holy Church cannot erre Christ must haue patience transubstantiation must take place But we haue yet a much clearer text to witte where Christ himselfe saieth This is my bodie for by those wordes doeth the holie Church of Rome plainely vnderstand that the same which before was breade is nowe no more breade although Paule woulde call it breade a thousande times but is chaunged into the verie bodie of Iesus Christ as long and as broade as it was hanging vpon the Crosse. And for that cause it is that shee doeth disallowe all the expositions and interpretations which Basilius Tertullianus Theodoretus Augustinus and other holie Fathers haue sette foorth vpon the same saying That those woordes must bee figuratiuely and sacramentally vnderstoode as Christ himselfe hath plainely saide I am the vine or as Paule saieth The stone was Christ and as GOD spake to Abraham saying This is my promise Cut off the fore skinne c. Which is as muche to say that the breade shoulde not chaunge his nature nor the verie bodie of Christ bee there present but onelie that it shoulde bee a true and holie token a Sacrament a warrant and pledge a Seale and assuraunce whereby wee are assured and fullie certified that hee hath giuen vppe his bodie and bloud for our saluation And for this cause doe they call it a figure or token and in the Greeke Typus and Antitypa that is to say Speciall tokens But I doe tell you that the holie Church of Rome will not allowe anie such interpretations vnlesse it were so that men woulde vnderstand them as Damascenus doeth interprete them and as was in the seconde Councell of Nice concluded by the Fathers to witte That the breade shoulde bee such a seale pledge figure and holie token onely before it be consecrated which is to say It should be a Sacrament before it is become a Sacrament For that this is their conceite and meaning it is apparaunt out of this That long before the breade and the wine bee consecrated or made a holie Sacrament they doe offer vppe the same vnto God for remission of sinnes as well of the liuing as of the dead For in the Canon of the Masse yea before the bread bee turned into fleshe or the fiue holy wordes of consecration be heard the Priest doeth pray That God will accept that offering of breade and through that deliuer him from eternall death And then That hee will blesse the saide offering of breade in all pointes and make the same holie profitable meate and acceptable That is may become the bodie and bloud of Iesus Christ. Yea and before hee hath yet put the wine into the Chalice immediately after the Offertorie he saith thus O holie Father almightie and euerlasting God take and receiue this vnspotted sacrifice which thine vnworthie seruaunt doeth offer vppe vnto thee for my sinnes and innumerable misdeedes for my forgetfulnesse and vnthankefulnesse yea and for all these which are here present and for all faithfull Christians as well those that be liuing as those that be dead that it may bee acceptable auailable and effectuall vnto the saluation both of me and of them vnto eternall life Amen And in one of the secretes which is commonly read vpon the 24. Sunday after Trinitie Sunday he saith thus O Lord take and receiue mercifully this offering through which thou art pleased contented and pacified and hast receiued vs againe vnto saluation through the almightinesse and vnspeakablenesse of thy mercie c. Consider now here doeth our deare mother the holie Church ascribe vnto this bread all things which may be attributed vnto our Lorde Iesus Christ the onely begotten sonne of God as to say That God is become mercifull to vs for the bread sake and hath pardoned vs our sinnes and that before the bread bee consecrated or in anie point transubstantiated or changed What maruell is it then that they doe make a God of it after the fiue wordes be spoken ouer it and yet make a Sacrament of it before it can be a Sacrament For as they can of a peece of breade make God himselfe and of nothing create something wherfore should not they likewise be able to make of no Sacrament a Sacrament and of a Sacrament no Sacrament That is to say that a simple peece of bread shoulde bee a holie token and seale of the bloud of Iesus Christ euen before it bee made holie and consecrated And then Econtra that the Sacrament of the bodie of Christ shall bee no more either a Sacrament or token but euen the verie bodie of Christ it selfe So that the holie Fathers must needes haue vnderstoode it so especially when they say that this Sacrament is but a token a seale and a pledge specialy before it is become a Sacrament For after that it is once a Sacrament then no remedie our deare mothers will is that it shall bee fleshe and bloud and not anie longer neither bread nor wine to signifie the fleshe and the bloud And therefore doeth she not make anie account of the exposition of Christ Iesus himselfe who after he had saide of the bread This is my bodie and afterward of the Chalice of Cuppe This is the new Testament in my bloud thereby declaring that those words This is my bodie must be so vnderstoode as if hee had saide This breade is the new promise in my bodie which shall bee broken for you For of that shoulde followe that the breade after the consecration and likewise after the speaking of the fiue wordes should still remaine breade and so bee but simplie a Sacrament and true token of the bodie of Iesus Christ as shewing vnto vs the promise of God made in the breaking of the bodie and shedding of the bloud of Christ Iesus our Sauiour as was saide of the Circumcision This is my couenant which I doe make with you to witte for that the Circumcision is a sure and holie promise a pledge and seale through which the promise of God is verie stronglie and substantiallie made vnto the faithfull No no I assure you that liketh the holie Church of Rome nothing at all She will lay fast holde vpon the first wordes of Christ and not seek after anie exposition or glosse how necessarie soeuer they bee And for that cause shall Paule go without anie Audiuit when he commeth in with his interpretation and saith That the bread which we do breake is the communion of the bodie of Christ. For thereby it should also seeme that it remaineth bread still after the consecration and that it is not the bodie it self but a remembrance of the bodie â–ª which thing the holie Church in no wise admitteth nor alloweth for life nor death But especiallie she will not accept nor like of the interpretation following wherein Paule proceeding doeth declare how and wherefore the bread is the communion of the bodie of Christ saying For al we which eate of one bread become one bodie Nowe truelie that
come in Scotus and Innocentius the fourth and they will defend a Gods name That it consisteth not in the fiue wordes to hang the vell about the cattes necke but that it is much rather done through the benediction or blessing that goeth before So as the Transubstantiation and verie changing doeth not proceede through these wordes Hoc est corpus meum This is my bodie but through the benediction or blessing which went before And Peter de Aliaco saith likewise verie plainlie That if it were so that the consecration should be by vertue of these fiue wordes as the holie Church of Rome doeth say and beleeue then should not Christ Iesus haue spoken the truth when he said This is my bodie considering that it was not yet his bodie but must first become his bodie The other are earnestlie against this Nowe Armacanus verie willing to please both parties saieth that they both haue reason namelie That our Lorde should not haue spoken the trueth and yet that it should be euen so as he had spoken and said Occam in his Quodlibet questions hath found out wonderfull sharpewittie testimonies and authorities which a blinde man should hardlie haue sene without a paire of spectacles for he saith That when Christ said This is my bodie he ment then to speake the same of his bodie yet notwithstanding vpon certeine exceptions conditions to wit That the Priest which should vtter and speake such wordes after him as soone as he had said the first pretie word This should then immediatlie vpon a sodeine thinke vpon two things at once the first This is my bodie which now at this present shal be secretly hid vnder the substance of bread shall become mine owne bodie hereafter the seconde This bodie which is nowe hid vnder the substance of bread that is my bodie euen now at this present time And this onely should proue true after he had thought vpon these two propositions both at one instant And it seemeth that Armacanus was also of the same opinion Petrus de Aliaco hauing first verie subtilie pratled of the matter doth notwithstāding yet at last fall out of the cart and findeth faulte with the opinion of Scotus grounding him selfe fast vppon this pointe and purpose That the fiue wordes are those which make the sporte and transubstantiateth or turneth the bread Alas saith hee it is a sentence which is not true and yet notwithstanding it is no lie but is neither fishe nor fleshe In summe it is as much to say as Giue the Doues drinke Thomas de Aquino saith That our Lord by that first worde Hoc This did not teache anie thing certeinlie but meant to say simplie in a grosse maner thus That which is here vnder the substāce of bred let it be what it can it is my bodie And whereas some will withstand this saying That the same is nothing else but bread till such time as it be transubstantiated or chaunged vnto that hee answereth Not so For this sentence saieth hee is not fullie concluded till the last syllable to witte Vm be pronounced And therefore no iudgement can be geuen of the veritie or falsitie till such time as the fiue woordes be fullie pronounced For then is the matter first cleare and the bread perfectlie chaunged into the bodie of Christ. Richardus de sancto Amore saieth That these wordes This is my bodie is iust as much as to say thus The thing whereinto this bread and wine shall bee chaunged is my bodie Other againe will saie that Christ did not by this worde Hoc This meane the bread but simplie the accidentes or qualities of the bread to witte The whitenesse The thicknesse The roundnesse and that these words This is my bodie is as much to say as My bodie is here hidde vnder the accidentes or qualities of the bread The holie Bishop Durandus is of another opinion namelie That Iesus Christ did once consecrate by his secret power which is hidde and vnkowen vnto vs and not by power of these woordes But yet should hee notwithstanding after that haue set foorth by the fiue wordes the fourme and manner that men should vse to plaie this parte of Transubstantiation after him In so much that the Priestes should nowe consecrate by an other power and vertue than Christ Iesus did Contrarie to this Comestor is of opiniō That Christ consecrated with the same words but that he did first whisper them out secretlie betweene the teeth and so changed the bread into his bodie the wine into his bloud which being done he spake the same wordes alowde to his Apostles Nowe let see what good Beere you can brewe of this and ioyne al these wise heads together to trie which of them is the wisest of all and who hath shotte downe the Popingaie Truelie for my parte I beleeue neuer a one of them all For the Catholike Doctours of our time haue bene forced nowe againe a freshe to fetch out of a corner other newe and vengeance wise fetches and strange trickes wherewith to mainteine the matter and make it good against these Heretikes and yet are not at this present agreed amongst them selues neither can they tell wherevpon to settle ground them selues For that good Gardiner a Goliah amongst the Catholikes did set forth a great booke vppon this matter hath found out manie quickwittie resons saying That our Lorde when hee spake these woordes ▪ did meane a thing which is not to be found and he doeth name it Indiuiduum vagum that is to say A litle incomprehensible winde or moth which flieth hence awaye in the aire In summe it is euen as much as a litle nothing hanging by a small silke thred And then hee saieth further That this worde Hoc must bee vnderstoode of such an Indiuiduum vagum or flying moth I beleeue verelie that hee hath drawne this out of Democritus well who saieth That trueth lay buried in a deepe hole and so in the meane space doth teache for a veritie That there are manie litle wauering things alwayes shaking and flying in the aire which he doeth call in Greeke Atomi signifying Indiuiduum or Insecabile in Latin. And out of these flying or wild vesekens shuld the world by operatiō of it selfe be made and brought together Which fantasie that good man Epicurus and all Epicuristes haue likewise followed and stoutlie defended And euen so will our Gardiner likewise mainteine That this holie breadgod should bee made of an Indiuiduum vagum and that Christ knewe well to speake of that matter although the Bakers might verie well protest against that and say That they haue made it of good wheate meale yea of the finest wheate flower with dogges grease and not of a wild veseken which is no where to be found But Iohannes de Louanio that woorthie and profounde learned Magister noster who hath so long caried the wisedome of Louen in his head that
a worthie matrone of Spaine called Senora Maria Osorio who did obteyne of Pope Paule 3. licence and power for her selfe and twelue of her bloud to coniure and holowe such beades and these beades were of this might that whensoeuer any person did saye a Pater noster thervpon although it were done without deuotion or once thinking of the matter yet did they thereby obteyne forgiuenesse of the thirde part of their sinnes And for this cause were the balles of these beades made of Copper and set in the Church where was set out by them in print their full might with all their properties and nature as is before declared so as at this day men may openly see by the common people which come and say their Pater nosters vpon their beades there holding their handes vpon those balles that thereby they may obteyne the forgiuenesse of their sinnes Nowe ouer and aboue all this the Belles are not onely coniured and hallowed but are also baptized and haue appoynted for them Godfathers which holde the rope wherewith they are tyed in their handes and do answere and say Amen to that which the Suffragane or Bishop doth speake or demaund of the Bell. And then they put a newe cote or garment vpon the Bell and so coniure it to the driuing away of all the power craft and subtiltie of the diuell and to the benefite and profite of the soules of them that bee deade specially if they bee riche and can pay the Sexton well and for many other like things In so much that the Belles are so holy that so long as the Church or the people are vpon anie occasion excommunicate they may not be rong Like as by Pope Bonifacius 8. and Gregorie 9. is manifestly ordeined although yet it is of speciall grace permitted to toll the Aue Maria as Iohannes Caldarinus hathe trimlie written And this I assure you is no small matter For Doctour Albericus de Rosato doth declare that the religious had amōgst themselues at Rome a long and weightie dissention wherevpon great processes were mainteyned and all about this namely which of all the Orders shoulde first knolle the Aue Maria in the morning ▪ which processes did long endure till at the last it was concluded and adiudged that they which were first vp should first knoll Euen after the maner of kine who alway let the formost go before and the last followe after Why I praye you hath it not bene seene that the Spaniardes which are the first sweete and most deare children of the holy Church of Rome comming nowe of late to Groninghen in Friseland did there christen coniure hallow theyr Ensignes naming one Barbara another Katharine c. I saye nothing howe they coniure the diuell out of yong children which are brought to be christened euen as though the yong children to whome Christ doeth witnesse the kingdome of heauen to belong and be those which with their fathers are conteyned vnder Gods promises and made cleane by the bloud of Iesus Christ were possessed with the Diuell The Masse I pray you what is it but a plaine coniuring sorcerie or witchcraft ▪ Wherein the breade and the wine which are but dumbe creatures are by the breathing of the Priest and the power of fiue woordes conuerted into fleshe and bloud So that it is most apparaunt that all her Religion all her diuine Seruice and ceremonies are full of witchcraft sorcerie and coniuring full of ydolatrie setting vppe of Images and giuing them worshippe full of mennes traditions institutions and deuises and in conclusion full of all that which by the holy scripture is openly reproued and plainely forbidden So that verelie these Heretikes must needes bee verie blinde if they doe not well perceyue that the power the ordinaunce and authoritie of the holy Church of Rome neyther can nor will bee shutte in nor hedged about with the pales and walles of the holy Scripture For see here this is that which the steadfast pillar of the Theologie of Louen Iodocus Tiletanus himselfe hath openly written We are not satisfied sayeth he with that which the Apostles or the Gospell doe declare but wee saye that as well before as after there are diuers matters of importance and weight accepted and receiued out of a doctrine which is no where set forth in writing For we do blesse the water wherewith we baptize and the oyle wherewith we anoynt yea and besides that him that is christened And I praye you out of what scripture haue we learned the same Haue we it out of a secret and vnwritten ordinance And further What Scripture hath taught vs to grease with oyle Yea I pray you from whence commeth it that wee doe dippe the childe three times in the water Doeth it not come out of this hidden and vndisclosed doctrine which our forefathers haue receyued closely without any curiositie and do obserue it still c But what neede haue I to trauell much for the establishing hereof seeing there is a generall rule in the holy Church of Rome That the Pope maye franklye ordeyne and commaunde contrarie to the writing doctrine and ordinaunce of the Apostle Paule Considering likewise in especiall that as Eckius hath set downe Christ did neuer commaunde his Apostles to write but to preach True it is that Paule doeth defende saying That the blessed woorde of God is set foorth and is sufficient to instruct to teache to punishe to amende yea and wholie apte and sufficient to make men wise ynoughe for their saluation and to instruct them sufficientlye to all good workes And that who soeuer shall teach any other Gospell than that which hee hath taught though hee were an Angel from heauen is accursed But all that must bee vnderstoode of the tyme wherein hee was whilest the Church was yet in her infancie or childehoode and laye in the cradle For it was yet necessarie for her then to drinke such milke being yet vnable to digest the strong and grosse meates of holy Prelates and Doctours of the holie Church of Rome For that her stomache was yet too weake and quasie And in effect men doe clearely see that notwithstanding the saying of Paule That in Christ Iesus and in the knoweledge of him all the treasure of wisedome and knowledge lyeth hidde so as the faythfull ought not to receyue any institutions or doctrine of men Yet a long time after the Apostles yea aboue seuen or eight hundred yeeres after theyr decease our mother the holye Catholike Churche hath founde out a wonderful and vnspeakeable newe hoorde of wisedome and knowlege through which a mā may come to perfite iustification and to an angelical life and aboue that get in store a heape of deseruings and good woorkes to helpe a good friende withall at a pinche and yet to release a dozen or twaine of sillie soules out of Purgatorie And these be they especially The holie order and full
which serues her turne to fill her hiue with pleasant and sweete honie and what soeuer is not appliable or agreeing to her purpose that she leaues vntouched Therefore the foundation of the holy Church of Rome may very wel be called A Bee hiue hauing the propertie of a tubbe wherein al maner of pleasant things are put The vii Chapter VVherin is declared that the Church of Rome can likevvise helpe her selfe vvith the opinions and doctrine of the olde Heretikes in follovving the same vvhen it serues for her purpose NOwe so farre it is from our deare mother the holy Church to be afraid to spring ouer the pales of the holie Scripture auncient Fathers Councelles and Decrees that often times she will go and solace her self in the pleasant medowes and greene fieldes of the olde heretikes which haue alwayes bin extreeme enemies and directly contrarie to the holy scripture and the Fathers and of them doeth she borrowe very many goodly iewelles too furnishe beautiefie her Gabanet or bee Hiue withall For it is wel knowen and euident that she hath learned of the Heretike Pelagius That we notwithstanding the fall of Adam do still possesse a free will and haue power to Iustifie our selues and to fulfil al the commaundementes of God if we our selues will and That it is not the onelye grace of God whereby we are iustified as Paule doth teache but an helper only after that we of our selues haue prepared our selues therevnto Also That Christ did by his death merit for original sinne onely and that for all other our daily sinnes we our selues must answere and make sufficient amendes Of the Messalians or Euchites likewise of the Pelagians she hath gathered that baptisme alone doth not make vs perfect Christians but is onely necessarie to washe away our originall sin to helpe vs out of our first shipwracke But if we fal againe so run in danger of a second shipwracke theÌ„ we must seke for another plaÌ„ke to helpe vs out of hazard Shee hath likewise sucked out of the breasts of the MessaliaÌ„s to mumble out her Mattines The seuen Psalmes and the Pater noster by â–ª number vpon a paire of beades and with a burning candle pretending thereby to obteine great pardones and to doe vnto God great seruice Also whereas she doeth vse spittle in baptizing after that the diuell is coniured that shee tooke of the Messalians who did teache That men might driue away the diuel with spitting Of the Saturnialles Ebeonites Tatians and Encratites shee hath learned That the state of Mariage is vncleane and spotted and that such as wil please God and be cleane purified must wholy refraine them selues from it Also That there is great holinesse in absteining from eating of fleshe and vsing of certeine other meates although she hath set the things out vnder another colour to the ende men might not knowe froÌ„ whence they come Besides this she hath borrowed of the Montanistes manie newe fasting dayes which she hath commaunded and coÌ„firmed to be obserued vpon paâ—ne of great punishment and beside that on or cemeÌ„ts In the schoole of the Coloredlanes shee hath learned to praye to the holye Virgine Marie and to immolate or offer vp her oblations Of Marcus the sorcerer and Heretike she hath learned to vse in her seruice sacrifices certeine strange wordes in Hebrewe and other languages Of the Anthropomorphites to painte God the Father in the forme of a man with a gray beard Of the Gnostikes and Carpocratians to set vp images of Christ and other Saints and to worship the same with censing and other maner of deuotions vnlesse men will say as Eusebius in the 7. booke of histories in the 18. chap. doth declare that this erecting of images did first spring from the Heathen And last of all she hath learned of Simon the sorcerer father of al Heretikes to giue Bishoprikes Benefices Masse Mattius and Sacraments for money and yet not to sell them For it is but a simple bargaine or contract which the Lawyers call Do vt des I giue that thou mayest giue againe Euen like to Simon who would giue money to receiue the holy ghost So that it is very plaine apparaunt that shee can helpe her selfe well ynough with the doctrines and opinions of Heretikes and sucke out of them what shee thinkes good to carie into her Bee hiue Yea shee doeth in manie things agree with the Alcaron of Mahomet and with the Turkes religion as specially in many pilgrimages in praying vnto dead Saints in the obseruing of fasting dayes in diuers sortes orders of Monkes and particularly in the doctrine of Freewill and iustification by workes Now whether they haue borrowed that of Mahomet or he receiued it from them by reason he had a holy Monke one Sergius for an assistent companion I referre that to the iudgement of the Doctors of Louen Thus much once by the waye that it is easie to be noted that it is all one per dominum and all diet in one fatte and that she is like to a cunning spinner which can make good thred of all sortes of flaxe The viii Chapter Declaring that the Church of Rome hath likevvise borrovved manye things of the levves vvhich shee doeth set forth and holde as articles of the faith NOwe as touching the Iewes shee hath not forgotten to followe them sundrie wayes and that is apparant ynough in that which our master Gentianus hath declared in this worke For hee will mainteine that the Transubstantiation of the bread into the very body of Christ and the changing or turning of the substaÌ„ce of the wine into his verie blood maye bee proued by the testimonies of the Iewishe Rabbines And that is without doubt for one of their Rabbines named Rabbi Moses Hazardan writing vppon the 136. Psalme where the Prophet saith O Lord thou giuest all fleshe their foode saieth thus This texte doth fully and wholy agree with that which is saide in the 34. Psalme Taste and see howe pleasant the Lord is For the bread or meate which he giues to euery man is his fleshe and with the tasting or with the eating it is turned into flesh Out of this hath a good Monke a Catholike writer concluded That this Iewish Rabbin did well vnderstand Transubstantiation which he doth yet againe coÌ„firme by another named Rabbie Cahana who vttereth maruelous woÌ„derful speculations vpoÌ„ that texte of Moses where Iacob did promise to his sonne Iuda an vnspeakable vnmesurable quantitie of wine milke by these wordes He shal binde his foales to the vinetree and his asses to the noble vine branches he shal wash his clothing in wine his mantle in the bloud of grapes his teeth are whiter than milk For out of these woordes of Iacob doeth the foresaid Rabbi conclude That the asse doeth here signifie Messias into whose bodie and bloud the wine shal
yet in verie deed they will proue out of Paule that this new law of the Gospell whereof Ieremie doth speake is nothing else but the ministration of the Gospell which Paul did minister in his preaching and set forth aboundantly in his writing which remaines continues for euer And that did Paul openly witnes That he had neither forgotten nor kept secret anie thing of that which might serue to saluation but that he hath vttered truly set forth all the same before the Congregations ioyntly together Insomuch that he before the holy Pope which came afterwards should not haue left one iot behinde Wherevpon should follow that the law of the Gospel which the Pope doth carie in his bosome is altogether of an other Gospell much differing froÌ„ the law of that Gospel which Paul did preach or whereof Ieremie did speake then should the Pope be accurssed by the saying of Paule to the Galathians Whosoeuer doth preach any other Gospell than that which I haue preached vnto you â–ª let him be accurssed yea although hee were an Angel out of heauen But yet the Pope of Rome doeth not thinke that this doth touch him for that he is something greater than an Angel of heauen as we shall giue you to vnderstand in due time fit place Now that which he brings forth out of Iohn to wit that Christ said â–ª That the Apostles could not yet vnderstand all that the holy ghost should descend and instruct them further is somewhat more apparant But yet for all this he is neuer the neare For he cannot with this stop the mouthes of Heretikes by reason that they wil stil obiect say that this was spoken before the Apostles had receiued the holy ghost but after they had receiued him then did they put al the instructions which they had learned of the holie ghost in writing to the end that through that which is written all men might bee saued by faith in Iesus Christ as by the said Iohn is precisely written without this addition that they shoulde haue neede to watch anie longer after the Popes Buls or Masses of Requiem But it is euen as I haue told you our master Gentian hath bene so wildely prickt forwarde with that zealous spirite that hee did not see well what he said For he is a man that hath whole drifattes full of wit marie the bottoms are out And therfore will we helpe him againe out of his dreame omitting all such vnprofitable tittle tattle and purposing for the second part of this matter which we haue in hand to teach That whatsoeuer our mother the holy Church hath brought to light studied inuented or found out since the Apostles time is altogether so surely substantially grounded timbred bricked walled vpon the plaine text of the holy scripture so farre as they be spiritually vnderstood according to the interpretation of our mother the holy Church that it were not possible to erect any castle or tower more surely vpon the highest sandhill in all Hollande And this I assure you will bee a goodly peece of woorke whereby I shall deserue muche and bee partaker of a great manie goodly pardons and indulgencies and shal besides that become verie necessarie and seruiceable to the comforting of our sorrowfull mother the holie Church and to the extirpation and rooting out of all erronious opinions of newely vpstart Sectaries and Heretikes whiche doe yet thinke that they haue the Scripture on their side But they will haue but foolishe countenances when they shall see that the whole Scripture with the interpretations of the holie Fathers doeth at the least close vp as well with our doctrine as a ring in a Swines snowt The ii Chapter Declaring that the sonne offring of the Masse and the order and office of Priestes and Masse Priestes is gathered out of the Scripture if it be rightlie vnderstoode according to the interpretation of the Church of Rome THen to begin withall we will digge the holie sonne offering of the Masse out of the holie Scripture and proue that shee hath thereon a deepe and sure foundation Consider nowe it is plainly written That when Christ had broken the bread giuen it to his disciples he spake thus and saide Take Eate This is my bodie which shall be broken for you Do this in remembrance of me Do you wel perceiue nowe yee poore Heretikes that Christ doeth here commande to singe Masse for that same worde Doe this is iust as much as if he had saide Offer my bodie in the Masse to God my Father for the liuing and for the dead And that is first stronglie set forth by the Poet Virgil who saieth thus Cum faciam vitula that is to say When I shall doe it with a calfe Looke nowe by this worde Doe he vnderstandeth nothing else but onelie To do or offer a sacrifice and sonneoffring Ergo it must needes folowe That Christ did vnderstand it no otherwise than the worshipful Catholike Doctours of Louen Paris haue very well declared and irreuocablie concluded For our deare mother the holy church hath receiued approued strongly established their doctrine institution and prescript for an article of our faith So that it appeares that the Masse is verie ancient seeing it was vsed in Virgils time sauing onely that they did offer either Calues fleshe or Oxe flesh whereas nowe our Priestes doe celebrate their Masse with mans fleshe and bloud And herevpon you may note further that these short and sweete wordes Doe this is remembrance of me hath a wonderful emphasis or force For out of the grounde of the same hath the holie Catholike Church of Rome fished That the Apostles were Priests or Prelates with shorne crownes and did sing Masse and thereof it is that all our Priestes are created For Doe this is as much to say in their language as Become Priestes and see that your fingers bee annoynted with holie oyle that you may deuoutly say Masse And for this hath the holie Church of Rome commaunded That none of the Laâ—e people shall receiue the Chalice because our Lorde did not here speake to anie of the Laie or common people as the Apostle Saint Paule did in his time when hee willed the whole Congregation and Church of the Corinthians to doe as Christ Iesus had done But the Apostle Paule did meane simplie and onelie those which were able to sing the holie Masse as our Priestes and Prelates are who onelie ought and may drinke out of the Chalice as you may more perfectly and plainlie perceiue by the writers vpon the booke of Sentences and by all the before named Doctours of Louen of Paris and of Colen Moreouer and besides this wee can stronglie confirme the Masse offering out of the Prophete Malachie who in the 1. Chapter and 11. verse saith thus From the rising of the Sunne vnto the setting of the same is my name honoured amongest the Heathen and in all places
soundeth not well for we do not al becom one bodie in substance as the holie Church will haue the bread become the verie body of Christ in substance But then the similitude which after that he introduceth or bringeth in is to farre out of the way For hee saieth That those which feede of the altar are partakers of the altar and that those that offer vp to idols are partakers with the diuell And so making a comparison of the table of the Lord and the table of the diuell as though the Priestes could not eate vp that bodie of Christ otherwise than as idolaters eate vp the diuels and as though these wordes Eate that bodie of Christ did signifie nothing else but this through the power of the holie Ghost to be made one bodie ioyntlie with the bodie of Christ as the vngodly idolaters by power of the wicked spirite are vnited with the diuell That is to heynous an heresie and therefore wee may not stande vpon this similitude for it soundeth diâ—ectlie against our Transubstantiation But when you will haue a substantiall similitude you must search and seeke it out of Scotus and Thomas de Aquino or Panormitanus and such like For they bring in for this purpose a goodlie similitude of a Tauerne or common Inne where they sell wine For as there is commonlie a potte a garlande or Iuie bush hanged out betokening that to be a Tauerne and the Tauerne doeth signifie that there is wine plentie So likewise you see here the outward accidentes of bread to witte the roundnesse and the whitenesse which doe signifie that vnder the same is conteined the verie bodie of Christ which is to bee resembled to the Tauerne And this bodie of Christ doeth further signifie the holie Church of Rome which is made one with the bodie of Christ which they call Mysticum corpus Christi that is to say The spiritual or mystical bodie of Christ and this is that sweete wine which the Priestes drinke in that Inne or Tauerne And after this they doe likewise bring for a similitude the water which in Cana of Galilie was plainlie turned into wine which similitude doeth so wonderfull well serue for this purpose as to set a fift wheele in a wagon But it is pitie that the Priestes haue not other fiue wordes whereby they might do that too For then should the similitude serue their turne much better if that they might when they woulde conuerte and turne the water into good wine for that they might therewith the better scoure and refresh their drie throtes when they are become verie hoarse with singing of their seruice And it is verie true that they doe what they can for that purpose for on Saturday being Easter eeuen they praye vnto God that hee will also do so much as to turne their Beere saying O Lord holie Father almightie and eternal God which hast made both heauen and earth wherein the water is conteined I pray thee and instantly beseech thee in the name of Iesus Christ thy onlie begotten Sonne that thou of thy goodnesse wilt blesse and make holie this Beere as thou diddest blesse the dinner of Abraham and Isaak and as thou diddest blesse the sixe pottes in Cana of Galilie which were chaunged from water into good wine euen so change for thy seruantes sake which do beleeue in the Catholike faith this substance of Beere into pleasantnesse and mirth thorough the same c. But alas what can all this helpe when it will not so come to passe For they haue not this cunning and therefore they must needes haue bene deceiued and so drinke vp the bloud vppon rawe fleshe For men may say all what they will and Paule yea Christ him selfe may bring forth what interpretation they list but the holy church will stande to the first wordes This is my bodie and vpon that will she liue and die The texte is plaine ynough for her shee hath no neede either of glosse or interpretation And therefore vnto all the interpretations which these Heretikes bring in whether it be out of the Scriptures or out of the auncient Fathers wee will answere This is my bodie and sticke as sure to that as the Cuckoe to her song The v. Chapter Treating of the great stâ—ife and difference which is aâ—mongst the Romishe Doctours concerning the words of the Sacrament and yet all they agree and stande fast touching the Transubstantiation Herein are likewise set forth some textes of Scripture whereby Transubstantiation is established IT is verie true that our Catholike Doctours and subtile maisters of Diuinitie can not euen they them selues finde anie good resolution of these words neither can make them serue the turne well touching their Transubstantiation but that there doeth alway fall great difficultie and disorder therin The bookes sticke out in euery side like a spindle in a bagge in so much that they snarre and iarre amongst themselues in this matter like dogges cattes yea Quot capita tot sensus How many heads so manie opinions And yet notwithstaÌ„ding they all ioyntly crie together This is my bodie The text is cleare and needes no glosse yea they cleaue as close to Transubstantiation as claye to the cart wheele Although they can not tell which way to frame this plaine text For to begin withal they all flatly flie from that which was concluded in the foresaid Councell of Rome that is That the verie bodie of Christ shuld be Sensualiter that is to say Sensiblie and visiblie eaten and with the teeth chewed in morsels For to that they all affirme flatlie No and that it is a false lie notwithstanding it is set out in the Decrees verie substantially For say they the bodie of Christ can no more bee bitten eaten nor digested he can not now die nor suffer anie more nor bee broken in pieces he doth liue eternally Which is apparant by this token that yeerelie vpon Corpus Christi day our deare mother the holie church doeth in her vsuall Hymne or Sacramental Carroll sing these words folowing Sub diuersis speciebus Signis tantùm non rebus â–ª Latent res eximiae Caro cibus sanguis potus Manet homo Christus totus â–ª Sub vtraqué specie A sumente non concisus Non confractus nec diuisus â–ª Integer accipitur Sumit vnus sumunt mille Quantum isti tantum ille Nec sumptus absumitur c. That is to say Vnder signes most plaine to see Substance none which seeme to be Things lie hid most excellent The flesh is meate the bloud is wine â–ª A perfect Christ in either signe Remaineth of the Sacrament He is not dealt in morsels small Diuided cutte nor hurt at all But whole he is receiued A thousand taste a thousand eate And all alike feede of one meate He wastes not though digested Nowe see here thus do they deface their owne Councels and Decrees and make al the holie Fathers of the Councel of Rome liers After this
not onlie all crosses but all figures likenesses of the crosse are worshipped reuerenced kist and lickt in reuerence of that onelie crosse whereon his bodie did hang. But it hath thus pleased our louing mother the holie church and not without most great and waightie occasions for without doubt the likenes of the holie crosse is of of such great power singular vertue that the deuill doeth take it for a bulbegger and flies from it as a dogge doeth from a piece of bacon Like as euidentlie appeareth in the golden Legend of Saint Christopher and in a number of other legendes where almost for feare hee beraied his breech so soone as a crosse was made And it is also the cudgell wherewith he was once beaten like as wee may plainlie see on all altars in processions where our Sauiour is counterfeited knocking with a crosse vpon the gates of hell at which all the deuils runne awaye as though they were possessed Moreouer it is the token with the which God hath created heauen earth and that is it which Esai would say according to the expositiō of our holy mother the church saying thus Who hath holden the waters in his fist Who hath measured heauen with his spanne hath comprehended all the worlde in their measures Who hath wayed the mountaines hilles in a balance Which is to say that God did with three fingers make a crosse when hee created heauen and earth Item our holie mother the church saith besides That Moses did with the figure of the crosse change the bitternes of the waters in the wildernesse and caused the water to flowe out of the stonie rocke And although the scripture doth not make mention of anie crosse but onelie of a rod wherwithall Moses did strike yet our mother the holy church hath thus expounded the same supposing that Moses did the like to the Bishops now who with their staffe do make a crosse so blesse the people Shee hath also fained that those which do sprinkle their thresholdes with the bloud of the Paschal lambe theron set the figure of a crosse that the striking Angel by meanes of the crosse doeth passe by it like as wee haue out of their sequences which they vpon the crosse dayes named Inuentio S. crucis signe here aboue rehearsed Besides that the same which Ezechiel doeth mention of Tau that is to say of the token or seale which is set vpon the foreheads of the elect therof hath she also made a crosse albeit that the letter Tau doth resemble the figure of the crosse no more then an aple doth an oyster for the one is written thus ת the other thus ✚ notwithstanding she doth not take the matter so neere wee must for clownes sift meale through a lattice and set them packing after the homeliest sort then may they bake their bread as they list This once is the issue that all cursing and coniuring all hallowing and blessing al mysteries and cōsecrations must be made with crosses The holy Masse is likewise ful of crosses from one end to another sometimes with two at once to saue both bodie and soule or to change both breade and wine sometime with three together in worshippe of the Father Sonne and holie Ghost sometime with fiue at once in reuerence of the fiue woundes of Christ Iesus The blessed holie water is made with crosses the waxe candles the salt the holy oyle the palmes the Agnus Dei the holie ashes and all the implementes pertaining to the Priestes are created with crosses yea the Priestes themselues without crosses cānot be made Priestes In al processions the crosse must go before Vpon all bables toyes sacrament boxes must stand a crosse least the diuell should put in his nose yea vppon all wafers trinkets vpon churches vppon steeples also vpon coine vpon Māmona iniquitatis a crosse must simper To conclude the crosse hath an oare in euerie boate and hath a place in all the ceremonies perteining to the holie Church of Rome There can not a Pageant bee plaied but shee must haue a part yea a Nunne durst scarse let a fyste but shee must blesse her selfe with a crosse And the Priestes are neuer worse at ease than when they haue neuer a crosse in their purse Therfore it is not without great vrgent occasion that our holie mother doth holde the crosse in such honour in so much as she hath for her sake ordeined and instituted three or foure holy or festiual dayes as namelie Inuentio crucis Rogationum Exaltatio crucis and other such like She hath also a speciall Masse in honour of the holie crosse which shee names Missa de sancta cruce and a seruice called Officium de sancta cruce And besides she hath more ordeined and charged that we should vpon the good Friday after Maunday thursday deuoutlie and sadlie creeping along the ground vpon our bare knees worship the crosse and there bestow a good fat offering and liberall almes to the benefit and maintenance of the poore Priestes so that they with crosses in their purses might be preserued against the diuell Wherevnto she hath franklie giuen a great heape of pardons to those which with great deuotion do the same For shee doeth esteeme and beleeue that the crosse hath no lesse force than the bloud of Iesus Christ the sonne of god For behold these are the wordes with the which shee causeth the crosse to be consecrated or hallowed Oramus te Domine sancte pater c. vt digneris benedicere hoc lignū crucis tuae vt sit remedium salutare generi humano sit soliditas fidei bonorū operum profectus redemptio animarum sit solamen protectio ac tutela contra saeua iacula inimicorum c. That is We beseech thee O Lord heauenlie father that thou wilt so blesse this wood of the crosse that it may be a healthfull help to mankind a cōfirming or strengthening to faith a furtherance to good works and a redemption of soules that it may be our comfort our safegard defender against the noysome dartes of the enimies c. What can we ascribe more to Christ Iesus the sonne of God for the helpe consolation of man than our mother the holie church doeth ascribe here vnto the crosse yea all that Christ hath euer done all the good which can be thought that hath shee in like manner attributed to the figure of the crosse For these be her wordes Ista suos fortiores Semper facit victores Morbos sanat languores Reprimit daemonia Dat captiuis libertatem Vitae confert nouitatem Ad antiquam dignitatem Crux reduxit omnia O Crux lignum triumphale Mundi vera salus vale Inter ligna nullum tale Fronde ▪ flore germine Medicina Christiana Salua sanos aegros sana Quod non valet vis humana Fit in tuo nomine c. That is to say It makes her souldiers
Touching this loâ—ke vpon the scripture Iohn 12.12 Matth. 23.7 Mat. 27.6.29.31.32 Cap. consecrat Si qualiter ergo de consec dist 1. Baalim is as muâ—ch to say in Hebrew as a Capteine a defender a master or such like and therefore they did name dead persons and other creaturs which the people did choose to be theâ—r patrones or capteines and aduocates Baalim The holie Romish Church doth followe many examples of the heathen All Saints in place of all heathen gods This doeth P. Barnardo of Luxenburgh witnes in the booke called Catalogus Haeveticorum Durandus in the booke called Rationale diuinorum ofâ—icior â–ª in the first booke in the Rubrike De Dedicatione Eccle. You may reade this in the boke of Decrees cap. Clericos ff pont dist 21. In the 4. booke of the Senteâ— â—etri Lombardi in cap 10. Numa Pompilius In the 7 booke of the 〈…〉 at 〈◊〉 an 54 cap. 2. dist 21. Petras de natali lib. 7. â—ap 3. Dâ—ran 〈◊〉 diuino ofâ—â— b 7. Rubr. de festo S. Petri. Iohannes de Voragine in hâ—stor â—ombarâ—i cap. 105. Bapti manâ—uan fast 8. Durand rational diuino ofâ—i lib. 7 Rubr. de caâ—â—ed Petrus de catho lib. 3. ca. 140. Bap. Mant. fâ—â—t 414.2 Pythagoras in the first verse of his golden verses or aureorum carminum Plato in his boke called Timeus whom manie as well Greekes as Latines haue here in followed Ezech. 20.18.19 S. George Chrystopherus This doth Guido de monte Rocheriâ— write in his boke called Encheiâ—id sacerdot im that is to say The Manuel of priestes in titulo de Sacramentis Eucharist Traditions of the holy church Ephe. 2.10 This was euen thus concluded at the last councell of Trent in the 3. session where as the determination of the Church was made equall with the Scripture The Indians haue in one part of the countrie a maner of garment made of the feathers of Popingates of all colours the more fantastical changeable that their garment is the more it is esteemed The examination of Heretikes Howe men shall examine Heretikes Sortes currit is as much to say Argumentes wordes called also for that Petrus Hispanus other writers of the Louens Sophistrie doe for the most part vse those exaÌ„ples in their Dialectica and are alway busie therewith a This is an argument or prophesie of faggots Sortes currit in these are all feinid names which the diuines alway vse in their subtile disputations to the end no man shall vnderstaÌ„d them but their owne scholers Thom. de Aquin. in the 3. patte Summar Item in the 4. booke of the Senten and in the Extrauagaâ— â–ª in titulo de cons. missar all thorough And ca. Ego â—ereng through the coÌ„ dist 2. in the Clementines de reliq veneratione Sanctor and by all Catholike doctors Iâ—hannes Scotus in the 4. booke of sentences The sacrament of miracles at Bruxels At Padua This doeth Thomas de Aquino set forth and the Legend of Gregorie and Vincentius Lirinensis and all other Catholike writers A miracle of the fiue words This he writes in his booke called the description of Italie in the 184 leafe â–ª the copie whereof was printed Anno 1550. and the same booke is priuiledged by the Pope of Rome This did the Catholike doctours set forth openly at VVorms anno 1557. The holy scripture a booke of brabling and a nose of waxe The Diuines of Trent Mat. 11.25 2. Cor. 4.2.8 1. Cor. 1.17 and .2.1.2.3.4 Chrysostomus in the â–ª 4. homilie of Lasarus In the preface of the Gospell of Matthew and Augustine in his 2. and .3 Episto Volusian Gloses as plain as rockes Tâ—ssing and turning of holy Scripture The keyes of the kingdome of heauen Expositio literalis The Lutherans haue found one key Expositio moralis Expositio allegorica Expositio Anagogica The scripture made a weathercocke and a nose of waxe Typica Physica The fiue keyes are 〈…〉 with sophistrie 1. Cor. 3.6 2. Cor. 3.6 The letter 〈…〉 the 〈…〉 Gentian doth blaspheme the Trinitie The holy Trinitie approued by the scripture 1. Iohn 5.7 Mat. 28.19 Ephe. 4.5 Gen. 17.10.11.13 Exo. 12 13.27 Rom. 4.11 Col. 2.11.12 1. Cor. 21.25.26 1. Cor. 7.5 Confirming of more value than baptisme Cap. nouissimo de consecrat dist ca. de his vero de consecrati dist 5 in the fourth booke of sentences in the .7 dist in the 1. â— chap. Ierem. 31.33 Iere. 31.33 Heb. 10.17 2. Cor. 3.3.8.9 11. Act. 20.26.27 Ephe. 3. â— 4.8.9.10 Col. 1 2â— Gâ—l 1.9.10.11 12. 2. Tit. 2.2 3.14.15.16.17 Gal. 1.8.9 Iohn 16.12.13 Iâ—hn 14.16.17.26 Iohn 20.31 Offering vp the Sonne in the masse Math. 26.26 1. Cor. 11.2 This woorde is set fourth by all catholike writers to this purpose as you may see in the councell of Sen. holden against Luther in the .xi. decree in the Intâ—â—im of the Emperour Charles in titulo De sacâ—â—i Missae and generally by all the Doctours of â—â—uen of Colen and of Paris as Eâ—kius Pigâ—us Bunder Ruâ—rdus with other mo Masse vsed in Virgils time Mala. 1.11 Looke prouinciale Concâ—l Senonens in the 11. decree where this scripture is alledged vpoÌ„ that purpose Looke likewise vpon Ecki Bunder Pigium Latomum Râ—ardum and such other like 1. Pet. 2.5.19 Apoca. 1.6 Apoca. 8.4 Heb. 13.15 In the .4 booke of Sentences in the .24 dist cap. 1. Roma 10.12 In the foresaid Councell of Senon decree II and in the Emperours Interim and in summa fidei Châ—â—stâ—anae set forth by the coÌ„mandement of king Philip anâ— further by all Catholike Doctours who do all generally addict the two authorities offâ—ces of priesthoode to our Priestes These are in a maner the proper wordes vsâ—d in the masse after the consecration Ca. cleros pontifex dist 21. and in the .4 booke of Sentences dist 24. De vsu pallii ad honorem Rubâ—ic de ministerio ordine Ecclesiae Heb. 7.14.17 Hebr. 8.4 and 9.25.26.27 10.1.2.12.13.14.15.16.17 Looke on the foresaid Councell Sinonense in the 11. decree in the Emperours Inâ—erim In the councell of Trent and in all Catholike bookes All which do defende that the order or office of Priesthoode could not endure eternallie if it were not that the priests followâ— in the samâ— office â–ª and do daily offâ—r vp his bodie to the Father in the Masse Heb. 7 8.9.10 Chapters Peruse thoroughly the chap. 7.24 and 27. cap. 8.4 cap. 9 25.26.27.28 and ca. 10.1.2.12.13 14.15.16 c. Aarons Priesthoode dist 21. cap. 1. in lib. 7. dist 14 cap. 8. In the 2. chap. of Councell Councell of Aquisgraine â–ª The Priestes of Caiphas race Hebr 7.11 and 8.7 This appeares also in the boke of Sentences dist 24. cap. 1. Leuites are Deacons and pardoners Dist. 21. ca. 1. Heb. 5.1.8 Looke in the foresaid Councell Sinonen de 11. and the Emperours Interim and likewise vpon Eck. â—atâ—m and other Catholike writers Heb. 8.4 In Canon Iacoâ— frater dom de consecra dist 1. Iames Basilius knew not of
the Masse Placuit vt altaria de consecra dist â— These letters are written word for worde in the beginning of the first booke of councels The name of the Masse is out of holie Scripture Missa est Iohn 1.42 Mossias is Missa Petrus Lombard in the 4. booke of Sentences dist 13. chap. 1 dist 24. cap. 3 Missa is an Hebrew worde and vncerteine what Missa after the Hebrew is Nisset Missa of Massah â–ª a curssing Exod. 17.7 Dan. 11.38 Missa is Maosâ—â— Ca. altaria si non fueâ—inâ— de conse dist 1. Masse to bee done vpon a foâ—re cornered stone 1. Cor. 10.4 Psal. 114.22 Esâ—â—e 28.19 Mat. 21.42 Mark. 12.10 Luke 20.17 Act. 4.11 Rom. 9.33 1. Pet. 2.6.8 Mat. 15 4 â–ª 6. This is euen so concâ—â—ded and estâ—â—lished vpoÌ„ the glosse in the â—ecree in the chap. altaria si non de consecrat dist 1. and in the booke called Enâ—heiâ—idion sacerâ—otum of Guido de monte Rocherâ—i At what houre Masse must be saide Albe â–ª Mat. 10.12.24.13 Eccle. 2.20 Psal. 126.5.6 2. Cor. 4.10 1. Pet. 4. Cassuffle â–ª The transubstantiation anno 1168. confirmed for an article of our beliefe 〈◊〉 6.55 The explanation of the Sacrament Iohn 6.35 The Canon of the Masse Looke in the Masse booke in the Canon of the Masse The prayer of the priest at the eleuation and consecration of the Offertorie Another praier to the same effect Luke 22.20 1. Cor. 11.25 The Sacrament compared to a wine Tauerne This is the verie praier of the priest ouer the Beere from worde to word as it standeth in the Masse as Munst. saith The changing of the Beere Difference among the Catholike Doctors touching the Sacrament â–ª Of the great trouble and disagreement among the catholike Doctours as touching the wordes of the Consecration reade Syluester Priâ—rias in his golden Rose â–ª in tract 2. diâ— paâ—asceues Petrus de Aliaco vpon the 4. 〈◊〉 of Senâ— quâ—â— 5. Armacanuâ— in the 9. boke ca. 5 The explanation of Petrus de Aliaco Thom. de Aquin. 5. part qâ—est 78. article 5. Vm the last syllable of these fiue words Hoc est corpus meâ—m In his booke of the Trinitie Durandus reade the 16. chap. of the second part Comestor â–ª Bishop Gardiner of VVincheâ—ter Gods bread made of an Indiuiduum vagum or wild veseken Iohannes de Louanio These questions you shall haue in the wriâ—ters of the Senâ—en vpon the 1. 2. cap. of the 12. dist vpon the 1. cap. of the 13 dist in the 4 booke of the Sentences Whether a rat or a mouse do eate the bodie of Christ. In the booke of Sentences the 1. chap. dist 11. A mouse and a sinner in the 1. chap. of the 9. dist in the 4. booke of the Sentences Wine with water transubstantiated This question you shal haue in the writers of the Sentences in the 5. chap. the 11. dist in the 4. booke Looke in the booke called Encheiridion sacerdotum in the 3. chap. de sacramento Euchar. In the 4. booke of the sentences in the before named dist Whether a Priest being halfe dronken in a dream can make the bodie of Christ c. Guido de monte Rocherii Iere. 11 1â— Mat. 4.3 The diuell did Masse in the wildernesse Massah is Missa This word beâ—ng thus alledged 〈…〉 in his manuel in the â—â— chap. of Iohn and all whatsoeuer is betwâ—ne both of the drinkâ—ng of his bloud he hath left in the penne Iohn 15.1.5 Luk. 24.30.31 In his manuel or â—ncheiâ—dion 〈◊〉 communium in the cap. of Cardinals thâ—re he saith that 27 of Christs disciples were all Cardinals Looke in the foresaide booke of Eckius and vpon other Catholikes which do found vpon this argument Act. 2.42 Act. 2.45.46 1 Cor. 4.8 This is set forth by brother Barnard of Luxenburgh to this end with the arguments following in the register of Heretikes in the 12. part of the 4. booke This is written by the foresaid Barnard Professor of diuinitie in the same place before written Cyprianus in his 3. epistle and 2. booke written to Caecilius Psal. 72.1 Dist. 4. quaest 2. Eckiâ—s in his Manuel or Encheiridion locorum Eckius and Barnardus in the places before spoken of and named A drie Masse on good Friday In the 18. Homil or sermon vpon the 2. Epist. to the Corinthians Chrysostomus This is the answer of the before written Barnardus brought vpon this place Of merites iustification All sinnes are â—eedle slâ—nes 1. Iohn 3.4 Dâ—ut 27.26 Galat. 2.10 Iam. 1.10 Ephes. 4.18 Colâ— 1.21 Rom. 5.12 2. Cor. 15.56 Rom. 6.23 Rom. 3.8.9.10.11.12.22 Roma 5 2. Gala. 3.21 Ephe. 2.3 Galat. 1.3 Ephe. 1.5 Colos. 1.21 Roma 10 2â— Ephe. 5.16 Roma 3.18 Iohn 1.29 1. Pet. 1.19 Esaie 53.5 1. Pet. 2.24 Esaie 53.4.5.6.7 Gala. 4.4 Gala. 3.17 Cor. 5.21 Act. 2.24 1. Pet. 3.18 Colo. 1.15.16 Iohn 1.1.2 Iohn 1.4 Ioh. 3.15.16.18.36.4.14.5 24.6.35.40.7 38. Roma 3.22.26.28 30.4.5.24.5.2 Gala. 2 16.17.20 3. throughlie 5.6 Phil 3.9 Colos. 1.12.23 Roma 3 24. Ephes. 2.8.9 Roma 4.4 Tim. 1.9 Tit. 3.5 Ephes. 3.12 Rom. 5 1.8.1.32.33.34 Heb. 10.22 Roma 2.16 Galat. 4.6.7 1. Iohn 4.19 Esaâ—e 49.15 Roma 4.7.8 2. Cor. 5.19 Roma 3.25.4.7 Luke 1.77 Colos. 1.14 Heb. 8.12 Esaie 43.25 Ezech. 36.22 Psal. 103.12 Iere. 31.34 Esaie 43.23 Ezech. 36.12 1 Iohn 2 2. 2 Pet. 1.19 Psalm 99.5 Esaie 53.5 1. Timot. 2.5 1. Iohn 2.2 1. Cor. 6.20 Rom. 1.33 Act. 4.12 Colos. 2.10 Galat. 5.2.3.4 Rom. 8.55 Heb. 9.24 and 10.12 1. Pet. 1.7 1. Pet. 5.6 and 4.12 Heb. 12.5.6.7 Psal. 30.7.8 1. Cor. 11.32 Rom. 5.3.4 Heb. 12.2 Colos. 1.24 Rom. 8.17.28 2. Tim. 1.8 Mat. 22.23 Mar. 12.29 Gala. 2.10 1. Cor. 8.46 Roma 3.9.10.11.19.22 Roma 5.12.17.19 Luke 17.10 Roma 8.7 Gene. 6.5.8.21 Iohn 3.6 Roma 4.4.11.6 Phi. 3.7.8 Gala. 15.16 Roma 11.6 Gala. 2.16.3.11.12 Roma 10.5 Esaie 1.12.58 5. Iere. 7.12.13.14.9.13.14.10.8.18 22. Workes of the Catholikes Esaie 1.15 as before In the .24 session de satisfactionis necessitate c. Cap. 2. These are the proper wordes of Paule to the Romanes in the .4 Chapter 2.5.6.7 These are the very wordes of the councell of Trent the .6 session can de iustificatione In the booke called confessiones siue Doctrina qâ—ae nuper aedita est a ministris ecclesiae Antwerp Imprinted at Louen per Petrum Sanguam 1567. and is written in the .24 leafe Rom. 4.17 Rom. 5.12.17.18 1. Cor. 15.21 Ephe. 2.3 They are the wordes of the Councell of Trent in the 7. ses titul de satisfactionis necessitate finctu c. â— In the 7. session at the councell of Trent de bapt cano 10. Sinnes committed after baptisme T it 3.5 Ephe. 5.26 Math. 3.11 Mar. 1.4 Luke 3.3 Act. 13.24.19 4. Rom. 6.3 In the .14 session can 2. de sacramentis poenitentiae In the 4. canon of the same session and in the booke of sentences lib. 3. dist 4 These are the very woordes of the schoole writers like as they are sette by Gabriel
in the ende his braine did waxe feeble and he starke madde that man in his booke which hee did write vppon this matter saieth That herein chaunced a great miracle to witte that the bread is no more bread but that there doeth remaine onelie the qualities of the bread hanging in the aire without grounde or bottome as if a Cow should hang vpon a cherie tree and that yet likewise there remaines amongst these qualities a perfect substance of bread so that it is still bread and yet notwithstanding it is no bread In summe you shall finde as manie peares as plummes Yea is no and No is yea Chickens eate haie and with them horse turdes and good sweete figges are all one There are manie both hie and lowe speculations amongest our Doctours who yet trauell continuallie like Asses to vndo this knotte and yet can not bring it to passe For the deeper they wade in the matter the more they are wrapped and entangled therein For they perceiue verie well that it will not come to anie good perfection so that the bread should become the verie bodie of Christ for that then it must needes followe That the bread died for vs and that a dead and liuelesse creature should be our God and Sauiour and yet would they verie faine bring the matter to passe so that they would seeme to sticke to the word of God and yet for all that mainteine and vpholde their Transubstantiation also They do well consider that they can not iustifie the wordes vnlesse they do expound them sacramentallie and figuratiuelie as the Heretikes doe who make no great matter of vengeance wittie questions But our Doctours and faithfull Catholikes wil neuer come to that baite they will rather spend both hide and haire than they will recant giue ouer their opinion yea it were also an eternal slaunder for our deare mother the holy church and a meane wherby she shuld susteine to great damage For Transubstantiation is the verie best fisheponde and shambles that belongeth to her kitchen and therefore will shee defende that with tooth and naile and in no wise suffer it to bee plucked out of her handes Wherefore it is no maruell that our Doctours had rather inuent newe miracles one vpon another and make newe and straunge glosses neuer hearde of before yea turne all topsie turuie neither touching the heauen nor the earth and brall and chide one against another like whoores knaues and cutpurses than they would consent and agree to doe such a spitefull displeasure to their entirelie beloued mother the holy Church of Rome as to ioyne with the Heretikes her mortall enimies to fetch out of Paule or out of the old Fathers a sacramentall exposition and thereby to doe iniurie to the worthie Transubstantiation They are yet besides this in great difference dissention about manie questions depending vpō the same matter for they cannot conceiue whervpon the qualities of the bread are founded or grounded considering that it is no more bread then that it cannot be said that the bodie of Christ it self shuld be round white sauour weigh as bred then whether this weight this roundnesse and this colour remaine hanging in the aire without anie prop or that they are cleane consumed or where they remaine Item when the offertorie or Oste is broken what is there broken whether the accidents and substance of the breade or the verie bodie of Christ it selfe Item whether this transubstantiated body is so quickly gone when there commeth a Mouse or a Ratte to gnawe vpon it or when Mothes or wormes do breede in it Thereof they dispute a pace whether the substance of the bread doeth then with his accidentes and qualities get him home againe or that the Rattes or Mice do gnaw vpon nothing else but onely vpon the accidents and qualities without touching the bread It is verie true that the maister of the Sentences did leaue off this point very slenderly For these are his wordes Verelie it may well be said that vnreasonable beastes do not eate the bodie of Christ although it seemeth they doe so but then what is it that the Mouse taketh or what is it that shee eateth That doth God knowe Yet notwithstanding those other doctours which haue written vpon the booke of Sentences are not therwithall satisfied but will yet haue a further consideration of the matter especially considering that the glosse of Henricus de Vrimaria written vpon that text saieth thus That the mouth of a Mouse is not so vncleane as the mouth of a sinner And all they generally doe teache that the sinners doe without doubt eate the verie bodie of Christ Ergo Potlid Nowe besides this yet can they not agree amongest themselues to knowe whether all the woordes which they of themselues haue added which are not written by the Euangelistes doe serue necessarily to the Transubstantiation or no For Thomas de Aquino will stoutely defende That they are most necessarie therevnto and that without them the Tarte cannot bee well baked Now against this Bonauentura and maister Henricus de Gandauo with diuerse other writing vpon the fourth Booke of the Sentences say that these wordes serue onely to beautifie and set foorth the other for comelinesse sake but it is needlesse for Scotus to write his opinion considering that it cannot bee certeinly knowne whether they bee verie needfull or no. And yet notwithstanding he doth conclude that the Priest is bounde to say them neither more nor lesse than as if they were most necessarie to the framing or making of the Transubstantiation And Guido de monte Rocherii doeth flatly confesse That he knowes not what to say to the matter Then further they are in contention whether the water which they doe mingle with the wine in the Chalice is first chaunged into wine and after that into bloud so that there shoulde be two transubstantiations at once Or that it is incontinent and by and by turned into bloud as well as the wine And if it become bloud as appeareth it shoulde by the example of the two Gosseps of whome I spake before by what power that can bee so seeing Christ did not meddle with anie water nor the Euangelistes doe not write anie thing thereof And then if the Priest shoulde putte more water into it than wine whiche they doe not gladly or willingly whether then the Transubstantiation shoulde take full effect or that it would stay for doubt of drowning in the water Item if by chance after that the wine be consecrated turned into bloud one should put into the Chalice as much wine more whether then the first wine shoulde bee no more bloud but become wine again or that it should be bloud and wine mingled together either that it shoulde all together bee turned into bloud Item whether a Priest may say and serue Masse with vinegre or veriuce or with must or whether for neede with beere and whether that the beere after the
fiue wordes spoken and all parts of the transubstantiation well plaid could doe his office as well as the wine and leape soudeinly out of one substance into another Item if there were thirtene or fourtene Offertories Ostes or singing cakes laid vpon the altar and that the priest could tell no better than my maide and so tolde but twelue and vppon that intent doe pronounce the fiue wordes thinking that there were but twelue then whether all the thirtene should be consecrated and transubstantiated considering that the intent and meaning of the Priest is wholie necessarie to the transubstantiation or that neuer one of them should be transubstantiated coÌ„sidering that the one hath as much vantage as the other and not any one of them more base or bastard than an other seeing that they all did heare and vnderstand the wordes of the Transubstantiation indifferently one as well as another There are yet besides these manie other like difficulties sufficient to make deuout catholike men to doubt touching this foresaid article of transubstantiation for I assure you they trouble the heades euen of our masters of Louen and are oftimes occasion that they must drinke two or three quartes of wine the more and sometimes be so dronke that they fall from the benche and catch a redde nose yea and sometime that they dispute the haire from their heads through the great zeale wherewith they are warmed whereby they often fall into dronken diseases and sometime into Plurisies whereof diuerse times they die and so the Church of Rome doth faile of her best pillars And yet for all this as concerning the highest and most principall article of transubstantiation they al danse after one pipe and agree as well in one as Herode and Pilate And as touching the rest they remit that to God to take care for for after that they haue brought forth many cunning trickes and deepe wittie speculations and bralled about those a long time and in vtramque partem that is to say pro coÌ„tra to and fro haue reasoned on both sides verie Magistraliter that is Maisterly in deed In the end they make this coÌ„clusion Sed quomodo hoc fit nescio Deus scit that is I cannot tell what to say to the matter I cannot conceiue how that may come to passe God knoweth all And yet notwithstanding they doe alway conclude this to be an article of the faith whereof no man must doubt For our deare mother the holy Church will haue it so And yet in the meane space for the better stay of deuout coÌ„sciences somthing to establish these great doubts they haue ioyntly found out a newe practise to prop vp their generall building of Transubstantiation to wit first a great beame which they call Concomitantiae then a long rib called The stedfast intention of the holy Church wherewith they do so strongly prop vp this building that not only Christs bodie but the whole Godhead may sâ—and vpon it without falling And if it were so that the priest did dreame had no regard to his Masse yet haue they a remedie for that For the good intent of the holie Church is so sure and vnremoueable that the intent of the Priest is not greatly to be accounted of but may well inough go walk abrode and see if there be anie good cheare toward and that his maid keepe good rule at home which is a iolly matter For otherwise if the priest were yet half dronke with good cheare the eeuen before or that his maid had chafed him or that but only a flie did come sit vpon his nose he might perhaps therby forget his good intent euen as he was speaking the holy wordes and then should not that bread becâ—me a God which were a perilous matter For the simple people should then pray to a peece of bread in place of their God creator Therefore coÌ„meth the holy Church now in for a helpe doth set forth for a perfit article of our faith that it is likewise sufficient for euerie one to beleue whatsoeuer the Church beleues although they know not what it is And again it is sufficient that the holy church haue generally a perfite determination that wheresoeuer Masse is don there is the bred changed into God although it were so that the priest did thinke onely vpon his maid or on his kitchen In summe there is not a hole but the hellish Church hath a peg to stop it withall she can turne euerie thing to the best so that there is no more difficultie And if the Doctours and Licentiates doe chide and brall among themselues that makes no great matter we ought to commit all these weightie causes to the iudgement of the holie Catholike Church and must simplie and ioyntly beleeue That as soone as the fiue wordes are spoken that which the Priest hath in his handes is turned into God let it then be what it will either verie bread or the accidents of bread or an Indiuiduum vagum that is a wilde veseken That is no matter at all to vs it is sufficient that wee knowe it is our God which we must pray vnto in the Masse For the text is plaine This is my bodie there needes no glosse vpon it And although it be so that all the Doctours of Louen of Paris and of Colen cannot vnderstand it yet it is sufficient for vs that we haue fetcht our transubstantiation out of it and sette it forth irreuocably Although we haue yet manie mo other plaine textes whereby to defend it which are verie plentifully sette forth by the worshipfull Eckius and other worthie pillars of the holie Catholike Church as specially that which is written in Ieremie That when the vngodly Iewish Priests and false Prophets went about to bring Ieremie to death because hee did earnestly condemne their vngodlinesse they said thus one to another Let vs marre his bread with wood or let vs destroy the fruite together with the tree roote him out of the kingdome of the liuing For this now hath our deare mother the holie Church turned for the best vnto our Masse priests as though they had holden this Counceâ—l together and saide Mittamus lignum in panem eius that is to say Let vs cast wood into his bread vnderstanding thereby that they will counterfeit in their Masse the passion death of Iesu Christ who suffred vpon the crosse with a peece of bread And to this end doe they cause these woordes to be soung yerely in the Passion wherevpon shee hath resolutely concluded That the bread is chaunged into the verie bodie of Christ Iesus as is to bee seene in the foresaid booke of Eckius and of other stoute Champions of the Romish Church Yea and likewise to proue that this Transubstantiation is neither so wonderfull nor vnnatural as the Heretikes exclaime that doeth Eckius teach out of the Scripture where the diuel said to Christ If thou be the son of God