condemned for an Heretike for not being a Nouelist where numbring vp many nouelties which are vsed in the Romish Church hee reckoneth this Transubstantiation for one 4. Arguments against Transubstantiation Comp. Theol. verit l. 5. c. 58. Which doctrine of Transubstantiation I discouered to containe a notable Heresie by the proofes following First sayth Ioannes de Combis Latria is a seruice and reuerence exhibited to God therefore if the honour due to God be exhibited vnto the creature it is Idolatrie Latria comprehendeth fiue thinges viz. Faith Knowledge Reuerence Sacrifice and Prayer Whereupon I framed this Argument The doctrine of Transubstantiation admitteth this worship in the Church of Rome to a Creature viz. to Bread and Wine which notwithstanding the words of Transubstantiation remaineth still a creature otherwise how is Bread and Wine the externall signes of inusible grace as euerie true Sacrament is or how is the essentiall part appointed by CHRIST in the Sacrament remaining when it ceaseth to be there as Transubstantiation teacheth the Bread and Wine doth Nay the very Scriptures say so much shewing the Bread still to remaine Bread and the Wine still to remaine Wine Saint Paule the heauenly interpreter of CHRISTS wordes doth not admit Transubstantiation but doth so interpret the Sacramentall vnion that still the visible elements remaine for the Bread of the Sacrament hee calleth Bread still euen after the consecration to teach that the substance of the Bread remaineth still and so he calleth the Wne still Wine as appeareth plainely by his wordes The Cup of Blessing which wee blesse 1. Cor. 10.16 is it not the communication of the bloud of CHRIST and the Bread which wee breake is it not the participation of the bodie of the Lord Now then if the Chalice be but a communication of his bloud and the Bread but a participation of his bodie still remaining Bread and Wine for the thing participating is not the thing participated where then is their doctrine of Transubstantiation or how can it stand sound with the truth of the Scriptures He sayth plainely further 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. All wee are partakers of one Bread And againe As often as yee shall eate this bread And againe Whosoeuer shall eate this Bread besides Let a man examine himselfe and so let him eate of this Bread Now therefore the Scripture teaching vs so plainely Bread and Wine to remaine in the Sacrament it followeth that there is no Transubstantiation in the Sacrament and so consequently it is apparant that all those commit grosse Idolatrie that worship it with Latria because they giue that worship which is due to God to the creature which they beleeue to be God teach to be God and pray to as vnto God 5. Fathers against Transubstantiation Secondly I summoned diuers auncient Writers to see whether they would afford me any warrant for Transubstantiation and I finde them against it and none for it I finde Tertullian in expresse wordes to say Iesus Christ hauing taken bread Tertul. l. 4. adu Marc. cap. 40. distributed it to his Disciples he made it to be his bodie saying This is my bodie that is the figure of my bodie I finde him likewise to shew as much in expresse wordes in another place Tertul. l. 3. adu Mars cap. 19. saying God hath so reuealed it in the Gospell calling the bread his bodie to the end that thou mayest thereby vnderstand that he hath giuen to the bread the figure of his bodie Now then if the bread be a figure of CHRISTS bodie according to Tertullian then it is not transubstantiated Saint Cyprian sayth Epist 3. l. 2. Wee finde that the Cuppe which the Lord offered was mingled and that which he called his bloud was wine See here Saint Cyprian giueth but a denomination to the bloud attributing substantiall being to the wine by the Verbe Substantiue Lib. 8. demonstr Euang. cap. 1. Eusebius is also cleare agianst Transubstantiation in these wordes IESVS CHRIST gaue vnto his Disciples the signes of the diuine dispensation commaunding them to celebrate the figure of his owne bodie For seeing that he did now no longer receiue the sacrifices of bloud nor the slaughter of diuers beastes ordained by Moses hee hath taught vs to vse the bread for a signe of his bodie See here it is still called bread and a signe of the bodie how then is it transubstantiated Saint Augustine also standes against Transubstantiation De doctrine Christian l. 3. c. 16. saying These wordes Vnlesse you eate the flesh of the Sonne of man and drinke his bloud are a figure commaunding vs to partake the Passion of CHRIST and profitably to remember that his flesh was crucified for vs. Nowe therefore if the eating the flesh of the Sonne of man and drinking his bloud is but to partake of the Passion of CHRIST and a profitable remembrance that his flesh was crucified for vs how did Saint Augustine teach the doctrine of Transubstantiation Nay rather doth he not most plainly insinuate the contrarie I finde also the same Doctor to say against Adamantus Chap. 12. The Lord made no difficultie to say this is my body when he gaue the signe of his body Here I obserue the word Bodie to bee expounded by the signe of his body Who saith in an other place Epist 23. ad Bonifac. The holy signe of Christs body is after a sort the body of Christ and the holy signe of the bloud of Christ and so the holy signe of faith to wit Baptisme is faith Surely Baptisme can not bee said to be Transubstantiated into faith how then can the Sacrament of the body and bloud of Christ bee substantially transubstantiated into the body and bloud of Christ Saint Augustine in an other place is yet plainer against Transubstantiation saying Vnderstand that which I say spiritually Super Psal 98. you shall not eate my body which you see neither shall you drinke the bloud which my Tormentors shall shed I haue recommended vnto you an holy signe which being spiritually vnderstood shall make you liue Behold how cleare S. Augustine is against Transubstantiation So also is S. Chrysostome that golden mouthed Doctor of Greece most clearely gainesaying the doctrine of Transubstantiation in the Sacrament saying The bread before it be sanctified we call bread Ad Caesar Monachum but when the diuine grace sanctifies it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Now curteous Reader if I should not iudge vnpartially I can not but here conclude that if the nature of bread remaine the substance of bread can not be changed into the body of Christ substantially and therefore no transubstantiation can follow 6. I can not omit here to record Gelasius who saith Other strong places of ancient Fathers agianst Transubstantiation De duabus naturis Christi The bread
of the blessed Sacrament as well Bread as Wine according to Christes owne institution This inducement amongst many hath not beene the least which hath as comfortably drawne mee to the Church of England as the starre which appeared to the three Sages in the East guided them in a short space to the presence of Christ swadled in clothes and lying in a Crib at Bethlem hauing in imitation of them now offered vp my three gifts vnto Christ to be emploied wholly in his seruice my Vnderstanding my Memorie and my Will with all my faculties of body and soule depending or subiect vnto them for the propagation of his Gospell for the demolition of Romish nouelties and for the manifestation of his vnspeakable mercies shewed vnto me and the reformed Churches in freeing vs from those damnable errors and wicked waies wherein the Church of Rome leadeth her blinded followers which fondly shut their eies from the Sunne-shine of truth appearing in the holy Scriptures and from the Prophets and Apostles who like shining starres by their doctrine recorded in the booke of Gods secrets would both comfort and direct their soules in the right way to heauen if flying with humilitie to Christ and acknowledging their owne blindnesse they would crie out with deuotion vnto him like the poore blinde man in the Gospell Domine fac vt videam O Lord make me to see 2. Howsoeuer the aduersaries in the Supper of the Lord make no reckoning of the wine Both formes must be in the Eucharist which is essentiall to the Sacrament yet the true faithfull knowing the dignitie and excellent value thereof will not be so vnmannerly being inuited thereunto as to neglect that which Christ prouideth for them For being rightly enformed that as in the great and pompous supper which Cleopatra Queene of Aegypt set before Antonius there were two pretious iewells and gemmes brought to Antonius which were esteemed to bee worth two hundred and fiftie thousand Crownes Euen so in the supper of the Lord in the blessed Eucharist which is the great supper prouded in the Church of God for his faithfull friends there are two iewells of inestimable price that is the bread and wine by meanes whereof the flesh and bloud of Christ the rich price of our redemption is conueyed vnto our soules therefore there is no iust cause why the Church of Rome pretending to bee the chast Spouse of Christ should be so scornefull of the rich gift of her heauenly Spouse who liberally offereth her both these iewels as most discourteously to suffer and permit that the lay people should be depriued of the one of them since Christ hath appointed both for them The practise to be so is sufficiently knowne to all and that the doctrine of the Church of Rome is so also appeareth by the Councell of Trent saying Concil Trident. ses 21. anno 1. If any shall say that by Gods Precept or vpon necessitie of saluation all and euery faithfull of Christ ought to take both formes of the most blessed Sacrament of the Eucharist let him be accursed And agine If any shall say Cap. 2. that the holy Catholike Church was not led vpon iust causes and reasons to communicate lay men and Clerkes also not consecrating onely vnder the forme of bread or therein to haue erred let him be Anathema By which it is most apparant how the Church of Rome doth not onely crosse Christs institution and disobey his commaundement but also ouerthroweth the very essentiall part of the Sacrament 3 For first The ministration of the Sacrament vnder one forme is repugnant to the essence of the Sacrament there is nothing more essentiall in a Sacrament than the matter and forme thereof as in Baptisme the water and wordes so in the blessed Sacrament of the Eucharist the essentiall parts thereof are the Bread and Wine coniunctim ioyntly and the words of consecration of either of them ioyntly and not diuided for the Catechisme of the Councell of Trent defineth a Sacrament thus Cathe ad Parachos A Sacrament is a thing subiect to our senses which by Gods institution hath power as well to signifie as to effect holinesse and righteousnesse Whereby it appeareth that the sensible signe instituted by God is a thing essentiall to euerie Sacrament Which appeares also b Iohan Viguerius saying De sacra in Gene c. 16. v. 3 It is necessarie that the things which are assumed for the Sacraments be determined by Gods institution because that things by their naturall vertue haue no power of sanctifying Now therefore if we consider the matter and sensible signes instituted by Christ for the Sacrament of the Eucharist Jnstit c. 16. ff 3. vers 1. Thom. 3. p. q. 74. art 1. Iohannes Viguerius telleth vs That the matter of this Sacrament before consecration is bread and wine because Christ tooke bread and wine and Melchisedech who in his sacrifice figured Christ offered bread and wine so Christ did institute it vnder the formes of bread and wine and very conueniently First for the vse of the Sacrament which is eating for as water is taken in the Sacrament of Baptisme for the vse of spirituall ablution because corporall ablution is commonly done by water so bread and wine for spirituall refection because most commonly men are corporally refreshed therewith Secondly for signification because this Sacrament is a memoriall of the Lords Passion in the which the bloud was spearated from the bodie so distinctly the bread as a Sacrament of the bodie and wine as a Sacrament of the bloud Thirdly for the effect in respect of the whole Church which consisteth of diuers beleeuers so the bread is made of diuers cornes and the wine of diuers grapes Out of this ground it seemeth that the Iesuit in Rome deliuered in the Schoole the definition of this Sacrament in this manner which I tooke from his mouth with mine owne penne which is De sacramentis tract 4. c. 1. dico 3. That the Eucharist is a Sacrament which vnder the formes of bread and wine containeth the bodie and bloud of Christ for the nourishment of spirituall life giuen by Baptisme From all which doctrine I most clearely gather that bread and wine iointly ministred belongeth to this Sacrament and that without ouerthrowing the essence of this Sacrament according to our aduersaries owne Teachers it cannot be giuen vnder one kind to the lay people for it is to be giuen to lay people according to the essentiall parts thereof instituted by Christ but according to these Writers the essentiall parts thereof are bread and wine iointly as the matter the forme being the wordes of consecration iointly pronounced ouer either forme ergo the bread and wine coniunctim are to be ministred to ther people for the integritie of the Sacrament Whence it followeth that the Church of Rome by the amputation of one forme vtterly crosseth and ouerthroweth the nature of the Sacrament and so maketh it no Sacrament at all
amongst many which I haue read and noted out of diuers authors of good credit and well approued in the Church of Rome The first is taken out of Pope Gregorie the Great S. Greg. Mag. hom 37. in Euang lib. 4. dialog cap. 57. who writeth That a certaine man being taken prisoner by his enemies was carried into a farre Countrey where hee was kept prisoner a long time whose wife not hearing any thing of him thought him to bee dead and therefore caused a Masse to be said for him euery weeke Whereupon it happened that so often as the Masse was offered for the deliuerance of his soule so often were his irons and shackles loosened in the prison where he was which afterward when being released he returned againe to his wife he told her as much with great admiration whereupon the wife enquiring the time and the houre when hee found him so freed from his fetters she found it happened at he same houre that Masse was said for him Whereupon Pope Gregorie saith Hence my best beloued brethren and good friends learne ye how much the sacred hoast being offred by our selues is of force to vntie the bands of our hearts since being offered by one it had such power as to breake the bands of anothers bodie Certainly if this sacrifice be of such force I maruaile why the Priests in prison offering it with the deuotion of worthie Confessors heere in England should not be able often to loosen their chaines yea and to open the verie prison gates for their deliuerance but this cannot be because such fictions neuer prooue true and these are but fables inuented to delude poore simple soules that Priests by saying of Masses for them may emptie their purses and bee partakers of their coine Againe as it is written that heere in England A certaine Prince which had beene sicke of the Palsie a long time and carried into Saint Stephens Church Edinerus Angelus in vit S. Anselm to heare Masse sung by Anselme Bishop of Canterburie and to receiue his blessing whereupon he recouered present health Either this storie is inuented to honour Anselme with or else to approue the Masse by it or if the Masse be of such power how hapneth it in all this time of persecution as the Papists terme their small suffrings here in England that they haue no sicke persons cured by so many Masses as are offered by Priests and Iesuites But all is but mans inuention and as babes are deceiued with shewes so are simple Papists with false lies and such like fabulous wonders inuented either by ambitious and foolish Priests or hypocriticall and pharisaicall Monkes and Friers It is an vsuall thing in the Church of Rome by such inuentions to confirme one false doctrine by another so confirmed so I haue noted the doctrine of Purgatorie by the doctrine of the Masse for diuers Romish Authours haue left it recorded that Benedictus Octauus Pope was deliuered out of Purgatorie by the sacrifice of the Masse Petr. Dam. Card. Al. lâ—y in fest S. Odâ—li 〈◊〉 Ian. Laur. Sur. to 1. lib. 2. cap. 2. An. Ebor. cap. de orat Cath hist cap 5. tit 19. part 2. Tho. Cant. lib. 2. Aâ—un cap. 53. part 14. Cath. hist cap. 5. tit 19. part 5. and the prayers of Saint Odilus Abbot and his Monkes Heere is a miracle framed not onely for the Masse but also for Purgatorie and praying for the dead So likewise I haue read of a Priest in France who being verie poore yet verie deuoutly affected to the soules in Purgatorie in so much that euerie day without failing he â—ffered the sacrifice of the Masse for them for the which he was cited and accused before his Prelate and being brought before his Bishoppe hee simplie confessed the truth wherefore hee was taxed to payment of a certaine summe and forced to giue suretie for the same which hauing sworne to performe the poore man was in great trouble finding out none to answer for him but instantly the eyes of the Bishoppe were opened and hee beheld more than a thousand hands stretched foorth readie to giue suretie for the Priest Whereupon the Bishopped said vnto the Priest thou hast sureties enough goe and according to thine owne pleasure and mine say Masse as thou hast done heretofore Many other straunge wonders could I alleage in this kind not to bee beleeued but rather to bee wondered at that any man dares haue so much presumption as by such wicked deuises to wrong Gods truth and to maintaine false-hood for if it bee a true marke of false teachers which Christ prescribed when he spake of those that should do such wonders that the elect might be seduced by them then it followeth that the Romish teachers are those euen in this verie doctrine of the Masse who onely pretend to haue miracles and wonders to approue it 10 For in truth they haue no one place of Scripture for this sacrifice which they so highly esteeme of The storie of Mâ—lchâ—sedech wrested to prooue the Masse they pretend many figures and types of the old Law many predictions out of the Prophets and also other testimonies out of the Gospell but they are all insufficient weake and impertinent nothing seruing their purpose So most impertinently doth Cardinall Bellarmine alleage the example of Melchisedech Desacrif mis lib 5. cap. 5. 6. Genes 14. Psal 109. vers 5. who brought foorth bread and wine for hee was the Priest of the Highest but Christ is a Priest after the order of Melchisedech and not according to Aaron as Paul teacheth Hebrewes the seuenth therefore hee was to institute an vnbloodie sacrifice vnder the forme of bread and wine This reason of Bellarmines is of no force for were it true that Melchisedech offered bread and wine which is not yet nothing else would follow but that Christ offered bread and wine which our Aduersaries will neuer graunt for they teach that bread and wine doth not continue after consecration but that they are annihilated and so transubstantiated that nothing remaineth of the substance besides the bodie and blood of Christ Besides Melchisedech did not offer but onely brought foorth as the Hebrew word signifieth bread and wine for the refreshing of Abrahams souldiers as the Text it selfe clearely teacheth Neither is Melchisedâ—ch a Type of Christ either in offering or bringing foorth bread and wine but first in respect of the name Melchisedech the King of righteousnesse secondly because hee was King of Salem Jsai 9.6 and Christ is King or Prince of peace Thirdly because Melchisedech was together both a King and a Priest and so is Châ—â—st Fourthly because the Progenie of Melchisedech is not related so is Christ a Priest for euer after the order of Melchisedech Psal 110.4 Therefore this figure of Melchisedech hath no refâ—reâ—â—ce to the saâ—rifice of the Mâ—sse at all Controuers 5. Confess Petricomensi cap. 41. And howsoeuer Pighius and Hosius say that this is the
beene of such an auaricious disposition as is too frequent amongst many I could haue prouided sufficient meanes to haue supplied my present wants in the case I now stand in whereof I may truly say Amici mei proximi mei aduersum me approprinquanerunt steterunt My louers and friends haue approached against mee and haue stood aloofe from mee Therefore since my carriage amongst you euen in the errors of that Church was such as might beseeme the dutie of a good Shepheard let this moue you to thinke that God hath blessed my sinceritie so much as to accept it in his sight for the greater benefit of my conuersion vnlesse you see a change and alteration in my life and conuersation as I thanke God I feele none my selfe but rather an abettrement by the religion I am come vnto esteeme it the worke of God and make your benefit of it for your owne soules good through Gods mercie who draweth vnto him as much by example as by any other meanes Therefore I beseech you consider well these my obseruations and turne to the true Catholike faith whereof you are ignorant but in name and pretended claime 5. And you beloued Christians of England who are right professors of the Gospell and by it of the true auncient To all true Catholikes of England Catholike and Apostolike Faith not onely in style but also in truth let me be so bold with you as to exhort and encourage you in your profession to shew your selues thankefull vnto Almightie God you haue the Word of God frequently and with great care ministred amongst you you haue also the Sacraments instituted by Christ himselfe according to his institution applied vnto you for the comfort of your soules you are freed by Gods grace from the treditions and inuentions of men you haue the diuine Seruice towards God in your owne Tongues to your comforts and not in vnknowne Languages you are deliuered by Gods grace from the flauish bondage of the Popes gouernment and are blessed vnder the sweete and milde regiment of a gracious Prince who purchaseth by his sweete mercifull disposition your loues and procureth vnto you peace and happinesse free from ciuile warres and mutuall contentions Forget not therefore these sauours and benefits which by the bountifull hand of God are poured downe most abundantly vpon you which others want out of Gods especiall fauour and mercie Be not I say vngratefull for such inestimable blessings least ingratitude to God should suddainely depriue you of them and bestow them vpon others that will shew themselues more thankfull for them For ingratitude is the onely bane of Christians which soone bereaueth men of all Gods fauors and therefore rightly Bernard calleth it Bernard super Cantic Ventus vrens fontem siccans pietatis rorem misericordiae fluenta gratiae A parching winde drying vp the fountaine of pietie the deaw of mercie the streames of grace Take heede that your vnthankfulnesse for Gods benefites draw not that exprobation against you that Moyses iustly vttered against the vnthankfull Iewes checking them for their foolishnesse saying O wicked and peruerse generation O foolish and vnwise people Deut. 32. v. 6. doest thou render these things vnto the Lord Is not he thy Father who hath possessed made and created thee As though he should say Are these the thanks thou yeeldest for so many benefites affoorded thee Thou rendrest euill for good which is the highest degree and greatest kinde of malice It is a point of equitie to render good for good it is a part of perfection to render good for euill but to render euill for good is a part of the greatest peruersenesse and ingratitude that can be Take ye heed therefore of this vnthankfulnesse least yee incurre the iust imputation and punishment of a wicked and peruerse generation To the end therefore both you and my selfe may enioy still these blessings of Almightie God and by our thankefulnesse in this world arriue vnto greater blessings in the next out of a true desire hereof I will conclude with Saint Paule a true Conuertite through Gods singular mercie Bonum autem facientes non deficiamus tempore enim suo metemus Galat. 6. vers 9. non deficientes And let vs not be wearie in well doing for in due season we shall reape if we faint not These wordes of Saint Paule are fit for vs who exhorteth the Galathians to the workes of holinesse the true effects of a iustifying faith Wherein the Apostle performeth the part of a prudent and wise Husbandman who to keepe his workemen and labourers from slouth and to encourage them to goe stoutly forward in their paines without fainting putteth them in minde of the fruitfull haruest that will follow that strengthened with the ioyfull hope of gaine they may willingly continue in the toyle of their worke For so Saint Paule knowing all Christians to be labourers and workemen in the field of Gods Church and that it is as proper for them all to doe the workes of vertue and sanctitie as it is for the birdes to flye to the end they may not be tyred out with the heate and burden of the day nor be wearied with the toyle of tribulations and sufferings of any temptations and so giue ouer good workes but perseuere to the end and period of their liues he propoundeth vnto them the great fruit that shall bee reaped at Haruest after all their vertuous deedes and all sufferings in any persecutions when for their teares they shall reape ioy when for earthly wants they shall enioy store of heauenly treasures when for all the valiant combats against the world the flesh and the diuell in the constant confession of their faith before God and man Heauen shall be their reward and glorie their crowne O happie end which shall end with endlesse eternitie Therefore euen so to you all and to my selfe with earnest desires of Gods blessing for my conclusion I will instate once againe Saint Paul saying Let vs not be wearied in well doing for in due season wee shall reape if wee faint not By the expectation of which glorious reward let vs be encouraged against all either corporall or spirituall oppositions to stand faithfully in defence of the Gospell of Christ to the confusion and stopping the mouthes of all that shall contradict vs Which God graunt wee may doe with true religious hearts to the glorie of his most holy Name with loyall affections for the safetie of our dread Soueraigne and with mutuall charitie for the euerlasting combination of our hearts in Christ Iesus Amen FINIS Errata FOl. 6. line 6. reade the whole Parenthesis thus not considering the great store and plentie of hereticall nouelties foretold by our Sauiour himselfe in the Scripture vnder the parable of Cockle and Tares ouer-sowed by the enemie man after the sowing of good seede when men were asleepe fol. 53. line 1. reade vpon this rule f. 68. l. 27. r. iustifieth although not without good workes line 28. works cannot iustifie f. 153. l. 20. r. was carried into c. f. 159. l. 9. r. that Antichristian f. 163. l. 1. r. words of consecration f. 187. in marg r. Tractat. de Indulgen c. 1. f. 217. l. 20. r. and the bed vndefiled f. 138. l. 17. r. it is easie and facile f. 238. l. 21. r. that you are f. 234. l. 19. r. the Church l. 25. r. by the mightie strength and power of all these l. 27. r. estraied soule f. 230. l. 34. r. of the Diuell l. 35. r. to this of England f. 227. l. 24. r. he shall not be c. f. 19. l. 12. r. and chiefely the neerer f. 40. l. 19. r. whereunto we must take heed f. 97. l. 14. r. that is a Papist f. 101. l. 22. r. of no conscience in matters of importance l. 28. r. And ye haue left the f. 103. l. 9. in marg r. agree well together f. 104. l. 4. r. moneths prisoner f. 109. l. 8. r. perinde ac si Deus foret f. 110. l. 25. r. to be enclosed vp againe so f. 111. l. 1. r. in Spaine depended l. 18. r. glorie of men f. 112. l. 34. r. varietie of vertues f. 113. l. 8. r. they are like f. 117. l. 35. r. Canus f. 118. l. 5. r. forged f. 120. l. 11. r. pretie things f. 128. l. 6. r. confederats to entertaine the stage while the liues and f. 124. l. 31. r. we may doe the better f. 133. l. 15. r. Chap. 12. f. 230. l. 25. r. to be verified f. 234. l. 25. r. by the mightie strength and power of all these chaines