had beene an infallible assembly it selfe it must necessarily follow that all those who pertinaciously follow him heerein are to bee accounted pertinacious Heretikes Heretofore Christians were taught that holy Scriptures expounded by the Vniuersall and Generall voice of the Church were the rule of faith and accordingly all agreeing in this rule they were called Catholikes but this rule being left by Popes and the infallibility being giuen to them by their followers thereupon worthily of Popes the heads of their faith they haue beene and are called Pontificians and Papists I may iustly thinke that vpon beleefe of this rule some late Pontificians haue plainely graunted to me that the Christians of these times are bound to beleeue explicitly and expresly somewhat which the Apostles themselues and the Primitiue Christians did not expresly and in explicit termes beleeue An example at first was graunted in transubstantiation it selfe but vpon better consideration denyed againe but when I roundly vrged them to shew me where or how in explicit or equiualent termes transubstantiation was beleeued in the Apostles times because they faltered in their answeres and defences our conference ended to no small comfort of my soule so lately deliuered out of the Aegyptian seruitude The Aduersaries seeme to produce diuers authorities to proue infallibility of iudgement in the Pope but in truth they force not Ouerthrow two and the rest fall of themselues I will take a little paines with these two The first of them is taken out of ſ Math. 16. St. Mathew where the Euangelist bringeth in Christ thus speaking of St. Peter vpon his confessing of Christs diuinitie Tues Petrus super hanc petram c. Thou art a Rocke and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it There the aduersarie triumpheth saying it is cleare that Christ builded his Church vpon Peter for by those wordes this Rocke Peter is most expresly designed I will not now stand to confute this exposition by the authorities of Scriptures and testimonies of some ancient Fathers who with St. Austen expound those wordes this Rocke for Christ the Rocke whom Peter had confessed and from whom Peter had his name as t In sacro eloquio c. In holy Writ when the word Rock is put in the singular number who else is signified but Christ Paul witnessing but the Rocke was Christ but when rocks are so called in the plurall number then holy men are signified which are cōfirmed by his strength Greg. apud Pater in 1. ad Cor. Aug. tract vltim in Ioh in Retractationib ' Chrysoft homil 55. in Math. Greg. in Psal Paenit super illud initio tu Domine Isidor lib. 7. Etym c. 9. St. Gregorie and St. Austen expound it or else of Peters confession and faith Thou art Christ the sonne of the liuing God as u Theophil in Math. 16. Hilardo Trin. lib. 2. The Papists will not by any meanes in the words of consecration of the Sacrament this is my body admit the demonstratiue article this to demonstrate the bread which Christ taking into his handes giuing thankes broke and deliuered saying take eate this is my body the cause is because if the article this doe demonstrate Bread which cannot possibly be Christs true body no more then his body can bee true bread then they should be constrained to admit of a sacramentall presence only of Christs body in the Sacrament which they cannot abide but here the article this must needes demonstrate the person of Peter because it maketh for their Popes supremacies Theophilactus expoundeth it but I will only demand at this present how they can violently against the nature of the demonstratiue article this draw it vnto Peters person who in the same proposition of Christ to him was designed by the article demonstratiue thou as though thou and this in one proposition when one person is spoken vnto must needes both of them demonstrate the very same one person to whom the speech is made and not rather according to the nature of the pronounes demonstratiue one of them to wit thou demonstrate the person to whom the speech is made and the pronounce this to demonstrate the thing or person of whom the speech was made before I put a familiar example Iohn hath two sonnes Thomas and William he calleth his eldest sonne Thomas with his brother vnto him demanding a question or two of him and withall discourseth of his yonger brothers wit and capacitie for learning To which his eldest Sonne accordingly answereth that his brother is indeede witty and fit for the Vniuersitie To which his Father replying saith Thomas thou art my eldest sonne and shalt inherite my liuing and this sonne I will send to the Vniuersitie there to make profit in learning what might Thomas conceaue vpon this speech that hee should bee sent to the Vniuersitie and not rather his brother William many like comparisons might bee made by which it would appeare that the demonstratiue article this being vnderstood personally doth not demonstrate the person to whom but rather the person of whom the speech was made Againe manifest it is that Christ built his Church vpon that Rocke against which the gates of hell should neuer preuaile But if the wordes this Rocke bee applyed not only to Peter but also to his Successours themselues cannot denie but that the gates of hell haue often preuailed against many of those stones or rockes to the ruine and perdition of innumerable soules As against Boniface the 8. Siluester the 2. Iohn the 12. Stephen the 6. I am assured x Platina in vitis Platina will not sticke to auouch so much in effect of two Bonifaces the 7. and 8. and of Siluester the 2. and y Genebrard in Chronol lib 4. saeculo 10. ad ann 107. alias saepe Genebrard a most furious enemy against the reformed Churches doth boldly pronounce that diuers Popes were rather Apostaticall then Apostolicall and that they came not in the right way by election but through the backe-dore by intrusion What z Baron ann Baronius himselfe recounteth of the Monster Stephen 6. one of their Popes how he abused the body of his Predecessour Formosus arraining it condemning it cutting off his fingers and casting the body into Tiber and in a Synode gathered euen in Rome that See and Rocke which cannot erre as it pleaseth our Aduersaries he decreed all such as had beene ordained by Formosus to be reordained againe Of Iohn the 12. this Cardinall cannot write bitterly enough and yet he inueigheth against Otho the first renowned and worthy Emperour and the whole Clergie of Rome who in a Synode gathered in Rome the infallible Sea deposed that monster Iohn and placed in his steede Leo a worthy man But to make hast for of like examples of Apostaticall Popes much might be said I doe in good earnest aske of any of Baronius his profession whether the gates of hell preuailed
out of their seruice of good Friday whereas that daies oblation of Christs body as it is by them beleeued and there adored is called a sacrifice he saith that is to bee vnderstood improperly there to prâ—ue that he compareth their offering of Christ vpon good Friday with the Sacrifice of incense and paschall candle which is offered by them the next day and in this his assertion he is so eager that he heapeth authority vpon authority out of his brethren Pontificians to proue it Bellar. lib. recog page 85. 86. commemoration and remembrance and commemoratiue sacrifice of that which Christ did and suffered for vs the sincere and religious hearer should perceiue by those words as often as you shall doe these things you shall doe them in remembrance of me appointed in all former Missals to bee loudly and distinctly pronounced by the Priest at the time of the shewing of the Sacrament that the auncient authors of that part of the Canon which is the principallest did vnderstand that all which was there done was onely a commemoration of that which Christ suffered vpon the Crosse but not to bee Christ himselfe truly verily carnally really there in body by a commucation or transubtantiation of Elements present But what meruaile that they haue corrupted the Rubricks of their Masse when some of their Popes if not Scholasticus haue most shamefully corrupted the words themselues of consecration for in the consecration of the Chalice they do put to Christs words all these noui et eternitestamenti misterium fidei of the new and euerlasting Testament the mystery of Faith the which words although they doe yeeld a very godly sense and doe directly impugne their transubstantiation yet to bring in Christ as speaking those words which not one of the d Math. 26. mar 14. Luc. 22. 1. Corinth 11. Euangelists or Saint Paul describing the manner of blessing and the very words which Christ vsed at his last supper haue set down it is too to improbable To say that either the Euangelists or S. Paul should omit to set down any of the necessary words or integral parts of the form of consecration that Scholasticus or some other illuminated Pope shold be so diligent as to supply the * And as they haue thrust into their forms of consecration the word enim for so they haue left out in consecration of the bread these words quod pro volis tradetur which shal be deliuered for you negligence of the Apostles were vaine heere is a most manifest and hereticall abuse and yet rather then the Masse which Scholasticus as they falsely pretend composed shall downe downe must the Authority of Gods word as not sufficiently deliuering the form of consecration of that life-giuing life-quickning and inestimable Sacrament by which Christ crucified is most liuely commemorated and all his graces most really and effectually receiued by the faithfull and worthy receiuers who come vnto that diuine Table with a resolued Faith a burning Charitie and a pure Contrition and bewailing of their sins but to others who come vnfaithfully and with purpose or halfe inclination to wallow still in their sinnes it will be as it was to Iudas buccella intincta mortis a dipped morsell of death but in the worthy receiuer O miracle O in estimable benefit there is a reall coniunction and participation of that Christ who sitteth at the right hand of his Father like as the Regenerate in Baptisme are truly c Ioh. 3. and really regenerated and borne of the holy Ghost not because they haue the substance of the Holy Ghost anewe imparted to their soules to their sanctification but for the reall graces which they by that Sacrament receiue of the holy Ghost euen so in this most diuine Sacrament not the flesh it selfe which was crucified to vse S. f Aug in Psal 98 Austins words is carnally eaten but the vertues and graces of the flesh which was crucified is really eaten by the soule in that sort as the soule can eat that is spiritually really by her affections other immanent real internal operations so heer as the food is spirituall so the manducation by faith loue and thanksgiuing is spirituall heere the mind not the belly or stomack is to bee prepared Like as Saint Augustine speaketh And like as before their consecration so after their transubstantiation and eleuation such prayers and actions are vsed by him who composed their Canon that either hee must be reputed an egregious Arian Impostor or some Nestorian seducer making Christ either a Creature or a sanctified man onely or else he did not beleeue that reall presence of Christ himselfe and the most Blessed Trinity which is now imagined and taught by the Pontificians For if hee did beleeue that after their eleuation Christ in person was really present as a Compleate and Consummate sacrifice what Arrianlike impudency was it in him to g Per totum Ca. no. in missal appoint so innumerable signings and crossings by the sinful and earthly hands of sinfull Priests vpon and ouer Christ and the sacred Trinity it selfe but be like his many crossings did sanctifie before consecration but not after when they are only vsed as significations or else because Christ himselfe the sacrifice needeth no sanctification they are vsed onely to driue a way Diuels from the sacrificing Priest for Zuares others will not deny but that the Dinels may and doe come so neere to their Sacrament that they can both carry it away and abuse it also doubtlesse Scholasticus would not haue beene so Sacrilegious to haue ordained * Without all question the lesser is blessed of the greater ep ad Heb. 7 Christ himselfe to bee signed and blessed so often by sinnefull hands and therefore if he appointed so many crossings he did not beleeue a reail presence of Christ but only a commemoratiue sacrifice in his Creatures And in good earnest I put a certaine demand to the Pontificians whether any one of them or their Priests beleeuing Christ to sit at the right hand of his Father may without maine Sacriledge offer to signe and blesse him with one of their crossings or whether the blessed Virgin Mary or Saint Mary Magdalene beholding Christ vpon his Crosse actually consummating that Sacrifice that oblation by which once offered to vse the words of the h Ad hebr 10. Apostle hee hath sanctified and consumated all those who beleeue in him in aternum for euer might without in explicable presumption and sacriledge haue offered by blessing crossing or prayer to haue giuen him any sanctification or assistance in that his dreadfull sacrifice manifest it is that as in that sacrifice hee would endure no helper nor suffer no compartner so neither in this if he were as truly sacrificed and offered vpon the Altar as they pretend But Scholasticus the Composer of the Canon doth yet more perspicuously shew that he did not beleeue the Pontifician Transubstantiation for besides that hee calleth
Apostle in his Epistle to the Thessalonians change your law and dissipate the eternall league of the new and eternall testament It will here be expected perhaps that I deliuer my sense and Catholike beleefe touching this most venerable Sacrament It is truly the same with that of the ancient Fathers of the Church in whose words I will by and by expresse my faith the which I see also most clearely agreeing with the reformed Lyturgie of the English Church and the articles concluded and agreed vpon by publike consent in the conuocations of the English Church which Lyturgie and Articles when I lately most seriously perused considered I saw a vehement propension resolution in the authors of thē with all reuerence to embrace what was most agreeing to the word of God to that which the ancient Primitiue Church taught deliuered the which had I neuer read I could neuer so haue thoght of thē the english church Lyturgy therof both are in such vile obloquies with the Pontificiās But I now perceiue that the aduersaries g Isai 28. posuerūt spē fuā mendaciū they haue made not one ly but infinte lies and calumniations against the Church of England their hope for in their schooles and Seminaries they commonly make their aduersaries speake what they list and so to impugne and confute them and teach their young souldiers of Sanders his holy quarrell to doe the like But to returne to my purpose my Catholike faith concerning this dreadfull Sacrament I will deliuer in the words of some of the ancient and Catholike Fathers Saint Austen expounding that h Iob. 6. sentence and commandement of our Sauiour nisi mandus aueritis c. vnlesse you shall eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you i August lib. 3. de doctr Christ cap. 16. saith thus he seemeth to commaund a crime and a wickednesse it is a figure therefore commanding vs to communicate with our Lords passion and that we profitably and sweetly lay vp in our memory that his flesh was wounded and crucified for vs. The same he confirmeth in his k Tractat. 27. in John Treatise vpon S. Iohn where he greatly taxeth the ignorance and mistaking of the Capharnaites who thought that Christ intended to giue them such flesh to eat as themselues were that is true flesh whereas saith Saint Austen Christ in those words couered a grace And in another place vpon the l Psal 98. Psalmes thus he writeth most perspicuously Spiritualiter intelligite c. vnderstand that which I haue spoken spiritually not this bodie which you see you shall eate neither shall you drinke that bloud which they who shall crucisie me will shead I haue commended vnto you a certaine Sacramēt which being spiritually vnderstood will quicken you And how this Diuine misterie being a Sacrament taketh the name of the thing whereof it is a Sacrament heare him clearely declaring the same to m Epist 23. ad Bonif. Bonifacius an Earle in Africke Sacraments saith he haue a certaine resemblance of the things whereof they are Sacraments * See Theodoret for this purpose in dialog impatib and for that resemblance they take the names commonly of the things themselues and therefore as the Sacrament of Christs bodie is after a sort Christs bodie and the Sacrament of Christ bloud his bloud so the Sacrament of faith to wit Baptisme is faith thus he like is the authoritie related in their n De consecrat dist 2. cap. hoc est quod Canon Law Sicut ergo celestis c. Therefore euen as the heauenly bread which is the flesh of Christ after this manner is called the bodie whereas it is truly a Sacrament of the bodie of Christ that which visible palpable mortall was put on the Crosse and the verie immolation which is done by the hands of the Priest is called the passion of Christ the death of Christ and the crucifying of Christ not in truth of the thing but in a signifying misterie so the Sacrament of faith which is Baptisme is vnderstood faith Againe f Contra adimāt cap. 13. Saint Austen non dubit auit c. Our Lord doubted not to say this is my bodie when he gaue a signe of his bodie and therefore vpon Saint c Tract 59. in Iohn Iohn although hee acknowledged Iudas to haue receiued buccellam dominicam the Lords morsell yet he receiued not saith hee bread the Lord but the bread of the Lord of which words what other meaning can there be But that bread of the Lord is onely the outward Sacrament which Iudas receiued but bread the Lord is the same Sacrament receiued by the religious and faithfull who withall beleeueth thinketh loueth and hopeth in and vpon Christ crucified as his Sauiour and so in soule by faith and loue eateth him and receiueth bread the Lord according to that of the same u August tract 25. in Ioh. Father beleeue and thou hast eaten and that of Saint x Bernard serm 3. in Psal qui habitat Bernard when they heard him say vnlesse you eate the flesh of the Sonne of man and drinke his bloud they said that this is an hard speech and departed from him and what is to eate his flesh and drinke his bloud but to communicate with his passion and to imitate that conuersation which he held To these Fathers for this purpose I adioyne Saint y Ephrem in Harding against the challenge of D. lewel Ephrem thus confessing Inspice diligenter c. Beholde diligently how taking bread into his hands hee blesseth and breaketh it in a figure of his immaculate bodie and in a figure of his precious bloud he blesseth and giueth the Cup to his disciples thus he z Lib. 4. contra Marcio cap 40. Tertullian when he was a sound Christian Catholike thus pronounced Iesus Christ when he tooke bread and distributed it to his disciples made it his bodie saying this is my bodie that is to say the figure of my bodie And a gaine in another a Lib. 3 cap. 19. contra Mar. place he speaketh thus to Marcion God in your Gospell called bread his bodie that by the same thou maist vnderstand that to bread he hath giuen to be a figure of his bodie but a figure it should not be if it were not a bodie of truth thus he I will adioyne two places out of Eusebius who liued then when the Pastours of the Church were most vigilant against all errours and heresies and therefore they would not haue suffered this doctrine in Eusebius touching the Sacrament if it had not beene agreeing to the Catholike faith of that time Christ hauing offered b Eusebius de demonst Euang. lib. 1. cap. 10. saith he himselfe for a soueraigne sacrifice to his Father ordained that we should offer a remembrance thereof vnto God in steede of a Sacrifice which remembrance we celebrate by the
signes or simboles of his bodie and bloud vpon his Table and pleasing God well we offer a Sacrifice without bloud and reasonable and acceptable vnto him thus he In which authoritie of Eusebius I note that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated without bloud to wit a Sacrifice without bloud though not without the signes of bloud and the same Greeke word therfore in our English tongue is to be translated without bloud not vnbloudie for that word doth not sufficiently expresse the signification of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly this Father constantly c Lib. 8. de demonstrat Euanliâ—a demonst 1. teacheth thus Iesus deliuered to his disciples the signes or simboles of his diuine dispensation commaunding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or celebrate the Image of his true bodie for since he hath no more receiued the Sacrifices of bloud and diuers creatures ordained by Moises he hath appointed to be serued with bread for a figure of his body thus he d Ambr. de sacram lib. 4. ca. 4. S. Ambrose did not beleeue Transubstantiation because many more woÌ„â—rous actioÌ„s should concur to TransubstaÌ„tiation then were in Creation and his argument is from a greater wonder to shew a lesse a maâ—ori ad minus as it is said Saint Ambrose thus If there be so great strength in the word of our Lord Iesus that all things began to be when they were not how much more shall it be of force that the elements should be the same they were before and yet be changed into another thing S. Ireneus is often cited by the Aduersary for a propitiatory sacrifice and transubstantiation but it is not possible for any one to write more effectually to ouerthrow their imagined propitiatory sacrifice transubstantiation then he doth and I desire the Christian Reader with patience and with an vnpartiall eye to read what I shall somwhat more largely deduce out of his expresse doctrine in two of his e Irenaus lib. 4. cap. 32. et 34. chapters of his fourth book against heresies For first he not so much as once mentioneth either propitiatory sacrifice or transubstantiation but rather hee expresly compareth the same sacrifice of bread and wine with the sacrifices of the olde testament and maketh that the same is no more needfull to God then those were He also most significantly auoucheth that it is a sacrifice of the things which are from vs and hauing made a generall asseueration that sacrifices doe not sanctifie the man but that the pure conscience wherewith the Sacrifice is offered doth sanctifie the Sacrifice hee presentlie addeth thus that therefore the gift of the Church is called a pure sacrifice because the Church with simplicity offereth it would he haue spoken thus if Christ the Author of all sanctity had beene really present further obserue those words of him This oblation the Church onely offereth pure to the maker offering to him with thankesgiuing of his Creature and in the two and thirtieth chapter hee calleth the oblation primitias ex suis creaturis the Primicies of his owne creatures and there hee further addeth that God who giueth vs his gifts for nourishments the Church offereth the first fruits of those gifts which saith hee is the very oblation of the new Testament which the Church receiued from the Apostles and of these gifts in the fiue and thirty Chapter he saith terrena quidem c. the earthly things which are disposed for vs it behooueth to be tipes of those things which are celestiall yet made of the same God and disputing against such Heretikes who offered of the same creatures of bread and wine with the Church to God the Father of Christ and yet denied God the Father of Christ to bee the Curteous Reader obserue all this discourse clearely and truly gathered out of that Ancient Father or for proofe hereof vouchsafe to reade him and for the same purpose see S. Chrisostome and Theodoret in Epist ad Haebr maker of them but another God he twiteth them thus that they make God who is the Father of Christ as it were needy and to bee desirous to be serued and honoured with the Creatures of another God would hee haue spoken thus if Christ himselfe really offered had beene the sacrifice And in his 32 and 34. hauing clearely shewed that God rather requireth innocency and integrity of conscience then sacrifice yet in respect of gratitude saith he not as though God had neede thereof sacrifice must bee offered vnto him and then addeth these words speaking of the Church offerre oportet igitur c. It behooueth therefore to offer to God the first fruits of his creatures euen as Moyses speaketh thou shalt not appeare empty handed before the sight of the Lord thy God that in those things in which maÌ„ hath been grateful to God in the same things being so deputed he may receiue that honor which is from him and it is not the kinde of oblatious which is refused oblations were there and oblations bee heere sacrifices in the people to wit the olde Testament and sacrifices in the Church but the speciall manner is onely changed because it is now offered not from seruants but from such as are free Thus he and also expressy in the first lines of this Chapter he saith that therefore the Church offereth a pure sacrifice not as though God had need of it but because he that offereth the gift is honoured in the gift that is offered if it bee accepted of Would hee haue spoken thus if he had beleeued that Christ himselfe were really present and really offered by the Priests hand nay expresly he addeth that the Church offereth by Christ and by the Word Christ a pure oblation By all these and many such like obseruations in that learned and holy father it is euident what maner of oblation he thought the Church had receiued to wit of Gods creatures of bread and wine But the aduersary notwithstanding all these euidences insisteth vpon these words of him Christ taking that which of a creature is bread said this is my body and the Chalice which is of that creature which is according to vs confessing it to be his blood these be the words vpon which they insist which may seeme to make some what for the Lutherans Consubstantiation but nothing at all for the transubstantiaters Tell me O Christian did Christ in verity make the creatures of bread and wine which are according to vs to be his body and bloud that implieth contradiction and is of those things which cannot be done as the Pontificians themselues will confesse but tell me O Christian did not Christ when he said bread was his body and wine was his blood did he not institute a Sacrament it is cleare Who wil not therefore thus inferre that bread must be his body and wine must be his blood in that manner in which Sacraments are called and said to be the very things
bookes there are of Gods Scripture or how many Chapters there are in any of the bookes Or else through the inuallid successes or euents of their vows beeing either not heard or not regarded by them to whom they are made or else through the contiuuall disquietnesse and torment of their consciences in the * I disproue not ' but highly commend the vse of Auricular Confession when it is voluntary without sacrilege vsed for comfort not abused as the very means and cause by which sinners are iustified in the sight of God much like as the Mexicans vsed Auricular Confession Botero Relationi vniuersali Part. 4. lib. 2. nel fine vse of their Sacrament of confession as it is now by them most peruersly abused to the iniurie of Christ subuersion of diuers soules receiuing no * It is not imaginable what inconsolable liues some that are frequente in the vse of Confession as necessary to saluation doe lead there is no stony heart which would not pitie them knowing their torments rest day nor night k Ierem. 16 as seruing Gods who cannot giue it them are growne into some distrust of the Romane Church Of these might bee conceiued some iust hope of their conuersions if they would vouchsafe either to read holie Scriptures or else to read some learned bookes written by some learned Priest or Preacher of the reformed and Catholike Churches of Christendom but I greatly doubt they wil not dare without leaue of their Priests so to doc and I am most assured that by them they shal neuer be permitted A certaine Bishoppe of Italy was not ashamed to tell l Claud Espene Comeut in cap. 1 ad titum Claudius Espencaeus a famous Pontifician that the learned men in Italy it self were afraid to study the holy Scriptures lest thereby they should become Heretikes and that therefore they imployed themselues in commenting vpon the Popes law-bookes deerees and the Decretals the which Booke thoughfull of lies contradictions impertinencies yet because it is the Popes Booke it must be respected whilest the holie Scripture lyeth as it were in the streetes neglected But to these may not that of Christ be iustly obiected Serui nequam wicked seruants out of your owne mouthes I condemn you Assuredly these and like Italianized Prelates of m Luk. 19. which for greatest number consisted the Tridentine Councell are none of those who are reputed blessed by the Prophet n Psalm 2 Dauid for meditating in the law of God day and night But to shorten this my letter addressed vnto thee Christian and Catholike Reader I humblie request thee to accept with charitable interpretation these my Motiues and to pray for my constancy in profession of Gods truth I must needes confesse that I did find great difficulties in this my conuersion First some suggestions by Sathan suborned how greatly this my conuersion would turne to my disestimation with all of the present Roman faith and those my deare and old acquaintance of whom I affirme that they are vertuously disposed for whose saluations vtinam vt Anathema superimpenderer Would God to speake with the o Ad Rom. 9. 2. ad Corint 12 Apostle I might as an Anatheme be sacrificed yea offered and offered againe so that they might be saued Some other lesser difficulties I found all were humane terrene but when I considered that of the p Ad Galat. 1 Apostle if I should seeke to pleasemen I should not bee the seruant of Christ and that of q Luk. 12 Christ Seeke first the Kingdome of God and the iustice thereof and then all these things will bee added vnto you I fully resolued for the charity and r Ad Philip. 3 supereminent knowledge of Christ to esteeme all that is in the world as verie dung and rather to dwell poore Å¿ Psal 83 in the house of God then to dwell in the rich Tabernacles of sinners And in this my resolution I was somewhat the more confirmed in respect that from my verie youth euen then when I was too too zealous an Emulator of all Romane superstitions I haue euer had often suggestions and inspirations in my mind that a time would come when I should be calumniated and greatly abused by the Papists and persecuted by the Pope himselfe whom I then admired as an heauenly Oracle vpon earth but most of all I was filled with such foreapprehensions and presages being in Rome vpon t Anno Dom. 1594 the 20. of June the same day and houre when that glorious and renowned Christian Marsh suffered the cutting off of his right hand the gagging of his mouth by the Counsel of the Ignatian Cowlin who boasteth himself thereof in England after that the pulling tearing and burning of his flesh with hote glowing pincers for many howres together thorow many streetes of the City of Rome and lastly death it selfe by fire with such admirable patience and constancy that the Romanes themselues did greatly admire him therfore His act for which hee was so tormented was because hee had throwne downe their Sacrament as it was publikely carried thorow the streetes of Rome in publike Procession to be adored worshipped and inuocated as God himselfe an idolatrous superstition latelie crept into that Church contrary to the custom and practise of all auncient Churches whatsoeuer And yet notwitstanding all such suggestions and inspirations at that time which I constantly reiected as temptations I did beeing earnestly intreated and vrged thereunto by the Superiours of the English Colledge make an Oration and a most vehement * This Oration was ready penned to me because I had little aboue a day to prouide my selfe for the prpnouncing thereof before so publike an Audience inuectiue against that fact of his in the presence of diuers Cardinals and Prelates assembled together in the English Church to keepe a solemne Masse of the Sacrament some moneth after the death of that glorious Christian But what may I now vpon this euent interpret those presages inspirations and forewarnings else to haue been then sweet motions and inducements from him who as I trust hath segregated mee to preach the Gospell of his beloued Sonne Iesus the which then I passed ouer with a deafe eare but his goodnesse vouchsafing now to open my eare I may not contradict but blesse him eternally for that he hath made me a child of u Ad Rom. 8. â— Pâ—t 2 adoption of acquisition and election beleeuing with x Ad Rom 10. heart and confessing with mouth for my iustification and saluation onely and alonely in Iesus Christ But before I conclude I intreat the Courteous Reader that y Ad Galat. 5. Iacob 2. both by faith and conuersation by godly z Act. 2 frequenting of the most venerable Sacrament of Christs body and bloud by deuout a Ad Col. 3. Jacob. 1 attendance and hearkning to Gods word so daily so clearely so liuely preached in this Kingdome by daily b
the many impertinences contradictions contrarieties which are in it downe it will For if Å¿ Introit ad altare the very first prayer almost which is this Oramus te Domine c. We beseech thee O Lord by the merits of those Saintes whose reliques are heere that thou vouchsafe to giue vs pardon of all our sinnes may take place and that by the merits of Saints sins are forgiuen and pardoned what neede to expect a further propitiatorie sacrifice in the Masse I proposed not long since to the t M. G. Bl. chiefe in this house how a certaine prayer in the portesse which hath thus vt merit is sanctorum aeternitatis gloriam consequamur that by the merites of Saints we may obtaine the glorie of eternitie was to be vnderstoode Considering and pausing a while he yealded this answere by their intercessions to which I replied out of their owne doctrine thus that intercessions of Saints in Heauen are not merits and u Rom. 8. that glorie being first due vnto vs by vertue of iustification in Christ Iesus through x Galat. 5. faith working by chatitie it was not in any sense to be giuen to vs for the merits of Saints some replies passed betwixt vs and in the end he came to affirme this proposition to be Catholike to wit Saluamur meritis sanctorum we are saued by the merits of Saints of which proposition demaunding the opinion of a y M. A. H. learned Priest sitting by his answere was that it was a sound proposition sano intellectu being well vnderstoode Thus they O Iesus onely Redeemer what vile wrong is done to thy infinite merits when thus they associate with thy merits the merits of Saintes to haue a reall and meritorious concurrence for remission of our sinnes And when ioyntly of thy merites and the merites of thy seruants is by them composed the treasure of the Pontisician Church by which they pretend to deliuer soules from Purgatorie But alas rather they delude many simple fooles and dispoyle them of their treasure and wealth To proceede whereas in the z Offertorium Prayer when the bread is offered vp to God vpon the Patten it is expresly called Haec immaculata hostia this immaculate host and is said to be offered pro innumerabilibus peccatis for innumerable sinnes pro viuis defunctis for the liuing and the dead vt illis proficiat ad salutem vitam aeternam that it may profite them to eternall life and saluation and likewise when the Chalice is offered vp with wine onely in it in their owne confession as being long before the time of their imagined transubstantiation it is thus said of the same Chalice of wine pro totius mundi salute in conspectu c. that it may ascend as a sweet smell before the sight of the diuine Maiestie for the saluation of the whole world by the two which oftertories it is euident what manner of sacrifice the Authors of them two beleeued to be in the masse truly the very same that a Finitis ab eo qui prefectus est saith Iustine Apolog. 2. Thankesgiuings praiers being ended by him who is the chiefe as prefect and acclamations being made by the whole people the Deatons whom we so call giue to euerie one present a part of the bread and of the water and wine consecrated and doe carie to those who are not present Origen in Leuit. hom 7. Irenae lib. 4. cap. 32. 34. Chryâ—ost in Psalm 22. Amhros de sacramentis lib. 4. cap. 5. August de doctrin Christian lib. 3. cap. 16. in Psalm 98 tract 59. in Iob. Hieron 26 in Math. Author operis imperfect in Matth. Homel 11. clarissime Bertram lib. de corp sangu Domin Theodoret. in cap. 8. ad Hebre. Fulgen. de fid ad Petrum cap. 19. Lyturgiae Ambros Basil Saint Iustine Irenaeus and other ancient Fathers deliuer to wit of thanksgiuing commemoratiue and of Gods creatures not of the verie bodie and bloud of Christ transubstantiated But obserue now commeth Clement the eight and he in his missals what misterie is in it God knoweth in that short prayer of offering which the people make being thereunto inuited by the Priests and in which they pray thus suscipiat Dominus hoc sacrificium de manibus tuis c. Our Lord receiue this sacrifice from thy hands to the glorie of his name for our profit and of all this holy Church he hath commaunded the article hoc this to be left out the misterie of which subtraction who may not coniecture because the demonstratiue article hoc this in this place doth most specially and peculiarly demonstrate the sacrifice offered vp to God for the honor of his name benefit of his holy Church therefore lest the people who pronouÌ„ce that prayer should by the same be brought to vnderstand what manner of sacrifice the ancient authors thereof deliuered the word hoc this must be rased and they left to expect another sacrifice truly propitiatorie forsooth in the Masse Such a Sacrifice as the Autours of this prayer and of many others that goe both before consecration and after neuer knew nor taught so that if a man will vnderstand them ingeniously and with an vnpartiall eye read them it will be morally impossible for him to thinke that they beleeued the Laterane transubstantiation as it is desended by the Pontificians I will herein onely except the authours of the rubrickes in the Masses which are almost contioually more or lesse changed as now of late in the last edition b Missa ClemeÌ„t 8. in rubric Clement forsooth marke a pretie tricke wil haue the Priest not loudly to the people and eleuating of the Chalice as the former * Clement also hath lately instituted that the Laicks must receiue at their LotioÌ„s wine mixed with water per haps to imitate that of S. Chrisostomes Lyturgy where it is appointed that after consecration sodden water is to be mixed with the wine consecrated that the people were to receiue Missa Chrisost edita â Plantino translata a leone Tusco custome was but secretly and at the setting downe of the Chalice to say those words of Christ hac quotie scunque c. as often as you shall doe these things you shall doe them in remembrance of me wherefore is this chaunge now made Doubtlesse for no other end if there be any other misterie let it be shewed but lest now in these times when the onely and infinitely inestimable sacrifice of Christs Crosse is so daily by the true Catholike Church and her Ministers extolled and set forth and the Lyturgie of our Lords Supper deliuered to be a liuely holy and expresse c Bellar. lib. recog pag. 85. To shew that in his first booke of the Masse last Chapter hee had iustly denied any true sacrifice of Christs body to bee offered vpon good Friday in their Church answereth thus an obiection that is made against him
139. Doctor Harding commendeth and produceth to proue the Romane presence in the Sacrament the similitude wherewith Martin q Bucer in comment in 16. Math. Bucer vsed to expresse the manner of Christs presence and how his bodie worketh those graces in the soules of worthie receiuers I will it being as fit as similitudes vse to be heere vse the same vt sol vere in vno loco coeli visibilis circumscriptus c. Euen as saith he the visible Sunne is truly circumscribed in one place of heauen and yet as present in his beames is truly and substantially exhibited throughout the world So the Lord although he be circumscribed in one place of the arcane and diuine heauen that is of the glorie of his Father notwithstanding by his word and sacred Simboles truly as whole God and Man he * Obseruing this sentence out of Bucer may not Parsons his calumniating spirit be called in question who reporteth that Martin Bucer should affirme to the Duke of Norfolke who asked his opinion of the reall presence that if all the Euangelists had written were true then Christs bodie must needs be there what presence hee taught you haue heere heard by himselfe confested and by Harding approued but Parsons bringeth his answere to the Duke as thogh that worthie man had doubtâ—d of the truth of th Euangelist a manifest caâ—umny as you here see but Parsons is sul of such stuffe is as present exhibited in the sacred Supper and for that really substantially which presence the minde doth not lesse certainly acknowledge beleeuing these words and simboles of the Lord then the eies see and haue the Sunne presentially demonstrated and exhibited by the corporall light This is a hidden thing and of the new Testament a thing of faith therefore hither are not to be admitted cogitations of the presentation of a bodie which is consisting after the manner of this passible and fluxible life we must simply adhere vnto the word of our Lord and faith must yeeld supply to the defect of senses thus farre that learned man and I wish the Reader to obserue the simplicitie of Doctor Harding who produceth this place against Bishop lewel as prouing the Romane transubstantiation It proueth indeed that Christ in his graces is truly and exhibited to the worthy receiuers of the Sacrament which the Church of England in her Iâ—yturgie and articles of the conuocation constantly with all the ancient Church Catholike delinereth O how happy had it beene for Christendome if learned men leauing off too deepely to search into this dread full misterie had with a Christian simplicitie applied themselues onely to the deuout and frequent vse of the same and not so peremptorily to haue defined Christ really corporally to be present eyther by impanation as Rupertus Abbot or consubstantiation as the Lutherans or transubstantiation which is most improbable and against the verie light of all antiquitie as Pope Innocent and his I ateranists but such is the pride of the Romane Bishops all their Doctrines forsooth must be vncontrollable all their vses vnreprehensible all their sentences vnappellable but if they would haue vouchsafed to haue squared their faith to the ancient Church they would haue perswaded and inculcated the reuerent and deuout often receiuing of it as of a diuine Sacrament but as for the manner of Christs presence seeing his Maiestie hath not more expresly deliuered it then as in a Sacrament they would haue beene reuerently silent But the r Apocalip 17. Cuppe of abhominations was to come from Rome for which one day she will be consumed and destroyed euen by those Kings and Kingdomes who haue beene drunke with the Cup of her fornications and abhominations The seuenth Motiue ANother Motiue with me and very forcible The seuenth Motiue is their intollerable or rather execrable abuse in their vaine indulgences the which being void of all foundation in holy Scripture are nothing at all to be grounded Å¿ See â—ajetan lib de Indulgent cap. 1. Roffensis consutat assert Lutheri Act. 18. Alphons aduersus hereses verbe indulgentia vpon any Apostolical tradition or authoritie of ancient Fathers Those pardons lay as hidden little regarded vntil that prophane Pope Boniface the eight of whom his predecessor Celestine reputed by the Romanists for a Saint prophecied that as he had entered like a Foxe so he should liue like a Lion and die like a Dog as accordingly it fell out did by his impious and superstitious Buls giue pardons to the visiters of Rome in the yeares of Iubilies t Platina in vita Bonifa appointing the same to be kept euery hundreth yeare although they are now ordained to be kept euery fiue and twentie by Sixtus the fourth as a little before they were kept every fiftie yeare by the ordinance of Clement the sixth and in the same his Buls did cast abroad the dregs of the filthy Cup of his abhominations I call them dregs of the Cup because being so iniurious to the death and passion of Christ so perniciously ouerthrowing all discipline and as a canker destroying good life that I can hardly thinke of a name vile enough for them Dregges they are therefore because partly founded vpon the imperfect and impure defects of sinfull men of whom there was neuer yet found one without many sinnes or so perfect that he could u Psal 48. make redemption for himselfe much lesse for his brother Dregs because this treasure vpon which papall Pardons are grounded is blasphemously compounded ioyntly of the infinite merits of Christ and his Saints they seeme to acknowledge Christs merits to be inexhaustible and infinite and yet they will needs haue compartners with him as Saint Laurence Saint Paul c. in the founding of this Pontifician treasurie Dregs and most vaine dregs because this treasurie is founded vpon the actions and merits of Saints not as they were meritorious for so say they they are rewarded in their owne persons but as they were satisfactorious forsooth as though an action in that it is painefull may not be and is not also meritorious according to their owne principles and therefore because there were some Saints who had more satisfactions then their sinnes required as though euerie sinne though in Saints had not an infinite malice according to their owne principles and euerie action in that it is satisfactorious according to their owne principles also had not a finite and a limited vertue these their satisfactions remaining in the Popes Vatican treasurie he may dispense thereof to whom he shall thinke meete What need then of the pecuniarie taxe of the Apostolicall Chancery or penitentiarie if there be such a treasurie yes that is to fill the purse but not to inrich the spiritual treasurie of merits of Saints and rather to buy some of them which are inexhaustible I demaunded not long since of the x M. G. B. Archpriest that was vpon what authoritie of Scripture the Pontifician treasurie of Indulgences
hath been by my selfe euer obserued that such as adict themselues to the reading of holy Scriptures are euer more or lesse inclining to think well of the reformed Churches and of their doctrines which are so liuely deliuered in them and out of my reading of holy Scriptures which I haue euer daily vsed more or lesse it hath fallen out that I haue many times contended for argument sake against some doctrines and practises of the Romane Church and therefore it is that the wise mens libeller chargeth mee with the spirit of Contradiction blessed bee that spirit of contradiction which hath brought me to be a child of adoption as I humbly trust and beleeue I now am z 1. Peter 2. A second Generall Head of Motiues out of their wicked Lawes COnsidering many and vniust Lawes vnto which the Romane Bishops haue against all Christian holy liberty and to the subuersion of many soules and the great dishonour of God tied their followers the which as I haue oftentimes heeretofore greatly admired not seeing how they might be defended so God now vouchsafing to open my vnderstanding I doe greatly detest them For me to expresse all those which are both paradoxicall and pernitious were too great a labour I will therefore touch some few of them which are in truth very many and yet I meruaile they are no more Considering the pernitious and shamelesse Doctrine of Cardinall a Bellar. lib. 4. de pont cap. 5. lib. Pecog in recog li. de summe Pont. cap. 19. Bellarmine who both in his controuersies and in his recognitions reacheth that although the Popes should command any things in their Lawes as Vertues which are Vices yet the whole Church is bound to obey the voice of their pastor and to receiue the same vicious Lawes as if they were Lawes of Vertues but hee will seeme to mitigate this his strange position forsooth by adding that this his doctrine is to bee vnderstood of lawes concerning doubtful Acts of Vertues or Vices not in Acts necessary Thus hee very wisely breatheth heare and cold together and what c Bellar. columeÌ„ Ecclesie et 〈◊〉 tempestutio Augustinus â—â—dâ—mi confutat l Anti. p. 48. O Bellarmine tell me you that are by Andrew Eudemon your Cretensian Ignatian brother called the Piller of the Church and the Augustine of this our time cannot the infalliblenesse of the Popes Spirit so guide and assist him that he shall not erre in proposing any vniuersall law to the Church the which shee is bound to receiue as you say And tell mee O Ignatian pillar what mattereth it to saluation or damnation whether the things of themselues bee necessary or not if the Pope by his Commandement make them so necessarie as the whole Church shall be bound vnder paine of mortall sinne and consequently vnder paine of damnation to receiue them though vitious as you teach alas how perplexed is the state of Pontificians if this Bellarminian doctrine bee true they must commit vice to obey the Pope and so bee condemned therefore or else for the Popes sake God will fauour them so much as not to iudge them according to their workes but according to the Popes corrupt affection contrarie to his generall decree deliuered by his d Ad Rom. 2. 13. Psal 61. Iob. 34. Apostle that euery man shall receiue according to his workes The first Law AMongst many of these Lawes first occurreth to my minde that where-with the vncharitable Popes straightly charge that e Caput à vobis secundo cap. sacris de sententia excomm CoÌ„cil Trident. Sess 22. cap. 2. 6. Aqu. 3. q. 79. art 7. ad 2. Sotus lib 9. de instit q. 2. art 2. ad 3. the sacrifice of their Masse the which they beleeue to bee the propitiatorie oblation and selfe same Christ which was sacrificed for the whole world vpon the Crosse to be offered by any of their Priests for any excommunicated person or by name for any Infidels and Heretikes by them for such reputed whether they be subiects or Soueraignes A law and custome most contrarie to the nature of the propitiatorie sacrifice of the Crosse the which as it was once most sufficiently and abundantly offered for the redemption of all so it should be continually remembred and faithfully beleeued for the saluation of the whole Church of Gods Elect yea and most religiously to be inuocated and praied vnto for the conuersion and saluation of all sinners whatsoeuer Turkes Iewes Heretikes or Infidels for so much as may lie in vs to doe and procure considering that it is the holy f 1. Tim. 2. will of the most immaculate and pious sacrifice of the crosse himselfe that all men should come to the knowledge of his truth for which cause also his blessed Apostle the vessell of election ordained that obsecrations orations postulations and thanksgiuings should be made for all Men for all Magistrates and all such as are in Authoritie and hee giueth the reason of this his ordinance because as much as in him is God would haue all men to bee saued and to come to the knowledge of his truth And although the Pontifician g Remists Annotations in 2. Tim. 2. Remists themselues doe vehemently challenge by these foure different kinds of praiers that the whole order of their Masse is comprehended and specially distinguished citing h Aug. Epist 59 Austens authoritie for the same yet malice suffereth them not to see their owne errout most clearely condemned in this ordinance of the holie Apostle euen as it is by themselues expounded in which hee expresly appointeth that those foure kindes of praiers of which the very second the i Annot. ibidem Remists themselues eagerly expound of that part of their Masse when their Consecration is made and when their Christ sacrificed is most specially offered Obsecrations Orations Postulations and Thanksgiuings and yet who conceiueth their Diuinitie that the word Orations in English in Latine Orationes in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie properly their Consecration Transubstantiation or Propitiatorie oblation to bee made for all men for Kings who were Heathens when this ordinance was made and all that are in preeminencie But let the holie Apostle ordaine what hee will let the Father St. Austen and others euen in their owne sense expound this ordinance of their propitiatorie Sacrifice yet forsooth the Romane Bishops will seeme to bee so pure that they will not onely refuse Communion with such persons as they doe excommunicate and with Infidels but they will further also out of more then pharisaicall coÌ„tempt renounce the communion of charitie due to enemies and refuse so much as to pray in their publike sacrifice and seruice by name for the * Conflit Clem. lib. 8. cap. 15. conuersion of Infidels or any Heretikes much lesse for any Temporall blessings and prosperities to them yea although they bee their Magistrates their Liege Soueraignes Who knoweth not how the zealous Pontificians and