Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	bread_n	transubstantiation_n	1,791	5	11.1891	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

offer vs the most woodden com-patchment in such tediousnesse of repetitions that euer I hit on § 3. Now there resteth onely one point to be handled say you which is of farre different qualitie from the former And that is as you explane your selfe shortly after of such places in the Bishops booke as hee ouerthroweth his owne cause by and fortifieth yours euen more then euer Mr. Barlowe did A prettie imagination shall we see how trow First because he acknowledges that Christ is to be adored in cum Sacramento in and with the Sacrament Why not sith wheresoeuer he is he is to be adored and we denie him not to be in the Sacrament howsoeuer you slaunder vs though wee define not the manner but leaue that to him who both can and will verifie his promise though we be neither conscious nor concurrent I may say vnto you here as Dionysius to Sopater Epist 6. Non si quid non rubrum est proptereà candidum nec si quis non est equus is homo sit necesse est Euerie thing is not white that is not redde neither if we denie a thing to be a horse do we therefore straight conclude that it is a man The Bishop grants that Christ is to be worshipped and that he is to be worshipped in the Sacrament which he infallibly accompanieth and effectually assisteth Ergò with you he is a Pontifician and maintaineth your cause and betrayeth his owne No such thing gentle Sir To make him yours more goes to it then so Especially these two Corporall presence and Transubstantiation or conuersion These are the two maine badges or rather buttresses of your Cyclops neither of which is be found in the Bishops writing and God knowes is farre off from his beleefe Howbeit thinke you not that Christ is so to be worshipped in the Sacrament or with the Sacrament by our doctrine as the Father with the Sonne and the Sonne with the Father or each of them in the other where each partakes alike worship with the other but as if I should say that the King is to be worshipped whether naked or in his cloathes whether bare-headed or with his crowne diademe on so Christ is to be worshipped in the Sacrament and with the Sacrament euery where no doubt but more specially there where so incomparable a benefit exhibited to our eyes and presented to our hands iustly challengeth the greatest zeale that may be § 4. Though againe when we say that Christ is in the Sacrament because we would not be mistaken we say not that he is there after a corporall manner nay that your own Captaine and Cardinall disclaimeth Corporaliter esse Christum in Sacramento but we say not so much as that his flesh is there or his bodie there at all not onely after a bodily or fleshly manner Christus saith S. Leo quadragesimo post resurrectionem die coram discipulis eleuatus in coelum corporalis praesentiae modum fecit c. Christ made a period of his bodily presence beeing lifted vp into heauen before the face of his Disciples the fortieth day after his resurrection And S. Austen out of those words Matth. 26. Non semper habebitis me vobiscum with other like in S. Iohn chap. 12. resolues it plainely that secundum carnem non semper according to the flesh he is not alwayes with vs. Tract 109. in Ioh. It were not hard to produce diuers more to the same purpose Yea Si esset in terra non esset sacerdos Heb. 8. If Christ were on the earth he could be no Priest So as you destroy his Priesthood while you stand for such presence to commend your Sacrifice I say therefore neither bodily nor in bodie at all For though the flesh and the deitie of our Sauiour Christ neuer were separated nor neuer may be since the first instant of his sacred conception if you attend the knot of personall vnion yet the Godhead is spread through diuerse places and spaces which the bodie and flesh approacheth not in any distance Vnles you wil be so wood now as to adde brutish Vbiquitisme to your barbarous Cyclopisme So as Christ may be in the Sacrament and there adored yet his bodie be neither there or not after bodily manner at least but howsoeuer it be there not transformed nor transubstantiated out of the bread as your conceit is And thus therefore there is not paries or maceries onely but murus still or valtum betweene yours and the reuerend Bishops assertion The profoundnesse of this mysterie leads vs to wade thus softly and suspensiuely knowing that Gods wayes are in many waters and his footsteps vnknowne his pathes vnsearchable Wee can scarce discerne the print of his chariot-wheeles as he rides along before our eyes onely wee heare a noyse in the tops of the mulberrie trees as Dauid did sometime 2. Sam. 5. 24. The bones of the Passeouer must be burnt with fire saith S. Chrysostome and S. Theophylact that is Diuine mysteries not ripped vp nor ransacked but adored and couered by deuout respect And with good Mr. Hooker we conclude our enquiries about the Sacrament of the Lords Supper with this modest Epiphonema O my God thou art true O my soule thou art happie sollicitous for no more § 5. I had thought I had beene at an ende of this intricate question or neere an ende when I was crossed in my conceits by the author of the Manna Whose intents as I cannot but praise for auouching the honour and expressing the fruit of this diuine mysterie so what weight there is in his remonstrances for their Transubstantiation that one sentence of his may shew which he quotes out of S. Cyrill of Hierusalem Catechesi 4. Mystagogica and he is content to seeme to put such affiance in as in that shippe to venture all his ware which the wise forbid For which cause also he hath not onely singled it out from the rest but set it in the front of his following Discourse while he inserts it into his Epistle to his most Excellent MAIESTIE as the motiue most of might in all his Mount of Testimonies so he calls them belike mons caseatus according well with coelum mellifluum or nubes escatilis as Tertullian describes it Well what saies S. Cyrill I will translate it out of the Latine as the Author renders it though the Latine be not so exact with the Greeke in all points Knowing this and beleeuing it for certaine that this bread which we see is not bread although the tast discernes it to be bread but that it is the bodie of Christ And the wine which we see although it seeme to be wine to our sense of tast yet is not wine but the blood of Christ This S. Cyrill In all which wordes of Transubstantiation not a word or conuersion any And yet this sentence must carrie the world by the iudgement of our Author speaking from the clowdes and

to them Proceed yet Simon anteà vocabatur women autem Petrus à Domino ei impositum est hoc vt eâ figurâ significaret ecclesiam Doe you heare figura doe you heare significaret How will this agree with gerere personam in your maiesticall sense Yea the name of Peter hee sayes was giuen him to that ende rather to signifie for the Church holding the wholesome confession Tues filius Dei viui then for his owne preheminence of place ouer others And yet more pregnantly Quia enim Christus petrā Petrus populus Christianus Are you aware what the people haue gotten by this shift whome you are wont to cut short So many people so many Peters Vnlesse you are content that Peter do no more then represent the Church that is the people of God as S. Austens meaning is § 11. I might tell you of that between because I would giue you good measure for complaining of lamo quotations Petrus à petrâ non petra à Petro and that as à Christo Christianus vocatur non Christus à Christiano Yet you would not refuse to bee called of Peter and Bellarmine saies Chrysostome prophecyed almost as much Hom. 33. in Act. that you might not be ashamed if in time to come you were called of the Popes among whom was Peter Where you may do well to thinke how this agrees with Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where he is so farre from beeing called of Peter or any other I loue not saies he to be called after the name of men beeing borne of God that vnles our Sauiour Christ were God he would thinke it no honour to be called by him though as a man neuer so excellent But we are now in S. Austen More plainly then against them that would be built vpon Peter which as I said you blush not but boast of at this day as your secondary foundation Homines volenter adificari super homines men that haue a longing to be built vpon men wee vpon their doctrine Apoc. 21. 14. and Ephes 2. 20. you hardly vpon his person or as shall seeme good What say they Ego sum Cephae ipse est Petrus Quomodo enim non in Pauli sic nec in Petri c. Vt Petrus super petram non petra super Petrum 1. I am Cephas his now Cephas and Peter are all one For as wee are not baptised in the name of Paul so are we not of Peter neither c. that Peter may be knowne to be built vpon the rocke and not the rocke vpon Peter But close to our purpose Illum videre Petrum qui tunc erat figura nostra that is Consider that Peter who was then our figure not bare our person that is bare rule ouer vs we neuer liuing in Peters time and his regencie being expired before we were born but as I haue often said standing for the Church by way of type or figure and so he represented for vs and for the Church to the worlds ende whereas hee could gouerne no more then liued in his owne dayes Petrus TVNC erat sigura nostra Againe to vrge significat against this mans magnificat which he sings to S. Peter but afore hee know well what it meanes In eo quòd dixit Petrus Tues filius Dei viui firmos significat saies S. Austen in eo quòd trepidat c. infirmos ecclesiae significat Is this also to be construed by Tullies Offices of gouernment or doth S. Austen not speake yet significantly enough without we turne the Iesuites dictionarie Doth a magistrate signifie the citie that hee gouernes or was S. Peter at one time the gouernour of the strong namely when he confessed and beleeued Christ an other time of the weake namely when he staggered How then was he euer an vniuersall gouernour For when hee doubted he confessed not when he confessed he doubted not So neuer was he gouernour of the bodie altogether neuer did he gerere personam in that sense I thinke you see cause to repent your construction vnlesse you be wearie of vniuersall dominion And yet once againe S. Austen to giue you more light In illo ergò vno figurabatur ecclesia vtrumque genus significandum fuit id est firmi infirmi quia sine vtroque non est ecclesia In him therefore alone or in that one man therefore the Church was figured and each kind of men was to be signified that is both the strong and the weake because without both of these the Church is not Doe you perceiue how this fits with that which went before For either S. Peter was a ruler but by halfes or gerere personam must be otherwise construed euen as S. Austen does here by figurare and significare not as you by regere a word not once vsed by S. Austen in all this matter nor any like it For as for primus praecipuus in ordine Apostolorum we haue cleared it before and it is too weake a foundation to beare such stresse Saue that as Peter of the Church so these words of Peter a semblable supportance and worthy your choosing § 12. We are long vpon this place but the reason is discouer one of our Discouerers tricks and discredit all Ambulauit Petrus super aquas iussu Domeni Hi sunt firmi ecclesiae Peter walked vpon the waters at our Lords commandement These are the strong in the Church saies S. Austen It puts me in mind of your argument for the primacie Aquae multae populi multi Peters walking on the sea was his regiment of the world yet not all waters I hope were in the sea of Tiberias Or shall we say that this prefigured your Tyber though so doubtfull is as yet Peters resiance at Rome that he hath not beene seene sitting and much lesse walking there vpon your Sea Onesiphorus with much seeking found Paul at Rome 2. Tim. 1. 17. we Peter not yet Our Lord indeed entred Peters shippe But what then I should thinke if Peter had entred his it had been more pregnant So might Peter haue been thought to haue succeeded in his charge this allegorie makes Christ succeed into Peters No doubt Peter had a boat as a fisherman should haue our Sauiour none sanctifying another trade as we are taught by Iustine Martyr during the time of his minoritie vntill it pleased him to reueale himselfe vnto the world But Bernard sayes it wil you be iudged by Bernard Doe but tell the Pope as he did Eugenius he will say you speake inconsiderately to him I wisse an easie matter for S. Bernards wit with a flourish or so to establish the Popedome already established Besides that he will tell you S. Iames raised seede to his brother deceased that is succeeded into our Lords prouince Vnlesse our Lord himselfe had not the world for his scope And Eusebius as much quoting Clemens for his author l. 6. Hypotyp that the cheife Apostles themselues whereof Peter was one did not

Apostle not virtually as you would haue it the whole quire or Colledge of them Our Sauiour was not so poore as to haue but one Apostle saies Irenaeus l. 3. against them that thought Paul was the onely man So farre off was Peter then that scarce he was thought to be one of the number Indeede twelue as I shewed you before for great cause But concerning Peter vnus Apostolus saies S. Austen but one Apostle As for the prime we graunt you as you haue beene often told and to content you the more more then in one regard of primacie An excellent flower he was in that garland what would you els But that this primacie was distinct from your supposed magistracie or maiestie Ecclesiasticall as you would inferre out of gerere personam heare what followes S. Austen hauing recounted the three former degrees of Peters condition he proceedes to a fourth neither coincident with the rest nor yet containing any such principalitie as you talke of but meerely affoarded him of our Sauiours free bountie in regard to his excellent worth among his fellowes Sed quando ei dictum est Tibi dabo claues regni coelorum Quodcunque ligaueris super terram erit ligatum in coelis quodcunque solues super terram erit solutum in coelis vniuersam significabat ecclesiam saies S. Austen he stood for the Church it was said to him in the person of the Church not as chiefe Magistrate not as primus Apostolus the first wheele in the clocke but in a sense distinct from the former three degrees therefore he saies Sed quando yet happily the rather for his aforesaid worthines our Sauiour put this part vpon him honoured him with representation of his Catholike Church made him to signifie Ecclesiam vniuersam S. Austens words but onely to signifie it that not as an Apostle but in a fourth consideration which helps you nothing rather spoiles you of all § 18. That which followes is pregnant but I must be sparing though you may thinke we are afraid to enlarge quotations Besides it hath beene brought totidem verbis before out of his 13. serm de verb. Dom secundum Matth. the Father hauing recorded it in two seuerall places so farre he was from retracting it That Petrus à petrâ sicut Christianus à Christo and not è contrà that our boast should not be in men but in the liuing God And yet in truth more plainely in this place which may serue if any thing to open their eyes that dare build vpon a man as the foundation of their Church though it were Peter himselfe that I say not how vnworthy creatures now in his Roome Ideo quippe ait Dominus Super hanc petram aedificabo Ecclesiam meam quia dixerat Petrus Tu es Christus filius dei viui Super hanc ergo inquit petram quam confessus es aedificabo Ecclesiam meam Petra enim erat Christus super quod fundamentum ipse etiam aedificatus est Petrus Fundamentum quippe aliud nemo potest ponere praeter id quod positum est quod est Christus Iesus That is For therfore saith our Lord Vpon this rocke I will build my Church because Peter had said Thou art Christ the Sonne of the liuing God I will therefore build saies he my Church vpon this rocke which thou hast confessed For the rocke was Christ vpon which foundation euen Peter himselfe was faine to be built For another foundation can no man lay besides that which is laid which is Iesus Christ Then Ecclesia quae fundatur in Christo claues ab eo regni coelorum accepit in Petro id est potestatem ligandi soluendique peccata How so Quod enim est per proprietatem in Christo ecclesia hoc est per significationem Petrus in petrâ qua significatione intelligitur Christus petra Petrus ecclesia Haec igitur ecclesia quam significabat Petrus c. that is to say The Church which is founded in Christ receiued of him the keyes of the kingdome of heauen in Peter that is the power of binding and loosing sinnes For that which properly the Church is in Christ the very same by signification is Peter in the rocke By which signification Christ is vnderstood to be the rock Peter to be the Church This Church therefore which Peter signified c. I say nothing of signification whereof enough before and euery line in S. Austen is fraught with it But is not this strange that Peter whome they euery where aduance for the head S. Austen should still take for the bodie In the person of the bodie of the multitude of the faithfull did our Sauiour heape those priuiledges vpon Peter And whereas some of you are not ashamed to vrge Sequere me for a document of his primacie as if it were Sequere me in gubernatione ecclesiae a strange probleme of desperate pleaders euen there Peter differs not from the communitie but still stands for a figure of the bodie Heare S. Austen Vniuersitati dicitur Sequere me pro quâ vniuersitate passus est Christus It is saide to the whole multitude Follow me for which whole multitude Christ suffered For to construe Follow me in so ambitious a sense that is be Lord as I am Lord be Regent as I am Regent Christian people will soone abhorre though meanely instructed who know we are to follow our Sauiour Christ by imitation of his vertues not by affectation of his place and Peter to follow him no otherwise then we Peter euen as Paul for the agreement of his spirit with them both is not nice to call vs to the imitation of himselfe but yet subordinately to Christ Bee ye followers of me euen as I am of Christ 1. Cor. 11. 1. And so absurd is this argument for Peters Monarchy from Sequere me that S. Austen in his commentarie vpon the 62. Psalme construes Sequere me by vade post me follow me by get thee behind me His words are Redi post me Satanas non enim sapis quae Dei sunt sed quae hominum Then Quia antecedere me vis redi post me vt sequaris me vt iam sequens Christum diceret Agglutinata est anima mea post te Because thou wilt needs goe before me get thee rather behind me that so thou maiest follow me Though it be true also that Sequere me was a common word with our Sauiour and spoken both to S. Matthew when he called him to the Apostleship from the receipt of custome Matth. 9. and to him that preferred to goe and burie his father before the following of his Master Matth. 8. And if Peter obeyed the Sequere with the first of these two in performing his ministerie his successors with the second while they leaue Christ to snatch at a mortuarie § 19. I am afraid of giuing the Reader a surfet in a case so euident but yet I must not omit this one passage that followes in

Christ loues vs lesse in the state of miserie then he wil doe vs one day in the kingdome of glorie We also lesse loue the view of truth and of the face of God whiles we are as we are because we neither haue it yet nor know it as we shall doe This life therefore of ours is signified by Iohn who loued Christ lesse and therefore waits for his comming til the other life may be reuealed and the loue of it perfited as it should be in vs but the same Iohn was more loued of Christ because that life makes vs blessed which in him was instanced or figured Then Nemo tamen istos insignes Apostolos separet Yet let no man seuer these two excellent Apostles So then as one figures so the other figures as the one represents so the other represents and represents onely Iohn was not hereby installed Monarch of heauen no nor yet free denison thereof by actuall possession It was long after that that S. Iohn went to heauē No more was Peter then of earth or any earthly prerogatiue for they must not be separated but as one so the other Nemo separet saith S. Austen Et in eo saith the same Father quod significabat Petrus ambo erant in eo quod significabat Iohannes ambo futuri erant significando sequebatur iste manebat ille c. That is Both in that life which Peter signified they were both of them and in that which Iohn signified they were both of them to be He followed this staied for signification sake c. Doe you see that if Peter be a Monarch of the Church Iohn must needes be too which is a thing impossible For in eo quod significabat Petrus ambo erant saith S. Austen That is In that which Peter signified they were both of them In whome yet it follows plainer Nec ipsi soli Peter and Iohn forenamed sed vniuersa hoc facit sancta Ecclesia sponsa Christi ab istis tentationibus eruenda in illa foelicitate seruanda Neither Peter onely Iohn that is two of the Apostles but the whole Church of God the spouse of Christ doth the very same auoiding the tentation which is here present creeping on to the saluation which is laide vp for vs in heauen Quas duas vitas Petrus Iohannes figurauerunt as before significabant so now figurauerunt singuli singulas c. That is Which two liues Peter and Iohn figured the one the one the other the other c. Lastly Omnibus igitur sanctis ad Christi corpus inseparabiliter pertinentibus propter huius vitae procellosissimae gubernaculum ad liganda soluenda peccata claues regni coelorum primus Apostolorum Petrus accepit ijsdemque omnibus sanctis propter vitae illius secretissimae quietissimum sinum super pectus Christi Iohannes Euangelista discubuit Quoniam nec iste solus sed vniuersa Ecclesia nec ille in principio c. That is In lieu therefore of all the Saints of Christ which are inseparably grafted into his mysticall bodie as concerning their steerage the direction of their course in this most troublesome and tempestuous world the prime Apostle Peter receiued the Keies of the kingdome of heauen for the binding and loosing of their offences And againe in lieu of all the same Saints with respect to that most quiet either bosome of secresie or harborough of blisse the Euangelist Iohn leaned vpon the breast of our blessed Sauiour Because neither he alone but the whole Church nor the other in the beginning c. § 20. Against this I know what Mr. F. T. will say for he sayes no more then out of the mouth of his best masters As Iohn really so Peter really as the one lay vpon our Sauiours breast and it was no fiction so the other receiued the keies of heauens kingdome and it was more then a bare representation Who doubts but S. Peter receiued the keies as well as Iohn leaned on Christs bosome But Peter receiued the keies in the person of the Church militant because our Lord would honour vnitie Iohn rested and repasted himselfe on his sacred bosome as a figure of the triumphant to shadow out vnto vs the estate of glory and blissefull immortalitie Each did as wee read they did but with a drift to intimate some farther thing vnto vs. Non tibi sed vnitati may we say to S. Peter and Non tibi sed aeteruitati may we say to S. Iohn Omnibus Sanctis ad Christi corpus pertinentibus saies S. Austen And Quoniam nec iste solus nec ille solus sed vniuersa Ecclesia In this stands the answer that both Peter receiued and receiued for himselfe for he had a part in the keyes as well as others wee denie it not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portionally and particularly not wholly and entirely saue onely as hee stood in the Churches roome to grace vnitie And this prooues no vniuersall authoritie As not Iohn in the triumphant as not Iudas in the malignant so neither Peter in the militant But so much may suffice to haue spoken herof § 21. THE last place of S. Austen that is cited for this purpose is that which I first began with de Agone Christ c. 30. which because this hobby-horse cryes out vpon the Bishop so for alleadging fraudulently and lamely as hath bin said I will keepe my promise to report it euen at large Though in the 20. chapter of that booke before we come to the place that is now to bee scanned S. Austen sufficiently shewes what he meanes by his wonted phrase of gerere personam Where he doubts not to say speaking of the head in a mans bodie wherin all the senses are lodged and recollected that Caput ipsius animae quodam modo personam sustinet not as if the head did rule the soule which were very vnreasonable as they would make Peter to bee gouernour of the Church they care not how but happily for resembling the invisible soule in visible forme most liuely and most apparantly euen as Peter did the Church one for many And so it followes in S. Austen Ibi enim omnes sensus apparent But speake we to the 30. chapter which is the thing in question Intreating there how the Church ought to shew compassion to her children conuerting by repentance he thus saies Non enim sine causâ inter omnes Apostolos huius ecclesiae catholicae personam sustinet Petrus That is For not without cause doth Peter among all the Apostles sustaine the person of this Catholicke Church Huic enim ecclesiae Claues regni coelorum datae sunt For to this Church the keies of the Kingdome of heauen were giuen Which latter FOR is not to show that Peter was chosen to beare the person of the Church non sine causâ not without cause as he had said before but to prooue what hee had supposed that Peter

Reuerence which concerned the Church But if it were as they pretend it were more then negligence euen flat rebellion not to communicate with him about all such affaires But making it but negligence he shewes they sought for aduice onely or countenance not for leaue and grace when they referred to him Whereas S. Austen had spoke of the Popes applying his pastorall diligence to preuent the daungers of Christs weake members F. T. interprets it his power and authoritie ouer all the members of Christ which if the Bishop had so done to put in ALL where it was not in S. Austen to enforce an argument had beene cheating and coosenage and to be proclaimed in markets See chap. 2. § 31. Innocentius his testimonie of his owne precedencie carries small force with it and Erasmus hath found some cause to suspect this Epistle for counterfeit or at least censured it for one not worthie of Innocentius Whereas the Apostle Paul had said of himselfe Praeter ea quae extrinsecùs sunt cura omnium Ecclesiarum this man imitating him for you hold of Paul too as well as Peter reads it cleane contrarie Praeter ea quae intrinsecus sunt c. that you may see his Clerkship And yet you make him worse then in truth he is For whereas he more modestly Arbitramur referri debere c. you leauing out arbitramur auouch it peremptorily that about matters of faith all Bishops ought tareferre c. Is this good dealing Lastly if S. Austen and Alipius say of him concerning his rescript Rescripsit ad omnia eo modo quo fas erat c. he hath written backe to all as meete was they meane for matter and for the points in controuersie betweene Pelagius and the Church not for ought that he enterlaces of the ambition of his owne Sea And of these things hitherto To his fifth Chapter Of Origen Hilarie and Maximus their authorities § 1. AS I haue often complained of the tediousnes of this mate the onely inuincible armour that he fights with as certaine beasts make their parts good against the hunter by the euill sauour and sent they cast forth to annoy him beeing otherwise vnable to resist him in the encounter So he shewes it in this chapter more then any where els referring vs besides his prattle to former places of his booke for confutation of such points as he mislikes in the Bishops Answer As if no bodie had confuted his confutation of those Answers which the Reader of himselfe is able to doe I dare say if he haue perused but the former part of this booke without any further paines to be taken in that behalfe And yet euery where he remits vs to what hee hath done and said as altogether vnconquerable Now for that which is so firme in the Bishops Answer as not to be remooued by any meanes that he railes at and calls stale else why cannot he iterate his refutation againe as well as the Bishop repeat his Answer but it shames him that so many Arguments should stumble at one stone like the sonnes of Gedeon beheaded by Abimelech all at one blocke and therfore he falls to carping and deprauing Etiamne antidotum contra Caesarem said he So here the Bishops fault is to haue shewed the errour and not let the Cardinals fallacies to passe for currant § 2. That Origen and S. Hilarie in allowing the Church to be built vpon Peter with certaine other preheminences which they affoard him denie not but the rest had their fellowshippe in the same this is stale to F. T. and for that onely reason deserues to be misprized As if the fault were not so much in the weakenes of the answer as in the frequencie of repeating it to which his Battismes neuerthelesse and his abhominable Crambes giue the only occasion Whereas I thinke a bad answer is to bee accounted bad though but once giuen and a good the oftner it serues the purpose the more it bewrayes its owne strength and the aduersaries exigent that hath but one kind of way to assault the truth and therefore is still beat backe at the same doore Where what meruaile if the Bishop rest not satisfyed with this inference that those Fathers when they ascribe certaine excellencies to S. Peter and yet perhaps short of the supposed Monarchy by that meanes debarre the rest of the Apostles from their part therein whereas the Cardinall himselfe saies as much of S. Peter as you would thinke a man could possibly say to aduance his dignitie and yet meanes not but the Twelue were equall with him in the same Which were hard to alleadge now for the proouing of Peters excellencie aboue the other Apostles though we would argue for the Cardinall out of the Cardinals owne workes For example what can be more for Peters Monarchy ouer the Church then to say that he onely was made cheife Regent therof And yet summa potestas is by the Cardinall made common to all the Apostles not once but twice within fewe lines cap. 9. l. 1. de Rom. Pont. and againe in the same chapter Vnusquisque Apostolorum it a cur am gerebat totius Ecclesiae ac si ad SE SOLVM ea cura pertineret Euery one of the Apostles so managed the Church as if that care had onely belonged to him And cap. 11. Summa atque amplissima potestas is giuen to them all Shall we not ponder these words then henceforth in Authors if at any time they giue as much as this to Peter and be readie to acknowledge by the Cardinall his owne confession that Peter had no more then the rest of the Apostles in all this prerogatiue and therefore no Monarch § 3. Now that Origen followes an Allegoricall sense like to a Preacher as you say whereas the Preacher if any bodie should tell the plaine truth leauing the literall altogether it may shew his modesty and check your rashnesse that build so boldly vpon the literall sense if it bee true which the Cardinall in another place obserueth that the literal sense of things spoken to Peter is obscurer then the allegorical though that be hard to be beleeued too and is commonly found contrary by his leaue Yet thus he writes lib. 1. de Pont. Rom. cap. 12. Non negat Augustinus ad literam posse debere intelligi quae dicuntur de Iudâ Petro Iohanne Sed tantùm dicit literalem sensum saepe esse obscurum non facilè inueniri sensum autem mysticum esse multò illustriorem clariorem proptereà se omisso literali figuratè ea exponere loca voluisse That is S. Augustine denieth not so as hee would bring S. August too within the compasse of this dotage that things said of Peter Iudas and Iohn both may and ought to be literally vnderstood but onely he saies that the literall sense is ofttimes obscure and hard to sinde out where I wonder saies S. August so but

it should be if Christs flesh were really in the Sacrament but according to the faith of each godly receiuer so it happens vnto him to be vnited to Christ and that is the transformation which S. Cyrill here driues at In so much as he condemnes Sarcophagie in plain tearms which is the opiniō that some haue as if they should eate Christs naturall flesh in the Sacrament the very Popish Canniball at this day And he counts them Capernaites for their grosse conceit of that Diuine mysterie saying that no meruaile if they went back from Christ Ioh. 6. v. 66. euen as this driues many backe now in Poperie onely for want of spirituall vnderstanding Yet what spirituall vnderstanding I pray if Christs flesh be eaten properly properly betweene our teeth digested properly into the members of our bodie as he had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except onely that he saies not properly because he meanes mystically and no otherwise § 8. Then comes in the distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and themselues as they are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider not the bread and wine as single bread and wine For why they are sanctified And in our Sauiours phrase they are his bodie and his blood but in our Sauiours phrase onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies S. Cyrill What more true And now we are not to thinke that no more vertue goes with them then the eye can perceiue or the tast discerne but wee must rest our selues vpon our Sauiours words vpon faith not vpon sense This is all the appeale from sense to faith that S. Cyrill allows not for quelling the natures but extolling the powers of the consecrated elements As he saies in the conclusion of his fourth Catechese as it were taunting at the senses if they contest with faith or intrude themselues vnmannerly into Gods mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sense be frampoll though sense will needes haue it so Hagar against Sarah that is raw sense and vncontrolled by the Spirit which els is so gouerned trained from aboue as not renouncing the tast or digging out the eyes with the heathenish Democritus but onely washing and cleansing them in the poole Siloam in a rugged shell it sees a pearle most pretious § 9. The like in his fift Catechese and vpon the like grounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Commit not the iudgement of this matter to your throate your bodily throate but to stedfast faith c. And good reason For which he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For no bodie is willed to eate bread or to tast wine when the Sacrament is to be receiued But as the semblants or memorialls of Christs body and blood so are they reached to vs and so receiued of vs. Most truely and most diuinely Which hinders not their persisting in the same nature that they were though they are deliuered to vs as instruments now of another worke or as monuments or pledges of a greater grace Nay because he makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figures onely of his blood and figures of his bodie he denies the essentiall in the Papists rawe sense at least to all that are not preiudicate § 10. But because I am stept into his fift Catechese ere I was aware I will conclude with that One time we read thus there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had said that we inuoke or call for the holy Ghost to be sent downe vpon the elements as they lie before vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he addes as the Greek imports newly set downe For wheresoeuer the holy Spirit of God doth but touch immediately the thing is sanctified and also changed Loe what transmutation S. Cyrill meanes namely that which stands onely in sanctification And he saies whersoeuer the holy Ghost but toucheth the like transmutation is instantly wrought Yet how often doe we change by the operation of the holy Ghost and not in substance As à gloria in gloriam tanquam à Domini spiritu which words were the conclusion of his last Catechese before this and many the like changes that might be brought for instance Finally thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe bringing them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Holy is that before vs Holy you whome the holy Ghost hath inspired Holy things with holy things beare good proportion Yet what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betweene Christ and vs in the matter of holinesse what proportion or correspondence betweene our holinesse and his As S. Chrysostome sweetly saies vpon Matth. 5. p. 96. edit Etonen Betweene Gods mercie and humane pitty there is as much difference as betweene the very goodnes and naughtinesse that is incident to men And so also betweene our holinesse and Christs holinesse Therefore S. Cyrill concludes looking vp to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is but one holy there is but one Lord which is Iesus Christ Rising from the elements passing by themselues which were of the audience pitching in Christ Whom he knewe to be farre aboue and in an other region not in altars made with hands but in the Kingdome euerlasting where righteousnesse dwels that is where himselfe So as we haue the Pharisee as well as the Capernaite Popish Iustification together with Transubstantiation here cōfuted But this purposely that by the way § 11. As for Bellarmines addition to the other testimonies of S. Cyrill which the Manna pretermits or at least makes no vaunt of it in his Dedicatorie that S. Cyrill should forbid vs in his fift Catechese to spill the crummes of the holy Eucharist Ergò he presupposeth bodily presence I answer in one word we doe the like with them I meane with the crummes which our Lord forbad to be spilt when they ministred no grace but onely manifested his power Ioh. 6. 12. And not onely with them but with things much lesse holy We beare a meete respect towards them Propter connexionem cum Sancto as the nature of mankind is euen without a Schoole-master to be mooued with the bye and where we honour the principall not to contemne the appertinances Yet no Transformators no such sauage Sarcophagi as S. Cyrill bends his penne against in the place before shewed And thus much of S. Cyrill I returne into my way and from Manna to Marah to the Adioynders cauills § 12. Two more he vses yet about this matter of the Sacrament which I will ende with them them with it One that Caluine and diuerse other Protestant Diuines denie that Christ is to bee worshipped in the Sacrament or with the Sacrament that so he may make the Bishop to be irregular and paradoxicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though it bee allowed to Eagles to flie alone and they are said to be but sheepe that alwaies heard together yet he shall neuer put this scandall vpon the Reuerend Bishop nor diuide in him the eminence of