images of false Gods which are Idols not otherwise Theo. False Gods by nature there are none We know saith the Apostle that an Idol is nothing in the world and that there is none other God but one and he is wholy trueth But the shape or figure made with hands to resemble the true God whatsoeuer it be is an Idoll prohibited by Gods Law as I haue proued and therefore bowing the knee or holding vp the hand to it is Idolatry condemned by that precept which I last repeated Thou shalt not bow thy selfe to them nor serue them Phi. What not to the Image of the true God Theo. The Image of the true God made with hands is a false God and no likenesse of his but a lewd imagination of yours set vp to feede your eyes with the contempt of his sacred wil dishonour of his holy name and open iniurie to his diuine nature For what resemblance hath a dead and dombe stocke shapened like a man to the glorious inuisible and infinite Maiestie of the liuing
likenes of his owne face and sent to king Abagarus as Damascene and Nicephorus witnesse Theoph. You may well sweare I will neither beleeue you nor Damascene Damascene sayth Fertur quaedam historia there is such a storie spread abroad but hee neither telleth by whom it was made nor of what credite it is and Eusebius that first tooke this storie of Abagarus and that at large out of the monuments of the Citie Edessa reporteth no such thing yea the Church of Rome her selfe some hundreths before Damascene repelled that Epistle of Christ to Abagarus then extant by name as Apocryphall And therfore you bolster an error and abuse the people of God with forgeries long before condemned though since receiued by Nicephorus and other fablers among the Grecians who wrate all they found without iudgement or without all shame fayned that they neuer found except it were in some wicked and witlesse legend such as your Church of late dayes had good stoare Philand And so the image of our Ladie made by Saint Luke you will say is a fable and yet Simeon Methaphrastes doeth confirme it Theoph. Leaue these late and obscure Lyars and bring some-what woorth the answering Philand Saint Basil sayth the painting and adoring of Images is a tradition of the Apostles and so doeth Damascene The woordes of S. Basil are Quam ob causam historias Imaginum illorum honoro palam adoro Hoc enim nobis traditum a sanctis Apostolis non est prohibendum sed in omnibus eccleâ—ijs nostris eorum historias erigimus For which cause I honour and openly adore the stories of their Images And this being deliuered vs from the Apostles is not prohibited but in all our Churches wee erect their histories Theoph. Can you turne vs to the place in Saint Basill Phi. The epistle is not extant but Adrian the Bishoppe of Rome whose credite is sufficient for a greater matter than this doeth alleage iâ—â—ut of his writings against Iulian the Apostata Theo. Adrian and you bâ—th shall pardon vs for beleeuing you when wee find no such woordes in all S. Basill Phi. They might be then in Saint Basil though they be not now Theo. If the woordes did agree with the spirit of Saint Basil or with the sâ—aâ—e of those tymes or with the rest of the fathers and auncient teachers in Christes Church wee woulde not so much dislike them though they were not found in Saint Basils woorkes but nowe seeing the woordes to be sensibly false if not vtterly wicked and to haue no conuenience with the doctrine of those that taught in the same time or neere about his age and knowing in the contention of the Grecians for images somewhat before Adrian what framing and â—â—ling of fathers there was to beare out either side wee thinke it easier for the Bishoppe of Rome to bee deceiued in a Greeke writer that liued 450. yeeres before him by some false reporter lewd translator or cunning forgeâ—er than for Basil to bee so great a straunger in the Church of Christ and so manifest a despiser of Gods precepts that hee would openly defend and himselfe vse adoration of Saintes Images without any scruple as deliuered from the Apostles who were farre from hauing farther from teaching the godly to worship the Images of Prophetes Apostles or Martyrs as this deluder dreameth And therefore either shewe vs the Epistle where this is written or else leaue loding the learned fathers names with such vnlearned corruptions Philand Were there not many thinges written by the Catholique Fathers that nowe are perished Theoph. And as many thinges forged in their names that were neuer written by them as appeareth in all their woorkes to this day by the iudgement of your very friendes Phil. This is the next way to call all their writinges and so the whole Christian sayth in question Theoph. You woulde faine haue vs swallowe your monkish impieties vnder the colour of their authorities but the wisedome of God hath better prouided for his church than so The rule of our fayth is the voyce of our Shepheard By that we iudge of the writings of all others be they fâ—ithâ—â—ll or Infidels If this were written in Basil wee would not receiue it vntill wee had tried it by that touchstone finding no such thing in all his woorkes why should wee regard it Philand There it was though nowe it bee not Theophi There it is not wheresoeuer it was and your alleager hath no suâ—h credite with vs that wee should trust him Philand Trust no man I praie you that is against you Theo. Wee trust not you to be your owne caruers Phi. This authoritie was alleaged and allowed to be S. Basils in a general Councell 800. yeres agoe Theo. That Councell was neuer receiued nor confessed to be general by the west Churches but reiected and condemned as a wicked coniuration against the faith and the letter there framed in Adrians name besides that it sauoreth altogether of your late forge at Rome is a pestilent and shamelesse depriuation both of fathers and Scriptures Phi. You bee very choice that can like nothing except it be exquisite The. You be worse than grosse if you take such palpable lies to be the fortresses of your faith Omit that fond and false report of Constantines leprosie purposing to bee washed in a bath of infants blood and dehorted from it in the night as hee slept by some that appeared to him whome hee afterwarde knewe to bee Peter and Paul by their Images which Siluester Bishoppe of Rome shewed him and that thereupon Constantine being first a persecuter of the Christians was conuerted and baptized by Syluester and beganne to buylde Churches and decked them with Images in euery place lewder and viler fables than which your legend hath none the rest of Adrians allegations out of the scriptures and Fathers what are they but open iniuries and mockeries of GOD and man The Scriptures which hee bringeth to proue the making and adoring of Images bee these God made man of the slime of the earth after his owne Image Adam of his owne free will called all the beastes of the fielde and foules of the ayre by their proper names Abel of his owne accord presented a sacrifice vnto God of the firstlings of his flocke Noe after the flood of his owne head buylt an altar vnto the Lorde and offered thereon So Abraham of himselfe erected an altar in the honour and glorie of God Iacob also when hee had in his sleepe seene the Angels of GOD ascending descending by the ladder after hee rose of his owne motion set vp a stone on the ground where his head lay and powred oyle on it and named the place Bethel and wee doe not reade that God for this cause was angrie with him Againe the same Iacob worshipped in the toppe of his staffe
sacrifice 693 The Iesuits heape vp fathers for a shew though they make nothing for them 694 The Sacrifices of the new Testament be spirituall 695 What sacrifice it is that Malachie speaketh of 696 The Lords Supper is a sacrifice for diâ—ers respects 699 The Priests act can not applie the death of Christ 700 The Iesuits sacrifice 701 The word Sacrifice is not vsed by the holy Ghost 702 S. Paul maketh nothing for the sacrifiâ—e of the Masse 703 Adoration of the sacrament 705 The Sacrament must not bee adored 706 The Iesuits proofes for adoration of the Sacrament 707 No Father teacheth the adoratioÌ„ of the sacrament 708 S. Austen was far froÌ„ adoring the sacrament 709 Christ adored in the misteries 710 Chrysostome did not adore the sacrament 712 Nazianzene doth not say that his sister adored the sacrament 713 Dionysius made no inuocation of the Sacrament 714 Dionys. corrupted by the Ies. 715 The whole church slaundered by the Iesuites 716 Origen Chrysâ—st lengthned by the Iesuits to serue the adoratioÌ„ of the Sacrament 718 Origens words 〈◊〉 719 Christ 〈◊〉 our roote 719 Christ dwelleth in vs more truely than in the Sacrament 719 The Church directed her prayers to Christ in heauen 722 The Sacrament is a corruptible creature 722 We must not basely beÌ„d our minds on the visible creatures 723 The mystical signes must be reuerenced but not adored with Godlike honour 724 The signes remaine in their former Substance 725 The Real presence 726 Why the Iesuites mistake the fathers in this matter 728 The bread is made God by the Iesuites constructions of Christs wordes 729 Christ said of the bread this is my bodie 730 The Papistes say THIS in the words of Christ is taken for nothing 732 The causes why the wordes of Christ at his last Supper were not literal 733 For what cause S. Austen concludeth the wordes of Christ to be figuratiue 734 The Iesuits caÌ„not tel how to make the letter agree with ther opinion 735 The figuratiue sense of Christes words auouched by the fathers 736 The signe in the Sacrament caÌ„not be the trueth 739 The 6. of S. Iohn expoundeth the words of the supper 740 The fathers refer the 6. of Iohn to the Lordes supper 741 The fathers themselues refer the 6. of Iohn to the sacrament 742 The words in the 6. of Iohn are figuratiue because the actioÌ„s are spirituall 744 To eate christ is to beleeue and abide in Christ. 745 In S. Iohn the manner of eating is spiritual the manner of speaking is allegorical 746 What the Capernits error was 746 How the Ies. differ from the Capernites 748 What fathers the Iesuits haue for their literall sense corporall eating 750 What the late Grecians ment by pressing the letter 751 The Sacrament is a signe of christ on the crosse 753 In sacraments the signes haue the names of the thinges theÌ„selues 754 The signes remain in their former substance 756 The power and operation of tâ—â— signe is changed 75â— The substance of christs flesh doth not enter our mouthes 759 Christ is not eaten with teeth 759 The Iesuites narrowly driuen wheÌ„ they must take substance for accidents 761 Christ is not eaten with teeth or iawes 762 The refutation of Eutiches error ouerthroweth traÌ„substantiatioÌ„ 764. Eutiches error is not refuted but confirmed by the real presence 766. Leoes words do not import the reall presence 767 The iesuits make the fathers contradict themselues 769 That body which entereth our mouths increaseth the substaÌ„ce of our flesh 770 What manner of eating Christ in the Sacrament the Church taught for a 1000. yeares 772 The spirituall eating of Christ in the Sacrament excludeth the corporall 776 What the Sacramentall eating of Christ is 778 The wicked do not eat Christ. 779 The Church of Rome is not yet resolued of her corporal eating of Christs flesh 780 The first Authors of their corporal eating condemne ech others opinion for heresie 680 The grossenes of Papistes worse than carnal oâ— capernitical 782 The ElemeÌ„ts may putrify the flesh of Christ cannot 783 Their sluttish diuinity is a necessiry sequele to their real preseÌ„ce 783 We must ascend to heauen where Christ sitteth in his glorie 384 Our harts must be lifted vp to heauen not â—o the heâ—â— 785 The true flesh of Christ is in heaueÌ„ and absent from the earth 786 The manhoodâ— of Christ is not in many places at once 788 The substaunce of Christes bodie must be coÌ„tained in one place 790. Christes manhoode is not euery where by the verie principles of our faith 792 How one the same christ is euerywhere present 792 The power of God doth neuer crosse his will 793 Contradictions bee as impossible as falshoods be 796 The Iesuites haue not one father for their transubstantiatioÌ„ 797 S. Austen horribly forged by frier walden 798 Bede vsed in the same sort by the same frier 799 In what sense Chrysostome saide the mysteries are coÌ„sumed 800 How the Sacrament may be saide to be no bread 801 Species doth not signifie shewes without substaunce 803 The Persons of men cannot preiudice the truth of God 817 The happines of our times is gods goodnes not our worthines 818 The Iesuites religion is like their subiection 819 The Iesuites positions bee both trayterous and hereticall 820. Faultes escaped The first number noteth the page the second the line m. margent c. correction Page 9. line 18. safely read falsly p. 20. l. 25. mercy The breath r. mercy the breach p. 25. l. 30. Anastasius r. Athanasius p. 37. l. 38. Tiberius r Liberius p. 63. l. 33 cunning r. cumming p. 64. l. 30. you can r. Phi. You can p. 66. l. 14. Seneca r. Semeca p. 72. l. 9. Athanasius r. Anastasius p. 82. m. 4000. r. 1000. p. 93. l. 12. Burdeaus r. Burges p. 97. l. 24. cattels r. chattels p. 120 l 41. coÌ„uert r. coÌ„triue p. 128. l. 32. and if r Theo. And if p. 149. l. 34. Maximus r. Mariaus p. 173. l. 23. do you not r Phil Do you not p. 180. l. 38. whâ—ch spoken r. which is spokeÌ„ p. 201. l. 1. adiudge to haue r. theÌ„ to haue p. 204. l 41. they do r. they may do p. 228. m. whether the Pope r. while the Pope p. 229. l. 38. nec ipse nec alteruÌ„ r. nec ipse possit alteruÌ„ p. 240. l. 13. goodline r godlines p. 259. l. 8 dare r you dare p. 270. l. 23 Protopius r Procopius 276 12. sound r. found 280. l. 3. resist r. sist. 26 r. Theo. Sure p. 301. l 3. there r. three 303. 3 your r our 35. l. 28. writing r. vttering 318. l. 2. reasonable r. treasonable 333. l. 31. perceiue r. â— perceiue 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 shaken r. not shakeÌ„ p. 337. l. 1. you do r. you not do p. 339. l. 28. the defence r. you defend 350. l. 19. maintaining r. maiming p 364. l. 42. christian princes r. christians