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
desire them to point me out some illustrious person some Arrogant Bishoppe who sitting in the Church challengeth all rule and Empire to himselfe to iudge all to bee iudged by none who challengeth to bee honoured and worshipped as an earthly God extolling himselfe aboue all things that are called God marke what the k 2. ad Thes 2. Apostle saith which is called God not thus which is God again shewing himself as if he were a God but not the true and onely God for it is a meere imagination that the Antichrist here described shal make himselfe to be the very true God indeed for he shall only by his tyrannicall outlawish Godlike behauiour in vsurping in commanding doing vndoing in dispensing binding against al lawes diuine and humane heare himselfe as if he were a God Reade to this purpose l Greg. in 2. ad Thes 2. apud Paterium Baron ad anno 992. Saint Gregory and withall the resolute verdict of Arnulphus a French Prelate cited by Barontus in his Annals But if the expositions of some learned Pontificians bee true that Antiochus Epiphanes who adored the God Maâ—zim and despised the Gods of his Fathers Antichrist was prefigured then doubtlesse he shall worship some God And if the exposition of some other Pontificians take place that m Dan. 11. Daniel in that Chapter prophecied of Antichrist himselfe and that hee should worship the God Maozim who will gainsay it and affirme that Antichrist shall worshipe no God but here I desire the Reader by the way to remember that of the word Maozim there is a treble interpretatio by some it is interpreted summi roboris or fortitudinis of greatest strength or fortitude so that the God Maozim is the God of greatest power I finde also that Maozim is interpreted inhabitatio tabernaculi in-dwelling of a Tabernacle so the interpreter of the Hebrew wordes in the old Bibles of Saint Hieromes edition it is interpreted also turris fortitudinis a tower of fortitude or strength c. by all which interpretations fitly agreeing to the nature of the word I leaue it to the Christian Reader to iudge whether the God of the Tabernalces or Sacramentall towers amongst the pontificians bee the God Maozam God of Fortitude of which the Prophet foretold that Antichrist should worship One thinge I meruaile at why the interpreter of the Hebrew wordes in the last editions of the bibles interpret not this word Maozim which is so greatly to the purpose for one side or other as for my parte I will absolutely iudge nothinge of these interpretations Iesus Chrisi vouchsafe to open our eyes that we may both see his truth and imbrace it and beware that wee worshippe not falselie and idolatrouslie any false God in Turrets or Tabernacles The Romane Empire thus dissipated and ouerthrowne and dissolued into diuers Kingdomes accordinge as it was prophecied by n Daniel 2. Daniel The Popes still by their vndermining indirect power and by the earnest defenders of the same the Ignatians and other fauourites doe strongly endeauor to bringe all Kingdomes of the world vnder their command wherin hee vseth the spirituall power as hee would seeme of the lambe pretending to proceed onely against Kings and Kingdoms in holy Churches necessity and for the temporall quietnesse and necessary safety of common weales but not for that he aymeth at any profit therby but onely to reduce them to holy Churches obedience Wherein for my part I giue no more credit vnto such a saying then I did to the great Admiral of Spaine some 16. yeares agoe who in my hearing affirmed that his * Philip the 2. King of Spain Master the King of Spaine sent not the great Armado in 88. so much to make a conquest of England as to conuert it to the Church and to make it a friend for my Master the King said he hath already so many Kingdomes that hee is scarce able to gouern them with peace and content and surely the proceedings of Pandulph Legat with King Iohn do liuely demonstrate what the Popes ayme at when they presume to correct Princes and dispose of Kingdomes our Historians will tell vs that it was not inough to haue the kingdome to be idlye made feudatary by that King to the Pope but also there must be yeerely summes sent vp to Rome in token of this subiection Doubtlesse p Platina in vita Paschalis 2. Paschal the second was well acquainted what Popes aymed at by their direct and indirect powers when at his installing a mysticall girdle with seuen keyes seuen seales hanging at it was put about him I haue spoken sufficiently against this indirect power in my booke vpon the oath of Allegeance which as yet I see no otherwise answered then by a libell from some of the wise mens punies of Saint Omers as is reported who esteeme the same a sufficient answere to it doubtlesse desperata causa theire cause is desperate beeing growne to libelling But alasse that is too too common with them for what booke almost commeth from them with any name q Iohn 3. or any more insinuation of the Author then with N. D. H. I. or some two like letters the truth is they are ashamed or afraid of their Gospell and therefore as children of darknesse they deale so couertly and will not come to the light because they feare reproouing yet before I leaue this matter I will set downe a sentence or two out of two of the Pontificians bookes by the which the Curteous Reader may gather to what their indirect power of Popes tendeth Heare their r Coquae pa. 170. Coquaeus in his most seâ—itious booke against his Maiesties Premonition to Christian Princes thundering rather against our Soueraignes Person whom he reputeth a notorious Heretike and his Kingdome rather then against his Doctrine Si autem crimen haeresees sit notorium et publicum c. But if the crime of heresie saith he be notorious or publike in a Prince * Was not this Catsbyes atheistical position on which the powdermine of the IgnatiaÌ„s and the Ignatianed was grounded the subiects may lawfullie before any declaratiue sentence of the crime if they haue strength withdraw themselues from the obedience of such a Prince for euident notice of such a fact is insteed of a sentence Whereas therefore the crime of Heresie is notorious in the King of England so that by no tergiuersation it can be auoided it is certaine that neither for the forme of the Oathe nor for any respect of the person to whom the Oath is made that his subiects are bound therewith Thus the most seditious Coquaeus but if I should heereto adioyne how in his 48. or 49. page hee in the like case of notorious crime of heresie approueth the murthering of Princes non expectata sententia Iudicis no sentence of any Iudge expected and endeuoureth also most prophanely to proue the same out of Å¿ Deut. cap. 13. holy Scripture
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
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