B03311	----	At the Court at Whitehall the third of October, 1676. Whereas His Majesty and this board are informed of the bold and open repair made to several places, ... for the hearing of mass, and other worship and services of the Romish Church ... England. Curia Regis. 1679 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B03311 Wing E840A ESTC R174982 52612143 ocm 52612143 179422 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B03311) Transcribed from: (Early English Books Online ; image set 179422) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2788:18) At the Court at Whitehall the third of October, 1676. Whereas His Majesty and this board are informed of the bold and open repair made to several places, ... for the hearing of mass, and other worship and services of the Romish Church ... England. Curia Regis. Walker, Edward, Sir, 1612-1677. 1 sheet ([1] p.) Re-printed by the heir of Andrew Anderson, printer to his most sacred Majesty, Edinburgh : Anno Dom. 1676. Title from caption and first lines of text. Royal arms at head of text; initial letter. List of those present follows title. Signed at end: Edw. Walker. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Law and legislation -- Great Britain -- Early works to 1800. Mass -- Celebration -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms At the Court at Whitehall , the Third of October , 1676. Present The Kings most Excellent Majesty His Highness Prince Rupert Lord Chancellor Lord Treasurer Duke of Monmouth Duke of Lauderdale Earl of Ossery Earl of Sunderland Earl of Peterborrow Earl of Bath Earl of Craven Earl of Carbery Viscount Faconberg Viscount Newport Lord Bishop of London Mr. Secretary Coventry Mr. Secretary Williamson Mr. Chancellor of the Exchequer Master of the Ordnance . Whereas His Majesty and this Boord are informed of the bold and open repair made to several places , and especially to Her Majesties Chappel at Somerset . House , and the Houses of Forreign Ambassadors , Agents , and other Publick Ministers , for the hearing of Mass , and other Worship and Service of the Romish Church ; and that the said Ambassadors , Agents , and Ministers , do permit and suffer both daily Masses to be said , and other Worship and Service to be performed in their Houses , in a publick manner , by English , Scotish , and Irish Priests , and also Sermons in English to be Preached in their said Houses and Chappels , which the Laws and Statutes of this Kingdom do expresly forbid His subjects to frequent or do : His Majesty taking the same into serious Consideration , and being sensible thereof , as a matter highly tending to the violation of the Laws of the Realm , and the scandal of Religion and Government , and breach of good Order , and in His Princely Wisdom weighing the dangerous Consequence thereof , is Resolved to take strict Order for the stopping this evil before it spread any further . His Majesty therefore , by the advice of his Council , doth hereby forbid any of His said subjects hereafter to offend in the like kind , at their utmost perils ; And straitly Commands . That no others presume to Resort to Her Majesties Chappel , but such as are Her Majesties Domestick Servants . And to the end this Provision and Order may be the more effectual , His majesty doth Command , that forasmuch as concerneth the repair to the houses of forreign Ambassadors , Agents and Ministers , at the time of Mass , or other Romish Worship or Service , some Messengers of the Chamber , or other Officers or persons fit for that service , be appointed to Watch at the several Passages to their Houses , and without entring into the said houses , or invading the Freedom and Priviledges belonging unto them , observe such persons as go thither at such times , without stopping or questioning any as they go thither , but at their coming from thence , they are to apprehend and bring the said persons to the Boord , and such as they cannot apprehend , to bring their Names . And that the Ambassadors and other Forreign Ministers may have no cause to complain for this Proceeding , as if there were any intention to wrong or disrespect them , His Majesty doth likewise order , for the preventing of any such mistaking and sinister interpretation , that His principal Secretaries of State ( according unto His Majesties express Commands now given unto them ) should be hereby authorized and required forthwith to repair to the said Ambassadors , Agents , and other forreign Ministers , to make known unto them His Majesties Pleasure concerning the same ; And that as His Majesty is careful not to have any the just Priviledges and Immunities of the said Ambassadors , Agents , or Ministers , to be in any degree infringed or violated , so in the aforesaid particulars of permitting Masses or other Service to be said by any of the said Priests , or Sermons to be preached in English in their Houses or Chappels ( things never heard of or attempted by any precedent Ambassadors or Agents here ) or in suffering His subjects to resort unto them , His Majesty is no less careful of preserving His Laws , and conteining His Subjects in their due obedience to the same ; and doth therefore expect the said Ambassadors , Agents and Ministers compliance accordingly . And hereof His Majesty thinks fit that Notice should be first given to the said publick Ministers ( the rather to testifie His Respects unto them ) before the stricter course His Majesty hath resolved , be taken with His own Subjects , by a vigorous Prosecution , and Infliction of Penalties and Punishments for the preventing and repressing the like hereafter . And it is likewise Ordered , that the Massengers of the Chamber , or others to be imployed in the service before specified , shall be appointed , and receive their Charge from the Lord Archbishop of Canterbury , the Lord Bishop of London , and the said Secretaries , or some of them , who are to take special care to see this put in due and effectual Execution . EDW. WALKER . Edinburgh , Re-printed by the Heir of Andrew Anderson , Printer to His most Sacred Majesty . Anno Dom. 1676. 
A01148	----	The conuersion of a most noble lady of Fraunce In Iune last past, 1608. Madame Gratiana, wife to the high and mightie lord; Claudius, Lord of Tremoille; Duke of Thouars; peere of Fraunce, and Prince of Talmonde. A most Christian epistle, written by her, to the ladyes of Fraunce, to resolue them in the cause of her conuersion from popery, to the the profession of Gods Gospell: and aduising them to imitate her religious example. Truely translated out of French. Tremoille, Charlotte Brabantina, Duchess of, 1580-1631. 1608 Approx. 90 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A01148 STC 11262 ESTC S102563 99838335 99838335 2710 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01148) Transcribed from: (Early English Books Online ; image set 2710) Images scanned from microfilm: (Early English books, 1475-1640 ; 1202:13) The conuersion of a most noble lady of Fraunce In Iune last past, 1608. Madame Gratiana, wife to the high and mightie lord; Claudius, Lord of Tremoille; Duke of Thouars; peere of Fraunce, and Prince of Talmonde. A most Christian epistle, written by her, to the ladyes of Fraunce, to resolue them in the cause of her conuersion from popery, to the the profession of Gods Gospell: and aduising them to imitate her religious example. Truely translated out of French. Tremoille, Charlotte Brabantina, Duchess of, 1580-1631. Munday, Anthony, 1553-1633. [56] p. Printed by Thomas Purfoot, for Nathaniell Butter, and are to be sold at his shoppe at S. Austens Gate, at the signe of the Pyde Bull, At London : 1608. Translated by Anthony Munday. Original French title not traced. Signatures: A² B-G⁴ H² . The last leaf is blank. Running title reads: A Christian epistle to the ladies of Fraunce. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Mass -- Controversial literature. 2005-12 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Elspeth Healey Sampled and proofread 2006-03 Elspeth Healey Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE Conuersion of a most Noble Lady of Fraunce . In Iune last past , 1608. Madame Gratiana , wife to the high and mightie Lord ; Claudius , Lord of Tremoille ; Duke of Thouars ; Peere of Fraunce , and Prince of Talmonde . A most Christian Epistle , written by her , to the Ladyes of Fraunce , to resolue them in the cause of her Conuersion from Popery , to the profession of Gods Gospell : And aduising them to imitate her Religious example . Truely translated out of French. Magna est veritas , & praeualet . Esdras . 3. AT LONDON , Printed by Thomas Purfoot , for Nathaniell Butter , and are to be sold at his shoppe at S. Austens Gate , at the signe of the Pyde Bull. 1608. ( ⸪ ) To the right Worshipfull , Sir Iohn Swynnerton Knight , Alderman of London , and true louer of learning . Also to the most vertuous Ladie his wife : All happinesse hartily wisheth . SIr , I am so bolde , as to present you and your worthy Lady , with a most memorable and iudicious labour of a Ladie ▪ lately conuerted from the dimme and grosse errours of superstitious Poperie , to the profession of Gods true Religion and holie Gospell . The reason of her Conuersion , and many palpable abuses , ( besides blasphemies and sacriledges ) committed in Poperie : Shee hath set downe in an excellent Epist le , and sent the same to her wonted friends and familiars , the Ladies of Fraunce , to encourage them in the imitation of this her godly example . My vnfained loue to your Worship , your louing Ladie , and all yours , I trust shall pleade my pardon for this presumption : In hope whereof , most humblie I commit you all to the heauenlie protection . To those mis-led Ladies and Gentlewomen of England , whome seducing Seminaries and Popish Priests haue too much preuailed withall , to the great danger of their soules , if they continue still in blindnes . LAdies and Gentlewomen , this Eipstle of a most honourable French Ladie and Duchesse , by mee presents it selfe to your gentle pervsing . I would my prayers , or ought else in me , could so farre preuaile with you , as but to reade ouer this her learned labour , in steede of those other abusing Bookes , which your falsly named ghostly Fathers , in secret bestowe on you ▪ Then should I haue no doubt , but Gods good spirit speaking by this Lady to you , would open both your eyes and vnderstanding , to let you see the great danger of your enemies seducing , and call you home in time to the sheepefolde of faith , euen by her vertuous and religious example , that hath soworthily led the way before you . The Booke it selfe speakes much better things vnto yee , then any way I am able to doe : therefore to it , and Gods assisting grace in and by it , most humbly I leaue you . AN EXCELLENT Epistle , or exhortatorie Letter , written by Madame Gratiana , wife to the high and mightie Lord , Claudius , Lord of Tremoille , Duke of Thouars ▪ Peere of Fraunce , and Prince of Talmond : To all the honorable Ladies of Fraunce . To resolue them in the cause of her conuersion from Poperie , and aduising them to imitate her religious example . GRacious and Honorable Ladies , I am sure it hath amazed some of you not a little , that I haue forsaken the societie , wherein I was woont to meete you , and haue drawen vpon my selfe that disgracefull name of an Huguenot ( for so I heare you please to tearme me ) and other scandalous imputations wherewith you vpbraide me ; all which are to me no meane aduantage . To resolue you therefore ( at full ) of my departing from your companie , and requiring withall , to forbeare your daily sollicitations to realter me , peruse but this short discourse which I send vnto you , and then I doubt not but in some measure you will rest satisfied . After God had determined in his good time , to withdrawe me out of the sinck of sinne and idolatrie , to incorporate me in the communion of his Sonne , within the bosome of his sanctified Church , the refuge for all them that desire saluation , ( and where I wish , and desire in soule , that I could embrace you all : ) After ( I say ) God had thus disposed of my absolute conuersion , notwithstanding my many reuoltes and back ▪ slidings , by your Letters , wherewith I was continually laboured , and other meanes of no small moment ; I fell vpon my knees , and as the blessed Virgin Marie said in her Song , at that heauenly salutation brought her by the Angell Gabriell , euen so I spake to my God in my soule : Be it Lord vnto me , according to thy word . And calling to remembraunce , that in the last conference we had together , you stoode vpon certaine points of Religion , wherewith you pressed me very narrowly , and I could not then so readily answere you : I entreate yee to receiue therein satisfaction from me now , and to perswade your selues withall , that it is Gods cause I take vpon me ( a weake woman ) to defend , and he will thorowly strengthen me against all resistaunces . And since it hath pleased him to vse my poore seruice if not ( in this cleare light of his Gospell ) to aduaunce the same as I could wish , yet at least ( like a willing labourer ) to bring stones and rubble to supply the building : you shall perceiue what knowledge his grace hath confirmed in me , which I wish were as liberallie engrasted into you , that our harts being enflamed with the desire of his glorie , we might all be of one minde in our Lord sesus , expecting his comming to enlarge and release vs. Pardon me then ( most Honorable and worthy Ladies ) if I make plaine and lay open to you , I will not say the simple abuses : but the wicked , superstitious and blasphemous I dolatries , which are daily practised and vsed in your Romaine Church , only thereby to ouerthrowe , the true seruice and worship of the euerliuing God. And alb eit the number of these iniuries are infinite , sufficient to fill a verie large and great volume , and whereof some of you haue ( in priuate ) tolde me your mislike : yet at this time , according to my promise in our last consultation : I will deale with the very cheefest abuse of all , euen that which is intruded by Sathans instigation , into the most excellent and principall seruice of God , by you ( and by my selfe heeretofore ) tearmed the Masse . Perswading my selfe , that when I haue ( as it were with my finger ) pointed at the blasphemies , idolatrie and manifest sacriledges therein committed : you will suffer your eyes to be no longer blinded , with the pompe and exteriour deuotion of such deceiuers ; but rather that you will awaken your better iudgements , and looke into the impietie and prophanation , which lies masked vnder so hideous a Monster . And I will shape mycourse and methode , by euerie abuse in his succinct place and ranck , and according as the nature of so weake an Epistle will best beare it . They teach you , that in the Masse , Priests doe daily sacrifice , and offer vp the bodie of our Lord Iesus Christ , to God the Father : to deface and expiate , not only the sinnes of the Priest that makes the offring , but likewise of the people , who are his assistants at the celebration of the Masse . Now we say , that this is a very great outrage and wronge , done to our Lord Iesus Christ , and to his true sacrifice . First of all , in transferring to mortall men , or communicating to them , the dignitie of his supreme Priesthood ; we woonder by what authoritie or allowance this should be done ? For the whole bodie of the Scripture declareth plainly to vs : That he is the eternall sacrificer , according to the order of Melchizedeck , yea , and that in such sort , As he is the only Priest of that order , and permitteth not the receipt of successors or Vicars . For , as concerning the sacrificers of the Law , there were made many to succeede one after another : Because they were not suffered to endure , by the reason of death . But this man ( saith the Apostle to the Hebrewes ) because he endureth for euer , hath an euerlasting Priesthood . Which needed not daily ( as those high Priests under the Law , to enter the holy places yearely with other bloud ) first for his owne sinnes , and then for the peoples : Otherwise , it had bin needfull for him to haue suffered many times , since the foundation of the world . But now in the consummation of the world , hath he appeared once , to put away sinne , by the sacrifice of himselfe . Being both the offering sacrificer , & the sacrifice offered for sinne , according to the nature of this holy sacrifice of the new Testament , that the Sacrifice and Sacrificer should be both one . To Iesus Christ then only appertaineth the honor , to be the Sacrificer of the new couenant : and they doe him intollerable outrage , to appoint him any Successors or Suffragans , in regard the Apostle saith : There is one euerlasting Sacrificer , which neuer ceaseth , and passeth not from one to another . Nor can this honor be attributed to any other , but only he that is called of God , as Aaron was . So likewise Christ tooke not to himselfe this honor , to be made the high Priest : but he glorified him , that saide vnto him : Thou art my Sonne , this day begate I thee . And as in the former place : Thou art an euerlasting sacrificer , after the order of Melchisedeck . It is not I ( Ladies ) that haue spoken all this , but Gods infallibe word the sacred Scripture . And now if the Priests of the Papacie , would haue vs to acknowledge them for sacrificers : let them shew vs , how the charge to sacrifice Iesus Christ , is giuen them by God in the holy Scriptures , and then we will lend a better eare to them . But this is not the proposition only , that Christ Iesus is the sole sacrificer of the new couenant : but there remaines a far greater matter . For his sacrifice neither can or ought to be iterated or performed againe , nor can it be by any other : because he offered himselfe once for all and it appertaineth to no man whatsoeuer , to make the like offering as he hath done . Neither could he , as of himselfe , offer himselfe againe , for then he must haue suffered and died againe , as I haue prooued before by the Apostle . And the offering which he made of himselfe , was once only , and that sacrifice is of perpetuall efficacie , for the clearing and wiping away of our sinnes . Whereupon the same Apostle saith , We are sanctified , euen by the offering of the bodie of Iesus Christ once made . And by one sole oblation , which he once only offered , hath he consecrated for euer them that are to be sanctified . And since he hath purchased for vs the remission of our sinnes : there remaineth no more oblations to be made for sinne , but his blood only is sufficient : whereby he is entred into the holy places , hauing obtained euerlasting redemption for vs And we haue daily libertie likewise , by the blood of Iesus , to enter into the holy places : in regard that he is the eternall sacrificer , to saue all such as he shall present to God , liuing there as their continuall intercessor . In all which alleadged places , the Apostle makes no mention at all , of any new oblation , or continual offering the bodie of Christ , by the hands of men . Who will not say then , that this is blasphemie , not only in transferring to mortall men the dignitie of the eternall Priesthood of Iesus Christ , who neuer resigned his office to any other ; but likewise to reiterate and renew his sacrifice daily , as if the efficacie of the sacrifice , which himselfe once offered vpon the Crosse , were not sufficient to endure , and for our reconciliation to God ? What shall we also thinke of this saying of the Apostle : If when we were enemies , we were reconcilea to God by the death of his Sonne : much more being reconciled , we shall be saued by his life . That is to say , because he is daily aliue , to intercede in our behalfe , and procure vs grace and fauour , as hath bin before declared . Or , as he elsewhere saith : In regard he appeareth now for vs before the face of God , to wit , in the powerfull vertue of his sacrifice , to communicate the same to all beleeuers : There is therefore no neede , of any new sacrifice or reiteration thereof . Vnderstand , good Ladies , that I doe not tie my selfe , to note euery particular which is condemned , thorow the whole passage of the Masle , which is very thicke sowen with blasphemies , from the beginning to the end : therein I should tier both my selfe and you . As for example , should I speake of the Priests entraunce to the Altar , wherein ( you knowe ) I vtter no lye . First , the Priest confesseth himselfe , not only to God , but likewise both to he Saints and she Saints , not so much as naming Iesus Christ . Then afterward , in the beginning of their Canon , and before he goes to any consecration , he saith , That he offers that Sacrifice to God ( to wit , the bread and wine , which are vpon the Altar , and as yet not consecrated ) first of all , for the Catholique Church , next , for the redemption of all their souls , that are assistant at the Masse . O deare Ladies , what a blasphemie is this ? O , that it should euer be receiued among Christians ; Or that a sinfull man should presume to say : That he offers an oblation of bread & wine to God , and for there demption of soules . Nay , admit that it were the bodie & blood of Iesus Christ : yet ( deare soules ) you see it manifestly prooued vnto you alreadie , that it is not now at this day to be offred againe , neither can it , by the Apostles testimonie alreadie rehearsed . I passe ouer also manyp rayers ful of iniquitie , as well before , as after the consecration . As in the Memento , when the Priest requireth the fauour of God , by the merits and intercession of Saints : As if the sacrisice of Iesus Christ , which they say they preferre in the formost place , were not sufficient to impetrate such grace of God. Then after consecration , they commit a sinne , whereof by no meanes ( I thinke ) they can excuse themselues . For the Priest prayeth to God , that the oblation which he offereth ( to wit , the bodie and the bloud of Iesus Christ , according to the verie words vsed by the Priest ) may be caried by the hands of his holy Angell , into the high Altar before Iesus Christ . As if Iesus Christ himselfe had forsaken Heauen , & stood in neede to be caried thither againe , and by the hands of an Angell . O , honorable Ladies , what a blasphemie is this , against him that hath all power subiected vnder his feete , and sitteth for euer at the right hand of God his Father ? Also in the Priests Memento for the dead , he prayeth for them , ( that alreadie are sleeping in the very height of peace ) that God would giue them a place of peace & refreshing . But to what purpose is this ? when the parties are possessed of such a peacefull place alreadie , why should they mooue any such place afterward in vaine ? There are many other things ( louing Madames ) the collection whereof would be very tedious vnto you , and which you may see very learnedly confuted , ech point by point , in the Booke which I shewed you at our last meeting , called the Anatomie of the Masse , printed for your more easie vnderstanding ▪ in our owne language , more then thirtie yeares since , and neuer ( all this while ) answered by the contrarie side . But come we now to the especiall point , concerning the confidente and peruerse opinion , ( wherein I my selfe haue sinned too often , and which you hold as no meane Article of faith , ) That the Masse is a worke meritorious , to cancell all our sinnes ; Ex epere operato , as themselues vse to say . Which is as much to say ▪ as that by the vertue of that worke , the labour is performed , without making mention of his faith and repentaunce , for whom the Masse is sayd , and is therein assisted . Heereby you may perceiue ( good Ladies ) that the efficacie of the death of Iesus Christ ( whereof by true faith we are all made pertakers ) is now attributed to a work done by man : yea , & may as wel be applied to the dead , as the liuing . By which means , the Sacraments shall but profit them only , which communicated in true saith and repentaunce . But then this cannot be spoken thus of them that are deceased , and departed out of this world : because they haue no more communion with the liuing , whereby to participate of their Sacraments . As for the Sacrifice of Iesus Christ , that is ( saith the Apostle ) through faith in his bloud , which makes vs partakers of the propitiation thereby obtained . Now the dead can haue neither faith nor repentaunce , but are gone as they placed before the end of their faith , either for the saluation of their soules , or to be punished in hell , for their incredulitie . Iouerslip a great many blasphemies , which deserue ech one to be seuerally spoken of : For you haue tolde me , that some things you giue credit to , and others you doe not , especially any thing which you conceite to be damnable . But you being heerein gouerned only by your Priests opinions , you hang your selues on their sleeues , and are neuer the neerer , when you shall come to make your account . And your excuse , concerning those prayers which they sing or say in their Masse , that they are in Latine , and you vnderstand them not , but beleeue them to be good and holy ▪ Trust me ( worthy Ladies ) it is idle and friuolous , for you ought to vnderstand them , and may if you will , thereby to examine and trie the spirits , whether they be of God or no. You haue them published in printed bookes , and so haue had for many yeares together : And the Scriptures themselues remaine for your further instruction , which though they forbid you the reading of them , yet be you rulde by him , that saith , Search the Scriptures , it is they that doe beare true witnes of me . But leauing all other , there is one most signall and apparant , and such a blasphemie , whereof I knowe you are almost daily partakers , being present at Masse . For both common opinion and intention , as well of the Priest himselfe , as the persons there in place , doe run in this current : That it is an absolute sacrifice which is there performed by him , wherein all remission of sins is to be sought for , and all prosperitie , as well of the bodie as of the soule . For they auouch it , to be the selfe same sacrifice of Iesus Christ , which they but renew againe , to receiue a further fruite thereby , and so they reiterate the same as often , as they doe either sing or say Masse , euen according as it was done vnder the Lawe . But what saith the blessed Apostle to this ? The law hauing the shadow of good things to come , & not the very image of the things ; can neuer with those sacrifices , which they offer yeere by yeere continually , sanctifie the commers thereunto . And it is imposisible , that the bloud of Bulles and Goates should take away sinnes . For would they not then haue ceased to haue bin offered , because that the offerers once purged , should haue had no more conscience of sins ? This is then the reason , wherfore euery Priest appeareth daily sacrificing , & oft times offereth one manner of thing , which can neuer take away sinnes . But this man , after he had offered one sacrifice for sinne , sitteth for euer at the right hand of God. And wherefore one sacrifice only ? Because ( saith he in the verse following ) that by that alone sacrifice , he hath consecrated for euer them that be sanctified . There is nothing ( deare Ladies ) more cleare and euident , then these words of the holy Apostle , to manifest openly : That the sacrifice of Iesus Christ , whereby we were once for all redeemed and sanctified , cannot , neither ought to be reiterated or renewed . Therefore in Poperie , when they doe enterprise , to reiterate , or renew , or continue the same ( for they make vse of all these seueral tearmes ) is it any thing else , but a meere renouncing of that only sacrifice , remaining fresh , in full strength and vigour , which Christ once offred vpon his Crosse , to sanctifie all beleeuers ? And the fruite heereof is daily presented to vs , in the preaching of the Gospell , and we reeeiue the same by a true & sanctified faith , in him only . For to this end was the sacred ministerie of Gods word instituted by God himselfe in his Church : and not for any nouell order of sacrifices , as your ( soules heauie enemies ) doe make you to beleeue . I knowe ( honorable Ladies ) and haue had such particular interest in some of you , during the time of our often conuersing in this manner together : that ( in hart ) you are far off from these grosse prophanations , and haue assured me ( in soule ) you doe much greeue thereat . Let me then perswade you , not to come in such places , where the Sonne of God is so highly iniuried , be not led by their outward appearaunce of deuotion , which serues but to beguile and abuse the simple . Euen as is vsed in our ceremonie of meeting , and manner of courtship in the streetes or else where : a good looke is giuen , or an affable conge allowed , when falshood and trechery lurketh oftentimes in the hart . Make not then your faire selues guiltie , of such foule and polluted behauiour , nor be you present where Christs name is misprised , erecting another Altar , against the Altar of his Crosse , and renewing his sacrifice , by substitution of a newe one : as if his were but a yeare old , or like to the sacrifices of brut beastes , lame or imperfect ; Or as if the means which he hath ordained , for the application thereof ( as the preaching of the Gospell , and administration of his instituted Sacraments ) were insufficient to conuay their vertue vnto vs. For this is the fairest fruite of their pretended sacrifice , that the reiteration and daily renewing thereof , is branded with the marke of insufficiencie and imperfection , as you heare the Apostle to auouch the same : when he speakes of the sacrifices of the old Lawe , which were performed often . True it is , that they would faine ground their sacrifice vpon Gods word : but ( good Ladies ) marke in what manner I beseech you , and be Iudges your selues , for the case is very cleare . Behold ( say they ) Iesus Christ making his Supper with his Apostles , said : Doe this in remembraunce of me . Doe , that is as much to say , according to their glosse ; as make or performe this sacrifice ▪ because that Christ had said before ; This is my bodie which is giuen for you . But if it pleased them to read all , they should better perceiue the words and meaning of our Sauiour , which indeed are nothing lesse , then agreeing with their glossing . The Euangelists doe record vnto vs , that our Lord Iesus hauing taken bread , and giuen thankes ; brake it , and said to his Disciples : Take , cate , this is my bodie which is giuen for you , doe this in the remembraunce of me . And how doe this ? why no otherwise , but euen to doe it in the same manner , that is to say : To take the bread , and distribute it among them to be eaten , for no other mention is made there , either of offering , or of sacrificing . For you see ( sweete Ladies ) that Christ himselfe vsed no other words , but Take , and eate . And the holy Apostle Saint Paule doth sufficiently shewe vs , that of these words , doe this , there is no other vnderstanding to be made but that which hath bin declared alreadie . For in speaking of the wine at the same Supper , he reciteth likewise the same words spoken by our Lord Iesus Christ : Doe this alwayes and as oftentimes as you shall drinke , in remembraunce of me . Which importeth as much , as if he had said : Alwayes , or as oft entimes as you shall drinke of this wine in this Sacrament : Drinke it , in remembrance of me , that this may be in remembraunce of my Death , or continue as a memoriall thereof . Which manner or phrase of speaking , the Apostle himselfe adioyneth in the following verse . For alwayes , or as oftentimes , as you shall eate of this bread , and drinke of this Cuppe : you shall shewe the Lords death vntill he come . Consider now , good Ladies I beseech you , that these are none of our glosses , but the very expresse text it selfe , where you see manifestly by Saint Paules owne exposition : what thing it is the Lord would haue vs to doe concerning as well the people , as the Pastour . For the commandement , Doe this , directeth it selfe to all the faithfull , to wit : That we should eate this bread of the Sacrament , and drinke the wine , in remembraunce of his death and passion . According as the words doe signifie themselues , when he spake of his bodie , which is broken and giuen for you , and likewise of his bloud , which is shed or dispersed for you . All which he spake , hauing regard to that which soone after should ensue : His bodie was to be deliuered ouer to death , and his bloud to be shed vpon the Crosse , for vs poore , wreched and miserable sinners . And the reason why he spake so of the time present , which is giuen , which is shed : is the common Latine verssion or translation , allowed by the Counsell of Trente ; expressing thereby the time to come , which shall be giuen , which shall be s●…ed , then which , nothing can be more manifest , honored Ladies , if it pleased you but to open your owneeies . For then you should perceiue , that there Christ made on mention of offering . And if they would presse these words , which is giuen , to conclude thereby , that euen then when Iesus made his Supper , he offered vp his bodie in sacrifice : Of necessitie , and by the selfe same reason , they must also conclude these words , my bloud which is shed ; that euen then he did shed his bloud , which cannot be , neither could be , for his bloud was not shed but vpon the Crosse . Good Madames , entreat the very learnedst of your Romaine Sacrificers , to shew vs but one place in the Scripture , where it is commaunded vs , to sacrifice Iesus Christ againe . For the place rehearsed , maketh not any iote for them , and they know likewise well enough , that the Greeke word Poiein , vsed by the Euangelists , reciting the words of our Lord and Sauiour , and Saint Paule after them : Also the word in the Siriack tongue Habad , which our Lord himselfe vsed , could neuer be vnderstood to Sacrifice , or Offer . Goe we on then , to some other proprieties of the Masse . I come now to the Idolatrie , which we find in the second part of the Masse , to wit , at the Sacrament , and that is in this . They propose or hold vp a piece of bread to the people , to be adored and worshipped by them for God saying : That there is the blessed bodie of our Sauiour , hidden vnder the accidents of bread , although it doe not appeare to be so , and the faithfull can discerne but bread only . To prooue their idolatrie in this point , I will goe no whither else , but to the direct institution of the Supper , according as our Lord himselfe did institute it , which they altogether depraue , only to confirme and establish their Idoll : wherein , gentle Ladies , I craue not only your patience , but also your dilligent regard . Behold how Iesus Christ promiseth vs , that we shall be partakers of his bodie , and of his bloud , At all times , or as oftentimes , as we shall celebrate this misterie , according as he did celebrate the same with his Apostles . In distributing the bread , he said , Take , eate , this is my bodie which is given for you ; doe this in remembrance of me . Likewise in deliuering the wine , he said : Drinke you all of this , for this is my bloud . &c. where we may discerne , that he putteth the commaundement in the first place , in saying to vs , that we shall take , eate , and drinke . Then he annexeth the promise , wherein he testifieth vnto vs , that that which we eate , is his bodie , and that which we drinke is his bloud . To enjoy then the effect and benefit of this promise , it behooueth , that the faithfull doe take and eate the bread , & drinke the wine which is giuen to them . In briefe , there is the communion of many faithfull , in doing that , which Iesus Christ representing to the whole Church , did performe in this first Supper : For that which Iesus Christ said to his Apostles ; Take , eate , drink ye all of this : he spake the very same to all the faithfull , euen to the ending of the world : As that which he adioyneth , sufficiently declareth ; My body which is giuen for you ; My bloude which is shed for you , so is his bodie giuen , and his bloud shed for the faithfull . Hence then ensueth , that to all the faithfull , appertaineth the commaundement of taking , eating and drinking : because he made the promise generally to all ▪ and not only to the Apostles & Ministers of the Church ▪ And we may see this testified by the Apostle Saint Paule , speaking at large vpon this misterie , these are his words . For we that are many , are one bread and one bodie : because we all are partakers of one bread . Wherefore ( Ladies ) it appeareth plainly that the bodie of Iesus Christ , and the communion of his bloud likewise , are not to be giuen to vs in this Sacrament : but when many faithfull shall communicate together , according as Christ deliuered vs an example , with his Apostles . Take away then the communion , which Iesus Christ himselfe hath ordained , he being the heauenly Lord , Maister and Author of this holy Sacrament : And then the promise there unto annexed , touching his body & bloud , which he hath giuen for all faithfull communicants ; hath no place at all , but is vtterly voide , For it remaineth no longer a Sacrament , nor as he ordained it , because the right vse of the Sacrament consisteth heerein : that the faithfull should communicate together , according as he hath commanded , saying , Take , eate , drinke yee . &c. this must be done vpon necessitie , if you would haue it to be a Sacrament , or the same which Iesus Christ hath instituted ; namely , the communion of many faithfull assistants , to eate and drinke all together in this blessed banquet , for this is the essence of the Sacrament , as you may discerne very apparantly . Let vs now come to see , what is done in the Masse . Surely ( good Ladies ) it is so farre off from being any communion : as it may be rather tearmed , a kind of excommunication . For both you and I know , and so do all else , that know what the Masse is , that the Priest separates himselfe from all therest of the assemblie , to eate and drinke ( by him selfe alone ) the bread and wine which he hath consecrated a part : and how doth he consecrate them ? Insted of consecration , which ought to be done , by preaching and publishing openly and aloude , the promises of our Lord and Sauiour , directed , not to the bread and to the wine , which are proposed but as signes vnto vs : But to the faithfull persons , assisting the communion , & present there to communicate ▪ Iesus Christ being he that ( euen then ) consecrates the bread & wine ▪ to make them Sacraments of his bodie and bloud ( by his heauenly Priesthood which yet ceaseth not ) and when this misterie is celebrated according to his institution . But the Priest deales quite contrarie , for he as if he were affraid to be heard of the people , makes his consecration , by blowing or breathing vpon the bread , and wine , and mutters or mumbles very softly and low , all the words of his institution . As if it could please the Lord of truth and life , to haue his word murmured out of a dead mouth ( as it were ) in celebrating his sanctified misteries , of whose truth ( by this behauiour ) there iustly may arise some doubt or question . Or as if it were offence to him , that stands in feare of no power whatsoeuer : to haue them pronounced with the loudest voyce , to be heard and vnderstood of all . In the Gospel , the vertue , nature , and vse of Baptisme , are expressed clearely and openly . Iesus Christ , making his Supper , did not mutter in any lowe voyce , either vpon the bread or wine , to deuine or coniure therinto his bodie and bloud . But he pronounced aloude , and euidently to his Apostles : That he gaue them there his body and his bloud , exhorting them to perseuere in the selfe same kinde of action , at all times , or as often as they should meete to reiterate the same , The remembrance of his death and passion . Euen as if he had beene then certainely assured , that no vtilitie or benefit could be had by Sacraments : except whatsoeuer was represented to the eye , might bee declared and warranted by the word of God. For otherwise , it were to abuse the people in a fond kind of deuotion ; to make a shew of ceremonies before them , and neuer to deliuer or declare what they signifie , and what coherence or agreement they haue with truth . Therefore , when publike declaration is made of such mysteries , with a chearefull predication to edifie the hearers , entring into their vnderstanding , and winning impression in their hearts , by assured perswasion of the promises accomplishment ; Briefely , when the grace of Iesus Christ is pronounced vnto vs , and his promises exposed : Euen then , and in that instant , doth his glorious power descend , to performe the worke , and then is the true consecration acted indeed . Hereupon Saint Augustine saith very well ; That the word of consecration , is the word of faith preached : And that word conioyned with the terrene outward signe , maketh the same a sacrament ; Adding presently after , I meane the word of faith , which we preach . What consecration then is there in the Masse , when insteed of all this , namely , exposing to the people the recited promises , and declaring aloud the words of our Sauiours institution : it is done in a manner of secret coniuration , and so are the words whispered , which behauiour is more proper to charmers , then to be vsed in such a holy and diuine Sacrament . What shall wee then thinke of them , when they dare forsake the rule of their Lord and Maister , to follow their owne fantasies ? Seing then it is so , and that in the Masse there is neither any lawfull consecration , nor ( as themselues cannot deny ) any such Communion as Iesus Christ hath ordained ( for one alone doth both eate and drinke , and that is the priest , and one man alone cannot make a Communion ) : It followeth then ( deere Ladyes ) and very necessarily that the body of Iesus Christ is not in the Masse , where the Priest communicateth by himselfe . And therefore the bread , which he makes to bee adored then , euen as if it were the body indeed of our Lord : is no such matter , but remaineth still very bread , euen as it was before his consecration , being neyther more or lesse , then as if it were in any other place , out of the Churches assembly , and the Priests , and whosoeuer ( for his owne pleasure ) should speake the very same words of their institution , vpon any other piece of bread . And although they perswade themselues , that they haue and do hold in their hands , the very body of Iesus Christ vnder the bread , or in the bread , and therefore make the people to worship it ; yet it is most certaine , that there is nothing else but an Idoll , and which ( without any reason they make a meere imagination of . For the promise , wherein Iesus Christ offered vnto vs his body and bloud , vnder the signes of bread and wine : appertaineth to none else ( as hath beene already prooued ) but onely vnto the faithfull , that receiue the same by faith , in the lawfull communion of the Euchariste , celebrating the mysterie , according to the manner , as our heauenly Maister did ordaine it . Wherfore , they which imagine , to haue any other thing then common bread , without the lawful vse of our Lords Supper : are but abused , and beleeue meere dreames , as it can be no otherwise , because they faile of the promise . For seeing that Iesus Christ promised vs , to giue vs his body in the Sacrament , when the faithfull should communicate together after his institution : we may not be so vain or idle-headed , as to seeke it elsewhere , or according to our fantasies . Let such men therfore be admonished , that they cannot excuse themselues of idolatry , both before God and men : when they are made to worshippe ( as if God himselfe were substantially present ) a round cake of bread , which is lifted vp to be seen , aboue the shoulders of the Priest , and ( with exceeding great deuotion ) to be reuerenced and adored of all there present . But Ladies , I haue held ye somewhat long in this point , because it is of such maine importance , yet perswading my selfe to haue said sufficient , albeit not halfe so much as I could : I will proceed to discouer another wicked Idolatry , which they procure the poore people to commit ▪ euen without so much as thinking theron ▪ And that is , wheras in their Masse ▪ they should obserue the communion in that kinde as our Lord Iesus Christ did first institute it by inniting the people to communicate with the Preist , they fly from his example , and indeed , ( once a yeare ) they are contented to doe so , and that is at Easter , for then the people shall bee permitted to communicate , and yet it is but of one moitie onely of the Sacrament , wherein likewise they intermingle many fond inuentions , yea , and all the accustomed superstitions of their ordinarie Masses , without expounding , or declaring any part of the mistery to the people . According to the institution of our Lord in the Sacrament , they should inuite the people , and breaking the body of Christ , after his example , it should be truely giuen to the faithfull Communicants , according to the promise of our Sauiour . Notwithstanding all this , they will obserue their owne deuised manner , wherein they can no way exempt themselues from being Idolaters , and making the people to commit Idolatry , in their giuing worship to the bare signe . The reason is , because Iesus Christ in the Sacrament , gaue his bodie to be lookte vpon with our soules eyes , and not to be superstitiously adored in the bread , which is no more but the outward signe , and ( by faith ) to bee eaten to euerlasting life . For ( worthy Ladyes ) Christ did not say , looke vpon this bread , then take , eate , and worship it : but he simply said , Take , eate , this is my body . Therefore whereas the Sacrament should bee a helpe , to list vp the vnderstanding , of the faithfull vnto heauen , where Christ Iesus is , and no where else , as concerning his true body , & ( from thence ) giues himselfe in powerfull vertue , to enioy and possesse the soules of the faithfull , vnder those formes by himselfe assigned : your Romanists doe abuse the Supper very vildlie , and take it in a quite contrary nature , for they are onely pleas'de , with looking vpon the bare signe and worshiping it , taking the thing it selfe , for that which is meerely signified thereby , answerable to their doctrine of Transubstantiation , meerely forged , against the true nature of all Sacraments . They seeke not to eleuate mens vnderstandings , to the place where Christ sitteth at the right hande of his Father , but to lift vp their eies to their God-like Idoll . Whereas Christ ( without all doubt ) in instituting this Sacrament , neuer addressed his promise to the bread and wine simply , thereby to make them become his body and bloud , as hath beene before declared : But to the faithfull communicants , and so thereby to assure them , that he would giue them the true participation and communion of his body , answerable to that which the blessed Apostle S. Paule saith , he being a most faithfull expositor of this misterie . The Cup of blessing which we blesse , is it not the Communion of the blood of Christ ? The bread which we breake , is it not the Communion of the bodie of Christ ? Me thinkes ( honorable Ladies ) these words should resolue you , that Christ hath comprised nothing else vnder these signes and elements of bread and wine , but what was behoouefull for the faithfull communicants , to whom the plaine signification directeth it selfe , and whereof true faith dooth make them partakers , to vnice themselues spiritually ( with a meruailous efficacy ) into the glorious body of our Lord Iesus Christ , to participate ( in the end ) of all his benefits , and deriue from him life and immortality . In these fewe words , vertuous Ladies , you may behold both what we teach and beleeue , that our feeding on Christ , is by faith onely , that is : in beleeuing the words of our Sauiour , in the vse of the Sacrament ; wherby we are drawne much neerer to him , and more stricktly vnited and incorporated ( euen by the incomprehensible vertue of his spirit , ) to communicate and partake of all the benefits of his death , and to be renewed by him , and nourished vnto euerlasting life : vntill such time , as he shall put vs into full possession , that is , at the departure of our soules from this world , and when our bodyes shall arise againe , at the day of our generall resurrection . This is the fruit which we make account of , and are perswaded to gather out of this Sacrament , and wherevnto faith serues vs as the onely instrument : Euen as with hand , eyes , and mouth , to beholde , take , and eate Iesus Christ , without any need of his forsaking the heauens , or of his reall appearance vnder the formes of bread and wine , and so to communicate himselfe vnto vs. Wherefore , to go and adore the signe , as if the signe onely were Iesus Christ himselfe : Or that hee should descend downe from heauen , and be newely formed ; for one of these twoo must needs ensue by their transubstantiation , which we mayntaine to be flat Idolatry . Neuerthelesse , we are taught in Scripture , that Iesus Christ ought to be adored in the Sacrament , and we doe dayly and religiously worshippe him : as being most especially present in the holy action , euen in our spirits and faith , to vnite vs vnto him , and to impart his blessings to vs ; when the Supper is celebrated according to his institution , and wee endeuour to haue it so stil continued and ministred among vs. But the manner of our worshippe and adoration , is , in hauing our soules eleuated vp to heauen , and thither true faith is our onely conduct , there to behold him as our soueraigne assurance . We looke not for him in the naked elemēts of bread and wine : for there we haue no commandement to honour him , but wee rather choose to worship him according as we ought , and that is in spirit and truth . Iudge now good Madames , where reason abydeth most , on your side , or ours , and whether your Priests commit not manifest Idolatry in their actions : when they receiue and admit the people to the communion of a Sacrament , which neuer was ordained by Iesus Christ . May not wee then well and truely say , that they haue no communion at all , but what is of their owne inuentions ? And that which they carry about the streets , going in a solemne Procession , is but a round Cake , being closed vp in a Boxe , or Pixe ▪ which they cause to be adored with great veneration . It remaineth now , that wee come to the third propertie , which I haue obserued in the Masse , to wit , Sacriledge : which already hath beene sufficiently discoursed in our former proceeding , and yet we will note a fewe obseruations more . This holy and diuine Sacrament , was instituted to make a Communion of the faithfull , in the body and bloud of our blessed Lord , and by celebrating it commonly , in remembrance of his death and passion . But Noble Ladyes , your Priests doe conuert all to a contrary end , not onely in that which they doe in the sacrifice ; but in meere robbery and stealth beside . For they take from the people , the Communion in chiefe , yea , that which is the principall fruite of this Sacrament , restraining it to the Priests onely : And the people there present , are made no more but silly spectatours , of that which the Priest doth alone by himselfe , without knowing , or vnderstanding what hee saith or doth . I know you will answere me , as ( God forgiue me for it ) I my selfe haue often done , that the priest , beeing the publike Minister , doth communicate in the names and behalfes , of all that are present at his Masse . Why then let me ( faire Ladyes ) mooue this question : Where is any such commandement throughout the whole booke of God , that wee should see the Priest to haue one Supper for himselfe first , & then at his leasure , to communicate another to vs ? ●urely , as we cannot liue by that which another eateth , but of and by that which wee our selues doe eate : Euen so , as needfull is it for vs , that wee should communicate in this holy and diuine Sacrament , to liue in the true life of Iesus Christ , who hath giuen himselfe therein to vs ; Not that any other there should receiue it for vs , but that wee ought and should receiue it our selues , thereby to haue Christ make his dwelling in vs. Alas , good Ladyes , let vs not seeke to bee wiser then our Lord and Maister , for if wee doe , it is but in vaine . And well you know , that hee neuer saide ; Behold the Priest or Minister of the Church , bee eateth and drinketh for you , and I haue so appointed it : But hee spake plainely , without any sophistication , and said : Take , eate , drinke you all of this . And after him , his faithfull Seruant Saint Paul , writing to the children ( by adoption ) among the Corinthians , said : Wee are many partakers of one and the same bread . And againe , Let euery man eate of this bread , and drinke of this cup. The countersaite pretence then , which they doe alleadge , can no way couer or maske their sacriledge : because the commaundement is precisely to all faithfull people , to take , eate , and drincke in this holy Supper . And Saint Chrysostome hath spoken very well to this purpose . Wee are no longer ( saith hee ) vnder the olde Law , where the Priest did eate his portion , and the people had the rest . But here , one body is giuen to all , and likewise one cup : And what soeuer is in the Eucharist Sacrament , is common as well to the people as the Priest . And , gratious Ladyes , desire them but to satisfie you in this one particular poynt , namely , that if they beleeue , or giue any credit to the Canons of their owne Popes , they cannot then but confesse and acknowledge their sacriledge , for these bee their owne words : All they that are present at the Masse , and communicate not , confesse themselues to bee excommunicated . For their Canons further say , That the consecration being ended , all are to communicate , or else they are depriued of entring into the Church . For so did the Apostles set downe the ordinance , and wee hold the same in the holy Romaine Church . Moreouer , in the Canons that beare the title , By the Apostles , it is thus ordained . That all they , which continue in the Church to the end of Mosse , and doe not receiue the Sacrament : ought to be corrected as perturbers and disquieters of the Church . According to that which was ordained in the Counsell of Antioche ; That all they which entred into the Church , should behaue themselues well , and heare the Sermon ; and if they abstained from the Sacrament : they ought to bee excommunicated , vntill they had bin sufficiently chastised for that vice . And therefore Saint Chrisostome , in his Homilies vpon the Epistle of Saint Paul to the Ephesians , doth reproue them very sharpely , that in his time would be present in the assembly at the Communion , and yet not communicate . What say you to this , sweete Ladyes , when you see how many are present with your selues , at their daily Masses , and yet none of you are suffered to communicate , but the Priest himselfe onely ? Besides all this , the prayers which they yet vse to say in their Masse , do likewise very sufficiently conuince them : for when the Church retained her wonted puritie , the people were then receiued to the Communion , and behold what their prayers then contained , and yet doe . Lord thou hast filled and satisfied thy familie , with thy holy giftes , to wit , the Sacrament . And another speaks thus . We being filled and satisfied with the sacrifice of thy pretious body & most holy bloud , &c. And another . We pray thee lord , that these things may be carryed by the hands of thy holy ▪ Angell , vnto thy high Altar , ( speaking of the oblations of the faithfull , in receiuing the bread and wine vsed in the Sacrament ) To the end , that all others as well as wee , that shall receiue the participation of the Altar , in the blessed body , and holy bloud of thy Sonne , may be filled with all happy benedictions . These are the very true words ( dere Ladies ) vsed in their prayers , wherein if you will not credit me , I desire you to reade them your selues , for your further satisfaction . And doubtlesse , they would neuer haue spoken in this manner , if the Priest onely had then communicated , as now a dayes you see he doth . Otherwise , it had beene to say one thing , and performe the contrary , as you may perceiue hath happened since : for now they haue vtterly depriued the people of the Communion . Tell me then , I intreate yee , is it not a mockery of God and of the people , to tell them , that they are pertakers in those giftes of the Altar , and yet ( all the while ) to giue them iustnothing at all ? In like manner they haue prouided , that the people shall vnderstand nothing that they say , for they speake to them in a strange language : but this is most certaine , and I desire you Sister Ladyes , to obserue it , that the prayers before mentioned , doe remaine yet in the Canon of their Masse , to condemne them of impudence , both before God and men . So that if a more learned iudgement , then my weake womans capacitie , should search into the originall of this euill : it would be found out ( as indeed it is very likely ) that their enioyning and constraining the people , to confesse and declare their sinnes to the Priest , was purposely intended , before their admission to receiue the Sacrament . And this doe they also , without any ordenance of God , who commaundeth vs , to confesse and declare our sinnes to him , and require pardon ▪ as hee promiseth to giue the same to all that are truely repentant , assuring and certifying vs thereof , yea , sealing it in our soules and consciences , by his owne word in his Gospell , when hee is preached vnto vs , and when we beleeue effectually ; wherevpon , and in regard whereof , the mynisterie of the Gospell is thus tearmed by the Apostle : He hath giuen vs the ministery of reconciliation . The people then finding the burden of sinne to be very heauy , as indeed it is , were vainely perswaded to make a particular numeration of their sins , to the Priest or minister of the Church : which growing to a liberty and licence by little and little , by ignorance and malice in their Pastours , the course thereof was not cut off , as it ought to haue been . But yet the people then were thereby granted this benefite , that they might communicate in the Sacrament once a yeare , or twise , or thrise for them of greatest deuotion , but all the residue of the people , must leaue the Priest alone at the Altare , there to communicate by himselfe . And thus one errour grewe to beget another , when once they began to decline from the direct pathes of perfection , and since then , they haue made a custome of assembling the people together ( but not inuiting them to the Communion ) onely to heare their Masses sayd or sung in diuers angles of their Temples , for which they are not ashamed ( and Ladyes I am sure you know it perfectly ) to demand a price or valuation for ech seuer all Masse , a thing most horrible , and the like neuer heard of . Thus the Communion of the Sacrament , is not onely violently taken from the people , but the Sacrament it selfe ( by this meanes ) is made no account of . For wheras both Priest and people ought to meete together in one place , there to heare together ) the declaration of his bitter death and passion , and to participate ( in common ) in the Sacrament of this vnion ▪ O deere Ladyes , I cannot speake it without teares , or you heare it without much hearts griefe , if you were as you should bee ; That that diuine place , I say , should now bee become a meere faire or maket ▪ to traffique and merchandise those sacred blessings , which God out of his owne bountie made a liberail gift of , and freely bestowed vpon all his faithfull seruaunts , to their singular comforte and endlesse consolation . But not to wander too farre from mine intended purpose , I come now to another most manifest sacriledge , committed likewise in the Masse , to wit , that in those Masses , where they doe admit the people to the Communion , eyther at the feast of Easter , or when they command a generall communicating : They then defraud the people of one part of the Sacrament , namely , the Cup. Oh what an audacious insolence is this ? Iesus Christ distributed the wine , as well as the bread , when hee made his Supper with his Apostles , and spake hee not to make publike notice thereof , when giuing them the Cup , hee said : Drinke you all of this ? And after him , the Apostle left the very same instruction , to the Church of Corinth . Let eoh man ( saith hee ) prooue and examine himselfe ; and so let him eate of this Bread , and drinke of this Cup. But your Romaine disciples , vnder the shaddow of some supposed inconueniences , ( imagined onely by themselues , as if they would seeme to bee wiser than the Maister ) haue ordayned , that the people shall communicate but vnder one kind , and that is of the bread only . Is not this an enormous sacriledge , to separate them a sunder which God hath ioyned together , yea , and by his own expresse institution ? But let them be well assured , that the Authoures and fauourers of a crime so haynous , shall one daye yeeld a most strickt account therefore . True it is , that they alleadge their Concomitancy , in excuse of this matter , ( a woord expresly forged , whereby to maintaine their sacriledge ) and herein they seeme to auouch , that the bloud keeps company with the body , and therefore is alwayes with the body . But when wee answere them , that Iesus Christ knewe this Concomitancy as well as they : and yet notwithstanding , he did not forbeare , to distribute both the signes of Wine and Bread ; what reply they then ? Why then they further inferre in answere ( which indeed can carry it selfe for no answere at all ) It was Iesus Christs will , that in his Supper wee should consider his bloud separate , or apart from his bodye , and that wee should represent before our eyes his death , euen as his blood was spilt and shed : And therefore in giuing the Cuppe , he sayth : Drinke you all of this ; For this is my bloude of the newe Testament , which is shed for many , for the remission of sinnes . Now , such Concomitance of the body , and of the bloud , cannot agree or consent with the death of Iesus Christ ( because , to bee both in the body , & to bee shed out of the body , are contrary things ) wherfore , it necessarily ensueth , that that can haue no place in the Sacrament , which bringeth vs directly to the confideration of the death of Iesus Christ , & guides vs not to the effusion of his bloud . It behooueth then , that wee haue the effusion or streaming forth of his precious bloud , euen as if it were present before our eyes , if wee would celebrate the Sacrament according as Iesus Christ did ordaine it , because ( aboue all ) it doth most assure vs in the Sacrament , that our sinnes are forgiuen vs in his bloud , which is our cleansing and washing . But if these reasons may gaine no place with you , faire Ladyes , nor them that are both your aduersaries and ours , who ( for the most part ) build onely vpon traditions : At least yet , will them to allow the Canons of their Popes , which doe manifestly condemne them in this poynt ▪ and for a president , behold what is said in one of the Canons of the Pope Gelasius : Wee haue vnderstood , that there are some , who taking only a portion of the blessed body , do abstaine from the Cup of his precious bloud . And because it is not knowne , vpon what superstition they doe this : we will that they shall receiue the Sacraments together , or that they abstaine and bee barde wholy from them both . For diuision or separation in so sanctified a misterie , cannot be committed without very great Sacriledge . Another Canon speaketh thus . You are with vs in the Challice , Wee take this altogether , wee doe drink together , for we live together . And another . The priesls which serue at the Eucharist , shall distribute the bloud of our Lord to the people there , ( for so he calleth the Sacrament of the bloud . ) Whether can they now betake themselues , to seeke for purgation of sacriledge , being thus therein condemned by their owne Popes ? Now honourable and renowned Ladyes , by these grosse and most absurde abuses , which I haue beene so bold as to lay open to you , in this Popish kinde of seruice , called the Masse , filled full with notorious blasphemies , Idolatries , and sacriledges , as I haue in some weake measure shewen vnto you , and in the order as they are rancked : you may guesse what a many more there are beside , which would aske a larger repetition , then this poore Epistle of mine at this time can permit mee . Let me put the case to your owne iudgement , whether the Masse may be thought to be any lawfull Communion in your Church , or no ? Surely , were it but in regard of these alleaged abuses , ( wher of there wants not store besides ) me thinkes you should abstaine from partaking with such abhominations : Considering , that in shaking hands with such foule deformed sinnes , you pollute your soules with all impieties , and by your publike profession of them , you consent and adhere to all their blasphemies , albeit you are vtterly ignorant of them . For heere they meete in a full crowde together , and to all of them , you cry your selues guilty , when you seeke no way to escape out of sinfull Sodome , though the flames flye daily and flashe into your faces . And I am well assured , that some of you are of my minde , in many of these recited abuses concerning the Masse , though ( as I haue done ) you will not yet openly expresse it , yea , and haue in priuate confessed to mee , that your Priests of Romaine pollution , doe grosely sinne in infinite superstitions , which they colour vnder cloudes of deuotion and sanctitie , vsing such Apish carriage and gesticulations , both in the celebration of the Masse , and their friuolous preachings , as are no way conuenable with their profession , that are to entreate on the misteries of God. And yet in whatsoeuer they doe or say , both you , and the people doe solemnely assist them as spectatours onely , but no vnderstanders , and such are the greater part of the assemblie at Masse . And because they shall not see into their iugling collusions , they can find both their eares , eyes , and other sences busied , with musicke , singing , and ensensing , with diuers other gestures , which deliuer some appearance of religious deuotion , onely thereby to beguile and retaine simple people . And where is all this done ? but euen in the Church , where God is to bee worshipped in spirit and truth , and where hee hath ordained the holie assemblie of his Seruants , to edifie & nourish all faithfull soules , in common and publike praying together , according as euerie one may well vnderstand , by faithfull expounding and interpreting the word of god , concerning those misteries which he hath established in his Church : To the end , that euerie faithfull man and woman , maye there receiue effectuall fruit , both for the guyding of their liues in christian conuersation , and consolation of their soules here and in heauen . Into which Church of God , swept cleane and purged from all corrupt pollutions , and reformed by the rules of his heauenly prescriptions : Honorarable Ladyes , I haue at length found the happy entrance , where euery dilligent Pastour & Preacher , doe there paynefull and laborious endeuours , to expound & deliuer Gods word purely to the people . And that they may easily vnderstand what is sayde vnto them , both for the edification of their faith , and further instruction in all piety , and wherof I myselfe ( to my no little comfort ) haue found a most plentifull encrease among Gods seruaunts , into whose fellowshippe , I hartilie wish that you were all combined . Moreouer , among vs , there is not so much as one sillable profered , either in publike praier , or explaining gods word , but it is heard , vnderstood , and most affectuously embraced . For nothing is here vttered , which hath not his firme fundation , on the expresse text of sacred Scripture , or what is thence truelie and vnpartiallie deriued necessarilie cohering and agreeing therewith : without any repugnancie to the Articles of the Apostles Creede , or the direct meaning of the Scriptures . For if any of our Pastours shall presume to doe otherwise , hee is grieuously censured , and reprooued according to good orders established , for preseruation of sound doctrine , and preuention of intruding mens vaine imaginations . As concerning the Sacraments , of Baptisme and the Lords Supper ( for Gods institution allowing no more , wee leaue your other fiue , viz. Confirmation , Penance , Extreame vnction , Orders , and Matrimonie , to your Romaine Sinagogue , where they were first deuised . ) And these other before named , I say , are administred in the same kinde and nature , as they were wholie receiued from our Lord and Maister : without addition of any thing to their wordes , or cutting off any part of their ordinance . And intelligence is publikely deliuered to the people , of the end , efficacie , and vtilitie of them , farre from those vngodly courses practised among you . Nor is there any other consecration here vsed , but holy and deuout pravers , in the presence of God and his heanenly assembly : The Pastor declaring openly , ( and not in any muttering or coniuring manner ) what is then done , and how it stands with the wordes and ordinaunce of our Lord Iesus Christ ; proposing and deliuering the same so audibly , that it may bee heard of the whole Congregation , and so conueniently in all poyntes applyed , that much godly benefite commeth thereby to the assembled soules at the Sacraments . Where Iesus Christ doubtlesse doth sanctifie the Table , and the Bread and Wine there decently present , to make them the Sacraments of his body and bloud , when the forme is thus obserued after his owne institution . To this Communion of the Lords holie Supper , all the people present ( after exhortation , to prepare their comming thither , in true repentance and firme faith in Gods promises ) are freely and verie louingly admitted . And none are excluded from this heauenly Banquet , but such as are notoriously knowne for prophane people , of wicked and vild life , or rebellious to all good orders and Discipline established by authoritie , and the Reuerend Fathers of the Church , whose care and diligence for the good thereof , at all times and seasons is very great and painefull . And ( Noble Ladyes ) the Bread and Wine , in all reuerend manner , as our Lord appoynted it , is round about distributed to euery assistant , without impayring the least iote of the institution . There is no request made , that those things may bee carryed thence by an Angell , and presented vpon the high Altar : Our soules doe assure vs , by a liuely faith , that Iesus Christ is in heauen , sitting at the glorious right hand of his Father , and all the Communicants in our Christian assembly , are so instructed and resolued , and to heauen doe they eleuate both their eyes and minds , contemplating their Lord and Sauiour there , and hoping to partake of eternall life there with him , whereof the present action is a sure pledge and earnest pennie . Thus doe wee pronounce Christes death and passion , thus doe wee acknowledge the effusion and shedding of his bloude , whereof the Bread broken , and Wine deliuered in the Cuppe or Challice ( for wee are not Ceremonious of eyther word , because ( in Gods feare ) eyther of them is to vs indifferent ) remaineth to vs as a perfect remembraunce , and the fruites thereof ( wee hope ) doe continue among vs , and so ( with thankfulnesse ) we all receiue his benefits . And worthie Ladyes , because ( it may bee ) you would gladly know , what other obseruatiōs there are in Gods Church , which induced my conuersion , and in time may draw others : As a verie young Scholler , scarcely yet well intred , I will set yee downe a briefe summarie , of so many , as my weake memorie , and the breuitie of time will permit me . Here is no inuocation vpon any Saints , no , not vpon the blessed Virgin Marie : yet both of her , and all other Gods chosen Saintes , wee hold that reuerend estimation , which wee are commaunded to doe . The adoration and worship here vsed , is to the onely euerliuing and eternall God , and according as hee hath manifested himselfe in his word , to wit : the Father , the Sonne and the sanctified Spirit , or holy Ghost . One onely and true God , in these three persons or Hypostasis , in whose name likewise all heere are baptised . Here are no other Images admitted into our Temples , but that onely which our great God hath consecrated to himselse , for his owne pecuculiar vse , and to remaine for euer . And that is the Preaching of the Gospell , with the true vse of the Sacraments instituted by him : whereby wee discerne the nature of God , and his good will towards vs , more liuely and better figured in the whole Mysteryes of our Redemption , then they can bee described in a million of wodden or carued Images , or in any other matter whatsoeuer . Neyther is there recourse made to any other intercession , for obtaining Gods fauour vnto vs , but to Iesus Christes intercession onely , hee being our alone Mediatour and Aduocate . And hee is likewise the onely reconciliation for our sinnes , and wee present none other but him to God , in all our prayers eyther priuate or publike . Nor is heere acknowledged any other purgation or Purgatorie , but onely the bloud of the selfe same Iesus Christ : Thus are wee cleansed , by vndoubted faith in him , accompanyed with true and vnfained repentance , and that is to bee done in this life onely , which is the time both for beleeuing , and of well doing . In like manner , heere is no confession made of any other oblation , sacrifice or satisfaction , wherby to abolish , deface and wipe out our sinnes : but that alone , which Iesus Christ made once for all , vpon the tree of his Crosse to GOD his Father . Nor doe wee heere hold it expedient or needefull , that there should bee any superstitious countenaunce , renewing or dayly reiteration thereof : In regarde , that hee neuer gaue any such charge to any mortall man. For wee are assured , that his owne sacrifice is daily fresh , and in full efficacy , to obtaine grace for vs , remission of our sinnes , and life euerlasting . For though hee dyed once for vs poore wretched sinners , he liueth yet againe at this day , and for euer , and sitteth at the right hand of God his father , to make continuall intercession for vs. As for the order of Confession , which is here obserued , and none other else acknowledged in this Church , it is in this manner . When wee assemble and meete together , wee make a publike and solemne confession of our sinnes to God : who giueth vs also true absolution of them , by his h●ly Gospell , when wee ( being heartily repentant ) receiue by faith his vndoubted promises , according as they are davlie ( for that purpose ) preached and deliuered vnto vs , by the Pastors and ministers of Gods Church , being congregated in our Ecclesiasticall assemblyes . In breefe ( honourable Ladyes ) heere is neyther taught , or beleeued , any other meanes for our saluation ; then that which God himselfe hath reuealed in his holie woord . And that is , to embrace and receiue in a sanctified fayth , Working by loue ; the graces and mercies of God offered and presented to vs in Iesus Christ , by the Gospell : The preaching wereof wee receiue , and giue attention vnto with all reuerence , as beeing that onely doctryne , which is able to saue our soules . And wee are perswaded , that to turne aside ( how little soeuer it bee ) from Iesus Christes omnisufficient sacrifice , to our owne workes , satisfactions , deseruings , or the merites of Saints and their sufferings , or any other meanes whatsoeuer , to confide , or put any hope at all therein of our saluation : were flatly to forsake the cheefe corner stone , and to build vpon another foundation , then God himselfe hath layde . For there is not any other name under Heauen , whereby wee can or shall bee saued , but the alone name of Iesus Christ . For bee was deliuered to death for our sinnes , and is risen agayne for our iustification ; there cannot bee ( then ) saluation in another . If this doctrine bee hereticall , as your Romaine Iesuites , and Priests sticke not to proclayme it : they must then pronounce the holy Apostle Saint Paule to bee an hereticke ; Saint Peter and all the rest of the Apostles , to bee Heretikes , who preached the very same , and haue left it so to vs in their owne writings , whereof God himselfe will one day be the Iudge . Censure now , discreete and well-iudging Ladyes , if the singlenesse , and pure simplicitie of this approoued doctrine , maintained poynt by poynt , and warranted by the word of God , ( whereunto it hath alwayes submitted it selfe , and dare auouch her true title in the face of any Counsell : ) doe deserue those slaunders and calumniations , which the Diuell by his blasphemous brood , doth daylie belch foorth against it . And in the other Scale of your vnpartiall opinion , ( holding an euen hand to poyze the weight , and an vpright soule , to conceiue the worth of both rightly ) consider the now Romish Religion , the practises , blasphemies , and abuses therein committed , and then let God direct and order your verdict . For I will not so wrong the hope I haue of you , rashly to forethink , that you will be ouerawed with pompe of Ceremonies , thunder cracks of curses , the case and hollow closure for monstrous impieties : Neyther that you will bee scrupulous of spirit , as to let the spacious spreading title of their Church , without any truth or equitie to warrant it , altogether sway you in your opinion . For the Church of Christ sets not forth her selfe to sale by the luster and pompe of exteriour ornament , or by antiquitie or such like allegations ; No , nor by continued succession of Popes and Prelates , whereof you heare what daily boast they make . But her glory and triumph is , in the puritie of doctrine , which is as the onely soule of the Church , and in the sincere administration of the Sacraments , all consonant and agreeing , with the voyce of her great sheepheard and Bishop of our soules , our Lord Iesus Christ . And hee faith ; That his sheepe do know his voyce , and they will not listen or follow a stranger . This ( Ladyes ) is the true touchstone of iudgement , whereby to discerne Golde from corrupted mettall , to know the true Church from the false : And not by Crosses by Miters , Cardinals , bonnets , or height of Steeples . That Reuerend and worthy Bishop of Thouars , who hauing forsaken the Sinagogue of Sathans , and ( by his great learning and industrious paines ) discouered such a hideous heape of abhominations , vsed and maintained in the church of Rome : hee , next vnto Gods good spirit ( which was the principall and onely motiue ) was the secondary meanes of my conuersion , as ( God haue the glory for it ) hee hath preuailed with diuers other Lords and Ladyes beside , and in time may prooue to shake the proude Empyre of the Pope . His learned labours so lately printed , wherein hee opens all the pack of paradoxicall Poperie , against Bellarmine , and all the Romaine faction of Iesuites , conuincing them by their owne arguments and writing : I am bold ( worthy Ladies ) to send you with this Epistle . And where I comfarre too short of such sufficiencie as in such a cause as this is required : peruse his paines for your further satisfaction , being printed in your owne natiue tongue for your better apprehension , and so plainely set downe , as it cannot but bee easily vnderstood of you . Thus haue I , noble Ladyes , both briefely , and as the nature of an Epistle would permit me , declared the grosse absurdities and abuses in the Masse , the blasphemies , Idolatries , and sacriledges therein committed , that God in his good time may open your eyes , and let you see the way out of that brutish Babylon . I haue also ( in a meane measure ) shewed you the order and gouernement of our reformed Church , as well for the Ministerie and doctrine thereof , as also for the neere affinitie and true forme , which therein is continually vsed and obserued , with the example of the chiefe Schoole-maister Iesus Christ himselfe , and confirmed by his blessed Apostles : As if it would please God to rancke you with vs , the truth should make more manifest to you . For heere is nothing done palliated , or in secret conspiring , to betray poore peoples opinions , and deceiue their soules : All our actions are openly exposed euen to the apparant view of God and men , yea , euen in all things , that concerne the order and policie of Gods ▪ Church . Heere , women and the weakest capacities , may vnderstand whatsoeuer is done or said : for here is no strange Language vsed among vs. And S. Paul saith : Strange tongues are for a signe , not to them that beleeue , but vnto Infidels that beleeuenot . I confesse , honorable Ladyes ▪ that my discourse hath extended it selfe beyond the purposed limitation : but indeed , the merit of the subiect handled ; may pleade my pardon one way , and the endeared affection I beare to you , with desire of your conuersion ( for your soules sauing health ) I trust will safely support me the other way . If God haue chosen me as his meanest instrument , to worke but the very least measure of your better instruction : his name haue the glory , and his powerfull word the deserued praise , which carries much more weight and efficacy , then mens smoothest eloquence , or the very subtillest arguments produced to the contrary : whether it bee of antiquitie , or vniuersalitie , of Counsels , of Traditions , or whatsoeuer else . If now ( this day ) you will listen to his voyce , and not harden your hearts ; If you be not carelesse of his gift , by me his vnworthy seruant offred vnto you ; If you close not vp your eyes , against the cleare light that shineth euery where ; If you quench not the spirit , which God himselfe hath kindled in you : All will redound to your endlesse consolation , and you bee renowmed to future posterities . Feare therefore ( deare Ladyes ) this heauie threat of the diuine wisdome . Because I haue called , and you haue refused ; I haue stretched out mine hand , and you would not regard ; But haue despised all my counsell , and would none of my correction : I will laugh at your destruction , and mocke when your feare commeth . Then shall you call vpon mee , but I will not answere , they shall seeke me earely , but they shall not finde mee . &c. From Thouars this 1. of Iune . 1608. FINIS . Notes, typically marginal, from the original text Notes for div A01148-e310 After her conuersion , she wrote this Epistle . Luke 2. 38. A vertuous acknowledgment of a godly Lady . She takes on her , to note the abuses in the Masse . Her course intended in this Epistle . Christ his office of Priesthood , transferred to men . Hebr. 7 9. 23. 24. 25. 26. Hebr. 9. 24. 25. 26. Iesus Christ is the only Sacrificer , without any successor or Vicar . Hebr. 9. 26. Heb. 5 4. 5. The popish Priests must shewe their warrant out of Scripture . No man can offer as Christ hath offered . Hebr. 10. 13. 14. 18. No mention is made in Scripture , of any new or continued offering . Rom. 5. 1● . Hebr 9. 14. She dealeth not with euerie particularerror in the Masse . The Priests confession . Sacrifice offered before consecration , for the redemption of soules liuing . The Priest in his Memento . The Priests prayer after the consecration . The Priests Memento for the dead . The Anatomie of the Masse , printed in French. The Masse ameritorious worke , to deface all sinnes . Concerning the dead . Rom. 3. 25 1. Pet. 1. 9 Iohn . 3. 18. Of the prayers said or sung in the Masse . Iohn . 5. 19. The Priest and peoples opinion present at Masse . Hebr. 10. 1. 2. 3. The meaning of the holie Apostle . Some perticular Ladies , not altogether popish . The fruite of the Sacrifice in the Masse . Hebr. 10. 9 ▪ Some of them say : Make this in my remembrance , and so they would haue it . Luke 22. 19 The Euāgelists record of our Sauiours words . Lu. 22. 19. 1. Co. 11. 25. The meaning of Christs words in the Sacrament . 1. Co ▪ 11. 26. Her admonition to the Ladies , concerning the exposition of S. Paule . An excellent note , & well worth the observation . Concerning the Greeke word Poiein , and the Siriaque , Habad . Idolatrie in holding vp the bread to be adored as God. How Christ promised vs to be partakers of his body and bloud . Luke 22.19 Christs commandement is in the first place . Christs words to his Disciples , is to all be faithfull to the worlds end . The promise is made to all and not to the Apostles onely . 1 ▪ Cor. 10. 17. Take away the communion , and the promise is ended . The right vse of the Sacrament , wherein it consisteth . What is don in the Masse How consecratiō ought to be done . How the Priest makes his consecration in the Masse . Doubt and question may arise vpon such priuie whispering . Mark this , good Ladyes H●w people may be easily abused . S. Augustines words concerning consecratiō . The Priest coniures in sted of consecrating . No lawfull consecration in the Masse The Priest hath not any part of Christs body in his bread , which he makes an Idoll of . The people are deceiued in the Masse . They worship a round cake in stead of God. She proceedeth to another idolatry commutted by the ignorant people . The people doe communicate but in one kinde . The Priests are Idolators and make the people to cōmit idolatry . Christ did command no worship to the bread . The Romanists doe abuse the lords supper . Christ directed not his promise to the bread & wine only . 1. Cor. 10. 16. The summe of our Christian doctrin and beliefe The expected benefit of the Sacrament . How we doe adore Christ in the Sacrament . We honour god in bread and wine , as being his blessings bestowed vpon vs. The Priest carries their Sacrament about the street . The third propertie of the Masse The Priests rob and deceiue the people . The Priests answere for themselues . A witty cōparison of receiuing the Communion . We cannot be wiser the our maister Christ. 1. Cor. 10. 17. 1. Cor. 11. 28. Chrysost . Hom. 18. super cap. 8 2. Cor. The Popes Canons doe cōfesse their sacriledge . Can. peracta de consecra●dist . 2 Can. omnes fideles de consecrat . Dist . 1. Chrysost . in Hom 3. None suffered to communicate , but the priest onely . Prayers in their masse , making against themsèlues . They say one thing , & do another , meerely begutling the people ▪ They speake to the people in a strange language . God will haue vs confesse our sins to him onely . 2. Cor. 5 18 The peoples growing to number their sinnes . Where God is neglected , one sinne begetteth another . The Sacrament is now made no account of . Another sacriledge cōmitted in the Masse . 1. Cor. 11. 28. They sunder what God hath ioyned together . Concomitācy , their co●ned excuse ▪ The bloud separated from the bodie . Matth. 26. 27. 28. The contrariety of concomitancy . 1. Iohn . 1. 7 Traditions are their only foundatiō . Can. Competimus de consecrat . Dist ▪ 2. Can. Quia . & Can. In Coena de consecrat ▪ Dist . 1. Can. Sacerdotes . 1. qu. 1. She referreth this matter of the Masse , to the censure of the Ladyes thēselues . They partake with sin , that seek not to auoid it . The Apish gesture and behauiour of the Priests . How highly God is dishonored in their churches ▪ Of Gods vndefiled Church . Her desire of their happy vnion in faith . The order obserued in the reformed Churches . Of the Sacraments of Baptisme , & the Lords Supper reiecting the other fiue . No priuate whispering , as is vsed in the Masse . How the people are admitted to the communion : & who are excluded . Farre from that which is vsed in Poperie , Her further offer to the Ladies . No inuocation vpon saints , but on the euerliuing God , in trinitie of persons . No allowance of images , but that onely which God hath appointed . No intercession , but to Christ only . 1. Iohn . 2. 2. No sacrifice but Christ Iesus onely . Rom. 2. 3. What kinde of confession is vsed in this Church Of the meanes of our saluatiō . Galat. 5. 6. 1. Cor. 3. 11 Act. 4. 12. An especiall note to be obserued . Of the truth and sincerity of this doctrine . The pompe and ceremonie of Poperie . The nature of the church of Christ . Ioh. 10. 4. 5 A booke of much learning & main importance , which likewise will bee very shortly published in English . Truth needs no secret corners . 1. Cor. 14. 22. Her conclusion to the Ladyes . Prou. 1. 24. 25. 26. 27. 
A86378	----	A dissertation with Dr. Heylyn: touching the pretended sacrifice in the Eucharist, by George Hakewill, Doctor in Divinity, and Archdeacon of Surrey. Published by Authority. Hakewill, George, 1578-1649. This text is an enriched version of the TCP digital transcription A86378 of text R19900 in the English Short Title Catalog (Thomason E157_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86378 Wing H208 Thomason E157_5 ESTC R19900 99860771 99860771 112896 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86378) Transcribed from: (Early English Books Online ; image set 112896) Images scanned from microfilm: (Thomason Tracts ; 28:E157[5]) A dissertation with Dr. Heylyn: touching the pretended sacrifice in the Eucharist, by George Hakewill, Doctor in Divinity, and Archdeacon of Surrey. Published by Authority. Hakewill, George, 1578-1649. 56 p. Printed by J. R. for George Thomason, and Octavian Pullen, and are to be sold at the Rose in Pauls Church-yard, London : 1641. Reproduction of the original in the British Library. eng Heylyn, Peter, 1600-1662 -- Early works to 1800. Church of England -- Doctrines -- Early works to 1800. Lord's Supper -- Early works to 1800. Mass -- Early works to 1800. Transubstantiation -- Early works to 1800. A86378 R19900 (Thomason E157_5). civilwar no A dissertation with Dr. Heylyn:: touching the pretended sacrifice in the Eucharist, by George Hakewill, Doctor in Divinity, and Archdeacon Hakewill, George 1641 17033 50 25 0 0 0 0 44 D The rate of 44 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-03 Mona Logarbo Sampled and proofread 2007-03 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISSERTATION WITH Dr. Heylyn : Touching The pretended SACRIFICE in the EUCHARIST , By George Hakewill , Doctor in Divinity , and Archdeacon of Surrey . Published by Authority . LONDON , Printed by J. R. for George Thomason , and Octavian Pullen , and are to be sold at the Rose in Pauls Church-yard . 1641. A DISSERTATION WITH Dr HEYLYN , WHETHER THE EUCHARIST be a Sacrifice , Properly so termed , and that according to the doctrine and practise of the Church of England now in force . THis the Doctor , that he may the better defend the situation of the Lords Table Altarwise , confidently maintaineth in sundry places of his Antidotum Lincolniense . Nay so farre he goeth in the maintenance hereof , as if without this nothing else but ruine and confusion , were to be expected in the Church of God . And on the other side I am as confident , that he is the first of the reformed Churches who ever published this Doctrine ; nay all Divines of those Churches , as well forraign as our own ( whom I have read on that Subject ) with one generall consent constantly maintain the clean contrary , as I trust I shall make it evidently appear in this ensuing Treatise , wherein I will first shew the defects , which I conceive to be in the Doctors discourse , secondly I will endeavour to answer his arguments , and thirdly I will produce such testimonies drawn from the writings of our Divines as make against him . CHAP. I. Of the defects of the Doctors discourse , of this Subject . TWo things me thinks I finde wanting in this his discourse , whereof the one is the definition of a Sacrifice , Properly so called , the other is how it can properly be termed a Sacrifice , and yet be onely commemorative , or representative as he cals it . Touching the first of these , unlesse the thing be first defined , whereof men dispute , all their disputation must needs prove fruitlesse in the end , this then because the Doctor hath omitted , I will indeavour to finde out the definition of a Sacrifice Properly so called . Saint Augustine in his 10. Book de Civit. Dei and 6. cap. teacheth that , Verum sacrificium est omne opus quod agitur ut sancta societate inhaereamus Deo relatum scilicet ad illum finem boni , quo veraciter beati esse possimus . Where by verum I do not beleeve that he understands a truth of propriety , but of excellency , and so much I think will easily appear by those words of his in the Chapter going before . Illud quod ab hominibus appellatur Sacrificium , signum est veri Sacrificii , where undoubtedly by the true Sacrifice he understands either the inward Sacrifice of the heart , or the Sacrifice of religious actions flowing from thence , which he makes to be the true Sacrifice in regard of excellency , though improperly so called , and the outward Sacrifice to be but a signe of this , though Properly so called ; In which regard Bellarmine in his first Book de Missa , and second Chapter rejects this definition , or rather description , as not agreeing to a Sacrifice Properly so called , which he proves by many reasons , and thereupon brings another of his own which is this , Sacrificium est oblatio externa facta soli Dea , qua ad agnitionem humanae infirmitatis & professionem divinae majestatis à legitimo ministrores aliqua sensibilis & permanens ritu mystico consecratur & transmutatur . The particular parts of this definition he afterwards explicates , and tels us that the last word transmutatur is therefore added , Quia ad verum Sacrificium requiritur , ut id quod offertur Deoin Sacrifi●ium planè destruatur , id est ita mutetur ut desinat esse id quod antea erat . And least we should mistake him , within a while after he repeats the same in effect again , giving us a double reason thereof , whereof the latter is quia Sacrificium est summa protestatio Subjectionis nostrae ad Deum , summa autem illa protestatio requirit ut non usus rei Deo offeratur sed ipsa etiam substantia , & ideo non solum usus sed substantia consumatur . And this condition in a Sacrifice properly so called is likewise required by our own men , as namely by Doctor Field in his Appendix to his third Book of the Church . If we will Sacrifice a thing unto God ( saith he ) we must not onely present it unto him , but consume it also . Thus in the Leviticall law , things sacrificed that had life were killed , things without life , if they were solid , were burnt , if liquid , powred forth and spilt . Now this ground being thus laid , I would willingly learn of the Doctor what sensible thing it is in his Sacrifice , which is thus destroyed or consumed in regard of the being or substance thereof . a He must of necessity answer ( as I conceive ) that either it is the elements of bread and wine , or the sacred Body and Bloud of Christ ; but how the bread and wine may be said to be consumed in regard of their substance , without admitting transubstantiation I cannot imagine , unlesse perchance he will say that it is by eating the one , and drinking the other ; but these being acts common to the people , with the Priest , if the essence and perfection of the Sacrifice should consist in this , he will be forced to admit of so many Sacrificers , as there are Communicants , which I presume he will not acknowledge . And if he will have it stand in the eating and drinking of the Priest alone , in case he should put it up again before it be consumed , the Sacrifice must needs be frustrated , and if he keep it within him , and so consume it by digestion , the Altar will rather be his stomack , then the Lords Table . Besides , the Sacrifice of Christians properly so called , being but one , and that by many degrees more noble and excellent then any , either before or under the law , b if Bread and Wine were the Subject matter thereof , it would both overthrow the unity of the Sacrifice , in as much as both these are often renewed , and in it self be of lesse valew and dignity then many of the Jewish Sacrifices , which I think the Doctor will not grant . But happily he will say that those elements , though in themselves they be of no great value , yet in regard of mysticall signification , they farre excell the Sacrifices of the Jews . Whereunto I answer , that those of the Jews besides , that they were Sacrifices indeed properly so called , in themselves they had the same signification , and were chiefly to that end ordained by the Author of them , the main difference being , that they looked unto Christ to come , but we unto the same Christ already come , by meanes whereof our happinesse is that , that now by Gods blessing we need no Sacrifices properly so called , but rest onely and wholly upon that all-sufficient Sacrifice which he once for all offred up for us . It remaines then that if the Bread and Wine be not the Subject matter of this Sacrifice , the Body and Bloud of Christ must be , and that not symbolically , but properly , otherwise the Sacrifice it self cannot be proper , which assertion will of necessity inferre either the transubstantiation of the Pontisicians or the c consubstantiation of the Ubiquitaries . And again , If the Body and Bloud of Christ be the subject matter of the Sacrifice , it must be visibly and sensibly there , according to Bellarmines own definition before laid down ; Neither will it suffice to say ( as he doth ) that it is visible under the species of Bread and Wine , for so it may be visible to the faith of those that beleeve it , but to the sense ( which is the thing he requires as a necessary condition in a Sacrifice properly so called ) it is not visible . Neither can that be said properly visible , which is not so in it self , but in another thing , for then the soul might be said to be visible , though it be onely seen in the body , and not in it self ; nay , the soul might better be said to be seen in the body , then the body of Christ in the bread , in as much as the soul is the essentiall form of the body , but I trust they will not say , that the Body of Christ is so in regard of the accidents of bread . Lastly , how the Body and Bloud of Christ may be truely , and properly said so to be consumed , ut planè destruatur , ut desinat esse id quod ante erat , ut substantia consumatur , ( which the Cardinall likewise requires in his Sacrifice properly so called ) d for my part I must professe , I cannot possibly understand , for to say as he doth , that the Body of Christ is consumed in the Sacrifice not secundum esse naturale , but Sacramentale , cannot reach to his phrase of planè destruitur , substantia consumitur , as any weak Scholler may easily discern , and in truth he doth in the explication of this point ( touching the essence of this Sacrifice , wherein it consists , and the manner of consuming the Body of Christ therein ) so double and stagger as a man may well see he was much perplexed therein , wandring up and down in a labarynth , not knowing which way to get out , and so e I leave him . The other defect which I finde in the Doctors discourse , touching this point is , that he doth not shew us how a commemorative , or representative Sacrifice ( as he every where termes it ) is a Sacrifice properly so called . This proposition that the Eucharist is a commemorative Sacrifice properly so called , I shall easily grant if the Word properly be referred to the adjunct not to the Subject . Commemorative it is properly called , but improperly a Sacrifice . And herein I think do all writers agree , as well Romish as Reformed ( I mean that it is a Sacrifice Commemorative ) and therefore Bellarmine disputes the point in no lesse then 27. Chapters of his first Book de Missa , against the Reformed Divines to prove that it is a Sacrifice properly so called , and yet acknowledgeth that his adversaries confesse it to be a Sacrifice Commemorative , but himself and his adherents , though together with the Protestants they acknowledge it to be a Sacrifice Commemorative , yet they rest not in that , because they knew full well , it was not sufficient to denominate it a proper Sacrifice . And in very truth it stands with great reason that the Commemoration or representation of a thing should be both in nature and propriety of speech distinct from the thing it commemorates or represents ; As for the purpose , he who represents a King upon the stagef , is commonly called a King , yet in propriety of speech he cannot be so tearmed , unlesse he likewise be a King in his own person ; And therefore it is that we confesse the Jewish Sacrifices to be properly so termed , because they were not onely prefigurative of the Sacrifice of Christ upon the Crosse , but were really and absolutely so in themselves , and if this could once be soundly demonstrated of the Eucharist , the controversie would soon be at an end , but till then in saying we have a representative Sacrifice can no more prove it to be a Sacrifice properly so called , then the prefiguration of the Jewish Sacrifices without any further addition could prove them so to be , which I presume no Divine will take upon him to maintain . Now that which confirmes me herein is that both the master of the Sentences , and Aquinas , the two great leaders of the Schoolemen terming the Eucharist a commemorative , withall they held it to be an improper Sacrifice , and to this purpose they both alleage the authorities of the Fathers ; which makes me beleeve that they conceived the Fathers , who in their writings frequently call it a Sacrifice to be understood and interpreted in that sense ; The former of them in his 4. Book and 12. destinction makes the question , Quaeritur si quod gerit sacerdos propriè dicatur Sacrificium vel immolatio , & si Christus quotidiè immoletur vel semel tantum immolatus sit , to which he briefly answers , Illud quod offertur & consecratur à sacerdote vocari Sacrificium & oblationem , quia memoria & repraesentatio veri Sacrificii & sanctae immolationis factae in ara crucis ; which is as much in effect as if he had said it is a commemoration of the true and proper Sacrifice of Christ upon the Crosse , but in it self improperly so called , and that this is indeed his meaning it sufficiently appears throughout that distinction . With Lombard doth Aquinas herein likewise accord , Parte . 3. quaest. 73. art . 4. in conclusione Eucharistiae Sacramentum ut est dominicae passionis commemorativum , Sacrificium nominatur . Where it is observable that he saith not Sacrificium est , but onely nominatur , and what his meaning therein was , appears of that Article which is this . Hostia videtur idem esse quod Sacrificium , sicut ergo non proprie dicitur Sacrificium ita nec proprie dicitur hostia . Which though it be an objection , yet he takes it as granted that it is Sacrificium improprie dictum , at leastwise as it is commemorativum or representativum ; and therefore to that objection doth he shape this answer , Ad tertium dicendum quod hoc Sacramentum dicitur Sacrificium in quantum repraesentat ipsam passionem Christi , &c. dicitur autem hostia in quantum continet ipsum Christum qui est hostia salutaris . CHAP. II. Of the Sacrifice pretended to be due by the light of nature . FRom the defects in the Doctors discourse , we now come to his arguments drawn from the light of nature , from the institution of the Eucharist , from the authority of the Fathers , from the doctrine and practise of the Church of England , and lastly from the testimony of the Writers thereof , I will follow him step by step , and begin first with the light of nature , with which he begins his fifth Chapter . It is ( saith he ) the observation of Eusebius , that the Fathers which preceded Moses , and were quite ignorant of his law , disposed their wayes according to a voluntary kinde of piety , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} framing their lives and actions according to the law of nature . Which Words ( saith the Doctor ) relate not onely to their morall conversation as good men , but to their carriage in respect of Gods publike worship as religious men . But by this glosse I doubt he corrupts the text of the Author , sure I am , the words he alleageth out of him do not reach home to his interpretation , neither do I think it can be maintained , or that it was the minde of Eusebius , that the Patriarchs before Moses worshipped God , according to a voluntary kinde of piety . Which is by the Apostle in expresse terms condemned , Col. 2. 23. and if their worship had relation to the Messias that was to come ( wherein all Divines I presume agree ) I do not see how he can affirm that they framed their religion according to the light of nature , which without the help of a supernaturall illumination could not direct them to the Messias . It is indeed said of Abraham , that he saw the day of Christ and rejoyced , no doubt but the same might as truly be verefied of all the other beleeving Patriarcks , as well before , as after him ; But that either he or they saw Christs day by the light of nature , that shall I never beleeve , and I think the Doctor cannot produce me so much as one good Author who ever affirmed it ; but on the other side with one consent they teach , that as in morall actions they lived according to the light of nature , so in religious they were in a speciall manner inspired and directed by God himself . If that of the Apostle be true . That whatsoever is not of faith is sin ; and again , that without faith it is impossible to please God . Faith being grounded upon the Commandements , and promises of God , it cannot be that their worship should be acceptable unto him without speciall command from him . From the worship of God in generall the Doctor descends to the particular by way of Sacrifice , affirming that it is likewise grounded upon the light of nature ; which if it be so , undoubtedly it binds all men , the law of nature being common to all , and consequently to us Christians , as well as to the Patriarcks before Moses . Now that some kinde of Sacrifice is f●om all men due unto Almighty God , I do not deny , but that outward Sacrifice , properly so called ( which is the point in controversie ) should be from all men due unto him by the light of nature ; that I very much doubt . It is the conclusion of Aqu●nas . Omnes tenentur aliquod interius Sacrificium Deo offerre , devotam videlicet mentem , & exterius Sacrificium eorum ad quae ex praecepto tenentur , sive sint v●rtutum actus sive certae & d●term●natae oblationes ; and farther for mine own part I dare not go . The Doctor instanceth in the Sacrifices of Cain and Abel , which he seemeth to say were offred by the light of nature , whereas of Abel we read , that by faith he offered unto God a more excellent Sacrifice then Cain . Now faith there cannot be without obedience , nor true obedience without a precept , and if perchance it be said that the excellency of the Sacrifice was from faith , not the Sacrifice it self , for then Cain should not have offered at all , I thereunto answer that although Cain did not offer by faith , or inspiration from God , yet it may well be that he did it by instruction from his Father , who was inspired from God . And besides his Sacrifices being of the fruits of the earth might rather be called an offring ( as in the Text it is ) then a Sacrifice properly so termed according to Bellarmines definition . And for Abel it is the resolution of the same Bellarmine ( which for mine own part , I take to be sound ) Deus qui primus sine dubio inspiravit Abeli & aliis sanctis viris usum Sacrificiorum voluit per ea Sacrificia , Sacrificin̄ omniū ficiorum praestantissimum adumbrari . The Doctors next instance is Noahs Sacrifice , touching which the same may be said as formerly of Abels , neither indeed can we with reason imagine that God should in other matters by divine inspiration , so particularly instruct him , and leave him onely to the light of Nature , in the worship of himself , or that Adam in the state of incorrupt nature was instructed by God in the duties of his service , and his posterity therein left to the light of corrupt nature . Besides this , somethings there are by the Doctor affirmed of this Sacrifice , not so justifiable I doubt as were to be wished ; as first that it was an Eucharisticall Sacrifice , not typicall , whereas all Divines that I have seen , make all the Sacrifices commanded by God , as well before the law , as under the law to have been typicall . That is some way significant of Christ to come , they being all as so many visible Sermons of that all s●fficient Sacrifice , through which God is onely well pleased with those which worship him . And again , the text making it by the Doctors own confession an Holocaust or burnt offring which Noah offred , I see not how he can onely make it Eucharisticall , in as much as Philo the Jew ( who should know what belonged to the distinction of Sacrifices ) in his Book purposely written of that Subject , thus writes of them . Sacrificia omnia ad tria redegit legislator , Holocaustum , pacifica sive salutare , & Sacrificium pro peccatis . Noahs Sacrifice then being a burnt offring , it could not be meerely Eucharisticall , but I rather beleeve it might participate somewhat of all three kindes , and as little doubt but that it was in all three respects significative of Christ to come . The Doctors third instance , is in Melchisedech , who indeed is said to have been a Priest of the most high God , and that being a Priest , he offred Sacrifice , I make no doubt , but very much doubt whether he offred Sacrifice , or were a Priest by the light of nature , especially considering that Christ himself was a Priest after the order of Melchisedech . Now whereas the Doctor confidently makes Sem to have been the eldest sonne of Noah , he hath therein against him , not onely the learned Iunius , but Lyranus , Tostatus , Genebrard , and the Hebrew Doctors . And again , whereas he seemes to follow the common opinion heretofore received , that Melchisedech was Sem ; I think he cannot be ignorant that both Paraeus and Pererius have proved the contrary by so invincible arguments , as there needs no further doubt to be made thereof . The Doctors conclusion of this argument drawn from the light of Nature is this , That there was never any nation , but had some religion , nor any religion ( if men civilized ) but had Altars , Priests , and Sacrifices as a part thereof , or dependents thereupon . The former part of which position I will not examine , though our planters in Virginia and New-England , can not ( as they report ) finde any acts of religion exercised by the natives of those Countries , but for the latter part thereof , I know not why he should exclude the uncivilized nations , from acts flowing from the light of nature , such as he makes the use of Sacrificing to be , unlesse withall he will exclude them from the use of reason . And surely were the use of Sacrifices grounded upon the light of nature , not upon Divine precept ; I do not see why the Jews should be tyed to offer them onely at Ierusalem ; nor yet why the Mahometans ( who farre exceed the Christians in number , and in civility are little inferiour to many of them ) should use no Sacrifice at all . Lastly for the Grecians , Romans , and other nations , who used Sacrifices as the principall act of their religion , it may well be that they borrowed it from the Church of God by an apish imitation , or that they received by tradition from their predecessors , who were sometimes of the Church of God ( which are the conjectures of the Doctor himself ) either of which might serve without deriving it from the light of nature . CHAP. III. Of the institution of the Eucharist , whether it imply a Sacrifice , and of the Altar mentioned by St Paul , Hebrews 13. THe Doctor bears us in hand , that our Saviour instituted a Sacrifice perpetually to remain in his Church , and a new Priesthood properly so called , when he ordained the Sacrament of the Lords Supper , and to this purpose he brings the words of Irenaeus , Novi Testamenti novam docuit oblat●onem ; But that Irenaeus intended not a Sacrifice properly so called , the learned Zanchius in his first Book de cultu Dei externo , hath made it as clear as the noon-day , and to him I referre both the Doctor and the Reader , who desires satisfaction therein . From the testimony of Irenaeus , the Doctor comes to the words of institution recorded by Saint Paul , 1 Cor. 11. And indeed here should in all likelyhood have been the place , to lay the foundation for a new Sacrifice and Priesthood if any such properly so called had been intended by our Saviour under the Gospell , but neither there , nor in the Evangelists do we finde any mention at all of either of these ; which the Doctor perceiving well enough , goes on from the words of institution , Vers . 23 , 24 , 25. and tels us that if they expresse not plain enough the nature of this Sacrifice to be commemorative , we may take those that follow by way of commentary , Vers . 26. For as often as ye cate this bread , and drink this cup , ye do shew the Lords death till he come . Which words are doubtlesse directed to all the faithfull in the Church of Corinth and in them to all Christians , so as the Doctor will be forced either to prove his Sacrificing from eating and drinking , and withall to admit all Christians to do Sacrifice ( against both which in the same leaf he solemnly protests ) or to seek out some other place to prove it . But for the Priesthood he pretends to have found that in the words of our Saviour , Hoc faite , for the Apostles ( saith he ) and their Successours in the Priesthood , there is an edite and bibite as private men of no orders in the Church , but there is an Hoc facite belonging to them onely as they are Priests under and of the Gospell . Hoc faecite is for the Priest who hath power to consecrate , Hoc edite both for the Priest and people , who are admitted to communicate . And again , within a while after , The people being prepared may edere and bibere , but they must not facere , that belongs onely to the Priests who claim that power from the Apostles , on them conferred by their redeemer . Thus he , as if facere and Sacrificare were all one , which indeed some of the Romanists endeavour to prove , but so vainly , so ridiculously , so injuriously to the text , ( as my Lord of Duresme hath learnedly shewed ) as it appears to be a foundation too sandy to lay such a building upon it . But will the Doctor be pleased to hear Bishop Iewells opinion of these words , whom he seemeth in some places to reverence . That incomparable Bishop then in his defence of his 17●h Article thus writes thereof . Neither did Christ by these words , Do ye this in remembrance of me , erect any new succession of Sacrificers to offer him up really unto his Father , nor ever did any ancient learned Father so expound it . Christs meaning is clear by the words that follow , for he saith not onely , do ye this , but he addeth also in my remembrance , which doing pertaineth not onely to the Apostles , and their Successors , ( as Mr Harding imagineth ) but to the whole congregation of Corinth , As often as ye shall eat this bread , and drink this cup , ye shew forth the Lords death untill he come . Likewise Saint Chrysostome ( saith he ) applyeth the same , not onely to the Clergy , but also to the whole people of his Church at Antioch . And truely I think this Doctor is the first of the reformed Churches , that ever restrained those words of our Saviour to the Clergy alone , or grounded the Priesthood upon them . Nay the Romanists themselves finde this ground to be so feeble , as by the evidence of truth it self , they are beaten from it , and even forced to forsake it . Iansenius Bishop of Gant in his Commentaries on the Gospels , Cap. 131. Sunt qui Sacramentum illud esse Sacrificium ostendere conantur ex verbo Facite , quia illud aliquando accipitur pro Sacrificare , at hoc argumentum parum est firmum . Alanas Cardinalis lib. de Eucharistia , c. 10. p. 255. Hoc facite ] pertinet ad totam actionem Eucharisticam à Christo factam , tam a Presbyteris quam à plebe faciendam . Hoc probat ex Cyril . lib. 12. in Ioh. ca. 58. ex Basilio . lib. regularum moralium regul. . 21. cap. 3. Maldonatus l. 7. de Sacram. tom. 1. part . 3. de Eucharistia , Non quod contendam illud verbum facere illo loco sign ficare idem quod Sacrificare . Estius Comment . in 2. ad Cor. 11. v. 24. Non quod verbum facere sit idem quod Sacrificare quomodo nonnulli interpretati sunt praeter mentem Scripturae . And howsoever Bellarmine where it makes for his purpose , come in with his certum est . It is certain that upon the word Facite , is grounded the Priesthood and power of Sacrificing , yet in another place when it made not so much for his purpose , he tels us another tale ; Videtur sententia Iohannis à Lovanio valde probabilis qui docet verba domini apud Lucam ad omnia referri , id est , ad id quod fecit Christus & id quod fecerunt Apostoli , ut sensus sit , Id quod nunc agimus , ego dum consecro & porrigo , & vos dum accipitis & comeditis , frequentate deinceps usque ad mundi consummationem . And within a while after , Paulum autem idem Author docet , potissimum referre ad actionem discipulorum , id quod ex verbis sequentibus colligitur ; Quotiescunque enim manducabitis panem hunc & calicem bibetis ; mortem domini annuntiabetis . Thus farre the words of Iohannes a Lovanio , whose opinion Bellarmine confesseth to be very probable , that which followeth in the same place I take to be his own ; Et praeterea idem planum fieri potest , ex instituto & proposito B. Pauli , nam Apostolus eo loco emendabat errorem Corinthiorum , Corinthii autem non errabant in consecratione sed in Sumptione , quia non d●bita reverentia sumebant ; quare accommodat ca verba ad suum usum , ac docet Christum praecepisse ut actio caenae celebraretur in memoriam passionis , & ideo attente & reverenter sumenda esse tanta mysteria . By all which it appears , that neither the words of institution Hoc facite are sufficient to ground the Priesthood , and power of Sacrificing upon them ; nor yet that they are to be restrained to the Clergy as the Doctor would have it ; Nay those words of the Apostle , which he brings as a commentary upon the words of institution to clear the point , do indeed prove the contrary . And if we should grant that which he demands , that Hoc facite were to be referred onely to the actions of Christ himself , and directed onely to the Apostles and their Successours , yet it must first be proved that Christ himself in the institution of the Sacrament , did withall offer a Sacrifice properly so called ; which for any thing that appeares in the text cannot be gathered from any speech which he then uttered , or action which he did , or gesture which he used . That he consecrated the Elements of Bread and Wine to a mysticall use , as also that he left the power of consecration onely to his Apostles and their Successours we willingly grant , but that at his last Supper he either offered Sacrifice himself , or gave them commission so to do , that as yet rests to be proved . Neither do I yet see what the Doctor will make to be the Subject of his Sacrifice , either Bread and Wine , or his own Body and Bloud ; if the former , he will ( for any thing I know ) stand single ; if the latter , in a proper sense , he will be forced to joyn hands with Rome , and so fall into a world of absurdities ; Lastly , whereas the Doctor disputes wholly for a commemorative Sacrifice , that if our Saviour could not be so , in as much as Commemoration implies a calling to remembrance of a thing past , but his Sacrifice upon the Crosse , which we now commemorate , was then to come ; Prefigurative it might be , Commemorative it could not be . The Doctor goes on , and confidently assures us that S. Paul in whom we finde both the Priest and the Sacrifice , will help us to an Altar also , and to that purpose referres us to the last to the Hebrews , Habemus Altare : We have an Altar , whereof they have no right to eat that serve the Tabernacle . An Altar ( saith he ) in relation to the Sacrifice , which is there commemorated : But his passage of the Apostle Bellarmine himself hath so little confidence in , and so weak authority to back it , as he forbears to presse it ; And truely I think had the Doctor himself read on , and well considered the next verses , he would never have urged it to that purpose which here he doth . Aquinas his exposition in his commentaries upon the place , is in my judgement , bo●h easie , and pertinent , Istud Altare vel est crux Christi in qua Christus immolatus est , vel ipse Christus in quo & per quem preces nostras offerimus , & hoc est Altare aureum de quo , Apoc. 8. To him doth Estius the Jesuite strongly incline , and to him do the Divines of Collen in their Antididagma firmly adhere ; which notwithstanding some there are I confesse , who understand the words of the Apostle to be meant of the Lords Table , which I grant may be called an Altar ; but whether in a proper sense it be so called by the Apostle in the passage h alleaged , that is the question , and I have not yet met with any , who in full and round terms hath so expressed himself ; And till that be sufficiently proved , the Apostles Altar cannot certainly prove a Priesthood , and Sacrifice properly so called . CHAP. IV. Whether the Authority of the Fathers alleaged by the Doctor , prove the Eucharist , a Sacrifice properly so called . THe Doctor from the Scriptures ( where in my poor judgement he hath found very little help for the maintenance of his cause ) comes in the next place to the authority of the Fathers , some of which are Counterfeits , and the greatest part by him vouched ( as by him they are alleaged ) speak onely of Sacrifices , Priests , and Altars , but in what sense it appears not , whereas the question is not of the name , but of the nature of these . Now among those Fathers whom he names , two there are and but two , who speak home to the nature thereof Irenaeus and Euscbius , yet both of them speak even by the Doctors pen in such sort , as a man may thereby discern they intended no● a Sacrifice properly so called . I will take them in their order . First then for Irenaeus , look on him ( saith the Doctor , and he will tell you , that there were Sacrifices in the Jewish Church , and Sacrifices in the Christian Church , and that the kinde or species was onely altered , The kinde or nature of which Christian Sacrifice , he tels us of in the same Chapter , viz. that it is an Eucharist , a tender of our gratitude to Almighty God for all his blessings , and a sanctifying of the Creature to spirituall uses . Offerimus ei non quasi indigenti , sed gratias agentes donatione e●us , & Sanctificantes Creaturam . In this we have the severall and distinct offices , which before we spake of , Sanctificatio Creaturae , a blessing of the Bread ( for Bread it is he speaks of ) for holy uses , which is the office of the Priest , no man ever doubted it ; and then a Gratiarum actio , a giving of thanks unto the Lord for his marvellous benefits , which is the office both of Priest and people ; the sanctifying of the Creature , and glorifying of the Creator , do both relate unto Offerimus , and that unto the Sacrifices which are therein treated of by that holy Father . Hitherto the Doctor in his allegation of Irenaeus ; But is any man so weak as from hence to inferre a Sacrifice properly so called ? The sanctifying , or blessing , or consecrating of the Bre●d to holy uses , we all grant to be the proper office of the Priest or Presbyter , and the giving of thanks common to him and the people , but that either of these is a Sacrifice properly so called , that we deny and i desire to see proved . The other of the two before named is Eusebius upon whose testimony the Doctor largely insists , for that we cannot take ( saith he ) a better and more perfect view thereof then from him , who hath been more exact herein then any other of the ancients . And having culled out from Eusebius what he conceived most advantageous for his own purpose in conclusion , he thus epitomizeth him . So that we see ( saith he ) that in this Sacrifice prescribed the Christian Church , by our Lord and Saviour , there were two proper and distinct actions , the first is to celebrate the memoriall of our Saviours Sacrifice , which he intituleth the commemoration of his Body and Bloud once offred , or the memory of that his Sacrifice , that is ( as he doth clearly expound himself ) that we should offer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This our Commemoration for a Sacrifice ; The second , that we should offer to him the Sacrifice of praise and thanksgiving , which is the reasonable Sacrifice of a Christian man , and to him most acceptable ; finally he joynes both together in the conclusion of that Book , and therein doth at full describe the nature of this Sacrifice , which is this as followeth . Therefore ( saith he ) we Sacrifice and offer , as it were with incense , the memory of that great Sacrifice , celebrating the same according to the mysteries by him given unto us , and giving thanks to him for our salvation , with godly Hymnes and Prayers to the Lord our God , as also offering our whole selves both soul and body , and to his High Priest which is the Word . S●e here ( saith the Doctor ) Eusebius doth not call it onely the memory or Commemoration of Christs Sacrifice , but makes the very memory and Commemoration in and of it self to be a Sacrifice , which instar omnium , for and in the place of all other Sacrifices we are to offer to our God , and offer with the incense of our Prayers and praises . In this discourse out of Eusebius the Doctor foreseeing that what he had alleaged , did not reach home to his purpose , endeavours to make it up by the addition of this last clause , as if Eusebius made the memory or commemoration of the Sacrifice of Christ to be in and of it felf a Sacrifice ; and this he would collect from these words of his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which he translates for , and as a Sacrifice , whereas both Bishop Bilson , and Doctor Raynolds , and others of our best learned Divines translate it insteed of a Sacrifice . Now that which is insteed of a Sacrifice , cannot be indeed , and of it self properly so called . And besides , how we should be said to offer up our Commemoration for a Sacrifice , as the Doctor affirmeth , I cannot understand , since k Commemoration is an action , and being so , it cannot ( as I conceive ) in propriety of speech be the thing Sacrificed , which must of necessity be a substance as it stands in opposition to accidents ; so that if neither the sanctification of the Creature , nor the Commemoration of the Sacrifice of Christ , nor the offering up of our selves , or praise , and thanksgiving can amount to a Sacrifice properly so called , surely the Doctor hath not yet found it in the Fathers , but will be forced to make a new search for the finding of it . CHAP. V. Whether the Eucharist be a Sacrifice properly so called , by the Doctrine and practise of the Church of England , and first by the Book of Ordination . THis the Doctor undertakes to prove from the Book of Ordination , from the Book of Articles , from the Book of Homilies , and lastly from the Common-prayer Book . His proof from the Book of Ordination , is that he who is admitted to holy orders , is there cal'd a Priest , as also in the Liturgy , and Rubricks of it . For answer whereunto , we grant that he is so called indeed , but had it been intended that he were properly so called , no doubt but in the same Book we should have found a power of Sacrificing conferred upon him ; And in very truth a stronger argument there cannot be , that our Church admits not of any Sacrifice or Priesthood properly so called , for that we finde not in tha● Book any power of sacrificing conferred upon him , who receives the order of Priesthood , no nor so much as the name of any Sacrifice in any sense therein once mentioned . Read t●orow the admonition , the interrogations , the prayers , the benediction , but above all the form it self in the collation of that sacred order , and not a word is there to be seen of Sacrificing , or Offring , or Altar , or any such matter ; The form it self of Ordination runnes thus [ Receive the holy Ghost , whose sinnes thou doest forgive they are forgiven , and whose sinnes thou doest retain , they are retained , and be thou a faithfull dispencer of the Word of God and his holy Sacraments , In the name of the Father , and of the Sonne , and of the Holy Ghost , Amen . ] Then the Bishop shall deliver to every one of them the Bible in his hand saying . [ Take thou authority to preach the Word of God , and to Minister the holy Sacraments in the Congregation where thou shalt be appointed . ] Here we have a power given him of forgiving and retaining of sinnes , of preaching of the Word and administring the holy Sacraments , but of any Sacrificing power , not so much as the least syllable : which had been a very strange and unpardonable ne●lect , had the Church intended , by the form expressed in that Book , to make them Priests , properly so called . This indeed the Romanists quarrell at , as being a main defect in our Church ; but the learned Champion of it , and our holy orders , hath in my judgement fully answered that crimination of theirs , and withall clearly opened the point , in what sense we are in that Book of Ordination called Priests : If you mean ( saith he ) no more by Priest , then the holy Ghost doth by Presbyter , that is a Minister of the New Testament , then we professe , and are ready to prove that we are Priests , as we are called in the Book of Common-prayer , and the form of ordering , because we receive in our ordination authority to preach the Word of God , and to Minister his holy Sacraments . Secondly , if by Priests you mean Sacrificing Priests , and would expound your selves of spirituall Sacrifices , then as this name belongeth to all Christians , so it may be applyed by an excellency to the Ministers of the Gospel . Thirdly , although in this name you have relation to bodily Sacrifices , yet even so we be called Priests by way of allusion . For as Deacons are not of the Tribe of Levi , yet the ancient Fathers do commonly call them Levites alluding to their office , because they come in place of Levites , so the Ministers of the New Testament may be called Sacrificers , because they succeed the sonnes of Aaron , and come in place of Sacrificers . Fourthly , for as much as we have authority to Minister , the Sacraments and consequently the Eucharist , which is a representation of the Sacrifice of Christ , therefore we may be said to offer Christ in a Mystery , and to Sacrifice him objectively , by way of Commemoration . ] In all these respects we may rightly and truely be called Priests , as also because to us it belongeth , and to us alone to consecrate the Bread and Wine to holy uses , to offer up the prayers of the people , and to blesse them , yet in all these respects , the speech is but figurative , and consequently our Priesthood and Sacrifices cannot be proper . Now for the Liturgy , it is true that the Minister is there likewise sometimes called a Priest , and as true it is that sometimes also he hath the name of a Minister there given him ; but the Lords Table though it be there often named , is never called an Altar , nor the Sacrament in which he represents , and commemorates the death of Christ , is in that respect , so much as once called a Sacrifice , muchlesse properly so termed , as will appear when we come to examine the Doctors arguments for a Sacrifice drawn from that Book . In the mean time I must professe I cannot but wonder that the Doctor should derive our Priesthood from Melchisedech ; I had thought the Priesthood which we have , had been derived from the high Priest of the New Testament , who indeed is called a Priest after the order of Melchisedech , not because he derived it from Melchisedech ( God forbid we should so conceive ) but because of the resemblances which he had to , and with Melchisedech , as that he was not onely a Priest but a King , a King first of righteousnesse , then of peace , without Father , without Mother , having neither beginning of dayes , nor end of life . Thus was our Saviour a Priest after the order of Melchisedech , as his own Apostle interprets it ; so as if we will challenge to our selves a Priesthood after his order , we must likewise be Kings as he was , without Father , without Mother , without beginning of daies , or end of life , as he was , which will prove I doubt too hard a task for any man to make good . The Romanists indeed assume to themselves a Priesthood after the order of Melchisedech ( though from Melchisedech , I do not finde that they derive it ) but that any of the reformed Churches ; besides our Doctor hath done either of these , I do not yet finde , nor I dare say the Doctor himself will ever be able to finde it . I will conclude this point touching the Priesthood of our Church , with the observable words of profound Hooker , who was well known to be no enemy thereunto . Because ( saith he ) the most eminent part both of Heathenish , and Jewish service did consist in Sacrifice , when learned men declare what the word Priest doth properly signifie according to the minde of the first imposer of the name , their ordinary Scholies do well expound it to imply Sacrifice ; seeing then that Sacrifice is now no part of the Church Ministry , how should the name of Priesthood be thereunto rightly applyed ? Surely even as S. Paul applyeth the name of flesh , unto that very substance of fishes , which hath a proportionable correspondence to flesh ; although it be in nature another thing , whereupon when Philosophers will speak warily they make a difference betwixt flesh in one sort of living creatures , and that other substance in the rest , which hath but a kinde of Analogy to flesh . The Apostle contrariwise having matter of greater importance whereof to speak , nameth them indifferently both flesh . The Fathers of the Church with like security of speech , call usually the Ministery of the Gospel , Priesthood in regard of that which the Gospel hath proportionable to ancient Sacrifices , namely the Communion of the blessed Body and Bloud of Christ , although it have properly now no Sacrifice . As for the People , when they hear the name , it draweth no more their mindes to any cogitation of Sacrifice , then the name of a Senator , or of an Alderman causeth them to think upon old age , or to imagine that every one so termed , must needs be ancient because yeers were respected in the first nomination of both . Wherefore to passe by the name , let them use what dialect they will , whether we call it a Priesthood , or a Presbytership , or a Ministery ; it skilleth not , although in truth the word Presbyter doth seeme more fit , and in propriety of speech more agreeable then Priest , with the drift of the whole Gospel of J●sus Christ , for what are they that imbrace the Gospel , but Sonnes of God ? What are Churches , but his families ? Seeing then we receive the adoption and state of Sonnes by their Ministery , whom God hath chosen out for that purpose , seeing also that when we are the Sonnes of God , our continuance is still under their care which were our Progenitors , what better title could there be given them , then the reverend name of Presbyters , or fatherly guides ? The holy Ghost throughout the Body of the New Testament , making so much mention of them , doth not anywhere call them Priests . The Prophet Isaiah I grant doth , but in such sort as the ancient Fathers by way of Analogy . A Presbyter according to the proper meaning of the New Testament , is he unto whom our Saviour hath committed the power of spirituall procreation . By which learned discourse of this venerable man , and as the Doctor himself somewhere calls him incomparable now a blessed Saint in Heaven , it evidently appears that he held both a Sacrifice , and a Priesthood in the Church , but neither of them in a proper signification , and consequently in his opinion the Doctor hath gained little to his purpose from the Book of ordination , and surely as little I presume will he gain from that which follows , and comes now to be examined . CHAP. VI . Whether the Book of Articles , the Book of Homilies , or the Common-prayer Book afford the Doctor such proofes as he pretends . TWo wayes there are ( saith he ) by which the Church declares her self in the present businesse ; first positively in the Book of Articles , and that of Homilies , and practically in the Book of Common prayers . First , in the Book of Articles the offering of Christ once made is that perfect redemption , propitiation and satisfaction , for all the sinnes of the whole world both originall and actuall , and there is no other satisfaction for sin but that alone . This Sacrifice or oblation once for ever made , and never more to be repeated , was by our Saviours own appointment to be commemorated and represented to us for the better quickening of our Faith , whereof if there be nothing said in the Book of Articles , it is because the Articles r●lated chiefly to points in controversie , but in the Book of Homilies , &c. Thus the Doctor . Why , but he had told us before , that the Church declares her self positively in the Book of Articles , touching this present businesse , and now when we expected the declaration to be made good , he puts us over to the Book of Homilies , and yet had he gone on in that very Article by him alleaged , he should there have found somewhat against Popish Sacrifices , which that Article calls ( or rather our Church by that Article ) blasphemous Fables , and dangerous deceits . Nay the very first words vouched by the Doctor out of the Article , are in my judgement sufficient to cut the throat of any other Sacrifice of Christ , or any Christian Sacrifice properly so called . For if the offring of Christ once made be perfect , it cannot be again reiterated , commemorated it may be , and must be reiterated , it cannot be ; now reiteration , it is which makes it a Sacrifice properly so called , not a bare commemoration or representation , as hath already been shewed . And besides the Doctor might have found another Article touching the Supper of the Lord , where it is called a Sacrament of our redemption by Christs death , but of any Sacrifice not a word , though there had been the proper place to have spoken of it , had our Church conceived that any such had been properly so termed ; but on the other side , Transubstantiation is there condemned as being repugnant to Scriptures , overthrowing the nature of a Sacrament , giving occasion to many superstitions ; yet how a Sacrifice of the body and bloud of Christ properly so termed , can be admitted without the admission of Transubstantiation together with it , I must confesse for mine own part I am yet to seek , and shall be willing to learn from any that can farther instruct me . But the Doctor reposing little confidence , it should seem in the Articles , refers us to the Homilies ; to them let us go , and truely , if I be not much mistaken , he will finde as little help from these , as from the Articles : That which he alleageth , is taken from the first words of the Homily Sacrament , the words are as followeth : The great love of our Saviour Christ to mankinde doth not onely appear in that dear bought benefit of our redemption , and satisfaction by his death and passion ▪ but also , that he hath kindly provided that the same most mercifull work , might be had in continuall remembrance , amongst the which means is the publike celebration of the memory of his pretious death at the Lords Table ; our Saviour having ordained and established the remembrance of his great mercy expressed in his passion in the institution of his heavenly Supper . Here ( saith the Doctor ) is a commemoration of that blessed Sacrifice which Christ once offred , a publike celebration of the memory thereof , and a continuall remembrance of it by himself ordained . Yea , but that which the Doctor from these words ( picked here and there in the Homily ) should have inferred , and concluded is a Sacrifice in it self properly so called , not a memory , a remembrance , a commemoration of a Sacrifice . And besides , he who attentively reads that part of the Homily , will easily finde that it there speaks of the commemoration thereof , not so much by the Priest , as by the People ; neither doth it so much as once name any Sacrifice at all , save onely in disavowing , and disallowing it , as may be seen in the Page there following , part wherof the Doctor taketh for his own purpose , as namely , That the Lords Supper is in such sort to be done and Ministred , as our Lord and Saviour did , and commanded it to be done , as his holy Apostles used it , and the good Fathers in the primitive Church frequented it . So that ( saith he ) what ever hath been proved to be the purpose of institution , the practise of the holy Apostles , and usage of the ancient Fathers , will fall within the meaning , and intention of the Church of England . Doubtlesse it will , but that a Sacrifice properly so called , hath been proved to be either the purpose of the institution , or the practise of the Apostles , or the usage of the ancient Fathers , that I utterly deny . And surely it should seem that the Church of England denies it too , by the words there following within a few lines ; We must take heed ( saith the Homily ) least of the memory it be made a Sacrifice , least of a Communion it be made a private eating , least of two parts , we have but one , least applying it to the dead , we loose the fruit that be alive ; Let us rather in these matters follow the advice of Cyprian in like cases , that is , cleave fast to the first beginning hold fast the Lords tradition , do that in the Lords Commemoration , which he himself did , he himself commanded , and his Apostles confirmed . Whereby it should seem they held the purpose of our Saviours institution , and the practise of his Apostles to have been , not a Sacrifice properly so termed , but onely a Commemoration of his death and passion . And this to have been indeed their meaning farther appears toward the latter end of the same part of the Homily , where speaking of the death of Christ , and the efficacy thereof to the worthy Receiver , they thus go on . Herein thou needst no other mans help , no other Sacrifice , or oblation , no Sacrificing Priest , no Masse , no means established by mans invention . By which it is evident , that they held all other Sacrifices , beside that of Christ himself on the Crosse , and all other Sacrificing Priests , beside Christ himself to be established by mans invention , and how the Doctor professing that he offers up a Sacrifice properly so called , can possibly free himself from the title and office of a Sacrificing Priest , I must professe is beyond the compasse of my brain . All which considered , I think his safer way had been not to have touched upon the Homily , specially considering that the Lords Table is there named above or about twenty times , but is not so much as once called an Altar . But perchance he will finde some better help from the Liturgy , which comes now to be examined . We will next ( saith he ) look into the agenda , the publike Liturgy of this Church ▪ where first we finde it granted , that Christ our Saviour is the very Paschall Lamb that was offred for us , and hath taken away the sinnes of the world , that suffering death upon the crosse for our redemption , he made there of his own oblation of himself once offred , a full , perfect and sufficient Sacrifice , oblation and satisfaction , for the sinnes of the whole world ; and to the end that we should alwayes remember the exceeding great love of our Master , and onely Saviour Jesus Christ , thus dying for us , and the innumerable benefits which by his pretious bloudshedding he hath obtained to us , he hath instituted and ordained holy Mysteries as pledges of his love , and continuall remembrance of his death , to our great and endlesse comfort instituting , and in his holy Gospel commanding us to continue a perpetuall memory of that his pretious death , till his coming again . In which words I do not see , what it is that makes for the Doctors purpose , but somewhat I see which makes against him ; as namely , The Sacrifice of Christ upon the Crosse is full , perfect and sufficient in it self , which being so , surely there needs no more Sacrifices , no more Priests , no more Altars , properly so called ; And for the memory or remembrance there mentioned ( if I be not much mistaken ) he will never be able thence to inferre such a Sacrifice ; and surely I think the Church never intended he should . In the next place he instanceth in the consecration . Then followeth ( saith he ) the consecration of the Creatures of Bread and Wine , for a remembrance of his death and Passion , in the same words and phrases which Christ our Saviour recommended unto his Apostles , and his Apostles , unto the Fathers of the Primitive times , which now as then is to be done onely by the Priest , [ Then the Priest standing up , shall say as followeth ] to whom it properly belongeth , and upon whom his ordination doth conferre a power of ministring the S●crament , not given to any other order in the holy Ministry . Had the Book said , Then shall the Priest stand up , and offer Sacrifice , it had been to the Doctors purpose ; but then shall the Priest stand up and say , makes little for him , unlesse he had been injoyned to say somewhat , which had implyed a Sacrifice which I do not yet finde ; words indeed of consecration I finde , and those proper to the Priest , but any words of Sacrificing in that act , I finde not , yet had our Church conceived , that to have been a Sacrifice there , indeed had been the proper place to have expressed her self . That the ordination appointed by our Church , conferreth upon the person ▪ so ordained , a power of ministring the Sacrament not given to any order in the Ministry , I shall easily grant ; but that his ordination giveth him , not any power of Sacrificing ( which is the point in question ) hath already out of the form it self established by authority been clearly shewed . From the words of consecration , the Doctor goes on to the prayer , after the Communion , and here indeed he findes a Sacrifice , but such a one as ( all things considered , he hath very little reason to triumph therein . The memory or Commemoration of Christs death ( saith he ) thus celebrated , is called a Sacrifice of praise and thanksgiving , a Sacrifice representative of that one and onely expiatory Sacrifice , which Christ once offred for us , all the whole Communicants , beseeching God to grant that by the merits and death of his Sonne Jesus Christ , and through faith in his bloud , they and the whole Church may obtain remission of their sinnes , and all other benefits of his Passion ; Neither stay they there ( saith he ) but forthwith offer , and present unto the Lord themselves , their soules and bodies to be a reasonable , holy , and lively Sacrifice unto him . And howsoever as they most humbly do acknowledge , they are unworthy through their manifold sinnes , to offer to him any Sacrifice , yet they beseech him to accept , that their bounden duety and service ; In which last words , that present service which they do to Almighty God , according to their bounden duties , in celebrating the perpetuall memory of Christs pretious death , and the oblation of themselves , and with themselves the Sacrifice of praise , and thanksgiving in due acknowledgement of the benefits , and comforts by him received , is humbly offred unto God for , and as a Sacrifice , and publikely avowed for such , as from the tenour and coherence of the words , doth appear most plainly . Hitherto the Doctor , as if now he had spoken home and full to the point indeed ; whereas if we take a review of that which hath been said , we shall soon finde it to vanish into smoak . That prayer then af●er the Communion , beginning in this manner . O Lord and heavenly Father we thy humble servants , entirely desire , thy fatherly goodnesse , mercifully to accept this our Sacrifice of praise and thanksgiving . I would demand of the Doctor , first of what kind this Sacrifice of thanksgiving is , and then by whom it is offred ; for mine own part I never heard that the Eucharisticall Sacrifice of Christians , was other then spirituall , improperly termed a Sacrifice ; and I presume the Doctor himself will not stick to grant as much as he doth , that the people joyn with the Priest in this prayer . From whence it will infallibly follow , That either the people together with the Priest offer unto God a S●crifice properly so called , or that the Sacrifice thus offred by them , both ●s so called improperly ; let him take which he please of the two , and then tell me what he can make of this Sacrifice . Now that which hath been said of this Eucharisticall Sacrifice , of praise and thanksgiving , is likewise to be understood of the obedientiall Sacrifice ( if I may so call it ) which follows after , consisting in their offring to the Lord , their selves , their souls and bodies , as a reasonable holy and lively Sacrifice unto him : And in truth I cannot but wonder , that the Doctor should insist upon this , considering he requires a materiall Altar for his Sacrifice , derives his Priesthood from Melchisedech , appropriates it to the Apostles and their Successors , makes it stand in commemoration or representation , and lastly , every where with scorn enough , excludes the people from any right thereunto , but thus we see how a weak cause is driven by all kinde of means , be they never so poor to fortifie it self : And yet , as if now he had made a full , and finall conquest , he concludes this argument drawn from the authority of our Church ; Put all together ( saith he ) which hath been here delivered from the Book of Articles , the Homilies , and publike Liturgy , and tell me if you ever found a more excellent concord then this , between Eusebius , and the Church of England , in this present businesse ; And then goes on to parallell the words of Eusebius with those of our Liturgy , which I confesse agree very well , but neither the one , nor the other speak home to his purpose , or mention any Sacrifice properly so called , to be offred in the Church of Christ , as he hath been sufficiently shewed . CHAP. VII . Of the Testimony of some Writers of our Church alleaged by the Doctor . WIll you be pleased ( saith he ) to look upon those worthies of the Church , which are best able to expound , and unfold her meaning ; We will begin ( saith he ) with Bishop Andrews , and tell you what he saith , as concerning Sacrifices . The Eucharist ( saith Bishop Andrews ) ever was and is by us considered , both as a Sacrament , and as a Sacrifice . A Sacrifice is proper and applyable , onely to Divine worship . The Sacrifice of Christs death , did succeed to the Sacrifices of the Old Testament , which being prefigured in those Sacrifices before his coming , hath since his coming been celebrated per Sacramentum memoria , by a Sacrament of memory , as Saint Augustine calls it ; Thus also in his answer to Cardinall Bellarmine . Tollite de missa transubstantiationem vestram , nec diu nobiscum lis erit de Sacrificio . The memory of a Sacrifice , we acknowledge willingly , and the King grants the name of Sacrifice to have been frequent with the Fathers ; for Altars next , if we agree ( saith he ) about the matter of the Sacrifice , there will be no difference about the Altar . The holy Eucharist being considered as a Sacrifice ( in the representation of breaking the Bread , and powring forth the Cup ) the same is fitly called an Altar , which again is as fitly called a Table , the Eucharist being considered as a Sacrament , which is nothing else but a distribution and application of the Sacrifice to the severall receivers , so that the matter of Altars make no difference in the face of our Church . Thus farre the Doctor out of Bishop Andrews . For answer whereunto , if we take the passage at large , as it is quoted by that truely reverend Bishop out of S. Augustine , it will suffice to shew both his , and the Bishops judgement herein . The words then are these . Hujus Sacrificii caro & sanguis ante adventum Christi per victimas similitudinum promittebatur , in passione Christi per ipsam veritatem reddebatur , post adventum Christi per Sacramentum memoriae celebratur . Now had he conceived the Eucharist to be a Sacrifice properly so called , in all likelyhood , he would have termed it Sacrificium memoriae in relation to the Sacrifices as well before the death of Christ , as the Sacrifice it self of his death , Sacramentum memoriae then is that saith the Bishop , which with S. Augustine we hold , and no Christian I think will deny , nay more then so , we may safely with the Bishop grant , that it is not onely a Sacrament but a Sacrifice , but whether in a proper signification that is the question , and this the Doctor doth not clear out of the Bishop , but rather the Bishop , the contrary out of S. Augustine . The next passage quoted by the Doctor out of this learned Bishop , is taken from his answer to Bellarm●ne , which he lived to publish himself , and thus begins it , Credunt nostri institutam à domino Eucharistiam in sui commemorationem , etiam Sacrificii sui , vel ( si ita loqui liceat ) in Sacrificium commemorativum . See the modesty of this deep Divine , making doubt whether he might give it the name of Sacrificium commemorativum or no , which doubtlesse he would never have done , had he thought it had been a Sacrifice properly so called ; Neither would he so often in that Page have taken up Vocem Sacrificii , rather then Sacrificium , Nihil ea de Voce Rex : Sacrificii Vocem scit patribus usurpatam : nec à Voce vel Sacrificii vel oblationis abborremus ; placeret loca videre quae citat nisi Vocem propter quam citat videret Lector nobis non displicere . Surely so weary , and so wise a man would never have repeated Vocem so often , had he beleeved the thing . To the words by the Doctor stood upon , Tollite de missa transubstantiationem nec diu nobiscum lis erit de Sacrificio ; it may be replyed in the Bishops own words immediately following , which may well serve as a commentary upon these going before : Memoriam ibi fieri Sacrificii damus non inviti , so as his meaning seems to be lis non erit de Sacrificio , conditionally that by Sacrificium they understand memoriam Sacrificii , as we do , neither in truth do I see how the crutch of Tranfubstantiation being taken away , a Sacrifice properly so called , can well stand upon its own feete . From the Bishops answer to the Italian Cardinall , the Doctor leads us back again to his answer to the French Cardinall , and there hath found an Altar suteable to his Sacrifice ; If we agree about the matter of the Sacrifice , saith the Bishop , there will be no difference about the Altar , ] but about the former , sure I am , we agree not as yet , nor I doubt ever shall agree ( they making that the Subject which we make onely the object of this Sacrifice ) and consequently the difference is like still to remain about the Altar . That the Lords Table may fitly be called an Altar , the Bishop indeed affirmeth , but that it may properly be so called , that he affirmeth not , nor as farre as we may conjecture by his words ever intended it : Fitly , I grant it may be so called , and yet figuratively too . That Christ was fitly called a Lamb , we all willingly yeild , yet withall that he was not properly but figuratively so called , no man I presume will deny . The Altar ( saith the Bishop in the same Chapter ) in the Old Testament , is by Malachy called Mensa domini ; and of the Table in the New it is said Habemus Altare , as then the Altar is by the Pr●phet improperly called a Table in the Old , so likewise is the Lords Table , by the Apostle improperly called an Altar in the New Testament . Neither indeed can the Bishop ( as I conceive be otherwise understood , the Sacrifice which he allows , consisting ( by his own description thereof , in the same place ) in representation by the breaking of the Bread and powring forth of the Cup ) which may objectively , that is improperly be called a Sacrifice in relation to the al-sufficient Sacrifice of Christ upon the Cr●sse , but subjectively , that is properly , it cannot be so called . As Bishop Andrews wrote at King Iames his motion , against Car●inall Bellarmine ( saith the Doctor ) so Isaac Casaubon , writ King Iames his minde to Cardinall Perron , and in expressing his minde affirmeth , Veteres Ecclesiae patres &c. That the ancient Fathers did acknowledge one onely Sacrifice in the Christian Church , which did succeed in place of all those Sacrifices in the law of Moses , that he conceived the said Sacrifice to be nothing else , Nisi commemorationem ejus quod semel in cruce Christus Patri suo obtulit ; That oftentimes the Church of England hath professed , she will not strive about the Word , which she expressely useth in her publike Liturgy . ] Yea but if Casaubon , or the King by Casaubons pen expressed himself , that he conceived the Christian Sacrifice , now in use to be nothing else but the commemoration of Christs Sacrifice offred to his Father upon the Crosse , surely they could not withall conceive it to be a Sacrifice properly so called , and in saying that the Church of England will not strive about the Word , what is it but as if they had said , she will strive about the thing , as it is most aparent that she doth , as well in her doctrine as practise . Nay one thing more , That learned Writer hath , or rather that learned King , by the hand of that Writer , which the Doctor hath omitted , though he take the words both before and after , perchance because they made little to his purpose . Quare beatus Chrysostomus , quo frequentius nemo hujus Sacrificii meminit , in nonum caput epistolae ad Hebraeos , postquam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nominasset , continuo subjungit , sive explicationis , sive correctionis leco {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which words , whether they be taken by way of explication or corrections evidently shew , that S. Chrysostome held not the Eucharist to be a Sacrifice properly so called , and that herein both the King , and Casaubon adhered to S. Chrysostome the best interpreter of Scripture among the Greek Fathers . The next testimony is taken from Archbishop Cranmer , who ( saith the Doctor ) distinguisheth most clearly , between the Sacrifice propitiatory made by Christ himself onely , and the Sacrifice commemorative , and gratulatory , made by the Priest and people . ] This I easily beleeve , though the Book it self , I have not now by me , but that the Archbishop anywhere affirmeth either the commemorative or the gratulatory Sacrifice to be properly so called , that I very much doubt , and surely if it be made both by the Priest and people , as the Doctor voucheth him , at leastwise for the latter there can be no question of his opinion therein . Let us go on then to my Lord of Duresme , Who ( saith the Doctor ) doth call the Eucharist a representative and commemorative Sacrifice , in as plain Language , ●s the Doctor himself , although he doth deny it to be a proper Sacrifice . ] Deny it ? why he doth not onely deny it , but strongly proves it against Bellarmine and other Romish Writers , in two entire Chapters taking up no lesse then seven leaves in Folio , so strongly , as I verily beleeve , I shall never see a full , and sufficient answer thereunto . The last testimony produced by the Doctor , is from my Lord of Chichesters appeal , whom the Doctor thus makes to speak unto his i●formers ; I have so good opinion of your understanding , though weak , that you will conceive the blessed Sacrament of the Altar , or the Communion Table ( which you please ) to be a Sacrifice . ] And the Doctor having a while infisted upon these words , in answer to his adversary , goes on out of the Bishops Book . Walk you at random , and at rovers in your bypaths if you please , I have used the name of Altar for the Communion Table , according to the manner of antiquity , and am like enough sometimes to use it stil ; nor will I abstain notwithstanding your oggannition to follow the steps and practice of antiquity , in using the words Sacrifice and Priesthood also . Finally ( saith the Doctor ) he brings in Bishop Morton , professing thus , That he beleeveth no such Sacrifice of the Altar as the Church of Rome doth , and that he fancieth no such Altars as they imploy , though he professed a Sacrifice and an Altar . ) Now for answer to this testimony , he that will be pleased but to peruse that chapter , will I presume , desire no farther satisfaction , the Bishop having therein so clearly and fully unfolded himself , as if the Doctor will stand to his judgement in the point , he will undoubtedly be cast . To the first allegation then , where the Doctor makes a stop , the Bishop thus goes on . Not propitiatory , as they call it ( I will use this word . call it , lest you challenge me upon Popery for using propitiatory ) for the living and the dead , not an externall , visible , true , and proper Sacrifice , but onely representative , commemorative , spirituall Sacrifice ; where the Bishop as we see in downright and direct tearms denies the Euch●ist to be a Sacrifice properly so called , and for this immediatly he voucheth the testimony of Doctor Rainolds , and Bishop Morton , Doctor Rainolds ( saith he ) and Bishop Morton have granted , that though we have no proper Altar , yet Altar and Sacrifice have a mutuall relation and dependance one upon another . And herein doth the Bishop professe himself fully to accord with them . To the second allegation ; The Bishop between the words vouched by the Doctor , brings in these ; Saint Paul calleth the Pagan Altars ( which were indeed and truely Altars ) Tables , and why may not we name the Lords Table an Altar ? whereby it appears , that he held the Lords Table an Altar in none other sense than as the Pagan Altars were Tables , that is both improperly . To the third allegation touching Bishop Morton , he thus brings him in not farre from the beginning of that chapter : But I rather choose ( saith he ) to speak in our Bishop Mortons words , apologizing for Protestants against Papists ; It may be I have taken licence in use of tearms , but no errour in Doctrine can you finde , for to put off your imputation , from farther fastning , I beleeve no such sacrifice of the Altar , as the Church of Rome doth , I fancy no such Altars as they imploy , though I professe a Sacrifice and an Altar . ] In the same Reverend Bishops words , the Lords Table being called improperly an Altar , can no more conclude a Sacrifice understood properly , than when as Saint Paul calling Titus his sonne according to the faith , which is improperly , a man may contend Saint Paul was his naturall father , according to the flesh . ] In which words we have both the Bishops , and those excellently learned in terminis terminantibus , directly opposite to the Doctors opinion , though by him alleadged in maintenance thereof . CHAP. VIII . Containing the Testimonies of other Reverend Prelates , and great Divines of our Church , who have likewise opposed the proper Sacrifice maintained by the Doctor . VVIth forraigne Divines of the Reformed Churches I will not meddle , there being not so much as one of them , I thinke , of what partie soever , who in this point sides with the Doctor , I will content my selfe with the suffrages of our owne Divines , for learning and dignity the most eminent in our Church , and consequently the fittest interpreters of her meaning . — Doctor White Lord Bishop of Ely , in his reply to Fisher , pag. 465. The New Testament acknowledgeth no proper sacrificing Priests but Christ Jesus only , Heb. 7. 23. 27 , 28. & cap. 10. 21. Neither is there any word or sentence in our Saviours doctrine concerning any reall Sacrifice , but onely of himself upon the Crosse , neither was any Altar used and ordained by Christ and his Apostles ; And if in all reall Sacrifices the matter of the Oblation must be really destroyed and changed , and no physicall destruction or change is made in the Body of Christ , or in the elements of bread and wine by Transubstantiation , then Romanists have devised a reall Sacrifice in the new Testament , which hath no Divine Institution . Doctor Davenant , Lord Bishop of Sarisbury , Professor of Divinity in the Vniversity of Cambridge , in his determinations , qu. 13. Missa Pontificia non est Sacrificium propitiatorium pro vivis & mortuis . Pontificii in hoc suo missatico negotio tres gravissimes errores nobis obtrudunt . Esse nimirum in missa reale , externum & propriè dictum Sacrificium . Esse inihi Sacerdotem qui actionem Sacrificandi propriè dictam exercet ; Esse denique potestatem huic Sacerdoti pro voluntate & intentione sua applicandi tam vivis quam mortuis praedicti Sacrificii efficaciam salutarem . Nos è contra asserimus , primo in missa nihil posse nominari aut ostendi quod sit Sacrificabile aut quod rationem & essentiam realis , externi & propriè dicti Sacrificii , quamvis quae adhiberi in eadem solent preces , eleemosynae , gratiarum actiones , spiritualium Sacrificiorum nomen sortiantur ; quamvis etiam ipsa representatio fracti corporis Christi & fusi sanguinis figuratè Sacrificium à veteribus saepenumero vocetur . Secundo Contendunt Pontificii Presbyteros suos esse secundarios quosdam novi Testamenti Sacerdotes , & in missa sua actionem Sacrificandi propriè dictam praestare . Sed nobis Iesus Christus est solus & aeternus , neque successorum , neque vicariorum indigus novi Testamenti Sacerdos . Quaero enim cui bono alii Sacerdotes substituerentur ipsi Christo , non ut Sacrificium ejus adumbrent , tanquam futurum est enim olim Deo exhibitum , non hodie exhibendum , non ut significent tanquam factum , nam repraesentare illud ut factum est Sacramentum celebrare non Sacrificiū offerre . Non denique ut agant quod actum fuit ab ipso Christo seipsum offerente , nam hoc & mutile esset si fieret , & plane impossibile est ut fiat . Hactenus igitur in missa Pontificia , neque Sacrificium propriè dictum , nequeSacerdotem , neque actionem ipsam Sacrificandi , vel ipsi missarum opifices ostendere potuerunt . Doctor Hall Lord Bishop of Exeter in his Book , intituled No peace with Rome . Sect. 9. What opposition is there betwixt the order of Melchisedech and Aaron , betwixt Christ and the Priests of the old Law , if this office do equally passe and descend in a long pedigree of mortall successors ? or why were the legall Sacrifices of the Jewish Synagogue so oft repeated , but because they were not perfect ? And how can or why should that which is most absolutely perfect , be reiterated ? What can either be spoken or conceived more plainly then those words of God . Once offred , One Sacrifice , One oblation , And yet these popish shavelings ( devout men ) take upon them to Crucifie and Sacrifice Christ again . We will remember the holy Sacrifice of Christ ( as Cassander well advises ) and celebrate it with a thankfull heart , we will not repeat it ; We will gladly receive our Saviour offred by himself to his father , and offred to us by his father , we will not offer him to his father ; which one point , whilest we stick at ( as we needs must ) we are straight stricken with the thunderbolt of the Anathema of Trent ; Here can be therefore no possibility of peace . Doctor Abbot late Lord Bishop of Sarisbury , and publike Professor of Divinity , in the Vniversity of Oxford in his Counterproof , against Doctor Bishops reproof of the defence of the Reformed Catholike . Cap. 14. pag. 364. It is truely said by Cyprian , that the Passion of Christ is the Sacrifice which we offer , and because the Passion of Christ is not now really acted , therefore the Sacrifice which we offer , is no true and reall Sacrifice . Now therefore the oblation of the Altar , of which S. Augustine speaketh hath no reference to the Masse , which they hold to be a proper and reall Sacrifice . But now strange it should seem , that the Apostle in those words should be thought to have any intention of the Sacrifice of the Masse , who in the Epistle to the Hebrews ( if it were he ) whilest he destroyeth the Jewish Priesthood , for the advancing of the Priesthood of Christ , argueth impregnably to the disavowing of all reall Sacrifice thenceforth in the Church of Christ . Whilest he affirmeth but one Priest in the New Testament , insteed of many in the old , he absolutely taketh away all the ranke and succession of popish Priests . Doctor Bilson late Lord Bishop of Winchester in his Book of the true difference between Christian subjection , and unchristian rebellion , the 4 Part. P. 691. If the death of Christ be the Sacrifice which the Church offreth , it is evident that Christ is not onely Sacrificed at this Table , but also crucified , and crufied in the self same sort and sense that he is Sacrificed , but no man is so mad to defend , that Christ is really put to death in these Mysteries , Ergo neither is he really Sacrificed under the formes of Bread and Wine . His reasons why we do not use the word S●crifice so often as the Fathers did , Pag. 702. There are reasons why we do not think our selves bound , to take up the freq●ent use of their terms in that point , as we see you do , for first they be such words as Christ and his Apostles did forbear , and therefore our faith may stand without them . Next they be dark , and obscure speeches , wholly depending on the nature and signification of Sacraments . Thirdly , we finde by experience before our eyes how their phrases have entangled your senses , whiles you greedily pursued the words , and omitted the rules which should have mollified and directed the letter : These causes make us the waryer , and the willinger to keep us to the words of the holy Ghost , though the Fathers applications , if you there withall take their expositions , do but in other terms teach that which we receive and confesse to be true . Bishop Jewell the Iewell of Bishops , in defence of his 17. Article , which Book is by publique authority to be kept in every Church . Even so S. Ambrose saith Christ is offred here on earth , ( not really and indeed , as Master Harding saith ) but in like sort and sense , as S. Iohn saith , the Lamb was slain from the beginning of the world that is , not substantially , or in reall manner , but in signification in a Mystery , and in a figure . As Christ is neither daily borne of the Virgin Mary , nor daily crucified , nor daily slain , nor daily riseth from the dead , nor daily suffereth , nor daily dyeth , but onely in a certain manner of speech , not verily and indeed , even so Christ is daily Sacrificed onely in a certain manner of speech , and in a Mystery , but really , verily , and indeed , he is not Sacrificed . Archiepiscopus Spalatensis , while he was ours , that is while he was himself , de rep. Eccles. lib. 5. cap. 6. Nobis satis est apud Chrysostomum , Eucharistiam in se continere Sacrificium quoddam commemorativum , ac consequenter in ea non fieri verum Sacrificium . Confirmat haec omnia Bellarminus ex eo quod in Ecclesia antiquus sit usus & nomen altarium altare vero & Sacrificium sunt correlativa . ] Respondeo quale Sacrificium tale Altare , Sacrificium impropriè , Altare impropriè . Esse verum Sacrificium nunquam usque ad postrema cor rupta saecula invenio aut dictum , aut cogitatum , aut traditum aut practicatum in Ecclesia . Doctor Rainolds , professor of Divinity , extraordinary in the University of Oxford , in his Conference with Hart. c. 8. divis . 4. Sith the Sacrifice offered in the Masse , is a true and proper Sacrifice ( as you define it ) and that of the Fathers is not a true Sacrifice , but called so improperly , it remaineth to be concluded that the Fathers , neither said Masse , nor were Masse Priests . Laurence Humphrey , Doctor of the Chair in Oxford in his answer to Campian de conciliis , P. 424. Quale est Sacrificium , talis est sacerdos , qualis sacerdos tale esse debet Altaere , sive de Christo propriè loquamur , sive de nobis Christianis impropriè . De Sacrarum literarum sententia , Pag. 155. Sacramentum propriè ab omnibus , metaphoricè à nonnullis Patribus Sacrificium nuncupatur . Doctor Field Dean of Glocester in his Appendix to his third Book of the Church . Pag. 207. Christ was Sacrificed on the Crosse , when he was Crucified and cruelly put to death of the Jews ; but how he should now be really Sacrificed , Sacrificing implying in it a destruction of the thing Sacrificed , it is very hard to conceive . Doctor Crakanthorp in his answer to Spalat●nsis . Cap. 74. Sed nec omnino v●●um & propriè dictum Sacrificium in Missa ullum est . Doctor Whitaker publike professor of Divinity in Cambridge , in his answer to Mr Rainolds , cap. 4. p. 76. You cannot pull in sunder these two offices , but it you will needs be Priests , and that properly according to the order of Melchisedech , then seeing that order of Priesthood hath a Kingdome inseperably annexed to it , it must necessarily follow that you are also Kings , and that properly , which were a very proper thing indeed , and greatly to be accounted of . Doctor Fulke , in his answer to the Rhemists , on Heb. 7. vers 12. Neither doth any ancient Father speak of a Sacrifice in the form of bread and wine , although many do call the Sacrament which is celebrated in bread and wine , a Sacrifice unproperly , because it is a remembrance of the one onely Sacrifice of Christs death , and because the spirituall Sacrifice of praise and thanksgiving is offered therein , not by the Minister onely , but by the whole Church that is partaker thereof . Again the same Author in Hebr. 13. vers. 10. The Apostle meaneth Christ to be this Altar , who is our Priest , Sacrifice , and Altar , and not the Table whereon the Lords Supper is ministred , which is called an Altar , but improperly , as the Sacrament is called a Sacrifice . Doctor Willet , in his Synopsis , Controv. 13. Quaest . 2. If there remain still in the Church a read , externall Sacrifice , then there must be also a reall and externall Priesthood , and so a multitude of sacrificing Priests , but this i● contrary to the Scripture , that maketh this difference between the Law and the Gospel , that then there were many Priests , because they were not suffered to endure by reason of death , but now Christ hath an everlasting Priesthood , Heb. 7. 23 , 24. 50. so that he is the onely Priest of the Gospel , ergo , there being no more sacrificing Priests , there is no such Sacrifice , for it were a derogation to the everlasting Priesthood of Christ , to ordain other Priests beside . Master Perkins , in his Reformed Catholique . 11. point of the Sacrifice of the Lords Supper . Heb. 7. 24 , 25. The holy Ghost makes a difference betwixt Christ the High Priest of the new Testament , and all Leviticall Priests in this , That they were many , one succeeding another , but he is the onely one , having an eternall Priesthood , which cannot passe from him to another . Now if this difference be good , then Christ alone in his own very person , must be the Priest of the new Testament , and no other with or under him , otherwise in the new Testament , there should be more Priests in number than in the old . Alexander Nowell , Dean of Pauls , in his Catechism , ordained for publique use , and so allowed in our Church . M. An fuit instituta a Christo coena ut Deo Patri hostia pro peccatis expiandis immolaretur ? A. Minimè , nam Christus mortem in cruce occumbens unicum illud sempiternum Sacrificium semel in perpetuum pro nostra salute obtulit , nobis vero unum hoc tantum reliquum esse voluit , ut maximum utilitatis fructum , quem sempiternum illud Sacrificium nobis praebet , grati ac memores percipiamus , quod quidem in caenae dominica praecipuè praestared bemus . Thus have we seen that neither by the light of nature , nor by the definition of a Sacrifice , nor by the Institution of our Saviour , nor by the practice of his Apostles , nor by the suffrage of the Primitive Fathers , nor by the authority of our Church , nor by the testimony of the most eminent Writers therein , it yet appears , either that our Ministers are properly called Priests , or our Sacrament of the Eucharist properly a Sacrifice , or our Communion-Table properly an Altar , but rather the contrary that they are all improperly so called . Which being so , whether the proper situation thereof should in congruity be either Table-wise for the administring of a Sacrament , or Altar-wise for the offering of a Sacrifice , I leave that to the prudent Governours of our Church , and better judgements than mine own to consider and determine of . FINIS . Notes, typically marginal, from the original text Notes for div A86378e-160 Cap. 5. p. 26. cap 6. pag. 44. & 67. Pag. 207. Lib. 1. de Missa cap. 27. Ioh. 8 , 56. ●om 14. 23. 〈◊〉 . 11 6 22. Qu. 85. a● . 3. Heb 11. 4. Lib. 1. de M●ss . cap 2. Lib. ● . ca. 32. Cap. 16. Of the Sacrament , lib. 6. ca. 1. De Sac●am . Eucharist . lib. 4. cap. 25. in sinc . Lib. 1. de Missi . cap. 14. Com. in locum . De Miss● Sacrificio . Lib. 4. cap. 34. De demonst. Evingel . li● . 1. Fr. Mason of the consecration of Bishops in the Church of England . 〈◊〉 . 5. p 6. Heb ● . Heb. 7. Lib 5 cap. 78. Art. 28. Part. 1 Pag. 198. Answ . to P●rron c. 6. Re●p . ad Card Be●l . cap. 8. Answ . to Perron . cap. 7. L De civitate Dei lib. 17. cap. 20. M E●ist . ad Card. Perron . Defence of his fisth Book against Gardiner . Cap. 29. Pag. 365. Pag. 424. Pag. 427. Pag. 204. Pag. 280. Pag 281. Reas. 4. 
A07609	----	A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit Molina, Antonio de, d. 1619? 1623 Approx. 155 KB of XML-encoded text transcribed from 154 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A07609 STC 18001 ESTC S112780 99848024 99848024 13096 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07609) Transcribed from: (Early English Books Online ; image set 13096) Images scanned from microfilm: (Early English books, 1475-1640 ; 1635:09) A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit Molina, Antonio de, d. 1619? Floyd, John, 1572-1649, attributed name. Wilson, John, ca. 1575-ca. 1645? [14], 288 p. English College Press]Permissu Superiorum, [Saint-Omer : M.DC.XXIII [1623] I.R. = John Floyd?--Cf. STC. Place of publication and printer from STC. "The Epistle Dedicatory" signed: I. VV. [i.e. John Wilson]. Running title reads: The Excellencies of the Sacrifice of the Masse. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mass -- Celebration -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TREATISE OF THE HOLY SACRIFICE OF THE MASSE , And Excellencies therof . Written in Spanish by the R. F. Ant. de Molina , a Carthusian Monke , & translated into English by I. R. of the Society of IESVS . VVith Order , hovv to be present at the said Holy Mystery , vvith Deuotion & Profit . IHS Permissu Superiorum . M.DC.XXIII . TO THE RIGHT HONOVRABLE AND MOST VERTVOVS Gentlewoman , Mrs . MARY PETRE &c. THE CONstant report of your Deuotion to the most holy Mystery of the Masse , hath emboldened me to present vnto your Seruice , this Infant of a Spanish Descent , clad in English Attyre , to attend vpō you in your Chappell at such publicke or priuate Solemnities . Not doubting but that he shall receaue such Entertainment at your deuout Hands , as his Educatiō deserueth ; & especially at this Tyme , when so happy a Vnion , & firme Friendship is novv most happily concluded , between two so mighty Kingdomes , by so Fortunate and Hopefull a Mariage . Wherto , if I should adde my commendacions of his worth , I might therby rather do him Wronge then Honour ; knowing his Tallents , and other good parts to be such , as may beseeme his Seruice ; though perhaps not so familiarly acquainted with the fashions of your English Court , as is required : yet because I know your Disposition to be Noble , and your Minde greatly addicted to Piety & Deuotion , and also that the Present cannot be but acceptable ; I do in the best manner I can , commend him to your Honourable Custody & Protection , & my selfe to your vertuous Prayers , resting Your assured Seruāt in Christ Iesus . I. VV. THE TABLE Of the Contents of the Ensuing Booke . CHAP. I. THat in the Catholike Church there is a true and proper Sacrifice , which is that of the Holy Masse . pag. 1. CHAP. II. That the name of Masse was giuē vnto this sacrifice by the Apostles , euer vsed in the Church : And the signification therof . pag. 18 CHAP. III. That the Masse is an Embassage vnto the most holy Trinity , in the behalfe of humane kind , about the most important affaires in the World. pag. 32 CHAP. IIII. That the Masse is a liuely representation of the Mysteries of our Sauiour , which are renewed and mystically performed againe therin . pag. 49 CHAP. V. That the Masse is a true and proper Sacrifice , the same , and of the same value , as that which Christ offered on the Crosse. p. 76 CHAP. VI. That the Sacrifice of the Masse , hath all the titles and reasons for which sacrifices are offered vnto God. pag. 100 CHAP. VII . That the Masse is a most perfect Holocauste . pag. 113 CHAP. VIII . That the Masse is a most perfect Sacrifice of Thanks-giuing . pag. 123 CHAP. IX . That the Masse is a most perfect Sacrifice of Propitiation for sinnes . pag. 129 CHAP. X. That the Masse is a most efficacious Sacrifice to obtayne whatsoeuer we demand . pag. 139 CHAP. XI . That the Masse is the thing most Venerable which is in the Church . pag. 152 CHAP. XII . That the Masse , is a thing of greatest honour vnto God. p. 167 CHAP. XIII . That the Masse , is a Present most gratefull vnto our Sauiours Humanity , & vnto the most Blessed Virgin. pag. 187 CHAP. XIIII . The externall Reuerence and Worship , to be vsed in the holy Masse . pag. 206 CHAP. XV. Of the Reuerence , due vnto Churches , & holy Places . p. 233 CHAP. XVI . Of being present , and hearing the Holy Office of Masse , which hath alwayes byn in most high esteeme , & publickely celebrated euery where , both among the Syrians , the Grecians , and the Latines , euer since the tyme of the Apostles . pag. 259 Approbatio . HVNC pium Tractatum in Anglicanum Sermonem ex Hispanico versum , magnam legentibus Consolationē afferre posse , iudico . Io. Floydus Soc. Iesu Theol. A TREATISE OF THE Holy Sacrifice of the Masse , and the excellencyes thereof . That in the Catholicke Church , where is a true & proper Sacrifice , which is that of the Holy Masse . CHAP. I. IN the first place we must lay for foundation , That in the Christian Church , there is some speciall and proper Sacrifice to be offered vnto God ; which is a truth , so certayne and so cleere , that no doubt can be made therof , but by men impertinent and without iudgment , wherof the Heretickes of our tyme may seeme destitute . For amōgst diuers absurdities vnto which through rashnes and pertinacity they are fallen , this is one : That there is no true and proper Sacrifice in the Christian Church . Wherin they stand not only against the venerable antiquity of the Fathers and Doctours of the Church , against the definitions of the sacred Coūcels , against the manifest testimonies of the Scriptures , which can be vnderstood in no other sense ; but also against the very light of reason . For it is a thing necessary and essentiall to euery well ordered Common-wealth to be furnished with Sacrifices wherby to honour God , as euen heathē Philosophers acknowledge , Plato , Aristotle , Xenophon , & others . Neyther was there euer in the world any Cōmon-wealth , howsoeuer rude and barbarous , that had not some kind of Sacrifice for the worship of God , or of that thinge which they were perswaded to bee God. How then can any man with reason imagine , that Christ our Lord , hath left his Church which is the most perfect of all Cōmō-wealths , imperfect & defectuous in a matter so much importing and essentiall ? Specially the Doctrine of S. Thomas receaued by the consent of Deuines , being most true , that men are bound to offer sacrifice vnto God euē by the law of Nature , why shoud our Sauiour leaue no meanes to his faithfull how to comply with this Law ? Seing also according to true Theology , Grace destroyes not nature , but addes perfection thereunto . And seeing these three thinges Law , Priest-hood , Sacrifice , are so ioyned and combined togeather , that change or innouatiō being made in ony one of them , the same must needs redoūd to both the other , as the Apostle proueth effectually , writing vnto the Hebrews , That the Priest-hood being translated , the translatiō of the Law must also needes be consequent therevpon ; It is cleare that Christ our Sauiour as he changed the old Law into another , new and better , the auncient Priest-hood into another new and more perfect : so likewyse in the same measure and proportion , he ordayned another Sacrifice to succeed the elder , by so much more excellent then those were , by how much the new Law surpasseth the old . It being also a thing so certayne that in the Law of the Ghospell there be Priests , that euen Heretikes cannot deny it , ( though they vnderstand the same amisse , & peruert the meaning therof : ) certayne also it is there must be a Sacrifice which these Priests are to offer , otherwise what neede or vse should there be of Priests ? The lyke argumēt is drawn from the Aultar , which to be found in the Christian Church is a thing most certaine , being affirmed by S. Paul , by the third Canon of the Apostles , and vniformely by all the Saints : it is most vndoubted that there is a sacrifice to be offered on this Aultar , because for this end is the Aultar built , Aultar and Sacrifice being correlatiues . Wherefore the errour of vnfortunate Heretickes , is in this particular so strange , and so contrary to the light of reason , that it could haue entred but into minds , afore through malice obstinate , and through infidelity blinded , who from errours run into errour still greater and more foule . But heerin they are Ministers of the Diuell , who by their mediation endeauoureth to doe the holy Church all the mischiefe he is able ; and the cursed Caytiffe knowes the greatest mischiefe he can doe , is to driue away or hinder the most holy sacrifice of the Altar , as de facto he hath driuen away and exiled the same , out of townes and countries wherin preuayle these errours and pestilentiall doctrines . Wherin also they declare themselues Percursors of the most wicked Antichrist , cōcerning whome the Saints of God commonly affirme , that the first and principall thing he shall attempt to the detrimēt of the Church , is with most extreme rigour to inhibite the exercise of the most holy sacrifice of the Aultar . Thus many Fathers and graue Authours vnderstand that which Daniel sayth in his prophecy , That in the thousand two hundred and ninety dayes , that is , in the three yeares and halfe , that Antichrists raigne shal continew , the continuall sacrifice shall be taken away frō the Church ; & he shall cause his image to be placed in the Temple , that himself alone may be adored as God : the text sayth : He shall take away the continuall Sacrifice , and destroy the place of sanctification : & strength against the cōtinuall sacrifice is giuen him , in regard of sinnes . This drift which the Diuel shall then prosecute by the meanes of Antichrist he now endeauours to settle by the help of these Hereticks , who by procuring to take frō the Catholicke Church the most holy Sacrifice , bringe therwith innumerable and inestimable mischiefes : and would haue the Christian people , which hath receaued more of God , and greater benefits , to be more vngratefull vnto their God , then any other Nation in the world . This the holy and venerable Abbot Petrus Cluniacensis , liuing in the same age with S. Bernard , well noted , and signified in these wordes : They that attempt to take from the Church of Christ the sacrifice , by the Diuells suggestions , doe their best , that that nation which hath byn graced of God with more singular benefits and fauours , should be lesse thankefull to him , and yield him lesse worship and honour . But I will leaue these Heretickes , as men without discretion and common sense to thēselues , my purpose not being to dispute this controuersie with them , but only to giue a warning vnto the faythfull of their errours & impertinēcies . Al Catholike Christians are to belieue , as a most sure and infallible principle , that in the Catholicke Church there is a proper , true , and most excellent sacrifice , which is offered vnto the eternall Father by the handes of Priests , as being Minister of Christ Iesus , the high Priest and soueraigne Bishop . For this hath euer byn the beliefe of the holy Church since the tyme of the Apostles , this the doctrine perpetually deliuered by the holy Fathers , this the fayth determined & established in the sacred Councels , and last of all in the holy Councell of Trent , in these words : Whosoeuer shal say , that in the masse is not offered a true and proper sacrifice vnto God , or that the sacrifice is no other then the giuing of Christ to be eaten , let him be accursed . The holy Masse then is the only , and most holy Sacrifice of the new Testamēt , instituted by Christ our Lord , not when he did offer himselfe on the crosse , ( though then he offered a Sacrifice , but that was a bloudy sacrifice , consumed with payne and wounds , & the conuulsions of death , in which manner only , he would offer it that tyme ) but in his last supper when he consecrated his pretious body & bloud vnder the formes and accidents of bread and wine . For then he not only gaue it vnto his Disciples , as a sacramentall food , for the sustenance of their soules , but also offered the same vnto his eternal Father as an vnbloudy sacrifice , & made them Priests , with faculty to offer in the like manner , granted vnto them & vnto their successors vnto the worldes end , saying : Do this in remembrance of me , that is , the same thing that I doe , you likewise doe in my name & memory . Wherfore two doctrines as most firme and Catholicke truth are settled by the premisses ; the one , that in the Christiā Church there is a true and proper Sacrifice , the other that this sacrifice is offered only in the Masse , of the excellencies whereof we now are to treate . That the Masse was giuen vnto this Sacrifice by the Apostles , euer vsed in the Church : And the signification thereof . CHAP. II. HERETICKES not only deny , and would take from the Church the most holy Sacrifice of the Masse , but also cannot endure the very word & name of Masse : and soe they haue declared to affirme with sacrilegious mouth , that the Masse is the inuention of the Pope and his followers . The most impious Martin Luther Captayne of these wicked sectaries , hath written a booke with this title , De abroganda Missa . The title is lyke the booke , and the booke lyke the Authour , and the whole lyke the matter hādled therin , wherin he doth acknowledge that by conferēce had with the Diuell appearing to him , he was perswaded to abrogate the best thing , the most sacred and venerable that is in the Church . And though neyther my drift , nor the ayme of this Treatise be to dispute with Heretickes , which thinge graue writers of this age haue fitly performed : yet for the confirmation of Catholickes , as also for confusion of Hereticks who sticke not to vtter whatsoeuer they can imagine to be disgracefull to the Church , without care whether they speake true or false , I thinke it reason briefly to set downe the truth of this matter . It is therfore to be known , that not only the Sacrifice of the Masse was instituted by our Sauiour in his last supper , but also the name of Masse was giuen vnto it , by the Apostles themselues , & frō that tyme hath euer been vsed by the holy Church . The first that sayd Masse after our Sauiours Ascension , is thought to haue byn S. Iames the yoūger , termed Brother of our Lord. For though S. Peter were superiour and head of all , as being the soueraigne Bishop , yet he would yield that honour vnto this glorious S. Iames , because he was Bishop of Hierusalem , which was the first Church in the world : & it is thought , this Church to haue byn the sacred Cenacle where Christ kept his last supper , and where afterward the holy Ghost came downe vpon the Disciples . In this Masse did the holy Apostles and Disciples communicate , and the most sacred Virgin , then first receaued in the most holy Sacrament , her glorious and immortall Sonne , whome before she had receaued and apparelled with flesh in her immaculate wombe . This Blessed Apostle did ordayne a certayne forme of seruice or saying Masse , and gaue it the title of Masse , as Baronius a most learned and exact Hystorian affirmes and proues . Of this Liturgy or Masse , composed by S. Iames , mention is made in the sixt generall Synod , in 32. Canon thereof , and by S. Proclus Bishop of Cōstantinople . The same title of Masse is vsed by S. Cyrill Bishop also of Hierusalem , who receaued and amplified the Office or Liturgy left by his predecessour the Apostle S. Iames. S. Clement Pope and Martyr disciple of S. Peter , in one of his Epistles commandes that Clergy-men and Priests doe nothing but with the Bishops leaue ; in particular , let them not say Masse without his consent : and agayne , It is not lawfull to sacrifice or celebrate Masse , but in the places which their proper Bishop shall appoint . Abdias Bishop of Babilon ordayned by the Apostles , ( who doth affirme of himselfe , to haue seene our Lord Iesus Christ in flesh ) in his history of the Apostles , sayth of S. Matthew that he was martyred by the Aultar , hauing celebrated the Mysteries of our Lord , and sayd the Masse of the Church . S. Alexander Pope and Martyr , the sixt after S. Peter , sayth , that with the solemnities of the Masse , the Passiō of our Lord is to be mingled , so to celebrate his Passion , S. whose body and blood is consecrated . Telesphorus also Pope and Martyr , in his Epistle vnto the faythfull ordaynes that in the Masse , the Angelicall Hymne be sayd , and that three Masses be solemnized in the night of the Natiuity of our Lord. All this was appointed in the primitiue Church within the first hūdred yeares , & afterward the holy Fathers and Doctors of the Church , as S. Cyprian , Ambrose , Gregory , Leo , and many sacred Councels haue vsed the sayd word . This supposed , let vs now declare the signification of this name deriued by successiue tradition from the Apostles , which may giue light towards the vnderstanding of the Excellencyes of the Masse : concerning which , laying a side some significations of lesse credit , I will only prosecute two that are most followed by graue and learned Authors . The first makes the word Missa to be latin , deriued of the word Mitto , which signifies to send , because in the holy Sacrifice of Masse the eternall Father sends vs his only begotten Sonne that we may offer him in sacrifice . As in the beginning he sent him to become man , & to offer him for men on the Crosse , so now he sends him , that vnder the sacramētall formes , he may offer himself an vnbloudy sacrifice : & also the holy Church retournes him , and sends him vnto his eternall Father offering him in Sacrifice vnto him , as S. Thomas signifyes saying , That the sacrifice is tearmed Missa , because the people by the Priest , the Priest by the Angel sends prayers vnto God. The second explication makes the word Missa to be deriued of the hebrew word Missach , which signifies , a voluntary oblation , as appeares by the 16. Chapter of Deuteronomy v. 10. where our translation hauing Spontaneous Oblation ; the Hebrew word corresponding therunto is Missach . This explication , or Aetymology is also of great credit approued by graue Authors , amongst whom Cardinall Baronius sayth , that he doth not doubt but the Blessed Apostles tooke this name of the Hebrew , and the Latin Church receauing it of them hath still cōserued the same . And seing the Apostles and their Disciples euen before Masse was sayd in latin , vsed the word Missa , as hath byn proued , it is very probable , that Missa is an Hebrew word signifying a voluntary offering made vnto God , in gratitude for his benefits , and specially for that of the freeing his people frō the seruitude of Aegypt . For this signification doth very properly agree to our most holy Sacrifice of the Masse , in which is offered vnto the eternall Father , his only-begotten Sonne , who voluntarily , and of self-accord offered himself , as Esay testifieth , he was offered because he would : and our Sauiour to his enemies that were solicitous to lay plots how to bereaue him of life : I giue my soule , and take the same againe , no man is able to take it from me , but I of my self giue it . For I haue power to giue it , and power to take it againe . On mens behalfe likewise the oblation is voluntary , because with free and liberall hart they offer vnto God that most holy Sacrifice , in thankes giuing for all the benefits receaued from his bountifull hande , and singularly for the benefit of mans redēption , which this Sacrifice doth represent : Eyther of these explications or etymologies , is probable , and of authority , and from each of them , doctrines and cōsideratiōs may be drawne , of great importance to make the Excellency of the sacrifice of the Masse vnderstood , as we shall now declare . That the Masse is an Embassage vnto the most holy Trinity , in the behalfe of humane kind , about the most important affaires in the World. CHAP. III. THE Masse contaynes in it so many , so hygh , so Diuine , so Soueraigne mysteries , that one definition is not sufficient to declare the same , nor to make manifest the notion therof . Wherfore to explicate what the Masse is , we shall vse the way vsed in declaring thinges that are immense , and imbrace within thēselues a kind of infinity , which are declared by many & different descriptions ; because many put togeather may discouer what one only by it selfe were not able to do . Let this thē be the first descriptiō gathered frō the first Etymology of the word Missa , to wit , that the Masse is an Embassadge sent by mankind vnto the most holy Trinity , that is , vnto the true and liuing God. By mediation of the Priest , that in the name of all , he treate the affaires of most weight and moment that euer were or can be treated of in the world , as now we shall declare First the Masse to be an Embassadge sent vnto the most B. Trinity is cleere , because to God only sacrifice is to be offered , and not to any creature , no not vnto the most holy virgin Mary , the most Excellent of all creatures . So the Priest whē he beginnes to offer sayth , suscipe Sācta Trinitas hanc oblationem , accept o holy Trinity this Oblation : which in the Canō he repeats againe , To thee they offer their vows and prayers , the true eternal liuing God. That this embassage to be sēt by mākind , or by the whole Catholicke Church , the Preist himselfe signifies , saying in the Canon , This oblation of our seruice and of thy whole family . It is tearmed the offering or sacrifice of our seruice , that is , of vs Priests and Ministers of the Aultar , who are peculiarly your seruāts dedicated vnto your diuine worship and seruice , and we offer this sacrifice in acknowledgment of the seruice and subiection we owe you . And it is not only our offering , that as consecrated Ministers offer it , but of your whole family , that is , of the whole Catholicke Church , and all your faithfull who by our handes and ministery offer , & in whose name we make this oblation vnto you . The same the Priest repeates agayne straight vpon consecration saying , wherfore being mindfull , we thy seruants and thy holy people . We Priests that are peculiarly thy seruants and ministers , and thy Christiā people all ioyning togeather do offer this holy sacrifice . This also the sacred Councell of Trent declares , defining all Masses though priuate and not sayd in publicke , are & ought to be estemeed common , because the Priest , as publicke Minister offers them not for himself only , but generally for all the faythfull that belong vnto the mysticall body of Christ. In summe , is it the most certayne and vniuersall doctrine of the holy Fathers and Deuines , that the Masse is sayd in name of the whole Catholicke Church , and of the whole Christian people ; not only the faythfull that liue yet in the world , but also the deceased that are detayned in purgatory , because they haue their proper part of fruit in the Masse , being in so great necessity therof ; all which the company of the faithfull both liuing and departed send the Priest as Embassadour to deale their affaires with God. Yea which is a thing to be pondered , the Priest goeth this Embassadge in name not only of the faithfull that are in the Militant Church , but besides of the Sayntes that now rest in the triumphant , because also to them reacheth part of the fruite of the Masse . For though they haue no need to satisfye for their sins , from which they are already perfectly cleansed , nor to demaund fauours for themselues , being in the blisfull possessiō of whatsoeuer they can desire : yet the Masse auayles them vnto accidētall glory , and helpes them to giue thankes vnto God for the Benefits he hath bestowed and still bestowes vpon them ; which thing is to them occasion of very speciall contēt , because they still acknowledge themselues charged towardes God with an infinite debt of gratitude , & that they can neuer fully and perfectly discharge themselues therof . This is that , vvhich the Church signifyes in the seruice of the Masse , saying that she offers the Sacrifice , to the glory of the most holy Virgin Mary , and the Blessed Apostles , that the same may auayle vnto the honour of them , and all saints . So that by the Masse honour and accidentall glory comes to all the Saints , and a speciall ioy which they conceaue in regard of the glory that is therin giuen vnto God , and of the thankes so effectually presented vnto him . The affaires in like manner which the Priest treates in this Embassadge , are of highest importance , as any eyther be , or can be in the world . For the busines treated is the acknowledgment of subiection & vassallage , which all creatures owe to their Creatour , and of the Maiesty & Dominiō which the same Lord hath ouer all : & in acknowledgmēt heerof to pay him the great tribute , and present him with a gift of inestimable pryce : to giue him thākes for benefits that from him they receaue , to obtayne pardon of their offences committed against them , to request great graces and fauours and reliefe of all necessities , and finally to craue ayde and assistance to attayne vnto glory & blessednes euerlasting : which thinges without any contradction or question , are the greatest that are possible . Hence we may gather & ought much to consider , the great authority of a Priest being at the Aultar , how great a personage he beares , being as it were the Sollicitour general of al human kind , and ( as S. Crysostome sayth ) like a common Father of the whole world ; and so it is his duty to haue care of all , as God hath whose vicegerent he is : or as the same Father saith in another place , as a mediatour betwixt God and humane Nature , bringing from thence benefit vnto vs , & conueying from hence our prayers thither . S. Hierome affirmes , that for this respect the Priest is tearmed , The Angell of our Lord , because he is the messenger or Embassadour , that carryeth mens negotiations vnto God , & bringes backe againe answers from God vnto men . S. Laurence Iustinian confirmes the same , auerring , that the Priest in the celebration of the Masse , hath the office of mediatour , and therfore ought to be intercessour for all sinners . Which office of Embassadour S. Paul attributes to himself and other Preists saying ; pro Christo legatione fūgimur , we are the Legats or Embassadours in the name & place of Christ. For Christ is the principall Embassadour , chosen to be the intercessour and mediatour of all mankind , to obtayne them pardon of all their offences , & all other benefits they haue need of , which office Priests now exercise in his name . And the Fathers note , that for this reason that the Priest of the old Testament who was a figure of the Priesthood of the new , in his sacerdotall garment did carry pictured the whole world , as the holy Ghost doth clearly signify in the book of Wisedome . Because as S. Hierome , and others note , by the colour , matter and fashion of the Priestly garment were signifyed the fower Elements , of which this inferiour world doth consist , as also the celestiall Globes , the starres and planets , euen vnto the Caelum Empireū , which is the Court and Hall where the Blessed assist . By the leafe of Gold , which he wore on his forhead , wherin was ingrauē the ineffable name of God , was represented the Lord himself and Creatour of all , who as Monarche , standes and rules ouer the whole Hierarchy of creatures . All this doth declare the maiesty of a Priest , adorned in his Sacerdotall Robes , when he celebrates the most holy Mysteries as the messenger or sollicitour Generall of all mankind : which considerations are deduced from the first signification of the word Masse , which signifyes a message , or a thing sent . That the Masse is a liuely representation of the Mysteries of our Sauiour , which are renewed and mystically performed againe therin . CHAP. IIII. LET this be another definition of the Masse . The Masse is a liuely and perfect representatiō of the Mysteries of Christ Iesus our Lord his Incarnation , Natiuity , & most holy life , his Passion , Death , glorious Resurrection and admirable Ascension into Heauen . Al which is done with so much truth , life , propriety and perfection , that Christ Iesus himselfe really is there present , and by himself , acteth his owne person and part , performing by himself the most Diuine and sacred mysteries , a thing worthy of all veneration and reuerence , and of most high & attent consideration . That this may be better vnderstood , we must call to minde a point of most certaine Christian Theology , to wit , that Christ our Lord , is the supreme and principall Priest , who by himself really , properly , and efficiently worketh the effect of all Sacraments . Thus though the Priest say I baptize thee , yet Christ is the person , that as principall & efficient cause , washeth the soule , cleansing it from the stayne of sinnes : and though the Priest in the Sacramēt of Pennāce say I absolue thee , yet Christ is he that absolueth & releaseth men , freeing them from the giues of sinne , by the mediation and Ministery of the Priest , & of that sacramētall action . This is yet more properly & singularly true in the most sacred mystery of the Eucharist . Christ is he that worketh that wonderfull Transubstantiation , and conuersion of bread into his Body , and of wine into his Bloud , and the Priest is no more but the instrument & Minister that pronounceth the wordes , in the place & name of Christ himself . And so when the Priest saying in the Canon , He tooke bread into his sacred & venerable handes , himself taketh the bread into his own sinfull handes : and though he say , This is my body , & this is my bloud , yet the conuersion is not made , into the body and bloud of the Priest , but into the body and bloud of our Lord. Wherfore the holy Fathers teach expresly , that he by himself worketh these mysteries and offers that sacrifice , yet by the handes & ministery of the Priest , as S. Chrysostome affirmes . These be not workes of human power : He that did them in that Supper , the same now also doth them : we haue the office of Ministers , but he that works , sanctifies , changeth , is Christ himself : which thing is also defined by the Councell of Trent . And for this reason is Christ in the Psalmes tearmed Priest for euer , according to the order of Melchisedech . For he should not be tearmed perpetuall Priest according to the order of Melchisedech , if he offered the sacrifice but only once ; but he is perpetual Priest , because he still offers the sacrifice by the ministery of Priests , and neuer ceaseth to offer , and shall not cease to offer vnto the worlds end . Yea to speake more properly , he only is the sole & principall Priest , for though we be tearmed , and are verily Priests , yet we are so only as his instruments and deputies , not his successors in Priesthood but his substitutes , who offer in his name sacrifice , yet the principall offerent is only himself . Hence we may vnderstand that difficile passage of S. Paul to the Hebrews where he sayth ; That in the old Law , it was need there should be many Priests , because they were mortall men , and there was a necessity that one should succeed another , that so Priest-hood might be continued : But in the new Law , we haue an eternall Preist which liues and continues for euer , and so there is no necessity there should be more then one , as in very truth there is no more , but only one that as principall cause , and in his owne name consecrateth the Mysteries , and offers the diuine Sacrifice . And according to this the difference is , that in the old Law , the children succeeded in the Priest-hood , vnto their Fathers , not as their deputies or Ministers , but as their successors in the Sacerdotall office , exercising the same with the self-same authority as their Predecessours . But in the Euangelicall , Christ only is the prinlicall Priest , who still actually offers sacrifice where & when he will haue the same offered . Other Priests though they haue the name & office of Preists , yet they be not successours of Christ , nor do offer in their owne name , nor by that authority as he did vse , but as his instruments and Ministers . For this reason the Councell of Trent affirmes , in the prealledged place , that though the Priest be naught and a sinner , this can not destroy nor diminish the value and efficacy of the Sacrifice , for this dependes of , and is answerable vnto the worthynes of the principall offerent , and not of the instrument , as is made cleere by this example . If a Prince giue a great almes and send it by the handes of his seruant ; though the seruant be naught and a sinner , and giue it with an ill will , yet the almes therby looseth nothing of his goodnes and merit , because this depēds of the will and vertue of him that is the principall giuer therof , though he vse anothers hand . In this sort we , how wicked soeuer we be , cannot hinder or impayre the vertue of the Sacramēts , because we are no more thē Ministers and instruments , celebrating in the person of Christ Iesus our Lord. Hence it followes , that it is a great honour and priuiledge of the sacred mysteries of the new Testamēt , that such a Priest & Bishop doth cōsecrate & performe them . This S. Paul pondered when he sayd : It was decent , that we should haue such a Priest , holy , innocent , vnspotted , seuered from sinners , and higher then the heauens : for the law appoints Priests subiect to infirmity , but the Word of the Father appoints the Sonne for euer perfect . Oh let all creatures blesse our God for euer , that would honour and grace vs , by giuing vs for our Priest and Bishop , not any person lesse then his only begotten Sonne , and making vs his Ministers in working so soueraigne Sacraments . But it is to be noted , that Christ our Lord is sayd to be the sole High-Priest and principall Offerent of the holy mysteries , not only for the reason declared already , because all oother Priests offer and consecrate them in his name , by his authority , and as his Ministers : for though this cause be good and sufficient in case there were no other , yet the more principall , excellent , and admirable cause is , because Christ himselfe truly and really is present , at as many times , and in as many mysteries , as the most sacred mysteries are consecrated , and he concurres thereunto as principall and efficient cause , to worke and bring them to effect , by meanes of the Priest who is his instrumēt & vicegerēt . Hence also proceedeth that the representatiō of the mysteries of the life & death of our Sauiour made in the Masse , is so liuely , proper , and naturall , that many Father 's not cōtēt so say that the Masse is a representatiō of the mysteries of our Sauiour , as hath been sayd ; but exaggerate the thing further , affirming that the sayd mysteries are celebrated and wrought a new . Blessed S. Gregory in one of his Homilies sayth , that Christ our Lord dyed once in mortall flesh , but now being raysed from the dead , and that he cannot retourne agayne to dy , nor to suffer in fashiō as then he did , he will haue his passion and his death renewed and repeated in the mystery of the Masse , in which he suffers and vndergoes againe his Passion in mysticall manner , for our profit and perfection . In which sense S. Cyprian also sticketh not to say , the passion of our Lord is the sacrifice we offer . S. Martiall one of the seauenty-two Disciples , & S. Peters companion , sayth that what the Iewes in hatred of Christ to rid him and his name out of the world did massacre vpō the Crosse , the same , vnto our owne saluation , do we performe vpon the sanctified Aultar , this being the meanes of giuing life and chasing away of death , commanded by our Lord himself saying , Doe this in remembrance of me . In lyke sort , if we cast a right accompt , the whole life of our Lord Christ Iesus frō the instant of his Incarnation , vntill he last breathed on the Crosse , was no other thing , but as it were the saying of a Masse . In the bowells of the most Blessed Virgin , as in a celestiall Sanctuary and Diuine Sacristy , he vested himself with humane flesh , the Pontificall and sanctified ornament , in which he was to offer his Sacrifice : & from thence girded which fortitude , he came forth full of ioy , as a giant the runne the race of redemption· The whole time he liued in this life , was a continuall preparation of the sacrifice he was to offer , in so much as he made not a steppe which was not guided to this end , as himself signified saying , I am to be bathed , and how am I straitened vntill be performed , to wit , the bath of his pretious Bloud wherwith he was bathed , shedding the same when he offered sacrifice on the Crosse. The seauenteen howers that his passion endured , to wit , from his prayer in the garden when falling into mortall agonyes he was couered with sweat of bloud , vntill he gaue vp the ghost on the Crosse , all this tyme he spent in offering vp the sacrifice . The three houres he liued fastened with nayles to the Crosse , consuming away through most cruell payne , & much more through the fire of his burning loue towardes man. These houres he spent in the Consumation of that Diuine Holocaust , and in the concluding of that sacred Masse , vntill hauing taken the ablution of gall and vinager he came to say Ite missa est , whē he pronunced the words , It is consummated , & bowing down his head gaue vp his spirit . These things so great and magnificent , so diuine and soueraigne , are represented liuely and properly , or to speake with more force and expression , these thinges we celebrate , we repeate , we performe in mysticall manner , in the most sacred mystery of the Aultar : and this is properly to say Masse . Moreouer the former definition of the Masse , by all the mysteries of the life and death of our Sauiour , may be made particuler , and determinat by application therof to one only mystery in this sort . To say Masse is to celebrat really the Supper our Lord made with his Disciples , in the night of his passion , and to sit with him at table , and receaue from his hand his sacred Body & the cupp of his precious Bloud ; & this not by representation , not by figure , but truly , really , properly , as if he were sitting with his Apostles . For the Company of the Apostles cannot be wanting where is personally the very Master and Lord of the Apostles consecrating his Body and Bloud , and giuing the same to his Apostles with that very loue & affection as he then gauē it : and so S. Chrysostome had reason to say : This is the same table , the same banquet : the Lord that there gaue his Body & Bloud to his Apostles , the very same now giues it to his faithfull : he that did consecrate then , consecrates now , the same meate is giuen to be eaten , the same cuppe is giuen to be drunken of . And so we must consider , that speach of the Canon , which we vse when we take the Chalice to consecrate it , In like manner , when supper was ended , taking also this excellent Chalice , which signifies that the Chalice we now drunk , is the same that Christ consecrated and gaue to his Apostles , not the same chalice of syluer , for that these are different , & this , be it the same or not the same , makes not much to the purpose , but Chalice is takē for the drinke contayned therein , as we commonly say , that a pot of water is drunke vpp not the pot it selfe , but the water therof . And this speech is vsed because wine cannot be takē into our handes but in the cup , and so it could not be sayd , that he tooke the wine into his handes in the manner as he is sayd to haue taken the bread ; and for this reason we say he tooke the chalice . And because that which is contayned in our Chalice , when we take it into our handes , is a thing of the same kind , as that was contayned in the chalice our Sauiour tooke into his , to wit wine , made of grapes of the wine , and that which is giuen afterward to drinke , is the selfe same not only in kind , but also the same in number , to wit , the true Bloud of Iesus Christ : hēce it is that with reason & truth it is sayd that our Sauiour tooke into his hāds the self-same Chalice , we now vse , and as he did consecrate it then , soe doth he consecrate it now , and giue it saying , This chalice is my Bloud which is offered in remissiō of all sinnes Wherfore seing our LORD that keepes the feast is the same , seing the meate that is taken is the same , seing the chalice of drinke is the same , finally seing the intention & drift of supping is the same , it is cleere that the supper & banquet is the same . And so our Lord supping with his disciples sayd vnto them , Do this in remembrance of me : He sayd not , represent this , nor doe another thing like vnto this , which may signify this , but doe this very same that I now doe , in remembrance of me . Let him be for euer praysed by the Angels in Heauen , that left vs such a memoriall vpon earth . That the Masse is a true and proper Sacrifice , the same , and of the same value , as that which Christ offered on the Crosse. CHAP. V. ANOTHER Definition of the Masse is gathered from the second Etymology or signification of the word , which is , as hath byn sayd , a voluntary Oblation made vnto God. The Masse is a true Sacrifice offered vnto God the most perfect , the most excellent , and the most acceptable vnto God that was euer offered , or can be offered vnto him . This is the proper definition , and that which doth most essentially declare , what the Masse is ; all other definitions that haue been , & may be brought , being made complete and perfect by the Oblation vnto God of that most Diuine Sacrifices , for the true purposes & ends thereof . And this is the most proper office of the Priest , & for this , peculiarly and singularly is giuen the order and power of Priesthood , and in his soule is imprinted a character or spirituall marke , wherby he is designed to offer vnto God sacrifice in the Masse . For declaration whereof we are to remember , that mankind being lost by the fall of their first Father , God out of the bowels of his inestimable mercy resolued to repayre the losse , by making men able to offer vnto God a sacrifice of such value , as might euen in rigour of iustice require pardon of their sinns , reconciliation with God , the bestowing of grace and fauour , as much as they should neede ; that so they might seeme to haue deserued their pardō , as they were lost by their owne fault . This was an inuention of infinite wisedome ; but in all mankind , yea within the cōpasse of all created things , there was no possibility to offer such a sacrifice . For , sinne against God concluding within it selfe demerit and malice , in manner infinite , it was requisite , that the Sacrifice for the Redēption of sinne , should be of infinit worth and value , which was not to be found in the whole vniuerse of creatures , much lesse within the boundes of only mankind , who were all by sinne enemyes of God. To ouercome these many difficulties and impossibilities , Gods infinite wisedome and goodnes , inclining him from the beginning to loue men , ( loue being the master of strange deuises ) soūd out a wonderfull way and stratageme , so strange that the like was neuer seene in the world , & euen the very Seraphims were put into admiratiō therof . For in the supreme Court of the most Blessed Trinity , it is resolued , that the Word of God and his only begotten Sonne should become Man , that being made partaker of the nature of men , their losses & their restitution might concerne him as their kinsman , and brother of them all . Hence flowed an obligation in him to be the Priest & Sollicitour generall , of all humā kind & their surety , taking vpō him their debts , & their discharge by offering a propitiatory sacrifice vnto God. This sacrifice , being offered by a man of the same nature as are the rest , was a true and proper sacrifice , & might be of merit and satisfaction , specially being offered by the party indebted & engaged , or by his agēt & surety . And on the otherside , the person offering the sacrifice , being the true God , ( for this neuer ceased nor could cease to be ) the sacrifice came to be of infinite value and merit , to reconcile men vnto God , and to satisfy for their sinnes , and to obtayne whatsoeuer their manifold necessityes might require . And as the Priest was of so supreme dignity , the true and naturall Sonne of God , & the cause of offering sacrifice so mayne , and of such high importance , it was reason also , that the Victime to be sacrificed , should also corresponde and haue proportion heereunto . This proportion was not found in any creature existing , nor in any that could be made creatures , being inferiour & without any comparison or proportiō vnto the dignity of Christ the Priest. And so it was conuenient that this Priest should offer no other Oblation or victime , besides his owne human flesh , taken of man , which as being vnited personally vnto the Eternall Word , without any cōparison , exceedes all creatures , & being true nature of man , mortall & passible as others are , was very fit to be offered in sacrifice , as S. Augustine obserueth in these wordes . What Priest more iust and holy then the Sonne of God ? What could be more conueniently offered for men , & by men , thē flesh ? & what thing more fit , and apt to be sacrificed or immolated then mortall flesh ? What thing more cleane could be giuen for the cleansing of sinne , then the Flesh of God borne of the Virginall wombe ? And what gift could be more gratefully eyther offered or receaued , then the flesh of our sacrifice , made the body of our Priest. This was the counsell & designe of the Diuine Wisedome , so much lōging , and so entirely wishing the deliuery of mankind . And the Son of God straight accepted of this office and Priesthood , & tooke to his charge the Redemption of men , and to offer himself in sacrifice for them . And from that instant he offered vnto his eternall Father all that which in due subsequent tyme he was to performe or suffer for men : which oblation was so pleasing in the sight of the eternall Father , that euē thē straight he pardoned the sinnes of men , and receaued them into his friendshipp , bestowing on them great benefits and fauours , all in trust , and in the vertue of that sacrifice which was to be offered for them : a sacrifice already offered and accepted in the aforeseing knowledge and goodnes of God. And though it be a most certayne truth , that all the fauours God shewed vnto men were shewed thē in trust , and confidence of that sacrifice that was in the end to be offered for them , yet his Diuine Maiesty was pleased to require of men for the receauing of these graces , that thēselues should still be offering pledges and pawnes , that at the time appointed the full and sufficient price of their ramsome should be payed . This was the cause of the sacrificing of bruite beasts , and other thinges vnto God , which were figures and representations of this most Diuine sacrifice , and a kind of protestatiō , that all these fauours they receaued vpon trust & confidence thereof . Hence came it to passe that iust & holy men by the instinct of God , euen frō the beginning of the world , still offered him sacrifices , as did the Innocēt Abel of the best & fattest of his flocke , whose sacrifice God approued , shewing his approbation thereof by a visible signe , sēding frō heauen fire that consumed the same , as S. Hierome writeth . Afterward the iust Noe , the great continuing storme of the vniuersall floud being blowne ouer , built an Aultar & offered thereon a sacrifice of the cleane beasts that had been preserued in the Arke . The sacred Text sayth , that God was pleased with the sweet odour of the sacrifice , & that thereupon he promised by oath , neuer more to destroy the world by water , and that in testimony therof he would place his raynebow vpon the Cloudes , for the comfort of men , and their assurance that God was still mindfull of his promise . After this agayne , Noe his Sonne the Great Priest Melchisedech offered the mysterious sacrifice of bread and wine , as also the great Patriarch Abraham , Noe his Nephew in the eight degree of descent from him , is read to haue made Aultars , & offered sacrifices in diuers places . So likewise did Isaac , Iacob , the iust & patient Iob , & other Saynts . In the law of Moyses giuen him imediatly of God , the greatest part thereof contaynes the ceremonies and manners of offering sacrifices , which without question were acceptable vnto God , not in respect of what they were in themselues , but as they were figures , and representations of that true and most excellent Sacrifice , that was to be offered by his only begotten Sonne . For this reason the Law so often repeates , that her Sacrifices were a most sweet odour vnto God , certainly not for their owne naturall odour which rather was stronge & noysome , as proceeding frō the bloud and entralls of brute beasts , but because they figured and represēted the sacrifice of his only begottē Son , of whome S. Paul sayth , That he loued vs , and gaue himselfe for vs an oblation vnto God , and a sacrifice of sweet odour . Whē the time of grace was come , which S. Paul fitly tearmes the perfection of the Law , and Christ now had offered that most Diuine Sacrifice of the Crosse , and thereon built , and established his Church , it was not decēt that this most perfect Religious Common-wealth should want proper sacrifices to giue honour and worship vnto God. Nor was it cōuenient or sutable with the dignity of the new Testament to offer the aunciēt Sacrifices , seing these were but figures of what now was put in execution : and truth being come , the figure was to cease . Therefore Christ Iesus our Lord the day before he offered this bloudy Sacrifice vpon the Aultar of the Crosse , in his last supper with his Disciples , doing the office of the true Priest , according to the order of Melchisedech , ( as the Councell of Trent noteth , ) ordained , that perpetually in his Church should be offered the same sacrifice he was to offer on the Crosse ; notwithstanding he would not haue this perpetuall sacrifice bloudy , nor with those fits and accidents of death , but vnbloudy vnder the formes , and accidents of bread and wine , yet in such māner that in substance and in essence it should be the very same . And to the end that the defects and vnworthynes of Priests might not preiudice in any kind , or diminish the value and dignity of a sacrifice so high and Diuine , he would himselfs still remayne with the office and stile of eternall Priest , really , and in truth sacrificing , by himselfe , as principal Priest , other Priests being but his instruments , performing the exteriour ministery : and this is that we do , in the Masse , offer vnto the eternall Father , as Ministers of Christ , the same sacrifice his sonne offered on the Crosse. And in saying , We offer the same sacrifices , we say a world of magnificēces , dignities & excellēcies . For being the same , it must needs haue the same vertue , the same value , the same sufficiency , the same merit , as it then had , & other innumerable honours worthy of much consideration . Now that the Masse is the same sacrifice really & essentially , is a truth most certaine seing the same victime is offered , the same Priest is the principall offerent , the same God vnto whome it is offered , and the same reason of offering , as the Councell of Trent defineth , only the manner of offering being different , that of the Crosse being bloudy , and with the extremities of death , this vnbloudy couered with the externalls of bread & wine , without woundes or sores , or accidents of mortality . To this purpose pertaine the wordes of S. Ambrose , saying , One and the same is our sacrifice with that Christ offered . For he is our High-Priest who offered the cleansing victime for vs ; the same we offer now that was offered then . Do this ( sayth he ) in remēbrance , not another sacrifice , as did the Priests in the old Law , but the same we still offer . And S Chrysostome , The sacred Oblation what Priest soeuer offers , it is still the same with that Christ gaue his Disciples : neyther hath this any thing lesse then that had . For men do not sanctify this Victime , but Christ himself : who consecrated that , doth in lyke manner sanctify this : which are wordes of great comfort , and worthy of the noting . And for this reason S. Paul affirmes so many tymes in his Epistle to the Hebrews , that we haue not in the Church , and that we haue no other sacrifice , besides that which Christ offered on the Crosse. And it is the truth , that that sacrifice was most sufficient , and that we neyther need nor haue any other , but the same sacrifice we daily repeate and renew on the sacred Aultar , for a continuall memoriall and thankesgiuing as our Lord himself ordayned , to the end that the vertue of that most sufficient sacrifice , may be in particular , with efficacity , applyed to euery one , as the Councell of Trēt faith , That the holesome vertue thereof be imployed , & applyed for the remission of such sinnes as we dayly commit . That the sacrifice of the Masse , hath all the titles and reasons for which sacrifices are offered vnto God. CHAP. VI. THAT we may better vnderstand the dignity and excellency of the Masse , we must note , that besides the reason alleadged , why men did aunciently offer sacrifices vnto God , to wit , to figure and represent the true & most perfect sacrifice that was to be offered for the redemption of mankind , in which reasō the Masse without comparison , surpasseth them all , as being not a meere representation , but to the very workes of our redemption mystically performed , as hath been sayd . Besides this reason ( I say ) there were many other , binding men euen by the law of Nature to offer sacrifices vnto God , as they were taught by the very instinct of the light of naturall reasō , as also by the speciall inspiratiō & releuation made to some iust and holy men . Which reasons gathered out of S. Thomas , and other graue Authours though in themselues they be many , yet they may be reduced vnto fower . The first , to acknowledge and professe the Maiesty , soueraignty , and Excellency of God , and the supreme absolute Dominion he hath ouer all , as being the Creatour and vniuersall Lord of all , and to pay him the tribute of honour and veneration , due vnto him for these respects : This is the highest and most perfect reason of offering sacrifices vnto God , which only regardes him , according to that he is in himself , and for this respect is due to him all honour and veneration , that creatures can possibly yield . And for the satisfying of this reason was instituted peculiarly that kind of sacrifice tearmed Holocauste , in which some brute beast was offered , burnt & consumed with fyre , wholly & entirely , nothing remayning therof , to signify that whatsoeuer a creature is , all is due vnto God , and all to be offered for his honour and glory . And if God would vse his vttermost rigour , & not regard men with a louing and gratious eye , he might most iustly chalēg that they should offer him in sacrifice their very liues , or the liues of their deerest children , or other things ( if they haue any ) more deare and pretious vnto thē . For this cause he commanded in his law , that to him should be offered all the first begotten of man or beast , in acknowledgment that he is Lord of all , and the best and most beloued thing is due vnto him , often repeating this reason thereof , Mea enim sunt omnia : For all is mine . Thus he charged his friend Abraham to offer in holocaust his only Sonne , whome he loued as his owne soule , yet being satisfied with the promptitude of his obedience , and readines to offer euen his owne life , if had God made request thereof , he procured him a Ramme , to be offered in liew of his Sonne . And with his people , he was contented with that complement and ceremony of offering their first begotten Sonnes , with protestation that they were Gods and due vnto him , and his Maiesty tooke possession of them and receaued them as his owne , but straight restored them backe againe to their parents , neuer permitting that in effect any humā person should be sacrificed vnto him . Only God gaue his consent , that in his only begotten Sonne , this rigour should be vsed of being offered in sacrifice , because he alone did suffice for all , as being the first begotten of all creatures . On the other side , the Diuell , as being proud and ambitious of Diuine worshipp , and a cruel enemy of mankind , required of people , deceaued and brought vnder his tyranny , that they should adore him by sacrificing & massacring their sonnes and daughters vnto him , as also they did in effect sacrifice a great multitude of Innocent Infants vnto their Idols , according to that of the Prophet Dauid They did immolate their sonnes and daughters vnto the Diuells & spilt innocent bloud . The second reason or title , that men should offer Sacrifice vnto God , is , to giue them thanks for the fauours he doth them , and to acknowledge that all good thinges come from him , and in gratitude and in place of tribute , to giue him some part of these goods , as Salomon , What from thy hand we receaued , we haue offered vnto thee , and this kind of sacrifice is tearmed pacificall and sacrifice of prayse , and of thankesgiuing . In this sacrifice though the beast were wholly offered vnto God , yet all was not burnt , but only the fatt and entralls , & the remaynder was for the foode of the Priest , and of the Officers , to signify hereby , that the goods which GOD giues vs , he will haue vs offer them vp to him , referring all to his glory , with a good hart & inward content ; and that the rest be for vs , and for our profit . The third reason is satissatisfactiō for sinnes , which is called propitiatory Sacrifice , or sacrifice for sinne , or for offences . This kind of sacrifices were very ordinary in the old Law , where are set downe peculiar sacrifices for euery sinne , which are ordayned , and recorded at large in the booke of Leuiticus . The fourth title and reason of offering Sacrifice is , to request , and obtayne of God the fauours and benefits we stande in need off . For euē God is of this disposition , that with him gifts and offerings are of great importance and force to purchase vs the graces , for which we are suppliāts vnto him . And this sacrifice is tearmed Impetratory , or Victime of saluation . Now if all this that hath been sayd , be well considered , and put by meditation togeather , it will most euidently appeare , that this most holy Sacrifice we offer in the new Testament , hath incomparable dignityes , & vnspeakable eminencies aboue all the Sacrifices that aunciētly were offered . For in this only sacrifice , with great aduantage and excellencies , concurre the former fower reasons and tytles , & innumerable other that may be called to minde , as the holy Church iudgeth and signifyeth in one of her collects or Oraisons saying : O Lord that by the perfection of one Sacrifice hast fully established & set downe vnto vs all the differences of the legall Victimes . And so we shall more largely & perfectly declare how fully the fower afore-mentioned reasons agree vnto our Sacrifices . That the Masse is a most perfect Holocauste . CHAP. VII . AS cōcerning the first title , of acknowledging the Maiesty and greatnes of God , what Holocauste , to professe and signifye the same , could there be offered more full and complete thē this , wherein is sacrificed the first begotten of all creatures , whose life alone , is of more esteeme without comparison then all the creatures ioyned together . And so by this sacrifice we protest , and acknowledge the Maiesty , magnificence , and dignity of our God to be so great , that no lesse is due vnto him then a sacrifice of infinit worthynes & value . The Prophet Isaias , did much exaggerate and magnify the Maiesty of God , in saying , that all the Nations of the world are before him as a dropp of morning dew , and as the smalest grayne of weight , put into the ballance , to counterpoise the cōtrary scale ; yea that before him they are as if they were not . And that so great is his worthynes , as that to offer a sacrifice answerable vnto his greatnes , all the flocks of sheep and heardes of cattle that feed on the Mount Libanus would not be sufficient to make such an Holocaust , nor all the trees that grow thereon able to make fyre great inough to consume the same , Libanus non sufficiet ad succendendum , & animalia eius non sufficient ad Holocaustum . The Prophet sayd much , yet without falshood he might haue sayd more , that the whole world and what soeuer is comprehended therein , would not be sufficient for this end ; though all men should offer their liues in sacrifice , though with mē the Angels of Heauē should enter into the Sacrifice , though all creatures ioyning togeather should consume themselues in one Holocaust ; yet this would not be condigne , yea this would be much short of Gods greatnes and Maiesty . Wherefore we may herein euer admire the wysedome , goodnes , and power of Christ Iesus shining in this mystery , that could deuise , was able to effect , willing to giue , and indeed hath giuen vnto his Church such a sacrifice , as hath not only a conformity or proportion , but also equality with Gods greatnes and Maiesty : so that with truth we may affirme that we offer a sacrifice as good , and as excellent as euen infinite Excellēcy deserues . And this is also another dignity , this Sacrifice hath , to magnify God , because therein we make a most high protestation of his infinit power , wisedome & goodnes , the three more principall Diuine attributes vnto which the rest are reduced . Gods power and supreme Lordship ouer all creatures we professe , in this Sacrifice , by belieuing that all , without contradiction , obey his worde and will , and that he may at his pleasure dispose of all both in Heauen and in earth ; seing at the only signification of his will , the substance of bread , is changed into the body of Christ , and the substance of wine into his precious Bloud , the accidents which naturally are still in some substance , and haue an essentiall relation therunto , remayne by themselues single , without any substance wherein they inhere , as if themselues were substance . The body lykewise of our Sauiour , exalted vnto the Empyreall Heauen , aboue all creatures , garnished roūd about with immense glory puts it self , ( by the power of Gods word commanded ) vnder the accidents of bread to be eaten of the faythfull . The Diuine Wisedome lykewise wōderfully shewed it selfe , in inuenting a most full and conuenient way , how to cōpasse things most difficile , & in the iudgment both of men and Angels impossible . This inuention is , that the whole ofspring of mē being in sinne , and enemies of God , a mā of this stock , should be foūd to offer vnto God a sacrifice so gratefull and acceptable , that euen in rigour of iustice the same deserues : the redemption of man togeather yieldes vnto God the whole worship and reuerence that is due to him with great aduantage and excesse , repayring the losses incurred by sinne , so many reasons of profit & conueniency concurring therin , that they can neyther be declared , nor imagined . Now it seemes that the goodnes of God cannot present vnto men greater demonstrations of it selfe . For the nature of goodnes being to communicate it self , who can imagine , a more full communication , or a more straite vnion then this is , where God made man vnder the formes of bread and wine , giues himselfe to be eaten of all men , and of euery one in particular shutting vp himselfe within their breasts , vnited vnto them as perfectly and inwardly , as meate is conioyned with the person that feedes theron . So that we may now well conclude , that the Masse is a most perfect holocaust , and that therein in highest māner we acknowledge our Creatours most soueraigne infinite Maiesty , with the rest of his Diuine excellencyes , and yield him the honour and worship that is his due . That the Masse is a most perfect Sacrifice of Thankes-giuing . CHAP. VIII . AS touching the second reason of sacrificing , to wit , thereby to giue thankes vnto God for his benefits done vs , it is apparant with what eminency thankes are giuen vnto God by this our most holy Sacrifice , aboue all other that haue been at any tyme offered in the world . For in other sacrifices , howsoeuer great and precious the oblatiōs were , yet mē did not offer all that they had , but only a small portion , reseruing the farre greater part for themselues : as Iacob sayd in his Vow vnto God , I will offer thee the tithes , or the tēth part of all the things that thou shalt giue me . What great thing is it , that a man , vnto him that giues all , returne backe agayne the tenth part therof by way of gratitude , retayning nyne partes for himselfe ? wherfore this kind of gratitude , is more esteemed by the inward affection of thākesgiuing , in tokē wherof the Sacrifice is offered , thē by the value and sufficiency of the gift . But in our most Diuine Sacrifice we offer a thing , of farre greater price , thē is all that which he hath giuen vs , because we offer him his very Son , whome also he gaue vs that we might offer him , and by this oblation repay whatsoeuer we owe him , seing he doth no lesse discharge the debt that payeth it by that which is freely giuen him , then he who payeth it out of his owne stocke . And if respect be had vnto the inward affection , it is certayne , that the gratitude of all creatures put togeather is lesse then the benefits they receaued of God ; to supply which defect we offer the affection & the gratitude of our Lord Iesus Christ. For he knowing our insufficiēcy in this behalfe , himselfe gaue thankes vnto his Father for all the benefits done vs , & particularly for the gracious gift of this most soueragne Sacrament , when he tooke the bread into his handes to consecrate the same , he did as the Euangelists write , lift vp his eyes vnto heauen & gaue thankes vnto his Father , hereby preuenting and by anticipation , making recompense for the want and default of our gratitude . And as often as we celebrate , we repeate this action of our Sauiour , & when we take the bread into our handes we say of him , He tooke the bread , lifting vp his eyes vnto Heauen , and giuing thankes , as if we sayd vnto the Eternall Father , that if we be not sufficient to giue him worthy thankes for this soueragne mystery , that he remēber his Sonne our Lord , who rendred vnto him most perfect thākes , in the name of vs all ; & that he receaue these thankes of his Sonne , to supply the defect of ours , who for this reason offer him this sacrifice , because it contaynes all that is due to him : and for this cause it is called Eucharist , or Sacrifice of the Eucharist , that is to say , of thankesgiuing . That the Masse is a most perfect Sacrifice of Propitiation for sinne . CHAP. IX . AS concerning the third Title of Satisfaction for sinne , the difference is perspicuous betwixt the auncient Sacrifices and this , because they were not sufficient to satisfy for one only sinne , as the Apostle Saint Paul many tymes affirmeth , specially in his Epistle to the Hebrews , where he sayth , that it is impossible that by the bloud of bulls or goates sinne should be abolished . And in the same Chapter he writes to the same effect , Euery Priest is occupied in offering againe & againe the same Victimes or Sacrifices ; but this Priest ( Christ Iesus ) hauing offered one Sacrifice sits for euer at the right-hād of God. For this respect the same Apostle calleth them many tymes weake sacrifices , impotent and defectuous , Infirma & egena elementa . And not only this is so , but also all creatures put togeather are not able of themselues to satisfy for one only sinne : whereas our great High-Priest Christ Iesus , by one only Sacrifice satisfyed for all the sinnes of the world , and of a thousand worldes were there so many : & this satisfaction is not only sufficient , but also abundant , not only equiualent and equall , but also obtaying pardon euen in rigour of iustice as is the most common true Doctrine of the Theologers : for ( as S. Paul sayth ) Vna oblatione consummauit in aeternum sanctificatos , by one Oblation he consummated for euer the sanctification of men ; which most sufficient , & superabundant satisfaction , he applyes efficaciously vnto vs , as often as we do offer the most holy Sacrifice of the Masse . This is the reason that the most holy Councel of Trent defines , that this sacrifice is truly propitiatory : because God by this Oblatiō appeased , by granting the grace and gift of Pennance , pardons mayne and heynous crimes . Hence it is , that a most graue & Deuout Authour affirmes , that a man hauing committed many & most grieuous sinnes , by one only Masse , which he should say , with the conuenient disposition , if there be no default on his part , might be as perfectly freed frō them all , by vertue of the sacrifice , as he was before he sinned : so that he might strayght enter into Heauen without any impediment . And herein he vtters a most certayne Truth , because the vertue and efficacy of the Sacrifice , as for within it selfe , hath no limitation nor any measure , but that which the meannesse of mans disposition giues vnto it . Wherfore the holy Coūcell of Trent sayth absolutly , and without restraint , that by the vertue of this Diuine Sacrifice , all our sinnes are pardoned how heynous soeuer . In the forme of consecration Christ lykewise sayth , and we repeate the same dayly in his name , That this is the Bloud of the new Testamēt , which was shed and offered for the remission & pardon of sins : and Pope Iulius , as Gratian relates , sayth : Omne crimen atque peccatum oblatis Deo sacrificijs deletur , that euery sinne and crime is cancelled by the oblation of Sacrifice vnto God. S. Gregory in his Dialogues writes in this manner : This Victime , doth singularly saue the soule frō eternall destruction , which mystically represents vnto vs the death of Gods only begotten Sonne . And in another place the same holy Doctour reportes of a man that was captiue in the handes of his enemies lodē with fetters & yrons , whose wife hearing no newes of him , and therefore belieuing him to be departed this life , caused euery weeke vpon a certayne day Masse to be sayd for him . And as often as the Sacrifice of the Masse was offered on that day , the fetters and yrons fell off from him , and he remayned free for them , to his great admiration , he not knowing the cause of so great a wonder , vntill retourning into his Countrey , and relating this strange thing , he found by conferring togeather the dayes and houres , that it was the very time that Masse was sayd for him . Hence the holy Doctour inferres , what greate force and efficacy is in this most Diuine Sacrifice , to release men from the spirituall fetters of sin , wherin was so great strength to vndoe and breake the chaynes of the body . The auncient formes of Masse deliuer the same truth : that of S. Iames , speaking with GOD , thus prayeth , that the sinnes we haue committed may be abolished ; that thou , o Lord , be propitious and mercifull vnto thy people ; that by the Oblation of this gratious & Diuine Sacrifice , we may be held worthy of eternall life . The Masse of S. Basil sayth : Let this Sacrifice be acceptable for our sinnes , & for the ignorances of the people . S. Chrysostomes : Make vs worthy to offer the gifts , and this speciall Sacrifice for our sinnes , & grant that we may find fauour in thy sight . And now in the Canon of the Masse we say , that we offer this Sacrifice , for the Redemption of our Soules . That the Masse is a most efficacious Sacrifice to obtayne whatsoeuer we demand . CHAP. X. AS cōcerning the fourth title , and reason of offering Sacrifices , to the end to obtayne of God , that which we demaund , it is cleere , that our Sacrifice doth farre excell all other . For if the offering vnto God of a lambe , or kidd , or some other bruite creature , was so efficacious a meanes , to obtayne the thing desired , and therefore such kind of Sacrifices were ordinarily offered ; how much greater efficacy is there in the offering vnto him , his very Son with the whole treasure of his merits ? Without doubt this is greater beyond cōparisō . If God made such promises vnto Abrahā , cōfirmed by Oath to do fauours vnto him , and to all his posterity , only in regard of the will he had to sacrifice his Sonne ; what benefits , and graces will he bestow on thē that offer and sacrifice vnto him , really & truly , his only begottē Sonne ? what fauours will he not grant ? what can one aske with such a present that he will not giue ? with reason we may heere vse the wordes of the Apostle Saint Paul : He that spared not his only Sonne , but gaue him for vs all , how can it be , that he hath not giuen vs all togeather with him ? Or how can he deny vs any thing that we can aske ? If the Lawes both human and Diuine , so strictly prohibite vnto Iudges , and Princes ( whose office is to gouerne the affayres of the Commō-wealth , & to pronounce sentence in cases of difference ) to receaue gifts or presents , because receauing them they remaine euen in nature obliged to requite them , and to gratify such as gaue them , so that it seemes impossible that they should not fauour them ; why may we not presume that God is in a certaine māner bound to do vs fauours , hauing receaued of vs a gift so great and precious as we offer him in the Masse ? And if the Prouerbe , that Gifts breake rocks , be true , as experiēce shewes it is , there being no hart so hard , which presents do not make relent & yield vnto the giuer ; how can we thinke that God hauing an hart , not of stone , nor hard , but most sweet louing , mercifull , & inclined to do vs fauours , will forbeare to do vs any thing we shall request , hauing taken of vs such a rich gift as we present him in our sacrifice ? Certayne it is , that the holy Sacrifice of the Masse is a most efficacious meanes to obtayne of God , all that we desire , so that the Church did euer vse to say Masses , to aske of God Health , Peace prosperity , & other benefits generall , and particular , as well corporall as spirituall , neither need I stay lōger in prouing so cleere and receaued a truth . Wherefore I will only here set downe a most prudent and pious consideratiō of a graue and learned Diuine of our age , most true , & conformable both vnto Theology & holy scripture . This is , that Christ our Lord now in Heauen though he be not in the state to merit or satisfy for vs a new , yet he is in a state where he may pray and make intercession for mē , as in verity he doth , according as the Apostle doth witnesse , that he doth pleade for vs , and at the iudgment seate of God is our sollicitour , and as S. Iohn sayth , We haue an Aduocate vnto God the Father , Christ Iesus the Iust. Hereupon this learned Authour sayth , that it is a thing very credible & likely , that Christ our Lord , as often as the Sacrifice of the Masse is offered , doth intercede and pray for them that offer it , and also for thē for whome it is offered . A consideration most true : For seing it is most certayne , that Christ our Lord doth actually and in truth exercise the office of our Priest and Aduocate , seing also that the proper office of Priest is to pray & intercede for the people , we may rest in this persuasion without any doubt , that our Lord being in all his actiōs most perfect , will completly performe this office , not only by offering the Sacrifice particularly for them , for whome it is offered , whereof there is no questiō , but also by praying & interceding actually for thē , that they may obtaine what they request and desire , if the same agree with their Saluation , and Gods glory . And it may seeme that the Apostle S. Paul , in his Epistle to the Hebrews , doth signify , or insinuate this truth , where treating of the Eternall Priest-hood of Christ , he sayth , That he can saue for euer them , that by him haue accesse vnto God , who liues euer to intercede and pleade for vs : and thereupon he straight addeth , It was conuenient that we should haue such an High-Priest . Where he seemes to conioyne praying and interceding for vs , with the office of Priesthood , signifying that to discharge that duty perfectly it is necessary that he pray , and intercede for them that are vnder his charge , and more particularly for them for whome he offers his Sacrifice : which thing is no wayes inconuenient in Christ , but very agreeing with reason , as the Venerable Father Dionysius Carthusianus notes in his declaration of this speech of the Apostle , Qui etiam interpellat pro nobis . Which also is the Doctrine of that great Saint Laurēce Patriarch , who wrytes thus in a certayne Sermon . When Christ is sacrificed vpon the Aultar , our sayd Redeemer cryeth for vs vnto his Father , shewing the sacred marks of his Woundes , to saue men from eternall punishments by his intercession . This being so ( as I do firmely belieue it is ) what a soueraigne and excellent thing , and full of reuerence and veneration is the holy Sacrifice of the Masse ? If we do highly esteeme that some Saints in Heauen pray particularly & actually for vs , or some person liuing vpon earth whome we know to be vertuous & in singular fauour with God ; how much more ought we to prize the only Son of God his praying and intercession for vs vnto his eternall Father ? Out of all which it is sufficiently proued , that this one Sacrifice of the new Testament contaynes in it , most excellētly , & with great excesse all the perfection , sanctity , and efficacy of all the Sacrifices of the old , as the same afornamed Saint doth elegātly & briefly set down in these words . It is cleere that no Sacrifice can be offered more acceptable vnto God , eyther to giue him honour , or to render him thankes , or to obtayne pardon , or to deserue glory , then the most holy Sacrifice of the Body , and Bloud of Christ. The Masse is the thing most Venerable , that is in the Church . CHAP. XI . OVT of that which hath byn sayd we may cōclude , that the Masse is a thing of greater reuerence , grauity and sanctity then any other in the Catholicke Church , there being nothing eyther equall or comparable to it . So that neyther the Benediction of the Agnus Dei , which the Pope doth with so great solemnity , nor the Consecration of a Bishop , which with so many graue , and solemne ceremonyes is performed , all which of necessity three Bishops are to present , besides him that is consecrated ; nor the Dedicatiō of a Church , nor any other thing , done with the greatest and solemnest Rites , none of these thinges are comparable for Reuerence , Grauity & Sanctity with the Masse . This is the reason that the Saints adorne this Sacrifice with so many choice & exquisite Epiphets and tearmes , calling it a Mystery , Dreadfull , Terrible , Diuine , Deificall , Sacro-saynt , full of Diuinity , Honorable , Supreme , Singular , and other such Names , that euery where occurre in the writings of the Holy Fathers . Out of whome omitting many very excellent thinges which they say of the dignity of the Masse , I will only set down two or three short sentēces , which to me seeme most notable . S. Chrysostome writes , that being present at Masse , we must not imagine we are vpon earth , but that we are carryed vp into Heauen , & that we are seated amongst the Quires of Angels , and Seraphims . His wordes are these . When thou doest behold our Lord sacrificed , the Priest performing his office therin , and the people bedewed , and as it were grained and purpled with his pretious Bloud , do not thinke that thou art amongst men , nor that thou dost abide vpon earth , but rather that thou art transtated into Heauen : and so casting away all carnall imaginations and earthly thoughts , with a pure minde contemplate the things of that Celestiall Court. Oh Miracle ! Oh Benignity of God! who sitting aloft with the Father , at the same tyme is taken into the handes of men , and giues himselfe vnto such as will receaue him . To the same purpose S. Gregory wryteth in this sort . What Christian can doubt but that in the tyme of Consecration , the Heauens open at the voyce of the Priest ; and at this very Mysterie of Christ Iesus , the Quires of Angels assist ; Earth is conioyned with Heauen ; this wale of teares with the pallace of Blisse ; and that visible and inuisible things meete togeather in one . A wonderfull , dreadfull , & venerable thing , that at the voyce of a Priest the Heauens should open , that the glorious Court should come down vnto earth , that with the Faythfull of the Militant Church , though poore and sinfull , the Triumphant Church should ioyne , the King of glory and his Courtiers descēding , so that of Heauen and earth is made one Company and Church . What thinge of greater veneration or more strange , then that when the Priest is at the Aultar , many millions of Angells kneele with greate reuerence about the same , adoring the most holy Sacrifice , & the handes of the Priest that holds it ; acknowledging his dignity in this regard to be greater then theirs , seeing to none of them such power and authority was euer giuē ; praysing our Lord , giuing him the thankes , which wee through our grosnes do not render vnto him ; and supplying other defects which we in this duty commit . Oh holy Angels , how often am I ashamed , & do I blush to consider that you are present , seeing you shall be at the day of Iudgment witnesses of our vngratitude & rudenes , that God hauing placed vs in so high a state of honour , we do neyther know it , nor esteeme it , nor exercise it with the decency and reuerence that is due . In fine , that quires of Angells assist at the time that Masse is sayd , is a most setled and receaued doctrine of the Saynts , namely of S. Ambrose in his Bookes written of the dignity of Priest-hood . And S. Chrysost. deposeth to haue heard the same of venerable and holy men , to whome God granted the fauour to see this , euen with corporall eyes . S. Cyrill in the life of S. Euthimius relates of him , that at the tyme when he sayd Masse , he saw Angels assisting about the Aultar , some ministring vnto the Priest , some prostrate adoring the Sacrament , and all shewing great reuerēce . And the Apostle S. Paul may seeme to insinuate this thing making a comparison and differēce betweene the Mysteries of the old Testament , and these of the new , and betweene the Maiesty wherwith God descended to giue the Law on the Mount Sina , & that Maiesty wherwith now he comes downe vpon the holy Aultar in an inuisible manner , he sayth thus . You are come not vnto a Mountayne , that is felt with the handes , nor vnto a fire which is seene with the eyes , nor vnto stormes and mystes , tempests & the sound of trumpets , but you are come to the Mount Sion , and the Citty of the liuing God , and the Heauenly Ierusalem , and vnto the company of many thousand Angels , and vnto the Mediatour of the new Testament Iesus , and the sprinkling of his Bloud , speaking in better manner then that of Abel . And without doubt if God should opē our eyes , as he did vnto the seruant of Elizeus , we might there behold celestiall Armyes , and we should learne the veneration and reuerence wherwith they assist vnto their King and Lord , & perceaue how much they are offēded at our irreuerence and rudenes . And to conclude this point , omitting many other sayings of the Saints , concerning the veneration and reuerence due to the holy Sacrifice of the Masse , I will only relate the words of the most deuout , learned and elegant Father Saint Laurence Patriarch of Venice , who wrytes in this manner . There is not any oblation greater , none more profitable , none more amiable , none more gracious in the sight of the Diuine Maiesty , then the holy Sacrifice of the Masse , which restores honour vnto God , company vnto Angels , Heauen vnto banished men , which causeth the worship of Religion , the right of Iustice , the rule of Sanctity , the obedience of the Law , giues Fayth vnto Nations , ioy vnto the World , comfort vnto Belieuers , peace vnto People , light vnto the minde , hope vnto them that trauayle , the sight of God vnto them that runne out their race . For by the celebration of these Diuine Mysteries is renewed the memory of the tormēts of our Sauiour , the contumelies he endured , the scourges he receaued , the drafts of vinager and gall , the woundes of the nayles and lance . Christ Iesus his assumpted Humanity is offered vnto the eternall Father , that he may acknowledge whome he begot , and whome he sent into this world , and by his Mediation grant pardon vnto sinners , his hande vnto the lapsed , life vnto the iustified . We may well belieue that at the tyme of this Sacrifice the Heauen is opened , the Angels behold with admiration , the Saints singe with ioy , the Iust exult , the Captiues are visited , the fettered are released , Hell mourneth , and the holy Church our Mother reioyceth in spirit . Hence is gathered with what veneration the Priest ought to assist , to whome the office & authority is giuen , to consecrate this Sacrifice , and to intercede and pray for the whole world , who therefore ought to be a louer of Gods honour , religious towardes himself , humble of hart , and full of compassion towards the sinnes of his Neighbours . Wordes worthy of the great spirit of this Saynt , and sufficient to comfort and inflame him that readeth them , and to make him conceaue great respect and reuerence towardes the most holy Mystery of the Masse . That the Masse , is a thing of greatest honour vnto God. CHAP. XII . SVCH is the Excellency of the MASSE , that the greatest worshipp of Religion and Diuine honour is contayned therein , and the most gratefull vnto God , & that giues him most content of all things that are done , or can be don in the world . Which is auerred by the same most holy Patriarch in these wordes . Verily by no Sacrifice is God more praysed and honored then by this immaculate Victime of the Aultar , which , to the end that complete worship & perfect prayse might be giuen vnto God , Christ did institute in his Church , wherein the mysteries and passages of his holy Passion are mystically renewed , so that nothing can be more acceptable vnto God. The truth of this saying is perspicuous by that which we haue shewed before , that in the Masse is offered vnto the eternall Father the Sacrifice of his only begotten Sonne , with the whole treasure of his merits , which without question is a thing of more valew and dignity then were a Sacrifice consisting of all creatures put togeather , and by this only Sacrifice more honour and worship is giuē vnto God , then if all creatures were offered vnto him at once , and a greater protestation of the eminency and Soueraignty of the Diuine Nature , seeing hereby we acknowledge him worthy of a Sacrifice , of infinit perfection , valew , and dignity . And not only this Diuine Sacrifice is more gratefull & acceptable , then any other , but also , to speake with more propriety , nothing is , nor hath euer byn pleasing vnto him but in vertue of this Sacrifice , which is signifyed by the speach of the eternall Father in the Baptisme and transfiguration of his Sonne , This is my beloued Sonne , in whome I am well pleased , as if he had sayd , He only pleaseth me for himselfe , and all other please me for his sake , and for his merits , and for as much as they be like vnto him , and not in other sort , as the Apostle declareth in his Epistle to the Ephesians saying : He made vs gracious in his beloued Sonne , al the grace we haue of God , stowes as frō the fountayne from that most abundant & copious grace wherwith his most beloued Sonne is gratious in his sight . To this effect , the holy Euangelist S. Iohn hauing sayd , That Christ our Lord is full of grace and truth , as the only begotten Sonne of the Father , addeth out of hand , saying , Out of his fulnes haue we all receaued grace for grace . From this plenitude , and height of grace which makes the Sōne gracious vnto the Father , is communicated vnto vs all the grace we haue , without want of any . Yea it is a generally receaued truth , that al the grace which hath byn giuen , or shall hereafter be giuen , eyther vnto men , or Angels , proceedeth from the grace of Christ ; and that no creature hath euer beene , or shall euer be gratious vnto God , but in him & through him . And answerably herevnto , it is very cleere and certayn , that nothing can be so gratefull and acceptable vnto him , as this Sacrifice wherin Christ himself is offered , togeather with all his merits : which truth may be yet further declared in this sort . If the charity which mē haue had frō the beginning of the world , vnto this day , or shall haue hereafter vntill the consummation thereof , with all their merits , and all the prayse & honour which they haue giuen vnto God , be put togeather ; If the torments and sufferings of all the Martyrs , who with such excessiue charity and heroicall fortitude , offered their liues for the honour of God , if the pious and vertuous exercises of holy Confessours , Patriarchs , Prophets , Monkes , Anchorets , Eremits & other who by another kind of Martyrdome , of longer continuance , and in some sorte more painfull and difficult haue crucified & massacred themselues with fastings , wearing of hayre-cloth , watchings , pennance , and mortifications : finally if all the vertue and perfection both of men and Angels , be layd togeather in one , yet all this put togeather doth not please God so much , as doth one only Masse , sayd by the poorest Priest in the world . And to proceede yet further , the charity of the Blessed , is much more perfect & excellēt , then that of the greatest Saynt that liueth in the world , because it is charity proceeding from the cleere & perspicuous vision of the Diuine Essence . For this respect our Sauiour hauing extolled the sanctity of the glorious S. Iohn Baptist so farr , as to say of him amōgst the Sonnes of womē there neuer arose any greater , nor more holy , he strayght added , Yet the last in the Kingdome of Heauen , is greater then he . Now this being so proceeding higher in the forsayd consideration , I say , that though vnto the merits and vertues of all Saints that haue byn , or euer shall be , be added also the charity of the Blessed in Heauen , both of men , Angels , and of the most sacred Virgin Queene of thē all , all these put togeather cannot giue vnto God so much honour , nor so much prayse , nor so much contēt as a Masse doth , offered by any Priest. And the reason hereof , hath been signifyed before , to wit , that in all , and euery MASSE , Christ our Lord is the principal Priest , who actually makes the oblation of that Sacrifice : and the proper office & duty of Priesthood is to giue prayse and honour vnto God. So that Christ in euery Masse is the chiefe worshipper and honour of God , & to make amends for our defects , he , as the chiefe and supreme Offerer , giues the thankes , the honour , prayse , and worship that is due vnto him : and most certayne it is , that all creatures put togeather , cānot yet yield vnto God so great honour , prayse , and content , as his only Sonne alone can doe . Whence it is consequēt that the Sacrifice of the Masse , aswell in regard of the thing offered , as also in respect of the person that offers : incomparably exceedes all Religion , worship , and glory which may be rendred vnto God , by all the creatures , both of Heauen and earth , that thus Priests may vnderstād what soueraigne treasures and richesse God hath put into their handes , whereby they may supply their wants , & enrich their pouerty . It is great pitty to behold with what facility & carlessenes many depriue themselues of such inestimable treasures , only because they will not take a little paynes to prepare themselues , and make pure their consciences . This most high and noble consideration , I find to my great content , in an Authour very spirituall & contemplatiue of this age . And because his stile and manner of writing makes mee probably iudge , that he receaued that doctrine by speciall inspiration of the holy Ghost , I will set downe his very wordes . Considering with my selfe many tymes , the most high Mysteries of the holy Masse , and the office which God , out of great loue hath bestowed vpon vs , to consecrate his most sacred Body and precious Bloud , and handle the same so familiarly , and receaue the same into our bowells : I haue iudged , and do dayly more and more cleerly and assuredly iudge , that the glory and pleasure which the eternall Father receaues , when the Priest offers vnto him , his most beloued Sonne , couered and inclosed within the most venerable Sacrament , is so great , that the glory & pleasure which all the Quires of Angels , and of the rest of the Blessed in Heauē offer him , in comparison hereof is as nothing . For the works of creatures how noble & high soeuer that they be , haue no proportiō with the works of the Creatour : and the Priest that offers vnto the Eternall Father , and vnto the whole most Blessed Trinity , the most venerable person of the Sonne , in the Sacrament , offers God vnto God , and consequently infinite prayse , infinite glory , infinit content , and finally all goodnes that is , the true and eternall goodnes . And the Angels with the whole celestiall Court , how great soeuer their seruices are that they do vnto God , how great soeuer the honours and contentments they yield him , though they continew for all Eternity , yet doe they not offer God vnto God , and consequently all is little or nothing in respect of this most Diuine Oblation , in the which God himselfe is offered . To this Consideration , another succeedes no lesse excellent then this , of the great fauours that God doth continually bestow vpon men , and the motiues men haue to loue him , and to render him infinit thankes , honour , prayse and contentment . Being in this cogitation , I felt within my selfe a certayne internall voyce , saying , that if I wished and desired this , that then no meanes could be found more fit for that purpose , then to receaue in the state of Grace , and with due preparation , the most holy Sacrament of the Aultar : and after that I haue receaued and layd hold thereof , hauing it within my breast and in my power , being at is were Maister and owner thereof , to giue and offer it agayne vnto the Eternall Father ; retyring my selfe for this end , vnto some quiet place , or recollecting my selfe with quiet of soule , in the place I should find my selfe . This Oblation is to be made with the most inward desires of the hart , and with most affectious acts of the will , and with all the humility and reuerence that is possible . For giuing and offering vnto the Eternall Father this gift and oblatiō , infinite glory , prayse , and content is giuen and offered vnto him in regard of the dignity thereof , which neyther the Angels of Heauen , nor all the Blessed Saynts , can giue vnto God by any other way . Hitherto be the words of this Authour , God of his mercy make vs able to vnderstand them well , that we may practise accordingly . That the Masse , is a present most gratefull vnto our Sauiours Humanity , and vnto the most Blessed Virgin. CHAP. XIII . ANOTHER Excellency of the MASSE that is consequēt out of what hath byn sayd , is , that the Masse is a thing that most pleaseth , & giueth greatest content vnto the most sacred Humanity of our Lord Iesus Christ , and whereby we do him more seruice and honour , then by any other seruice , or seruices that we can do him . This truth is cleere out of the doctrine that hath been set down . For the will of our Sauiour being so vnited and conforme vnto the will of his Father , he knowing that his Father by this Oblation , receaues so much honour and glory ; in lyke sort his Blessed Soule cannot but receaue the same pleasure and content , seing that ( as he sayd ) euen whylest he liued in this world , all his pleasure and content was to fulfill the will of his Father . Besides which , there is another speciall reason of this doctrine , to wit , in regard of the representation which is made in the Masse , of the Life , Passion , Death , and all the Mysteries of our sayd Lord Iesus Christ. For declaration we must know , that all the Blessed that are in Heauē receaue great ioy , complacence , and content in all the thinges that pleased God , and gaue him content in this lyfe , and herein their content is so much the greater , by hovv much the thinges they ioy in , were more gratefull and acceptable in God his presence . And this is amongst thē so settled an affection , that any of thē if it were possible , would leaue the glory whereof he is possessed , to do , or suffer the same againe and againe many tymes ouer . The Martyrs reioyce and be glad of their former torments and paynes , the Monkes and Heremits and the rest of the Confessours of their fasts , watchings , Pennances and Mortifications : and they would all haue done and suffered more for God his honour . And seing it is not possible now to returne into this World to suffer againe , they receaue new ioy & accidētall glory , that we vpon earth make Cōmemoration of their Martyrdomes labours and merits : and that we offer them vnto God , & that we giue him thanks that he gaue them such grace as they might do him such excellent seruices . That which to none of the Saints is grāted , is grāted vnto the humanity of our Blessed Sauiour , which being vnited vnto the Diuine Persō , may haue , or do whatsoeuer the same will wish to haue , or do . And he finding that his Passion and Death , so pleased , and gaue such ioy content and glory vnto his Father , he both was able to inuent , and sufficient to affect a meanes , whereby the same may be renewed , and repeated ouer many tymes in such manner , as his Father at euery repetition thereof should receaue no lesse ioy , content , & honour , then he receaued the first tyme the same was suffered and offered on the Crosse : which manner is this , that seing he now being risen frō death , and glorious in Heauen , cannot returne to suffer and dy againe , he hath ordayned the most sacred Mystery of the Masse , wherein his Passion and Death is so liuely represented , as if he did euē now suffer and dy againe . And this is not only represented , but also in mysticall manner performed , effectuated , and repeated the very same Sacrifice he offered on the Crosse , being offered a new vnto the Eternall Father , with the same valew , merit , and powerfulnes as it then had , and as able to giue him pleasure , content , glory , and honour . This we doe when we celebrate Masse , and consequently we yield vnto Christ our Lord the greatest pleasure and cōtent , and we doe him the best seruice , that can possibly be giuen vnto him , and ( if we may so speake ) we doe him the greatest charity that may be , & herein shew ourselues to be his seruants and friends more then in doing for him all other thinges in the world . And verily we should esteeme this , as a great felicity and treasure , and our selues herein most fortunate , that we haue some thinges wherein we may do seruice , and yield pleasure and content vnto our most louing Lord and Master Christ Iesus , specially a thing that we may haue so good cheape , a thing so dew vnto him , who with so much payne , and at the deare rate of his pretious Bloud procured the same for vs , not sparing any labour , nor stying any difficulty to make the same profitable vnto vs. And what is sayd of the most Sacred Humanity of our Lord Iesus Christ , may be extended vnto , and with a kind of proportion vnderstood of the most sacred Virgin his Mother , and euery other Saynt , that we can do them no better seruice , we can giue them nothing of greater content , nothing can we more shew that we are their most affection at friēds , then in offering vnto God the holy Sacrifice of the Masse , in their name & honour . For though we may not offer Sacrifice vnto any Saynt , no not to the most Glorious Virgin Mother , Queene of Heauen , for this the sacred Councell of Trēt declareth to be vnlawfull , yet we may make commemoration of their merits , & giue thankes vnto God for the benefits he bestowed on them , and for the glory wherwith now they are made Blessed ; offering also their meritts vnto GOD , which they togeather with vs also offer vnto our common Lord and Maister , to supply our defects in their name , as the aforesayd most deuout and contemplatiue Authour declareth in these wordes . If we be , ( as it is reason we should be ) desirous to giue vnto the most glorious Queene of the Angels , as much honour and glory , as is due vnto her , we must coming from the Masse , or holy Communion with the like ardent charity , humility and reuerence , offer vnto her most pure armes her most sweet & louing Sonn , whome we haue in our custody . For this Oblation she receaueth with more content , & the same is to her of more honour and glory , thē any whatsoeuer other , that eyther all men or all Angels can offer vnto her , if it be not likewise the gift and oblation of God , and of her Sonne as this is . And thus we may at any tyme so longe as we haue our Sauiour within our breast , that is , vntill the Sacramentall formes of bread and wine be consumed by the naturall heate of the stomacke . The like Oblation may be made vnto any Saynt , or vnto all the Saynts in the aforesayd manner , in their honour , and the honour of God. Wherefore , it being a thing cleere , what great glory , honour , prayse , and content Priests , & all other Christians may giue vnto God , & vnto the soueraign Virgin Empresse of Heauē , and the other Saynts of the Celestiall Ierusalem , by meanes of the most holy Sacrament of the Aultar ; Let all that haue notice hereof , consider what great cause they haue to spend themselues , and to doe the vttermost of their power to be continually so prepared and disposed , that no day may passe , wherin they do not eyther celebrate the holy Masse , or receaue the most holy Mysteries . Whereunto besides what hath byn sayd , this consideration may likewise encourage them , that they may assure themselues , that by the meanes of this rich present , sooner then by any other , they shal obtayne of the Father of Mercyes , & of the Blessed Virgin Mary our B. Lady , & all the Saints of the Heauēly citty , whatsoeuer they shall demande . Which confidence may iustly be the greater in this respect that by this Oblation made in the manner aforesayd vnto the Saynts , we get thē to be our Aduocats , and Friends obliged to pray and intercede for vs. All these are the words of the afore-mentioned Authour , worthy , that all consider & practise the things counselled therein , and benefit themselues by an aduise so important , facile and profitable . Other innumerable dignityes , excellencyes , and magnificencies , may be sayd of the holy Masse , and are gathered of the former definitions , declarations , and explications giuen thereof , which if we should particularly declare , this Treatise would grow of too great a bignes . For example , that the Masse is of greater glory ioy , and comfort vnto the Saynts and Angels of Heauen , thē any other thing that is don , or can be don in this world . That the same is of greater profit and vtility , to the Militāt Church , of greater force to helpe & relieue the soules in Purgatory , of greater importance and efficacy for our spirituall progresse and increase in perfection ; and this with so great excesse , that if we put in one side of the balance , all that we doe in the day and night , supposing we spend them wholly in vertuous and holy Exercises , all this togeather weigheth not so much as a drame , in comparison of one Masse , that we say with the due required disposition . Wherefore , though for no other reason , yet at least in respect of our interest and profit , and to spare greater paynes and labour , and to enrich our pouerty , to supply our wants out of treasury of the merits of our Lord Iesus Christ , we ought to procure with all diligence to dispose our selues , to celebrate , and to assist at the most sacred Mysteries of the Masse , and to receaue the most Diuine Sacrament , with all purity and perfection possible . The externall Reuerence and Worship , to be vsed in the holy Masse . CHAP. XIIII . HITHERTO we haue set downe considerations that may stirre vp in vs inward reuerence , and deuotion towardes the holy Sacrifice of the Masse aswell in Priests that celebrat , as in other Christians that assist thereat . And although where inward reuerēce and worship is found , there externall Reuerence , Grauity , Composition , and all other decent gate will not be wāting , yet to make this Treatise more full , it will be cōuenient to adde something also concerning this second kind of Reuerence , the wāt whereof is scandalous , and occasion to many to thinke lesse reuerently of the holy Mysteries . Also the time we liue in , may seeme to require , both of Priests and Laymen , that in this externall Reuerēce , they be most punctuall and exact concerning the sacred ceremonies , and externall Rites of this Diuine Oblation , because the Heretickes of our tyme do oppose specially against these Ceremonies , & impugne the Externall Rite and Worship vsed by the Catholike Church in the Diuine seruice . Wherfore it is good reason that we , who thinke ourselues happy in that we are Catholicke Christians , and by Gods singular mercy , true children of the sayd Catholicke Church : it is good reason , I say , that we should think it part of our honour to be opposite vnto the foolish fancies of Hereretikes , as much as may be : & by how much they more reprehend and despise the sayd ceremonies , by so much we ought to be more careful and religious to performe them with the greatest reuerence & exactnes that may be . And to vnderstand the ground of these externall Ceremonies and Rites , we are to note , that man being compounded of two substances , to wit , soule and body , and God being Creatour and Authour aswell of the one as of the other , is boūd to acknowledg worship to God , and adore him not only with soule , but also with body , for with the hart one belieues vnto Iustice , & with the mouth he confesseth his fayth vnto saluation . So that it is not inough to belieue with our hartes , but also we must make professiō thereof with our mouth , and so religion bindes vs not only to worship God internally with our soule , but also to yield vnto him externall reuerence and honour with our bodyes . Thus we see that from the very first beginning of the world iust & godly mē , began to honour God with externall ceremonyes , bending their knees , lifting vp their hādes , casting vp their eyes vnto Heauen , building Aultars , and offering Sacrifices , as did the Iust and Innocent Abel , which practise went still continuing and increasing in all iust men & Religious towardes God , as doth appeare by diuers Hystories of holy Writ . Prophane Hystory lykewise shewes , that the Gentills in their impious worship of Idols , vsed sundry and diuerse crremonies . For the Diuel , who was adored by thē in those Idols , as he still perseuered in his first pride , and sottish enuy , seeking to vsurpe to himselfe the honour and adoration due vnto God , knowing that externall Reuerence is a signe and a character of the interiour , and in this respect most due vnto the true God ; required of his deceaued adorants , and ordayned that they should adore him , and sacrifice vnto him with great variety of externall Reuerences , Rites , and Ceremonyes . And in the holy Scripture we reade , that those most vnfortunate Priests of Baal , did inuocate him with Sacrifices , & with clamors , bending their knees , prostrating themselues on the ground , and being barbarous & inhumane , lyke to the Diuell they serued , with knifes did lance themselues till they were all embrued in blood . The difference which in this poynt hath been according to the variety of liues and states , is that in the first state called , The Law of Nature , as God had not giuen them any written forme of Religion , or Law , there was no set order of these kind of Ceremonies , but euery one followed the internall instinct and inspiration of God , who taught them in what manner he would be honored & worshipped by them . But afterward when God gaue vnto his people a written Law , a most principall part therof pertayned vnto the ceremonyes , and diuerse sorts and fashions of Worship to be by them vsed , in their offering Sacrifices ; praying , and other duetyes belonging to the Diuine seruice . Also there were appointed diuers kindes of Ministers for the more full accomplishment of these thinges , some being Priests , some Leuits , some Singers , some Porters , some Exorcists , and diuerse other kindes , euery one hauing his office and Ministery assigned him , with most strict and seuere commandments , that each of them should be most punctuall & exact in his owne office , without medling with the office of others , enacting most grieuous punishment vnto any that should fayle , though but in small matters : all which appeares by the Books of the Law , specially by that of Leuiticus , and Deuteronomy . It is true that all these Precepts and ceremoniall Lawes are now ceased and abrogated by the Law of the Ghospell , that now is not necessary , yea now it were a sinne to obserue them ; but in their place other ceremonies doe succeede , better and perfecter , more proportionable and conueniēt , with the perfection of the Law of Grace , which the Church gouerned by the ho. Ghost hath established , as receaued and deriued by tradition from Christ and his Apostles . For though some particular ceremonyes haue been altered and changed , according to the state and conueniency of tymes , yet most certaine it is , that some of them were vsed by Christ himselfe in tyme and place , and as they were conuenient to his person . Thus we reade , that sometymes he prayed on his knees , positis genibus orabat , sometymes standing , as in the prayer he made after his last supper , sometymes prostrate on his face , Procidit in faciem suam , sometymes lifting vp his eyes vnto Heauen , Subleuatis Iesus oculis dixit . And whē he instituted the most venerable Sacrament , hauing ended the ceremonies of the old Testament , he washed the feete of his Disciples , sat downe at the Table , tooke bread into his hands , cast vp his eyes vnto Heauē , gaue thankes vnto his Father , blessed the bread , consecrated it , deuided it , gaue it to his Disciples , which were the ceremonyes for that tyme , place , and season . After our Sauiour was ascended vnto Heauen , the Blessed Apostles hauing receaued the holy Ghost , begā presently to vse ceremonyes in the Masse , and ordayned such as were to be obserued , as appeares by most auncient formes of Masse by thē composed , and by S. Clement their Disciple , and successour of S. Peeter , and by the decrees of other Popes , and Councels very aunciēt , which to auoyde prolixity I omit . The Apostle S. Paul in his Epistle to those of Corinth , appoints that Womē be in the Church with their heades couered , and Men with their heades bare , as also many thinges concerning the order that they were to keepe , when they did meete togeather to receaue the most Blessed Sacrament , saying in the end , Cetera cùm venero disponam , I will giue order by word of mouth , about the rest of these thinges when I come my selfe . Certayne it it that the Apostle was not to appoynt the thinges essentiall vnto the Sacraments , ( for these our Sauiour ordayned , and he only could , and had power to ordayne them ) but only certayne ceremonies concerning the vse of the Sacraments . And so it is a most certayne truth , that the ceremonies of the Church speaking of them in generall be very auncient : & many particular ceremonies come by traditiō from Christ and his Apostles , others frō the chiefe Bishops , and Councells . For it was not conuenient that the vse of ceremonies and exteriour Religious Rites in the holy Sacrifice of Masse , should be left to the liberty of euery one , because such liberty might be occasiō of many errours , ignorances , and superstitions , but that the Church should haue the appointment of them . The ground of which exteriour obseruances is found in the holy Scripture set downe by S. Paul in the first Epistle to those of Corynth the 14. Chapter , Omnia secundum ordinem fiant in vobis , Let all things be don with order amongst you , which shewes that it is requisite that the Church should ordayne & appoynt order to be kept , euen about the least thinges that concernes this most holy Sacrifice . For if this were left to the choyce & iudgment of euery one , many indiscreet and vnseemly ceremonies would be vsed : neyther ought any thinge that cōcernes so high a Mystery , be thought little , or of small esteeme , as not to be done with grauity , and decency : the direction S. Cyprian giues , being here of speciall vse , we ought to endeauour the pleasing of the Diuine eyes , euen in the outward gate and composition of our body . And this vniformity in externall ceremonies , serues more to set forth the Maiesty of the Ecclesiasticall office , shewes the vnity and consent of the Church , togeather with the care and sollicitude of her Pastours . And if God in the old Testament , did with such rigour and seuerity exact the perfect keeping of the ceremonies thereof , as appeares by the words of Deuteronomy the 7. Chap. verse 11. Keepe my Precepts , Statutes , and Ceremonies , which I this day commaund vnto thee . And in the 8· Chapter the 11. Verse , Take heed thou do not forget thy Lord God , nor neglect his Commandments , Ceremonies , and Iudgmēts : & the same Precept is in other places repeated and inculcated ; If I say , God did require so perfect and punctuall obseruance of those auncient Rites , and Ceremonies , that were but figures , and shadowes of the mysteries of the new Testament ; how Sacred , Venerable , and worthy of obseruance , are these ceremonies of the Church , which wayte and attend immediatly vpō the most sacred Mysteries themselues now present & effectuated ? These Ceremonies were vsed to the end that with due exteriour decency might be performed the sacrifice of a lambe , or calfe , or of some other bruite beast , or were exercised about the handling and honoring of the Arke of Couenāt , the bread-loues of Propositiō & other such things ; but our ceremonies are vsed about the sacrifycing & cōsecrating the most holy Body of Iesus Christ , and his pretious Bloud , and to handle and worship with due & religious reuerēce , the same true and liuing mysteries , which by those dead figures & shadowes were signified . Wherfore looke what excellency truth challengeth aboue the figure , the body aboue the shadow , the prototype aboue the picture , the new Testament aboue the old ; the same excellency haue the ceremonies now vsed aboue those that then were receaued . And so we may & ought to reason , that that if of those ceremonyes , & the obseruation of them , God made so great an account , greater account without question he makes of these , seing they are ( as hath byn sayd ) in many respects much more excellent then the other were . We may also giue a ghesse , at great and Diuine thinges by consideration of what passeth human thinges , that in respect of them are vayne vile , and childish . It is a wonder to see Noblemen , & Knights that liue in the Court , how perfect they are in the knowledge of Ceremonies , how curious and punctuall to keepe them . All is reduced vnto Rules and Principles , euery one knowes who is to be couered in the presence of the King , and who is to be bareheaded , the termes of salutations and courtesies that are to be vsed , and many other curiosityes ; then reason it is that in them and their exact obseruance , we learne what is to be done and kept in a thing of truth and importance , such as are the ceremonies of the holy Masse . Whē the King drinks it is a sight to behold the respect , the order , the leasure , the attention vsed , one of the greatest Princes takes the goblet , and with a certayn number of ceremonyes he makes his reuerence , and kneeles whylest the Prince is drinking , with such an humble kind of reuerence that it may seeme he would euen put himself vnder the ground . And yet what is a King compared with God ? Surely , but a corruptible worme , that hath the name of King made fast vnto him as it were with pins , which yet are not so stronge , but a little blast of infectious ayre is able to take it from him . On the other side cōsidering what we doe , or rather what we omit to do , through negligence , rudenes , want of carefull exactnes in the worship and seruice of the immortall King of all worldes & ages , who hath not imbrodered in his garments , but also written in his flancke King of Kinges , and Lord of Lordes , serued by thousandes and thousandes , before whome ten tymes an hundred thousandes of Angels , and Seraphims , and Princes of glory assist , all with great reuerence and most profound humiliation , as before their Creatour , and the vniuersall and true Lord of all . Let all these prayse him for euer , seing notwithstanding this his so great Maiesty & highnes he doth not disdaine , to choose such poore creatures as are men for the exercise and celebration of mysteries so soueraigne and Diuine . Of the Reuerence , due vnto Churches and holy Places . CHAP. XV. I will conclude this Treatise with this poynt of the respect and Reuerence , that is due vnto Temples , Churches , and other holy places , where the holy Sacrifice of the Masse is offered . To stire vp in vs this Reuerend affection , it may suffice that we open our eyes of fayth and consideration , & marke that Churches are truly & properly the houses of God. By this title they are honoured by our Lord himselfe , in many places of holy Scripture , and particularly in the second Chapter of S. Iohn , where he saith , Make not the house of my Father , an house of negotiation . And in the one & twentith Chapter of S. Matthew , our Sauiour alleadgeth in confirmation hereof the saying of the Prophet , My house is the house of prayer . The fact of our Sauiour related by both these Euangelists in those places , is very notable , and of great consideration for our purpose . For the modesty and mildnes of Christ IESVS , being exceeding great and wonderfull , that in all the tyme of his lyfe , we do not reade , that he chastised any offence with his owne handes ; hauing seen and dayly seeing so many , and so grieuous , and hauing had so many occasions to doe it , that once they would haue cast him downe headlong from a mountayne , and an other tyme they tooke stones to stone him to death , & diuers tymes they vsed vnto him rude and blasphemous wordes : In all these and many other like occasions , our Sauiour behaued himselfe with very great modesty and mildnes : & towardes all sinners in generall he shewed this meekenes in great excesse , scarse euer in any occasion shewing displeasure or indignation . Yea he did sharply rebuke at a certayne tyme some of his Disciples , because they asked him leaue , that they might make fire come downe from Heauen , vpō the Samaritās that had byn so discourteous towardes him , as not to let him haue any lodging or entrance into their Citty . All this being so , yet the first tyme that he ascended vnto Hierusalem with his Disciples , finding some that had lost all respect and reuerence towardes the holynes of the Temple , buying and selling , and negotiating in the same , though these negotiations were about thinges belonging vnto the Sacrifices that were therein dayly and howerly offered , yet he tooke such indignation and displeasure against thē , that he made a whippe of certayne cordes he there found , and therewith set vpon them , and droue them out of the Temple , threw downe their tables , cast their siluer and moneys on the ground , rebuked them sharply & with hard tearmes , in a manner calling them theeues , saying , Make not of the house of my Father a denne of theeues . This happened not only once in the beginning of his holy Predication , but also the second tyme he did the very same , towardes the end of his life , the very last time , or the last sauing one that euer he entred into the Temple . By this fact giuing vs to vnderstād , what great account he maketh , that all decency & religious respect should be vsed towardes his house , and holy Temple , because only against the breach hereof he shewed such extraordinary displeasure , and with demonstratiō of anger against the prophaners of his house , he would beginne and conclude the course of his preaching . Wherupon the holy Euangelist noteth , that his Disciples reflecting vpon this his fact , called to mind and vnderstood , that to him agreed that which is writtē in the Psalme sixty eight , The zeale of the house of God , eateth vp my very bowells , and the disorders of them that beare not respect vnto it , fall vpon me , and are an heauy and burdensome load vnto me . Now we are to note , that our Churches are tearmed the house of God , not only for the reason in regard of which the Temple of Ierusalē was so entitled , which many times , and absolutly is tearmed in holy Scripture , the house of God , because there lodged the Ark of Couenāt , there God was worshipped and adored , there Sacrifice offered vnto him , there he gaue audience vnto men , and heard the petitions they made vnto him . Not only for these respects Christians Churches be tearmed the House of God , but also vpon greater reasons , in regard of which this honorable stile , doth belonge vnto them , much more properly then it did vnto the auncient Temple , to wit , because God himselfe dwelleth in them really & personally in the most Blessed Sacramēt , in which the person of the Worde , and only begotten Sonne of God abides in more particular manner then in any other parte , or creature in the world . For not only there he is according to his Diuinity , in regard of which he is euery where , by Essence , Presence , & Power , but also the most sacred Humanity of our Lord Iesus Christ , the which is seated in Heauen at the right hand of the eternall Father ; this selfe-some Humanity with the selfe same Glory , Maiesty , and Greatnes is really and personally in the most holy Sacrament , though couered with the sacramentall formes of Bread , so that his presence is inuisible , but only vnto eyes enlightned with fayth , who see his wordes verified , This is my body , and his promise accōplished , Behold I am with you all dayes , vnto the consummatiō of the world . This is the glory , and most singular priuiledge of the Christiā people , to haue Iesus Christ the true GOD for their Neighbour , & a soiourner in all the Churches of Christianity , in such sort that there is not any Catholike Towne , or Villadge , how small and contemptible soeuer , wherein our Lord hath not his proper and peculiar house : so that , if in a Village there be but twelue Neighbours , he maketh the thirteenth . Thus God would honour and fauour the Christian people , a thing most worthy to be esteemed and honoured in farre more excellent manmer then we doe honour and esteeme the same . For this cause I sayd in the beginning of this Chapter , that there is no need to say much of this poynt , but only that we open the eyes of fayth , and consider attentiuely , that Temples be the house of God , and that in euery one of them IESVS Christ our Lord is really , and personally present with all his Glory and Maiesty ; a truth most sure & certayne , yea that also many thousāds of Angels accompany him , making the Church his Court therein , yielding him perpetuall prayses and continuall honour . And so in the prayer of the holy Diuine Office , wherewith the last Houre and Compline is concluded , sayth in this manner : Visit we beseech thee o Lord , this habitation , and let thyne Angels who dwell therin , keepe vs. The glorious Apostle S. Paul in Epistle to the Hebrews seemes to affirm no lesse where he sayth , You are not come to a materiall mountayne , nor vnto a fire that may be seene , but you are come to the mountayne of Syon the Citty of the liuing God , the Heauenly Ierusalem , the resort of many thousandes of Angels , the Church of the Primitiues . If this be so , as without question it is , to the end that we beare due respect , reuerence , and veneration vnto holy places , no more is needfull , but that we open our eyes , and consider the great reuerence and veneration that is due vnto the Holy places , which are the true houses of God where he is present , & hath his aboade , togeather with his Celestiall Courtyers . And if we looke into holy Scripture we shall find it a very auncient custome of holy Men , to beare great respect vnto such places where God was present , or did manifest himselfe in particular manner . In Genesis is written of the Patriarch Iacob , that flying from the house of his Father to auoyde the wrath of his Brother Esau , the first dayes iourney he was benighted , in a forlorne place . There falling a sleep he saw a great Ladder which did reach from Heauen vnto earth , vpon the which Angels went vp & downe , and God stood on the toppe thereof . The holy Iacob awaking out of his sleepe , conceaued so great reuerēce vnto that place , because he had seene the former vision therein , that full of feare and astonishment he sayd : How dreadfull is this place , verily here is nothing else but the court of God & gate of Heauen . In testimony wherof , he cōsecrated the sayd place as far as he could , raysing vp the stone that he had laid that night vnder his head , anointing it with oyle ( which was still taken for the signe of consecration ) and leauing the same there as a tokē that the place was sacred , and honour and veneration due vnto it , because God had therin shewed himself : and vnto the Citty that was neere vnto that place called Luza , he gaue the name of Bethel , which signifyes House of God. In Exodus , it is recorded that holy Moyses leading the flocke of his Father-in-law through the most solitary & woodiest part of the Mount Horeb , God appeared vnto him in a very strāg and meruaylous manner , to wit , in a Bush which did burn with a great fire , but did not consume . And when Moyses did approach to see the sayd Miracle more distinctly nigh at hande , the Angell that represented the person of God cryed vnto him : Stand still , approach no nearer for the place wher thou art is holy land . Moyses hearing the voyce declaring God to be there present fell prostrate on his face , not dearing to lift vp his eyes , nor to cast them towardes the place where God did abide . And from that tyme euer after the Mountayne was held in great veneratiō , and called the holy Mountayne , the Mountayne of God , as appeares by the third Booke of Kinges , the ninteenth Chapter . In this respect the Apostle S. Peter calleth the Mount Thabor the holy Mountayne where our Sauiour was transfigured , because there he once , shewed his Maiesty and glory . Now if these places , because God once appeared in them became so specially venerable , and reuerenced , how much more ought our Temples to be honoured where our Lord himselfe makes his mansion and his aboade , as in his ordinary residence and pallace , where he worketh dayly so many wonders , and bestoweth on men so many fauours ? If those holy Patriarchs worshipped with such humble respect the place , where once or twice they saw God , or an Angel that spake to thē in his name ; what honour would they beare , what respect would they shew to our Churchs , had they liued in so happy an age as we liue in , but through rudenes and ingratitude , doe not esteeme nor acknowledge our happines ? If the holy Patriarch Iacob conceaued such dread and reuerence to the place , where in his sleep he saw a lader on which the Angels went vp and down , what reuerence and dread would he conceyue should he see ( as we dayly see with the eyes of fayth ) the very Son of God to come down , and place himselfe in the handes of Priests . And this not seene in sleepe or in a dreame , but by sight more certayne , & more infallible then any thing can be , that we see with eyes , and feele with handes ; with how far greater reason would he exclayme : Verily dreadfull is this place , verily God is in this place ? And with much more truth haue sayd , verily this is the house of God and entrance of Heauen ? If holy Moyses cōceaued such feare and reuerence , not daring to looke on the Bush out of which an Angell spake vnto him in the name & person of God , what reuerence would he conceaue , what deuotion would he declare , if he should enter into our Churches and see the most venerable Sacrament , knowing as certaynly as we do ▪ that there God is in person being made Man for our sake , and so sweet and courteous towardes men , that he is receaued and eaten of them . Oh holy Patriarches , me thinkes , that frō your seates of Heauenly glory you behold vs on earth , and are ashamed to see our stupidity and rudenes , who know not how to esteeme and honour such sacred and venerable places as are our Churches , nor how to enter into them , and stay in them with the dread and reuerence , as reason requireth of vs. One day you shal be our Iudges , and condemne vs as rude & vnmannerly , seing we do not imitate your example in worshipping holy places , our Temples being with great excesse , more venerable and glorious then those which you did so highly esteeme and honour . Of being present , and hearing the Holy Office of Masse , which hath alwayes byn in most high esteeme , & publickly celebrated euery where , both among the Syrians , the Grecians , and the Latines , euer since the tyme of the Apostles . CHAP. XVI . A Prayer before Masse . LORD Iesu-Christ , the pure light of harts , and the Eternall truth , stay I beseech thee , and collect mine euer-wandring & distracted mind , that I , may be attentiue , & with reuerence present in the sight of thy infinite Maiesty , whiles this holy office of Masse is celebrated , and reape thence true fruit , healthfull to my soule and others , and especially that I may with thankes-giuing call to mind thine vnspeakeable charity , wherwith thou offered'st thy self to a most cruell death for my Redemption . To thee be al praise & thans-giuing , thou being the Priest & the Host , and our Bishop according to the Order of Melchisedech , who hast taught Priests to offer a cleane oblation , and euery where to sacrifice vnto the Eternall God , vnder the likenes of bread and wine . Then blessing thy selfe , begin with the Priest thus . IN the name of the Father , and of the Sonne , and of the holy Ghost . Amen . I will enter vnto the Altare of God ; to God , who maketh my youth ioyfull . The 42. Psalme IVdge me , O God , & discerne my cause from the nation not holy : from the wicked , and deceitfull man deliuer me . Because thou art God my strength : why hast thou repelled me ? and why goe I sorrowfull , whiles the ennemy afflicteth me ? Send forth thy light , & thy truth : they haue conducted me , and brought me into thy holy hill , & into thy tabernacles . And I will enter vnto the Altar of God : to God , who maketh my youth ioyfull . I will confesse to thee on the harpe , O God , my God , why art thou sorrowfull , O my soule : And why doest thou trouble me ? Hope in God , because yet will I confesse to him : the saluation of my countenance , and my God. Glory be to the Father , and to the Sonne &c. Euen as it was in the beginning , and now , and euer , and world without end . Amen . I will enter vnto the Altare of God : to God , who maketh my youth ioyfull . Our help is in the name of our Lord : who hath made Heauen and Earth· The Generall Confession . I Confesse vnto Almighty God , vnto the B. Virgin Mary , to B. Michael the Archangell , to B. Iohn Baptist , to the holy Apostles Peter , and Paul , to all the Saintes , and to you , O Father , because I haue grieuously sinned in thought , word , and deed , through my fault , my fault , my most grieuous fault . Therefore I beseech the B. Virgin Mary , the B. Michael the Archangell , the B. Iohn Baptist , the holy Apostles Peter & Paul , all the Saints , & you , O Father , to pray to our Lord God for me . Amē . Almighty God haue mercy vpon vs , forgiue vs all our sinnes , and bring vs to life euerlasting Amen . Thou , O God , conuerted wilt giue life vnto vs ▪ and thy people shall reioyce in thee . Lord shew vnto vs thy mercy : and giue vs thy saluation . Lord , heare my prayer : and let my crye come vnto thee . The Prayer . TAke from vs , O Lord , we beseech thee , all our iniquities , that hauing hart and mind pure and vndefiled , we may deserue to enter into the Holies of Holies . Though Christ our Lord. Amen . Lord haue mercy vpō vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Christ haue mercy vpon vs. Christ haue mercy vpon vs. Christ haue mercy vpon vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Adde heere three tymes , Pater Noster &c. for thy sinnes committed in thought , word , & deed , that the holy Trinity , in whose Name thou art baptized , may pardon thee thy offences ; & that being dead to sinne , thou mayest for the tyme to come liue to iustice . The Angels Hymne , Gloria in excelsis . GLory in the highest to God , & in earth peace to men of good will : we prayse thee , we blesse thee , we adore thee , we glorify thee . We giue thee thankes for thy great glory . Lord God , King of Heauen . God the Father Almighty . Lord the only begottē Sonne Iesus-Christ , Lord God , Lābe of God , Sonne of the Father . Who takest away the Sinnes of the world , haue mercy vpon vs. Who takest away the sins of the world receiue our prayers . Who sittest on the right hand of the Father , haue mercy vpon vs. Because thou art alone holy , thou alone our Lord , thou alone most high , O Iesus-Christ , with the holy Ghost in the glory of God the Father . Amen . S. Augustines briefe Confession , touching the holy Trinity . WE do with our whole hart & mouth cōfesse , prayse & blesse thee God the Father vnbegotten , thee the only begottē Sonne , thee the holy Ghost the Paraclete , the holy & vndeuided Trinity . Glory be to the Father , who hath created vs. Glory to the Sonne , who hath redeemed vs. Glory to the holy Ghost , who hath sanctified vs. Glory to the most soueraigne & vndeuided Trinity , one God world without end Amen . After the Epistle is read , which commonly cōprehēdeth the admonitiō of the Apostle , whē the Priest cōmeth to read the Gospell , stand vp , and be attentiue vnto it , & in the beginning make the signe of the Crosse vpō thy forehead , mouth & breast , and say from thy hart these wordes : Glory be to thee O Lord. And when the Gospell is ended , Prayse be to thee , O Christ , who by thy selfe , & by thy Apostles , hast vouchsafed to preach the gospell to the world , & to giue the incredulous and vnbelieuing , the true light of faith . Say the Creed with the Priest. I Belieue in God the Father Almighty &c. When the Priest hath made the oblation , say thus . LEt vs giue thākes to our Lord God , for that it is truely a worthy thing , and iust , & meete , and healthfull that we alwayes and euery where yield thee thanks , holy Lord , Father omnipotēt , eternall God , by Christ our Lord. By whom the Angels prayse thy Maiesty , the Dominatiōs adore it , the Powers trēble before it , the heauens and the Vertues of the heauens , & the blessed Seraphims doe with ioynt exultation celebrate it . With whom we also beseech thee to commaund that our voyces maybe admitted & heard , with humble confessiō saying : Holy , holy , holy Lord God of Sabaoth . The heauens and the earth be full of thy glory , Osanna in the highest . Blessed is he who cōmeth in the Name of our Lord. Osāna in the highest . Heere , in honour of the fiue Wounds of our Redeemer ( which cannot be honoured inough ) say , Pater Noster fiue tymes , that both liuing and dying thou mayest receiue the aboundant vertue of them , and of all our Sauiours passion , and therby obtayne the remission of sinnes , and all manner of grace , both for your selues and others . A Prayer to Christ. BLessed be thou , o Lord Iesu-Christ , Sonne of the liuing God , who hauing compassion vpon vs , camest downe from heauen , & being a true Sacrifice for our sinnes , liberally offredst vpō the altar of the Crosse thine innocent body and bloud , which thou tookst of the B. Virgin. Prayse and glory be to thee , because of the same body and bloud of thyne , thou hast instituted not only the bread of life , which we are to receiue in the Sacrament , but also a sacrifice to be offered vpon the altare by the Priests : and hast left it to be celebrated till the worlds end , that thy Church might haue a perpetuall and pure sacrifice to celebrate all the world ouer . Iesu of Nazareth crucified for vs , be mercifull to me , and to all sinners , and graunt that we may receiue the effectuall fruit and vertue of the Sacrament , and of this Sacrifice , to the profit of both body & soule , and to all prosperity and consolation of the faithfull . At the Eleuation of the holy Host , and Chalice . WE adore thee , o Lord Iesu-Christ , our King & high Priest , and we blesse thee , who by thy holy Crosse , and bloudy oblation of this thy sacred body & bloud hast redeemed vs , and recōciled vs , being lost creatures , to God the Father . By thine infinite goodnes I beseech thee , make me , and all thy Church , participant of all thy redemption , and to receyue in vs the fruit of thy death , resurrection , and ascension to life euerlasting . Amen . Hayle the worlds saluation , the eternall word of the Father , the true host , liuing flesh , perfect Deity , & life euerlasting . Thou art my Lord , and my God , whome I humbly adore , and faythfully inuocate , being present vpon this Altare in body & bloud , that I may haue thee my Redeemer , propitious and fauourable vnto me in prosperity and aduersity , in life and in death ; and finally may behold thee face to face , raygning in Heauen . Who with the Father , & the holy Ghost , liuest and raygnest world without end Amen . The soule of Christ sanctify me , the body of Christ saue me , the bloud of Christ inebriate me , the water of Christs side wash me , the passion of Christ strengthē me . O good Iesu vouchsafe to heare me , and permit me not to be separated frō thee . From the malignant Angell defend me . In the houre of my death call me , and will me to come vnto thee , that together with thine Angels I may prayse thee for euer & euer . Amen . For whome we ought most of all to pray in Masse-tyme . MOst soueraygne Bishop , and Redeemer of the world , Iesu-Christ , who discouerest thy self vnto vs not only on the Crosse , but also in this venerable Sacrament , togeather with thy body and bloud , in so much as thou sufferest thy selfe to be touched , offered , & eaten by sinners : haue mercy vpō vs , who without thy grace are not able to do anything , & giue thine assistāce to thy Catholike Church , spread ouer the whole world , that by thee the true Catholikes may haue peace , and by thy conduct may be safe & defended against their enemies whersoeuer . Establish sufficiēt Pastours ouer thy flock , and contayne all Magistrats in their office , that they may rule , and profit the Christiā Common-wealth , conformably to thy will & pleasure . Conuert , O Lord , all miserable sinners , who are strayed from their faith , that by thine inspiratiō they may returne to the way of truth : giue the light of fayth to Infidels , comfort the afflicted , restore the sicke to their health , help the miserable ▪ succour the needy & poore : protect also our parēts , kinsfolks , benefactours & friēds , conserue thē that they may carefully imbrace and loue those things that appertayne to fayth and Catholicke obedience . And through thy goodnes & clemency , take away from vs whatsoeuer is displeasing vnto thee , and giue vs strength and vertue to auoyd all sinne , and imbrace all good , that we may fulfill thy will and our own vocation . Admit this healthfull Sacrament offered by the Catholicke Priest , in full satisfaction of our sinnes , for an aboundant supply of our negligences , and for a particuler thankes-giuing for all thy benefits whatsoeuer bestowed vpon vs : & graunt pardon & euerlasting rest , not only to the liuing , but also to the faithfull departed . For the obtayning of peace . LAmbe of God , who takest away the sinnes of the world , haue mercy vpon vs. Lambe of God who takest away the sinnes of the world , haue mercy vpon vs. Lambe of God , who takest away the sinnes of the world , giue peace of tyme , of hart , and of eternity : to wit , that we may haue a perfect vniō with our Nighbours , enioy a peacefull cōscience , and come to that eternall repose in heauen , whereunto all the elect doe aspire . For the publicke peace of the Church . GRaunt peace , O Lord , in our dayes , because there is not any other who fighteth for vs , but thou , O Lord. Vers. Peace be made in thy vertue . Resp. And aboundance in thy towers . The Prayer . O God , frō whome flow all holy desires , right counsayles and iust workes ; giue vnto thy seruantes that peace , which the world is not able to giue : and that our harts being bent to the obseruance of thy commandemēts , & the feare of our enemies being taken away , the tymes may be through thy protection profitable . O God the author & louer of peace , whose knowledge is life , and whose seruice is a kingdome , protect thy seruants from all oppressions and assaults , that we , relying vpon thy defence , may not feare the force of any hostility , and may be deliuered from all tentations that trouble vs. By Iesu-Christ thy Sonne our Lord. Amen . At the end of the Masse , when the Priest blesseth the people , reuerently kneele downe , and as one who expecteth an Heauenly benediction & blessing from God , with an ardent faith , say . OMnipotent & most merciful God , the Father , the Son , & the holy Ghost , blesse vs and keep vs. Iesus of Nazareth , King of the Iewes , the tytle of triumph , blesse and defend vs from al euill . Amen . This done , blesse thy selfe , and say with the Priest , S. Iohns Gospel , in these words . IN the beginning was the word , and the word was with God , and God was the word . This was in the beginning with GOD. All things were made by him : and without him was made nothing that was made . In him was life , and the life was the light of men ; & the light shined in darcknes , and the darcknes did not comprehend it . There was a man sent from God , whose name was Iohn . This man came for testimony , to giue testimony of the light , that all men might belieue through him . He was not the light , but to giue testimony of the light . It was the true light , which lightneth euery man that commeth into this world . He was in the world , and the world was made by him , and the world knew him not . He came into his owne and his owne receyued him not . But as many as receyued him , he gaue thē power be made the Sonnes of God , to those that belieue in his name . Who not of bloud ▪ nor of the will of flesh , nor of the will of man , but of God are borne . AND THE WORD VVAS MADE FLESH , and dwelt in vs ( and we saw the glory as it were , of the only begotten of the Father ) full of grace and verity . Resp. Prayse be to thee , O Christ. FINIS . Notes, typically marginal, from the original text Notes for div A07609-e810 Plato Dialog . 8. de legibus . Arist. l. 8. Ae● 1. c 9. Cice. de natura Deorū . S. Tho. 22 q. 88. ● . 1 . Heb. 10. Iren. l. 5 c. 25. Hilar. Auct . imper . in Matt. ●4 . Hieron . Beda . Dan. ● . Dan. 12 Sess ▪ 22. c. 1. & Can. 1. De Missa priuata tom . 9. Ger. fol 28. Catec . mystag . 5. Clem. Epist. ● Alex. Epist. 1 4. Epist. ad omnes xpīfideles . ●e Bellarm l. 1. de Missa c. 1. ● p.q. ●3 . a. 4. ●d 9. Baron . an Ch● . 34. Isa. 53. ● 7. ●oa . 10. ● . 17. & ● . Chrys. hom . 6. super . 1. Tim. 2. Hom. 5. in c. 6. Esa. Hieron super c. 1. Malach Serm. de xpī corpor . 2. Cor. 5.20 . Sap 18.24 . Hom. 83 in Mat. Trid. Sess. 22. c. 1. & 2. Psa. 109. v. 4. Hom. 37 in Euāg . Hom. 83 in Mat. l. 4. de Trin. c. 14. Gen 4. In qq . Hebra . Ephes. 5.2 . Gal. 4. Sess. 2. c. 1. Sess. 22. c. 2. Super Hebra . c. 10. Homil. 2. in 2. Tim. Sess. 22. c. 1. 1.2 . q. 102. & 2.2 . q. 85. Exod. 13 Gen. 12. Esa. 40 Decret . d. 2. c. Cùm omne . Greg. 4. Dial. c. 5. ● . Suare 8 ▪ Tom. 3. in 3. p. Disp. 79. sect . 2. Rom. ● Hebr. 6. 1. Ioa. 2. Heb. 7. Chry. l. 3. de Sacerd. 4. Reg. 4. Serm. de Xpī corpore Matth. 3. & 17 Ephes. c. 1. Ioan. ● . Mat. ●● F. Iohn de Angelis . Tract . 2 of the Spirituall cōflict the 13. Chap. Ioan. 4. F. Iohn de Angelis . col . citato . Rom. 10. Gen. 4. Luc. 22. Mat. 26. Ioan. 17 1. Cor. 14. Deut. ● . 10. v. 13 & 11. v. 1. Leuit. 5 v. 15. Ezech. 44. v. 5. & 15. Apoc. 19. Dan. 7. Isa. 56. Heb. 12. 
A06744	----	The displaying of the Popish masse vvherein thou shalt see, what a wicked idoll the masse is, and what great difference there is between the Lords Supper and the Popes Masse: againe, what Popes brought in every part of the masse, and counted it together in such monstrous sort, as it is now used in the Popes kingdome. Written by Thomas Becon; and published in the dayes of Queene Mary. Becon, Thomas, 1512-1567. 1637 Approx. 175 KB of XML-encoded text transcribed from 166 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A06744 STC 1719 ESTC S115076 99850295 99850295 15486 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06744) Transcribed from: (Early English Books Online ; image set 15486) Images scanned from microfilm: (Early English books, 1475-1640 ; 653:08) The displaying of the Popish masse vvherein thou shalt see, what a wicked idoll the masse is, and what great difference there is between the Lords Supper and the Popes Masse: againe, what Popes brought in every part of the masse, and counted it together in such monstrous sort, as it is now used in the Popes kingdome. Written by Thomas Becon; and published in the dayes of Queene Mary. Becon, Thomas, 1512-1567. [4], 331, [1] p. Printed by A. G[riffin] for the Company of Stationers, London : 1637. Printer's name from STC. At foot of title page: Cum priuilegio. Reproduction of the original in the Cambridge University Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mass -- Controversial literature. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2004-12 Ben Griffin Sampled and proofread 2004-12 Ben Griffin Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE DISPLAYING of the Popish Masse : wherein thou shalt see , what a wicked Idoll the Masse is , and what great difference there is between the Lords Supper and the Popes Masse : Againe , what Popes brought in every part of the Masse , and counted it together in such monstrous sort , as it is now used in the Popes Kingdome . Written by THOMAS BECON ; and published in the dayes of Queene MARY . Psalme 73. They that forsake thee ( O Lord ) shall perish : and all them , that commit whoredome against thee , thou shalt utterly destroy . Ier. 15. Fly away from Babylon , let every man save his life , that yee be not rooted out with her wickednesse . For the time of the Lords vengeance is come . Apocalyps 18. I heard a voice from heaven saying : Come away , &c. Matth. 15. Every plant that my heavenly Father hath not planted , shall be plucked up by the roots . LONDON , Printed by A. G. for the Company of Stationers . 1637. Cum privilegio . R. P. D. D. IOANNES PARKHURSTUS Episcopus Noruvicensis ad Thomam Baeconum . Vidi & perlegi doctos Baecone libellos , Quo tua nonpridem sancta Minerva dedito Dispercam siquid legi unquam sanctius , aut si Quid potuit populo tradier ut liu● . Auspice perge Deo tales vulgare libellos , Variloquax sed nec lingua timenda tibi est . Sic Christum possis avido iaculare popello , Sic possis nomen condecorare tuum . The displaying of the Popish Masse . IF I were not led ( O yee MASSING Priests ) with a naturall and fervent affection toward this our common country , which as a most tender mother , hath tenderly brought me forth , and as a most loving nurse , hath hitherto sweetly embraced , kindly fostered and carefully kept me up , whose destruction and utter desolation ( if provision betimes be not made ) I see unfainedly to be at hand : againe , if I were not moved with very pitie and tender compassion towards you my country-men , greatly lamenting and even from the very heart bewailing the miserable and wretched state wherein at this present yee stand , perceiving also your dreadfull damnation , besides the corporall plagues , which with other ye shall suffer , not to be farre off , except yee shortly repent , turne unto the Lord our God , and leave your abominable Idoll service : I would chuse rather quietly to goe forth in giving my minde to the studie of the holy Scriptures according to my profession , and in calling on the Name of God by fervent prayer for the redresse of the great abominations , which now of late dayes as most fierce & outragious flouds have violently burst in , overflowed and utterly deformed the Christian Common-weale of this our Realme of England , than breaking off my present studies to take upon me at this time to write unto you , and especially of such a matter as some brainsicke persons straightwayes will condemne as hereticall , but all wil judge it superfluous , seeing the matter whereof I entend to write , doth but a little agree with the common opinion of religion , yea rather superstition , that is now received among us against the which to strive , who will not count it a thing of great folly , being so defenced not onely with Lawes and Statutes , but also with the power of the head rulers , with the wily subtilties of the fleshly hypocrites , and with the consent of the grosse multitude : as I may speake nothing of the untowardnesse , yea , rather frowardnesse and malicious madnesse of a number of you Masse-mongers , to whom these my Letters bee directed , which have been so rooted from the beginning of your greasie Priest-hood in this wicked kinde of massing , taking it for most perfect , pure , true , sound , godly and Christian Religion , and have found so great ease , quietnesse , lucre , gaine and advantage in it , that it shall be more easie , except God setteth to his helping hand , to make a man of Inde white , than to plucke many of you from your old accustomed and cankered trade , so hard a thing is it to use an old dogge to the reine , or to cure that disease that is bred in the bone . But notwithstanding , having a good opinion , although not of all , yet of some of you , which sinne not of obstinate malice against the truth , but of simplicitie , ignorance and blindnesse , offend for lacke of better knowledge , whom also peradventure God hitherto hath suffered to remaine in errour , that he now at the last thorow the riches of his mercy , might bring you into the glorious light of his blessed Gospell , and make you of Sauls , Pauls ; of ravening wolves , faithfull Shepheards ; of cruell persecutors ; Christian Preachers , of abominable Idolaters , true worshippers of God : that by this meanes ye may beleeve and be saved : I will attempt even for your sakes , even to the uttermost of my power , as time shall serve , to declare unto you my minde concerning the great abuse , yea , the abominable Idolatry , which ye commit in the most wicked and Divellish Masse , while yee take upon you contrary to the Word of God , to defile the blessed Sacrament of Christs body and bloud , to minister it in your Masses unto your selfe alone ; contrary to Christs institution , to offer it for a sacrifice unto God for the sinnes of the quicke and dead , to avouch it to bee of no lesse excellencie , price , dignitie , efficacie , might , vertue and power , than the sacrifice , which our Saviour Christ offered on the altar of the Crosse , and to make a shew of it to the people , that they may fall downe and worshippe it as a god , yea , God himselfe Creator and maker of all things , that yee having the knowledge of these your errors may from henceforth cease to offend the Lord our God , give over your Idolatrous massing , repent you of your former life , and become godly Ministers in the Church of Christ unto the glory of God , and the profit of his holy Congregation . And that wee may the better discerne the truth from the falsehood and the prophanation of the Sacrament from the true ministration thereof , I will compare Christs doing in this behalfe and yours together , that when ye shall perceive how farre ye dissent and swarve from the truth , ye may forsake your errour , and follow no more the trifling traditions of Antichrist , the Bishop of Rome , and of his adherents , but rather embrace that Godly and faithfull order , which our Saviour Christ hath set and appointed in his holy Word for the due Ministration of his blessed Communion . It is not unknowne to you , that the Lord Iesus after he had eatē the Paschall Lambe , with his Disciples , according to the Law of Moses , that same night wherein hee was betrayed , knowing that the time appointed of his heavenly Father frō everlasting , wherein he should offer himselfe a sweet smelling sacrifice to God for the sinnes of the world , was at hand , and willing to leave behinde him a memoriall of his glorious Passion and precious death to his holy Congregation , that the fruits , commodities and benefits , which the faithfull penitent sinners have by the offering up of his blessed bodie , should not be forgotten , but had in an everlasting remembrance , first of all preached a most fruitfull and comfortable Sermon to his Disciples , and afterward as he sate at the table with them , hee tooke bread into his hands , and after he had given thankes to his heavenly Father ( as his manner was ) for his corporall gifts , but specially for the deare love , that hee of his owne meere mercie and free heartie good will bare toward mankind , he brake bread , and gave bread unto his disciples , saying : Take yee , eat yee , this is my body , which is betrayed for you . Doe this in remembrance of me . And as hee tooke the bread and made it a Sacrament , that is to say , an holy signe , figure , token , and Memoriall of his Body breaking , so likewise he took the wine , and made that a Sacrament , holy signe , figure , token , and Memoriall of his bloud shedding , and after thankesgiving to his heavenly Father for the benefits aforesaid , he delivered the Cup unto his Disciples , saying : Drinke of this all ye . This Cup is a new Testament in my bloud , which is shed for many for the remission of sins . Doe this so oft as yee shall drinke it , in the remembrance of me . And this heavenly banket once done , they said grace , that is to say , they praised God , by saying either certaine Psalmes of David , or some other thankesgivings , and so departed . Here is the whole institution of the Lords Supper . Now let us compare Christs Supper with your Popish and Idolatrous Masse , and see how well Christs doings and yours agree together . If ye be the Ministers of Christ , and not of Antichtist , the servants of God , and not of the Divell , then will you follow your Master Christ , which saith , I have given you an example , that as I have done , so likewise yee should doe . Let us now then goe in hand with the matter . First , we reade , that Christ before hee fed his Disciples , with the mysticall food of his body and bloud , made a Sermon unto them , wherewith , as with a certaine most wholesome preparative , hee made meet the minds of his Disciples , unto so worthy a banket , giving all faithfull Ministers an example , that whensoever they with the congregation doe come together to celebrate the Lords Supper , there should be some Sermon or exhortation made unto the people , that they might the better examine themselves , and the more deepely consider the thing that they goe about . And according to the example of Christ , not only the Apostle , but all the holy Fathers also of the Primitive church used the trade , and so did it continue in the Church of Christ , till Antichrist , the Bishop of Rome , had driven Christ out of place , and set up himselfe as God : Againe , till hee had expulsed the Supper of the Lord , and set up his owne peevish , yea theevish Idolatrous Masse , as wee may see in the monuments of the ancient Writers . They continued , saith blessed Luke , in the Apostles doctrine and fellowshippe , and in breaking of bread , and in prayers . And Saint Paul saith , As often as ye shall eat this bread , and drinke of the cup , shew , set forth , declare and preach the Lords death till he come . A practise hereof have we in the Acts of the Apostles , where wee reade ; That upon one of the Sabbath dayes , when the Disciples , came together for to breake bread ( so termeth S. Luke the receiving of the Sacrament of Christs body and blood ) blessed Paul preached unto them , and continued the preaching unto midnight . And the Sermon ended , they brake bread , ate , thanked God and departed . For if the Sacrament of Christ be never so comfortable , yet if they bee not known what they are , to what use they were instituted , what joyfull promises are annexed unto them ; what they signifie and preach unto the faithfull receivers , &c. What other things are they to us , thā the pretious stone was to Aesops Cock ? A Sacramēt ministred without preaching of the word is but a dumb ceremony , a glasse offered to a blind man , and a tale told to one that is deafe . The Apostles before the ministration of any Sacrament preached , and so did the holy Fathers of the primitive Church . Saint Iohn Baptist the sonne of the Priest Zachary , preached unto the people before hee baptized them . Our Saviour Christ a little before his ascension , said to his Apostles ; ●oe and teach all nations , baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost . Here is Baptism & the preaching of the word joyned together . And as concerning the blessed Sacrament of Christs body and blood did not our Saviour Christ preach at the institution and ministration of it ? Are we not also commanded by the holy Apostle , that whensoever wee come to receive the blessed Communion , the death of the Lord should be preached , declared , and set forth ? Did not the Apostles of Christ , and all the godly Bishops of the primitive Church , observe the same order ? They considered right well how little the ministration of the Sacraments availeth , without the preaching of the Word : For as S. Paul saith , how shall they believe without a Preacher ? Faith commeth by hearing , and hearing commeth by the Word of God. None therefore of the Lords Sacraments ought publickely to be administred without preaching of the word ; yea , & that not in a strange tongue , but in such a speech as the people understand or else it were as good to speake the words unto a s●rt of sheepe or geese as unto them that are gathered together at the ministration of any Sacrament . And this meant Saint Augustine , when hee said , Take away the Word , and what is Water but water ? But let the word bee added to the Elemēt , & it is made a Sacramēt . Whence hath the water such a power that it should touch body , and wash the heart ? but by the vertue of working of the word , not because it is spoken , but because it is beleeved . The word signifyeth here not only the speaking of Ego baptizote , &c. or Hoc est corpus meum , &c. pronounced by the Priest in a strange tongue , but the preaching of the word of God uttered by the mouth of the Ministers in such a language as the people understand , or else how shall they beleeve ? It is not the utterance of Gods word in an unknowne speech that bringeth faith , but when it is so spoken , that it is understood of them that heare it , and that faith through the operation of the holy Ghost ensueth , which otherwise is cold , lyeth idle , and worketh nothing in the heart of the hearer : for as S. Augustine saith , Take away the Word , and what is Water but water ? that is to say , take away the preaching of Gods word from the Sacramēt of Baptism , which declareth what Baptisme is , who instituted it , to what use it was ordained , what fruits and commodities wee receive by it , &c. And what doth the water of Baptisme profit , I speake concerning such as are come to the use of reason , or such as are present at the ministration of Baptisme . And so likewise may wee say of the Sacrament of Christs body and bloud . Take away the word , and what is Bread but Bread ? What is wine but wine ? that is to say , Take away the preaching of the Lords death from the holy Cōmunion , and what doth it profit to eat & drinke the Sacramentall bread and wine ? seeing the mystery is not knowne nor understood . But put the preaching of the word to the Elements , water , bread , and wine , and so are they made holy and honourable Sacraments , full of singular joy and great comfort , as Saint Augustine saith , Let the word be added to the Element , and it is made a Sacrament . Therefore where the Lords Supper is rightly ministred , there is declared the death and passion of Christ , there is shewed forth the misery of man , from the which hee could have beene no otherwise released , but only by the death of Christ ; there is taught what the Sacrament is , what it signifyeth , and to what use Christ our Saviour did institute it , there are the people exhorted not rashly , nor with unwashed feet , as they use to say , to come unto the Lords Table , but to prove , trie , and examin themselves , whether they come with such faith and love unto that most worthy mystery , as they ought , least they eat and drinke their own damnation , there are they stored up unto the workes of mercie toward the poore , and unto hearty thankesgiving to God the Father for the death of his Son Christ , there also are they put in remembrance that after they have tasted those heavenly mysteries , & have spiritually fed upon the body & bloud of Christ , which through faith are present , and truly received in spirit of faithful Cōmunicants , and are become one body with Christ , they ought no more to returne unto their old sinfull & wicked conversation , but from henceforth to serve their Lord God in holines & righteousnes all the daies of their life . Is there any such thing done in the popish Masse ? Who preacheth ? Who maketh the exhortation ? Who moveth the people to repentance , faith , love , and amendment of life , mutuall recōciliation , workes of mercie , or unto thankesgiving to God the Father for the death of his Sonne Christ ? Who playeth the Schoolmaster , and giveth the people such exhortations , that they goe home from your Masses better learned than they came thither ? What theese ever lest his theft ? What false lawyer gave over his bribing ? what whore forsooke her whordome ? what wicked man at any time repented him of his wickednesse , by comming unto your Masse ? Yea , rather they goe from your Masse so well instructed , that they thinke that now they have heard a Masse , they may doe all the day after what they will. Amends is made beforehand If they bribe , poll , pill , steale , lye , slander , blaspheme , kill , murder , runne on whoring , play the harlot , fall to drunkennesse , to dicing , to carding , and doe all other unlawfull things ; it maketh no matter , for they have heard Masse . They have satisfyed for the sinne , before it be committed . The hearing of masse hath dispatcht al the matter aforehand . And what marvaile is it , though such abomination followeth of your massing , seeing the people heareth no goodnesse at it , but rather are confirmed in all kind of ungodlinesse ? The chiefest jewell of all , I meane the preaching of Gods word , is utterly exiled from your Masse , as all goodnesse is besides . There is none of you all , that stand up in the pulpit , that lift up your voice to declare unto the people either their wickednesse , or preach unto them the most joyfull , pleasant , and comfortable Gospel of our Saviour Christ. If there bee any preaching at all , the Bells make it , when the popish Clark ringeth to Masse . The Bells being hanged up tell the people somewhat which they understand , namely , that there is a popish masse ready at hand , come heare it who list , and be never the better when yee have done . But ye speake nothing at all that the people understand , and so are yee worse than the Bells . Oh how often have I seene here in England at the ministration of the holy Communion , people sitting at the Lords table , after they have heard the sermon , or the godly exhortation set forth in the Booke of Common prayer , read unto them by the minister , bitterly weep , heartily repent , and sorrowfully lament their too much unkindnesse and unthankfulnesse toward the Lord God for the death of his Sonne Christ , and for his other benefits ; againe , their negligence in doing their duty toward their poore neighbours ? what free and large gifts also have I seene given to the poore mens boxe ? what laying aside of al enmity , and renewing of unfained mutuall reconciliation ? what loving embracing and holy kissing of one another ? What assurance of heartytty friendship for ever to continue , where immortall hatred was before ? what godlinesse also of life have I seen afterward practised by them , that were the Communicants ? what alteration of manners ? What newnesse of conversation ? The covetous man to abhorre his covetousnesse , the Adulterer to leave his adultery , the Whore to defie her whoredom , the Proud man to detest his pride , the Vsurer to give over his usury , and so forth , by hearing the word of God preached , and by the worthy receiving of the holy Communion , hath full oft bin seen in England , when the doctrine of the Gospell flourished among us . Never saw I one point of like godlinesse practised of any man by hearing your popish Masses , but as they have come thither wicked and ungodly , so have they departed againe with the same ungodlines , and wickednes , rather being the worse than the better by hearing that your Idolatrous masse , and yet ( Oh God be mercifull unto us , and forgive us our sinnes ) the glorious and blessed Cōmunion is now through the craft and subtilty of the devil , and through the wilinesse of his sturdy & stout champions , that filthy Synagogue of Sathan , utterly banished out of this Realme , unto the great dishonour of God , and unspeakable sorrow of all true Christians , and that most vile , most stinking , most pestiferous , most abominable , most wicked , most devillish & most idolatrous popish private Masse received again , set up , and magnifyed above the starres , yea , and above God and his holy ordinance , when indeed of all Idols , the Masse is most to be abhorred of such as feare and love God. But though your Masse were never so good , as indeed it is starke naught without comparison , yet forasmuch as it is done without the preaching of the word , and in a strange it is altogether unprofitable , yea , and abominable . Notwithstanding , behold the hypocrisie and counterfeit holinesse , yea , rather your double dissimulation and devillish deceiving of the simple people : when yee have stood awhile pattering , like a sort of asses , yee know not what at the lower end of the Altar , saying the Introite or office of the Masse , as they call it the Kyrrys , the Gloria in Excelsis the Collects ; the Epistle , the Graduall the Allelujah , the Tract , or the Sequence , and all in Latine , because such as are there present should keepe counsell , and not bewray your subtill secrets ; yee remove , as men soone weary of a place , from the one end of the Altar to the other , and like prettie fellowes , you take up the Masse-booke in your hands , making the people beleeve that now yee will speake somewhat whereby they shall greatly be edified , and well grounded in the knowledge of Christ. And because like politicke and wise men , ye will not stumble in your doings but the better see what ye shal speake , ye have a candle lighted , though the day bee never so faire , and the Sunne shine never so bright . Besides this , that yee may bee in the better readinesse to doe some great nothing , yee pray to God or I know not to whom , in this manner : I 〈◊〉 Domine benedicere . O Lord command me to speak well . A prayer very necessary for your selves , which very seldome speake well , but nothing meet for the purpose that you goe about . For ye intend to speake nothing to the people , whereby they shal take any profit . Neither purpose yee , for all your bragging , any more to preach to your Masse-hunters , than yee intend with your bird bolt to shoot downe the weather-cocke of Pauls steeple . And because God is not at hand , but far enough from vour elbow , and very s●ldom commeth at such mens callings , ye your selves take the paines to answer on this manner : Dominus sit in corde meo , & in ●re meo , ad annunciandum populo sanctum Evangelium De● . That is to say , the Lord might be in my heart and in my mouth , to set forth , preach , and declare to the people the holy Gospell of God. Oh most vaine prayer . O wicked dissemblers both with God and man. Ye wished that the Lord God might be both in your heart , and in your mouth to set forth , preach and declare to the people the holy Gospell of God , and yee intend nothing lesse . For as God is neither in your heart , nor in your mouth ; so doe ye not preach the holy Gospell of God to the people , but onely yee rehearse a few Latine sentences out of the Gospel , which neither ye your selves , for the most part , nor yet the simple people understand . And notwithstanding , the silly sheepish simple soules solemnely stand up and give good eare , as though they should heare some notable thing , and goe home the better instructed , but all in vaine : For they learne nothing . Onely when yee rehearse the Name of Iesus , they learne to make solemne courtesie , and so a peece of the Gospell being once read , they stroke themselves on the head , and kisse the naile of their right thumbe , and sit down againe as wife as they were afore . And yee your selves , in the ste●d of your Petronilla , kisse the book , and turne yee to the people and say , Dominus vobiscum , God be with you , as though you could tarry no longer , but had some great journey to goe , and yet doe vee tarry there still till all good people be weary both of you , and of your popish Masse . Here is all your preaching . Here is the whole summe of your exhortations . Are not the people well taught ? Have yee not played the good Schoole-masters ? Have ye not wel deserved your Dirge groat and your dinner ? Have ye not followed Christ aright ? Tell mee of goodfellowship , whose disciples are ye masse-mongers ? Christs that preached , or Antichrists that preach not ? Looke whose order yee follow , his disciples are yee . But Christs order follow yee not , therefore are ye not the disciples of Christ , but the vile slaves of Antichrist . Here see yee then one foule fault , which you Masse-mongers commit in your wicked Masses . The best part ye utterly leave out , I meane the preaching of the Gospell , which our Saviour Christ his Apostles , and all true Ministers in all ages , chiefly practised at the ministration of the holy Communion . And in this behalfe yee agree not with Christ , neither is your Masse any thing like the LORDS Supper . After the Sermon Christ came to the Table , where he ministred the Sacrament of his Body and Bloud to his Disciples . Now compare your doings with Christs . Christ came to a Table to minister his holy Supper . You come to an Altar for to say your popish and Idolatrous Masse . Christ tabled the matter , and yee alter it . Oh , how well-favouredly ye agree ? even as Christ and Belial . God and the Divell , light and darkenesse , or as the use to say , Like Haroe and Harrow . Christ ministred his Supper at a Table , and so did it continue certaine hundred yeares after in the Church of Christ , who used no Altar at all , but at a Table at the ministration of the Lords Supper , following the example of Christ , which is the selfe truth , and example giver of all perfection and righteousnesse . But if you , following the example of Antichrist , like bloudie sacrificers , fall in hand with Altars , as though ye had sheepe and oxen to kil . Christ willing to declare that all bloudie offerings and sacrifices were come to an end , which were but signes , figures , and shadowes of him , being the true and alone acceptable sacrifice for the sinnes of the world , came not unto an Altar , but unto a Table , and there ordained & ministed his holy Supper , shewing thereby , that not onely the bloudie sacrifices , but also all Altars which were built for bloudie sacrifices sake , doe now cease , and are utterly abolished . But yee whose desire alwayes is to come as neere unto Christ , or unto his holy ordinance , as the Hare covets to come nigh unto a Tabret , refuse Christs order , and dispise the table , spitefully calling it an Oyster-board , and like heathenish and Iewish Priests , yee build Altars , and upon them you offer your vile and stinking sacrifice , not unto God , but unto the Divell , and unto Antichrist . Christ and his Apostles , with all the holy Bishops and reverend Fathers of the Primitive Church ministred the Lords Supper at a Table , and dare ye , O yee Massemongers , contrarie to Christs order , whose example in this behalf is , as it were , a commandement , and contrary to the practise of Christs Apostles , and of the Primative Church , minister it at an Altar ? The holy Scripture makes mention of eating the Lords Supper at the Lords Table , but at an Altar to have it ministred , not one word . Wee have none Altar but one , which is Iesus Christ the Lord , and he is in heaven onely concerning his humamanitie , and not here in earth ( as the idle brained Papists dreame ) upon whom , and by whom we doe offer sacrifice of praise alwayes to God , that is to say , the fruit of those lips , which confesse his Name . For he is our alone Intercessour , our alone Mediatour , and our alone Advocate . Besides this Altar ( CHRIST ) the faithfull congregation knoweth none , neither in heaven nor in earth . All other Altars , therefore , which ye have in your Churches , Chappels and Oratories , are Idolatrous and abominable , and by no meanes to be suffered , where God is truely honoured , and his holy Name faithfully called upon . And what other thing doe yee by maintaining your Altars , than shew your selves very Antichrists , and adversaries to GODS holy ordinance , and as much as in you is , declare that CHRIST is not yet come , or at the least have not offered himselfe a sacrifice to God the Father for the sins of the people ? All bloudie sacrifice for sinne , cease now in the New Testament , for the which Altars served , therefore Christ ministred unto his Disciples the Sacrament of his body and bloud , not at an Altar , but at a Table . But you , as though all bloudie sacrifices for sinne were not yet gone , have still your Altars , and offer sacrifice upon them , as the Heathenish and Iewish Priests did . They killed and sacrificed bruit beasts upon their Altars , and you take upon you to sacrifice the Sonne of God , and to make him me●t when it pleaseth you , If yee bee perswaded , that whatsoever Christ did at the ministration of the holy Communion , is best and most perfect , why then doe yee not follow him , and minister at a Table as hee did , are yee wiser than Christ ? Are yee better learned than the Wisedome of God ? Have ye gone so long to Schoole with that Romish Antichrist , that you dare take upon you to teach Christ the Master of all perfection ? And to find fault in his worke , as the Cobler played with Apelles picture ? I would have you to remember Apelles answer . Ne sutor ultra crepidam . Againe , if ye beleeve that all bloudy sacrifices be ceased , and that the LORD CHRIST by the once offering up of his bodie , hath paid a full , suffic●ent and perfect ransome for the sinnes of all them that repent and beleeve , why then doe ye stand at the Altars like Baals Priests , and take upon you to offer sacrifice for the sinnes of the people , as though all such things were not perfectly ended in the passion and death of Christ ? If your Altars be of God , shew it by the holy Scriptures . But this can you not doe , therfore are your Altars not of God , but of the Divell ; not of Christ , but of Antichrist . Is this to walke as Christ hath walked ? Is this to doe as Christ hath given example ? Is this to bee Christs Minister , or rather Christs controller ? God amend you , and once againe destroy those your Idolatrous and bominable altars . When Christ came to the Table to minister the holy Communion , he came in such comely apparell , as he used daily to weare . But how come yee in the name of God , that we may see how well yee follow Christ in this behalfe also ? Yee come unto your altars , as a game-player unto his stage . And as though your own apparell , or else a faire white Surplesse were not seemely enough for the due administration of the Sacrament , ye first put upon your head , an head-peece , called an Amice , to keepe your braines in temper , as I thinke , then put yee on also a linnen Albe in stead of a smocke , to declare how well ye love women , specially other mens wives , and that Albe you gird unto you for catching of cold , though it bee in the middest of Summer . After this you cast a Stoale about your necke in stead of an halter , which signifieth that ye wil persecute and strangle with an halter , or else burne with fire so many as speake against your abhominable apish Masse , and such other wicked traditions . Againe , upon your left arme ye put on a Fannell , much like to a manacle , or a fetter . And this hath also a solemne mysterie . For it preacheth , that so many as yee can come by , that unfainedly favour the truth of Christs Gospell , yee will man●cle , fetter , locke , stock , imprison , chaine , and doe them all the mischiefe you can . Last of all , come on your fooles coat , which is called a Vestment , lacking nothing but a coxcombe . this is diversly daubed . Some have Angels , some the blasphemous Image of the Trinity , some flowers , some Pecockes , some Owls , some cats , some dogs , some hares , some one thing , some another , and some nothing at all● but a crosse upon the backe to 〈◊〉 away spirits . This your fooles coat gayly gawded ▪ signifyeth your pleasant finenesse and womanly nicenesse , and your delectation in the varietie , or change of Venus pastimes , because ye will not be cumbred with one lawfull wife . Thus as men well harnessed for an Interlude , yee come forth to play Hickesc●rners part with your shamelesse , smooth , smi●ling faces , and with your lustie broad , bald , shaven crownes , Antichrists brood of Rome , to signifie unto such nice Nymphs as know your secret subtilties , and jolly juglings , that yee are beasts of that marke that will never faile Lady Venus , nor none of her kind kitlings ; but above all other , both for your idlenesse and belly-cheere , are most meet at all times , like stout , sturdie , stowre , strong stalents to play Priapu● part , and to furnish the place , Per alium , when Perse is out of the way , such is your unchast chastitie , O yee filthy haters of godly matr●monie . But whence have ye your game-players garments ? Of the heathen and idolatrous Priests ? But with such have the Christians nothing to doe ? Of the Iewish Ministers ? But that law is abrogated by Christs comming , of whose vertues the garments of the Priests were figures & signes , whereof ye have none at all . Had yee them of the Divell , and of Antichrist of Rome ? Send them thither againe betimes , lest ye goe to the Divell with them for company . Wheresoever yee had them , certaine am I that yee have them not of the authoritie of the holy Scripture . Christ and his Apostles used no such ●ond Coats at the administration of the Sacrament , Christ alloweth no pompe nor pride , but all simplicitie and plainenesse ▪ Therefore plainly and simply , without any such Hickescorners apparell , did Christ deliver the Sacramentall bread and wine to his Disciples . The more simply , so that it bee comely , the Sacrament is ministred , the neerer is it unto Christs institution . But I know not whether your gay , gawdie , gallant , gorgious game-players garments , w ch ye weare at the Masse , are more to bee disallowed , thā your blind and corrupt judgemēt is to bee lamented in the wearing of them . For the most part of you have such spiced & nice cōsciences in the use of them , that if ye lacke but the least of these fooles bables , ye dare not presume to say Masse for a thousand pound . The laudable order of our mother holy Church is broken . Yee cannot consecrate aright . Yee have not al your tools . Therefore can ye not play Cole under candlesticke cleanely , nor whip Master Winchard above the boord , as ye should doe . And gratiously considered . For what is a worke-man without his tooles ? God have mercie on you , and give you grace to bee better minded , and to lay aside such apish toyes , and to put on the Lord Iesus Christ , that yee may know him to be your alone Saviour , and garnish your life with his most godly vertues , practising that in your ministration , whereof ye have him a president in his conversation . And this is also to bee noted , that when CHRIST came in his owne usuall apparell unto the Table , he did not kneele as the Papists doe , nor yet stand as the Iewes did in the old Law , but hee sate downe at the Table . How do ye agree with Christ at your Masse in this behalfe ? Christ sate , yee sometime stand upright , sometime leane upon your elbowes , sometime crouch downeward , sometime kneele , but sit doe yee never , because ye will still contrary Christ , and bee one ace above him . And although gestures in this behalfe in some mens judgements seeme to be indifferent ; yet the nearer we come to Christs order , the better it is . For who can prescribe a more perfect trade for all things to bee done at and about the ministration of the Lords Supper , than the which Christ used himselfe ? Indeed , the Iewes when they received their Sacrament , I meane the Paschal Lambe , which was also a figure of Christ to come and to be slaine , as ours is a signe and token that hee is alreadie come , slaine and gone , stood upon their feet , with their loynes girded , and staves in their hands , to signifie not onely that they were strangers and pilgrims in this world , and had here no dwelling Citie , but also that there was a further journey yet to goe in the religion of God , and that other Sacramēts were to be looked for . But Christ and his Disciples did sit at their Supper to declare that all things afore figured in the Law , are now perfectly fulfilled in Christ , that Lambe of God , which was slaine from the beginning of the world , and there are no more Sacraments to bee looked for , nor none other doctrine to bee enquired for , neither the Iewes Talmuth , nor Mahomets Alkaron , nor the Popes Decretals , nor yet the Emperours Interim , but the doctrine onely , which Christ hath alreadie taught , and left in writing by the hands of his Apostles . The Christian religion both concerning Sacraments and Doctrine , is now by Christ brought to such a consummate perfection and perfect consummation , that nothing ought to be added as necessarie also for our salvation . Therfore doth Christ with his Apostles sit at the receiving of the Sacrament , and not stand ; after the manner of the Iewes , even as they , which travelling by the way , are come unto their journeyes end , are wont to sit downe and to take their rest . Here have wee an example of Christ to sit at the Lords Table , when wee receive the holy Communion , and not to kneele . But this doe ye Papists neither observe your selves , nor suffer other so to doe . Ye are like those lewd Lawyers , subtill Scribes , boysterous Bishops , sawcie Sadduces , fine Pharisees , pratling Priests , and hollow Hypocrites , against whom our Saviour Christ thundereth on this manner . Woe unto ye Scribes and Pharisees , ye Hypocrites , for yee shut up the Kingdome of heaven before men , ye neither goe in your selves , neither suffer ye them that come , to enter in . There may bee no sitting at your ministration , though wee have Christ for a president never so much . The servant may not follow his Lord , nor the Disciple his Master . Whatsoever Christ practised , we may not doe , but what Antichrist deviseth , that must we needs doe . Therefore doe ye Papists , which be alwayes enemies to Christ and to his holy ordinances , binde all your captives to kneel at the receiving of the Sacrament , and so makes them plain Idolaters in worshipping the bread for a god . O wicked soule-slayers ! But why binde ye the people rather to kneel at the ministration of the Lords S●pper , than at the ministration of Baptisme , seeing Christ is no lesse present at the one , than at the other , and by his holy Spirit worketh no lesse effectually in Baptisme , than he doth in the Supper ? Why doe yee not also compell the people to kneele at the preaching of Gods Word seeing it is of no lesse authoritie , than the Sacrament of Christs bodie and bloud . But I know your subtilties right well . Ye will say , the Sacrament of the Altar ( I use your own tearmes ) is God and man in forme of bread , and therefore it cannot have too much reverence , worship and honour given unto it . I answer : It is sooner said , than proved . As the old Idolaters in times past had gods of their own making , and worshipped them , so have yee a god of your owne devising , which ye your selves worshippe , and compell other so to do likewise . And as the old Idolatrous Priests by boasting the dignitie of their feigned gods , whom they served , lived an idle and voluptuous life , and were fed of the painfull labours of other mens hands , so likewise ye new Idolaters and Priests of Baal advance , set forth , and blow out at Paul● Crosse , and in all other places , the majesty , excellencie , dignity and worthinesse of your new baken little great god , that by this meanes yee may bee had in admiration among the foolish simple Ideots , and bee nourished of the sweat of other mens browes , you your selves like idle , lazie , loytering lubbers , and very pestilences of the Common-wealth , onely borne to consume the good fruits of the earth , going idly up and downe swinging with your long gowns , sarsnet tippets , and shaven crowns , like very caterpillers of Aegypt . A wonderfull God it is that yee set forth to the people to be worshipped . Not many dayes past , it was corn in the plough-mans barne , afterward the Miller ground it to meale , then the Baker mingling a little water with it , made dough of it , and with a paire of hot printing irons , baked it . Now at the last come you blustering and blowing , and with a few words spoken over it , yee charme the bread in such sort that either it ●rudgeth straightwayes away beyond the moone , and a faire young childe above fifteen● hundred yeares old come in the place of the bread , or else , as the most part of you papists teach , of the little thinne cake , yee make the very same body of Christ that was borne of Marie the Virgin , and dyed for us upon the Altar of the crosse , the bread being turned into the natural flesh of Christ , and the accidents of the bread onely remaining , according to the doctrine of Pope Nicholas , and Pope Innocent . O wonderfull Creators and makers ! O marveilous fathers , which beget a childe elder than the father ! and after yee have made him , yee teare him in pieces , yee eat him , yee digest him , and send him downe by a very homely place . O cruell and unmercifull fathers , so to handle your poore young old child ! And this is the goodly God whom the people may not receive sitting nor standing , but kneeling upon their marrow-bones . O false and subtil hypocrits , right cousens to the Idolatrous priests of Babylon ; For as they made the King beleeve , and his Nobility , with all the Commons , that Bel was a living god , and that there must bee prepared for him every day twelve cakes , forty sheepe , and sixe great pots of wine , to eate and drinke ; so doe yee make the Queene , her Counsell , the Nobility and commons of this Realme for the most part beleeve that the little thin round white cake , which ye hold up above your head , at your abominable Masse , after yee once said these five words over it , Hoc est corpus meum , and have blowed , blasted , and breathed over it , is straightwayes both a living God , and a very living man , even Christ God and man , as he was borne of Marie the Virgine . But full falsely doe ye lie , and dissemble with the Queene , with her Couunsell , and with the commons of this Realme , even as those Idolatrous priests of Babylon did with the King , and with hi● subjects . For as that Idol Bel was not a living god , but an Image made of clay within , and of metall without , so likewise for all your consecrating , blowing , blasting and breathing , your little Cake is neither a living God , nor a living man , but as it was bread before yee brought it to your Idolatrous Altar , so is it , when yee both hold it up and eat it . But as the Idolatrous priests of Babylon taught the people plainely , that Bel was a living God , that they by that meanes might live in wealth and idlenesse , so do ye likewise stoutly both at Pauls Crosse , and else where preach unto the people , that the Sacrament of the Altar is the true , naturall , reall , corporall , carnall , and substantiall body of Christ , God and man , even he was borne of Virgin Marie , & hung on the Altar of the crosse , flesh , bloud and bone , that ye by this meanes may maintaine your popish kingdome , and live idly and pleasantly of the labours of other mens hands . But if a Daniel might sit at the Queens Table , talke with the Nobility , and preach to the Commons of England , the jugling of the Papists should soone be espyed . God for his mercies sake & for the deare heart-bloud of his most deare Son , send us a Daniel , and open the eyes of the Queene , of her Councell , and of all the Inhabitants of this Realme , that they perceiving your subtle iugling and crafty daubing , may know you to be , as yee are , even very Antichrists , hisse you out of all honest company , and for ever after beware of your pestilent & damnable doctrine . Amen , Amen . After that our Saviour Christ was set downe at the Table with his Disciples , and had eaten the Paschall Lambe , willing to institute an holy memoriall of his passion and death , he tooke bread and gave thanks , saith the Scripture . Now let us see what yee doe . First ye come solemnly forth in your gay , galant and game players garments , which as Isidore and Polidore write , was the invention of pope Steph●nus about the yeare of our Lord two hundred fifty and six , borrowed , as it may seeme of the Iewish Priests . Ye come to the Altar with your Masse-book Corporasse ▪ Chalice , & Bread , with such other trinkets . Your altars brought into the Church first of all Pope Sixtus the secōd , about the yeare of our Lord two hundred threescore and five . And Pope Felix the first adioyned the hallowing of altars commanding that no masse should bee sung upon any altar , except it were first hallowed . In the yeare of our Lord two hundred seventy and sixe . And P. Boniface appointed white linnen clothes to be laid upon the altars about the yeare of our Lord 610. The Corporasse was the devise of Pope Sixtus ( as Platina and Sabellicus write , about the yeare of our Lord an hundred and twenty and five . The Cup wherein the Sacrament of Christs bloud was ministred , which wee now commonly call the Chalice , was in the time of the Apostles and the primitive Church made of wood ; but Pope Zepheri●us commanded chalices of glasse to be used in the yeare of our Lord 202. And afterward Pope Vrbanus enjoyned , that the chalices should be made either of silver , or of gold , in the yeare of our Lord 227. The bread appointed for the Communion was indifferent , whether it were leavened or unlea vened , till Pope Alexander came , which a● they write , in the yeare of our Lord III. commanded that onely unleavened bread should bee used at the Lords Supper . Notwithstanding the Greekes from the Apostles time unto this day , have ever used leavened bread in the ministration of the holy Communion , as they use also wine onely in their cup , whereas the Latine Church customably mingle water with the wine , which was also Pope Alexanders device . Now standing before the Altar , after yee have crossed your selves upon your forheads and breasts for feare of wicked spirits , ye say the Confiteor , and make your confession , which was the ordinance of Pope Dam●sus about the yeare of our Lord 370. But to whom do you make your confession ? To God alone ? none of that . But to blessed Mary , and all the Saints of heaven , and & v●bis , ye might say , & bobus , well enough . For many times besides the boy and Parish clerke that wait upon you , there bee in the Church as many white bulls and fat oxen , as there bee men and women . But where have yee learned to confesse your sinnes to the blessed Mary , and to all the company of heaven , which heare not one word that yee speake ? Ye have sinned against God , and you confesse your faults to Mary , Peter , 〈◊〉 , Th●mas , A●an , Abel , Ni●● , Abrah●m , Ioh● Baptist , And I know not to whom , not to how many . This is new Catholike Divinity , found in Portasse and M●ss●ll , but in no part of Gods blessed Boo●e . Divinity meete for such Divines . Again , whom doe you desire to pray for you ? Our S●viour Christ which alone is our Intercessour , Mediatou● , and Advocate ? Nothing lesse . Yee make no mention of him . He is utterly forgotten . Yee desire holy Mary and all the Saints of God to pray for you . But where learned ●ou this tyrologie ? For Theologie it is not . Even of your father Antichrist of Rome . But as Mary and the other heavenly citizens heare your confession , so pray they for you . But they heare not your confession , neither do they pray for you . O vaine bablers and talkers of trifles ! your Masse having so good a beginning , must have a glorious ending . It beginngth with lies , wee shall find it also to proceed with lies , yea , and to end with lies , that it may bee prooved a monster of lies . After that you have made your confession to God and to our Lady , and to all the holy company of heaven , and have given your selfe absolution for lacke of a ghostly father , yee approach to the Altar , and making a crosse upon it , yee kisse it in stead of some other , whom you love better . Then fall yee in hand with your Massing , and ye beginne the Introite , or office of the Masse , which Pope Celestinus brought in about the yeare of our Lord 430 That done , ye say the Kyry , which , as some report , Pope Gregorius the first put to the Masse about the yeare of our Lord 600. Some ascribe it to Pope Silvester , which lived about the yeare of our Lord 330. But it seemeth to bee borrowed of the Greeke Church , forasmuch as the words are Greeke , and sound in English , Lord have mercie on us . After these things ye goe unto the midst of the Altar , and look up to the pixe , where you thinke your God to be , and making solemne curtesie , like womanly Ioane , ye say the Gloria in excelsis , a godly both thankesgiving & prayer , & very fruitfull and comfortable , if it were spoken in the English tongue . The Author hereof some affirme Pope Stephanus to be , who lived in the yeare of our Lord seven hundred and seventy . Some ascribe it to Pope Telesph●rus , which was in the yeare of our Lord one hundred and thirty . Some to Pope Symachus , who lived in the yeare of our Lord five hundred . Some to Saint Hilarie Bishop of Pict●ve , about the yeare of our Lord three hundred forty and five . These things dispatched out of the way , yee have a pleasure to see who is in the Church , and how well your Masse is frequented , and therfore yee turne yee to the people , if any bee there , and bid them God speed in Latine , with Dominus vobiscum , because they understand nothing but English. Turning againe to the Altar , yee say certaine Collects , wherof although some of them bee good , yet many of them bee very superstitious and starke staring naught . For in them yee set foorth before God the intercessions and merits of Saints , and yee desire for the nity and worthinesse of them to be heard , to have forgivenesse of sinnes , and everlasting life . O blasphemous Idolaters ! what is it to robbe Christ of his Priesthood , if this be not ? What spoileth Christ of his merits , if this doe not ? What treadeth under foot the pretious bloud of our Saviour Christ , if the saying of such abominable blasphemous Collects doe it not ? The Authour of the Collects some make Pope Gelasius , which lived in the yeare of our Lord three hundred & ninetie . Some P. Gregorie , of whom ye heard before . The Collects once done , yee reade the Epistle , but in such a tongue as the people understand nothing , as yee doe all other things . Some say that Pope Telesphorus , of whom wee spake before , added the Epistle to the Masse . Some make Hierome the Authour of it , which lived about the yeare of our Lord three hundred eighty seven . Then doe ye say the Grayle , whereof they make Pope Gelasius the Authour , of whom wee spake before . Immediately followeth the Allelujah , which they say , pope Gregorie brought in , of whom also wee spake before . Some say , it was borrowed of the Church of Ierusalem , and so brought into the Church of Rome in the time of pope D●masus . It soundeth in English , O praise the Lord. Here is Latine , Greeke , and Hebrew , in your popish Masse , wherof the people understand nothing , but as for English , which the people understand yee meddle nothing with-all , because you will make them your riding fools , and keep them still in blindnes . Then followeth the Tract , or the Sequence , one brought in by pope Telesphorus the other by Abbot Nothg●rus , who lived in the yeare of our Lord 845. After that yee have mumbled over all these things , yee take up your Masse-booke , and away ye goe to the other end of the Altar to reade the Gospel . But first of all yee uncover the chalice , and look whether your drinke bee there or no , least you should chance to bee deceived , when the time of your repast come . If it bee there you make solemn curtesie to your little Idoll , that hangeth over the Altar , and so goe in hand with the Gospel . And all in Latine , because it shall doe no man good . The Authour of adding the Gospel to the Masse , some make pope Telesphorus , some Saint Hierome , of whom wee spake before . Pope Anastasius , who lived in the yeare of our Lord 404. ordayned that the people should stand up when the Gospel is read , that they might heare and understand the Doctrine of the Gospell , and frame their lives according to the same . This use is observed at this day in the popish Masses , I meane the people st●●d up and make courtesie , when they heare the name of Iesus , but they understand not one word . It were as good in such sort to bee read to Swine and Dogges , as to the Christian people , seeing they understand it not . The Gospel ended , with another kisse upon the Booke , yee say the Creed , which as they write , Pope Marcus made , about the yeare of our Lord 335 & cōmanded that the Clergie & the people should sing it together for the confirmation of their faith . After the Creed upon solemne Feasts ye use to Cense the Altar , which was first brought in by Pope Leo , about the yeare of our Lord 876. These things done with all solemnitie , ye turne you again into the Church , to see whether your customers bee come or no , and so bidding them God-speed , yee turne again to the Altar , and goe forth with your businesse . Then doe you say your Offertory , which Pope Eutichi●●● brought in , who lived about the yeare of our LORD 285. After the Offertory is said , yee take the Chalice up in your hands with the little round cake , lying upon the p●tine or cover of the Chalice , and lifting up your eyes , yee pray on this manner : Suscipe sancta Trinit●s , &c. Take O holy Trinitie this oblation , which I unworthy sinner offer in the honour of thee , of blessed Mary the Virgin , and of all thy Salu●s , for the salvation of the living , and for the rest and quietnesse of all the faithfull that are dead . The Authour of this prayer I cannot finde . It is so good , that I thinke hee was ashamed to tell his Name . But what thinke yee of this prayer ? Bee judges your selves , whether any thing may be uttered more unto the dishonour of GOD , and the utter defacing of CHRISTS bloud , than this your popish , and blasphemous orison . First of all , what offer ye ? Yee must answer , either the little round cake , or else the Chalice , or the wine and water that is in it . To whom doe yee offer it ? To Mary the Virgin , and to all the Saints of heaven , because yee will lacke no company , but gratifie a multitude with a thing of nought . Wherefore doe ye offer that oblation ? For the salvation of the living , and for the rest or quietnesse of all the faithfull that are dead . Ah , who ever heard of such a sacrifice or oblation ? A wafer cake , which is yet but meere bread , and no Sacrament , and a Chalice with a spoonefull of wine mingled with two or three drops of water to be offred for the salvation of the living , and for the rest or quietnesse of all the faithful that are dead ? O abomination ! O intollerable blasphemie ! If Adams Posteritie might have beene saved by such trifling oblations , what needed the Son of God to have died for us ? If a morsell of bread and a full of wine offered up of an idolatrous Priest bee of such vertue , that it may obtaine salvation for the quicke and the dead : was not Christ greatly overseene to suffer so great paines for the redemption of man ? If thousands of great oxen , bulls , kine , calves , goats , sheepe , lambes , doves , &c. in the old Law could not take away the sinnes of the people , although they were offered at the commandement of God , is it to be thought , that a wafer cake and a spoonefull of wine mingled with water , and appointed to bee offered by Antichrist , is a sufficient oblation to purchase salvation for the living and rest and quietnesse for the dead ? O Damnable Idolatrie ! There is no Sacrifice that can save us , but the glorious Passion , and precious Death of our Lord and Saviour Christ Iesus alone , as Saint Paul saith : God forbid , that I should rejoyce in anything but in the Crosse , that is to say , in the passion and death of our Lord Iesus Christ. And to whom doe yee offer your new solemne Sacrifice . To God alone ? Nay , but to blessed Mary also , and to all the company of heaven . In this also , if your oblation and sacrifice were good , doe ye grievously offend . For yee may offer Sacrifice to none but to God alone . Therefore you making your oblation to Mary , to Peter , to Paul , to Magdalen , to Iohn , to Iames , to Erke●●ald , to Grymbald , and I cannot tell to how many thousands more , are abominable Idolaters , seeing that as much as lyeth in you , ye make of the Saints gods , and so doe ye rob God of his glorie . God saith by the Prophet , I am the Lord , this is my Name , I will give my glory to none other . And the Saints themselves crie in this manner : Not to us , O Lord , not to us , but to thy Name give the glory . After that your prayer , yee set your Chalice downe againe , saying these words : Acceptu●s sit omnipotenti Deo hoc sacrificium novuns . That is to say , O that this new Sacrifice might be thankfully taken of almighty God! Why , d ee yee doubt of the matter ? Is your prayer so good , and your faith so strong , that yee doubt , whether God will heare you , and receive your sacrifice or no ? Indeed you may right well call it a new Sacrifice , for it was never heard of afore ; that a wafer ▪ cake and a spoonefull of wine mingled with water , should be an oblation and Sacrifice for the salvation of the living , and for the rest and quietnesse of all the faithfull that are dead . But notable is your doing afterward . When ye have thus sacrificed and offered , yee trudge straight-wayes to the Altars end , and wash your hands . To what end I know not , except it bee , that you have defiled your selves with your new stinking Sacrifice , W ch you even now offered unto God , to blessed Mary , and to all the company of heaven , for the salvation of the quicke , and for the rest and quietnesse of all the faithfull that are dead , and thinke by the washing of your hands , to be cleansed from the abominable spirituall whoredome , which yee have committed against God. I suppose yee learned this washing of your hands of Pilate , which when for favour of the Iewes , and for feare of Caesar , he had unjustly condemned CHRIST unto death , called for a bason of water to wash his hands , and said , I am cleane from the bloud of this righteous man. But as he for all his washing escaped not the vengeance of God , but dyed a most miserable death , even so may yee bee sure , though yee wash your hands never so oft , not to escape the heavie hand of God , for speaking such blasphemies against the Lord and his annointed , except yee out of hand cease from your abominable Massing , which is nothing else but very Idolatry , meere blasphemy , great dishonour to God , and extreme injury to the precious bloud of Christ , while yee ascribe that unto bread , wine , and water , which only appertaineth unto the passon and death of our Saviour Christ. After ye have washed your hands , ye returne again to the Altar , holding your hands before you , like maidenly Priests , and manerly bowing your selves to your little great god that shal be , ye make a crosse upon the Altar , and kisse it in stead of your pretty Petronilla , and then having peradvēture a good mind to behold some shee Saint in the Church , yee turne your selves , looking downe to the people , and saying , Orate pro me Fratres & Sorores . O pray for mee ye Brethren and Sisters , when many times there is no bodie in the Church , but the Boy that helpeth you to say Masse , and so making solemn courtesie like womanly Ioue , ye returne unto your accustomed pattering . What ye say , no man can tell . For now comes in your subtill secrets . And they may right well bee called Secrets , for they are so Secret , and so secretly spoken , that no man is the wiser for them . But whatsoever they are , good stuffe I warrant you they are . And for as much as they bee certaine Collects , they father them upon Pope Gelasius , and Pope Gregory , of whom we spake before . When ye have once done with your subtill , solemne , sleepy secrets , ye burst out into open words , and exhort the people to lift up their hearts unto God , and to consider the mysteries that are now in hand , and to be thankefull to God for the benefits of their redemption . Ah , would God , yee so spake the words , that the people might bee edified by them . But ye speake in such sort , that it were much better for you to hold your peace , and the people to be at home asleepe . For yee doe nothing else than beat the ayre with your breath . The people understand nothing at all , neither doe they consider any thing , but only are there present as vaine gasers . These admonitions to the people , of lifting up their hearts unto God , and to be thankfull to him for his benefits , set forth in the death of his Son Christ , were used in the Primative Church as we may see in Saint Cyprian and Saint Augustine . The Authour of these godly exhortations is not knowne . Immediately followeth the Preface , and because there bee divers , they father them upon Pope Gelasius , and Pope Gregory , as they doe all other things , whereof they can finde no certaine Authour . But this is most certaine that the ancient Church used but one Preface , which is called the quotidian or daily Preface . These things passed over , yee fall in hand with the Sanctus , W ch lifting up your hands , ye speake with a loud voice , & that ended , ye kisse the Masse-booke , because some other is not at hand . The S●●ctus , as they say , was brought in by Pope Sixtus , which was about the yeare of our Lord 125. and commanded to be sung in the Church . Now commeth in your holy Masse Canon , whereof be diverse Authors . For it is an hotch-potch devised & made by a number of Popes , and by others also . It is a very beggers cloke , cobled , clouted and patched with a multitude of popish ragges . And yet the Papists affirme it to bee the holiest part of your Masse . And it may soone be . For there is not one part of the Masse , that can worthily be called good , as it is used at this present . All things are so far out of order without edifying , and contrary to Gods holy ordinance . The authors of this their goodly and godly Canon they make Pope Ale●ander , Pope Gelasius , Pope Gregory , Pope Sixtus , Pope Leo , and a certaine man called Scholasticus , with other . And here beginne yee wonderfully to crosse , and to pray for the Universall Church , first for our LORD Pope , secondly for the Bishop of the Diocesse wherein yee dwell , thirdly , for your King and Queen , last of all , for all those that be of the Catholike faith . And now come yee to your first Memento , which serveth for the living , where yee stand nodding like a sort of drunkards , and praying , yee say for all your good friends and benefactors , for all that uphold and maintaine the kingdome of the Clergie , and defend our mother holy Church against the assaults of the Gospellers , and here ye alledge a sort of Saints , and ye desire that for their merits and prayers sake , yee may bee saved and preserved from all evill . O abhominable blasphemers ! This done , yee fall to crouching and beholding the little cake and chalice , & speaking a few little good words in Latine , yee blesse and crosse wonderfully the cake and Chalice , as though they were haunted with some ill spirits . While yee are thus blessing , the boy or Parish Clerke rings the little Sacry bell , which biddeth the people lay all things aside now , and lift up their heads , behold their maker , kneele down and worship their Lord God , which Sir Iohn shall straight-wayes make with as much speed as may be , and shew him unto them above his head . Before it was Sursum corda , Lift up your hearts unto the Lord , but now is sursum capita , come in , lift up your heads , and looke upon your maker betweene the priests hands , with his arse turned towards you , because no woman at that present shal be inamored with his sweete and loving face . Come off , kneele downe , looke up , knocke your brest , behold the apple-maker of Kent , and marke well him that killed thy father . This is the Lord thy God. Let us fall downe and worship him . O unsufferable Idolatrie . Notable is the doctrin of the Nicene Counsell , which commandeth that wee shall not direct our mindes downeward to the bread and cup , but lift them up to Christ by faith , whith is ascended up into heaven really and corporally , and not present carnally in the Sacramental bread , as the papists teach . Christ , while we live in this world , is not to be seen with the eyes of this body , but of the spirit by faith . If we wil see and worship Christ aright , we must see and worship him in spirit , sitting in his glory and majestie above in heaven at the right hand of God his father , and not behold him in the Sacramentall bread with the corporall eyes , where nothing is to be seene , felt , tasted , or received with the mouth , but bread onely . But before wee come to your consecration , to your Sacring , and to the lifting up of your litle great young old God , we will first see what Christ did , afterward compare your doings with his . Christ sitting at the table , tooke bread , and after hee had given thankes , he brake the bread , and gave it to his Disciples for to eat . Christ sate at the table , yee stand at an Altar . Christ tooke bread to make it a Sacrament of his body , yee take a little thinne round Cake , or rather a thinne piece of starch to make it the naturall body of Christ , God and man , and to offer it for a Sacrifice for the sinnes of the quicke and the dead . Christ delivered the bread to his Disciples , to eate it in the remembrance of his death , ye take the bread , and hold it up above your head , and make a shew of it to the people , and when yee have once so done , ye alone devoure and eate it up . Christ brake the bread , signifying thereby the breaking of his body on the Altar of the Crosse for the Salvation of the world , according to this his promise in the Gospell of Saint Iohn I am that living bread which came downe from heaven . If any man eateth of this bread , hee shall live for ever . And the bread that I will give is my flesh , which I will give for the life of the world . Ye breake the bread also , which yee say is the naturall body of Christ , flesh , bloud , and bone . But very fondly ye breake it . For yee breake your Host ( I use your own tearmes ) in three parts , holding it over the chalice , while you breake it , I thinke because yee would lose none of the bloud , that should issue out of the body , which ye newly have made , and now suddainely yee breake and destroy againe . When ye have broken your new formed God in three parts , two pieces you keepe still in your hands for flying away , and the third yee let fall downe into the chalice , to lie there awhile a sleeping , or to put you in remembrance of your nappy Ale and Tost , which your pretty Parnell hath full lovingly prepared for you against your Masse bee done , lest you should chance to faint for taking so great paines at your butcherly altar . Many significations have the Papists invented for those 3. broken pieces of the cake , which all here to rehearse were too long . I will rehearse one , and if yee desire to know more , enquire of your brethren the Papists , and they shall easily teach you . The first part say they , which is both the longest and the greatest , doth not onely signifie , but also is a Sacrifice of thanksgiving to God the Father for his benefits declared to mankinde in the death of Christ his sonne . The second is a Sacrifice propitiatory for the sinnes of the people , that ●ee living in this world , but specially for the sinnes of such as have bought the Masse for their money , that they may bee delivered a poena & culpa toties quoties . The third piece , which is let downe into the chalice , is a satisfactory Sacrifice for the soules that lie miserably puling in the hot fire of Purgatorie , to deliver them from the grievous paines and bitter torments that they there suffer , and through the vertue and merits of that Sacrifice to bring them unto everlasting glory . O intollerable abomination . Here is the breaking of your Host , with the goodly mysteries thereof . Christ , say the Evangelists , took bread , brake it , and gave it to his Disciples , saying , Take , eat , this is my body , which is broken for you . Doe this in remembrance of me . Yee also take bread and breake it , but ye give it to your selves . But as Christ gave the bread to his Disciples , willing them to eat it in remembrance of his passion and death , so ought yee to doe to the faithfull congregation that are present , and not like swinish beasts to eate and drinke up all alone your selves , and afterward to blesse the people wi●h an empty cup , as ye doe at your high and solemne feasts . But this doe yee not , therefore are ye plaine Antichrists . Take this bread , saith our Saviour Christ. Take it in your hands . Hand off , say yee Papists . Gape , and wee will put it in your mouths , and feed yee as children use to feed their Iack-dawes . Handle so pretious a relique ? Marry Sir , God forbidde . The woman peradventure hath lien with her husband all night , or the husband with the wife , and shall such touch the pretious body of our Lord with their handes ? Marry Sir , God forbid . That were a piteous case . But yee abominable Whoremasters , ye filthy fornicators , yee stinking Sodomites , ye deceitfull Deflowrers of mayds , yee devillish defilers of mens wives yee cankred corrupters of widowes , and yee lecherous locusts , may lie with your whores and harlots all night , and the next day after goe to Masse , consecrate , make , touch , handle , breake and devoure your God , and yet ye defile the Sacrament nothing at all . O abominable Whorehunters . O monstrous Massmongers . Honest Matrimonie , after your corrupt judgements defileth the Sacrament of Christs body and bloud , but filthy fornication , abominable adultery , wicked whoredome , and stinking Sodomitrie advanceth the dignity thereof . O right Chaplins of that filthy Idoll Priapus . But come off I pray you , what hath the hand more offended than the mouth that it may not touch the Sacrament ? Are they not both the good creatures of God ? are they not made both of one substance ? and to say the truth , there commeth not so much evil from the hand , as there doth out of the mouth For out of the mouth come Blasphemies , cursed speakings , evil reportes , bannings , slanders , lies , malicious words , filthy tales , idle talke , singing of bawdy ballads , &c. But from the hand commeth vertuous occupation , honest labour , painefull travaile , getting of thy living , helping of our neighbors , and almes-giving to the poore . But yee are alwayes like your selves , that is to say , very Antichrists . For yee are evermore contrary to Christ. Christ delivered the Sacrament into his Disciples hands , and you put it into the Communicants mouths , as though the people were not so wise , as to put a morsel of bread in their owne mouthes . The people are much bound to you , that have so good opinion of them . Ye make them momes indeed , asses , louts , and your very riding fools God once open their eyes , that they may perceive your jugling . Ye are well worthy to have your tithes and offerings truely payd , yee doe your duty so well . Verily , they that give ought to find you Masse-mongers withall , and to maintaine you in your abominable massing , doe nothing else but offend God , dishonor Christ , tread under foote the pretious bloud of Christ , make Christs death of no price ▪ maintaine Idolatrie , defie the holy Communion , destroy the Christian common-weale , uphold Antichrists brood , cherish Satans Chaplains , pamper Priapus pildepates , make fat Venus stout stallions , enrich Bacchus Sacrificers , and nourish such monsters as doe nothing else than murther , kill and slay the soules of so many as follow your damnable Doctrine , and hant your Idolatrous Masses . Let the Christians therefore beware , how and upon whom they bestow their goods , lest by giving to Massing priests , they get to themselves everlasting damnation . The doer and maintainer shall receive like punishment . He that readeth the practises of the ancient Church , shall evidently see , that the manner of the godly Ministers at that time was not to put the Sacramentall bread into the peoples mouths , as yee doe at this present , but to give it them into their hands . For it was not then taken and honored for a God , as it is now , but it was reverently used and taken as an holy and worthy Sacrament of Christ. But what marvaile is it though yee will not suffer the people to handle the Sacramentall bread , seeing yee will not suffer the cōmunicants to touch your Popes holy chalice , wherein notwithstanding is not the Sacrament of Christs bloud , but only meere wine dedicated and appointed to no godly use . Ye are contrary to Christ in all things . God amend you . Take , eat , saith our Saviour Christ. Nay , say ye Masse-mongers , neither take yee , nor eat , but come & heare Masse devoutly , & see us take and eat up altogether , and it is enough for you . Fall down , kneele & worship your Maker , that wee shew unto you . Honor your God that is hanged up in the pixe over the Altar , and so shall yee be good Catholickes , and deare children of our mother holy Church . If yee come at Easter according to P. Zepherinus commandemēt , and then receive your maker devoutly , it is enough for you . At all other times we wil receive the Sacrament for you , and it shall do you as much good , as though you had eaten it your selfe . O false and subtile hypocrits , O wicked corrupters of the Lords blessed Testament . If other men shold eat up your dinners and suppers in your stead , as ye eat up the Sacramēt from the people , ye should not have so fat panches as yee have , nor yet so frie in your grease as you doe . Christ delivered the Sacramental bread to his Disciples , and bade them eate , but yee eat up all your selves , and will give no man part with you . O cankred carles , O churlish chuffes ! And here may we , note by the way , to what end the Sacramental bread is ordained , not that it should be kneeled to , nor honored as a God , nor gazed on , nor carried about in popish pompous processions , nor offered up for a sacrifice for the sins of the quick & the dead , nor yet to reserve it , & to hang it up in the pixe over the Altar , as yee Papists doe , but that it should be received , and eaten of the faithfull Communicants , at the Lords Supper , in remembrance of CHRISTS death , Take eat , saith our Saviour Christ. Hitherto have wee heard , that your peevish , popish , private , pedlary , pelting masse , agreeth with the Lords blessed Supper and holy Communion nothing at all . Let us now see , how well ye behave your selves in the words of Consecration , as yee call them , wherein after your opinion hangeth all the matter . Christ said , This is my bodie , which is betrayed for you . Doe this in the remembrance of me . Now let us behold your consecration . Taking the little Cake in your hands , yee say these words . The day before hee suffered , hee tooke bread into his holy and worshipfull hands , and lifting up his eyes unto heaven , to the God his Father Almightie , and giving the thanks , he blessed , brake and gave to his Disciples , saying , Take and eat of this all ye . For this is my body . The Author of these words as they bee here recited , was Pope Alexander , about the yeare of our Lord 112. Here doe yee not rehearse the words truely , as our Saviour CHRIST spake them . Some words yee added , and some yee have taken away . But I much marvell at your grosse ignorance in this one thing . Yee put a difference betweene Blessing and Thankesgiving . For when yee rehearse this word Be●edixit , he blessed , you crosse and blesse the bread with your greasie fingers , as though Christs blessing in that place were the wagging of his fingers , and not rather thankesgiving . For where Saint Marke hath , Cum Benedixisset , When he had blessed . Saint Matthew , Luke and Paul hath , Cum Gratias egisset , When he had given thankes . So that to blesse , after Markes phrase , is nothing else than to give thankes , to praise and to magnifie . And so is it taken in divers places of the holy Scriptures , both in the old and new Testament . Again , ye put to these foure words of Christ , Hoc est corpus meum , this word Enim , and ye say , Hoc est enim carpus 〈◊〉 , one word more than ever Christ put in , because ye may be found still as ye are , even abominable liars . But for putting in this one word Enim ( which is of so great vertue , say ye , that without it there can bee no perfect Consecration , and then what is to bee thought , I pray you , of Christ , and of his Apostles , of the Primative Church , and of the Greekes at this day , which never used that word ) being your owne superfluous addition , yee most wickedly leave out these most necessary words , that CHRIST spake , which is betrayed for you , Doe this in the remembrance of mee . This joyfull promise , that Christs body was betrayed , given and broken for us , with the residue , ye leave out , as a thing pertaining nothing to the purpose . And yet are they so necessary , that without the knowledge of them , the Sacrament profiteth nothing at all . If I receive the Sacrament a thousand times , & yet if I know not to what use it was instituted of Christ , what profits and benefits I have by the worthy receiving of it . If I doe not set before the eyes of my minde the death of Christ , and faithfully beleeve to have remission & forgivenesse of al my sins by the breaking of Christs body , & by the sheadding of his most pretious bloud , &c. it profiteth me no more , thā the pretious stone did profit . Aesops Cock. Again , those words , which Christ spake openly to his Disciples , unto their great joy and comfort , you partly leave out , and partly whisper in hocker mocker to your selves , that no man may bee the better for your doings , and that the people may bee kept still in blindnesse . Our Saviour CHRIST saith , What I tell you in darkenesse , that speake yee in light . And what ye heare in the eare , that preachye on the house tops . But ye doe cleane contrary . For that which Christ spake openly to his Disciples , ye mutter it softly to your selves . O cruell soule-slayers , and bloudie murtherers . But is this your dexterity , uprightnes , and true dealing with the Word of God ? So to corrupt and mangle the words of the glorious Testament of the Sonne of God ? It is not lawfull to alter a mortall mans Testament , and dare ye presume ( O yee Antichrists ) to alter and change the blessed Testament and heavenly will of the King of Glory ? Are ye faithfull Ministers , which deale so unfaithfully with your Lord and Master ? Ye that deale so wickedly with God , how wil ye deale with man ? God keepe all faithfull people out of your clawes . After ye have once spoken these five words , Hoc est enim corpus meum , over the bread , and have blasted , breathed , and blowed upon it , yee kneele down to it , and worship it like abominable Idolaters , and afterward ye hold it up above your pestilent , pilde , shaven , shamelesse heads , that the people by looking upon it , and worshipping it , may be partakers also of your abominable Idolatry , not being contented with your own damnable estate , except ye bring other also into the same danger . The Author of your levation & lifting the bread above your head , was Pope Honori ▪ the third about the yeare of our LORD 1 : 10. which commanded that the Host should bee lifted up above the Priests head at Masse , and that all the people should fall downe and worship it . O Antichrist . Here may all men see , how ancient a thing your holy sakering is , which is counted the best and chiefest part of your Masse when notwithstanding it is the most wicked and most abhominable part of your idolatrous Masse . Verily it is not much more than three hundred yeares old . Let the lying Papists therfore bee ashamed to brag , that their divellish Masse came from the Apostles , seeing it is proved to be a new and late invention of Antichrist . And although the whole Masse of the Papists be utterly wicked and abhominable , yet this part , which they call the Sakering , is most wicked and abominable , for as much as it provoketh the people that are present , to commit most detestable Idolatries . For the people take it to be their god . They beleeve that bread , w ch the Priest heaveth above his head , to bee Christ , perfect God , & perfect man. Therfore kneel they down unto it , knocke their breasts , lift up their heads , worshippe and honour it . When the Bel once rings ( if they cannot conveniently see ) they forsake their seats , and runne from Altar to Altar , from Sakering to Sakering , peeping here , and tooting there , and gazing at that thing , which the pilde-pate Priest holdeth up in his hands . And if the Priest bee weake in the armes , and heave not up high enough , the rude people of the Countrey , in divers parts of England , will crie out to the Priest , hold up Sir Iohn , hold up . Heave it a little higher . And one will say to another : Stoupe downe thou fellow afore , that I may see my Maker . For I cannot be merry except I see my LORD GOD once in a day . O abomination . Ah , Woe worth you , yee Masse-mongers , that are the authors of this abominable Idolatrie , and through your wicked massing send thousands to the Devill , except the mercy of God bee the greater . Better were ●e Masse-mongers to leave your fat Benefices , your rich Prebeuds , your wealthy Deanries , your honourable Chaplainships , your long Gownes , your Sarsene● Tiopets and your shaven crownes , and become watertankard-bearers in London , or to cobble a shoo , or goe to plough and cart , yea , to have a milstone tyed about your neck , and be cast into the bottome of the sea , than your most stinking , wicked and vile massing to provoke so many people unto Idolatry , and to bring the wrath of God and everlasting damnation upō them , except they repent and amend . Verily I say unto you , it shall bee easier for the Land of So dome at the day of Iudgement , than for you . But I know what yee will say : That we hold up is the very natural bodie of Christ , God and man , therefore may we all justly worship it . I aske you , how prove ye it to be the naturall bodie of Christ ? Yee answer , By the vertue of these words , Hoc est enim corpus meum . I reply , CHRIST spake these words of the bread , as the holy Scriptures and all ancient Writers doe witnesse , and so then followeth it , that bread is Christs body , and Christs bodie is bread . And by this meanes it must needs be granted , that Christ hath two bodies , one made of bread , and another of flesh , which he received of Mary the Virgin . But yee answer , Christs calling is making . Christ called the bread his body , therefore is it made his bodie . I answer againe , Christ called himselfe a Vine , a Doore , a Shepheard , and called his Heavenly Father a Plough-man , is Christ therefore made a naturall vine , a materiall doore , a rusticall shepheard , and his Father an husband-man of the country ? Christ called Iohn Baptist Elias . Is Iohn therefore made that Elias the Thesbite , which preached in the time of wicked King Achab ? Christ called Iohn the Evangelist Maries son , and called Mary his mother : is Iohn therefore made the naturall son of Mary the Virgin , Christs mother ? And is Mary made the very true and naturall mother of Iohn Evangelist ? I am sure yee will not so say . No more is the Sacramentall Bread Christs naturall body , although Christ called it his bodie , but his bodie in a mystery , and in a figure , as the old writers testifie . Tertullian that most ancient Doctor saith : Iesus taking bread , and distributing it among his disciples , made it his bodie , saying : This is my bodie , that is to say , a figure of my body . Hereto agreeth the saying of Saint Augustine , Christ did not sticke to say , This is my body , when he gave the signe of his bodie . And Saint Hierome saith , that Christ did represent the truth of his body and bloud by the bread and wine . An infinite number of like sentences concerning this matter , are found in the ancient Authors , which prove evidently , that this saying of Christ , Hoc est corpus meum , This is my body , is a figurative speech . Signes or Sacraments in the holy Scripture are called by the names of the things , whereof they bee Sacraments and signes , as we reade of the Arke , of Circumcision , of the Paschal Lambe , of the Sacrifices of the old Law , of Baptisme , which Saint Paul calleth the Laver or fountaine of regeneration , and the receiving of the Holy Ghost . And after this sort is the sacramental bread called by the name of Christs body , because it is the Sacrament , signe and figure of his bodie . Those things which doe signifie , saith Saint Cyprian , and those things which be signified by them , may bee both called by one name . And Saint Augustine rehearsing divers sentences which were spoken figuratively , numbreth among thē these words of Christ , Hoc est corpus meum , This is my body , whereby he declareth plainly , that Christ spake these words figuratively , not meaning that the bread was his body by substance , but by signification . Moreover it is directly against the veritie and truth of Christs naturall body , to bee at more places at once than in one , as hee must be in an hundred thousand places at once , if your doctrine bee true . A stinking Sodomite , or a wicked whoremonger being dressed in his fooles coat , and standing at an altar with a little thinne round cake in his hand , shall with these five words , Hoc est corpus meum , and with blowing and breathing upon the bread , make Christ the king of glory to come from the right hand of his father , and to touch himselfe in the Accidents of the little cake , untill yee have eaten him , and then trudge up againe to heaven , till Hoc est enim corpus meum fetch him down again if your doctrine bee true . O proud Lucifers ! And oh poore wretched Christ , who at every filthy Masse-mongers commandement art compelled to come down from the glorious throne of thy Majestie , and to bee handled as the Papish please , either to bee torne asunder with their teeth , or else to be hanged up with an halter in their popish Pixe . But know yee , O ye vile and blasphemous Papists , that though yee whisper your five words never so oft at your Idolatrous altars , and breath blast and blow , till yee be windlesse , yee shall never plucke the Son of God from the right hand of his Father , nor make that thinne cake of yours Christs naturall Body . The article of our faith is that Christ is gone up into heaven , and sitteth on the right hand of God the Father Almighty , and from thence hee shall come to judge the quicke and the dead . Our Saviour Christ told his Disciples full oft , a little before his passion , that hee should leave the world , and goe up againe unto his Father . Saint Mark saith that Christ was taken up into heaven , and sitteth on the right hand of God. Saint Luke saith , that Christ went away from his Disciples , and was carried up into heaven . The Angell of God said to the Apostles , when Christ did ascend up into heaven : yee men of Galile , why stand ye gazing up into heaven . This Iesus , which is taken up from you into heaven , so shall hee come , as ye have seen him going into heaven . Of these words of the Angells wee learne , that as Christ went up visibly , and was seene with the corporall eyes of men , but never man saw him yet comming downe with his corporall eyes , therefore never came he downe corporally since his ascension . S. Stephen indeed saw Christ even with his bodily eyes as wee reade in the Acts of the Apostles . But where ? Heere on the earth between the Priests hands ? Nay , but in heaven standing on the right hand of God. Saint Paul heard Christ speake , but from whence ? from the popish pixe ? yea rather from heaven . Saint Peter saith , as blessed Luke testifyeth , that Iesus Christ must receive heaven , till the time that all things which God hath spoken by the mouth of all his holy Prophets , since the world beganne , bee restored againe . This time is till the day of judgement . If ye will have Christ therefore bodily at your Masses , yee must tarry till the day of Iudgement . For till that time , saith blessed Peter , hee must keepe heaven . Alasse , where is your Hoc est enim corpus meum after your grosse understanding become ? Moreover , S. Paul in divers places of his Epistles declareth , that Christ is ascended into heaven , and sitteth on the right hand of God , and maketh intercession for us to God his father . So likewise doe the other Apostles in their writings . Iesus Christ , saith Saint Peter , is on the right hand of God , and is gone into heaven . We have an Advocate with the Father : Iesus Christ the righteous , saith Saint Iohn . All these Authorities of the holy Scripture with many other , doe testifie that Christ as concerning his corporall presence is no more in the earth , but in heaven only . Christ hath in him two natures , the nature of God , and the nature of man. As concerning his divine nature , hee is in heaven , in earth , and in every place . But as touching his humane nature , hee is in heaven onely , and there shall remaine untill the Day of Iudgement , as Saint Augustine saith , as concerning the presence of his Majestie wee have Christ alwayes , but as touching the presence of his flesh , it was truely sayd to his Disciples . Mee shall yee not alwayes have with you . For the Church had him a few dayes after th● presence of his flesh , but now it holdeth him by faith , and seeth him not with the eyes . Againe , he saith , God and man is one person , and both is one Christ Iesus , in every place , in that he is God , but in heaven in that he is man. Also in another place , Where and in what manner Christ is in heaven , it is a vaine and superfluous thing to aske or demand , but wee must surely beleeve , that hee is onely in heaven . If hee be onely in heaven , as concerning his corporall presence , as both the Scriptures and Saint Augustine affirme , how then is hee either in your round cake at Masse , or else hanging up in your popish Pixe over the Altar with an halter ? But let us heare what the ancient Doctour Virgilius writeth concerning this matter . The Sonne of God , saith he , as concerning his Humanitie , is gone away from us , but as touching his Divinity , hee saith unto us : Behold I am with you alwayes unto the end of the world . Againe , forasmuch as the word is every where , and his flesh is not every where , it appeareth that one and the same CHRIST is of both natures , and that hee is in every place as concerning the nature of his Godhead . Againe , that hee is contayned in a place as touching the nature of his manhood . Of these Authorities doth it manifestly appeare , that Christ , inasmuch as he is God , is in every place , but having respect to that hee is a man , he is only in one place , that is to say ▪ in heaven . If he bee only in heaven inasmuch as he is man , then consider yee , what is to be thought of the doctrine of the Papists , which teach that Christs naturall body is in every place wheresoever his Godhead is . O Antichrists ! If this be not to play the Hereticke Marcions part , and utterly to destroy the verity of Christs humane nature , or of his naturall body , what is it ? But Saint Augustine saith very well in this behalfe , wee must take heed ( saith hee ) that we doe not so set forth , maintaine or affirme the Godhead of the Man ( Christ ) that wee take away or destroy the truth of his body . For it doth not follow , that that which is in God , should be every where as God. Christ , inasmuch as he is God , is every where , but being man , hee is onely in heaven . But yee will object , according to your old wont , the omnipotencie or almighty power of God and say , that forasmuch as he is omnipotent and almighty , he may both make the bread his body , and also bee in as many places concerning the corporall presence , as he list , that is to say , in infinite places at once . I answer , God is not called Almighty because he can doe all things , but because he is able to doe whatsoever his Godly pleasure is to doe . For there are certaine things which God cannot doe , as for example , hee cannot denie himselfe , hee cannot lye , hee cannot save such as die in infidelity , hee cannot make another of like power with himselfe , hee cannot save the reprobate , nor condemne the Elect , which have their names written in the Booke of life , &c. Whatsoever is contrary to his Word , that cannot God doe ; But it is contrary to the Word of God for Christs body to bee in more places at once , than in one , yea , to bee both in heaven sitting at the right hand of God the Father , and heere also in earth at your popish Masses in a thousand places at once , therefore is not God able to make his body to bee in so many places at once , as ye faine , forasmuch as the nature of God onely is infinite , and the nature of all creatures is contained in some certaine one place at once . But here againe yee will bring forth these promises of CHRIST . Wheresoever two or three be gathered together in my Name , there am I in the middest of them . Againe , I am with you alwayes unto the end of the world . These promises , and such like are to bee understood not of the corporall presence here on earth , but of his Grace , as the Doctors themselves doe declare . It is to bee noted , marked and considered saith Cyril , that although Christ hath taken away the presence of his body from hence , yet by the Majesty of his God-head hee is alwayes present , as hee at his departure promised his Disciples . Behold saith he , I am with you alwayes unto the very end of the world . The like saying of Saint Augustine heard wee before . Of all these things heretofore spoken it is evident , that the naturall body of Christ is not here in earth , as yee Masse-mongers would gladly make us beleeve , but in heaven onely , and there shall remaine untill the day of Iudgement . Christ in the mean season being here present with us by his Spirit and Grace . Seeing then that the Sacramentall bread is not the naturall body of Christ , God and man , but a figure , Sacrament , and holy signe of his body , with what forehead dare you either affirme that your little thinne round cake , after five words pronounced over it , and you breathing , blasting and blowing upon it , to be the true , naturall , reall , corporeall , and substantiall body of Christ , God and Man , as hee was borne of the Virgine Marie , and suffered for us on the Altar of the crosse , or worship it your selves , or yet provoke others so to doe , according to Pope Honorius decree , and not after Christs institution ? What is Idolatrie , if this bee not Idolatrie ? To worship a piece of bread for God , what heathen Idolater ever so doted ? If good king Ezekias lived in these our dayes , hee would rather play with the Sacrament of Christs body and bloud , as he did with the Brasen Serpent , than hee would suffer such abomiable Idolatry to be committed at the ministration of it , to the great dishonour of God , the utter defacing of Christs passion , and bloud , and death , and to the dreadfull damnation of innumerable souls . O England England teares , yea teares of bloud mayest thou well weepe , which in the prosperous time of that most godly King Edward the Sixt wert blessedly purged of all superstition , Idolatry , and popish doctrine , and hadst restored unto thee the true Gospel of thy salvation , and the right ministration of the Lords Sacraments , But now for thine unthankfulnesse toward the Lord thy God , all these heavenly treasures are taken away from thee , and the stinking dung of the Pope most miserable cast upon thee . Lament thy sinnes O England , lament , lament , Returne to the Lord thy God , and most humbly beseech him once againe to looke upon thee with his mercifull countenance , to take away these popish dregs , to restore unto thee his lively Word , and to blesse thee again with the true ministration of his holy Sacraments , that thou maist serve the L O R D thy God in holinesse and righteousnesse all the dayes of thy life . This doctrine , that the Sacrament of the Altar , as you terme it , is the true , naturall , reall , carnall , corporal , and substantiall bodie of Christ , is the dream of Antichrist the Bishop of Rome , and was never received in the Church till Pope Leo , Pope Nicholas , Pope Innocent , Pope Honorius , and Pope Vrban , through their tyranny brought it in and compelled the Christians with fire and fagot ( as the manner of the tyrannicall Papists is ) to receive their abomihable doctrine , and yet in all ages God stored up some to confesse the true doctrine of the Sacrament against Antichrist even unto the death . Neither is this popish doctrine so ancient as the Papists bragge . For it is not much more than five hundred yeares since their g●osse opinion of the Sa●rament began first to be attempted . And although Pope Nicholas the second di● much in the matter , yet was it not thorowly received nor agreed upon , untill Pope Innocent the third came , which about the yeare of our Lord 1215. kept a Councell at Rome , called Latronense , I would say , Lateranense concilium : where were gathered together a swarme of Papists , about the number of thirteen hundred pild pates , of the which number eight hundred and odde were Monkes , Canons , and Fryers , chickens of the Popes owne brood . Last of all came Pope Vrban the Monke , in the yeare of our Lord , 1264. and he made up all the market . For he ordained a Feast called Corpus Christi , in the honour of the Sacrament , so that ever after that time , the Sacrament was no more taken for a signe , figure , and token of Christs bodie , but for Christ himselfe God and man , and therefore was it reverenced , worshipped , censed , and kneeled unto , as yee teach the people to doe at your unsacred Sakerings , and so are yee their schoolmasters to learn them to commit Idolatrie against their Lord God , but let us goe foorth with our matter . After our Saviour CHRIST had delivered the Sacramentall bread to his Disciples for to eat , hee tooke the Cuppe , and thanked , and gave it them , saying , Drinke yee all of this . For this is my bloud ( which is of the new Testament ) that is shed for many for the remission of sinnes . This doe , as oft as yee drinke it , in the remembrance of mee . Here CHRIST delivered to his Disciples holy wine ( I call it holy , because it was dedicated and appointed to an holy use ) which hee made the Sacrament of his bloud . And they all dranke of it . And here is to bee marked by the way , that our Saviour CHRIST afore seeing that there should arise false annointed , that would take away from the people the Sacrament of his bloud , bade them all drinke of it . All , all without exception , even so many as beleeve on him , spirituall or temporall , as they call them . Are not yee Popish shavelings these false annointed ? Have you not taken away the Cup of the LORDS bloud from the Lay people , and reserved it to your selves alone ? Doe not ye minister the Sacrament of Christs bodie and bloud to the Lay people under one kinde onely , cleane contrary to Christs institution ? O GOD-robbers . O spoilers of Christian mens soules . Neither can ye abide , that the people should touch your Pope-holy Chalice , when they drinke the wine , but ye your selves holding the chalice in your own hands give them drinke , as though they were babes of three dayes old , and could not put the Cuppe to their mouth . O tender and jealous nurses ! In the primative Church and many hundred yeares after , as we may see in the monuments of learned men , the Sacrament according to Christs institution , was received of the people under both kindes , untill Antichrist , the Biship of Rome , by his divellish decree , determined the contrary at the Councell of Constance , not much more than an hundred years past . Pope Gelasius made a godly Decree , that those people , that would not receive the Sacrament under both kindes , should receive none at all , but be put away from the Lords Table . The Greekes and Bohemes , with all that be not under the tyranny of the Pope of Rome , and of his wicked Lawes receive the Sacrament under both kinds at this day , according to Christs institution . Where the contrary is used , there reigneth the Devill and the Pope , and not Christ and his holy Word . But now let us behold your doings . After that yee have committed Idolatrie with the sacramentall bread ( if it be worthy of that name ) ye fall in hand to consecrate ( I use still your owne termes ) the wine with these words : In like manner after Supper was done , hee tooke this noble chalice ( that is a lye , for Christ never handled that chalice ) into his holy and worshipful hands , and after hee had given thankes to the Father , he blessed ( here fall ye to crossing againe ) and gave it to his Disciples , saying : Take yee , and drinke yee all of this ▪ For this is the cup of my bloud , a new and everlasting Testament , a mystery of faith , w ch shall be shed for you , and for many , for the remission of sinnes . So oft as yee shall doe these things , yee shall doe them in the remembrance of me . How many words have ye put in here of your owne braine , ye shall easily perceive , if yee compare them with the words which our Saviour CHRIST spake . But for as much as they do not greatly disagree frō the truth of Gods word , I will not strive with you in this behalfe , though I would wish you once to deale faithfully and truely in all your doings , but specially whē you have to doe with God , seeing it is written . Put nothing to the words of God , lest hee reprove thee , and thou bee found a lyar . After the aforesaid words spoken in hocker mocker , yee breathe and blow , and shake your head over the Chalice , and then yee kneele downe , lift up your hands , and honour it like most abhominable Idolaters . After that yee stand up againe like pretty fellowes , and well appointed , and taking the Chalice in your hands , yee hold it up with heave & howe above your heathenish heads , that the people also may worship it , and bee fellow Idolaters with you , and fall into the like danger of everlasting damnation . This done , yee set the Chalice downe againe upon the Altar , and yee cover it with your Corporasse cloath for catching of cold . Then once againe kneele ye downe , and up againe like dive doppers , and kisse the Altar , and spread your armes abroad , as though you would embrace some she saint . After al these things ( as I may let passe your crossings and blessings , your crouchings and noddings with many other apish toyes ) yee fall againe to your solemne prayers , and among all other yee stand nodding and praying in your Memento for the soules departed , which was put to the Masse by Pope Pelagius about the yeare of our Lord 560. And here in your minde and thought ( for now yee play mum-budget , and silence glumme ) yee pray for Philip and Cheny , more than a good many , for the soules of your great grand Sire , & of your old Beldame Hurre , for the soules of father Princhard , and of mother Puddingwright , for the soules of goodman Rinsepitcher , and goodwife Pi●tepot , for the soules of Sir Iohn Husgoose , and Sir Simon Sweetlips , and for the soules of all your Benefactors . Founders , Patrones , Friends and well-willers , which have given you either dirige groates , confessionall pence , trentals , year services , dinners , suppers , or any thing else , that may maintaine you our Ladies Knights . But I pray you , how can you with an assured conscience and true faith , pray for such as are departed out of this world ? If these your prayers bee of faith , then doe your faith hang on Gods word . If you have the Word of God for you so praying , bring it forth of good fellowship , and wee will heare you . Have ye none ? Alasse silly soules ! Then put up your pipes , and lay yee downe to sleepe . Trudge with your Dirges , and pack up your Masses of Requiem . Doe yee alleage Pope Pelagius , and old Fathers or ancient customes ? We have nothing to doe with them , except they bring the Word of GOD in their mouth . Prayer is a matter of faith , and faith alwayes leaneth upon the Word of GOD solely and fully . If ye have not the Word of God for your prayer , then can ye not pray of faith . If yee pray not of faith , then are your prayers abhominable in the sight of God , so farre it is off , that they bee heard , as the Apostle saith : Whatsoever is not of faith , is sinne . Saint Iohn saith , This is the trust that wee have in him , that if wee aske any thing according to his will , he heareth us . But how doe you aske according to the will of God , when yee have not one title of the holy Scripture to declare that yee ought to pray for the dead ? Thinke ye to be heard of God ? Even as Baals Priests were , when they cried O Baal , heare us , O Baal , heare us . If yee would leape upon your Altars , yea , and cut your selves with knives till ye be all on a gore-blo●d , as their manner was , yet shall yee never be heard of God. For yee pray without faith , seeing ye have not the Word of God for you . Doe yee alleage Charitie ? And say , It is a charitable deed to pray for them that are departed ? I answer , yee are very Antichrists , that turne the rootes of trees upward . Will yee have Charity before Faith ? Is not Faith the mother of all vertues ? Is not Charitie the daughter of Faith ? How dare the daughter move you to doe that whereof the mother knoweth nothing at all ? It is not charity that moveth you to pray for the departed , but blinde affection , corrupt zeale , and cankered custome , and hope of gaine . After the departure from this life , all go straight wayes either unto eternall glory , or else unto everlasting pain , as the history of the rich Glutton , and of the poore man Lazarus evidently declareth . Our Saviour Christ saith , Hee that beleeveth on the Sonne , hath everlasting life . But hee that beleeveth not on the Sonne shall not see life , but the wrath of GOD abid●th on him . Here also are rekoned but two kindes of persons , faithful and unfaithfull , the one sort after their departure goe immediately unto everlasting life , the other unto eternal dam●ation . And the Preacher saith , When the tree falleth whether it be toward the South or North , in what place soever it ●all , there it heth . As we depart , so shall we have our place . If wee depart in faith , heaven is appointed for us , but if wee dye in infidelitie , unfaithfulnesse , or misbeleefe , hell is readie at hand . Therefore your prayers for the dead are in every condition frustrate and vaine , superfluous and unprofitable , Heaven needeth no prayer , Hell refuseth all prayer . Notable is this sentence of Saint Augustine ; Know ye , saith Saint Augustine , that so soone as the soule is departed from the body , it is straightwaies either for the good merits placed in Paradise , or else for the sinnes throwne headlong into the deepe dungeon of hell . Againe , in another place hee saith ; Brethren , let no man deceive himselfe ; For there are but two places , and there is no third place for any . He that hath not deserved to raigne with Christ ( in this world ) shall without doubt ( in the world to come ) bee damned with the devill . And Saint Cyprian saith , when wee depart hence , there is no place of repentance . Life is either lost or gotten . But I marvell much of this one thing concerning this matter , that ye pray God the Father that hee will mercifully give to all such as rest in Christ a place of refreshing , of light and peace . As though those that rest in Christ could want any of them all . Can any man that rests in Christ bee tormented in paines , darkenesse , and disquietnes , trouble , or griefe ? To rest in Christ after this life , is not to be payned in Purgatory ( if there were such a place as the Papists feigned , but to raigne with Christ in glory , to possesse everlasting joy , and to have the fruition of Gods glorious Majestie with the heavenly Angells and blessed Spirits , as it is written , Blessed are the dead which die in the Lord. For the Spirit saith , that from henceforth they rest from their labors . And David calleth the death of the Saints pretious in the sight of the Lord. Doth not the Wise man also say , that the soules of the righteous are in the hand of God , and that no griefe , paine , nor torment shall touch them . They are in peace , saith hee . If these things be true , as nothing is more true , what need ye then to stand nodding in your Memento , praying for the dead ? Ye might as well pray for dead swine . For yee have as good authority of the holy Scriptures for the one , as for the other . But this praying for the dead hath made your Kitchins warme , your pots to seeth , and your spits to turne merrily . It hath fed your idle bellies with the fattest of the flocke , and caused you to live in all joy , pleasure , and quietnesse , without any labour , paine , or travaile . Therefore no marevell though such things bee placed in your Masse . Take away the praying for the dead , and yee Purgatory-rakers may picke your meat upon Newmarket heath . For your Dirige groats your Trentalls , your Moneth mindes , your Anniversaries , your Bead-rowls , your soul Masse-pence , and all such other pelf falls to the ground straightwayes . And then welcome again hard fare , greasy cap , threadbare gowne , broken shooe , torne hose , empty purse , and all that beggerly is . Make much therefore of praying for the dead , and wish that your Masse , which of late yee have to your great joy recovered againe , may long continue in her great prosperty , or els your cake is dough , and all your fat lye in the fire . What shall I speake of dancing of your little great God about the Chalice with Per Ip , & cum Ip , & In Ip , Sum , which followeth the praying for the dead ? That is so holy a thing , that it is called the second Sakering , and may by no meanes bee left undone . Your Childe must needs bee dandled and playd withall a little while , least hee chance to sleepe too long . After that yee have layd your young God to rest againe , you say your Pater noster like good devout men : That done , yee take up the patine of the chalice , and afterward yee crosse your selves withall both upon your brests , and upon your bald crownes , and lay it downe againe . I thinke yee doe this either to fray away spirits , or else to enarme your selves with the signe of the croose , that they may bee the more able to bring to passe your butchery , that is now at hand . For straightwayes yee strike up your sleves , yee uncover the chalice , yee lay downe the Corporasse cloth , ye take up your little God , yee hold him up over the chalice , and ye cruelly teare , plucke , and breake him in three pieces , according to Pope Sergi●s commandement , about the yeare of our Lord 700. When yee have so done , ye keepe two parts of your Christs body , which yee your selves made , and have now destroyed again , in your hands holding them over the chalice , and the third part yee let downe into the wine , that it may bee the tenderer , when yee eat it . The my●ticall mysteries hereof I declared a little before . Then doe ye say the Agnus , which Pope Sergius also commanded that it should bee said at Masse a little before the receiving of the host . And here againe yee play the abominable Idolaters . For looking upon the bread , yee looke your selves and worship it , saying in Latine , Agnus Dei qui tollis , &c. O Lambe of God that takest away the sinnes of the world have mercie upon us . Thrice doe yee call that Bread which yee hold in your hands , the Lamb of God which taketh away the sinnes of the world . O intollerable blasphemy ! Was there ever Idolater , that worshipped a piece of broken bread for God ? What marvell is it , though the Iewes , the Turkes , and all other Infidels bee so loth to come to the Christian religion , when they see so manifest Idolatrie committed ? when they behold a piece of a thinne wafer Cake honoured for God ? Certainly , this abominable Idolatry which yee Masse-mongers maintaine , and commit at your Masse , hath beene , and is the occasion , that innumerable thousands have beene , and are daily damned . Yea , these your wicked doings , are the cause , why so many doe abhorre the Christian religion , & defie the Name of Christ , as wee reade of a certaine Emperour of Turky , which when hee was demanded why hee and his people did so greatly abhorre the Religion of Christ , answered that hee coead by no mulnes approove or allow the religion , service , and honour of that God , whom men at their pleasure doe make , and straightwayes eat him when they have done . Better were it for you , O ye Masse-mongers , to have a Mil-stone tied about your neckes , and to be cast into the sea , than thus with your abominable massing and God-making to drive so many from Christ , and provoke so great multitudes unto Idolatry , and finally unto everlasting damnation : and with what a conscience can yee say to the bread , which is a dumbe and insensible creature without all life or spirit . O Lambe of God which takest away the sinnes of the world , have ●●ercie ●pon us . Is that bread , which a little before was corn in the Plough-mans barne , meale in the Millers trough , flower in the Bakers boulting tubbe , and afterwards tempered with a little water , and baked of the waferman betweene a paire of hot printing irons , come now suddainely through your charming unto such dignity , that it is the Lambe of God that taketh away the sinnes of the world ? & that men must pray unto that to have mercie & forgivenes of sins ? O Lord thou living God have mercie upon us , and destroy this abominable Idoll of the masse . In the worshipping of Baal , Astaroth , Moloch , Bel-Peor , Melchom , Dagon , Chames , the Queene of heaven , Saturnus , Iupiter , Priapus , Iuno , Venus , and such other Idolls , was never so great a blasphemy and dishonour to God , as is the setting up of this broken bread to bee worshipped for God. And the matter is so much the more to bee abhorred , because yee colour your abominable Idolatrie with Gods word . Faigned holines , saith Saint Gregorie , is double iniquity . Ah , is that polluted and defiled bread , the Lambe of God that taketh away the sinnes of the world ? Then was that your bread also borne of Mary the Virgine , and nourished with the milke of her breasts . Then did that bread live upon the earth , speake , eate , drinke , sleepe , preach , wo●ke miracles , &c. Then was that bread betrayed , accused , beaten , buffeted , spitted on , crowned with a crowne of thornes , clad wt●h a garment of purple , crucifyed , and nailed to the Crosse. Yea , then did that bread offer himselfe on the Altar of the Crosse a Sacrifice to God the Father for the sinnes of the world , dyed , and rose again for our Iustification . Hath your broken bread done all these things ? Christ the Lambe of God which taketh away the sinnes of the world hath done all these things alone , alone . Bee ashamed once Oye wicked Papists , thus to blaspheme God , and to deceive the people , through your abominable Massing . Again , is grace , mercie , favor , and remission of sins to bee craved of these fragments of bread , which ye hold in your hands ? So is it that true , living , immortal , and everlasting God , which hath bin without beginning , which made heaven & earth , and all things contained in them . For none can forgive us our sins but God alone . Hath your broken bread bin without beginning ? hath it made al things ? Yea , it is a creature it selfe vile and devillish as yee use , or rather abuse it . Be ashamed O ye shamelesse hypocrites , thus to deface the glory of God , and to leade the people in damnable blindenesse . Shortly after the Agnus , yee kisse the Pax , whch was the ordinance of Pope Innocentius in the yeare of our Lord 310. And while the boy or Parish Clerke carryeth the Pax about , yee your selves alone eat up all , and drinke up all . Ah , what riding fools and very dolts make yee the people ? yee send them a piece of wood , or of glasse , or of some metal to kisse , and in the meane season yee eat and drinke up all together ? Is not this a pageant of Hick-scorner ? Is not this a toy to mocke an ape withall ? Is this Christs Accipite and Edite ? Take yee and eat yee , speaking to many , and not to one alone . Is this Christs Bibite ex eo omnes ? Drinke of this all yee ? Did Christ eat the Sacrament alone ? Did he not rather give it to his Disciples , and commanded all faithfull Ministers so to doe ? Why then doe ye ( O ye Antichrists ) eat & drinke up all alone , contrary to Christs institution and commandement ? And yet behold , how yee shunne not to lie even to Gods face : Yee say at your Post●Communion , these words , Quod ore sumpsimus Domine , &c. That which wee have taken with our mouth grant that we may receive it with a pure minde , and that it may be made unto us of a temporall gift an everlasting remedie . Againe , H●c nos summo purget à crimine , &c. This Communion might purge us from Sinne , and make us partakers of the Heavenly Remedie . And in another place yee desire God , that so many as shall receive the body and bloud of Christ , may bee filled with all heavenly blessing and grace . Yee tell God , that you with the rest of the congregation have received even with your owne mouthes the Sacrament of Christs body and bloud , and ye lye most abominably . For yee your selves have eaten and drunken up altogether alone , and like churlish carles ye have given no man part with you . Againe , ye call it a Communion , which is a partaking of many together , but yee might right well call it an Union . For no man eateth and drinketh of the bread and wine , but you alone . Item , ye desire God , that so many as shall be communicants , may be filled with the heavenly blessings and grace , and no man do receive but you alone . What a mocking is this of God , and a deceiving of the people ? God have mercy on us , and once againe deliver us from this most lying , wicked , abominable and divellish Idoll the Masse , and restore unto us the holy and blessed Communion . Christs ordinance is not , that one standing at an Altar should eat , devoure , and mouch up altogether alone , but that a multitude should receive the Sacramentall bread and wine together . Take yee , saith our Saviour Christ , eat ye , and drinke yee all of this . He saith not , Take thou Sir Iohn , eate thou , and drinke thou alone . In the Acts of the Apostles , wee see , that a multitude of the Christians came together to breake the bread , and not that one alone did eate all alone , turning his arse to the people , as yee Massemongers doe . Saint Paul saith , The bread which ye breake , is it not the partaking of the body of Christ ? Hee saith not , the bread which I breake , but which we breake , speaking of many , and not of one . Againe , we all be partakers of one bread , and of one Cup. Indeed wee bee , or wee ought to be . But wee be not , therefore yee Masse-mongers doe us the more wrong . Where the blessed Apostle entreateth of the Lords Supper , he saith , My brethren when yee come together to eate , ( he meaneth the holy Communion , or the Lords Supper ) tarry one for another . Hee saith not , when yee come together to see the Priest say Masse , and to eate and drinke up altogether alone , standing at an Altar and turning his backe towards you , as one full of little good manners . Hee saith also . Tarry one for another . But yee tarry for no man , but having a Boy to helpe you to say Masse , ye goe to your mingle mangle , and never call purre to you . For yee eate and drinke up altogether alone , being much worse than the swine-heards . Wee reade in the ancient Canons , that such as would not communicate , should bee excommunicate , and driven out of Christs congregation , and not to be reputed or taken as members of CHRISTS bodie . Whereof wee may easily and truely gather , that this private Massing , which yee Masse-mongers use at this present , is not of God , but of the Devil , and was not practised of the holy ancient Fathers in their Churches , but of late yeares brought in by Antichrist , and his shamelesse shavelings , which in their private Masses doe nothing else than prophanate , defile and corrupt the LORDS Supper , and make merchandize of it . While they take upon them to receive the Sacrament for other , and to make it a Sacrifice for the sinnes of such as hire them for their money , that they of the labour of other mens hands , and the sweate of other mens browes may live an idle & voluptuous life , as Epicures and belly beasts , borne onely to consume the good fruits of the earth . But as yee Masse-mongers cannot bee baptised , nor beleeve for other , no more can yee receive the Sacrament for other . As every man is baptised for himselfe , so must hee eat and drin●e the mysterie of the LORDS bodie and bloud for himselfe . Can my eating slake your hunger ? No more can your eating of the Sacrament doe mee good . The righteous man , saith the Prophet , shall live by his owne faith . The Priests eating therefore of the Sacramentall bread for other is abominable , and in all points contrary to Christs holy institution ; which ordained his blessed Supper not to be received of one alone for all the congregation , but that every one should receive it for himselfe , that by the worthy receiving thereof , his troubled conscience might be quieted , and his faith confirmed . We reade that when Saint Anthony , which lived about the yeare of our Lord 350. was in the wildernesse , he saw a vision , which was this . He beheld a number of Altars suddenly built up , and covered with white Linnen cloths , with bread and wine set upon them , and a great sort of uncleane and filthy swine standing at them , and slovenly devouring all that ever was set upon the Altars . Saint Anthony being wonderfully amaz●d at this strange sight , cried unto God and said : O Lord God , what mean these foule ill favoured sights ? God said unto him , These filthy swine which thou seest standing at the Altars are the leacherous Priests , which after thy dayes shall arise , and driving away the holy Cōmunion out of Churches , which I instituted to be received of many , shall eat and drinke all the Sacramental bread and wine alone , giving no part thereof to the residue of my people , whom I redeemed with my precious bloud , and for whose sake I ordained my holy Supper to be received of them also . Are not ye leacherous Priests these filthie swine ? Have yee not cast away the LORDS Table , and set up Idolatrous Altars ? Doe not yee at your Masse eat and drinke up all alone , like hungrie hogges , and give no part to Gods faithfull people ? Ye may right well bee compared to filthy swine . For as these brutish beastes cannot abide any other to eat with them , but would ●aine eat up all alone themselves , even so play yee . At your Idolatrous Masses like a sort of beastly hogges yee eat and drinke up all alone , giving no man part with you , cleane contrary to Christs institution . And yee may justly be cal'd lecherous priests . For ye abhorre godly and lawfull matrimonie , and ye defile your selves with all ki●d of stinking whoredome and abominable Sodomitry . Maids ye deflowre , mens wives ye defile , and widowes doe yee corrupt , besides much other abomination , which chast eares abhorre to heare . Men meete to consecrate such a God , and fit champions to say such divellish Masses . GOD give you grace once to leave this most detestable wickednesse . Moreover , was not the Sacrament of CHRISTS body and bloud ordained to move and stir all men to friendship , love and concord , and to put away all hatred , variāce and discord , and to testifie a brotherly and unfained love betweene them , that be the mēbers of Christ. But what friendship or love can bee maintain'd at that ministration of the Sacrament , where one eateth and drinketh all alone , as ye do at your Masses ? If it bee a Sacrament of Charitie and Love , then ought the members of Christ charitably and lovingly to eat and drinke the Lords Supper together , as the Apostle saith , Wee are all partakers of one bread , and of one cuppe , and not one to devoure all alone . For charitie consisteth not in one alone , but in many . And the Lords Supper is called a Communion and not an Union . Therefore yee Masse-mongers grievously offend , which contrary both to the commandement of CHRIST , and the order of Charitie , at your Masses eat and drinke up all alone , and by this meanes yee make the the Lords Supper a Sacrament rather of hate and dissention , than of love and unitie . And heere commeth into my remembrance an History of a Christian & of a Iew. The Christian perceiving the Iew to bee an honest civill man , faithfull in his promise and upright in his dealing toward all men sorrowed greatly in his heart , that hee was not also of the Christian beleefe . The christian thinking that the most ready way to bring the Iew unto Christ , was to leade him to church , that he might there heare and see how well God was served among them , desired the Iew upon a certaine Sabboth day to goe with him unto the temple of the Christians , nothing doubting , but if hee would so doe , hee should bee allured to give over his Iewish opinions , and to become a christian man. The Iew consented and went with him to church where he quietly saw and beheld all things . He heard iolly ringing , pleasant singing , and merry organs playing . Hee beheld a sort of gay gawdy mawmets , and a number of merry fellowes in the quire singing sometime high , sometime low , sometime in a meane , and sometime nothing at all . Hee saw also a fellow with a shaven crowne going up and downe in the church , and casting water in the peoples teeth , and afterward having a iolly coat upon his backe he saw him goe about the church-yard , after an Image , all the people following him . After all these things hee saw that shaveling cast off the gay-coat againe , and put on other game plaiers garments , & so to addres himselfe unto an altar covered with white linnen cloathes , wherupon was set , as hee thought , meate , and drinke , for he saw the cup there . After much singing and piping , he saw the sacrificer that stood at the altar , lift up a little thin round cake , & a cup of drinke above his head . Here will bee good cheere thought the Iew anon , for here are iolly signes & proffers . But when he saw the people fall downe & worship the bread and cup hee marvailed greatly at their madnes . Masse ended , hee looked alwayes when the people should have beene called to eat and drink with Hicke-scorner that heaved the bread and cup over his head , but no man had part with him . He devourd all alone like Sim slap sauce : when they were departed out of the church going home ward , the christian willing to prove how the Iew was affected toward the christian religiō , said unto him , Sir , how like you our religion and serving of God ? To whom the Iew answered : ye have in the temple many things that would make a sad man glad , and one that is sorrowfull , cheerefull . I meane your thundring of bells , your playing on the organs , your merry singing , the casting of water in the peoples teeth , and your running one after another about the church-yard , like the Prior of Pricklingham and his covent . All these things seeme to be matters of mirth used among you , as I thinke onely to make you merry . But the having of Idols in your temples I do not allow . I see you also fall downe and worship a peece of bread and a silver cup , which I iudge high abomination and damnable Idolatry . And another thing there is used in your temples , which I also do nothing like . What is that quoth the christian . I will tell you said the Iew. Yee talke , cracke and boast much of charity but I say right well that there is little used among you . For there was an Altar spred with fine white cloths , and meat and drinke as I suppose , set upon it , I alwaies looked , when ye should have beene called to eate and drinke together according to the order of charity , but that shaveling that stood at the altar in the gay coat did both eat and drink all alone , giving you no part with him , which is a token of small charity & friendship among you . Certs you shal redresse these great vices , and have more charity among you before I become one of your order . And so the Iew refused to be made a christian . God have mercy on us . Among many other notable faults , which the Iew perceived in our Temples , this was not the least , that one standing with his backe toward the people at an altar , did eat and drink al alone , giving no man part with him , which is a token of small charity and friendship as the Iew said Verily the private masse , wherin the sacrament of Christs body and bloud is too much abused , hath beene and is the cause that many at this day doe abhorre the name of Christ and utterly condemne the christian religion . God for his mercy drive this Idolatrous masse out of this realme once againe , and restore unto us the true use of his holy Supper , Amen , Amen . But let us see , what followeth in your Popish masse , and make an end . When the Boy or Parish Clarke commeth againe with the Pax , yee hold forth your chalice like Sir Ralph Rinspitcher for a little more drinke . And when yee have once drunken up that , yee hold forth your Goddard yet once againe to have a little more swill . No marvell . For peradventure ye fell the night before into a great heate , while you kept company with your toying Thais , and therfore no marvell , silly soules , though you drinke solemnly . But O good Lord , what wiping of the mouth , and licking of the fingers is there then ? It would doe a woman good to see how cleanly Sir Iohn Sweet-lips is . And yet not so contented , yee goe to the Altars end , and there once againe , yee wash your hands , to shew how ●●minion trimme , fine neat , and white-fingered Gentlemen , yee are in all your doings , but especially in matters pertaining to Lady Venus Court. After this yee returne to the Altar , and take another licke or two of the dropping of the Chalice , because yee would bee loth to lose any thing , and taking up your cake in your hand , ye come againe to the Altars end , where yee began your popish and idolatrous Masse , to declare that as good never a whit , as never the better , and to shew that the matter for the which yee said Masse , is as farre forward now , as though yee had said none at all . After a few Collects mumbled over , yee turne you to the people , and say , Dominus vobiscum , bidding them adieu , and with Ite Missa est , yee bidde them goe , and tell them Masse is done . And all in Latine , because the people understand nothing but English. Then fall yee once againe to kneeling downe at the altar , and because yee are our Ladies knights , yee salute her most humbly with some devout Orison . That done , ye rise up againe , like tall fellowes , and saying the beginning of S. Iohns Gospell , ye blesse you Secrosse you as though a thousand Devills were about ye . After all these things , yee trusse up your trinkets , yee shut your booke , ye fold up your corporasse cloath , yee winde up your chalice ye put off your fooles coate , your vestment , your stole , your Fannell , your girdle , your Albe , and your Amice , yee put out the candle , & solemnly making curtesie to your God , that hangeth over the altar , ye trudg out of the Church , either home , or else to the alehouse , being now at libertie all the whole day after to doe what ye list with a safe conscience , to ●dise , to card , to hunt , to hawke ▪ to bowle , to bib , to make good cheere , to play , revell rout , to drinke them all out , to set cocke on the hoope , let the divell pay the Maltman , to fish in Venus pond ▪ to sacrifice to Bacchus , and what not ? And here is your goodly godly massing , wherwith ye bewitch the ignorant , and make the simple people to doate . I passe over your monstrous and apish toyes , your inclinations , and prostrations , your complications and explications , your elevations and extensions , your incurvations and genuflexions , your inspirations and exosculations , your benedictions & humiliations , your pulsations & pausations , with your consignations , and all other abominations . What Christian heart can abide either to say heare , or see , such a divellish and abominable kind of massing as ye use at this day ? yee doe nothing at all in your masse , that agreeeth with Christs institution . The Lords Supper and your peevish , popish private masse doe agree together like God and the divell , Christ and Beliall , light and darkenesse , truth and falsehood , and as the common proverbe is , like harpe and harrow , or like the hare and the hound . Sowre and sweete are not so contrary one to another , as your Masse is contrary to Christs holy Communion , as yee have abundantly heard heretofore . For whereas Christ preached at the institution of his holy Supper , yee preach nothing at all at your Masse . Whereas Christ ministred his blessed Supper at a table , yee say your popish Masse at an Altar . Whereas Christ did sit while he have the Sacrament of his body and bloud to his Disciples , yee stand , and by no means will sit when yee receive it . Whereas Christ did use none other apparell but his ●suall garments , yee disguise your selves with such geare , as is more meet for a game● player , than for a sober minister . Wheras Christ at his supper both prayed & gave thanks to his heavenly Father in that tongue , which those that were present did understand , ye at your Masse speake all things in such a tongue as yee your selves , for the most part , understand not , and so are they that are present unedified . Whereas Christ in his holy supper gave the sacrament of his body and blood to all his Disciples , yee in your abominable masses give it to none , but yee your selves eate and drinke up altogether alone . Whereas Christ at his mawndy gave to his Discipler holy Bread and holy Wine , to bee figures , signes , and memorialls of his blessed body breaking and of his pretious blood shedding , yee at your Masses take upon you to eate and drinke not spiritually , but corporally and naturally the corporall and naturall body and bloud of our Saviour Christ , as hee was borne of the Virgin , and hung on the crosse . Wheras Christ ministred with true and perfect brea● , yee minister with starch , or with a thinne wa●er Cake . Whereas CHRIST delivered the Cuppe contayning Wine onely in it , yee in your Chalice put both Wine and Water mingled together . Whereas Christ gave the Sacrament of his body and bloud to his Disciples sitting at the Table , yee give the Sacrament to such as kneele before the Altar . Whereas Christ gave his Disciples the Sacramentall bread and the cup into their handes , yee put the bread into the mouths of the Communicants , and by no meanes will you suffer them to touch your Popes holy chalice ▪ wheras Christ delivered the Sacrament of his body and bloud under both kinds to his disciples , and so commanded it to be observed in his holy congregation , yee contrary to Christs institution & ordinance , minister it to the common people under one kind only ; whereas Christ did institute his holy Supper to bee eaten and drunke in the remembrance of his blessed passion and precious death , yee reserve the Sacramentall bread , and hang it up in your pixes , & carry it about for a pageant at your pompous popish processions ; whereas Christ ordayned his blessed Supper to bee a Sacrament of thanksgiving , you make your Masse to be a Sacrifice propitiatory , satisfactory , and expiatory for the sinnes both of the quicke and the dead . Whereas Christ at his Supper gave the Sacrament of his body and bloud freely to his Disciples , you sell your Masses , and make merchandise of the Sacrament , as the Costard-monger doth of his costards , and of his other fruits . To conclude , whereas Christ appointed the Sacrament of his body and bloud to put us in remembrance of his blessed body breaking , and precious bloudshedding , and to stirre us up unto mutuall love , and unto thankesgiving to his heavenly Father for the benefits received by the death of his Sonne Christ , yee apply your Masses to a thousand severall purposes , cleane contrary , as to the getting of faire weather , rain , health , long life , riches , victory in battell , overhand of enemies , &c. To driving away of devills , chasing away of agues , putting away of pestilences , curing of measled swine , healing of sicke horses , helping of chickens of the pip , making hot of a Winchester goose , restoring of a good name , procuring of friends , preserving of evill chances , bringing of good lucke , pacifying of Gods wrath , obtaining of remission of sinnes , delivering of soules out of Purgatory , yea out of Hell , and placing them in everlasting Glorie . What thing is either in heaven earth , or hell , for the which the Masse is not profitable , and serves for the purpose , if it please you to apply it ? It is a sawce for all meats , a salve for all sores , a remedy for all diseases , a maintenance of all prosperity , and a defence against all adversity . Protens never turned himselfe into so many formes , shapes , and fashions , as your Masse hath vertues . O blessed Masse , O holy Masse , O vertuous Masse , yea , O most vile , stinking , and abominable Idol . Now judge ye , O ye Masse-mongers , what is to bee thought of the peevish , popish , pratling , private Masse , which the Papists , and the most part of you that are massemongers doe so highly praise , commend , advance , extoll , magnifie , and set forth , not as God onely , but in a manner above God. For what thing is it that wee desire to have , for which wee doe not rather resort unto the Masse , than unto God ? And is this any other thing than meere Idolatrie , and stealing away of his Glorie ? Which thing whosoever doth , is he not Gods enemie ? Is hee not an adversarie to the true Christian religion . Doth hee not defile the precious bloud of our Saviour Christ under his foot ? Doth hee not defile the holy mysteries of God , and blaspheme the Name of the Lord ? Doth hee not give himselfe from God to the devill , and become the childe of wrath , a vessel of vengeance , a firebrand of hell , and heire of everlasting damnation ? God have mercie upon us . Behold now the miserable state wherein yee stand , and so many as cleave to your abominable Massing ! Cease therfore , cease betimes , to bee haters of God , hlasphemers of his holy Name , Enemies of Christs bloud , polluters of the Christian religion , defilers of God● most holy Sacraments , corrupters of his blessed mysteries , seducers of the people , destroyers of mens soules , pestilences of the Christian common-weale , and ministers of Satan . Forsake your abominable kinde of Massing , forsake it , forsake it , and defile your selves no more with Idoll service , lest yee provoke the fierce wrath ▪ and hot vengeance of God to fall both upon you the Masse-mongers , and upon all them also that are the Masse-hunters , and finally , for your wickednesse upon the whole Realme . For God cannot alwayes abide his holy Sacraments thus to be abused and defiled . If If they escaped not unpunished , that did eat leavened bread while the Feast of the Lords Passeover did endure ; if Vziah went not away unplagued , but was strooke with suddaine death , because hee touched the Arke of the LORD ; if hee that came to the Marriage , because hee had not the wedding garment was taken from the table , bound hand and foot , and cast into utter darkenesse , where weeping and ghasting of tee●h shall be 〈…〉 the devil entred into I●das after that hee had received the Lords bread unworthily ; if the Corinthians were grievously p●agued , yea , and that many unto the death , because they did abuse the Lords Supper , and unreverently behave themselves at the Ministration of it : if those with many other escaped not unplagu'd for abusing the Lords mysteries , thinke not ye , which daily defile the honourable Sacramēt of Christs body & bloud in your most wicked , damnable , devillish , idolatrous , heathenish vile , stinking , blasphemous , detestable , and abominable Massing , shall escape free from punishment , neither yee your selves , nor the consenters to your Idolatry . Therefore if there bee any love in you toward God , any hearty good will toward CHRIST our Saviour , any fervent affections towards Gods most holy word , any godly zeale toward the Christian commonweale , any desire of goodnesse towards this our native Countrey , any sparke of well-willing toward the salvation either of your owne soules , or of others : I exhort you all by the tender mercies of God and by the precious bloud of our Saviour Christ Iesu , that yee without tariance give over your abominable Massing , which without doubt is not the acceptable service of God ( as the blind sort of people judge ) but the very vile blasphemous bondage of Satan , invented by the devill , brought in by Antichrist , confirmed & established by such as have received the Beasts marke , whose inheritance shall be in that Lake that burneth with fire & brimstone . Neither lot any thing move you that the Idolatrous Masse , w ch before was worthily banished out of the Realme , is now againe restored by act of Parliament , but rather heare what the Apostles say , we must obey God more than men . In all matters of religion , the will of God is to be considered before the commandement or act of any mortall Prince . Pharaoh was a King , yet the godly Midwives obeyed not his ungodly commandement in killing the male child●en of the Israelites . Nebu●hadonezer was a King , yet the three young men would not obey his wicked proclamation in worshipping his golden Idoll . Antiochus was a King , yet the faithfull Iewes would not observe his abominable lawes in sacrificing to Idols , and in eating unclean flesh . Maacha was a Queene , and made an abominable Idoll of Priapus , and offered sacrifice unto it , and exhorted others without doubt to doe so likewise , but so many as feared God abhorred her doings , and defyed her Idolatry , insomuch that King Asa her sonne put her downe , because shee had made images in Groves , and brake down her Idols , and stamped them , and burnt them to ashes at the brooke Cedron . Iesabel was a Queene , and an abominable Idolatresse , promoting and making much of Baals Priests , and feeding them even at her own table , but imprisoning and murdering the Prophets of God , she worshipped Baal , and caused many other so to doe . But those that loved God abhorred her idolatry , and by no meanes would follow her wicked steps , but chused rather to worship God according to his word . The Prophet Elias slew all her Prophets that did service to Baal , and Queene Iesabel her selfe came to a most miserable end . Shee was throwne downe to the ground from an high window , inso ▪ that the wall was sprinckled with her bloud , and the horses trod her under their feete , and the dogs came and eat up her flesh , so that there was nothing left of her , but her skull , her feet , and the palmes of her hands . Athalia was a Queene , and a great Idolatresse , shee worshipped Baal , and enticed her sonne Ahazia to doe so likewise . Notwithstāding such as feared God , obeyed in this behalfe neither the King nor his Mother , but walked after the Commandements of God. Both the mother and the sonne were slaine miserably . The Bishops , the Priests the Lawyers , the Scribes , the Pharisees , the Sadduces , and such others , were great Rulers in Iewrie , and they commanded the Apostles , that they should no more preach in the name of Iesu , but they obeyed them not , but stoutly answered , Whether it bee right in the sight of God to hearken unto you , more than unto God , Iudge yee . For we cannot but speake that which wee have seene and heard . Rulers are so farre to be obeyed , as the limits of Gods Word doe suffer . I● their Lawes and Acts agree with the Word of God , they are to be obeyed , if they be contrary to the commandement of God , it is to bee answered with the Apostles . We must ●bey God more than men . Furthermore , if ●ee be afraid of losing your livings ▪ an● by that meanes of falli●g into beggery , remember that he , for whose sake yee forsake your Idolatrous Massing , that ye may serve him with a pure conscience according to his word , will never forsake you , nor leave you succourlesse and unprovided for . Sooner shall God deale with you , as he did with the Children of Israel i● the wildernes with Eli as with the Widow of of Sarepta , with Daniel , with the people whom CHRIST fed in the desert , as wee reade in the Historie of the Gospell , and with such other , as unfainedly feared God , than ye shall want any good thing . Hear what David saith , They which seeke after the Lord shall want no manner of thing that is good . Againe , I have beene young , and now I am old , and yet saw I the righteous never forsaken , nor their seed begging their bread on the earth . Our Saviour Christ also saith , There is no man that hath forsaken house , or brethren , or sisters , or father or mother , or wife , or children , or lands for my sake and the Gospels ▪ but he shall receive an hundred fold : Now in this life , houses , and brethren , and sisters , and mothers and children , and lands with persecution , and in the world to come everlasting life . And God himselfe saith , I will not leave thee , nor forsake thee . Having these loving promises of God , feare yee not the losse of your livings , nor the hatred of the wicked worldlings . If God provideth for you ( as undoubtedly hee doth ) what can ye want ? If God bee your friend , your buckler & shield , who can hurt you ? As Saint Paul saith , If God be on our side , who can be against us ? Now have yee heard , how far the Masse dissenteth from the Lords Supper . Ye have heard , what manifest blasphemies and intollerable untruthes bee contained in the Masse . Ye have heard that the Masse is the invention of the Devill , the Nurse-childe of Antichrist , and the welbeloved darling of all them that have received the Beasts marke . Ye have heard that no Christian man can either say Masse or heare Masse with a good conscience . To end , yee have heard , that the Masse is the fountaine , well , head-spring and originall of all Idolatry , superstition , wickednes , sin & abomination , and that it is not Gods worship , but Idoll service . Considering therfore these things , if ye tender the glory of God , your owne salvation , and the peace , quietnesse and safegard of our country , flee Idolatry , forsake your abominable Massing , and serve the LORD our God according to his holy Word . So shal God blesse you with all good things , both in this world , and in the world to come . Fare yee well . The Grace of our Lord Iesus Christ , and the love of God , and the fellowship of the Holy Ghost be with you all . Amen . Man , How long , O Lord. Christ , I come quickly . Man , O come Lord Iesu. Give the glory to God alone . Notes, typically marginal, from the original text Notes for div A06744-e260 The Abomination of the Popish Masse . What Christ did when hee ordained his holy Supper . Matth 26. Matth. 14. Luke 22. 1 Cor. 11. Iohn 13. Christ preached before his Supper . Acts 2. 1 Cor. 11. Acts 20. Note . Ma●● 3. Mat. 28. Iohn 13. 14. 15. 16. 1 Cor. 11. Ministration of the Sacraments without preaching , profiteth little . In Ioan tract . 80. What things ought to be preached at the ministration of the Lords Supper . Luke 1. The popish Masse hath no preaching . No goodnes is learned at the popish Masse . The Masse is the nurse of all vice . Esay . 58. Marke 16. The Bells are better preachers than the Massers . What goodnesse followed the ministration of the holy Communion No man better for hearing Masse . The Masse is to be abhorred of all good men . The Masse-mongers are double dissemblers . The people are mocked at the popish Masse . Christ ministred his Supper at a Table . The Primative Church used no Altars , but Tables at the Lords Supper . Why Christ ministred at a Table rather than at an Altar . 1 Cor. 10. Christ alone is our Altar . Heb. 13. Rom. 8. 1 T●m 2. 1 Iohn 2. Abomination . The communion of the bodie and bloud of Christ ought to be ministred at a Table . Christ ministred without Copt or Vestment . A Surplesse tollerable without the rest of massing apparel . Fannell . Fools coat , otherwise called a vestment . Shaven crowne . Never none evill of that marke for Lady Venus pastime . What the garments of the Priests in the old Law signified . Spiced consciences . Rom. 13. Christ sate at his Supper . Gestures . Why the Iewes stood at the eating of the Paschal Lamb. Psal. 39. Heb. 13. 1 Pet. 3. Why Christ with his Disciples sate at his Supper . Apoc. 13. The doctrine of Christ is perfect and sufficient for our salvation . Matth 23. Christ is no lesse present at Baptisme than at the Supper . An error of the Papists . A comparison between the old Idolatrous Priests and ours . The God of the Papists . Dan. 14. What the Papists doe at their Masse . Priests massing vestments . Altars . Hallowing of altars . Altar clothes . Corporasse . Cups of wood . Chalices of glasse . chalices of Silver and gold . Bread Confi●eor . An errour of the Papists concerning confession . An error of the Papists concerning the intercession of Saints● The Masse is a monster of lies . The I●troite or office of the Masse . The Kyry . Gloria in excelsis . The Papists cannot agree . Collects . The Epistle . The Grayle . The Allelujah . The Tract or Sequence . The Gospel . Why the people stand up at the Gospel . The Creed . Censing of the Altars . The Offertory . A blasphemous prayer at the offertory . Idolatry . The death of Christ is the alone sacrifice for sinne . Sacrifice ought to bee offered to God alone . Esay 42. Psal. 114. A new Sacrifice . Washing of hands . Matth. 27. Crossing . Kissing . Turne and Returne . The Secrets . The Preface Kissing the Canon of the Mas● . The Sanctu . The Authors of the Canon . Crossing . The first Memento . Why the Priest at Masse turneth his backe to the people . Idolatrie . The Councell of Nice . An errour of the Papists . What Christ did . Comparison betweene Christ and the Massemongers . Iohn 6. Breaking of the Host in three parts . What the breaking of the Host signifyeth , and is . Note . Matth. 25. 〈◊〉 . 14. Luke 22. I Cor. 11. A point of little good-fellowship , Handling of the Sacramentall bread . Of the hand and mouth . Beware yee that ma●ntaine Massemongers . Note . Touching of the chalice . Idolatrie . ●●●iding at Easter . A point of little good fellowship . Antichrists . Why the Lords Supper was instituted . Consecration . Iug●●ng . Ignorance . Blessing signi●ieth thankesgiving . Enim . Corrupters of Christs Testament . Note well . Antichrists . Matth. 10. Corrupters . ●dolatry . Sakering or Levation . The Sakering is the most abominable part of the Masse Matth. 18. Matth. 10. The objections of the Papists concerning Christs corporall presence in the Sacrament . An abs●rditie . Iohn 15. 10. Mat. 11. 17 3 King. 13. Iohn 19. Libr 4. Cont. Marc. Co●tra . Adi●ant . 〈◊〉 Mat. 26. Titus 3. Serm. de Chrism . Contr. Adiman●um . Christs naturall body cannot be but in one place at once . Iohn 14. 16. Mark. 16. Luke 24. Acts 1. Act. 2. Rom. 8. Eph. 4. Cel. 3. 1 Thes. 14. 1 Tim. 3. Heb. 10. 1 Pet. 3. 1 Iohn 2. Tract . 50. in Iohan. Hd. Dard●n . De fide & Syn. ● . 6 Lib. 1. cont . E●tich . Ad Dardan . Note well the omnipotencie or almighty power of God. Why God is called Almighty . The promises of Christ concerning concerning his presence . Mar. 18. Matth. 28. In Ioh. l. c. 16. Idolatry . 2 King. 1● . The Doctrine of the Papists concerning the presence of Christ in the Sacrament , is new . The Feast of Corpus Christi . Matth. 26. The Sacrament ought to be received of the people in both kinds . Sacrilege . The Councell of Constance . Gel●sius Decree . The Greeks and Bohems . Idolatry . A Lye. Crossing . Prov. 30. Idolatry . Kissing . The second Memento . Praying for the soules departed . The holy Scripture teacheth not prayer for the dead . Prayer . Rom. 14. 1 Iohn 5. 1 King. 18. Luke 16. Iohn 3. E●cces 11. Adfratres i● Eremo . Serm. 57. Ser. d●temp Di● . 17. Co●tr . Demes . What it is to rest with Christ after this life . Apoc. 14 Psalm . 116. Sapi●nt . 3. The second Sakerin● , otherwise called Gods hopping about the chalice . The Pater noster . c. 1. The breaking of the Host in three parts . Agnus . Idolatry . Idolatry . An history of a certain Emperour of Turkie . The petty degree of the Papists God No●● ▪ Rom. 4. The Pax. The Pax. A Lie , three for failing . Christs ordinance is that the congregatiō should receive the Sacrament together . Act. 2. 20. 1 Cor. 10. 1 Cor. 11. The Papists at their Masse in receiving the Sacrament tarry for the people , as the Abbot tarrieth for his Covent . The private Masse is of the Devill , and not of God. Every man ought to receive the Sacrament for himselfe . Abac●k 2. Rom. 1. The Vision of Saint Anthony . Note well . The Lords Supper is a Sacrament o● love and concord . 1 Cor. 10. An history of a Christian and a Iew. Drinke and still drinke . Rinsing of the Chalice . Washing of the hands . Licking of the Chalice . What the comming againe to the Altars end signifyeth . An Orison for our Lady . Saint Iohns Gospell . God give you good night at Algate . How the Priests spend the day after they have said Masse . Good stuffe , worke for the Tinker . A comparison between the Lords supper and the popish Masse . The vertues of the Masse The Masse serveth for all purposes . Note in how damnable a state the Masse-monger is . Exod. 12. ● King. 6. Mat. 22. Ioh. 13. 1 Cor. 11 Rev. 20. Note well Act. 5. Exod. 1. Dan. 3. 1 Mac. 1. 2 Cron. 15. 1 King 18. ● King 9. 2 King 11. 〈…〉 How farre Civil Mastistrates are to be obeyed . Act. 5. Poverty . Exod. 16. 3 King. 17. Dan 14. Marke 14. Psal. 34. Psal. 37. Mark 10. Ios. 1. Rom. 8. 2 Cor , 13. Psal. 13. Apoc. 12. Apoc. 22. 
A35740	----	The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French. Tombeau de la messe. English Derodon, David, ca. 1600-1664. 1673 Approx. 211 KB of XML-encoded text transcribed from 80 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A35740 Wing D1121 ESTC R9376 12329637 ocm 12329637 59620 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35740) Transcribed from: (Early English Books Online ; image set 59620) Images scanned from microfilm: (Early English books, 1641-1700 ; 207:14) The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French. Tombeau de la messe. English Derodon, David, ca. 1600-1664. S. A. [15], 143 p. Printed by Andrew Clark and are to be sold by Randal Taylor ..., London : 1673. Translation of: Tombeau de la messe. Written by David de Rodon and translated by S.A. Cf. Halkett & Laing (2nd ed.). Errata on p. [15]. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Mass -- Early works to 1800. 2006-09 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Emma (Leeson) Huber Sampled and proofread 2007-05 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE FUNERAL OF THE MASS : OR , The MASS dead and buried , without hope of Resurrection . Translated out of French. LONDON , Printed by Andrew Clark , and are to be sold by Randal Taylor at the sign of the Crown in Little Britain . 1673. To the Right Honourable The Earl of SHAFTESBURY , Lord High Chancellour OF ENGLAND , &c. MY LORD , I Could not without injustice , have dedicated this Book to any but your Lordship , because , as there is no person to whom I am so much obliged , so there is no member of either House of Parliament that hath so freely and generously owned the Protestant interest . As for my obligations to your Lordship , because they are too great to be exprest , it is my duty to take all occasions of expressing my thankfulness for them , and therefore I take this occasion to proclaim my thankfulness to the World. As for your Lordships late owning the Protestant interest in the House of Peers , it was so eminent , and accompanied with such zeal and courage , that ( next under God , and the King ) your Lordship may deservedly be stiled the chief asserter and promoter of it , and consequently the asserter and promoter of the interest of England . For the interest of the Protestant Religion , and the interest of this Kingdom , are so interwoven , that the welfare or ruine of either , is the welfare or ruine of both . Now being obliged by your Lordship , both as an English Protestant , and also more particularly in my private capacity , I beseech God to grant that your life may be long and prosperous , your memory and posterity honourable , as long as the Sun and Moon shall endure , and your soul and body eternally happy , when time shall be no more . To this Prayer I shall only add , that I am unfeignedly , My Lord , Your Lordships Most affectionate honourer , and most humble Servant , S. A. The PREFACE . THe Author of this Piece was one Mounsieur de Rodon , Philosophy Professor in the Royal Colledge at Nismes , a City of Languedoc in France , where it was written . But as soon as it was Printed , it was supprest by the command of Authority , prohibiting all persons to keep any of them , upon I know not what severe penalties , and such Copies as could be found , were publickly burnt by the Hang man , about 1660. Whereupon the poor Gentleman , for fear of being condemned to keep company with his Books , was forced to fly to Geneva , where he not long after died . These severities of our Adversaries bring to my remembrance what a learned and ingenious Frenchman once told me , viz. that this small Tract hath more netled their Party then any one Piece that ever was extant in France since the Reformation of Religion there . Whether that be a mistake , I know not , but this I dare affirm , that though many famous men of that Kingdom have , in the memory of this Age , written very smartly against the Romish heresies , yet there is not one of them whose person and writings have had such hard measure . Whence it appears that our Author ( his very enemies being judges ) hath made good what he undertook , viz. he hath destroyed that great Diana the Mass , and hath also , by way of prevention , destroyed all the Arguments made use of by the Romish Doctors for the restoring and re-establishing of her : which he hath so well performed , that to this very day , not one of them hath dared so much as to attempt to revive her , by answering his Book ; so that here you may see her laid in her grave , without hope of resurrection ; and therefore the Book may very fitly be termed , The Funeral of the Mass ; and consequently the Funeral of Romish heresies and idolatries , as the Author well observes . For the truth is the Mass and the Romish Religion are almost convertible terms , so that if the former be destroyed , the latter must vanish into its first nothing , and therefore our Author having destroyed the Mass , hath destroyed the thing called Popery too . As for the monstrous absurdities and blasphemies which flow from this one Romish doctrine of the sacrifice of the Mass , they would fill whole volumes ; but I shall content my self to say that the Mass consists of more gross and abominable Superstitions , Phanaticisms , and Idolatries , then ever have been believed or practised by the most ignorant Pagans . What the tenets of the Romanists are , and what their practices have been in reference to Protestant Magistrates and People , woful and sad experience hath sufficiently taught the World. I shall only add , that they are as pernicious to our bodies , and estates as their heretical Doctrines , and idolatrous Services are to our Souls . And consequently to introduce Popery into this Kingdome would be an act as unpolitick as Anti-christian , as hath been demonstrated in that incomparable piece , entituled , The established Religion in opposition to Popery . But because ( I know not by what strange infatuation or enchantment , or rather by what wonderful judgment of God ) this monstrous , absurd , and destructive ( shall I call it ? ) Religion prevails amongst us , I thought good to English and Print this small Treatise , as the best Antidote against Popery ( the Holy Scripture excepted ) that ever I read ; and for ought I know , it is not inferior to the best of this kind , that ever was yet extant : to which opinion the harsh usage it hath had from our Adversaries , as aforesaid , doth certainly give no small Testimony . But I know that the holy Scripture it self cannot profit except God be pleased to give his blessing , much less can this Book ; and therefore , I earnestly beseech him that he would make it prosperous and successful for the good of Souls ; and if any shall receive benefit by it , I desire them to give him all the glory , and then I shall think my self infinitely recompensed for my pains in translating it . The Contents of the Chapters . Chap. I. 1. COncerning the Exposition of these words , This is my Body . Page 1. Chap. II. 2. Concerning the Exposition of these words , He that eateth my flesh , and drinketh my bloud hath eternal life . My flesh is meat indeed , &c. P. 10. Chap. III. 3. Against Transubstantiation . P. 19. Chap. IV. 4. Against the real presence of Christs Body in the Host or consecrated Wafer . P. 32. Chap. V. 5. Against the adoration or worshiping of the Host . P. 56. Chap. VI. 6. Against the taking away of the cup. P. 78. Chap. VII . 7. Against the Mass . P. 91. Chap. VIII . 8. Containing answers to the objections of the Romish Doctors . P. 112. Amend the following Errours of the Press thus : PAg. 2. line 5. for obscure read obscurely . p. 23. l. 7. for then read else : p. 46. l. 22. for accident read accidents . p. 49. l. ●2 . for being read seing . p. 51. l. 3. for that should read that it should . p. 57. l. 17. for creatures read creature . p. 60. l. 13. for tood read too p. 66. l. 17. for Apostles read Apostle . p. 83. l. 12. read Pastors only , because . p. 105. l. 2. read Council of Trent ▪ p. 10● . l. 4. for Mass read Cross . p. 115. l. 17. for that by read that if by . p. 124. l. 18. for Apostle read Apostles . p. 130. l. 2● ▪ read Priest . ) p. 133. l. 13. dele them . THE FUNERAL OF THE MASS . CHAP. I. Concerning the Exposition of these words , This is my Body . THE Romanists are wont to tell us , that these words of Jesus , Christ , This is my Body , are so clear to prove the Real Presence of Christs Body in the Host , and consequently to prove Transubstantiation ( or the substantial conversion of the Bread into Christs Body ) that they are amazed we cannot perceive so manifest a truth . Against which I form this Argument : He that speaks contrary to the usage of all the World , and takes words otherwise then all other men do , must without doubt , speak very obscure : But if Jesus Christ by these words , This is my Body , had meant the real presence of his Body in the Host ( as the Romish Doctors assert ) and consequently had meant the substantial conversion of the Bread into his Body , he had spoken contrary to the common usage of all the World , and had taken the words otherwise then all other men do , which I thus prove . There was never any Author either sacred , or prophane , that made use of such words as these , This is my Body , to signifie the substantial conversion of one thing into another ; or to signifie the real presence of a thing immediately after the pronouncing of them , and not before . On the contrary , there was never any man that did not use them to signifie , that the thing was already that which it was said to be . For example ; When God the Father , speaking of Jesus Christ , said , This is my beloved Son it is certain that Jesus Christ was the Son of God before God said it : and in common usage it is never said this is that , except the thing be so before it is said to be so . For example ; We do not say this is a Table , before that , which we mean by the word this , be a Table . Therefore it is contrary to the common stile of all Authors , as well sacred as prophane , and contrary to the common usage of all men , to make these words of Jesus Christ , This is my Body , to signifie the substantial conversion of the Bread into Christs Body , and the real presence of his Body in the Host immediately after the pronouncing of them by the Priest , and not before . Seeing then that Jesus Christ , when he said , This is my Body , did not speak contrary to the common usage of all the World , and did not take the words otherwise then all other men do , it necessarily follows that these words of Jesus Christ , This is my Body , do not signifie the substantial conversion of the Bread into Christs Body , nor the real presence of Christs Body in the Host immediately after the Priest hath pronounced them , and not before . And this being so , the Romish Doctors must seek some other passages of Scripture , than this , This is my Body , to prove such a conversion , and such a presence ; and seeing they can find none , I conclude that such a conversion and such a presence , have no foundation in holy Scripture . 2 That which I have said concerning common usage is founded on this reason , viz. because things must be before there can be any Image , Picture , or Representation of them , and consequently Images are after the things ▪ whereof they are Images : But words are the Images of conceptions , and conceptions the Images of things : Therefore things are such before we can really conceive them to be such , and we conceive them to be such , before we can say they are such . Therefore that which Jesus Christ held , and gave to his Disciples , expressed by the word this , was his body , before he conceived that it was his body , and he conceived that it was his body , before he said This is my Body ; and consequently it is not by vertue of these words , This is my Body , that that which Jesus Christ gave to his Disciples , expressed by the word this , was his Body ; but rather it is by blessing the bread , or thanksgiving that the bread was made the Body of Christ , because it was made the Sacrament of it . Whence it follows that these words , this is my body , must be expounded thus , this bread is my body ; and these words this bread is my body , must be expounded thus , this bread is the Sacrament of my body ; which I prove thus . 3. A Proposition must be expounded according to the nature of the thing in question ; for example , If a man , pointing at the Kings Person , should say , this is the King , the Proposition must be expounded thus , this is the Kings Person , because the Kings Person is meant : But if a man coming into a Painters Shop , and pointing at the Kings Picture , should say , this is the King , the Proposition must be expounded thus , this is the Kings Picture ; because here his Picture is meant . Even so if Jesus Christ laying his hand on his Breast , had said this is my Body , we must without doubt have understood the Proposition concerning his real Body , and not concerning the Sign , or Sacrament of it ; because his very Body had been then meant , and not the sign or Sacrament of it : But Jesus Christ , being about to institute the Eucharist , and to that end , having taken bread , blessed it , and given it to his Disciples with these words , Take , eat , this is my Body , it is evident that they must be understood of the Sacrament of his Body , and the Proposition must be expounded thus , this is the Sacrament of my Body ▪ because here the Sacrament of his Body is meant . And seeing a Sacrament is a visible sign of an invisible grace , as the Council of Trent saith , in its sixth Session , it is evident that this Proposition , This is my Body , being expounded by this , this is the Sacrament of my Body , may be expounded thus , this is the sign of my Body ; which I confirm thus . 4 In these two Propositions , This is my body , This cup is the New Testament in my bloud , the word [ is ] must be taken in the same sense , because they are alike , having been pronounced upon the same matter , viz. the one upon one part of the Sacrament , and the other upon the other part of it ; and because of like things we must give a like judgment . But in this Proposition , this cup is the New Testament , the word [ is ] is not taken for a real and transubstantiated being ; but for a sacramental and significative being : because neither the cup , nor that which is in the cup , is changed into a Testament ; neither is it really and properly a Testament , but the Sacrament of the New Testament . Therefore in this Proposition likewise , this is my body , the word [ is ] is not taken for a real and transubstantiated being ; but for a sacramental and significative being : and consequently as this Proposition , this cup is the New Testament , must be expounded thus ; the Wine that is in the cup is the sign and Sacrament of the New Testament : So this Proposition , this is my body , must be expounded thus , this Bread is the sign and Sacrament of my Body . Whence it follows that in one single Proposition of Jesus Christ in the institution of the Sacrament of the Eucharist , viz. this cup is the New Testament , there are two figures , one in the word Cup , being taken for that which is in the cup ; this is a figure called a Metonymie , whereby the thing containing is taken for the thing contained . The other Figure is , that the cup is called the New Testament : this is also a Figure called a Metonymie , whereby the sign is called by the name of the thing signified . And therefore the Romish Doctors are mistaken when they tell us that all that Jesus Christ said when he instituted the Eucharist , must be taken literally , and without a figure . But withal we must not imagine that Jesus Christ spake obscurely , because he spake figuratively ▪ these figures and manners of speech , being commonly and familiarly used by all the World. 5. But when we say that these words , this is my body , this is my bloud , must be expounded thus , this Bread is the Sign and Sacrament of my Body , this Wine is the Sign and Sacrament of my Bloud , we do not mean that the Bread and Wine are barely and simply signs of Christs Body and Bloud ▪ but we believe that the Bread and Wine in the Eucharist are signs that do exhibit the body and bloud of Christ to Believers : For when they do , by the mouth of the body receive the Bread and Wine of the Eucharist , they do at the same time , by the mouth of the soul , viz. by Faith , receive the Body of Christ broken , and his Bloud shed for the remission of their sins , as will be proved in the next Chapter . 6. Add hereunto this one Argument : When a man saith that a thing is such , if it be not such , during the whole time , which he imploys in saying it is such , he makes a false Proposition . For example , When a man saith that a Wall is white , if it be not white , during the whole time he imploys in saying it is white , he makes a false Proposition . But ( according to the Romish Doctors ) when Jesus Christ said , this is my body , it was not his body during the whole time which he imployed in saying this is my body ; for , they say , it was his body afterward only : Therefore , according to the Romish Doctors , Jesus Christ uttered a false Proposition : which being blasphemous to affirm , we must lay down this for a foundation , that that which Jesus Christ gave his Disciples when he said , this is my body , was his body , not only after he had said it , but also while he was saying it , and before he said it . And here we have this advantage of those of the Romish Church , that we believe the truth of these words of Jesus Christ , this is my body , much better then they do ; because they believe it at one time only , viz. after he had said it : but we believe it at three several times , viz. before he said it , when he was saying it , and after he had said it . But here some may object that we must not take the words of our Lord in too rigorous a sense , and that in these words , this is my body , we must take the Present tense for the next Future , and then the sense will be this , this will immediately be my body . To which I answer , that the Romish Doctors will have us take these words , this is my body , in the rigour of the literal sense , and then the Proposition is evidently false . I know that the Present tense may be taken for the next Future ; as when Jesus Christ said , I go to my Father , and to your Father ; I go to my God , and to your God : that is , I shall go speedily . But who can be so bold and ignorant as to affirm that this speech is without a Figure , seeing all Grammarians know that it is a Figure called Enallage of time ? Therefore the Romish Doctors must confess , that by their own doctrine this Proposition of Jesus Christ , this is my body , is either false or figurative ; and that seeing it is not false , it must be figurative , and that the figure must be a Metonymie , whereby the sign takes the name of the thing signified ( as hath already been proved ) and not an Enallage of time . CHAP. II. Concerning the Exposition of these words , He that eateth my flesh , and drinketh my bloud bath eternal life . My flesh is meat indeed , &c. 1. IN this Chapter I shall prove that Jesus Christ speaks of a spiritual eating and drinking by Faith , and not of a corporal eating and drinking by the mouth of the body . My first Argument is this . When a man would satisfie his hunger , and quench his thirst , he eateth , and drinketh that thing , which he hungers and thirsts after ; because eating satisfieth hunger , and drinking quencheth thirst : But it is by Faith , that is , by believing in Jesus Christ , that we satisfie the hunger , and quench the thirst which we have after Christ ; for it is in the sixth of St. John , He that cometh to me shall never hunger , and he that believeth in me shall never thirst : Therefore it is by Faith or by believing , that we eat and drink Jesus Christ ; and consequently the eating of Christ flesh , and drinking his bloud is spiritual , and not corporal . 2. My second Argument is this : Jesus Christ saith , He that eateth my flesh , and drinketh my blood hath eternal life . And except ye eat the flesh of the Son of man ▪ and drink his bloud , ye have no life in you , John 6. But it is the spiritual eating and drinking by Faith that gives life eternal , and not the corporal eating and drinking by the mouth of the body ; because many Reprobates ( according to the very doctrine of Rome it self ) do corporally eat the flesh , and drink the bloud of Christ , and yet shall not inherit eternal life . 3. The third Argument is taken from S. Augustine , and Cardinal Cajetan , who expound the words of Jesus Christ as we do . St. Augustin in Book 3. of Christian Doctrine , speaketh thus , To eat the flesh of Christ is a figure , teaching us to partake of Christs Passion , and to imprint in our memories with delight and profit , that Christ was crucified for us . Card. Cajetan in his Commentary on St. John 6. saith , To eat the flesh of Christ , and drink his bloud , is faith in Christs death ; so that the sense is this , if you use not the death of the Son of man as meat and drink , ye shall not have the life of the Spirit in you . And having sufficiently proved his Exposition , he adds : To eat and drink the Sacrament is a thing common , as well to those that eat unworthily , as to those that eat worthily , but that which Jesus Christ here speaks of , is not common to both , for he saith , he that eateth my flesh , and drinketh my bloud , hath eternal life ; he saith not he that eateth worthily and drinketh worthily , but he that eateth and drinketh . Whence it clearly appears , that according to the Letter , he speaks not of eating , and drinking the Sacrament of the Eucharist , but of eating and drinking the death of Jesus Christ . 4. Now that we may clearly understand this doctrine , we must consider , wherein the life which Jesus Christ gives us , doth consist ; for seeing the flesh of Jesus Christ is meat to us , because it gives us life ; it is evident that if we know what life what life that is which Jesus Christ gives us , we must know likewise how Jesus Christ is meat to us , and consequently how we eat him . But to know what that life is which Jesus Christ gives us , we must consider what that death is in which we were involved , which is expressed by St. Paul , Ephes . 2. in these words : When we were dead in sins and trespasses God hath quickned us together with Christ : by grace ye are saved ; and consequently the death in which we were involved , consists in two things , first in the curse of the Law , which imports the privation of felicity , and the suffering of temporal and eternal punishment for our sins : Secondly it consists in an habitual corruption , whereby sin raigns in us ; and therefore it is said 1 Tim. 5. The widow that lives in pleasure is dead while she liveth . Also sins are called dead works , Heb. 10. So that the life which Jesus Christ hath purchased for us , consists in two things . First , In deliverance from the curse of the Law by the pardon of our sins , as St. Paul tells us , Colloss . 2. God hath quickned you together with Christ , having forgiven you all trespasses , blotting out the obligation that was against us ; which obligation proceeded from the Law , because it did oblige all the transgressors of it to a curse . Secondly , It consists in regeneration , or sanctification , whereof Jesus Christ speaking in John 3. saith , Except a man be born again he cannot enter into the Kingdom of God : and S. Paul Heb. 12. Without holiness no man shall see the Lord. Therefore seeing that the life which Jesus Christ hath purchased for us , consists in the pardon of our sins ▪ and in our regeneration , and sanctification , which ends in glorification ; and that Jesus Christ is called meat in reference to this life , we must consider the means , whereby Jesus Christ hath purchased these things for us ; and seeing it is certain , that his death is the means by which he hath purchased pardon of sins , and regeneration , we must conclude that Jesus Christ is the food and nourishment of our souls in regard of the merit of his death . But that Jesus Christ by his death hath purchased life for us , ( that is justification , which consists in the pardon of our sins , and regeneration , which consists in holiness of life ) appears by these passages of Scripture viz. We are justified by the bloud of Christ , and reconciled to God by his death , Rom. 5. We have redemption by his bloud , even the remission of sins . Ephes . 1. He hath reconciled us in the body of his flesh by his death , that he may present us holy , without spot , and blameless in his sight . Coll. 1. We are sanctified by the offering of the body of Jesus Christ once for all . Heb. 10. Christ loved the Church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it unto himself a glorious Church , &c. Eph. 5. Therefore seeing Jesus Christ hath purchased life for us by his death , and that his flesh and bloud are our meat and drink ( because they purchased life eternal for us on the Cross , viz. the remission of our sins , and sanctification , ending in glorification ) it follows that the action whereby Jesus Christ is applied to us for righteousness and sanctification , is the same by which we eat the flesh of Christ , and drink his bloud . But this action is nothing else but Faith , as the Scripture tells us : Being justified by faith we have peace with God. Rom. 5. God purifies our hearts by faith . Act. 15. He that believeth hath eternal life . Joh. 6. From what hath been said I form this Argument . That Action whereby we obtain remission of sins , and sanctification , ending in glorification , is the same , whereby we have that life , which Jesus Christ hath purchased for us by his death ; because that life principally consists in the remission of sins , and sanctification , as we have proved . But the spiritual eating , and drinking by faith , and not the corporal by the mouth , is that action , whereby we obtain remission of sins , and sanctification , as we have also proved . Therefore the spiritual eating and drinking by faith is the action , whereby we have that life , which Jesus Christ hath purchased for us by his death , and not the corporal eating and drinking by the mouth . And consequently seeing in St. John 6. a certain eating and drinking is spoken of , whereby we have that life which Jesus Christ hath purchased for us by his death ; it is evident that a spiritual eating and drinking is there spoken of , and not a corporal . 5. From what hath been said it appears , that when Jesus Christ saith , my flesh is meat indeed , &c. the figure falls upon the word meat , which is taken not for corporal but spiritual meat . The reason whereof is , that corporal food is that which is appointed for the nourishment of the body , as spiritual food is that which is appointed for the nourishment of the soul ; so that although corporal food be taken by the mouth of the body , yet that only doth not make it to be corporal food , except it be taken for the nourishment of the body ; otherwise poison , medicine , a bullet , &c. which a man should swallow would be corporal food ; which is absurd to affirm . But the flesh of Christ , which is pretended to be eaten in the Eucharist by the mouth of the body , is not appointed for the nourishment of the body ; because that food which is appointed for the nourishment of the body is changed into the substance of the body : but the body of Christ is not changed into the substance of our bodies : Therefore the flesh of Christ is not a corporal food , but his flesh broken , and his bloud shed on the cross is a spiritual food , which nourisheth the souls of those , who by a true and lively faith , do embrace this flesh broken , and this bloud shed ; that is , who do wholy rest and rely on the merit of his death and passion for obtaining mercy from God. And certainly , seeing that the life which Jesus Christ gives us by his death , is spiritual , that the nourishment is spiritual , that the eating his body and drinking his bloud , is spiritual ( as hath been proved ) it follows that his flesh must be spiritual meat , and his bloud spiritual drink . And this flesh of Christ is incomparably better , and more truly meat indeed in regard of its effects , than corporal food can be ; because it doth better , and more perfectly nourish the souls of Believers then corporal food doth their bodies ; this being corruptible food which gives temporal life only ; but that spiritual and incorruptible food which gives life eternal . 6. I conclude this Chapter with this consideration . When a doctrine is proposed which is pretended to be divine , and that passages of holy Scripture are alledged for the proof of it , if it opposeth , or seems to oppose sense and reason , and to include contradictions ; and that a more suitable and rational sense can be found out for those passages , so that all these inconveniences and contradictions may be avoided ; there is nothing more just than that we should embrace that probable and rational sense , and reject that doctrine which opposeth sense and reason and seems to imply contradictions : But the doctrine of the real presence of the Manhood of Jesus Christ in the Host , and the transubstantiation of the Bread into his Body , is repugnant to sense and ▪ reason , and seems to include divers contradictions ; ( viz. that a humane body is in a point without any local extension , that a body may be in divers places at one and the same time , that the Bread and Wine are changed into the Body and Blood of Christ , which were before ; that accidents may be without a subject , &c. ) And the passages that are impertinently alledged to prove such a presence , and such a change , have a sense very commodious and rational , for the avoiding all these contradictions , as appears in this and the former Chapter , where I have very rationally expounded those two passages which the Romish Doctors impertinently make use of for this subject . Therefore they ought to embrace that commodious and rational sense which we have given them ; and to reject the doctrine of the real presence of the body of Jesus Christ in the Host , and the doctrine of Transubstantiation . CHAP. III. Against Transubstantiation . 1. TRansubstantiation is the substantial conversion of the Bread and Wine into the Body and Bloud of Christ , which I destroy by divers Arguments ; the first whereof is this : In every substantial conversion , that thing into which another thing is converted , is always newly produced . For example , when seed is converted into an animal , that animal is newly produced ; when Jesus Christ turned the water into wine , the wine was newly produced , &c. But the Body and Bloud of Christ cannot be newly produced in the Sacrament of the Eucharist : Therefore the Bread and Wine are not substantially converted into the Body and Bloud of Christ in the Sacrament of the Eucharist . The second Proposition , viz. that the Body and Bloud of Christ cannot be newly produced , I prove thus : That which is newly produced receives a new being ; because to produce a thing , and to give it a being is one and the same : But the Body and Bloud of Christ cannot receive a new being , which I prove thus : A man cannot receive ●●●t which he hath , while he hath it , and therefore he cannot receive a being while he hath a being ; for as it is impossible to take away a being from that which hath no being ; so it is impossible to give a being to that which hath a being already : and as you cannot kill a dead man , so you cannot give life to one that is living ▪ But the Body and Bloud of Christ have , and always will have a being : Therefore they cannot receive one , and consequently cannot be reproduced in the Eucharist . 2. My second Argument is this . In every substantial conversion , that thing which is converted into another is destroyed . For example , When the water was turned into wine , the water was destroyed : But in the Sacrament of the Eucharist the Bread and Wine are not destroyed by the consecration ▪ which I prove thus : In the celebration of the Eucharist there is breaking , giving , eating and drinking after the consecration , as appears by the very practice of our Adversaries , who after consecration , break the Host , and divide it into three parts , give nothing to the Communicants but consecrated Hosts ▪ and eat and drink nothing but what was consecrated : But the Scripture saith , that in the celebration of the Eucharist , Bread is broken , that Bread and Wine are given , and that Bread is eaten and Wine drunk , as appears by these following passages . St. Paul 1 ▪ Cor. 10. saith , The bread which we break is it not the communion of the body of Christ ? and 1 ▪ Cor. 11. St. Matth. 26. St. Mark 14. and St. Luke 22. it is said that Jesus Christ took bread , brake it and gave it ; and St. Mark 14. and St. Matth. 26. Jesus Christ after he had participated of the Sacrament of the Eucharist , saith , I will drink no more of this fruit of the Vine : and 1 Cor. 11. As often as ye eat this bread and drink this cup. Let a man examine himself , and so let him eat of that bread and drink of that cup. 3. Secondly , When Jesus Christ said to his Disciples , Drink ye all of this , St. Matth. 26. that is , drink ye all of this cup , either he commanded to drink of a cup of Wine or of a cup of Bloud : if he commanded them to drink of a cup of Wine , then it follows that they drank nothing but Wine , because it is certain that they obeyed Jesus Christ ; for it is said St. Mark 14. that they all drank ●f it . Or if he commanded them to drink of a cup of Bloud , then it follows that the Wine was already changed into his Bloud , because it is not probable that Jesus Christ said to them Drink ye all of this cup of Bloud , and yet that it was not a cup of Bloud , but a cup of Wine . But when Jesus Christ said , Drink ye all of this , he did not speak to them of a cup of Bloud for the Wine was not then converted into Christs Bloud , because ( according to our Adversaries ) it was not changed until Jesus Christ had made an end of uttering these following words , for this is my bloud . But he uttered these words , Drink ye all of this , before he uttered those , for this is my bloud ; because a man must utter a Proposition before he can give the reason of it . 4. Thirdly , When a thing is converted into another , we cannot see the effects and properties of the thing converted , but only of that into which it is converted . For example , When the seed is changed into an animal , we can see no more the effects and properties of the seed , but of the animal only ; and when Jesus Christ turned the Water into Wine , the effects , properties , and accidents of the Water were no more seen ▪ but of the Wine only , &c. But in the Eucharist we cannot , after the consecration , perceive the effects , properties , accidents , or parts of the Body and Bloud of Christ ; but we see there all the effects , properties , and accidents of Bread and Wine : Therefore in the Eucharist , the Bread and Wine are not converted into the Body and Bloud of Christ . And the truth is , if that which appears to be Bread , and hath all the effects , accidents , and properties of Bread , be not Bread , but Christs Body cloathed with the accidents of Bread ; then it may likewise be said that they that appear to be men , and have all the effects , properties , and accidents of men are not men , but horses cloathed with the accidents of men . 5. The fourth Argument is this . In every substantial conversion there must be a subject to pass from one substance to another ; for then it would be a Creation , which is the sole action that doth not presuppose a subject . But in the Sacrament of the Eucharist , after the consecration , there is no subject ; because , according to our Adversaries , there remains no subject ; for , as they assert , the accidents of Bread and Wine remain without any subject at all : Therefore in the Sacrament of the Eucharist there is no substantial conversion . 6. The fifth Argument is drawn from hence , That Transubstantiation destroys the nature of accidents , thus . That doctrine which asserts that accidents are not accidents but substances , destroys the nature and essence of accidents , because it is impossible that an accident can be a substance . But the doctrine of Transubstantiation asserts that accidents are not accidents , but that they are substances , which I prove thus . That doctrine which asserts that accidents are not inherent , but that they subsist of themselves , doth assert that accidents are not accidents , but that they are substances , because inherence is the essential difference of an accident , and subsistence the essential difference of a substance . But the doctrine of Transubstantiation asserts that accidents are not inherent , but that they subsist , which I prove thus . That doctrine which asserts that accidents may be without a subject , viz. the accidents of Bread and Wine without any substance , and without any subject to sustain them ; for by Transubstantiation the substance of the Bread and Wine is gone , and their accidents remain : Therefore the doctrine of Transubstantiation asserts that accidents are not inherent , but do subsist by themselves , and consequently asserts that accidents are not accidents , but substances , and so destroys the nature and essence of accidents . But here it may be said that actual inherence doth not constitute an accident , but aptitudinal only . Against which I form this Argument . Whatsoever doth exist actually , either it exists in something else actually so , that it cannot be without it , which Philosophers call actual inherence , as walking : or else it exists in and by it self actually , so that it may be alone by it self , which Philosophers term actual existence ; the former of these constitutes an accident , and the latter constitutes a substance . But the accidents of the Bread and Wine , after consecration , do exist actually : Therefore they must exist either in something else actually , or in themselves actually . But they do not exist in and by themselves actually , for then they would subsist by themselves , and be real substances , which is impossible : Therefore they exist in something else actually , viz. in the substance of the Bread and Wine , and consequently the substance of the Bread and Wine remains after the Consecration , and so there can be no Transubstantiation . 7. The sixth Argument is drawn from this , That Transubstantiation destroys the nature of Sacraments , because every Sacrament is a visible sign of an invisible grace , as the Council of Trent saith in Sess . 6. and every sign relates to the thing signified , so that we must speak of signs and Sacraments , as of things relating to something else . But all relative things have , as it were , a double being , viz. an absolute being which is the natural being of the thing , and a relative being whereby it relates to something else . For example , In a man that hath begotten a child , we consider his absolute and natural being as he is a man as others are , and his relative being , whereby he is a Father , and is distinguished from other men that have no children , and so are not Fathers . So in the Sacrament of Baptism , the sign , viz. the Water , hath an absolute and natural being , viz. it s cold and moist substance , whereby it is water as other waters are ; and a relative , sacramental , and significative being , whereby it is the sign and Sacrament of Christs Bloud , and differs from other waters that are not imployed for this sacred use . Even so in the Sacrament of the Eucharist , the Bread and Wine , which are the signs , have their natural and absolute being , viz. their substance whereby they are Bread and Wine , as other Bread and Wine , which we commonly use ; and their relative , sacramental , and significative being , whereby they are the Sacrament and signs of the Body and Bloud of Christ , and differ from all other Bread and Wine that is not thus imployed . To this I add , That it is impossible a relative being should be without an absolute , because a relative cannot be without its foundation . For example , It is impossible to be a Father without being a Man ; to be equal without quantity , &c. And this being granted , I form my Argument thus , That which takes away the natural being from signs and Sacraments , destroys their nature and essence ; because the relative and sacramental being cannot be without the absolute and natural , as hath been proved . But the doctrine of Transubstantiation destroys the natural being of the Bread and Wine , which are signs and Sacraments of Christs Body and Bloud ; for by transubstantiation , the whole substance of the Bread and Wine is destroyed : Therefore the doctrine of Transubstantiation destroys the nature and essence of Sacraments . 8. To this Argument our Adversaries answer , That in the Eucharist the Bread and Wine are not signs , because by the consecration they are destroyed as to their substance . But some of them say that the signs are the accidents of the Bread and Wine ; others say that the Body and Bloud of Christ contained under the accidents of the Bread and Wine , are the signs of the Body and Bloud of Jesus Christ crucified ; Lastly , others say , that neither the accidents of the Bread and Wine only , nor the Body and Bloud of Christ only , but the Body and Bloud of Christ , together with the accidents of the Bread and Wine , are the signs of the Body and Bloud of Jesus Christ crucified : Therefore seeing the doctrine of Transubstantiation doth not destroy the natural being of Christs Body and Bloud , nor the natural being of the accidents of the Bread and Wine , they maintain that the doctrine of Transubstantiation doth not destroy the nature and essence of Sacraments . 9. To this I reply , That neither the accidents of the Bread and Wine only , nor the Body and Bloud of Christ only , nor the Body and Bloud of Christ together with the accidents of the Bread and Wine , are the true signs of Jesus Christ crucified ; but the Bread and Wine only , which I prove thus : First , In Sacraments there ought to be an analogy and similitude between the sign , and the thing signified , as our Adversaries confess , and particularly Card. Bellarmin Book 1. of the Sacrament , chap. 9. in these words . The fourth thing required in a Sacrament , is that the sign should have some similitude and analogy with the thing signified . And he quotes St. Augustine in Epist . 23. to Boniface , speaking thus : If Sacraments had not some similitude of the things whereof they are Sacraments they could be no Sacraments : But in the Sacrament of the Eucharist , neither the accidents of the Bread and Wine , nor the Body and Bloud of Christ , whether jointly or severally , have that similitude and analogy to the thing signified which is required , but only the Bread and Wine in substance ; because that which is principally signified , and represented by the signs in the Sacrament of the Eucharist , is the nourishment of our souls in the hope of eternal life : for as Baptism is the Sacrament of our Regeneration and spiritual birth ; so the Eucharist is the Sacrament of our spiritual nourishment , as Card. Bellarmin confesseth in Book 3. of the Eucharist , chap. 9. and in Book 4. chap. 19 ▪ he saith that the Sacrament of the Eucharist was ordained to preserve spiritual life , which cannot be represented and signified , but by signs which can nourish our bodies ; for the analogy and similitude consists in this , that as the signs have vertue to nourish our bodies for the preservation of temporal life ; so the things signified have a vertue to nourish our souls in the hope of eternal life . But neither the accidents of the Bread and Wine , nor the Body and Bloud of Christ , whether severally , or jointly with the accidents , can nourish our bodies , ( nourishment being essentially the conversion of aliment into the substance of a living body , ) and it is certain that neither the accidents of Bread and Wine , nor the Body and Bloud of Christ , whether separately , or jointly with them , can be converted into our substance , but only the substance of Bread and Wine , and other aliments which we take : Therefore neither the accidents of the Bread and Wine , nor the Body and Bloud of Christ , whether separately , or jointly with them , are the true signs ; but the Bread and Wine only , which being the ordinary nourishment of our bodies , do represent to us the spiritual nourishment of our souls by the Body and Bloud of Christ , received by Faith. 10. Secondly , The Council of Trent in Session 13. commands that the Sacrament of the Eucharist shall be adored with Latrie , which according to our Adversaries , is the sovereign worship due to God only . But the accidents of the Bread and Wine ought not to be adored , because they are creatures , and that God only must be adored : Therefore the accidents of the Bread and Wine are not the Sacrament of the Eucharist . Thirdly , A Sacrament is a visible sign of an invisible grace , as the Council of Trent defines it in Sessions 6 , and 13. But in the Eucharist the Body and Bloud of Christ are not visible : Therefore , in the Eucharist the body and bloud of Christ , are not the signs . Lastly , I say , that in every Sacrament the sign relates to the thing signified ; and Relation is always between two different things ; because nothing relates to it self , and consequently nothing can be both the sign and thing signified . But the Body and Bloud of Christ are the things signified : Therefore the Body and Bloud of Christ are not the signs . And it is to no purpose to say that Jesus Christ in the Mass is the sign and figure of himself on the Cross ; for Jesus Christ wheresoever he is , is one and the same yesterday , to day , and for ever . And therefore Jesus Christ not being different from himself , cannot be relative to himself , nor the sign of himself . Other reasons which are usually alledged against Transubstantiation will be more properly mentioned in the next Chapter . CHAP. IV. Against the real presence of Christs Body in the Host , or consecrated Wafer . 1. THe Romish Doctors affirm , That immediately after the Priest in the celebration of the Mass , hath pronounced these words , this is my body , the body of Christ is really present in the Host , and that it is whole and entire in every part and point of the Host ; which doctrine I destroy by these following Arguments , the first whreof is this . 2. If a thing be created in a place , either it must be produced there , or it must come , or be brought thither from some other place ; for it is impossible to find out a third way of putting any thing in a place . And the Romish Doctors have hitherto been able to invent but one of these two ways of putting Christs Body in the Host , the Jacobins telling us that it is brought thither from some other place , and the Jesuites that it is produced there . But the body of Christ can neither come , nor be brought thither into the Host ▪ nor can it be produced there : Therefore the body of Christ is not in the Host . 3. First , The body of Christ cannot come , or be brought into the Host from any other place , because it can ▪ come from no place but Heaven , being no where but in Heaven . But Christs body neither comes , nor is brought from Heaven into the Host ; which I prove thus : When a body comes , or is ▪ carried from one place to another , it must leave its first place . For example , if a man would go from Paris to Rome , he must leave Paris : But the body of Jesus Christ never leaves Heaven ; for the heavens must contain him until the time of the restitution of all things . Acts 3. Therefore Christs body neither comes , nor is brought from Heaven into the Host . Besides , it is impossible that Christs body should come or be brought into the host without passing through the space that is between Heaven and Earth where the consecrated Hosts are ; because a man cannot pass from one extream to another without passing through the space that is between them . But the space between Heaven and Earth is too vast to be passed through in a moment ( for these Doctors will have it , that immediately after the pronouncing of these words , this is my body , the body of Christ is brought into the Host . ) Moreover it must in a moment be in all the Heavens , and in all the Airs between the highest Heaven , and this Earth where the Hosts are , ( because a man cannot pass through a place without being there ) and then it would have three sorts of existences at once , viz. one natural and glorious existence in Heaven , one sacramental existence in the Host , and one airy existence in the Air. But seeing all these things are absurd , we must conclude that Christs body neither comes , nor is brought into the Host . 4. Secondly , Christs body cannot be reproduced in the consecrated Host , because a thing that is produced already , cannot be produced again , without a preceding destruction ; for as a dead man cannot be killed , nor that be annihilated , which is annihilated already ; so neither can that be produced which is produced already , nor that receive a being which hath one already . This common conception of all men is founded upon this principle , That every action , whether it produceth or destroyeth a thing , must necessarily have two distinct terms , the one called in the Schools , terminus à quo , that is , the term from which the thing comes ; and the other terminus ad quem , that is , the term to which it comes . But according to this principle , that cannot be annihilated which is so already , nor that receive a being which hath one already ; because the term from which it should come , and the term to which it should come , would be one and the same thing ; contrary to the Maxime already laid down , viz. that the terms of action must necessarily be distinct , and that one of them must be the negation or privation of the other . 5. Here perhaps it may be objected , That by Transubstantiation the substance of Christs body is not newly produced , but only a new presence of him in the place where the substance of the bread was . But to this I answer , That in all substantial conversions and actions , a new substance must be produced , as in accidental , a new accident must be produced . But Transubstantiation ( according to the Romish Doctors ) is a substantial conversion : Therefore by Transubstantiation a new substance must be produced . And seeing that the new presence of Christs body in the place where the substance of the bread was , is not a substance , but an accident of the Catagorie which the Philosophers call Vbi , it is evident that by Transubstantiation the presence of Christs body only is not produced in the place where the substance of the bread was ; and seeing that the substance of Christs body is not produced there ( as hath been proved in the preceding number ) we must conclude that there is no Transubstantiation nor real presence of Christs body in the Host . This instance doth also destroy the adduction of Christs body into the Host , which hath been already refuted in number 3. 6. My second Argument is this . In a true humane body such as Christs body is , there is something above , and something under , right and left , before and behind ; for the head is above the neck , and the neck above the shoulders , the shoulders above the breast , the breast above the stomach , the stomach above the belly , the belly above the thighs , the thighs above the legs , &c. But all the World knows that in a point there is nothing above or under , right or left , before or behind : Therefore Christs body is not in a point , and consequently it is not in every point , or part of the Host . To this I add , that the quantity ▪ and greatness of Christs body is nothing else but its length , breadth , and thickness , which cannot be in a point . Lastly , The quantity of Christs body is nothing else but its extent , as we all know ; and a body is extended when it hath its parts one without another ; that is , they are not one within another , as all the Jesuites expound it . But the doctrine of the presence of Christs body in the Host , puts all its parts one within another , because it puts them all in a point : Therefore such a doctrine takes away its extent , and consequently its quantity . 7. My third Argument is this . To move and not to move at the same time , to be eaten and not to be eaten at the same time , to be in a point and not in a point at the same time , to occupy a place and not to occupy it at the same time , are contradictory things . But if the body of Christ were in divers consecrated Hosts , it would move and not move at the same time . For example , When a Priest carries a consecrated Host to a sick person , the body of Christ which is pretended to be in it , moves with the Host ; for it leaves the Altar , and goes with the Priest toward the sick persons house , and at the same time the body of Christ , which is pretended to be in the other Hosts that remain on the Altar , moves not ; and so the same body of Christ at the same time moves and moves not , which is a contradiction . Seeing then it is impossible that one and the same body at one and the same time should move and not move , it is likewise impossible that Christs body should be in divers Hosts at the same time . In like manner , if Christs body were at the same time in Heaven , and in the Host it would be eaten and not eaten at the same time ; for it would be eaten in the Host by the Priest , and at the same time , it would not be eaten in Heaven . Also it would be in a point and not in a point at the same time ; for in the Host it would be in a point , and in Heaven it would not be in a point at the same time : Therefore seeing it is impossible that one and the same body at one and the same time should be eaten and not eaten , should be in a point and not in a point ; it is also impossible that Christs body should be both in Heaven and in the Host at the same time . 8 The fourth Argument is this : Two relatives are always different , as the Father and Son , the Husband and the Wife , &c. and relation is always between two things that really differ ; as the equality between two Ells , the resemblance between two Crows , &c. In a word , nothing can have relation to it self , but whatsoever hath relation must necessarily have it to something else , as appears by the definition of Relation : But to be distant is a relative and not an absolute term ; for when we conceive an absolute term we conceive but one thing , as when we conceive a Crow ; but when we conceive a relative term , we necessarily conceive two things . For example , We cannot conceive a Crow to be like , without conceiving something else to which it is like . Seeing then we cannot conceive a thing to be distant without conceiving something else from which it is distant , it is evident that to be distant is a relative term , and that distant things are relatives , and consequently are really different . Whence I form this Argument : Relative things are really different , as hath been proved : But the body that is at Rome is distant from that which is at Paris , by reason of the space of about 300 leagues that is between those two Cities ; and the body that is in the highest heavens is distant from that which is upon earth , by reason of the many thousands of leagues that are between heaven and earth : Therefore the body that is at Rome is different from that which is at Paris ; and that which is in heaven , is different from that which is upon earth ; and consequently one and the same body cannot be at the same time at Rome and at Paris , in Heaven and upon Earth ; else one and the same body might be distant and different from it self , which is a contradiction : Therefore seeing Jesus Christ is not distant , and different from himself , it follows that he cannot be at the same time in Heaven and in the Host , nor at the same time in the consecrated Hosts at Rome and at Paris . 9. But perhaps it may be said that a body being at the same time in two distant places is not distant from it self , but that the places only are distant ; and therefore that Christs body in heaven is not distant from it self in the Host , but it is the places only , viz. heaven and earth ( where the Host is ) that are distant . To this I answer that it is only the distance of places that makes the distance of things existing in those distant places . For example : The reason why Peter that is at Rome is distant from Paul that is at Paris , is not because they are two things really different , else they would be always distant , even when they are in one Bed together , ( for they are always really different ) but all the reason of their distance is , because they are in two distant places . Seeing then ( according to our Adversaries ) that Christs body is in two distant places at once , viz. in Heaven and in the Host , at Rome and at Paris in divers Hosts , it follows that Christs body is distant , and different from it self . And seeing it is impossible that it should be distant and different from it self , it is evident that it cannot be in two distant places at once ; and consequently not in Heaven and in the Host . 10. Besides , Suppose that Peter could be at Rome and at Paris at once , and that Peter that is at Rome should have a mind to go to Paris , and should go accordingly ; and that the same Peter that is at Paris should have a mind to go to Rome , and should go accordingly , it is certain that Peter would draw near to himself , and meet himself . But things that draw near to each other , must of necessity have been at a distance before ; and therefore if a body draws near to it self , it is certain that it was distant from it self before . And hereupon I would fain ask our Adversaries , whether , when Peter should meet himself , he would let himself pass , or not ? and if he should let himself pass , whether Peter going to Rome , would step aside and give way to himself going to Paris , or else the contrary ? But if he should not step aside and give place to himself , I would ask whether he would hinder himself from passing , or not ? and if he should not hinder himself from passing ; whether he would pass thorow himself , and so make another Janus with two faces , & c ? Whatsoever answers they shall make to these Questions must ( I am sure ) be very absurd and ridiculous . 11 The fifth Argument is this : It is a perfect contradiction , that a body should be one and not one : But if Christs body should be at the same time in heaven , and upon earth in the host , it would be one and not one ; for it would be one by our Adversaries own confession , and it would not be one ; which I prove thus : That a thing may be one , it must neither be divided in it self , nor from it self , as appears by the definition of Unity ; and it is certain that nothing is divided or separated from it self : But if Christs body be at the same time in heaven and upon earth in the host , it will be divided , and separated from it self , that which is in heaven being divided and separated from that which is upon earth , because it is not in the space between both . 12. Here again it may be objected , That a body in divers places is divided from it self locally , because the places in which it is , are divided ; but not entitatively , because it is still one and the same entity of body . To which I answer , 1. That entitative division ( which is nothing else but a plurality of beings , or a plurality of things really different ) is no true division , for then the three divine Persons which are really different , would also be really divided ; and the body and soul of a living man which do really differ , would also be really divided . 2. I say , That if a body be divided and separated from bodies which it toucheth , it is also divided and separated from bodies which it doth not touch ; and if a body be divided and separated from bodies to which it is near , it is also divided and separated from bodies that are far distant from it ; but especially the division is true , when between two there be bodies of divers natures , to which there is no union . Therefore , seeing that between Christs body , which is really in heaven , and the same body which is pretendedly upon earth in the consecrated Hosts , there be divers bodies of divers natures , to which it is not united ; it is evident by our Adversaries own doctrine , that Christs body is really divided and separated from it self . And seeing it is impossible it should be separated from it self , it is also impossible that it should be in heaven and in the host at the same time . 3. I say , That local division takes away entitative division , and things that are divided locally , are also divided entitatively ; that is , they are also really different ; else no reason can be given why two glasses of water taken from the same fountain , are really different , seeing these waters are like in all things , except in reference to place , and there can no reason be given why the Ocean is not one single drop of water only , reproduced in all places occupied by the Ocean , except it be that one drop of water cannot be reproduced in all those places ; but if it be possible , then Reason obligeth us to believe that it is really so , because God and Nature do nothing in vain ; and it is in vain to do that by many things , which may be done by one thing : and if it be really so , then it follows , That all the Sea-battles that ever have been , were fought in one drop of water , and many thousands of men have been drowned in one drop of water , and all people since Adam have drunk but one drop of water , which things are absurd and ridiculous . 13. The sixth Argument is this : Jesus Christ as he is man , cannot be in divers places at once , if another man cannot be so too , because Jesus Christ , as he is man , was made like unto us in all things , sin only excepted , as the Apostle to the Hebrews observes . But another man cannot be in divers places at once ; for example , Peter cannot be at the same time at Paris and at Rome , which I prove thus . It is impossible that Peter should be a man and no man at the same time : But if Peter could at the same time be at Paris and at Rome , he might at the same time be a man and no man , which I prove thus : He that may at the same time be both dead and alive , may at the same time be a man and no man ; because he that is alive is a real man , and he that is dead is no real man , but a carcass : But if Peter could at the same time be at Paris and at Rome , he might be both alive and dead at the same time ; for he might be mortally wounded at Paris and die there , and , at the same time not be hurt at Rome , but alive and making merry there . Besides , Peter might be divisibly at Paris , and indivisibly at Rome ; ( as Christs body , according to our Adversaries , is divisibly in heaven , and indivisibly in the host : ) But if at Paris ( where he should be divisibly ) his head should be cut off , he would die , and cease to be a man ; and at Rome ( where he should be indivisibly and in a point ) his head should not be cut off , and so he should remain at the same time a living and real man , which is a contradiction . In a word , Peter might be at Paris in the midst of flames , and be burnt and reduced to ashes , and consequently should die , and be no man ; whereas at the same time he might be at Rome in the River Tiber , sound and brisk , and consequently be a true living man : whence it follows that he might be a man , and no man , which is a contradiction . 14. To this may be added other absurdities that would follow from this Position , that one body may be in divers places at once , viz. That one Candle lighted might give light to all the World , if it were reproduced in all places of the World : That a great Army might be made of one man , reproduced in a hundred thousand adjoining places : That all the debts in the World might be paid with one Crown , reproduced as many times as there be Crowns due : That all the people in the World might quench their thirst with one Pottle of Wine , reproduced as many times as there be inhabitants in the World : That all the men in the World might drink in one and the same Glass , reproduced as many times as there be men in the World : ( whereupon a man might be so curious as to ask , whether if this Glass should be broken at Paris , it would also be broken at Rome , Constantinople , and other places : ) That one man reproduced in an hundred thousand places , might at the same time marry an hundred thousand wives , and lie with them ; whereupon a man might desire to know whether these women might not conceive , and every one of them be delivered of a child at the end of nine months ; and consequently it may be said that one man did in one night beget a hundred thousand children , &c. 15. The seventh Argument is this : If Christs body were in the host , it would be seen there ; for being there in its glory ( as the Romish Doctors say it is ) it would be there more visibly then it was when he conversed amongst men here below ; because the glory of Christs body doth principally consist in the brightness and splendor of an extraordinary light , like to that which it had upon Mount Tabor ; but who dares affirm that such a glorious body is not visible wheresoever it is ; and yet it is certain that Christs body is not to be seen in the host , which is an evident sign that it is not there . But it may be said that Christs body is under the accident of the Bread , and that these accidents hide it from us . To this I answer , that ( according to our Adversaries ) Christs body is in the place where the substance of the Bread was : But the substance of the Bread was not under the accidents , and the accidents of the Bread were not upon their substance , for then the substance of the Bread and its accidents had been in two different places , above and under being two several differences of place , and that which is under is not above , &c. Therefore Christs body cannot be under the accidents of the Bread , and consequently the accidents do not hide it from us . And seeing ( as our Adversaries say ) Christs body is in every part and point of the host , it must needs be in the superficies , and consequently cannot be hid or covered by the accidents of the Bread. Here again it may be said that Christs body is glorious , luminous , and visible of it self , but God hinders us from seeing it . To this I answer , That if God hinders , it is only because he is pleased so to do ; and consequently if he were pleased not to hinder , he would not do it , but would permit it to be seen in the same posture as it is in the host . Whereupon I would ask our Adversaries in what posture it would be seen there , whether sitting , standing , lying , or in any other posture , or whether it would be in any posture at all ? If it be in no posture , it must be without any external form , because posture or situation absolutely depends upon external form , But how can a man be seen without an external form of a man , and without being in any posture of a man ? and how can Christs body be without posture , and without external form ; seeing ( as our Adversaries say ) it is whole and entire in the whole host , and occupies the whole space of a great host ? But if it be sitting , or standing , or in any other posture , and with the external form of a man , and if ( as they say ) it be whole , and entire in a point of the host , then it will follow that a man may be seen sitting , or standing in a point ; and seeing a man that is standing hath his head above and his feet below , it will follow that Jesus Christ will be seen in a point of the host with his head above and his feet below , though in a point there be nothing above or below . To this I add , That if it could be seen in the host it would appear as big as the host , because it would occupy the whole space of the host ; and it would appear round , because it would be bounded by the space that the host occupies , which is round . Besides , if the host should be divided into two equal parts , it would appear less by one half , and in the form of a half circle , because it would be whole and entire in the half of the host , and occupy the space of it . It would also appear a hundred thousand times less , and in a hundred thousand several forms ; for , as they say , it is whole and entire in a hundred thousand parts of the host , and occupies the spaces of them . In a word , There was never such a monstrous thing seen in the World , as Christs body would be , if it were really in the host in such a manner , as our Adversaries affirm it to be . 16. The eighth Argument is this : Either the Manhood of Jesus Christ , which is pretended to be in the host , can act there , or it cannot : if it cannot act , then it follows that it cannot see , hear , know , or love , or exercise any other function of the sensitive or rational soul : But if the Manhood of Christ in the host knows nothing , nor loves nothing , then it follows that it will not be happy , because happiness chiefly consists in the knowledge and love of God. Also the Manhood of Christ in the host will be different from his Manhood in heaven ; for it will know in heaven , and at the same time know nothing in the host ; it will love in heaven , and love nothing in the host ; it will see in heaven , and see nothing in the host . But if Christs Manhood can act in the host as it doth in heaven , then it will follow that it will open its eyes , and move its feet in a point ; because , according to our Adversaries , it is whole and entire in every point of the host . And being , as they tell us , God can as easily put the whole World into a point , as he doth the whole Manhood of Christ into a point of the host , it will follow that all the parts of the World existing in a point , may do in it all those actions which they now do in a vast space , as the parts of Christs Manhood existing in a point of the host can do in it all those actions which they do in heaven ; and so in a less space then is occupied by a grain of Corn the Sun may move from East to West , the Sea may have its flouds and ebbs , and the English may have a Sea-fight with the Spaniards . In a word , A Sparrow may easily swallow all the World , seeing the World will not occupy so much space as a grain of Corn doth ; and yet the World which it shall swallow , will be as great as it is at ▪ present ; even as Christs body in the host , is as big and as tall as it was on the Cross , as our Adversaries affirm . 17. The ninth Argument is this : As a body cannot be in a place , except it be produced there , or that it comes , or be brought thither from some other place ; so a body cannot cease to be in a place without being destroyed , or going to some other place ; and consequently if Christs body ceaseth to be in the host after the consumption of the accidents , it must necessarily either perish , or go to some other place : But Christs body cannot perish , for Jesus Christ dieth no more , Rom. 6. And Christs body goes to no other place ; for if it should go to any other place , it would go to heaven : But it cannot go to heaven , because it is there already , and a man cannot go to a place where he is already : Therefore Christs body doth not cease to be in the host . Whence it follows , that either Christs body still remains in the host , and that it is impossible that should be consumed , or else that it never was in the host : But every one knows by experience that the hosts are eaten and consumed , and that Christs body cannot be there after the consumption of the accidents of the bread : Therefore it never was in the host . 18. The tenth Argument is drawn from hence , That the pretended presence of Christs body in the host , destroys the nature of Christs body , thus : The properties of a Species are incommunicable to every other Species . For example : The properties of a man are incommunicable to a beast ; for , seeing the properties flow from the essence , or are the very essence it self , it is evident that if the essence of a Species be incommunicable to another Species , then the properties of a Species are also incommunicable to another : But the body and the Spirit are the two Species of substance : Therefore the properties of the Spirit cannot be communicated to the body , as the properties of the body cannot be communicated to the spirit . But there are two principal properties which distinguish bodies from spirits : The first is , That spirits are substances that are penetrable amongst themselves , that is , may be together in one and the same place , but bodies are impenetrable substances amongst themselves , that is , they cannot be together in one and the same place . The second is , That bodies are in a place circumscriptively , that is , all the body is in all the place , but all the body is not in every part of the place , but the parts of the body are in the parts of the place ; but spirits are in a place definitively , that is , all the spirit is in all the place , and all the spirit is in every part of the place ; because a spirit having no parts , must necessarily be all wheresoever it is . Whence I form my Argument thus : That doctrine which gives to a body the properties of a spirit , changes the body into a spirit , and consequently destroys the nature of a body , seeing properties cannot be communicated without the essence : But the doctrine of the pretended presence of Christs body in the host , gives to a body the properties of a spirit , because it affirms that the quantity of Christs body penetrates the quantity of the Bread , and is in the same place with it ; that all the parts of Christs body are penetrated amongst themselves , and are all in one and the same place ; and that Christs body is all in all the host , and all in every part of the host : Therefore the doctrine of the Romish Church touching the pretended presence of Christs body in the host , destroys the nature of Christs body . 19. The eleventh Argument is drawn from hence : That Jesus Christ being sate at Gods right hand is in a glorious estate : and yet the doctrine of the pretended presence of Christs body in the host subjects him to divers ignominies , viz. that his body goes into peoples bellies , and amongst their excrement ; that it is subject to be eaten by his enemies , yea by Mice and other Beasts . Hear what Claude de Xaintes , a famous Romish Doctor saith of it , Repet . 5. Chap. 2. Of all these we exclude not one from the true and corporal receiving of the Lords fl●sh in the Sacrament , let him be Turk , Atheist , Infidel , or Hypocrite ; yea , though he should be the Devil himself incarnate . It is also subject to be stoln , for about 25 years since a Thief was executed at Paris for stealing out of a Church the Chalice and this God in it ; and the Priest went to the Prison in his sacerdotal Ornaments , and falling on his knees before the Thiefs pocket , pulled his God out of it . And as it is a God that cannot keep himself from being stoln , so neither can he keep himself from being burnt , as it appeared when the Palace-Hal at Paris was burnt . In short , The host , or God of the Mass , hath been seen in the hands of one possessed by the Devil , and consequently in the Devils power ; yea , there are charms made by the Romish Priests to compel the Devil to restore God to them . A horrible and prodigious thing to put God into the Devils power , and into a capacity of being eaten by the Devil incarnate , especially , seeing he is now glorious in heaven . 20 The twelfth Argument is drawn from hence : That God doth no miracles without necessity : But what necessity is there that he should do so many miracles in this Sacrament , viz. that accidents should be without a subject ? that the Bread should be converted into Christs body , which is already ? that Christs body should be in a point , and in a hundred thousand places at once ? What necessity is there that it should be eaten by wicked men , by Beasts , and by Devils incarnate ? What necessity is there that it should be carried away by the Devil , that it should be stoln , burnt , &c. Can it be said that it is for the salvation of the soul of him that eats it ? But Reprobates , as our Adversaries confess , eat it too ; and the Faithful under the Old Testament did not eat it , nor do the little children of Believers under the New , and yet they are saved for all that . Can it be said with Bellarmin and Perron , that the host being eaten , serves as an incorruptible seed for a glorious Resurrection ? But the Faithful of the Old Testament , and the little children of Believers under the New , will rise again gloriously , though they never participated of the Eucharist . And St. Paul tells us Rom. 8. that this seed of the resurrection of our Bodies is not Christs flesh , but his Spirit , in these words , If the Spirit of him that raised up Jesus from the dead , dwell in you , he shall also quicken your mortal bodies by his Spirit that dwelleth in you . 21. Lastly , The holy Scripture ▪ is clear in this matter ; for Jesus Christ is asceuded into heaven , Acts 1. And the heavens must contain him until the time of the restitution of all things , Acts 3. and he himself saith , I leave the World and go to the Father , St. John 16. The poor ye have always with you , but me ye have not always , St. Matth. 26. To which may be added what Jesus Christ saith , St. Matth. 24. viz. In the last days false Prophets will come ▪ that shall say , Christ is here or there , and that he is in the secret chambers , ( or Cabinets ) which cannot be but by the doctrine of the Romish Church , which puts Christs body in divers places , and shuts it up in several Cabinets on their Altars ; and it is very remarkable that in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in the Cupboards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly a Cupboard to keep meat in . CHAP. V. Against the adoration or worshiping of the Host . 1. AGainst the adoration of the host , I form three Propositions ; The first is this , We are not obliged to adore or worship God every where , or in all places where he is , at least not with external adoration , but we are only obliged to worship him in all places where he appears in his glorious Majesty . The first part of this Proposition , viz. That we are not obliged to worship God in all places where he is , appears by the practice of all Christians . For God being every where , and consequently in Stones , Trees , Beasts , Devils , and all other Creatures , there is no man so extravagant as to fall on his knees before a Tree , an Ass , or a Devil , that he may worship God in them , who is as really present in them , as he is in heaven . 2. The second part of this Proposition , viz. that we are only obliged to worship God both with internal and external adoration in all places where he appears in his glorious Majesty , is proved , first , by the commands which Jesus Christ gave his Apostles when they asked him how they should pray ; for he answers them thus ; When ye pray , say , Our Father which art in Heaven , St. Matth. 6. St. Luke 11. Why doth he say , which art in heaven , and not which art on Earth , or in the Sea , or in the Air , seeing God is equally in all these places ? but only because God appears in heaven in his glorious Majesty and there crowns all the blessed Spirits with his glory . Secondly , When God appeared to Moses in the burning bush , which was not consumed , he said to him , Take thy shoes from off thy feet , for the place where thou standest is holy ground , Exod. 3. Why is this ground called holy , and Moses commanded to approach it with reverence , submission , and adoration , seeing any other ground is equally Gods creatures , and that he is equally present every where ? but only because God did manifest somewhat of his power and glory in that place , by causing the Bush to burn without being consumed . Thirdly , Joshua and the Israelites did prostrate themselves before the Ark of the Covenant , Joshua 7. 6. because God appeared there in a peculiar and glorious manner , for , from the Mercy-seat which covered it , he gave his oracles and made known his will , Exod. 25. 22. Numb . 7. Fourthly , When the Priest celebrates Mass , a little before the consecration , he recommends the sursùm corda , that is , the lifting up of their hearts ; Why the lifting them up , seeing God is equally both above and below ? but only because God appears above in heaven in his glorious majesty ; and consequently it is thither that we must direct our Vows , our Prayers , and our Worship . 3. The second Proposition is this : We are not obliged to adore Jesus Christ in the water of Baptism , though he be really there in regard of all that is adorable in him . The first part of this Proposition , viz. That we are not obliged to worship Jesus Christ in the Water of Baptism , is chiefly proved by the practice of all Christians ; for no man ever fell on his knees before the Water of Baptism and adored Jesus Christ in it , at least not with external worship , which is only here intended ; and doubtless the reason is , because Jesus Christ discovers no beam of his glory there ; nor doth he appear in the Water of Baptism any more then in other waters ; so that as we are not obliged to worship God , save only where he appears in his glorious Majesty , as hath been proved , so neither are we obliged to worship Jesus Christ , but only where he discovers some beam of his glory , which he doth not in the Water of Baptism . 4. The second part of this Proposition , viz. That Jesus Christ is really present in the Water of Baptism in respect of all that is to be adored in him , is proved thus : All that is of it self adorable in Jesus Christ , is either his Godhead , or his divine Person , or his divine Attributes . As for his Godhead , seeing it is really every where it cannot be denied but that it is also in the Water of Baptism . As for his Person , seeing it is divine , and eternal , and infinite , it is really every where , and consequently in the Water of Baptism : and as for his divine attributes , seeing they are not really different from the Godhead , or the person of Jesus Christ , it necessarily follows , that seeing the Godhead and Person of Jesus Christ , are really in the Water of Baptism , his divine Attributes must really be there likewise . 5. The third Proposition is this : We are not obliged to adore Jesus Christ in the host , though he be really there in respect of all that is to be adored in him , viz. in respect of his Godhead , his divine Person , and his divine Attributes ; yea , though he were there invisibly in respect of his Manhood too . The principal reason of this hath been toucht upon already , viz. That as we are not obliged to worship God in all places where he is ( at least not with external worship ) but there only where he appears in his glorious Majesty , viz. ordinarily in heaven , and extraordinarily elsewhere , as hath been proved in the first Proposition . And as we are not obliged to worship Jesus Christ in the Water of Baptism with external adoration , though he be really there in respect of all that is adorable in him , because he doth not discover the least beam of his glory there , nor appears in the Water of Baptism more then in other waters , as hath been proved in the second Proposition : Even so we are not obliged to worship Jesus Christ in the host with external adoration , although he be there in respect of all that is to be adored in him , yea , though he were there in respect of his Manhood ●ood ; because Jesus Christ doth not discover any beam of his glory there , nor doth he appear in the consecrated hosts any more then in those that are not consecrated , for no man can distinguish the one from the other . And as for his Manhood which is pretended to be there invisibly , I say that there is no sensible mark of its presence , and consequently nothing which obligeth us to external worship , for the same reason as is already alledged ; for if the invisible presence of the Godhead , divine Person , and divine Attributes of Jesus Christ which are of themselves adorable , do not oblige us to external worship in the Water of Baptism , why should the Manhood of Jesus Christ , which is not of it self adorable , oblige us to external adoration though it were in the Host , it being there only , as they say , invisibly ? In a word , They must shew us the disparity , and tell us the reason why we are not obliged to adore Jesus Christ with external worship in the Water of Baptism , though he be really there present in respect of all that which is adorable in him , viz. in respect of his Godhead , his divine Person , and his divine Attributes , and yet are obliged to worship Jesus Christ in the Host with an external worship , though nothing renders him more adorable there then in the water of Baptism . 6. To this the Jesuite S. Rigant , one of the most learned of his Order , answers , That although there be nothing in the consecrated Host that renders him more adorable then in the Water of Baptism ; yet there is something in the Host which obligeth us to external worship , which is not in the Water of Baptism ; because , saith he , the Manhood of Jesus Christ is in the Host , and is there in stead of a ray of glory ; and God will be adored in all places , where the Manhood personally united to the Godhead , is present : But in the Water of Baptism Jesus Christ discovers no beam of his glory , and his Manhood which is equivalent to a ray of glory , is not there . 7. To this I reply , That the rays or beams of glory which oblige us to external adoration in a certain place , must be sensibly in that place . And therefore seeing the Manhood of Jesus Christ which is pretended and supposed to be really present in the host , is neither visible nor sensible , it cannot be equivalent to a beam of glory . To which I add , That as the Godhead and divine Person of Jesus Christ which are equally present in the Water of Baptism , and in the Host , do not oblige us to external worship , for this only reason , viz. because they do not discover any ray of their glory there : so neither doth the Manhood of Jesus Christ , pretended and supposed to be really present in the host , oblige us to external adoration , for this only reason , viz. because it appears not there , nor discovers any ray of its glory . Lastly , I affirm that by the very doctrine and practice of the Romish Church it self , we are not obliged to adore Jesus Christ in all places where his Manhood is , because , as the Romish Doctors confess , we are not obliged to adore Jesus Christ in that host which the Priest hath newly eaten , and whose accidents are not yet destroyed ; nor in that host which is lockt up in the Cupboard that is on the Altar ; nor in that host which a Priest carries under his Cloak to a sick person in the Country . 8. To this the same Jesuite answers , That although the glory of Christs Manhood appears not to our bodily eyes , yet it appears to the eyes of our soul , viz. to our faith ; for the greatest glory of Christs Manhood consists in its being personally united to the Godhead , and in being sustained in a peculiar manner by the Word . Suppose then , says he , that Jesus Christ be in the host , we are sure that it is personally united to the Godhead ; and consequently , the glory of Christs Manhood , which consists in this personal union , doth certainly appear to our Faith , which is sufficient to oblige us to an external adoration of Jesus Christ in the Host . 9. To this I reply , That there is a twofold glory of God , and of Jesus Christ , or of his Manhood , viz. the one essential , internal , and hid from our senses ; the other accidental , external and apparent to our senses : the essential and internal glory of God which is hid from our senses , consists in the eminence of his perfections , which are to be infinite , almighty , most wise , &c. and the accidental and external glory of God , which appears to our senses , consists in some miraculous and extraordinary effect , which is sensible ; as when God caused a Bush to burn without being consumed , when he pronounced his Oracles from above the Mercy-seat ; and when , being made man , and having manifested himself in the flesh , he commanded the Winds and the Waves , cast out Devils , raised the dead , &c. But I affirm that we are not obliged to worship God with an external adoration in all places where he is , in his essential and internal glory only , although it appears to our Faith , because God being every where with this essential , and internal glory , we should be obliged to worship him with an external adoration in Trees , in Beasts , yea and in Devils too , which is absurd : But we are only obliged to worship God with external worship in all places where he makes his essential and internal glory appear by some accidental and external glory , viz. by some miraculous or extraordinary effect , which is sensible , and equivalent to a ray of his essential and internal glory , as appears by what is said in the first Proposition . In like manner the personal union of the Godhead and Manhood , being an essential glory of Jesus Christ , and an internal glory of his Manhood , wholly hid from our senses , doth not oblige us to the external adoration of Jesus Christ , although it certainly appears to our Faith , except it be accompanied with an external and sensible glory ; for if the essential and internal glory of the Godhead and divine Person of Jesus Christ , which appear equally present to our Faith in the Water of Baptism , do not oblige us to an external adoration of Jesus Christ , except it be accompanied with an accidental , external and sensible glory ; why should the internal glory of Christs Manhood , which is infinitely beneath the essential and internal glory of the Godhead , and appears present to the Faith of those of the Romish Church , oblige them to the external adoration of Jesus Christ , if it be separated from all external and sensible glory ? To this I add , That according to the doctrine and practice of the Romish Church , we are not obliged to adore Jesus Christ with external adoration in all places where the personal union of the Manhood with the Word , appears to the Faith of those of that Church ; for we are not obliged to adore Jesus Christ in that host which a Priest hath newly swallowed ; nor in that host which is lockt up , nor in that host which a Priest carries under his Cloak to a sick person in the Country ; although the essential glory of Jesus Christ , and the internal glory of his Manhood ( which this Jesuits makes to consist in the personal union of the Manhood with the Word ) appear certain to the Faith of those of the Romish Church . 10. To this the Jesuite answers , That as if we would obtain any grace from God , considered as he really exists in a stone , we should be obliged to prostration and external worship of the Godhead really present in that stone : so , if we would obtain any grace from Jesus Christ really existing in the host , we are obliged to approach unto it with reverence , and external adoration ; and consequently we are obliged to worship Jesus Christ in the host with external adoration whensoever we would obtain any grace from him , as he exists in the host . 11. To this I reply , That as we are never obliged to beg grace of God , as he exists in a stone , except he discovers some beam of his glory there , ( for it is sufficient to beg grace of God , considered as he exists in heaven , where he appears in his glorious Majesty , according to the command of Jesus Christ , when ye pray , say , Our Father which art in heaven , and according to the command of the Apostles , lift up your hearts ) so we are never obliged to beg grace of God or Jesus Christ , considered as existing in the host , because he discovers no ray of his glory there ; but it is sufficient to beg grace of God or Jesus Christ , considered as existing in heaven , because he always appears there in his glorious Majesty . Therefore as we are never obliged to beg grace of God , considered as existing in a stone , so we are never obliged to adore him there : and as we are never obliged to beg grace of God or Jesus Christ , considered as existing in the host , so we are never obliged to adore him there with external adoration . 12. To this the Jesuit answers , That God hath done many miracles by this Sacrament , and in it , both by punishing prophane persons , and the despisers of it ; and also by making a little child appear upon the Altar , or flesh in stead of the bread , or bloud in stead of the wine ; all which ought to be acknowledged as so many rays of the glory of Christs Manhood , and that they ever oblige us to the external adoration of Jesus Christ in the host . 13. To this I reply , That I do not at all doubt but that God hath many times punished prophane persons , and the contemners of this Sacrament , both ordinarily and extraordinarily ; for St. Paul 1 Cor. 11. tells us that many of those that did receive this Sacrament unworthily , were sick , and many slept , that is , were dead : and St. Cyprian in the Treatise of those that fall , observes Gods judgment against wicked and prophane persons , and the contemners of this Sacrament . But as for those apparitions of Jesus Christ in form of a child , and of flesh and bloud , &c. I look on them as fabulous stories invented by Monks and other superstitious persons , above seven or eight hundred years after Christ , when the doctrine of the real presence of Christs Manhood in the host , began to prevail ▪ and was powerfully opposed by Gods people in those days . 14. Secondly , I say , That although there had been such apparitions yet we must not infer from thence , either the presence of Christs Manhood , or external adoration ; because that is not Christs flesh which seems to be so ; and these apparitions may be illusions of the Devil . The Jesuite Vasquez in Disput . 193. chap. 2. speaks thus . I answer , That which appears is not the flesh of Christ , nor of any other that is really flesh ; but it is only an effigies , or appearance of flesh , as St. Thomas saith : and whereas the simple are deceived , and do believe that Christs flesh is there in a divisible and bloudy manner , it is no great matter , and this deceit must be corrected by the right instruction of the Doctors . Gabriel Biell , a famous Doctor of the Romish Church , Lesson 51. upon the Canon of the Mass , saith , That such apparitions of flesh and bloud may be made by the illusions of the Devil , to deceive the simple , God permitting it to be so ; and he gives an example of it , viz. That in a Convent of Minor Friers at Ysennes in Thuringia , a certain person like unto an Angel , appeared to a Lay-Frier that was preparing himself for the Communion , and thrust into his mouth a piece of flesh , which as soon as he had swallowed , he was possessed , and grievously tormented by the Devil . The Jesuit Suarez , Tom. 3. Disp . 55. Sect. 3. speaks thus . Experience tells us that by length of time this flesh and this bloud which appear in the Eucharist , are changed and corrupted . But when this happens , saith that famous Romish Doctor Alexander Hales , Sent. 4. Quest . 11. It is a sign that the apparition which was made in that form , was not made by the power of God , but by the power of the Devil , or by the craft of man. 15. Thirdly , If it were as true as it is false , that Jesus Christ hath appeared sometimes in the Sacrament of the Eucharist in the form of a little child , or of flesh and of bloud ; yet I say , that as God , when he appeared to Moses in the Bush that burned without being consumed , was to be worshiped there , for this only reason , because he discovered a beam of his glory by causing the Bush to burn without being consumed ; but it doth not follow that God must be worshiped in all other Bushes , though he be as really in them as he was in that , for this only reason , because he doth not discover in them any ray of his glory : so , if Jesus Christ hath sometimes appeared visibly in the host ( which I do not grant ) I think then he should have been worshiped , because of such a visible appearance , which is equivalent to a ray of glory ; but it follows not that Jesus Christ must be adored in other hosts , where his Manhood appear ; not , though it be really there , for this only reason , because no ray of his glory appears there . 16. To the three foregoing Propositions I add this Argument , which is very considerable : In lawful adoration it is requisite that he that adores , be well assured that what he adores is the true God , else he may justy be reproached , as Jesus Christ reproached the woman of Samaria , Ye worship ye know not what . But the Romanists can never be assured ( according to their own maxims ) that the host which they worship is the true God , and they have always cause to suspect that they worship a morsel of Bread in stead of the Redeemer of the World ; because according to their own doctrine , the real presence of Christs body in the host depends on lawful consecration ; and lawful consecration depends on the quality of the Priest , and on the pronouncing of the words of consecration , and on his intention in pronouncing them ; for there is no consecration ( as they say ) when either he that celebrates Mass is no Priest , or doth not pronounce the words that are essentially requisite to consecration , viz. this is my body , &c. or doth not pronounce them with intention to consecrate ; and consequently in these cases the host remains meer bread . But it is impossible certainly to know these three things : For as for the quality of the Priest , he must have been baptized ; and he that baptized him must have observed the essential form of Baptism , and have had intention to baptize him : Again , he must have received Ordination from a true Bishop ; and the Bishop must have observed the essential form of Ordination , and have had intention to make him a Priest ; and to make this Bishop a true Bishop , he must have been baptized in due form , and with the requisite intention , and must have received Ordination in due form , and with the requisite intention from other Bishops ; and they again , for the making them true Bishops , must also have received Baptism and Ordination in due form , and with the requisite intention , from other true Bishops , and these from others , and so back to the Apostles . But who can be assured that from the Apostles to a Bishop , or Priest , now adays , there hath been no failing , either in the essential form of Baptism or Ordination , or in the requisite intention ? As for the pronouncing of the words requisite to consecration , none but the Priest can know whether he hath pronounced them or not , because in the celebration of the Mass , those words are pronounced so softly , that no person present can hear them . And as for the intention , it is evident that no man but himself can know it . Besides , It is known that some Priests are Magicians , as Lewis Goffredi , and other wicked Priests , who do neither consecrate in due form , nor with the requisite intention , especially such as believe nothing of what they profess ; yea , divers Monks and Priests that have been converted to our Religion , have assured us that for a long time before their conversion they did abhor the Idolatry that was practised in the adoration of the host . Judge then if such persons as these had any intention to consecrate in the celebration of the Mass . 17. The Romish Doctors have sought all the remedies imaginable to prevent this danger . Pope Adrian Quest . 3. speaks thus : In the adoration of the Eucharist , there is always a tacite condition , viz. if the consecration be duly made ; ( as bath been decided at the Council of Constance ) otherwise they could not be excused from idolatry , that worship the host when the Priest pretends to celebrate , but celebrates not ; or pretends to celebrate , and is no Priest , as it many times happens . Observe these words , it many times happens , for they shew that there is great cause of doubting , and that much caution must be used . For , as if a woman , in her husbands absence , should say to a man that comes to her , and tells her he is her husband , ( and she hath probable grounds to suspect him ) If thou art my husband I will receive thee , and thereupon endeavours to clear it before she admits him to any privacy ; this condition frees her promise from blame ; but if she gives her self up to him , before she clears this doubt , saying , I will receive thee if thou art my husband , this condition doth not free her action from blame , but she will be reputed an adulteress . Even so if a man to whom an host is proposed to be adored , and he hath reason to doubt whether it ought to be adored , should only say , If thou art Christ I will adore thee , and should not adore it before he be well assured of it , this condition would render him blameless ; but if , notwithstanding his doubt , he adores it , this condition , if thou art Christ , I adore thee , doth not exempt him from the crime of Idolatry ; for to what purpose is the condition , whether it be tacite , or exprest , I adore thee if thou art Christ , because he actually adores it , without knowing whether it be so or not . 18. To what hath been said , I add , That the Primitive Church never adored the host , nor believed that the body and bloud of Christ were really and invisibly in the Sacrament of the Eucharist ; for if the Christians of the Primitive Church had believed it , they had furnished the Heathens with specious pretences to excuse the idolatry of their Image-worship , and to retort upon the Christians those very arguments which they had made use of against them . 19. First , The Heathens did maintain that their Idols were composed of two things , viz. of a visible Image and an invisible Deity dwelling in it . They bring their gods , saith St. Chrysostom in Theodoret in Atrep , into their base images of wood and stone , and shut them up there as in a prison . Your gods , saith Arnobius , Book 6. dwell in Plaister and Baked Earth ; and , that they may make these materials more venerable , they suffer themselves to be shut up , and to remain hid and detained in an obscure Prison . But might not the Heathens have justly replied to the Ancient Christians , if they had believed what the Romish Doctors do now adays . And do not you believe the very same of your host , that it is composed of two things , viz. of the visible species of bread , and the invisible body of Christ , which is hid under the species ? Doth not your Christ dwell in baked dough , and that he may make a piece of bread more venerable , doth he not suffer himself to be shut up , and doth he not remain hid , as in a Prison ? 20. Secondly , The Heathens held that consecration was the means whereby the Deity , which they adored , was made present in the Image . So Tertullian in his Apolog. chap. 12. saith , I find nothing to object against Images , but that the matter of them is such as our Frying-pans and Kettles are made of , which changeth its destiny by consecration . And Minutius Felix speaks thus of a Pagan Image , Behold it is melted , forged , fashioned , and yet it is not God ; behold it is gilded , finished , erected , and yet it is not God ; behold it is adorned , consecrated , and worshiped , and then it is God. And Arnobius in Book 6. Dedication or Consecration makes them dwell in Images , they refuse not to dwell in habitations of Earth , or rather , being forced to go into them by the right of Dedication , they are incorporated , and joined to the Images . But might not the Heathens have replied to the Christians thus . We find it just so in your Eucharist , viz. that the signs are of the same matter with our common Bread and Wine , but change their destiny by consecration ; behold it is kneaded , and moulded , and yet it is not God ; behold it is baked in the Oven , and yet it is not God ; behold it is consecrated and adored , and then it is God ; for your Christ doth not refuse to enter into these earthy matters , or rather , being forced to go into them by the right of consecration , he is incorporated and joined to the species of the Bread and Wine . 21. Thirdly , The Heathens had both great and little Images , and did believe that the Deity which they worshiped , was as well in the little as in the great ones . Arnobius in Book 6. jears them for this , saying , that , If their Gods had their great and little Images in which they dwelt , they must needs be straightned for want of room in the little ones , whereas in the great ones they might stretch themselves out at their full length . But might not the Heathens have reproached the Christians of those times in the same manner if they had believed that Jesus Christ had been wholly contained as well in a little host as in a great one , and as well in the least part of the host as in the greatest ? 22. Lastly , The Heathens were reproached for worshiping Wood and Stone , the work of mens hands ; things that cannot see , hear , smell , taste , breath , speak , or move ; things exposed to age , rust , corruption , dust , falling , breaking , burning , &c. to the injuries of Worms , Mice , and other Beasts ; subject to the power of Enemies , to be stoln , lockt up , &c. as you may read in Arnobius , Lactantius , Minutius Felix , and other ancient Doctors of the Church . But if those ancient Christians had believed what the Romanists now do , might not the Heathens have replied thus ; And can you deny that the host which you worship is the work of a mans hands , that moulded it , and gave it such a form as pleased him , and then consecrated it with certain words to make your Christ come into it whole and entire ? Do not you adore your host , which neither sees , nor hears , nor smells , nor breaths , nor walks , nor speaks , nor moves ? Is not your host subject to age , dust , felling , burning , to Worms , to Mice , and other Beasts ? Is it not subject to be taken away , stolen , lockt up , &c. But if it be said that the accidents of the host are only subject to these inconveniences , and not Jesus Christ that is under them , I answer that the Heathens had said the same , viz. that their Gods were not subject to these inconveniences , but the Images only in which they were ; for in Arnobius his 6. Book , they speak thus : We believe not the Copper , Gold , and Silver , whereof the Images are made , to be Gods and Deities , that of themselves deserve adoration ; but in these materials we adore those that sacred dedication introduceth , and causeth to dwell in the Images . CHAP. VI. Against the taking away of the Cup. 1. THe taking away of the Eucharistical Cup was established as an Article of Faith by the Romish Church Representative , assembled in Council at Constance , Anno 1415. Session 13. in a Canon , the chief clauses whereof are these : Seeing that in divers parts of the World there be some who rashly presume to say , that Christian people ought to partake of the Sacrament of the Eucharist under both species of the Bread and Wine ; and do give the Communion to Lay-people , not only under the species of the Bread , but also under the species of the Wine ; this present holy general Council of Constance , lawfully assembled in the name of the Holy Ghost , being desirous to provide for the safety of the faithful against this errour , doth therefore declare , decree , and determine , that although Jesus Christ did administer this venerable Sacrament to his Disciples under both the species of Bread and Wine ; and although in the Primitive Church the Faithful did receive this Sacrament under both species , yet notwithstanding that ( for the avoiding of certain dangers and scandals ) this custom , which was introduced with reason , ought to be kept , viz. that Priests that say Mass shall communicate under both the species of the Bread and Wine , but that Lay-persons shall communicate under the species of Bread only : and they that shall say the contrary , ought to be expelled as Hereticks , and grievously punished by the Bishops , or their Officials . This Canon was confirmed by the succeeding Romish Councils , and particularly by the Council of Trent . 2. Against so horrible a Canon and so strange a Law , it is very difficult to oppose any thing ; for , if you tell them that this Law is contrary to the Institution and command of Jesus Christ , they freely confess it ; seeing that although Jesus Christ did institute and administer the Eucharist under both species , yet they will not have it so practised . If you tell them that this Law is contrary to the command of St. Paul , and practice of the Primitive Church , they ingeniously own it ; for they openly declare , that although the Faithful in the Primitive Church did receive the Sacrament of the Eucharist under both species , yet they that practise it thus ought to be expelled and punished as Hereticks . This is the true way of ending all Controversies , and of keeping us from disputing with them . For example , If we alledge that St. Paul 1 Tim. 4. saith , that they who forbid to marry , and command to abstain from meats , do teach the doctrines of Devils ; they need only answer , That although St. Paul doth say so , yet we must not believe it , because the Romish Church hath determined otherwise . Again , If we alledge , That the same Apostle Ephes . 2. saith , that we are saved by grace , through faith ; and that not of our selues , it is the gift of God ; not of works , least any man should boast ; they need only answer , That although this was written by the Apostle , yet we must not believe it , because the Romish Church hath determined , that we are saved by works and faith as coming from our selves , and from the strength of our own free will , &c. And now I leave you to judge whom we ought to follow , whether these lying Doctors , or Jesus Christ and his Apostles . But that which I find utterly insupportable is this , viz. that they accuse of rashness , errour , and heresie , those that by obeying Jesus Christ and his Apostles , and following the practice of the Primitive Church , do affirm that we ought to partake of the Cup as well as of the Bread. Again , I find it an insufferable piece of impudence , that they boast so much of antiquity , and of the conformity of their Creed to that of the Primitive Church , and yet can so openly renounce both in this chief and principal point of doctrine . 3. Here the Romish Doctors now adays think to shelter themselves , by telling us it is true that Jesus Christ did institute the Sacrament of the Eucharist under both the species of the Bread and Wine ; and that the Primitive Church did so celebrate it , not by any express command of Jesus Christ and his Apostles , but meerly by Ecclesias●ical policy , which may be changed , as several occasions and circumstances require . And they add , That it is sufficient to observe that which is of the essence of the Sacrament , viz. to receive the body and bloud of Christ ; but that the Church may change that which is accidental , viz. to receive them under both the species , or under one species only ; for they will have it , that the bloud of Christ is under the species of the Bread , by concommitance ▪ and that his body is under the species of the Wine by concommitance ; because Jesus Christ being now glorious , his body and bloud cannot be separated . 4. To this I reply , First , That there is an express command of Jesus Christ to take the Cup and drink , St. Matth. 26. in these words , drink ye all of it . To this the Romish Doctors answer , That the word all is not extended to all men ; for then we should say that the Eucharistical Cup ought to be given to Turks , Jews , and all other Infidels . And they add , that the word all doth not extend to all those that are of the body of the Church of the Elect , for then the Eucharistical cup should be given to little children , whom God hath elected to eternal life : But say they , the word all is extended only to all those , to whom Jesus Christ gave the cup , viz. to the Apostles , considered as they were Pastors . 5. To this I reply , That although Jesus Christ gave this command to drink of the Eucharistical cup to his Apostles only , yet we must know in what quality they received this command . But it was not in the quality of Apostles , for then none but Apostles could partake of the cup ; and there being now no more Apostles , it should be quite taken away , and so Mass could be no more celebrated . And it was not in quality of Pastors , or sacrificing Priests ; for Jesus Christ was then the only Sacrificer , as the Romish Doctors say , and the Apostles did not then exercise the function of sacrificing Priests . Besides it belongs to Pastors , and those that administer the Sacraments , being publick persons to give , but to private persons to receive only : But the Apostles in the celebration of the Eucharist , did only receive of Jesus Christ their Master and Pastor : Therefore they received the command to drink of the cup , as they were Believers . Whence it follows that all the faithful that partake of the Sacrament of the Eucharist , are obliged by the command of Jesus Christ to drink of the cup. So then the Romish Doctors are mistaken when they tell us that none but Priests that sacrifice , have a right to drink of the cup , and that those Priests that do not sacrifice , must communicate under the species of the bread only , for at that time the Apostles did not sacrifice . To this may be added , that if the command of Jesus Christ , drink ye all of it , was spoken to Pastors only , because they to whom Christ spake were Pastors ; then it follows that the command of Jesus Christ , Take , eat , was spoken to Pastors , because they to whom Jesus Christ spake were Pastors ; and so the people will not be obliged by any command to communicate under the species of the bread , and consequently will be wholy deprived of the Sacrament , which is very absurd and contrary to Christian Religion . 6. Secondly , I say , That in 1 Cor. 1. there is an express command to all the Faithful to drink of the cup , in these words , Let a man examine himself , and so let him eat of this bread , and drink of this cup. In which words the Apostle speaks to all Believers , who , no doubt , have cause to examine themselves . And this is apparent , because St. Paul directs his Epistle ( and consequently these words ) to all those of the Church of Corinth , as well Lay-men as Ecclesiastical ; for in chap. 1. vers . 2. he directs it to all that in every place call upon the name of Jesus Christ our Lord. To this I add , That Jesus Christ doth not only say , as often as ye eat this bread , but also , as often as ye drink this cup ye do shew the Lords death till he come ; so that we do as much commemorate Christs death by partaking of the cup in the Eucharist , as we do by partaking of the bread . And this is very proper , for seeing that not only the body of Christ was broken , but also his bloud shed on the Cross ; and that in every propitiation and expiation for sin , the effusion of bloud was very considerable ( because it represents death better then any thing else doth ) it is certain that they do not celebrate the memory of Christs death as they ought , that do not partake of this part of the Sacrament , whereby only we commemorate the effusion of Christs bloud . 7. Thirdly , I say , that in the dispute about the Eucharist , our Adversaries do alledge to us the words of Jesus Christ in chap. 6. of St. Johns Gospel , Except ye drink the bloud of the son of man , ye have no life in you . Why then do they deprive the people of life , by taking the cup from them and hindering them from drinking ? And it is not at all to the purpose here to alledge concommitance , and to tell us that by taking Christs body under the species of the bread , we take his bloud also , because 't is inseparable from his body . For , to this I answer , First , That to take Christs bloud in taking the host , is not to drink it : But Jesus Christ saith expresly , Except a man drink his bloud he hath no life in him . Secondly , I say , That although in some places by the body , should be meant the body and bloud too , yet it could not be in those places where a manifest distinction is made between the body and the bloud : But in the Sacrament of the Eucharist this distinction is very apparent ; for Jesus Christ gave first the Sacrament and sign of his body , in these words , Take ; eat , this is my body , which is broken for you ; and then separately the Sacrament of his bloud , in these words , Drink ye all of it , for this is my bloud , which is shed for you . And he not only speaks of them separately , but represents them as really separated in his death ▪ for he saith , my body broken for you , and my bloud shed for you . In which words there is no place for concomitance ; for the body broken by divers wounds doth not contain the bloud , and the bloud being shed , is not contained in the body . Also our Adversaries affirm , that the sacramental words do operate that which they signifie ; But by their own confession , they signifie the separation of Christs body from his bloud , as Card. Perron acknowledgeth in his reply to the King of Great Britain , pag. 1108. in these words , The scope of the entireness of this Sacrament , is to put us in mind that this body and this bloud which we receive , were divided by his death on the Cross ; whence St. Paul saith , as often as we eat this bread , and drink this cup , we shew the Lords death till he come . Thirdly , I say , That as he that eats bread dipt in wine , hath indeed wine in his mouth , but doth not drink it ; so he that should eat or swallow a consecrated host , would not drink Christs bloud , though it were in it . 8. Lastly , I say , That seeing the Sacraments were instituted to assure us the more of the truth of Gods promises , and that all our comfort depends on this perswasion , that all Gods promises are most true ; it necessarily follows , that as much of the Sacrament as is taken away , so much of the certainty of this perswasion is diminished . And 't is to no purpose to say that one part of the Sacrament doth as much confirm Gods promises as the whole Sacrament doth ; for if it be so , then God hath unnecessarily instituted two Sacraments ; for it had been enough to have instituted Baptism only , seeing it is ordained to confirm Gods promises . But , if for such a confirmation two Sacraments are better then one , and if two pledges , and two seals for that purpose , are of more consequence then , one alone ; then in one Sacrament also , two signs are of more weight then one alone , for the confirmation of Gods promises . and seeing it is said St. Luke 22. and 1 Cor. 11. that the cup is the New Testament , and the New Covenant in the bloud of Christ , because it is the Sacrament of it , why then are people deprived of it ? 9. As for the imaginary dangers and scandals which the Romish Doctors find in peoples partaking of the cup , I say in general , that Jesus Christ ( in whom the treasures of wisdom are hid , and in whom the fulness of the Godhead dwells bodily ) foresaw them as well as they ; and yet he instituted and administred the cup , and commanded all to drink of it . And St. Paul who was extraordinarily inspired by the Holy Ghost , doth ( notwithstanding these pretended dangers and scandals ) command the Corinthians , as well Lay persons as Ecclesiastical , to drink of the cup , as hath been already proved . 10. The first inconvenience which our Adversaries find in peoples partaking of the cup , is that they fear they may dip their moustaches in the Chalice , and so the bloud of Christ may remain on some hair of the moustache ; also they fear that the species of the wine , and consequently Christs bloud , may fall to the ground , and being fallen it cannot be gathered up again . To this I answer : First , That Women , Eunuchs , and such young men as have no beards , ought not to be excluded . Secondly , It is better to be without Moustaches then without the participation of the whole Sacrament . Thirdly , This inconvenience proceeds only from a false supposition , viz. that Christs bloud is under the species of the wine ; but if in the Sacrament of the Eucharist there be nothing but Bread and Wine in substance , and any of it should fall to the ground accidentally , and not through any fault of ours , this inconvenience is not great enough to violate the institution and command of Jesus Christ and his Apostles . 11. The second inconvenience is , That it is almost impossible to observe this Law where there is a great number of people and but one Priest . To this I answer , First , That in places where there is much people , as in Cities , there are divers Priests . Secondly , If one Priest be not enough , another must be called from some neighbouring place . Thirdly , That which cannot be done in one day , must be done in two or three days , rather then the command of Jesus Christ should be violated , and the practice of the Primitive Church abandoned . 12. The third inconvenience is , that some have a natural antipathy , or aversion to Wine , and consequently cannot drink of the cup. To this I answer , That because corporal actions do depend on certain natural powers , they are supposed to be commanded to those that have natural powers proper to exercise those actions , and to none else . For example , The hearing of Gods Word is not commanded to deaf persons , but to those that can hear it ; but drinking of Wine is a corporal action , and therefore commanded to those only that can drink it . So that if the cup must be taken from all Lay-people , because some of them have a natural antipathy to Wine ; then the preaching of the Gospel must be taken from Christians , because some of them are deaf and cannot hear it . 13. The fourth inconvenience is , That there are some Countries where no Wine grows , as in Lapland , Norway , &c. To this I answer ; First , That although no Wine grows in those Countries , yet some may be brought thither . Secondly , But if none can be brought without being spoiled , and its form changed , then it is better to substitute the ordinary drink of the Country in stead of Wine . Thirdly , But if this common drink of the Country may not be substituted in stead of Wine , then they that cannot have Wine , do abstain from it , because they are forced thereunto ; and it is neither impudence nor contempt , to abstain from a thing commanded by Jesus Christ , when it is not to be had : but to ordain that they that have wine in abundance shall abstain from the cup , is an insufferable boldness , and a most unchristian contempt of the Sacrament . CHAP. VII . Against the Mass . 1. THe Mass , according to the Romish Doctors , is a Sacrifice of the Body and Bloud of Christ propitiatory for the sins of the living and dead ; and so it is defined by the Council of Trent , Session 22. Against such a Mass we might alleadge all the Arguments already made use of against Transubstantiation , and the pretended presence of Christs body in the host ; for our Adversaries confess that those reasons which destroy Transubstantiation , and the pretended presence of Christs body in the host , do also destroy the Mass . But in this Chapter we shall only use such Arguments as are directly against the Mass , and do utterly destroy it . 2. The first Argument is drawn from this , viz. that in the institution and first celebration of the Eucharist , Jesus Christ did not sacrifice nor offer his body and bloud to his Father , as appears by what is mentioned in the three Evangelists and the Apostle St. Paul , in which there is not the least foot-step to be seen of a sacrifice , or oblation of Christs body and bloud . This Bellarmin confesseth in Book 1. of the Mass , chap. 27. in these words , The oblation which is made after consecration , belongs to the entireness of the Sacrament , but is not of its essence ; which I prove , because neither our Lord nor his Apostles , did make this oblation at the first , as we have demonstrated out of Gregory . The Jesuite Salmeron in Tom. 13. of his Commentaries on the Epistles of St. Paul , makes a Catalogue of unwritten Traditions , in which he puts the Ecclesiastical Hierarchie , the worshiping of Images , the Mass , the manner of sacrificing , and the tradition that Jesus Christ did offer a sacrifice in the Bread and Wine . Card. Baronius in his Annals on the year 53. freely confesseth that the sacrifice of the Eucharist is an unwritten Tradition . A strange thing that the Mass , which is the foundation of the Romish Church ( for the Doctors require nothing of the people , but that they should go to Mass ) cannot be found to have been instituted or commanded by Jesus Christ . And the truth is , if Jesus Christ in the celebration of the Eucharist had offered unto God his Father a sacrifice of his Body and Bloud , propitiatory for the sins of the living and dead , then there had been no need that he should have been sacrificed again on the Cross , because , having already expiated our sins in the sacrifice of the Eucharist , there was no need he should expiate them again on the Cross . To this I add , that St. Paul , Ephes . 4. 11. mentions the Offices which Jesus Christ left his Church when he ascended into Heaven , in these words , He gave some Apostles , and some Prophets , and some Evangelists , and some Pastors , and Teachers , but makes no mention at all of the Sacrificers of Christs body and bloud , nor in 1 Tim. nor in the Epistle to Titus , when he describes the duty of Bishops , Presbyters , and Deacons , without making the least mention of this sacrificing of Christs body and bloud . 3. The second Argument is drawn from the definition of a Sacrifice , as it is given us by our Adversaries , Card. Bellarmin in Book 1. of the Mass , chap. 2. defines it thus : Sacrifice is an external oblation made to God alone , whereby in acknowledgment of humane infirmity , and the divine Majesty , the lawful Minister consecrates by a mystical ceremony , and destroys something that is sensible and permanent . From these last words , viz. that the lawful Minister destroys something that is sensible , I form two Arguments which destroy the sacrifice of the Mass . The first is this , In every sacrifice the thing sacrificed must fall under our senses ; for our Adversaries say it is a sensible thing : But the body and bloud of Christ , which are pretended to be sacrificed in the Mass , under the accidents of the bread and wine , do not fall under our senses , as we find by experience : Therefore the body and bloud of Christ , which are pretended to be under the accidents of the bread and wine , are not the thing sacrificed . The second Argument is this : In every true sacrifice the thing sacrificed must be utterly destroyed ; that is , it must be so changed , that it must cease to be what it was before , as Bellarmin saith in express terms in the place above cited : But in the pretended Sacrifice of the Mass Christs body and bloud are not destroyed , for Jesus Christ dieth no more , Rom. 6. Therefore in the pretended Sacrifice of the Mass , the body and bloud of Christ are not the thing sacrificed . 4. To these two Arguments Bellarmin in Book 1. of the Mass , ch . 27. and other Romish Doctors answer , that Christs body simply is not the thing sacrificed in the Mass , but it is Christs body , as it is under the species of the bread ; and that it is in reference to the species of the bread , that Christs body is sensible and visible . Secondly , They answer that in the sacrifice of the Mass Christs body is destroyed in respect of its sacramental being , but not in respect of its natural being ; for when it is eaten in the sacrament it ceaseth to be under the species of the bread . 5 To these answers I reply , First , That Christ body is not visible by the species of the bread , because , as our Adversaries say , that hides it from us , and hinders us from seeing it . And although a substance may be said to be visible , and cognizable by its accidents , yet it is never so by the accidents of another substance ; and consequently Jesus Christ may be said to be visible by his own accidents , but not by the accidents of the bread , which are just alike both in the consecrated and unconsecrated hosts ; and 't is a ridiculous shift to say that Christs body is visible under the species of the bread , because that species is visible ; for as we cannot see Wine that is in a Hogshead , because we see the Hogshead ; and we cannot see Money that is in a Purse closed , because we see the Purse ; so neither can we see the body under the species of the bread , because we see the species ; for as our Adversaries say , that species hinders us from seeing it . 6. Secondly , I say , That by the sacramental being is understood , only an accidental being of Jesus Christ ( for example his presence in the Sacrament ) or else besides that , is understood his substantial being too . If his substantial being be also understood ( seeing the substantial being of a thing is nothing else but its substance and nature ) then it will follow that if Jesus Christ be destroyed in the Sacrament of the Eucharist in respect of his substantial being , he must also be destroyed in respect of his natural being , which is contrary to what the Apostle saith , Rom. 6. that Jesus Christ dieth no more . If an accidental being of Jesus Christ be only understood ( for example , his presence in the Sacrament ) then these absurdities will follow , viz. First , That the sacrifice of the Mass will be the sacrifice of an accident only , and not of Jesus Christ , because the presence of Jesus Christ is not Jesus Christ himself , but an accident of him . Secondly , It will follow that the sacrifice of the Mass , and that of the Cross will not be the same sacrifice in reference to the thing sacrificed , because Jesus Christ , and his presence are not the same thing ; Jesus Christ being a substance , and his presence an accident , which is contrary to the decision of the Council of Trent , which hath determined that the sacrifice of the Mass , and that of the Cross , are the same in reference to the thing sacrificed . Thirdly , It will follow that the thing which is destroyed in the Sacrament , is not the same with that , which was produced there , because there is only an accident destroyed , whereas a substance was produced by Transubstantiation , which is a substantial conversion , as hath been sufficiently proved . Fourthly , It will follow that the sacrifice of the Mass will be offered in the Priests stomach only , because this presence is not destroyed till the Priest hath eaten the host ; and consequently , the sacrifice of the Mass will be offered after the Mass , for this presence is only destroyed by the destruction of the accidents ; and commonly these accidents are not destroyed till after Mass is said . Fifthly , It will follow that the justice of God will cease to be the same ; for whereas heretofore it could not be satisfied but by the death of Christ , and by the destruction of his natural being ; now God is appeased , our sins expiated , and Gods justice satisfied by the destruction of his sacramental being only ; for they will have it , that the sacrifice of the Mass is propitiatory for the sins of the living and the dead . 7. The third Argument is drawn from these words of the Apostle , Heb. 9. Almost all things are by the Law purged with bloud , and without shedding of bloud is no remission : It was therefore necessary that the patterns of things in the Heavens should be purified with these , but the heavenly things themselves with better sacrifices ▪ then these . From which words I form this Argument . There is no propitiation , or remission of sins without sheding of bloud , as the Apostle saith : But in the Mass there is no sheding of bloud ( for it is called an Unbloudy sacrifice : ) Therefore in the Mass there is no propitiation or remission of sins ; and consequently no propitiatory sacrifice for sin . This Argument may be thus confirmed : Under the Old Testament there was no propitiation , or purification , without sheding of bloud , and the types of heavenly things were so purified , as the Apostle saith , Heb. 9. Therefore under the New Testament also there can be no propitiation or purification without sheding of bloud , and heavenly things , being represented by the legal types , must be purified by a more excellent sacrifice , viz. by the sheding of Christs bloud . And although the Apostle useth the word Sacrifices in the plural number , yet we must understand the only sacrifice of Christ on the Cross ; because when one thing is opposed to many , it is often expressed in the plural number ; as when Baptism , which is but one , is called Baptisms , Heb. 6. 2. But the only sacrifice of the Cross of Christ in the Text above cited , Heb. 9. 23. is opposed to the old Sacrifices , which were types and figures of the sacrifice of the Cross . 8. The fourth Argument is drawn from the words of the Apostle , Heb. 10. 16. This is the Covenant which I will make with them after those days saith the Lord , I will put my laws into their hearts , and in their minds will I write them , and their sins and iniquities will I remember no more . Now where remission of these is , there is no more offering for sin . Whence I form this Argument : Where there is remission of sins there is no need of an oblation , or a propitiatory sacrifice for sin , as the Apostle saith . But in the Christian Church , by vertue of the New Testament , or New Covenant , confirmed by the bloud of Christ , there is remission of sins , Heb. 10. 16 , 17. Therefore in the Christian Church now adays , there is no need of an oblation , or propitiatory sacrifice , and consequently no need of the sacrifice of the Mass . 9. The fifth Argument is drawn from the words of the Apostle , Heb. 9. Jesus Christ offereth not himself often , as the High Priest entereth into the holy place every year with the bloud of others ; for then must he often have suffered from the foundation of the World , but now once in the end of the World , hath he appeared to put away sin by the sacrifice of himself . And as it is appointed to men once to die , but after this the judgment , so Christ was once offered to bear the sins of many , and unto them that look for him shall he appear the second time without sin unto salvation . This is confirmed by the words of the same Apostle , Heb. 10. The Law having a shadow of good things to come , and not the very image of the things , can never with those sacrifices which they offered year by year , continually make the comers thereunto perfect , for then would they not have ceased to be offered , because the worshipers once purged , should have had no more conscience of sins . But in those a remembrance is made again of sins every year ; for it is not possible that the bloud of bulls and of goats should take away sins , &c. And every High Priest standeth dayly ministring and offering often times the same sacrifices which can never take away sins ; but this man after he had offered one sacrifice for sins , for ever sate down on the right hand of God. For by one offering he hath for ever perfected them that are sanctified : which is conformable to what he had said a little before , that we are sanctified by the offering of the body of Jesus Christ once for all . From all which I form these Arguments . 10. First the old sacrifices were reiterated , for the Apostle saith that the High Priest entereth into the holy place every year with the bloud of others : but the sacrifice of Jesus Christ must not be reiterated , for the same Apostle saith that Jesus Christ offereth not himself often ; and that he hath once appeared to put away sin by the sacrifice of himself : Therefore the sacrifice of the Mass is not the sacrifice of the Cross reiterated , or the reiteration of the sacrifice of the Cross , as our Adversaries would have it . 11. Secondly , The Apostle adding , else he should often have suffered from the foundation of the World , Makes it apparent that Christ cannot be offered without suffering : For , as he that should say , this is not fire else it would be hot , doth necessarily presuppose that fire is hot ; and as he that should say he is no man else he would be rational , doth necessarily presuppose that man is rational : so when the Apostle saith , that Jesus Christ offereth not himself often , otherwise he should often bave suffered , doth necessarily presuppose that Jesus Christ cannot offer himself without suffering ▪ But Jesus Christ doth not suffer every day in the Mass : Therefore he is not offered every day in the Mass by the ministry of Priests . 12 , Thirdly , These words , from the foundation of the World , are of great weight , for 't is as much as if the Apostle had said , if the only sacrifice of Christ on the Cross be not sufficient to take away sins which shall be committed hereafter , it follows that it was not sufficient to take away sins which have been committed heretofore from the creation of the World ; for it is very unsuitable that the sacrifice of Christ on the Cross should have more vertue before it was offered then since : But the sacrifice of Christ on the Cross , had the vertue to take away sins before it was , otherwise ( saith the Apostle ) he should often have suffered from the foundation of the World : Therefore it hath also vertue to take away sins committed since it was , and consequently there is no need that it should be reiterated in the Mass . 13. Fourthly , The Apostles comparison is considerable , the sense whereof is this : As men suffer death but once , and after death appear no more till the day of the resurrection , and day of judgment ; so Christ hath offered himself to his Father once for all on the Cross to take away sins , and will be no more on earth until he comes to judge the quick and the dead . This utterly destroys the Mass , in which Jesus Christ is said to be offered and sacrificed continually by the ministry of Priests . 14. Fifthly , Sacrifices that take away sins , and sanctifie those that come thereunto , ought not to be reiterated ; for the only reason which the Apostle alledgeth , why the old sacrifices of the Law were reiterated , is because they could not take away sins , nor sanctifie the comers thereunto as appears by the Text above cited . But the sacrifice of Jesus Christ on the Cross , takes away sins and sanctifies those that come thereunto : Therefore the sacrifice of Jesus Christ on the Cross , ought not to be reiterated , and consequently is not reiterated in the Mass . 15. If Jesus Christ did offer himself a sacrifice on the Cross that he might sanctifie us for ever , and purchase eternal redemption for us , then it is evident that the fruit and efficacy of this sacrifice endures for ever , and that we must have recourse to no other sacrifice but to that of the Cross : But Jesus Christ did offer himself a sacrifice on the Cross , that he might sanctifie us for ever , and purchase eternal redemption for us , as appears by the Texts aforesaid : Therefore the efficacy of the sacrifice of the Cross endures for ever , and we must have recourse to no other Sacrifice but to that of the Cross . In a word , either we must confess that the sacrifice of the Cross hath no vertue to take away sins , and to sanctifie us for ever , ( which is contrary to what the Apostle saith ) or else if it hath this vertue and sufficiency , then Jesus Christ hath offered one only sacrifice once for all , and consequently is not offered dayly in the Mass by the Ministry of Priests . 16. Lastly , The Apostle almost throughout the whole Epistle to the Hebren ▪ s , saith , that Jesus Christ was constituted and consecrated by his Father , High Priest for ever ; and particularly chap. 7. he saith , That many were made Priests , because they were not suffered to continue by reason of death ; but Jesus Christ because he continueth forever , hath an unchangeable Priesthood ; and that he is able to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them ; and consequently he hath no need of Vicars or companions in his Priesthood . 17. In answer to these Arguments the Romish Doctors are wont to say that the sacrifice of the Mass is the same with that of the Cross , in respect of the essence of the Sacrifice , the same thing being offered in both , viz. the body and bloud of Christ by the same Priest , viz. by Jesus Christ . But it differs in respect of the manner of offering ; for on the Cross Jesus Christ offered himself bloudily , that is , when he died he shed his bloud for mankind ; but in the Mass he offers himself unbloudily , that is , without sheding his bloud , and without dying : On the Cross Jesus Christ was destroyed in respect of his natural being , but in the Mass he is destroyed in respect of his sacramental being . They add , that all the Arguments drawn from the Epistle to the Hebrews , respect only that bloudy oblation which was once offered on the Cross ; but besides this bloudy sacrifice there is another that is unbloudy , which is daily offered in the Mass . Lastly , They say , that the sacrifice of the Cross is primitive and original , but this of the Mass representative , commemorative , and applicative of that of the Cross as the Council hath it in its 22. Session . 18. To these distinctions I reply , That the sacrifice of the Mass doth not differ from that of the Cross in respect of the manner only , ( which is but an accidental difference ) but it differs in respect of essence too . First , Because the natural death of Jesus Christ is of the essence of the sacrifice of the Cross : But the sacrifice of the Mass doth not comprehend the natural death of Jesus Christ , for Jesus Christ dieth no more , Rom. 6. Therefore the sacrifice of the Mass doth not comprehend that which is of the essence of the sacrifice of the Cross , and consequently differs from it essentially , and not in respect of the manner only . Secondly , Because the representation of a thing differs essentially from the thing represented : For example , The Kings Picture differs essentially from the King. Also the memorial of a thing differs essentially from the thing whereof it is a memorial : For example , The celebration of the Passover , which was a memorial of the Angels favourable passing over the houses of the Israelites , differs essentially from that passing over . And lastly , the application of a thing differs essentially from it : For example , The application of a Plaister differs essentially from the Plaister . But according to the determination of the Council of Trent , in Session 22. the sacrifice of the Mass is representative , commemorative , and applicative of that of the Cross : Therefore the sacrifice of the Mass differs essentially from that of the Cross . Thirdly , Because the sacrifice of the Cross is of an infinite value , and consequently ought not to be reiterated ; for its value being infinite , it is sufficient to take away all sins past , present , and to come , as Bellarmin saith Book I. of the Mass , chap. 4. But the sacrifice of the Mass is of a finite price and value , according to the same Bellarmin and other Romish Doctors ; at which we may justly wonder , seeing , as our Adversaries say , it differs not from the sacrifice of the Cross , either in respect of the thing sacrificed , or in respect of the chief Priest , and yet from these the sacrifice hath all its price and value . 19. Secondly , I say that an unbloudy propitiatory sacrifice is a feigned , and an imaginary thing , and that the Arguments drawn from the Epistle to the Hebrews , do wholy destroy it . First , Because it is said , Heb. 9. that without sheding of bloud there is no remission of sins : Therefore in the unbloudy sacrifice of the Mass , there can be no remission of sins , and consequently it cannot be a propitiatory sacrifice for sin . Secondly , Because Jesus Christ cannot be offered without suffering ; for the Apostle saith , Heb. 6. Jesus Christ offereth not himself often , otherwise he should often have suffered : But the sacrifice of Jesus Christ with suffering , is a bloudy sacrifice : Therefore there is no unbloudy sacrifice . Thirdly , Because the bloudy sacrifice of the Cross , being of an infinite value , hath purchased an eternal redemption , Heb. 9. and hath taken away all sins , past , present , and to come . Whence it follows that there is no other sacrifice either bloudy or unbloudy , that can purchase the pardon of our sins ▪ the sacrifice of the Cross having sufficiently done it . Fourthly , Because the justice of God requires that sins shall be expiated by the punishment that is due to them ; and this is so true that the wrath of God could not be appeased but by the bloudy and ignominious death of the Cross : Therefore the justice of God must have changed its nature if sins can be expiated in the Mass without pain , or suffering . 20. Thirdly , To the distinction of Primitive sacrifice , which was offered on the Cross , and representative , commemorative , and applicative , which is daily offered in the Mass , I reply , First , That what the Council of Trent saith in Session 22. viz. that in the Eucharist there is a sacrifice representative , commemorative , and applicative of that of the Mass , may bear a good sense , viz. that there is in it a representation , commemoration , and application of the sacrifice of the Cross , viz. a representation , because the bread broken , represents the body broken ; and the wine poured into the cup , represents the bloud of Christ shed for the remission of sins : a commemoration , because all that is done in it , is done in remembrance of Jesus Christ and his death according to his own command in these words , Do this in remembrance of me , and according to what St. Paul saith , 1 Cor. 11. As often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come : and an application , because the merit of the sacrifice of the Cross is applied to us not only by the word , but also by the Sacraments , as we shall shew hereafter . But our Adversaries are not content with this , for they will have it that in the celebration of the Eucharist , there is offered a true and proper sacrifice propitiatory for the sins of the living and the dead , which hath been already refuted at large . Secondly , I say that the application of the sacrifice of the Cross may be considered on Gods part , or on mans part : on Gods part , when he offers Jesus Christ to us , with all his benefits , both in his Word and Sacraments : on mans part , when by a true and lively faith , working by love , we embrace Jesus Christ with all his benefits offered to us both in his Word and Sacraments . And this is it that Jesus Christ teacheth us , St. John 3. in these words , As Moses lifted up the serpent in the Wilderness , even so must the Son of man be lifted up , ( viz. on the Cross ) that whosoever believeth in him should not perish , but have eternal life : For God so loved the world that he gave his only begotten Son , ( viz. to die ) that whosoever believeth in him should not perish , but have everlasting life : he doth not say , whosoever sacrificeth him in the Mass , but whosoever believeth , &c. And St. Paul shews it clearly in these words , God hath set forth Jesus Christ to be a propitiation through faith in his bloud ; he doth not say through the sacrifice of the Mass but through faith . And we really and truly apply the sacrifice of Christs Cross when we have recourse to him , as a man applies a Plaister when he hath recourse to it , and lays it on the wound : But the recourse or refuge of a penitent sinner to the sacrifice of the Cross for obtaining mercy from God , is nothing else but Faith. As for the distinction of the sacramental and natural being of Jesus Christ , it hath been already refuted in the 6. Number . 21. I shall conclude this discourse with the testimony of Thomas Aquinas , the most famous of all the Romish Doctors , and called by our Adversaries , the Angelical Doctor . This Thomas in Part. 3. Quest . 83. Artic. 1. having proposed this Question , viz. Whether Christ be sacrificed in the Sacrament of the Eucharist , he concludes with these memorable words . The celebration of this Sacrament is very fitly called a sacrificing of Christ , as well because it is the representation of Christs Passion , as because by this Sacrament we are made partakers of the fruit of the Lords Passion . And afterward he gives his answer , in these words : I answer , We must say that the celebration of this Sacrament is called a sacrificing of Christ , in two respects . First , Because ( as Augustine to Simplicius saith ) we are wont to give to Images the name of the things whereof they are Images , as when we see Pictures on a Wall , or in a Frame , we say this is Cicero , that is Salust , &c. But the celebration of this Sacrament ( as hath been said above ) is a representative Image of Christs Passion ; which Passion is the true sacrificing of Christ , and so the celebration of this Sacrament is the sacrificing of Christ. Secondly , The celebration of this Sacrament is called the sacrificing of Christ in regard of the effect of Christs Passion because by this Sacrament we are made partakers of the fruit of the Lords Passion . Let the Romanists keep to this decision of their Angelical Doctor , and we shall agree with them in this point ; for I am confident that there is not one of the Reformed Religion but will subscribe this true doctrine of Thomas Aquinas . CHAP. VIII . Containing Answers to the Objections of the Romish Doctors . 1. IN the two first Chapters we have answered the two principal Objections of the Romish Doctors , drawn from these words , This is my body , &c. and from these , he that eateth my flesh and drinketh my bloud , hath eternal life , &c. Now we must answer the rest . Objection . 1. 2. The first Objection is this . When the establishing of Articles of Faith , the Institution of Sacraments , and the making Testaments and Covenants are in agitation , men speak plainly and properly , and not obscurely or figuravitely : But in the celebration of the Eucharist Jesus Christ established an Article of Faith , instituted the Sacrament of the Eucharist , and spake of a Testament and a Covenant ; for it is said of the Cup that it is the New Testament and the New Covenant in the bloud of Christ ; yea , he spake then to his Disciples , to whom he spake in plain and proper terms , and not in obscure terms , or in figures or parables , as he did to the people . Answer . 3. To this objection I answer , First , That it is false that Articles of Faith are always expressed in proper terms in holy Scripture , as when it is said in the Creed that Jesus Christ sitteth on the right hand of God , it is evident that this is a Figure and a Metaphor , for God being a Spirit , hath neither right hand nor left ; and all interpreters expound this sitting on Gods right hand , metaphorically , viz. for that Lordship both of Heaven and Earth , which he hath received from God his Father , as earthly Princes make their Lieutenants , whom they appoint to govern in their name , to sit on the right side of them . Again , When it is said , St. Matth. 16. Vpon this rock I will build my Church , and the gates of Hell shall not prevail against it , and I will give thee the Keys of the kingdom of Heaven , and whatsoever thou shalt bind on earth shall be bound in heaven , &c. It is manifest that these are Figures and Metaphors , as Bellarmin confesseth in Book 1. of the Bishop of Rome , chap. 10. and yet it is chiefly by this passage that they endeavour to prove the Popes authority . 4. Secondly , I answer , That the holy Scripture commonly speaks of Sacraments in figurative terms ; thus Circumcision is called Gods Covenant , Gen. 17. in these words , This is my Covenant , every male shall be circumcised , that is , this is the sign of the Covenant , as appears by the following verse , Ye shall circumcise the flesh of your foreskin , and it shall be a token of the Covenant between me and you . So the Paschal Lamb is called the Lords Passover , Exod. 12. because the bloud of this Lamb sprinkled on the dore-posts , was given as a sign of the Angels favourable passing over the houses of the Israelites ; as appears by verse 13. of the same Chapter . So Baptism is called the washing of Regeneration , because it is the Sacrament of it . In a word , The Eucharistical cup is called the New Testament , because it is the sign , seal , and sacrament of it . 5. Thirdly , I answer , That in holy Scripture , Testaments are not always expressed in proper terms without a Figure ; for the Testament of Jacob , Gen. 49. and that of Moses , Deut. 33. are nothing else but a chain of Metaphors , and other Figures . And Civilians will have it , that in Testaments we should not regard the proper signification of the words , but the intention of the Testator . To this I add that Jesus Christ did not then make the New Testament and the New Covenant , but only instituted the Seal and Sacrament of them : For the Covenant was made with all mankind in the person of Adam after the Fall , when God promised him that the seed of the Woman should break the Serpents head . This was afterward renewed with Abraham , when God promised him that in his seed all the Nations of the Earth should be blessed , viz. in Christ , the blessed seed , who hath destroyed the Kingdom of Satan . After this it was confirmed by the bloud of Christ shed on the Cross : Then it was published through all the World when the Apostles had received the Holy Ghost . And lastly , Baptism and the Eucharist are the Signs , Seals , and Sacraments of it . 6. Fourthly , I answer , That by these words , To speak clearly or plainly , be understood , to speak intelligibly , so that the Apostles might and ought to understand what he said to them , then it ▪ is certain that Jesus Christ did speak clearly ; for to speak sacramentally , and according to the stile used in all Sacraments , was to speak clearly and not obscurely : But if by these words , to speak clearly , be understood to speak without a figure , then it is false that he always spake clearly to his Disciples , witness the calling of his Disciples to whom he said St. Matth. 4. follow me , and I will make you fishers of men : And when he saith else where , ye are the salt of the earth , the light of the world &c. To this I add , The Apostles did ask Jesus Christ the meaning of Parables , and other things which they did not understand ; and therefore certainly they had much more reason to ask the meaning of so many strange things as follow from the Mass , from Transubstantiation , and from the pretended presence of Christs body in the Host , viz. how a humane body can be in a point , and in divers places at once ? how the head of Jesus Christ and his whole body could be in his mouth ? how accidents can be without a subject ? &c. 7. Lastly , Seeing Jesus Christ said , drink ye all of this cup , all Priests , whether Jesuites , Monks , or other Romish Doctors , would of necessity be constrained , really , properly , and without a figure , to drink of the cup , whether melted or not , and really to swallow it , until they should confess that there are figures in the words of Jesus Christ in the celebration of the Eucharist . Objection 2. 8. The second Objection is this : The Sacrament of the Eucharist is more excellent then that of the Passover , because the Sacrament of the Passover is a type of the Sacrament of the Eucharist , and the thing typified is always more excellent then the type : But if the Sacrament of the Eucharist did not really contain the body and bloud of Christ , but was only the sign of it , then it would follow that the Sacrament of the Eucharist would not be more excellent then that of the Passover ; nay , the Sacrament of the Passover would be more excellent then that of the Eucharist ; because a Lamb and its bloud is more excellent then Bread and Wine ; and the death of a Lamb , and the shedding of its bloud , doth much better represent the death of Christ , and the shedding of his bloud on the Cross , then Bread broken , and Wine poured into a cup can do . Answer . 9. To this I answer , First , That the thing typified by the Paschal Lamb , is Jesus Christ , and not the Sacrament of the Eucharist ; as St. Paul shews clearly , 1 Cor. 5. when he calls Jesus Christ our Passover , in these words , Christ our Passover was crucified for us . The truth is , a whole Lamb without spot or blemish killed and burnt toward the evening , and its bloud shed , doth very well represent Jesus Christ perfect , without sin , put to death , and his bloud shed toward the end of the World , and in the fulness of time ; but such a Lamb represents nothing of that which is seen in the Eucharist . Besides the Types and Sacraments of the Old Testament were instituted that the Faithful of those Times might come to the knowledge of the things typified and signified , for the salvation of their souls : But the Faithful under the Old Testament never came to the knowledge of the Eucharist by the Paschal Lamb ; and though they had come to the knowledge of it , yet they had had no benefit thereby . In a word , seeing the Passover and the Eucharist are types , images , and signs , of Jesus Christ , 't is very impertinent to say , that the Passover is the type of the Eucharist , because a type is not properly the type of another type , but only of the thing typified ; as the image of Caesar is not the image of another image of Caesar , but only of Caesar himself . 10. Secondly , I answer , that the excellence of one Sacrament above another , must be drawn from its form and efficacie , and not from its matter , because it is form that chiefly gives being to things composed of matter and form . But the form of Sacraments depends on the words of Institution , because being signs of divine Institution , their form can only depend upon the will of God , who chooseth certain things to signifie other things ; and this will of God cannot be known but by revelation , which is the Word ; so that it is properly said that the Word joined with the Element makes the Sacrament : Therefore , although the Sacrament of the Passover be more excellent then the Eucharist in respect of its matter , because the Paschal Lamb and its bloud , are more excellent then the Bread and Wine of the Eucharist ; and that the Lamb and its bloud have a greater analogie with Jesus Christ and his bloud shed on the Cross , then the Bread and Wine of the Eucharist have ; yet the Sacrament of the Eucharist is much more excellent then that of the Passover in respect of its form , which depends on the words of Institution , because that at the institution of the Sacrament of the Passover God spake not one word of the principal end for which he did institute it , viz. to be the type of Jesus Christ and his death . But at the institution of the Sacrament of the Eucharist Christ declared in express terms , that he did institute the eating of the bread broken , and the drinking of the wine , poured into the cup , to be commemorative signs of himself , and his death . The Sacrament of the Eucharist is yet more excellent then that of the Passover , in respect of its efficacy , which depends on two things , viz. on the form , which being more manifest in the Eucharist , doth also operate with more efficacy , and also because it represents a thing past , viz. the death of Christ . But the knowledge of things past is more clear and perfect then the knowledge of things to come ; and we are more toucht with the memory of things past , when some symbole brings them to our thoughts , then when we consider things to come , through clouds and shadows . To this I add that the bread and wine of the Eucharist have a greater analogie with Jesus Christ then the Paschal Lamb had , in one respect , viz. in regard of the spiritual nourishment which we receive by Christs death ; for as Baptism is the Sacrament of our spiritual birth , so the Eucharist is the Sacrament of our spiritual nourishment . But this nourishment is much better represented by bread and wine which are the ordinary nourishment of our bodies , then by a Lamb. Lastly , I answer , That it is far less inconvenient to give some prerogative to the Pasover above the Eucharist , ( ●●z . to give it a more excellent matter and analogie ) then to assert the corporal presence of Christ in the Host , by an unheard of Transubstantiation , which destroys the nature of Sacraments , gives our Lord a monstrous body , includes notorious absurdities and contradictions , and gives the lye to Sense , Reason , and holy Scripture ; as hath been proved . Objection 3. 11 The third Objection was proposed at Nismes , Anno 1657. by the Jesuite S. Rigaut , thus . God doth communicate , or can communicate to the creature in a finite degree that which he possesseth in an infinite degree . For example ; God hath an infinite power whereby he can do all things at once ; therefore he communicates , or can communicate to the creature a finite and limited power , whereby it may do divers things at once , as appears in a man , for he can see , hear talk , and walk at the same time . God hath also an infinite wisdom and knowledge , whereby he knows all things at once ; therefore he communicates , or can communicate to the creature a finite knowledge , whereby it may know divers things at once . And even so God hath a virtual infinite extent , which is called immensity , whereby he fills all things and all places at once : Therefore God communicates or can communicate to the creature , viz. to a body a finite extent , whereby it may fill divers spaces , and occupy several places at once . Whence it follows that Christs body may be in divers places at the same time , viz. in Heaven and in the Host . Answer . 12. To this I answer , That as God cannot be in two places ( for example , in heaven and upon earth ) without being in all those places that are between both , ( for then he would be distant , and separated from himself ) so Christs body cannot be in two distant places , viz. at Paris and at Rome , in Heaven and upon Earth in the host , without being in all those places that are between both , for then it would be distant and separated from it self , which is impossible , as hath been sufficiently proved . Therefore seeing Christs body is not in all places between Paris and Rome , and between Heaven and Earth , it follows that it is not in heaven and upon Earth in the host , nor at Paris and Rome in consecrated hosts . So that to make a creature , for example the body of Christ , partaker of Gods extent or immensity , it is sufficient that as God by his infinite extent occupies all places , so Christs body should by its finite extent occupy some place . But if to make it partake in a finite degree of this divine attribute of immensity , it must be in divers places , yet it is sufficient that it be in divers places successively and not at once ; or if to make it partake of this attribute it must be in divers places at once , yet it is sufficient that it occupies them by its several parts ; for example , that the head be in one place , and the feet in another , &c. In a word , that it be without discontinuance or separation , as God is every where without discontinuance . Thus the learned , Master Bruguier then answered and much better , but I cannot remember his full and compleat answer . Objection 4. 13. The fourth Objection is this . If divers bodies may miraculously be in one and the same place , then it also follows that one body may miraculously be in divers places , there being no more difficulty or impossibility in the one then in the other . But divers bodies may miraculously be in one and the same place ; for Jesus Christ came into the room where his Disciples were , the dores being shut , which he could not have done , if his body had not penetrated the dores . Besides , It is said that Jesus Christ was born of the Virgin Mary , and consequently Mary was a Virgin both before and after his birth , which could not have been if Jesus Christ had not penetrated her belly and come forth without fraction or overture . Lastly , Jesus Christ penetrated the stone that was laid on his sepulchre when he rose again ; and it is said that he penetrated the heavens when he ascended . Answer . 14 To this I answer , First , That it is not said that Jesus Christ came in , the dores being shut ; for these are the words , The same day when it was evening , and the dores having been shut for fear of the Jews , Jesus came , &c. which words do indeed shew the time when Jesus came in unto his Disciples , but not the manner of his entry by penetration , but if the words be translated , the dores being shut , and that they do import that the dores were not opened by any body , yet they do not exclude the opening of them in the twinckling of an eye by the divine power , sith we have examples of this in holy Scripture ; for Acts 5. we read that the Apostle went out of Prison , though the dores had been fast shut , but it is said that the Angel of God opened them . And Acts 12. The dore of the Prison opened to S. Peter of its own accord ; that is , without being opened by any body . And so it is said that Jesus Christ entered , the dores being shut , or having been shut ; which excludes the opening of them by any body , but not the opening of them by a divine power in so short a time that it was undiscernable . Secondly I answer , That the Virgin Mary was a true Virgin both before and after her delivery , if by being a Virgin be meant not to have had the company of a man ; but it is certain that Jesus Christ came out of the Virgins belly by opening her womb ; for it is said , St. Luke 2. that Joseph and Mary carried Jesus Christ to Jerusalem to present him to the Lord ; as it is written in the Law , every male that openeth the womb shall be holy unto the Lord. Thirdly I answer , That Jesus Christ did not penetrate the stone that was laid on his sepulchre ; for it is said , St. Matth. 28. That the Angel of God rolled it back from the dore of the sepulchre . Fourthly I answer , That when it is said , Heb. 4. that Jesus Christ penetrated the heavens , we must understand it improperly , in the same manner as it is commonly said that an Arrow penetrates the Air ; that is , the Air gives way to the Arrow that passeth through the Air ; and so Jesus Christ penetrated the Heavens , because the Heavens gave way to his body , and not that the Heavens and his Body were in one and the same place . 15. All the Romish Doctors agree with us , that modal accidents ( which are nothing else but the manners of the being of substances , as action , passion , relation , figure , &c. ) cannot be without a subject , no not by the power of God himself . But all the Objections by which they endeavour to prove that the accidents of the bread and wine may exist without a subject , ( that is , without their substance ) do prove the same thing of modal accidents too . So that I shall not stay now to repeat those Objections with their Answers , which are set down at large in my dispute about the Eucharist . Objection 5. 16. The fifth Objection is drawn from Mal. 1. in these words , From the rising of the Sun unto the going down of the same my name shall be great among the Gentiles ; and in every place shall they offer incense to my name , and a new and pure offering : where by this new and pure offering nothing can be understood but the sacrifice of the Mass ; because by this offering we cannot understand Prayers , Alms , Contrition of heart , and other good works , which are sometimes in Scripture called Oblations and Sacrifices , for the Prophet Malachi promiseth a new offering . But Prayers , Alms , and other good works were common amongst the Jews ; and besides , they of the Reformed Church do believe that all the actions of the Faithful are poluted , and the Prophet speaks of a pure and clean offering . Again , By this offering which Malachi speaks of , cannot be understood Lambs , Bulls , and such like Animals , which were wont to be sacrificed in Solomons Temple ; because the Prophet promiseth that it shall be offered in every place , even amongst the Heathen . Lastly , By this offering cannot be understood the bloudy sacrifice which Jesus Christ offered on the Cross , because that bloudy sacrifice was offered but once upon Mount Calvary in Judea , and the Prophet speaks of an oblation that shall be offered in every place : Therefore by this offering must be understood the sacrifice of the body and bloud of Christ , under the species of the bread and wine , which is nothing else but the Mass . Answer . 17. To this I answer , First , That by the offering whereof Malachy speaks , must be understood that spiritual Worship and Service which Believers should perform unto God under the New Testament , which is comprised in that sacrifice which they offer to God , both of their persons and religious actions ; and this is the reason why St. Paul , Rom. 12. speaks thus . I beseech you therefore , Brethren ▪ by the mercies of God that ye present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . And chap. 15. speaking of the grace that was given him of God , he saith , it is given him that he should be the Minister of Jesus Christ to the Gentiles , ministring the Gospel of God , that the offering up of the Gentiles might be acceptable , being sanctified by the Holy Ghost . Whence it appears that by this oblation whereof Malachy speaks , we must not understand the offering of Christs body and bloud under the accidents of bread and wine , but the offering up of the persons and religious actions of those that should be brought unto God by the preaching of the Gospel , and particularly the Gentiles . 18. Secondly I answer , That in the whole passage of Malachy above cited , the words new offering are not to be found , but only clean offering . And though a new offering had been there spoken of , yet I say that things may be said to be new , when being spoiled and corrupted , they are restored and made sound again . But the service of God which had been corrupted under the Law , was re-established by Jesus Christ and his Apostles under the Gospel , so that all things were made new ; a new Time , viz. the time of the preaching of the Gospel ; a new People , viz. the Christian People ; a new place , viz. all parts of the World , and not at Jerusalem only ; a new Prayer , viz. the Lords Prayer ; new Sacraments , viz. Baptism and the Lords Supper ; and new Preaching , viz. the preaching of salvation by Jesus Christ . 19. Thirdly I answer that the oblation which is offered unto God under the Gospel , is pure and clean ; the service which is performed to him , according to his Word , is pure ; the preaching of the Gospel is pure . In a word , the Christian Religion is pure , though there be many failings in those that profess it . And although the Faithful that present their bodies a living sacrifice , holy , acceptable to God , be compassed about with many infirmities , and that their religious actions be accompanied with divers failings , yet their persons and works may be said to be pure and clean in Jesus Christ , in whose name they are presented to God ; so that although they cannot of themselves please or satisfie God ; yet as they are members of Christ , they are reputed holy before God : for it is these St. Peter speaks of in Epist . 1. chap. 2. who as living stones , are built up a spiritual house , a holy Priesthood , to offer up spiritual sacrifices , acceptable to God by Jesus Christ . And so our sacrifices are a pure and clean offering , but it is through Jesus Christ , who covers them with his purity and holiness , so that the defects of them are not imputed to us . To this I add , That besides the perfect purity which we have by the imputation of Christs righteousness , we have also a purity begun by the Holy Ghost ; of which St. Paul speaks Rom. 15. in these words , that the offering of the Gentiles might be acceptable , being sanctified by the Holy Ghost : for that which God hath decreed , Je●us Christ hath purchased , and the Holy Ghost hath begun , is reputed by God perfect and compleat . And St. Paul shews clearly the truth of what hath been said , 1 Tim. 2. 8. in these words , I will that men pray every where , listing up holy hands , without wrath and doubting . And Ephes . 5. Jesus Christ loved the Church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the Word , that he might present it to himself , a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . Objection 6. 20. The sixth Objection is drawn from Gen. 14. in these words : And Melchisedec King of Salem , bringing forth bread and wine ( for he was a Priest blessed him . And from Psal . 110. and from Heb. 7. where it is said , Thou art a Priest for ever , after the order of Melchisedec . From which words our Adversaries argue thus . First , They say that Jesus Christ is a Priest , not after the order of Aaron , but after the order of Melchisedec ; the difference between Aaron and Melchisedec consisting in this , viz. that Aaron and the other Levitical Priests offered bloudy Sacrifices , killing and shedding the bloud of Beasts , which they sacrificed to God , as a sign and figure of the bloudy sacrifice of Jesus Christ on the Cross . But Melchisedec offered an unbloudy sacrifice , for when he went to meet Abraham returning from the slaughter of the Kings , he offered to God Bread and Wine . And seeing this Bread and Wine offered to God by Melchisedec were signs and types of Christs body and bloud , Jesus Christ was obliged to offer an unbloudy sacrifice , viz. his body and bloud under the species of bread and wine , which he did at the institution and celebration of the Sacrament of the Eucharist , that so the reality of the thing typified might answer those shadows and types . Secondly , That although Melchisedec had brought all this bread and wine for the refreshment of Abraham and his Army that returned from the slaughter of the Kings , yet he first offered it to God , and then gave it to them , that so they might partake of the sacrifice of bread and wine . And the reason of this is , because the Scripture saith that Abraham returned from the battel with great spoils ; amongst which there was meat and drink enough for the refreshment of himself and his people : also it saith expresly that Abrahams people had taken such refreshment as was necessary before Melchisedec met them ; and consequently they had no need of the bread and wine which he brought , except it had been to partake of the sacrifice of the bread and wine which he offered . Thirdly , They say this is strongly proved by the following words , for he was Priest of the most high God , which shew the reason why Melchisedec brought bread and wine , viz. to make an oblation or offering of it to God ; for if he had brought this bread and wine for the refreshment of Abraham and his people , the Scripture would have said that he had brought this bread and wine , because that Abraham and his Army being faint and tired , had need of meat and drink ; but it speaks nothing of this : on the contrary it saith that he brought bread and wine , for he was Priest . Fourthly , They say that Jesus Christ is a Priest for ever , after the order of Melchisedec ; and seeing there can be no Priest without a sacrifice , there can be no eternal Priest without an eternal or perpetual sacrifice . But the sacrifice of the Cross was offered but once , and cannot be reiterated , for Jesus Christ dieth no more , Rom. 6. Therefore there must be another perpetual sacrifice in the Church , which Jesus Christ offereth by the hands of Priests , which can be nothing else but the sacrifice of the Mass , viz. the sacrifice of Christs body and bloud under the species of the bread and wine , typified by the sacrifice of the bread and wine of Melchisedec . Answer . 21. To this I answer , First , That the Hebrew word doth not signifie bringing but brought , drew out , caused to be brought , &c. but our Adversaries falsifie the Text thus , to make way for another falsification , viz. to put these words in a Parenthesis ( for he was Priest ) in stead of putting them without a Parenthesis , and he was Priest ; so that we may say that in these few words they have made three falsifications ; first , when they translate it proferens , that is bringing , in stead of translating it protulit , that is brought , or drew out : secondly , when they translate it erat enim sacerdos , that is , for he was Priest , in stead of translating it , and he was Priest : thirdly , when they translate it benedixit ei , that is , blessed him , instead of translating it & benedixit ei , that is , and he blessed him . And so of three different propositions , viz. Melchisedech also brought bread and wine , and he was Priest , and he blessed him ; they have made but one , with a Parenthesis , thus : Melchisedec bringing bread and wine ( for he was Priest ) blessed him . 22. Secondly , I answer that the Hebrew word used by Moses , signifies commonly brought , drew out , caused to be brought , caused to be drawn out , caused to come , &c. But we must not stray from the proper signification of words but upon very great necessity , which appears not in this Text. And although this Hebrew word should signifie brought to offer , and that it should be taken for offered , yet our Adversaries would gain nothing by it ; for it is not said in the Text that he brought bread and wine to offer unto God ; but we must rather expound it thus , viz. that he brought bread and wine to offer and present it to Abraham : And indeed the following words , viz. and blessed him , do clearly shew it , for the Pronoun Relative him , relates to Abraham , according to the exposition of the Apostle , Heb. 7. where he saith expresly that Melchisedec met Abraham and blessed him . And a little after he saith , that Melchisedec blessed him that had the promises ; and that the less is blessed of the greater . But if these words , he brought bread and wine , must be expounded thus , he offered bread and wine to God , then it must necessarily follow that Melchisedec blessed God and not Abraham ; for in these words , viz. he offered bread and wine to God , and blessed him , the Pronoun him can relate to none but God. 23. Thirdly , I answer , That Melchisedec brought bread and wine to Abraham to refresh him and his people , and not to offer unto God. Bellarmin in Book 1. of the Mass , chap. 6. confesseth that Melchisedec brought bread and wine to Abraham to refresh him and his people , who returned faint and tired from the slaughter of the Kings , which is true ; but he adds that Jesus Christ had offered it to God before , which is false , and cannot be proved . Jerome in his Epistle to Euagrius , writes that the Jews understood it that Melchisedec meeting Abraham after his victory , brought bread and wine to refresh him and his people . Josephus writing this History , saith , that Melchisedec presented bread and wine to Abraham to refresh him and his Army . Damascene , Book 4. of the Orthodox Faith , saith that Melchisedec treated Abraham with bread and wine . 24. Fourthly , The Reasons of our Adversaries , mentioned in the Objections to prove that Melchisedec brought bread and wine to Abraham that he might partake of the sacrifice which he had offered , are not considerable ; viz. because Abraham returned from the battle with great spoils ; and so there was meat and drink enough for him and his people ; and that they had taken their repast before Melchisedec met them , &c. These Reasons , I say , are inconsiderable , because although Abraham had great spoils , yet he restored all to the King of Sodom ; and though his people had eaten and drank of such as they found amongst the spoils , yet it is not said that Abraham did eat and drink ; and though both he and his people had eaten and drank , yet it is not said how long it was since , and that they had no need of more provision ; and though they had no need of more , yet Melchisedec not knowing that they had eaten and drank , did , that which prudent men are wont to do , viz. provide all that may be needful in case of necessity . 25. Fifthly , I answer , That the principal reason which our Adversaires bring to prove that Melchisedec offered unto God bread and wine , viz. because it is in the Hebrew Text , for he was Priest , is a manifest falsification ; for it is in the Hebrew Text , and he was Priest . Also the old Latine Interpreter , and the Greek Septuagint translate it as we do , viz. and he was Priest : And it is very probable that this passage hath been corrupted in Jeroms Latine Translation , because in his Hebrew Questions , and in his Epistle to Evagrius , he translates it , and he was Priest . St. Cyprian in his Epistle to Caecilius , and St. August . Book 4. of Christian Doctrine , chap. 21. and elsewhere , translate it , and he was Priest . So that although the Hebrew particle used by Moses , do sometimes signifie , for , yet seeing that both its proper and common signification is and ; and that for one place where it signifies for , there are a thousand at least where it signifies and ; and that there is nothing that obligeth us to translate it for ; it is evident that the Argument of our Adversaries is of no force at all . Therefore it is more pertinent to refer these words , and he was Priest , to what follows , viz. and blessed him , then to what goes before , viz. brought bread and wine . For as Melchisedec , being a liberal King , brought bread and wine to Abraham , to refresh him and his people ; so , as he was a Priest much more excellent then Abraham , he blessed him . And though it should be translated , for he was Priest , yet it would not follow that Melchisedec did sacrifice bread and wine unto God ; for it might be said that Moses would shew the reason of the good will of Melchisedec toward Abraham ; viz. it was very fit that he that was Priest of the most high God , should testifie his kindness to so eminent a servant of God as was Abraham , by presenting bread and wine to him , whereof he thought there was need . 26. Sixthly , I answer , That from what is said , Psal . 110. and Heb. 7. viz. that Jesus Christ is a Priest for ever , it will not follow that he must offer himself every day in the Mass , under the species of bread and wine , by the ministry of Priests ; for the Apostle writing to the Hebrews , placeth the perpetuity of the Priesthood partly in this , viz. that there is no need he should be offered any more , seeing by one oblation he hath consecrated for ever those that are sanctified ; and partly in this , viz. that being exalted far above the heavens , he intercedes continually for us ; for the Priesthood consists in certain functions , and in the virtue and efficacy of them . And seeing there are two parts of Christs Priesthood , whereof one relates to the oblation of himself , which he offered on the Cross ; and the other to his intercession ; it is certain that the virtue and efficacy of the oblation is eternal , and that the intercession will continue unto the end of the World. 27. Seaventhly , I answer , That in all the holy Scripture where the Priesthood of Melchisedec is spoken of , three things only are mentioned of him , viz. that he was a Priest , that he was a Priest for ever , and that he was so with an oath , according to the application that is made of it to Jesus Christ in Psal . 110. and Heb. 7. in these words , The Lord hath sworn and will not repent , thou art a Priest for ever , after the order of Melchisedec , but there is nothing at all spoken of the sacrifice of Melchisedec , nor is it said wherein it did consist : for as it was fit that all the offices which we find , were born by the greatest Kings , Priests , and Prophets under the Old Testament , should be collected in the person of the Messiah ; which was done by proposing them as types and figures of Jesus Christ ; and that the most illustrious type was Melchisedec ; so it was more expedient not to speak of the nature of the sacrifice of Melchisedec , because it was not expedient then to speak of the nature of the sacrifice of the Messiah . And therefore although we know not the nature and quality of the sacrifice of Melchisedec , yet we know that he was a Priest : Even as we know that Melchisedec was a King , though we know not in what manner he executed his Kingly Office. 28. Lastly , I answer , That it is false that the difference between the Priesthood of Melchisedec and that of Aaron did consist in this , viz. that Aaron offered the bloudy sacrifices of Beasts , and Melchisedec offered an unbloudy sacrifice of bread and wine . It is also false that the likeness of the Priesthood of Melchisedec to that of Jesus Christ doth consist in this , viz. that as Melchisedec did sacrifice bread and wine , so Christ did sacrifice his body and bloud under the species of bread and wine : these are humane inventions , and are founded neither on Scripture nor Reason , for on the contrary , the Apostle writing to the Hebrews , placeth the difference between the Priesthood of Melchisedec , and that of Aaron , and its likeness to that of Christ in quite another thing . First , He is called Melchisedec , which being interpreted ( as the Apostle saith Heb. 7. ) is King of righteousness ; and then King of Salem , that is , King of Peace ; and herein he very well represents our Lord Jesus Christ , who is truly King of righteousness , not only because he is righteous , and was always without sin ; but also because by his satisfaction he hath purchased righteousness for us , being made unto us of God , righteousness . He is also truly King of peace , in that he hath reconciled men unto God , made their peace with the Angels and hath particularly recommended peace to them . As for Aaron , and other High Priests , they were no Kings , much less are the Priests of the Romish Church so , and consequently cannot be after the order of Melchisedec , and they that have written the lives of the Popes have sufficiently declared what righteousness and peace they have procured for the true and faithful servants of Jesus Christ , as I shall shew at large elsewhere . Secondly , The Apostle Heb. 7. represents Melchisedec to us as a man come from heaven , without father , without mother , without descent , having neither beginning of days , nor end of life : not that he was really such a one , but because Moses hath wholy concealed from us his Father , Mother , Descent , Birth , and Death , that he might be the type of Christ , who was without Father , as he is Man ; without Mother , as God ; without Descent , both as God and as man ; having neither beginning of days as God , nor end of life , as God or as Man. But the Fathers , Descent , Birth , and Death of Aaron , and other High Priests , are exactly described by Moses . And there were never any Popes , Bishops , or Priests , whose Parents , Birth , and Death , were not known , and consequently they cannot be after the order of Melchisedec . Thirdly , The Apostle adds , that Melchisedec being made like unto the Son of God , abideth a Priest for ever ; because Moses makes no mention of his death , nor of any one that succeeded him in his Priestly office ; that so he might be the type of Jesus Christ , who never left his Priestly office , but will exercise it until the end of the World , always inter●●ding for those that are his , by presenting his sacrifice to God the Father continually . As for Aaron and other Priests , they are dead , and have had successors . And the Popes , Bishops , and Priests , die daily , and have successors ; and consequently are not after the order of Melchisedec . Fourthly , The Apostle saith likewise , that Melchisedec took tithes of Abraham , and adds that Melchisedec blessed him that had the Promises , viz. Abraham , and that the less is blessed of the greater . Whence it appears that Melchisedec having taken tithes of Abraham , and blessed him , and Levi , and all the Priests in his person , was more excellent then Abraham , Levi , and all the Priests . In which respect he was a type of Jesus Christ , who was infinitely more excellent then Abraham and all his successors , because he in whom all the promises were fulfilled , must needs be incomparably more excellent then he that received them only . But I do not believe that the Priests of the Romish Church are so bold as to prefer themselves before Abraham , the Father of the Faithful , in whose seed all the Nations of the Earth are blessed ; and consequently are not after the order of Melchisedec . Fifthly ; The Apostle never spake of the sacrifice of Melchisedec , so far was he from comparing it with the sacrifice of Jesus Christ , as being like it , or with that of Aaron , as being unlike it ; so that all that our Adversaries say of it , is nothing else but meer humane invention . 29. I conclude my answer with this Argument , Jesus Christ hath offered no sacrifice but after the order whereof he was established a Priest . But he was established a Priest after the order of Melchisedec only , as the Apostle observes . Therefore he hath offered no sacrifice but after the order of Melchisedec : But ( according to the Romish Doctors ) there is no other sacrifice after the order of Melchisedec , but that of the Mass : Therefore ( according to the Romish Doctors ) Jesus Christ hath offered no other sacrifice , but that of the Mass . And seeing ( according to them ) the sacrifice of the Mass is an unbloudy sacrifice , it follows that Jesus Christ hath offered no other sacrifice , but an unbloudy sacrifice ; and consequently he hath not offered a bloudy sacrifice on the Cross , which is blasphemy . THE END . 
A07804	----	A discharge of five imputations of mis-allegations, falsly charged upon the (now) Bishop of Duresme, by an English baron Shewing, that no solid or reall answer is to be expected, from the Romish party, to his late booke (against their Masse) so greatly maligned by them. Morton, Thomas, 1564-1659. 1633 Approx. 234 KB of XML-encoded text transcribed from 158 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A07804 STC 18182 ESTC S112911 99848152 99848152 13230 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07804) Transcribed from: (Early English Books Online ; image set 13230) Images scanned from microfilm: (Early English books, 1475-1640 ; 1355:4) A discharge of five imputations of mis-allegations, falsly charged upon the (now) Bishop of Duresme, by an English baron Shewing, that no solid or reall answer is to be expected, from the Romish party, to his late booke (against their Masse) so greatly maligned by them. Morton, Thomas, 1564-1659. [32], 227, [1], 225-278, [2] p. Printed by M[iles] F[lesher] for R. Milbourne at the signe of the Greyhound in Pauls Churchyard, London : 1633. Dedication signed: Tho: Duresme, i.e. Thomas Morton. A reply to imputations attributed to Thomas Arundell, 1st Baron Arundell of Wardour, to whom the dedication is directed. Printer's name from STC. The last leaf is blank. Reproduction of the original in the University of Illinois (Urbana-Champaign Campus). Library. 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Mass -- Controversial literature -- Early works to 1800. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Jonathan Blaney Sampled and proofread 2005-02 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A DISCHARGE OF Five Imputations of MIS-ALLEGATIONS , falsly charged upon the ( now ) Bishop of DVRESME , by an English Baron . SHEWING , That no solid or reall Answer is to be expected , from the Romish Party , to his late Booke ( against their Masse ) so greatly maligned by them . LONDON , Printed by M. F. for R. Milbourne at the signe of the Greyhound in Pauls Churchyard . 1633. TO THE RIGHT HONOVRABLE , the Lord Ar : Baron . RIght Honourable , ( whom , for honour sake , in an Epistle reprehensive , I have not named in full syllables ) I had no sooner heard that your Lordship had excepted against my Booke , concerning the Masse , but I laboured both by my importunity of letters unto you , and sollicitation of an Honourable friend , to be acquainted therewith , having first understood , that you had objected thē to some Protestants , by way of Traducement ; and then imparted them to a female tongue , which you knew to be as shrill and loud as Bow-bell , to convey it into the eares of others round about , in the vilest termes of Falsificator and Impostor . A pestilent ayre , which presently after was heard blustering at the Court : Whereunto I addressed my Answer , Satisfactorie , as I thought . And about five weekes after I received a Replie from your Lordship closely sealed up , with divers seales , for secrefie sake : But , behold a Miracle ! the same Replie flyeth out amain , the Seales ( as it were the Doores ) being shut , which dispersed abrod by the wings of Report , preoccupateth the eares and mindes of the most of your Profession , within the County of Hampshire , to my great ignominie and reproach . All which your Obliquity of dealing I received from the intelligence of Persons without all Exception : Whereby I learne that your Ayme was not your owne Satisfaction ( then pretended ) but my defamation . So that your Lordship may not now bee offended , to see your owne private letters present themselves againe unto you in publique Print , and attended with this my Discharge and Answere unto them . For you were not to thinke , that when as you had placed the Candle upon the top of the Table , I should hide it under a bushell : but seeing that you would not pinion your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , flying words and voices , I have also given this my Answere liberty , to meet with them upon the same stage . Your Lordships Exceptions are partly against my Allegations , and partly against my Style of writing ; and you will bee knowne to bee the sole Author of both : but your Lordship will con me thankes , if for your credit-sake I attribute the Objections against my Allegations rather to some Romish Suggester than to your selfe ; when you shall perceive the manifold falsities of the Objections , from point to point . Nor will your knowne wisedome permit mee to beleeve , that you would offer to challenge a Bishop , in matters of his owne profession ( unto whom you are pleased to ascribe more than ordinary Attributes of learning ) and to impute such errors unto him with that Confidence , as to wish that another Bishop of the same profession might bee Umpier betweene us ; except you had first consulted with some Romish Priest ; especially seeing that in your Replie you judge your owne Romish writers not to be warrantable enough , which come forth without the Licence and Approbation of their Superiors . Howsoever , as well for your Satisfaction , as for mine owne Iustification , I have returned unto your Lordship such a reasonable and Conscionable an Answere , which I dare permit to the Umpirage of any Romish Doctor , or Bishop , were it your Bishop of Bishops the Pope himselfe . Yet shall not either Popeship , Doctorship , or so much almost as any Schollership be necessarie in this case , wherein , as when any felon is brought before a Iudge , or a Iustice , that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , deprehended in the manner , they need not be troubled with any further examination , then the view of the stolne stuffe , which was taken upon him . In like manner ( were the Author either your selfe , or any other ) your falshood in objecting of Falsities will be so apparant , that the reader shall not need to busie his braines with any further Disquisition than the view and perusall of the words excepted against . In a word ; These and all other like Accusations , used by M. Parsons , or any other , have beene shewen hitherto to have beene as causelesse , as if it had befallen spiritually to my Adversaries , as it hapned corporally to the enemies of Lot , when they sought to assaile him , but could not find the doore . The other point of your Exceptions , touching the Bitternesse of the Style , being a subject of humane Affection , rather than of Theologicall judgment , I shall not gainsay , although you shall challenge it to your selfe ; who hearing me , upon good proofes , condemning the Romish Masse of Superstition , Sacriledge , and Idolatrie ; passe by this in silence , & only quarrel the Denominations , in calling your Masse Superstitious , Sacrilegious , and Idolatrous . Now forsooth , ô the Bitternes of the Style ! But ô violent Cavillation , may I say . Much like as if I had frendly admonished your Lo : for your safety sake , to avoid such a By-way , because it is haūted with theeves ; or to forbeare to tast of such a Cup , which is infected with poyson ; or to refraine the next house , wherein is the pestilence ; all this should bee received without regret : notwithstanding you should take offēce , that I should call the way Theevish , the Cup poysōable and the house Pestilent . All the rest of your Instances of Bitternes labour of one and the same fault , which is Impatience , not to suffer Errors and Vices to be arrayed with their sutable Attributes of Erroneousnesse and Vitiousnesse ; as if you would deny the child his proper name . But Hony and any sweet thing seemeth Bitter to one in an ague , yet the cause is the distemper of the Party . Others spit out , as loathsome , that , which is Bitter in their mouthes , although it would bee never so Cordiall at their hearts ; and this disease is somewhat a-kin to a Phrenzie . And that your Lordship should blame me for confuting Errors , and condemning faults in such bitter names , without which they could not bee so much as named , much lesse confuted , or condemned ; is a fault in it self , which I will not name , for feare you should accuse mee of Bitternesse . He that would indeed busie his pen in blotting out the Bitter Styles of outragious Raylers , may spend his life time in expunging whole Bookes of your owne Romish writers ; but especially in Gretzer the Iesuite his defence of Bellarmine , and Stapleton his Counter-blast , both which have been studied by some , only to furnish themselves with store of salt , vinegar , and gall , for personall Invectives . As for my selfe , none ever more abhorred that Caninam eloquentiam , that is , Doggish eloquence ; never did any ( be it spoken without arrogance ) insult lesse upon so great advantages ; witnesse the same Booke almost throughout ; nor shall any unpartiall Reader find in any of the Places , which your Lordship hath noted of Bitternesse , any one Terme , which may not bee held medicinable , and which the matter it selfe did not compell me unto , who have had this Testimonie from a Royall mouth , that I used not to Flite : else should I not in my younger yeares have plaid the Asse , as it became mee , when I sustained whole loads of reproachfull and ignominious termes of Grashopper , Leud Lad , and very Asse , cast upon me by the old man M. Parsons , without any retaliation on my part , but rather glorying that I might bee thought worthy the name of Asse , in that cause , wherein I did carry my Saviour Christ , by supporting and defending his Truth . So little cause had your Lordship , in any reason , to threaten me , with any unruly pen. But let come that Pen , when it will , and though it bee drenched in bitterest waters of Mara , I am ready for it , and sure I am , that I shall be avenged of the Pen-man . But how ? Didicit quis maledicere ? & ego contemnere , as it is in Tacitus ; yet only Contemning it , is but Heathenish ; I shall encounter a rough and reviling speech with a Soft Answere , imitating Physitians , whose Aphorisme it is , Calida curantur frigidis . Yet may this be but only naturall , I will be a Christian , and practise the lesson of our Lord , & Master , who teacheth us to revenge others Cursings of us with our Blessings of them : even as I now doe with your Lordship , notwithstanding the Malignancie , which I have found , I desire of God to blesse this my Answere unto you , that as it must bee for Conviction , so it may bee for your Conversion , that you with us may at length learne to serve God in Spirit and Truth , by Iesus Christ. Amen . Your Lo : in all Christian affection , THO : DURESME . A SECOND ADVERTISEment to all Priests and Jesuites of the English Seminaries , wishing to them Grace , and Peace in Christ JESUS . THis Epistle ( I confesse ) is somewhat large , yet so , that as it is much necessary , both for you to read , and for mee to write , that you may know the Reasons , whereby I seeke to perswade Others , that they are not to expect from you any Reall and conscionable Answer to that Booke of the Masse , by occasion whereof some of you have used so vile , vehement , and malignant detractions and calumniations against mee . For , first , as that Painter in Pliny , who as soone as hee had finished his Picture , in his opinion perfect , and to life , betooke himselfe behinde the Table , to harken what fault any Spectator should finde with it . I likewise after the publishing of that Booke , convincent as I thought , stood attentive to understand what exception any Reader would take : and behold ▪ as there a shoomaker intruding himselfe among other spectators , and noting the fashion of the Girdle in that Picture to be amisse , was answered by that Artist , Ne Sutor supra crepidam : even so hath one adventured to impute Mis-allegations to that Booke , in such manner , as deserving to be dismissed by the Author in this sort , Ne Sciolus supra Captum : the exceptions being such , that it may well be said of them ; The very repeating them is a refuting them , as some also have acknowledged . Yet hath this beene of late , your onely manner of answering , although it be indeed but a meere Tergiversation , that is , a shamefull flying all the forces of confutation of your Romish Masse ; as men in battell , seeking to evade , when they are in despaire to invade . The experience which I have had hereof , heretofore , may be to mee a ground of prophesie for the time hereafter , to wit , that no Reall answer shall be had from any of you . And Reall I call it , when Res cum re , Ratio cum ratione concertat , as Tully speaketh ; but not that which is exercised onely in Cavillation , about words and syllables . For were the exceptions now taken by your Objector never so true , yet notwithstanding , what then would become of his cause ? but are they false ? what then shall wee thinke of his conscience ? let these two be put to the tryall . First , do you not know , that when two witnesses of Ten are disabled , yet the other Eight , remaining in the eye of Justice untouched , and untainted , must carry the cause ? Suppose therefore that those few Exceptions , against my Allegations , were true , yet how should five , or , if it were fifty erroneous Citations prevaile against two Thousand ( for I conceive they are no fewer ) other Testimonies therein faithfully alleaged in the same Booke ? whereby your Ten Romish Transgressions against one command of Christ [ DO THIS , ] are abandoned ; your many Romish Depravations of the sense of the Holy Ghost , in those words of Christ , [ THIS IS MY BODY ] are infringed ; the Romish Novelty of your doctrine of Transubstantiation is discovered ; your sixe Romish Contradictions , against the truth of the Bodily nature of Christ , are confuted ; the Romish Capernaiticall eating of Christs flesh is exploded ; and the Romish Sacrilegious Sacrifice , together with her Idolatrous worship in her Masse , is irrefutably condemned . As for false Imputations of falshood , as they must needs be damnable to the Author , who accusing another in his owne guilt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemneth himselfe , as the Apostle teacheth : so , to the party unjustly taxed , it cannot be but matter of advantage and estimation ; for Brazen plates , fixed on grave-stones , ( you know ) the more they are trod upon by mens dirty feet , the greater is their luster , and brightnesse , as soone as the dust is but blowne away . Semblably the more the Accusations be , which are unjustly charged upon any Adversary , the more shall his reputation flourish , as soone as the fraud & falshood of the Accuser shall be detected ; except it be among men that so stupifie their conscience , that they will not see even that which they see . Such a one , of your owne order , some few moneths past , having onely so much modesty , as to conceale his own name , dehorted a Knight by letters , from reading the Observations , which I had concerning the Masse , by putting him in minde of M. Parsons Booke of Sober Reckoning , objecting Mis-allegations unto mee : but suppressing all mention and memory of my Encounter , in answer unto him , by whom he was proved to be indeed but a Drunken Reckoner , yet not with wine , but with a farre worse spirit of lying , as your owne fellow - Priests will tell you , in the sequel of this discourse . Another reason may be , the Remembrance of those Bookes of Apologies , Appeale , Encounter , Causa Regia , which ( notwithstanding many promises , or rather threatnings of Answering ) have laine still upon your hands ; beside the former booke of the Romish Grand Imposture , which woundeth the very Head of Romish religion , concerning the Church , even as this other doth strike at the fat Belly thereof , your Romish Masse . So that this later Booke may seeme to be secure , till that be first assaulted , seing that , by instinct of nature , every sensible creature is prone , above all parts of the body to defend the head . But principally am I confident , I shall have no other answer to this Booke , except onely either a Nihil dicit , or a Nihil ad rem , not because it is my booke ( For I alas , I am but the Collector , and Composer ) but because it is yours , fighting against your Romish Masse , with your owne Principles , Conclusions , and Confessions ; as also confronting you with your owne Contradictions , Absurdities , Falsifications , and Perjuries , ( Bis perit , qui armis suis perit ) beside the evidences of Scriptures and Fathers , which are impreinable . All these are so many Barracadoes , to hinder all approach , against the Materialls of that Booke . I may not conceale from you a Riddle . It was but some few weekes since your foresaid Lord intimated unto mee , that my Booke of the Masse is to be answered , and that he thought he could take that Opponent off , for some time . My answer then was , that the dayes of my life could not be long , but whatsoever length of dayes God should give mee , I could not bestow it better than in defence of his Truth , and therefore desired his L p to let the party whosoever take his course . Howbeit the dog-trick , which once M. Parsons plaid with mee , would not suffer me to give saith to that Insinuation , who avouched in print , that my bookes of Apologie were then in answerin● by a Doctor , at Gratz in Austria , assigning also the time when it was to be published ; when as he , honest man , beleeved it not himselfe , but spake it onely by his Equivocating spirit of Mentall Reservation ( being a great Master in that blacke art himselfe ) and thereby hath taught me how to expound the words of this Lord delivered unto mee . The Booke ( saith hee ) will be answered ( reserving in his minde ) when yesterday shall be to morrow : & , a Iesuite hath it in hand ( sub-understanding to burn it ; ) and that hee will goe thorough it ( bearing in his thought ) with an aule , or a needle : and , It will be a Booke of some bignesse ( meaning ) mathematicall , and invisible . So that this your will-be is but that old lesson , learnt at Rome , from the Crow , which sitting on the Top of Tarpeys hill , cryed still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expounded by that Poet , Est quia non potuit dicere , dixit Erit . I returne to your selves , lest that you may thinke this Discourse to be tedious , know then that the Lord , the Opponent , will tell you a merry Tale by the way ; nor may you thinke this Rejoynder unnecessary , seeing that the Lords Reply hath already inveigled Lords and Ladies so farre , as to thinke his Exceptions answerlesse . But be you ( Beloved ) lovers of Truth , from what Organ soever it come , in whatsoever Apparell it shall appeare . For , God is Truth . Thus writeth hee , who promiseth unto you certaine Additionalls to the now impugned Booke of the Masse , of such requisite Explanations , Confutations , and Corroborations , as will dispossesse , I hope , even the spirit of Prejudice it selfe , out of every intelligent and conscionable Reader , among you , as will shortly be published , if God permit . Our Lord Jesus preserve us All to the glory of his saving Grace . Still your Debter , T. D. THE SVMMARY CONtents of this Discharge , concerning the Five Allegations excepted against . THe first false Exception is made by a fraudulent Omission of the Particle [ &c. ] which Particle evidently justifieth the Allegation . Num. 3. The second Exception is objected with a Triple falsity . I. It is objected that Suarez is produced alone , to hold A senslesse body of Christ : whereas Suarez in the same place is alleaged to affirme the same , with many Others . N. 49. II. Falsity is , in denying that Suarez is rightly alleaged to say so , in respect of the Naturall power of Christ : albeit the very same words , According to his naturall power , be expresly alleaged . N. 50. III. Falsity , by imposing that Contradiction on the B p : whereof he was but only the Relater , and the Church of Rome it selfe the proper Author . N. 52. The third false Exception is objected with a double Falsity . I. In making it an Exception against Mis-allegation , wherein there is no Exception at all . II. By confounding a Cause Ordinary , and Extraordinary , together . N. 53. The fourth false Exception is in objecting words , as alleaged out of Bellar : which appeare by a divers and different Character not to have beene cited out of Bellarm. N. 54. The fift and last false Imputation of Mis-allegation , objected by two tricks of Falsity , against the evident words of that Allegation . Num. 57. Confuted from Bellarmine . N. 58. The five former false Exceptions retorted , for the justifying of the late Treatise against the Masse . N. 59. The Contents of the Reply , made in defence of the Lords first Exception , concerning his fraud of concealing the Particle [ &c. ] Seaven Evasions made for the avoiding of that his owne ougly Blot of Falshood ; not without as many falsities , from Num. 3. to 13. The Contents , concerning eight Tropes and figures in the words of Christ his Institution . In the first part of Christ his speech , the word [ THIS ] is necessarily figurative . N. 17. and 43. II. The word , BREAKE , spoken of Christ body , is necessarily figurative . Num. 34. And the word , EATE , Num. 32. 34. And the word , GIVEN . Num. 20. 21. and 22. In the second part of Christs speech , the word , THIS , is necessarily figurative . Num. 11. 13. and 28. II. The word , CUP . Num. 10. 11. and 26. And the word , SHED . Num. 20. 22. 25 , and 26. And the word , TESTAMENT , Num. 10. 12. 13. and 26. And the word , DRINKE , spoken of Christs blood in the Romish sense . Num. 35. The Contents touching other points , in confutation of the Reply . How the words [ This is my body ] are words of Consecration . Num. 11. and 24. That they are not Romishly Operative . N. 14. The Replyers absurd Reconciliation of the Contradictions of Romish Doctors , by answering , that they differ onely in modo loquendi . Num. 36. 37. His merry Tale , Num. 38. and miserable intanglement , in the Application thereof . Num. 39. The Theoreme , Symbolica Theologia non est Argumentativa , how to be understood . N. 43. S. Augustine chosen Vmpier , by consent , to decide the question concerning the sense of Christs speech , whether it be Figurative , or Literall . Num. 44. 45. That the Exceptions , taken against the Lo : Bishop , doe much confirme the maine cause thorow out his Booke of the Masse . Num. 59. The Contents of an Answer to a Romish Priest his late false Imputation of Mis-allegations ; by objecting the Booke of M. Parsons Sober Reckoning . M. Parsons his art of passing by materiall points , which made against the Romish Positions , and Practises . Num. 60. Hee was an elegant Pen-man . Num. 61. Iudged by Romish Priests , because of his false dealing , unworthy to accuse another of falshood . Num. 62. His Ten apparently false Imputations of Mis-allegations . N. 63. His Griefe before his death . N. 64. The Popes Proviso , in behalfe of Romish Clergy , making it almost impossible that any one shall be convicted of Crimes . N. 65. The Contents of the Lay Lords Exceptions to the Bitternesse of Style ; expressed in five Instances . In the first hee unwittingly condemneth the Romish Church of Sacriledge and Idolatry . Num. 67. In the second hee is more offended with the Appellations of vices , then with their vitiousnesse . Num. 68. In the third hee wresteth Metaphoricall Termes to be Literall , that hee might wring out of them some juice if Bitternesse . Num. 69. In the fourth , duly examined , he rathor justifies his adversary . Num. 70. In the fift hee most odiously traduceth the Lo : Bishop , as if hee had accused all Romish Professors to be guilty of Treason . Num. 74. The Lo : Bishops expresse Asseveration to the contrary . Num. 74. 75 , unto Num. 81. Contents of other Points annexed . Examples of Mansuetude objected , and answered . Num. 71. 72. A distinction of Bitternesse , Medecinall , and Vindicative . Num. 73. The Lo : Barons Accommodation to friendlinesse . Num. 82. But yet his threatning the mischiefe of an Vnruly Pen. Num. 83. The Conclusion of all . Nnm. 84. FINIS . Faults escaped in some Copies . Pag. 16. lin . 5. read , Lords Suggest . p. 87. in marg . for Num. 20. read , 26. p. 179. marg . * lin . 2. read , Gavantius . Besides there are some Numbers omitted in the Margent , opposite to the Suggesters words : as , p. 118. adde Num. 38. p. 161. adde , N. 49. p. 175. adde , N. 55. p. 205. adde , Num. 61. p. 209. adde , N. 63. A DISCHARGE OF the Five Imputations of MIS-ALLEGATIONS charged upon the Lo : Bp. p. by an English Baron . As also of his Exceptions against the Style . The L. Baron his Entrance . RIGHT HONORABLE . I doe affirme , that I am not satisfied neyther in the bitternesse of your style , nor in the certainty of your Allegations . The Lord B ps . Answer . AND I denie ( Right Honourable ) that you have taken any just exception to either of Both. But before I can procede , I shall crave a double Courtesie of your Lordship , one is , that since our greatest contention will be about Figurative speeches of Christ , concerning his words of Institution of the Sacrament of his Body and Blood ; I may have the liberty to use and practise a Figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by only altering your Method : satisfying , in the first place , your Exceptions against the Allegations ; and , afterwards , to give you an accompt , for the Acerbity of the Style . Because every Reader ( I suppose ) will rather affect materiall discussions , than verball skirmages ; and more especially , for that it will much more concerne me , to defend my Integrity , in cyting my Authors , than to secure my Discretion , touching any Aberration in Style : for as much as every act of discretion dependeth upon seaven severall Circumstances , wherein the breach of any one is accompted a full forfeiting of that which we call Prudence , and discretion . In the second place , I intreat leave ( in the first part of this Discharge ) to leave your Lo pp : , that I may combate with your Suggestor , because I shall be constrained , sometime , to make him know himselfe . Thus much being obtained , let us Two goe about our busines , He to his Objections , and I to my Retorsions . The first part of this Discourse , which concerneth the Allegations . The Lords Suggester . I Say , I am not satisfied with the Certainty of your Allegations . The Lord B ps . Answer . ANd I can say , it had beene more for your credit , that you had been satisfied with the truth of those Allegatiōs , than to prove your selfe , by your false Criminatiōs ( as you must needs ) so luckless a man , that you can have no greater Adversary than your selfe . The first Principall Exception against the Allegations by the Lords Suggester ( in his Letters ) as followeth . IN your Dedicatorie Epistle you say that though your Adversaries will not allow any Trope to bee in those words of Christ , Hoc est corpus meum , Yet ( whether they will or no ) they are forced to acknowledge in them sixe Tropes ; which sixe Tropes , though in the same place you quote them not , yet ( Pag. 87. & 88. ) you alleadge them to bee ( Bread ) ( Eate ) ( Given ) ( Shed ) ( Cup ) ( Testament : ) which being all different words from those Foure words of Christ , ( Hoc est corpus meum ) or ( This is my Body ) I am not satisfied , that any of those Authors , cyted by your Lordship , have acknowledged any Trope in those Foure words ( This is my Body . ) The Lord B ps . Answer , discovering the inexcusable Falsehood of this first Objection . IF I had said simply , as is here affirmed , that your Romish Doctors confessed sixe Tropes in those onely Foure words of Christ , [ Hoc est corpus meum : This is my Body ] I should have beene lesse satisfied , than either you ( my Lord ) or yet any Romish Adversarie , and assuredly I should have plainely be-assed my selfe for so grosse a mistake ▪ but so far was I from that error , that contrarily my words ( as they are to bee seene in the Dedicatorie Epistle ) were , that our Romish Adversaries confessed sixe Tropes in the words of Christ , Hoc est corpus meum , &c. that is , This is my Body , &c. or , And so forth ; or , as if it had beene said , in the words following . Now your Suggestor , that hee might make me so absurdly false , as to have put the sixe confessed Tropes in the compasse of these Foure words , hath played me a fine tricke of legerdemaine , by concealing the Particle &c. whereby the words following are necessarily implyed , and putting it up in his pocket . And for your Lordship , after your often reading of that &c. so distinctly set downe , to connive at him in such a vile piece of Conning ( I had almost said Coozenage ) truly it was not honourably done . As for example , your Lordship is Catechising your Sonne , saying , My Sonne , remember you get by heart the twelve Articles of your Creed , I beleeve in God the Father Almighty , &c. By and by your Suggester pulleth you by the sleeve , saying , O my Lord , you told your sonne of twelve Articles of the Apostles Creed ; and now you affirme that all the twelve Articles are comprehended in these seaven words ; I beleeve in God the Father Almighty . So hee , leaving out the &c. what would your Lordship say to such a stupid cavillation ? would you indure it ? Yet is this just parallel to his first Exception against mee . It is a vulgar opiniō to think that when one , being towards a journey , doth stumble upon the threshold in going out , it doth aboad but some ill luck : even so , what can this his first imputatiō of falsehood , being so false , else prognosticate , but that he will be foūd as faithlesse in all the rest ? Neverthelesse , before I demostrate as much I shall desire no beleefe . But what now ? albeit this his falshood be thus transparent , that every Abcdarian Boy can see thorough it , by expounding the word , &c. yet notwithstanding , as if boldnesse and blindnesse had made a match or mariage together , hee , under your Lordships owne hand , made a Reply , seeking thereby to cover his former Falshood with ( as it were net-worke ) the multiplication of many other open Vntruths . The Lords Suggestor his Reply , for covert of his former Falsehood . WHereas I had objected , that in your Dedicatory Epistle you shew that our writers , denying any Trope to be in those Foure words of Christ , ( Hoc est corpus meum ) are notwithstanding enforced to confesse sixe Tropes in the same words ; which you say is vertigo mera : your Answer is , that you expresly said , In the words of Christ , Hoc est corpus meum , &c. which ( &c. ) might have beene a wall of brasse to keepe mee from farther wandering , for that that Particle ( &c. ) did not onely imply the words of Consecration ( Hic Calix est Testamentum in sanguine meo ) wherein the Jesuites have confessed two Tropes in one word ( Testamentum ) but also it mett with Bellarmines reasons , in defending the want of Tropes in the words of Institution ( because , saith hee , they are words of Precept , words of Doctrine , words of Testament : ) who was therefore confuted in the words of Christ ( Bread ) ( Breake ) ( Given ) ( Shed ) all Tropicall , as is also confessed . The Lord B ps Answer , shewing the Suggester his wilfulnesse in falsifying , in his first Exception ; even from his owne Confession . IT is true that I answered so , & that truely , proving thereby the Exception to have beene as wilfully false as if hee had professedly falsified : which furthermore appeareth thus ; hee saw , knew , and in his words in this place afterwards acknowledgeth , that I declared the sixe Tropes then specified to consist in these words , Brake , Given , Shed , Drinke , Cup , Testament ; all which follow after the particle , &c. And therefore could hee not possibly conceive , that I meant they were comprehended in the Foure words [ This is my body ] which goe before the same &c. no more than a man can imagine his own occiput , or nodle , being the hinder part of his head , can be said to be his Nose , which standeth directly on his face . which yet is herein the more evident , because the word , &c. is , in its proper sense , as much as , In the words following ▪ even as properly , as if it had beene expresly delivered thus : There are sixe Tropes in the words of Christ his Institution [ This is my body ] and in the words following , Given for you , and the like . Therfore I say truly , that that particle &c. might have beene unto my Opponent as a wall of brasse , to keepe him from wandering , except he himselfe had a front of steele , as it seemeth hee had , when hee durst make any Reply , in defence , of this his shamelesse falsity . But let us heare what hee can say . The Lords Suggestor his first Evasion . TO this I reply , that no Catholike ever held , that there was no Trope in Christs words ( Hoc est corpus meum ) with the addition of ( &c. ) The Lo : B ps Answer . CAll you this a Reply ? As much as to say , No Catholique ever held that there was no Trope in that Parable , The Sower went out to sow his seed , with an &c. Therefore , in this sentence of Christ , there was no other Trope implied in the word &c. as namely , way-side , stony , and thorny ground , & the like . If your Suggester have no better skill to avoid his first foule blot of falshood , his game is desperate . Let mee pose him ; either hee , in his first Exception against that sentence , knew that &c. to imply other words following , or else hee held that it did not referre the Reader to the other words following in the speech of Christ. If hee held that the &c. did imply the words following , why then did hee conceale it ? if hee thought it did not , why did hee not confute it ? the first of these bewrayeth his fraud , the other his folly . And this his wilfull defence of his witlesse errour argueth his Obstinacie . The Lord Suggester his second Evasion . SEcondly , I say , that it is improper to adde an [ &c. ] to any sentence that carrieth a full sense it selfe , and is brought to a period . As for example : Thou shalt not covet thy Neighbours wife , nor his oxe , nor his asse , nor any thing that is his , &c. Iohn was cloathed with Camels haire , and he did eate Locusts & wild honey , &c. Teach all Nations , baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost , &c. There be three that beare witnesse in earth , the Spirit , the water , and the blood &c. These & very many more like places are in the Scripture , where the Particle [ &c ] being added , it would not onely be improper , but also would alter the sense of the holy Ghost . The Lord B ps . Answer . NAy , but if your L p : had not consulted rather with this Suggester ( peradventure your Ghostly Father ) than with the Holy Ghost , you might have discerned two notable Vntruths in this second Evasion , the Holy Ghost it selfe in Scripture being Iudge . Because , first , in the Gospell , penned by the holy Ghost , there is a prescript forme set downe of the Lords Prayer , whereof your L p : chancing to speake , saying , There be divers Petitions therein , as for example , Hallowed be thy name , [ &c ] your Suggester , at the first hearing hereof , admonisheth you , saying , My Lord , your L p : hath lost most of the petitions in your Pater Noster , because you have added an [ &c. ] to a full period of a speech , which carrieth a full sense in it selfe : and thereby have you altered the sense of the holy Ghost . Would your L p : admit of such a Critick , and not reject him as a senslesse depraver of the sense of the holy Ghost ? His second Errour is , to think that the period of Christs speech [ This is my bodie ] must necessarily be fixed at the word Bodie : when as notwithstanding the Relation , used by the Euangelist S. Luke , the Scribe of the holy Ghost , is otherwise ; Luc. 22. 19. This is my Body giuen for you . Doe this in remembrance of mee . You see where the period is sett , and that the word , Given , is inclosed within the list : which word , Given , is afterward confessed to be Tropicall ; and therefore overthroweth your conceit of a Literall sense quite , as if no figuratiue word could be impailed within the Periodicall Sentence of Christ. The Lords Suggester his third Evasion . THirdly , those words of Christ , which Bellarmine , and other writers maintaine to be void of Tropes , are set downe by Bellarmine to be onely [ Hoc est corpus meum . ] The Lo : B ps Answer . THis is as truly false , as were the former , for Bellarmine denies that there are Tropes , not onely in these words [ This is my body . ] but also in these other , [ Given ] and [ Shed ] as your Suggester knew to have beene cited by mee . Booke 6. Pag. 4. which maketh this his Errour to be a wilfull falsity . The Lords Suggester his Confirmation of the former Evasion . ANd your selfe charge them with a vertigo mera , for that they banishing all Tropes ab Eisdem , do notwithstanding acknowledge sixe Tropes : which you could not do with any Colour , if they did not acknowledge those sixe Tropes to be in eisdem : for no man can deny , that Christ used divers Tropes in other his speeches , though he used none in these . But no Catholike writer doth acknowledge sixe Tropes in eisdem . And now when I expected the proofe ▪ thereof , I am turned over to seeke it in the hidden construction of [ &c. ] The Lo : B ps Answer . ANd justly are you turned over to that [ &c. ] yet not as to a Construction , which any can call hidden , that shall not suffer himselfe to be blind-folded by your Suggester , who here againe doubleth his falshood , saying , that I alleaged those sixe Tropes , confessed by Romish Authors to be in eisdē , that is , in the same Foure words of Christ [ This is my body ] simply ; whereas hee knoweth , and even now hath acknowledged , that it was in eisdem , that is , in the same words of Christ , [ This is my body , &c. ] therefore not simply , but with an &c. Whereby his wilfulnesse of Falsifying is further detected . The Lords Suggester his fourth Evasion . FOurthly , although you alleage that Christs words are [ Hoc est corpus meum ] &c. yet seemeth it strange to mee , that all the sixe Tropes , which you would prove , and which you say Catholiques confesse , are smothered up in an [ &c. ] no one Trope being by any Catholike writer confessed , or by your selfe proved to be in Christs words , [ Hoc est corpus meum . ] The Lo : B ps Answer . HEre are but two Vntruths in this one Evasion , but I must needs say they are lowd and lewd ones ; first , to tell mee that I have not proved any one Romish writer to have confessed any one Trope in these words of Christ , [ This is my body . ] The second is , that I my selfe have not confessed any Trope in them . What not my selfe , S r Suggester ? blush you not , who have read the Booke 2. Pag. 72. Where , in the first Section , there is a proofe specified in this speech of Christ [ This is my body ] in two words , the Pronoune [ This , ] and the Verbe [ Is. ] And divers pages following are spent wholly in proofe of both . His other Assertion is , that no Catholike ( meaning , Romish Writer ) hath beene alleaged to confesse any Trope or figure in these words of Christ , [ This is my body . ] So he , although knowing right well , that I produced ( Booke 2. pag. 88. ) your Romish Glosse , authorized by Pope Greg. 13. ( which therefore ought to be of equall estimation with many Romish Doctors put together ) which Glosse saith : This Sacrament is called the body and blood of Christ improperly , so that the sense is , This signifieth Christs Body . Which is the proper and expresse language of us Protestants . Besides , in the Booke 2. pag. 78. the Title of a Section is this : That the Pronoune , [ This ] in these words [ This is my Body , ] is Tropicall ; which I proved out of your Romish Doctors , by an Induction of the divers senses of the word , This : which , whether it demonstrated Bread , or Body of Christ , or Individuum vagum , yet every way is the sense improper and figurative . In the first , by the Confessions of Doctors on all sides . In the second , by the confession of divers Romanists , which called that Sense Absurd . In the third , by other Romish Authors , who condemne this , as being full of Absurdities . And all were discussed at large in my Booke 2. cap. 1. & 2. in five full leaves ; yet your Suggester shameth not to deny all this . It may be your Lordship is , by this time , ashamed of your Proctor . The Lords Suggester his fift Evasion . BVt in your Letter you say , that that particle ( &c. ) doth imply the other words of Consecration , [ Hic calix est Testamentum in sanguine meo : ] in which you say our Iesuites confesse two Tropes . To this my fift Replication is , that it seemeth strange to mee , that in your Letter you affirme that these Words of Christ [ Hic calix est Testamentum in sanguine meo ] are the other words of Consecration ; which doth inferre that Christs words [ Hoc est corpus meum ] are also words of Consecration of the Sacrament , under the Species of Bread. Which point in your Booke Page 7. & 8. you deny , charging the Romane Masse to have changed Christs manner of Consecration , by attributing Consecration to Christs words ( This is my Body : This is my blood , ) where you indeavour to prove both by Reasons and Witnesses , produced out of a booke of the Arch-Bishop of Caesarea , that the Consecration , used by our Saviour , was performed by his Blessing by Prayer , which preceded the pronunciation of these words , [ Hoc est corpus meum . ] And Page 11. you say directly , that these words of Christ are not the words of blessing and Consecration : and the like sayings you have in other places of your Booke . The Lo : B ps . Answer . IT seemeth strange to this my Adversary , that I have contradicted my selfe . Is not this kindly spoken , and to my credit ? But to the matter . I thinke it not strange in him , who hath beene deprehended in so many falsities already , that He should not deale ingenuously in this . For in my Booke , writing professedly upon the words of Consecration , I proved exactly out , of the Confession of the Arch-bishop of Caesarea , that those words [ This is my Body ] are not properly the words of Consecration : But in my Letters to your Lordship , speaking but obitèr of them , I called them Words of Consecration , by that liberty of Schooles , Dato & non concesso ; than which what kinde of speech can be more familiar among men ? One is to pay unto your Lordship twenty pounds , and in tendering the payment unto you , saith , There is here ( my Lord ) sixteen pounds in silver , & foure pounds in good gold : upon tryall , the gold is found to be counterfait , yet the man is instant , saying againe and againe , The gold is good : and your Lordship perceiving his pertinacie , saith unto him , Friend , as for your good Gold , take it to your selfe , and pay me my money in silver . Now commeth your Suggester upon you , saying , This is strange my Lord ; You said once that the gold was counterfait , and therefore refused it , and now you will call it good gold . Just so dealeth your Suggester with me , Who called these words [ This is my Body ] words of Consecration , only in imitation of the Romish phrase , and not in approbation thereof . But of this more hereafter . Yet now what is all this to the point in question ? ( which is ) why your Suggester did so fraudulently conceale the Particle [ &c ] when he made his first Exception against me ? Just as if a man , being questioned for having found about him some hidden , and concealed , stolne stuffe , should by way of digression turne his talk to another matter , telling that it seemeth strange unto him that this his Examiner ( the justice of Peace ) had bound over to the Assizes three of the most honest men in the Parish . Whether this Evasion could satisfie for this mans false concealement of his theft , your Lordship may judge . The Lords Suggester his sixt Evasion . ALso I say , that if ( &c ) point to these other words of Consecration , [ Hic calix est Testamentum in sanguine meo : ] and that Catholikes confesse some of the sixe Tropes to bee in these words : My answere is , that these words , and those other words of Christ [ Hoc est corpus meum ] are not the selfe-same words , though they both belong to the Sacrament ; yet they doe not belong both to one and the same Species : so as if any Catholike have confessed a Trope in [ Hic calix est Testamentum in sanguine meo : ] yet having not confessed any one Trope in [ Hoc est corpus meum ] they are unjustly charged with a Vertigo , for having confessed sixe Tropes in Eisdem . The Lo : B ps . Answer . BUt seeing that contrarily I have proved from the Confession of Romish Doctors ( as you have heard already ) a Trope in Eisdem , viz. the same words of Christ [ This is my Body , ] although other of them deny to admit any Trope therein , therefore have not I unjustly imputed a Vertigo , or spirit of giddinesse unto them . But your Suggester ( as one transported with a worse spirit of falsity ) denyeth that I had proved a confessed Trope in Eisdem , namely , in the very words in question [ This is my Body : ] even as he doth , in saying , If any have confessed any Trope to be in the words [ Hic calix est Testamentum &c. ] If any ( saith he ) as if this could be doubted by Any , which afterwards the Suggester himself confesseth to be true . What disease will you call this ? But he addeth a Reason , why I , saying that there were confessed Tropes in Christs words [ This is my Body ] &c. the Particle [ &c. ] could not imply the same ; which you call your Consecrating words , [ This is my Body : ] because ( good my Lo : marke his Reason ) although they belong both to the same Sacrament , yet they belong not to the same Species . So He. Would this man ( thinke you ) have dealt so with the rankest begger that walketh in the streets ? A poore man being asked , how many colours ▪ he hath in his patched Cloake ? Sixe , Master , saith hee , Black &c. meaning other five colours , blue , white , russett , red , greene . Soft man , saith your Suggester , that [ &c. ] ( or , so forth ) could not imply those other colours , after spoken of , because they differ in Specie , that is , are colours of divers sorts . Witlesse ! The Lords Suggester his last Evasion . THe seaventh Reason , why Catholikes deny any Trope to bee in [ Hoc est corpus meum ] or in [ Hic est sanguis meus ] and yet may perhaps cōfesse that in strict Construction there may bee some Trope in [ Hic calix est novum Testamentum in sanguine meo ; ] — The Lo : B ps . Answer . THere are three patches in this last peece of this the Suggesters Reply , which I will deliver distinctly . The first is in saying , that Romish Writers may perhaps cōfesse that in strict Construction there may be some Trope in [ Hic calix est novum Testamentum in sanguine meo : This Cup is the new Testament in my blood ; ] although he knew that in my Treatise ( Book 2. pag. 87. ) I proved that these two words , Cup , and Testament , are to be improperly and Tropically understood , by the Confession ( first ) of your learned Bishop Iansenius : These words , Cup , and , Testament ( saith he ) cannot be properly taken in that speech of Christ [ This Cup is the new Testament in my blood ; ] whether the Cup be taken for the vessell used for drinking , which was a temporall thing , and therefore could not be the Testament of Christ , which is aeternall : or else whether it be taken for the matter in the Cup , for it being the Cup of the new Testament , could not be the Blood it selfe ; So he . Next was the Confession of the Ies : Salmeron ( in the same page ) The Cup being taken for the thing contained in the Cup : and , Testament , for the Legacie given by Testament . To whom was added the Ies : Barradius , confessing that , In the word , Testament , there is a Figure . All these were then , in your Suggesters knowledge , most certaine ; and yet he now , playing the Lame Giles , commeth here halting in , saying , Perhaps some of our Chatholikes confessed , in a strict construction , some Trope . There may bee some Trope in these words . Againe , you may marke how gingerly he treadeth his Maze ; he admitteth that they Confesse Some Trope , he saith not some Tropes , although Three Tropes were confessed therein ; and that not onely in a strict Construction , as hee would have it , but upon a necessary Explanation . Will your Lordship bee pleased to put him in minde of his so many and manifest Collusions . The Lords Suggester , touching the Romish words of Consecration . — THough both these places be in the Scripture , & are both belonging to the Sacrament , is , for that the first of them ( meaning , Hoc est corpus meum ) are all of them words of Consecration , and Practicall , effecting what they say ; and that none of them can be wanting , all being necessary to the making of the Sacrament : but in the latter words , neither Calix , nor Testamentum are the necessary Words of Consecration , or the forme of the Sacrament , seeing the Sacrament may bee without them . The Lo : B ps . Answer . HIs first Assertion is , that the words , [ This is my body , and , This is my blood ] are words of Consecration , and Practicall , effecting that which they say : and so , indeed , your Romish Church teacheth , meaning thereby an operative power of Transsubstantiating Bread into the Body of Christ. But now must I intreate your L pp : to looke to the tenor of Christs Speech , according to all the 3 Euangelists , and St. Paul himselfe , in relating the other words of Christ his Institution ; and you shall finde that the thing , whereof they say [ This is my blood ] is spoken expressely of the Cup , or Chalice , [ This Cup is my blood . ] So then you are to chuse , whether you will think that by these your Consecrative words , effecting that which they say , the Cup it selfe be converted into the Blood of Christ : or rather to acknowledge , in these your Consecrative words , a Figurative sense . Secondly , he affirmeth that in the other words [ This Cup is the new Testament in my blood ] neither the word , Cup , nor the word , Testament , are the words of Consecration , or belonging to the forme of this Sacrament . Then ( say I ) must hee confesse , that the Romish new forme of Consecration is not necessary , wherein the word , Calix , Cup , is expresly set downe , thus : Hic est Calix sanguinis mei : This is the Cup of my blood . Where , by the way , your Romish Church is to be challenged for an Innovation , in that which shee holdeth to be a fundamentall point in her Masse , which is her Forme of Consecration , differing from all other Formes , and Tenors either in Scripture , or in any Ancient Tradition of Primitive Antiquitie . Tell us againe , if the Consecrating words [ This is ] are indeed Practicall , effecting that which they say , [ This is the Cup , or Chalice ] then your Priest saying , This is a Cup , at every Romish Masse , doth thereby make a materiall Cup , or Chalice . Ponder these things ( my Lo : ) and see whether you can disgest your Romish doctrine ; if you can , then , O dura ilia ! must I say . Thus hath your Lo : heard the divers Evasions , used by your Suggester , each whereof ignorance begot , and folly brought out ; to wit , a child altogether after the image and likenesse of both its Parents , as can be ▪ Of the sixe Tropes , in Christs words of Institution , objected by the Lo : Bishop , in confutation of the Romish doctrine . The Lords Suggester his Preface to his owne Reply hereunto , by his first Evasion . BVt now to come to these Sixe words , which you say are ( and would make us to confesse to be Tropicall ) it is first to be understood as graunted , ( for that it cannot be denyed ) that they must be Christs words ( who onely had power to institute a Sacrament . Next , that they must be such onely words of Christ , as were spoken by him to the end to Institute , or consecrate this Sacrament : for otherwise no man denyeth but that Christ spake many things in Parables , and Figures . The question is not whether S t Paul , saying that They that eate it unworthily do eate their damnation , spake figuratively ; or whether Christ , saying It is the Spirit that quickeneth , the flesh profiteth nothing , spake figuratively . The Lo : B ps Answer . YOur L p : perceiveth right well , what is exacted of mee : be as willing ( I pray you ) to heare what I answer ; ( namely ) first , if I have not proved a Figurative sense in both these speeches of Christ , viz. [ This is my body : and , This is my blood : ] Next , if I furthermore have not shewne the sixe Tropes , now in question , to be found by the confession of Romish Doctors in the other words of Christs Institution , then let mee be held utterly unable , and unworthy to give your L p : any Satisfaction . Proceed wee to the tryall . The Lords Suggester his second Evasion . FOr if wee shall prove that those words of Christ , whereby hee Instituted and Consecrated this Sacrament , were not Tropicall , but reall , and to be understood Literally , then your accusation of our men , confessing Tropes in Christs other words , though you could make it good , yet were it to no purpose . The Lo : B ps Answer . YOur Suggester knew , doubtlesse , it was to good purpose , to prove that there were divers Tropes in other words of Christs Institution , besides these Two , which you call Consecratory , which are [ This is my body , and , This is my blood , ] even because they directly repulse the Answer of your great Achilles Card : Bellarmine ; who , for defending these now-mentioned speeches of Christ , [ This is my body , and , This is my blood ] from being Tropicall , maintained that all speeches Testamentary , Doctrinall , and of Command , and Precept , ought to be proper and Literall . Whereby hee could not meane onely the words , which you call Consecratory , [ This is my body : This is my blood ] because these are not words of Command at all , such as are , Eate yee , Drinke yee , and notwithstanding are Tropicall : and the other words , Given , Shed , are Both as Doctrinall as are your said Consecratory speeches of Christ , and neverthelesse confessed by your Doctors to be Tropicall . Yea and those same words , Cup , Testament , albeit they be both as Testamentary , as are your supposed Consecratory sayings of Christ , are yet also judged by Them to be Tropicall . All these were proved , Booke . 2. Pag. 96. whereby your Cardinals defence is utterly overthrowne , as you know ; yet dares your Suggester face it out , saying , that This is to no purpose . The Shackles , which the Lords Suggester draweth upon his owne heeles , by his voluntary Promise . BVt if these words of Christ , alleaged by your selfe , Booke 2. pag. 71. viz. [ This is my body : This is my blood ] are confessed by our men to be necessarily Figurative , then will I not onely confesse that you have rightly condemned our Writers of a Vertigo , but also confesse that I am satisfied in this point , and acknowledge my former errour . The Lo : B ps Answer . IF this could be a Satisfaction to your Suggester , then might he have beene twice satisfied already , out of the Booke 2. pag. 72. where the Title of the Sect : is set downe in these words ; That a figurative sense is in these words of Christ , [ This is my body : ] from the Principles of Romish Schooles . Which was also performed , by proving a figure in the Pronoune , This , in the same speech of Christ [ THIS is my body : ] which word , This , ( by confession on both sides ) must relate either to Christs body , or to a common substance , called Individuum vagum , or else to the word Bread. But , by the confession of your owne Doctors , the Pronoune , This , could not properly demonstrate Christs body , because ( by your Romish Doctrine ) Christs body , at the pronunciation of the word , This , was not yet present in the Sacrament . Neither could it properly betoken your Individuum vagum , or confused substance , because ( by the confession of Others ) that sense is full of absurdities . Lastly , if it should betoken Bread , as to say , This bread is my body , then ( say they , with unanimous voices ) it is impossible not to be Tropicall ; even as well as when it is said , This Egge is a stone , or , This man is an Asse . Which point may be more Emphatically confirmed by the other words , which you call Consecratory , [ This is my blood : ] where the Pronoune , This , relateth to the Cup , wheresoever that speech of Christ is recorded in Scripture , Matt. 26. 27. and Mar. 14. thus [ He tooke the Cup and gave It ( the Cup ) to them , saying , Drinke ye all of This , ( viz. Cup ) for This ( namely still , Cup ) is my blood . And Luke cap. 22. and S. Paul. 1. Cor. 11. rehearse Christs words thus : [ This Cup is the new Testament in my blood . ] So that the word , This , pointeth out alwaies the Cup. But the Cup cannot properly be called Christs blood , nor possibly be changed into his Blood , as all the world of Divines have alwaies confessed . Our second Proofe was founded upon your Churches Confession , in her publique and priviledged Glosse , expresly saying , that these words [ This is my body ] are improperly taken , meaning , This signifieth my body , as was set down Booke 2. pag. 88. Now that your Suggester should here desire of mee to be satisfied , by letters , in that which formerly he received in print ; it argueth either a cheating Concealment of that proofe , or else a doggish appetite , which will never be satisfied . The Lo : Bishops Conclusion , upon the Premises . ALl that your Suggester hitherto hath done , is ( as your L p : may perceive ) for saving his first desperate blot of untruth , in concealing that Particle [ &c ] that so hee might more eagerly charge me with falshood ; and after ( in defence of his deceitfulnesse ) huddle and multiply seaven more Untruthes , which have beene particularly discovered in these his former seaven Evasions , now already specified : wherein , as a man ready to sinke into the water , he catcheth at each thing about him , be it reed , rush , or very shadow , to save himselfe from drowning , but all in vaine . Even so hath he , being unable to make any solid defence , snatched onely at mere fancies , void of all semblance of Truth . Perswade him ( I pray you ) that leaving all further Prefacing , he would come to the Tropes , now in question . Particularly now of the Sixe Tropes , confessed to be in the words of Christs Institution of the Sacrament of his blessed Body and Blood. The Lords Suggester . THe sixe words , which our men ( as you affirme ) confesse to be Tropicall , are [ Given , Shed , Cup , Testament , Bread , Eate . ] The Lo : B ps Answer . ALthough these sixe were most precisely mentioned , yet were the other Tropes , concerning those other words [ This is my body , ] and , [ This is my blood ] as exactly discussed , and proved to be likewise Tropicall . The Lords Suggester his maligne Suspicion . BVt if you hold that Christ made no new Testament , which you give some occasion to suspect , by the great esteeme and approbation you make in very many places in your Booke of Calvin , and Beza , and their Writings ( for which I am very sory ) then must I confesse that I am not satisfied therein . For Calvin , and Beza , and all other Calvinists , that I have read , doe maintaine that there is but one Testament ; and by Consequent no new Testament . The Lo : B ps Answer . IT had beene better you had first suspected your own judgment ( friend Suggester ) then either to grieve at my Approbation of the writings of Calvin and Beza , or yet to taxe them of errour in this case . For the first , I would know among which kinde of men you wil be reckoned , I mean of those , who are likewise Sorry ; whether among thē , who never read Calvin , or Beza ; or them who have read , & did not understand thē ; or else of them ( who are the worst sort of Malignants ) who knowing their orthodoxe meanings , do not withstanding traduce them , as you have done . Else shew , if you can , where they have denyed that there are two Testaments , distinctly differing from each other , in their immediate Subject : the immediate Subject of the old Testament being Blessings , Earthly & Temporal , as the land of Canaan , and the outward Temple of Jerusalem ; albeit remotely these were Types of the immediate Subject of the new Testament , namely , of Blessings spirituall and eternall , as the heavenly Canaan , and Ierusalem which is above ( saith the Apostle ) the Mother of us all . Which Spirituall and Eternal , notwithstanding , are Typically the subject of the old Testament , figuratively comprehended therein . This Doctrine is so far from all Suspition of error , that it confuteth the Iewish , and other Hereticall opinions to the Contrary . When will this man leave his quarrellous Ambages , and returne to the matters in question ? Of the first two of these Tropicall Words of Christ his Institution , [ GIVEN , and SHED . ] The Lords Suggester his first Evasion . NOw as concerning these words [ Given and Shed ] you alleage Page 87. Valent. for one , and Salmeron for the other , as if they had said they were meerely Tropicall : Valent. saying of [ Body given for you ] that is , Which shall be offered for you on the Crosse. And Salmeron of this word , [ Shed , ] saying , That it was so said , because it was very shortly after to be shed on the Crosse. Confirming that his Exposition , For that it is not denyed , but that it is the manner of Scripture to speake of a thing , as now done , which is after to be done . To this I reply , first that your Quotation is but of one Author only ▪ for either of these Proofes , which doth not satisfie your Assertion in your Epistle , where you say thus ▪ In Christs Sacramentall words , or words of Institution , Adversarii nostri Tropos sex , velint nolint , coguntur agnoscere , as if All , or the Greater part of Catholikes held it . The Lord B ps . Answer . THis man ( the Suggester , I meane ) hath so enured himselfe to falsifying , that he can hardly speake a Truth . The first Reply is to perswade a Lord , that I had but two Romish Doctors , to witnesse , that when Christ said [ This is my Body , Given for you ] he meant , Given shortly after his death on the Crosse , by a Figure called Enallage . And when he said , [ This is my blood , shed for you ] he had the same meaning , of Being to bee shed at his Passion : and that I had not the greater part of their Doctors to verifie my words , when I said , Adversarii nostri confitentur , Our Adversaries confesse . Which is an unjust Reckoning , because although ( Book 2. pag. 87 ) I used the Testimonies but of Two ; yet Booke 6. pag. 6. I produced a witnesse without all Exception , even your learned Bishop Iansenius , testifiing that in these words of Christ [ This is my blood , shed for you ] by the word , Shed , is Commonly understood ( saith he ) the Future time , when it was to be shed upon the Crosse. Where the Common understanding ( you know ) is equivalent with Greater part . His second Aberration is , that whereas one Iesuite attributed one Trope , or Figure , to the word [ Given , ] another Iesuite noted the same Figure in the word [ Shed ; ] there being an equall propriety of speech in either . Your Suggester holdeth it an Incongruity of speech , in me , to say , Adversarii nostri , Our Adversaries hold Tropes ; how then will hee give your Lordship leave to affirme , saying of those two men ( who should have your Lordship in suit of law ) My Adversaries have suits against me ; but judge this terme of speech to be but a Soloecisme ? The Lords Suggester his second Evasion . SEcondly I say , that admitting these sayings of Valent. and Salmeron for sufficient , to prove that they may be , or are extended to the future time of the Crosse , yet neither of them denyeth these words to be spoken in the present time of the Sacrament : which unlesse they deny , they are here alleaged to small purpose . The Lord B ps . Answer . THen belike your Suggester doth conceive , that your Jesuites to say , that a Verb [ Given ] being properly of the Future time . i. Shall be given , could likewise as properly signifie the Present time , Is given . But sooner shall he himselfe be able at once to looke up to heaven with one eye , and downe with the other , than finde this his conceit fancyed by any Author that ever knew his Grammar ; and yet will this Sophister adventure to make it good . The Lords Suggester , alleaging the vulgar latine Translation . ANd that this is no new Invention of ours , our Latine Text doth plainely shew , where wee use both the Present , and the Future Tense . The Lo : B ps Answer . YEs ; an Invention ( I dare say ) new , and never heard of , before now that this Suggester hath vented it out , in an imaginary flash , against common sense . The Latine Translation useth , indeed , both Tenses , Given , in the present Tense , and Shed , in the future : but doth use neither of them both in two different senses properly ; to tell us that , Given , being properly of the Present Tense , hath the proper sense also of the future . The like may bee said of the word , Shed . How is not this fellow afraid to make your Latine Translation to be more absurd than indeed it can be , especially he himselfe ( if he be a Priest ) being sworne to the Authority thereof ? If Rules faile , hee will trie what hee can worke by an Example ; a very rare one I must needs say , and without any other example . The Lords Suggester his notable Example . AS if I had said , I doe give an hundred pound pension , and I will give it , the future promise doth not diminish the present gift ; much lesse in this , where the future promise is but a Collection , but the present Gift is certaine . The Lo : B ps . Answer . THis Suggester is somewhat confused , I may not suffer him to doe his Acts in Tenebris . But yet because here is an Example of giving so large and honourable a Pension of an hundred pounds , I will by your good licence ( my Lord ) apply my selfe in some part to your Lordship ▪ Be it then that you say you do Give , or that you Will give an hundred pound pension to a man , I say , it is bountifully said , and like an honourable Lord : but our question is not meerely of the different Tenses , but of the different Senses of [ I give , ] and [ I will give , ] in their proper and severall significations , being spoken of the same thing . Hearken therefore , if you please : when you say [ I give ] thee this hundred pounds , and in so saying give it him , then the sense of the Future Tense , [ I will give it ] is false and superfluous ; because it cannot properly be said to bee given hereafter , which is already Given . And if you say , [ I give it him ] in a future signification , meaning that you [ will give it hereafter , ] then was your other words , [ I give it him ] unproper and figurative ( the present Tense being put for the future : ) or else you must confesse it was false , and you did but equivocate with him , by promising to give that which you meant not , for you gave him but words . But will you say that in both these Speeches [ I give ] and [ I will give ] you speake properly ? take heed ( my Lord ) for so , after that you have Given an hundred pounds in present , saying , I give ; you are further tyed by your other saying [ I will give , ] to give him another hundred more , to make good your promise . Is not your L pp : beholding to your Suggester for this piece of service , which he hath done for you , by the rarity of his Wit , quasi , without it ? The Lords Suggester his third Evasion , by a plaine Paradoxe . THirdly , I say that those words are neither Christs Sacramentall words , nor his words of Institution , ( whereby hee instituted the Sacrament ) as you call them pag. 88. nor his words of Consecration , which your selfe in your letter doe rightly terme true Consecratory words . The Lo : B ps . Answer . HOw I called those words [ This is my Body , ] words of Consecration , without any Contradiction to my selfe , or advantage to your Romish Cause , I have made manifest already . For this present , I am to discover his Paradoxe in this , that he denyeth the words , Given , and Shed , to be Sacramentall words . This I call a new Invention , indeed , and an egregious Paradoxe , because you shall never be able to produce any Writer , among your Romish Professors , who hath not acknowledged these words , Blessing , Breaking , Given , ( spoken on Christs part ) to signifie Sacramentall Acts. Or yet these words , Take yee , Eate yee , Drinke yee , to be Sacramentall Precepts , on the Receivers part . Or these words , [ Body given , and Blood shed , ] to be Sacramentall Narrations , betokening the thing Mystically offered ; as well as these words , Doe this in remembrance of Mee , to be Sacramentall Explications of the use and end of this Sacrament ; and all these Sacramentalls to belong to Christ his Institution . I beleeve your Suggester his dispaire , to shew the Contrary , in any Romish Writer , will never permit him to make tryall hereof . The Lords Suggester his fourth Evasion . FOurthly I say , that your selfe both pag. 87. but especially pag. 7. in the 6. Booke affirme that these words [ Given , and Shed ] are to be understood in the future Tense , as relating to the Crosse , but not to the Sacrament : and so though some of our men doe imagine Tropes in them , yet being denyed to appertaine to the Sacrament , they cannot be in the number of Eisdem , and so make nothing to the matter in hand ; neither can a Vertigo bee imputed to our men , that they acknowledge a Trope in them . The Lo : B ps Answer . SOme of your Romish Doctors undertooke to prove , that the words , Given , and Shed , are properly taken for the present Time ; as your Card : Bellarmine , with Some others have done , as was shewne Booke 6. pag. 4. and 5. and are contradicted by others , who have testified that the opinion of your Doctors is , to interpret them to signifie the offering up of his Body , and shedding his blood afterwards on the Crosse , as your L p : was taught even now . Therefore the vertigo was not unjustly imputed to our Romish Adversaries , one side denying , and another affirming two Tropes to be in these two words of Christs Institution , Given , and Shed . And if your Suggester saw not thus much , you may justly suspect that his head was troubled with the same disease . Of the Tropes in the the next two words , CUP , and TESTAMENT . The Lord Suggester his notably false , yet most peremptory Assertion , and Evasion . AS for the words , Cup , and Testament , I answer , as I did to the former ; first , that the Authors , by you cited , are too few for you to ground your Accusation against Adversarij nostri , who are many hundred thousands , upon the opinion of so fewe . The Lo. B ps Answer . THe Authors , whom I produce to prove that , Cup , by a figure , was taken for the matter contained in the Cup ; and the word , Testament , by another Trope , taken for the Legacie given by Testament , were three , viz. your Bishop Iansenius , Salmeron , and Barradius ; the two last being both Iesuites . And if three persons be not so farre plurall , as to be called Adversarij in the plurall number , I know neither Greeke , Latine , nor English Grammar . But these ( saith the Suggester ) are but few , and there are Many hundred thousands of the contrary opinion . This is that which I have called an Assertion no lesse false then Peremptory , as will now appeare . The L. Bishops second Answer , concerning the Suggesters prodigious Peremptorinesse . WHat ? an hundred thousand Authors granting in these words of Christ [ This is my blood shed for you ] that the word , Shed ( spoken of Christ at his last Supper ) hath the sense of the Present Time ? Never was there any Bayard more bold in his leape , than this Suggester hath beene lavish in this his Asseveration ; seeing that it may be rather affirmed , that your Romish Doctors , were they a thousand thousand , discussing this point , would sweare that the word , Shed , properly taken , could not be understood of the time of Christ his Instituting this Sacrament . The reason may be this , Dici de , sequitur in esse in , that is to say , never can any thing be affirmed properly of that , which properly is not . But the Blood of Christ was not properly shed at the time of his Supper : therefore is it impossible to affirme truly , that this is properly said to have beene shed . Harken in the first place to your great Oracle Bellarm : delivering his judgement in this point ( whose sentence I alleged , Book 6. p. 8. ) The blood of Christ ( saith hee , speaking of the time of the Sacrament ) doth not passe out of his body . Whereas Christ ▪ ( saith your Alfonsus ) once shed his blood upon the Crosse , hee is never to shed it any more : whereby it is proved also , his true blood never to be any where without his body . Our third witnesse was your Ies. Coster , thus : Christ ( saith hee ) suffered a true effusion , or shedding of blood upon the Crosse , his blood being separated from his body : but here ( namely in the Sacrament ) is onely a Representation of his Blood. So hee . To reduce these Confessions into forme of arguing . Wheresoever there is a true Effusion , or Shedding of Blood , there is a Separation of Blood from the Body . But Christ , neither at the time of Instituting this Sacrament , nor yet after his Resurrection , had any true separation of Blood from his body . Ergo , hee had not either then , or after , any true and proper Shedding of blood . And consequently cannot his Blood be said properly to be Shed in this Sacrament . Where now will your Suggester finde out one of Ten Thousand men , who will deny this Consequence ? If he himselfe can but imagine thus much , I , for my part , shall never envy him the property of a vertiginous man. The Lords Suggester his second Evasion . SEcondly , I say that neither ( Calix ) nor ( Testamentum ) though they may in some sense be called Sacramentall words : yet can they not be called the Sacramentall words : for that the Sacrament may be without them , and so are not in the number of Eisdem . The Lo : B ps Answer . THe Suggester will be still Idem in eisdem , that is , absurdly superfluous , as I have proved evidently already . That which wee are taught of him here , is , that these words Cup , and Testament , although they be Sacramentalls , yet are they not to be called The Sacramentals . O most excellent subtilty ! whereby this mans hands and legges , in like manner , although they be called Corporall parts of his body , yet may not one say , that they are The corporall parts of his body . The Latine Translation useth indeed both Tenses , [ Datur ] Given , in the present tense , and [ Effundetur ] Shed , in the future ; but it doth use neither of them both singly , in two different senses ; as to tell us , that Given , being of the Present Tense , hath the sense also of the Future : or that Shed , being rendred in the Future Tense , hath likewise the sense of the present time . For to conceive two literall senses of one and the same words , as to say [ Is shall be ] is as absurd in Grammar , as to affirme out of the Sea-card of one and the same winde , that it stands North-South . If Rules faile , he will trie what hee can worke by examples . The Lords Suggester his Objecting of the plaine speeches of the Euangelists . Besides , it is a Maxime in Divinity , that the obscure Texts of Scripture are to be expounded by those Texts that are plaine and easie to be understood . But the words of S t Matthew , and S t Mark [ This is my Blood ] is much more plaine than [ This Chalice is the Testament in my Blood. ] And therefore ought to be , and are preferred by all Antiquity before the other words of S t Paul. And now to lay aside those plaine words of S. Matthew and S. Marke , and to entertaine those other words of S. Paul , onely because they are more subject to cavills , and to figurative expositions , is Nodum in scirpo quaerere . The Lord B ps . Answer . THe Maxime is most true , but this application , as if S. Matthew , or S. Marke would relieve him , to prove a literall sense in these words [ This is my blood ] is as untrue : because ( as hath beene said ) S. Matthew , and S. Marke both are as plaine for an unproper sense , as either S. Luke , or . S. Paul could be . For the speech of Christ , in S. Matthew , and S. Marke , standeth thus ▪ Hee tooke the Cup , and when he had given thankes he gave it , ( viz. the Cup ) unto them , saying , Drinke you all of this , ( namely , Cup , ) for this ( sc. Cup ) is my blood . Inasmuch therefore as This Cup was that which Christ called his Blood , which Cup ( as you have heard , Booke 2. pag. 79. from the confessed Maxime of Maximes ) can no more properly be called Christs blood , than ( according to your owne example ) a man can properly be termed an horse : Therefore must the Pronoune , THIS , signifie the matter in the Cup , as the Sacrament of Christs blood ; and therefore Sacramentally called his Blood. Wherefore can hee not justly say , that I have sought a knot in a rush , but rather this mans Objection is not worth a Rush. The Lords Suggester his foule Intanglement . THirdly I say , that the custome of speech , where , by the word ( Cup ) the liquor contained in the Cup is of every man understood ; and by the word ( Testament ) is meant that Act or deed , whereby the Covenant , or Testament is given or confirmed , is so commonly and so usually understood of all men , that he would be thought to be rather the figure of a man , then a man that should now deny them to be allowed for direct speeches . In matter of Philosophy , Consuetudo est altera natura ; in the Law , Consuetudo facit jus ; and Consuetudo legi quandoque praejudicat : Shall wee say that hee writeth not good French , who writeth est for et , and en for an ? or that hee writeth not good English who , for Liege people , writeth Liege people ? The Lo : B ps Answer . IT is a jolly matter to see a man turne to his wits againe . The Suggester saith ( as well as can be wished ) that it is now plaine , that the word , Cup , is put for the liquor in the Cup : whereby is confessed that it is plainly a Figurative speech ; as when one saith to his friend , Sir , take you my Purse to keepe , meaning , the money in his purse . Such speeches may wee allow to be current , but yet not to be direct speeches , as the Suggester would have it . But will it please your L p : to aske of your Suggester , upon this confession , what is become of that your Suggester , who talked even now of an * hundred thousand , who denyed any Trope in the words , Cup , or Testament , against the opinion of some few ; and was encountred with a greater number than hee brought , and is now confounded by his owne Contradiction ? where is the Vertigo now , my Lord ? His quaint Crotchet of Peeple and People , though peradventure it be applauded by you , or some ignorant people , yet cannot be but hissed at by any of sound judgement ; because in our question , concerning the word , Cup , ( the word , Cup , being put for the liquor in the Cup ) it doth necessarily vary the sense : because the Cup is no more the Liquor in the Cup , than the liquor in the Cup can be properly called the Cup. But whether the word be written Peeple , or People , it altereth not the sense of the word , and is therefore senselesly applyed to our Question concerning the Cup. And now I will requite him with as delicate a conceit out of your Romish Schooles . It is disputed , concerning the conversion of the Bread into the body of Christ , thus . * It is like as when it is said of the Grammarians ( meaning some of your Doctors ) that the letter , A , is changed into the letter , E ▪ as when Ago in the present tense is made Egi in the preter-tense . This must needs be a dainty to your Suggester , my Lord ; much good may it doe him . Of the Trope , in the word , BREAD . The Lords Suggester . AS concerning the word , Bread , I answere briefly , that neither did Christ use that word in the Institution of the Sacrament , neither doe you alleage any Author of ours , for to prove it to be Figurative . That place in the sixt of S t. John , by you cited , your selves acknowledge not to belong to this Sacrament : and the other place , by you cited , out of the 10. Ch. of 1. Cor. 10 your selfe acknowledge to be spoken of the Mysticall Body of Christ , which is his Church . Neither are those words Christs , but S t. Pauls , who could not institute a Sacrament ; so as this word , Bread , is not to bee brought within the compasse of your , ( &c. ) The Lo : B ps . Answer . WHo can deny , when it is said by the three Euangelists , as well as by S. Paul , that Iesus tooke Bread , and blessed it , but that which he blessed was made a Sacrament ; and that which he blessed , the Text saith , was Bread ? In the next place he would perswade your Lordship that I proved not the Speech of Christ , in calling Bread his Bodie , to be Figurative , out of your Romish Doctors ; notwithstanding that ( Booke 2. page 75. unto 82. ) divers leaves were spent in the proofe only of this . His third Untruth is , by intimating that I proved not this out of S. Paul to the Corinthians , but only spake of Bread , mentioned 1. Cor. 10. which speech of Bread , there signifieth only the Mysticall body of Christ , which is his Church ; albeit ▪ I directly insisted upon that of 1. Cor. 11. where Bread is so called after Consecration , not only Bread , but also Bread broken , to signifie Christs naturall body crucified upon the Cross. ( See Book 3. pag. 133. ) And yet behold another lavish Untruth of this unconscionable Suggester . Neither doe you ( saith he , speaking of Protestants ) acknowledge the word , Bread , to belong unto the Sacrament . Why man ? all Protestants teach and professe Bread and Wine Consecrated to bee the Sacrament it selfe , & call them both , The Sacrament of the Body and blood of our Lord. How then possibly should they not acknowledge them both to belong unto the Sacrament ? As Circumcision of the flesh was called the Covenant . In the forme of Baptisme , [ I baptize thee in the name of the Father , Sonne , and Holy Ghost ] the word , Water , is not mentioned ; will the obstinacie of this man say , that therefore Water belongeth not unto the Sacramēt of Baptisme ? or that it is not indeed the Sacrament ? against that generall definition of a Sacrament set downe by S. Augustine , and retained in your Schooles , A Sacrament is a visible signe of an invisible Grace . So is Water , in Baptisme , a visible signe of the purgation of the soule , by Grace of the remission of sinne ; and so are Bread and Wine Visible signes of Christs Body crucified , and Blood shed for the remission of sinne ; and our Sacramentall Corporall eating is also a Signe of our Christian and spiritual refection thereby . Fie , fie , my Lord , that you should lend your eares to such a miserable Seducer ▪ Of the Trope in the word , EATE , used in the Institution of Christ. The Lords Suggester his first Evasion . AS for the word , Eate , first I say , that though Christ said [ Accipite , & manducate ] yet were not those any part of the Sacrament , or Consecratorie words , nor those words of Christ , whereby he instituted this Sacrament . The Lo : B ps . Answer . THough it bee not within the Compasse of those words of your Consecration of this Sacrament [ This is my Body ] yet are they properly belonging to the Sacramentall use , and therefore might as necessarily require a proper sense and meaning as any other words of Christ his Institution , that belong either to the Sacrament , or matter of the Sacrament , if ( as your Doctors have taught ) Christ his Sacramentall Speeches be void of Figures . And that , in every Celebration of this Sacrament , Eating is necessary , your Suggester himselfe ( if he bee a Romish Priest ) must as necessarily confesse ; for you have heard your Doctors granting a necessary duty in the Priest , wheresoever hee celebrateth this Sacrament , to eate it with his owne mouth . See Book 2. pag. 48 and 54. The Lords Suggester his Objection . WHich Sacramentall and Consecratorie words , thirteen of the antient Fathers , cyted by Allen , Bellarmine , Brereley , &c. and Bishop Jewell in his Reply , and the Communion booke , in the Catechisme for examination of Children before Confirmation , and D r. Fr. White , now Bishop of Elie , in his Reply , and Calvin and Beza in divers places of their workes ; and your selfe in your last letter confesse to bee [ Hoc estcorpus meum . ] The Lo : B ps . Answer . HOw these words may bee called words of Consecration , but improperly , I have already signified ; and shall ( God willing ) manifest fully in the second Edition , by differencing the Consecration of Ordination , and Accommodation , from the Consecration of Benediction . For , indeed , if those words [ This is my body ] should bee held to bee the words of Benediction , which is properly called Consecration , then should you exclude Christ his owne Benediction , which is expressely set downe before these your words of Consecration , as it is in the Euangelists ; Iesus tooke Bread , and BLESSED it , and after hee had given thankes , he gave it to them , saying , Take , Eate , this is my Body . And so shall wee bee found to agree amongst our selves , whereas ( by the Confession of your own learned Arch-bishop Caesariensis ) your Romish Doctors are involved in irreconciliable Contradictions , as you haue seene them alleaged by mee , Booke 1. pag. 8. The Lords Suggester his Conclusion , in this his first Evasion . SO as the word , Eate , being none of those Sacramentall words of Christ , cannot be brought in the compasse of your ( &c. ) The Lo : B ps . Answer . THis is right the Cuckowessong , so often repeated . The word , Eate , is not mentioned in those Foure words of Christ [ This is my body , ] therefore it cannot be brought within the compasse of , &c. as though ( &c. ) were there set as an hedge to exclude mee from shewing any Tropes in the words of Christs Institution , beside only those precedent words [ This is my body : ] and not rather , according to the proper nature of every &c. ( which hath been used by all Writers in the world ) as a gap , to make passage to the other following words of Christs Institution ; I say , of his Institution , and not only of Consecration , as your Suggester pertinaciously replyeth , contrary to my expresse words , Booke 2. pag. 80. in the very Title of the Sect. 14. thus : Many Figurative Speeches , used by Christ , even in his words of the Institution of the Sacrament , by your owne Confessions . Which so plaine an expression of mine owne meaning might teach your Suggester to eate his former words , and Assertiō , concerning not only the word , Eate , but the other Tropicall words of Christ , already mentioned . And doe you not see , my Lord , how my former ( &c. ) still sticketh in your Suggesters throat ? it will not downe . The Lords Suggester his second Evasion . CHrist , indeed by the word , Eate , intendeth to shew the use of the Sacrament , which though it were not used as Christ appointed , yet were it a Sacrament , as your selfe Pag. 8. confesse , where you say that Christ made it a Sacrament by his Blessing , by Prayer , which preceded these words [ This is my Body : ] and by Consequent , before the Apostles did Eate . Also pag. 36. where you acknowledge the Reservation of the Sacrament to bee ancient , so it bee for a Sacramentall eating thereof : Whence it will follow , that it is a Sacrament before , and without the Eating of it : and that Christs words , [ Take and Eate ] were not his Sacramentall , or Consecratorie words , or the words whereby hee did institute the Bread to be a Sacrament , seeing it is a Sacrament , though it bee not Eaten . The Lo : B ps Answer . SAy you so ? Is it a Sacrament , although it be not eaten ? you have no other Sacrament in the celebration of the Eucharist , but that which you call a Sacrifice , and this Sacrifice ( saith your * Bellarmine , and other moderne Divines ) cannot be , except that the Priest Eate it , as I have also shewed you in the sixt booke of the Treatise of the Masse . And the necessitie hereof they ground not upon those words , [ This is my Body , ] but upon the words of Command following , [ Doe this . ] Aske your Suggester how hee can reconcile himselfe to those your Doctors . Of the Words , BREAKE , EATE , and DRINKE , out of Maldonate and Brerely . The Lords Suggester , his Exceptions . BVt you alleage Maldonate to say , that the Eating of the Body is a Figurative Speech . The Lord B ps . Answer . IF I knew that I had injured either of these Authors , it would grieve mee at the very heart . First then to Maldonates Eating , and after to M. Brerely his Drinking . I produced ( Booke 2. pag. 86. ) not only your Ies. Maldonate , but your other Ies. Suarez also , affirming that those words , Break , and Eate , cannot properly be affirmed of the body of Christ without a Figure . And that those sayings , Christs body is broken , and , Christs body is eaten , taken in the literall sense ( they say ) are false . Besides , your Ies. Salmeron ( cited Booke 5. pag. 228. ) proveth the same irrefutably . This reall Eating ( saith he ) requireth a reall tearing with the teeth that thing which is eaten . But the body of Christ ( saith he ) is not torne with the teeth . Can your Lordship thinke your Suggester to have beene a rationall man , to charge me with not doing Maldonate right , now that you see the direct & expresse confession of Maldonate himselfe ? or can you account him a conscionable man , who knowing that both Suarez and Salmeron confessed and proved the words Brake , and , Eate , to be spoken figuratively , to conceale my evidence ? This practise ( my Lord ) why do you not detest ? I passe to M r Brereley . Of the word , [ DRINKE . ] The Lords Suggester . ANd M. Brerely , That the blood is not properly drunke out of the Chalice , seeing the blood hath the same manner of existing , as under the forme of Bread , to wit , not divided or separated from the body . But you had done Brerely more right , if you had repeated his words as they are ; Seeing the blood in the Chalice : for Brereley intēdeth not to say , that the Blood is figurative , but that the beeing of the blood in the Chalice , whereby it seemeth to be divided , from the body , is not properly said to be drunke out of the Chalice , if wee attend to the strict propriety of speech . The like is to be said of Maldonates words , concerning the Eating of the Body , which appeareth in the same sentence , viz. Quia ipsi modi , qui significantur his verbis , non conveniunt corpori Christi . The Lo : B ps Answer . M R , Brerely his words ( by mee cited , Booke 2. pag. 87. ) were these : If we attend unto the propriety of speech , neither is the blood of Christ properly drunke out of the Chalice . What can wee call wrong in this Citation ? Forsooth , M r Brereley's words are not , Drunke out of the Chalice , but , Blood In the Chalice is drunke . Would not a man thinke that your Suggester was In , or else newly come Out of the Wine-cellar , when hee made this exception ? Where I , because the liquor is not properly Drunke , before it be out of the Cup , lest M R. Brereley my Adversary might seeme to speake lesse properly , altered his phrase . O that my Adversaries were such as would so kindly handle my writings , by so altering them , that they be better than they seeme to be , and not every-where almost deprave my words and meanings ! But be it Drunke In , or Drunke Out of the Cup , M r. Brereley plainly acknowledgeth an Impropriety in the phrase of Drinking Christs Blood , which is the very Point in question , and which I contended for from this his testimony . Nor this onely , but ( Booke 1. pag. 641. ) I shewed the generall doctrine of the Church of Rome , in the point of Concomitancie , to be this , viz. That Blood is still in the veines of Christs body , as it was before the consecration of this Sacrament . So that Christ is received as whole man in his perfect body ; whereupon I inferred , that , because a man could not properly drink the blood of a man , whose blood is still in the veines thereof : therefore can hee not be said properly to drinke it , because it is received under the forme of a solid body , and not under the forme of blood , or any liquid thing . As yet therefore Maldonate , and Brereley remaine our faithfull Advocates . And if your Suggester shall prove the contrary , I shall thinke that hee was a sober man , when he made this his Reply . The Lords Suggester . SO as neither Maldonate , nor Brereley , doth differ from other Catholike Writers in the true sense and meaning of Christs words , or that they thinke [ Hoc est corpus meum : Hic est sanguis meus ] are Tropicall . The Lo : B ps Answer . IF they differ not from other Catholike Writers in the meaning of Christs words , now spoken of , which are Eate , and Drinke , then will it necessarily follow , that other Catholike Writers differ not from them ; and so wee shall all be good friends , professing unanimously that these two words [ Eate , and drinke ] belonging to Christs Institution , are Tropicall ; the very point which I undertooke to prove . It is not so ? The Lords Suggester . ONely they differ in modo loquendi , which kinde of difference I presume shall not be urged as essentiall in a matter of this Consequence , they agreeing in substance with all other Catholique Writers , as their whole bookes do plainly shew . The Lo. B ps Answer . IT is your presumption indeed , and that a very Childish one too . For better manifestation hereof , I shall presume that your Suggester cannot be so absurd as , by the word Substance , to meane any Physicall and bodily substance , but onely the subject matter which is in controversie . And the matter in Controversie is concerning the foresaid words of Christs Institution , Eate , and Drinke , whether they be properly , or literally taken , or improperly , and figuratively . Some of your Doctors hold them to be properly spoken , others deny this , and say , this is a false sense ( as you have heard . ) Now your Suggester will needs play the Moderator , saying , that they agree in substance , namely , in the matter in question , though they differ in their maner of speaking ; although the maner of speaking is here become the very matter in question . Iust as if when the Lords in the Star-chamber do variously censure a defendant , some judging him guilty , and some quitting him , and holding him innocent ; your Suggester should reconcile this difference , saying , that though the one part held him guilty , and the other unguilty , yet do they not differ in substance , but onely in the maner of speaking . When the two adulterous Elders were examined , concerning Susanna , what tree it was in the Garden , under which the act was done , one said , under a Mastick , the other , under an Holme tree : they differed onely in modo loquendi , and yet were they both thereby proved false witnesses . Albeit otherwise agreeing in one intention , to accuse Susanna of whoredome ; even as wee have noted your Doctors by the division of their tongues , to have beene false Teachers . The Lords Suggester . ANd because I finde , that in this your Booke , you do endeavour in all points of difference to prove your Tenet by the confession of the Catholike party , whose sayings you alleage : which do not , as I conceive , differ in substance , but only in modo loquendi . The Lo : B ps Answer . YOu repeat your Reply , I must have like liberty to repeat the effect of my Answer . When the question is of Proper and improper signification of words , the maner of speech is the Substance of the matter in question . It is a knowne story of the Trades-man in London dwelling at the signe of the Kings Crowne , who said unto his sonne , Behave thy selfe well , Son , and I will make thee heire of the Crowne : his words were afterwards brought within compasse of Treason , albeit others thought the word , Crowne , to have beene taken by the Speaker in a figurative sense , yet did hee forfeit both his owne Crowne and life , even for the literall signification of the word , Crowne , and was hanged onely upon a difference de modo loquendi , that is , the maner of speech . Accordingly now , when the whole structure of the Romish Masse , concerning either Corporall presence , Transubstantiation , or Adoration of the Host , do all depend wholy upon the Manner of Christs speech [ This is my body ] in the literall and proper sense ; and that our confutation of all these superstitious , sacrilegious , and Idolatrous Doctrines , is grounded upon the improper and figurative meaning of the same words : if all this difference in the manner of speech be no substantiall matter of difference , let your Suggester but answer , why your Roman Church burnt so many Protestants , only for differing from her in the manner of speech , viz. interpreting Christs speech [ This is my body ] figuratively contrary , to the literall exposition thereof ? If hee shall say , that shee did it unjustly , then was she a bloody Iezabel : & if hee answer , that notwithstanding it were a Difference , in maner of speech , yet was this sufficient matter to condemne them to the fier ; then is hee to be sent to schoole againe among Petites , to learne what it is to differ in modo loquendi . The Lords Suggester his offer to tell a Tale. I will , under your favour , endeavour , by an example in the same kinde , to shew how weake these kinde of proofes are . The Lo : B ps Answer . WIth very good leave ( friend Suggester ) but see it be not such , as shall bewray your owne folly , and expose you to the scorne of any intelligent Reader , you had best . The Lords Suggester his merry Tale. IN K. Edward 2 d his time ( as I remember ) at what time the Vniversity of Oxford was much addicted to the learning of those , who by some were called Nominals , for that they were strict in examining the nature and signification of every word , Merton Colledge , being seated upon the walls of the Towne , and so wanting roome to make good and commodious walkes , the Master and Fellowes of the house being desirous to walke in the medowes that lay close to the walls , thought good to send three of their Company to the King , then lying at Woodstocke ; who being admitted to his presence , one of them signified to his Majesty that they were sent by the Colledge to demand Licentiam faciendi ostium : the second presently interrupting him , said , that hee was mistaken , for that a Licence to make a doore was not a satisfaction to them , for so they might have a licence , and yet the doore never made , and therefore his desire was to have , Ostium fieri : whereunto the third replyed , that they were both mistaken , for so it might be still in fieri ; but that his Petition was to have Ostium factum : whereunto the first replyed againe , that they were not so unmannerly as to desire Ostium factum , for that were to demand that the King should make them a doore , but desired that they might have leave posse ostium facere . But the second againe opposing him , and the third opposing the second , and the King growing weary , hee answered them , that though hee understood their request , yet would he not give them satisfaction , till they would agree in modo loquendi . The Lo : B ps Answer . IF that I had not heard your Suggester make so often mention of Ostium , a doore , I should have thought it had beene a Tale of a Tubbe , it is so fond : but let us take it as it is , and make the best of it we can . Onely it might have becom'd him , to have had a better conceit of the worth of that Colledge in Oxon , so famous for Antiquity and learning , then to imagine that it should be so utterly forlorne of true Oratorie and Grammar , as that three choisest Schollers therin should not be able to express this Message in latin intelligently , especially to so great a King , but that they should deserve to be sent home , like the men of the towne of Gotham , as wise as they came . By the way , you may tell your Suggester that he is no Reall man , who did not know what Nominals meant , when hee saith , they were strict in examining the signification of words : for they were therefore called Nominals , because they held Vniversals to be , not Res , but Nomina . The Lords Suggester his Application , upon his Tale. NOw as it cannot be objected to any of these , that they differed from the rest in the Substance of their demand ; so neither can it bee said of these Catholike Writers , that they differ one from the other in the substance , as their Bookes doe sufficiently witnesse , though they differ in the manner of utterance . The Lo : B ps . Answer . HIs promise was to bring in an Example of the same kinde ; and he is partly as good as his word , for it is indeed equally ridiculous ; For it cannot be of the same kinde , except the Application stand right , as thus : As those Schollers in their Tales , even so the Romish Writers ( as namely Bellarmine , Allen , and others , who have written Expositions upon the manner of Christ his Institution ) have been so defective in uttering of their meaning , concerning the same speech of Christ , that they have merited ( like to the former Gotthamists ) to be dismissed with laughter for speaking so foolishly . Or else that he thinke it to be a more sutable Application , if it stand thus ; As the foresaid Schollers , in explicating their meaning concerning the making of a doore , have contradicted one another , some delivered it in the sense of the time to come , de ostio faciendo , and some other explaining it of the time past , de ostio facto , ( as the Example sheweth : ) even so your Romish Doctors , in interpreting Christs words , have beene repugnant one to another , by interpreting Christs sayings in divers senses , some Properly , and some of them Figuratively . All which is so farre from weakning my Proofes , that nothing could fortifie them more , to shew that your Doctors are found professedly to differ in modo loquendi . As for Example , in the words [ Given , and Shed ; ] Some expounding them ( as you have heard ) properly in the Present Tense , and Some improperly in the Future . This may serve to manifest the pervicacie of your Suggester , who notwithstanding holdeth on his pace . The Lords Suggester . NEither is it possible they should differ in substance in their Printed Bookes ▪ for that no Booke among them is allowed to bee Printed without the Examination of the Superiours , men well knowne and approved for their faith and learning . The Lo : B ps . Answer . VVHat is this I heare ? One suggesting , upon any pretence , that to be Impossible , which he knoweth hath beene proved throughout the whole Treatise of the Masse , to be infallibly true ? As namely , that there is scarce any one Objection made by Protestants against your Romish Doctors , which is not by others of the same Profession as fully confirmed . Whereupon wee may inferre , for a further Confirmation of the point now in question , that if those faithfull and learned Superiors have authorized the writings of those Doctors , by whose Testimonies our Protestant Reasons are so plainely avouched , both in our Objections against your Romish Doctrine , and in our Confutation of yours ; then must you necessarily grant us one further advantage , which is , that the same learned and faithfull Superiors have so farie justified our Protestant Profession . But what talke you of these your Superiors , as if they could not Contradict one another , when as the Superiors of all these Superiors , and Oracles of your Church , your Romish Popes are found not onely in other Doctrines , but even in the questions concerning the Romish Masse , manifestly contradictory one to another ? as this our Treatise of the Masse hath plainely discovered . See in the Index of Fathers at the word Pope . The Lords Suggester . ANd if ( this notwithstanding ) any error were afterward found in any Booke , the Inquisition presently condemneth both the Booke and the Author , if he doe not submit to the correcting of his Booke . And this to bee true is well knowne by your Lordship , who in one part of your Booke calls it Booke-butcherie . The Lord B ps . Answer . YOu say very true , This practise of your Inquisitors , in expunging out of the Bookes of Romish Doctors all their ingenuous Confessions , whereby our Protestant doctrine and defence hath been avouched and justified , I have called a Book-butcherie . If your Lordship should know any great Personage questioned about any Criminall delicts , some whereof were also Capitall Transgressions , to have violently cut out the tongues of all such , whom hee did suspect could bring any matter of Accusation against him , would your Lordship thinke much to heare this cruelty called a Butcherie , and not rather judge such a fact to be a most infallible Argument of a guilty Conscience in that partie ? even so the Indices Expurgatorii , wherewith the Testimonies of your owne Authors , witnessing for our Profession in their Bookes , be so many Indices , yea Iudices , to convince and condemne your now-Romish Church to bee an unjust and shamelesse Patronesse of a false Cause . What the mischiefe of this practise must bee , mine owne experience can best tell . I alleaged out of Polydor Virgill a sentence expressely printed in his first Edition , out of Polydor's owne Originall and Autographe : which sentence by your Indices Expurgatorii was commanded to be there blotted out , and afterwards to be left out in the next Editions of Polydore , and so it was . M. Parsons finding the sentence wanting in the latter Editions of Polydore , rayleth downe right upon me , and noteth mee for a notable falsificator , never taking knowledge of the truth of the Allegation , as it was set down and is now to be read , in the first proper and true Editions of Polydore . Can there then be a more Satanicall Art of delusion , than this is of your Indices expurgatorii , whereby you may have a faculty to play the Theeves , by stealing out of the Bookes of your owne Romish Doctors , all such their ingenuous Confessions , marked for defence of the doctrine of Protestants , and then take the liberty to call us lyars , for avouching their Testimonies , albeit never so truely ? The Lords Suggester his last , and most Generall Evasion . LAstly , if these Allegations of Tropicall or Figurative Speeches were true , yet doe I not see what Argument you can draw from hence ; or how you can hence prove any thing against our Tenet . The Lo : B ps . Answer . IF your Suggester cannot see what Argument can bee drawne from these Allegations , brought to prove a Figurative Sense in the words of Christ his Institution , and consequently in the words which you call Consecratorie , it is because his sight is dimme , & he had not a fit paire of spectacles to helpe him ; whereby he might perceive , that upon the no-proper sense of the words , [ This is my body ] it must follow that there is no Transsubstātiation in your Romish Masse , no Corporall presence , no reall Sacrifice , no proper Eating , no lawfull Divine Adoration thereof . All which are substantiall Points , although depending de modo Loquendi . Finally , I would gladly see some colour of Reason , why the foresaid Allegations should not be of force . The Lords Suggester , his Confirmation . SEeing your selves plainely confesse , and it is most true , that Figurative Speeches afford no certaine proofe in matters of faith : M. Downeham in his Booke of Antichrist pag. 169. saying , It is a rule in Divinity , that Theologia Symbolicanon est argumētativa : and the same is affirmed by Willet in his Synopsis pag. 27. and by others , whose Sayings here , for brevitie sake , I omit , presuming that it will not be denyed . The Lo : B ps Answer . IF I should deny this , I should contradict my selfe , who in my latine Apologie , ( part . 2. lib. 5. cap. 4. ) have defended this Position , by the Confession of your owne writers , to bee the Confutation of the Extravagant glosses of your Popes , and Popish Doctors . Among which wee may reckon that of Pope Innocent the 3. who , to prove that his Papall Authority was above the Imperiall , alleaged that Scripture Gen. 1. God made two great Lights , the Sunne to governe the Day , and the Moone to governe the Night . And now our Suggester will have you , in effect , to know , that this is but a Lunatique Argument , because it is Symbolicall , no way able to prove that the Imperiall , as the Moone , had borrowed its Authority from the Papall , as from the Sunne . Your Pope Boniface the VIII . argued thus ; Luc. 22. Peter said to Christ , Behold here are two swords : and Christ answered , It is enough . Hee said not ( saith your Pope ) it is too much , and therefore both the Temporall and Spirituall Sword are in the Pope , as he is Vicar of Christ. So he , which Consequence your Suggester now teacheth to be no better than a wooden dagger , or rather a fooles bable , because this kinde of Symbolicall Reasoning is of no force . And indeed this Papall Crotchet hath beene ( in my Latine Apologie part . 2. lib. 5. cap. 28. ) confuted by your two Jesuites , Maldonate , and Suarez , as being a violent distorturing of holy Scripture . The same may be said of your two eminent Cardinals Baronius and Bellarmine ; from that Text Act. 10. where , in a vision , it was said to Peter , Kill and Eate : which being spoken of the killing and eating of beasts , the first word , KILL , your Baronius urgeth against the state of Venice , to shew that the Pope being S. Peters Successor , had power to compell them by violence . The other word , EATE , Bellarm. wresteth to prove the Pope to be the Head of the Church , but why ? For , to eate ( saith hee ) is the property of the Head. These and a thousand such Symbolicall ( I had almost said , Diabolicall ) profanations of Scripture might be produced out of your Romish Writers , upon all points of Controversie , which justly do fall ( quasi in spongiam ) upon this Thesis , viz. Symbolicall Arguments make no necessary Conclusions . But what maketh this against us , concerning the matter in question , which is the figurative words of Christ , This is my body ? The position maketh onely against them , who extract either a Literall sense out of a Parabolicall & figurative speech , as Origen did , when having read that Scripture , There be some that castrate themselves for the Kingdome of God ( which was but a Parabolicall speech ) he did really , and therefore foolishly castrate himself . Or else , when men turne the words of Scripture , properly and literally spoken , into a figurative meaning , as your Popes dealt with Sunne and Moone , and with Peters Swords . But by that Thesis was it never forbid , whensoever in Scripture the name of the thing signified is attributed to the Symbol or signe , that then the Symbolicall and Sacramentall speech should be judged Tropicall . But this kinde of exposition was alwayes approved of Christ , and by his Church . So here , Christ taking Bread , and breaking Bread , which was the Symbol and signe of Christs body , and saying of the same Bread This is my body ] it is not possible that the sense should be Literall , but altogether figurative , as hath beene most evidently & copiously proved unto you by direct confessions ( in my Treatise of the Masse , Booke 2. p. 84. ) of your owne Divines , & by examples in Scripture , ( lb. p. 85. ) to wit , the sign of the Passing over called the Passover ; Baptisme , the sign of regeneratiō , called Regeneration ; the Rock , but a signe of Christ , called Christ : in each one of these the symbols being a signe and figure , the speech must infallibly be figurative . And therefore Bread , being a figure of Christs body , is called Christs body figuratively . But your Romish literall exposition , from this Symbolicall , hath beene proved to be as false as the other is true , by the confessions of your Doctors , alleaged , Booke 2. pag. 79. What hath your Suggester now gained ( my Lord ) by his Objection of a Symbolicall Argument , excepting onely that hee hath shewed himselfe to be an ignorant and superfluous Litigator ? The Lords Suggester his relying upon the Authority of S. Augustine , in this Question . THe rather for that S. Augustine , Epist. 68. saith , Non nisi impudentissimè nititur quis aliquid in Allegoria positum prose interpretari , nisi habeat manifesta testimonia , quorum lumine illustrentur obscura . The Lo : B ps Answer , by consenting to the Authority of S. Augustine . THis being your last Allegation , and reserved , for the last confirmation of your defence , to the last Sentence of your Reply , doth tell mee , in effect , that you have chosen S. Augustine to decide this whole cause , as one , who albeit he were alone in your choice , yet may be to us , for determining the point in question , as it were , All in all . That therefore you may perceive you have to deale with a tractable Adversary , be it knowne unto you , that I shall desire none other , rather than this Umpier , whom you your selves have chosen , and the Testimony which you have now objected : onely exacting that wee may stand to the Arbitrement of so honourable a Moderator . It is the fashion that in such a case Parties be mutually bound in some summes of money , to stand to the award of him , who is chosen to compound the difference . Wee shall need no other forfaiture on either part , then the losse of the cause , which you may seeme to yeeld unto , by your single choice of this so singular a Father , and I for my part shall accord to the same condition . S. Augustine his Vmpirage and full Determination of this whole question , concerning the exposition of Christ his speech ; whether it be figurative or not ; first from the rules of Interpreting . THe words in question are these words of Christ his Institution [ THIS IS MY BODY : ] the question it selfe is concerning the sense of the same words which you call Consecratory , and Operative ; whether it be ( as you say ) Proper and literall , or ( as wee have affirmed ) the meaning be Improper , Figurative , and Tropicall . S. Augustine his judgement may be gathered from S. Augustines owne Rules of interpreting Sacramentall speeches ; as also from his other Assertions , concerning the property of a Body . I shall deale clearly in both . The first generall Rule of S. Augustine , is recorded by your Ies. Salmeron . ( in 1. Cor. 15. Disp. 24. § Ad 1. August . ( saith hee ) hath delivered this Rule , When as words , being taken properly , and according to a literall exposition , yeeld a sense impossible and absurd , then must wee have recourse to a Tropicall and figurative interpretation . This Maior is ( as you heare ) S. Augustine his owne . But in this speech of Christ [ This is my body ] Bread ( by S ▪ Aug. ) is called the Body of Christ ; which ( as your Bellarm ▪ saith ) being properly taken , is Impossible : and as Absurd ( say others ) as to say a man is a horse . ( Both which are alleaged in the Treatise of the Masse , Booke . 2. pag. 79. ) Therefore for the right expounding of these words of Christ [ This is my body ] wee are necessarily to have recourse to a figurative Interpretation . You can require nothing in your answer to this Syllogisticall Argument , but that it may appeare unto you , that S. August . held that to be Materiall Bread , which he gave to be eaten , when he said [ Take , eate , this is my body . ] And this was proved unto you ( Book 5. pag. 21● ) where S. Augustine affirmed of Iudas , that he received the Bread of the Lord. That is , will you say , the body of Christ , which he calleth Bread , either because it hath the forme of bread , or else because it had beene Bread , or because it is Spirituall bread of the soule . Nay ( will Augustine say ) none of all these , for I said , that though Iudas received the bread of the Lord , yet he received not that which the other Disciples received , namely , The Bread the Lord : whereby I distinguished , The Bread the Lord , which was Christs body , received by the faithfull , from the Sacramentall Bread of the Lord , received by Iudas . Our second Argument is taken from S. August . his other second Generall Rule , concerning Eating . For Christ , as he said Take my body , so he said also , Eate , this is my body : to teach , that such as is the Being of a thing ( be it proper , or figurative ) such is the Eating thereof . But of Eating Christs body there was alleaged unto you ( Booke 2. pag. 100. ) the generall Rule of S. August . to wit ; Wheresoever the word , or precept of Christs speech doth command any flagitious thing , it is figurative ▪ ( as for example ) where it is said , Except you eate the flesh of the Sonne of man. So hee . And that we may understand he excluded all Corporall eating of Christs body , whether visible , or invisible , he explaineth his meaning to have beene Spirituall only , by the mouth of the soule , telling us in his next words , Wee Eate , in beliefe of Christs passion , by a secret and profitable remembrance that Christs flesh was crucified for us . So hee . S. Aug. his third Rule was produced ( Booke 2. pag. 95. ) which strikes at the heart of the Question , viz. That Sacraments be Signes , which have the appellations of the things , which they represent : therefore do they carry the names of the things themselves . So hee . And this is verified by the example , which you have already heard , to wit , the Signe of the Passover , called the Passover : Circumcision , the Signe of the covenant , called the Covenant : the Rock , the Signe of Christ in his passion , called Christ : and Baptisme the Signe of Christs buriall , called his Buriall . But where ( will you say ) shall wee finde in Augustine the subject of the question , which is , that the signe of Christs body is called his Body ? which would put the point out of all question . I answer , even in the place above cited , out of S. Augustines owne words , saying that As Baptisme is called Christs buriall , so is the Sacrament of the body of Christ called his body . Which is likewise said by S. Aug. out of another part of his workes , and hath beene cited , Booke . 6. pag. 36. which satisfieth your objected Testimony out of S. Aug. Not to interpret the places of Scripture Allegorically , except there be some other manifest Testimonies of Scripture , whereby other more obscure places may be illustrated . Here I might adde , that if the body of Christ be properly so called , and accordingly extant in this Sacrament , then being ( as your Church teacheth ) properly offered , it should be a proper Sacrifice . But S. Aug. ( cited , booke 6. p. 36. ) hath taught you that The body of Christ is so said to be sacrificed here , by a Similitude , as Easter day is called the Day of Christs Resurrection . Arguments out of other Positions of S. Augustine . THe Romish doctrine , which admitteth not of any figure in Christs words [ This is my body ] doth thereby conclude , that after the words of Consecration the substance of Bread vanisheth , and that there is nothing materially remaining but the Body of Christ : and that the same Body is extant in every consecrated Host , howsoever the Hosts be severed one from another , and yet that it is not Circumscribed in any space , but is wholly in the whole , and in every part of the Host. All these are the Consequences of your Literall Expositions of these words of Christ , wherein you have had S. Augustine an utter Adversary from point to point ; saying of the first , Our eyes see Bread in this Sacrament ( speaking of Bread after consecration , as hath beene cited , booke 3. pag. 119 ) And of the second , in concluding against Heretickes an Impossibility that Christs body could be in two places at one instant , as namely , in the Sunne and Moone , ( as was alleaged booke 4. pag. 171. ) And this hee confirmed , by teaching that it is a property of the Deity ( whereby the Holy Ghost is proved to be God ) to be in diverse places at once , as I related unto you Booke 4. pag. 187. Lastly , hee is Adversary to the third point also , determining that every Body , whatsoever , filleth the place wherein it is , and cannot be whole in any part thereof , which you might have red Booke 4. pag. 192. By all which S. Austines Rules you may see S. Austines Position , now objected by your Suggester , to be fully observed . For wee have in Scripture most manifest places , which prove these words [ This is my body ] to be Figuratively understood , because in Scripture whensoever the Signe ( as the Bread ) being called Christs Body , hath the appellation of the thing signified ( whereof I gave you many Examples throughout the Booke 2. ) the speech is alwayes Tropicall . Farewell now to your Lordships learned Suggester . I expect now to heare your Lordship speake in your owne language , for a Conclusion . The Lord Baron himselfe . MY Lord. I finde by your letter , that you will take it in a degree of kindnesse to be advertised ( though by an Adversarie ) by private letters , with any thing that he may thinke erroneous , to the end that you may either satisfie him in the truth of the writing , or otherwise correct it in the second Edition . The Lo : B ps . Answer . IT is true ( my Lord ) and hee that knoweth me , knoweth this my disposition . For doth an Adversary , although even with an adverse minde , acquaint me truely with my Error ? I then say to him , Sic inimicè places : or doth a friend conceale from mee mine error , as doubting to offend me ? I say , Sic & amicè noces ; for I desire to goe as upright in my writing , as I would in my walking . And that your Lordship may know I meane sincerely to reforme my Aberrations , whatsoever shall come to my knowledge , I shall tell you of one Error your Lordship hath passed by , which I purpose ( God willing ) to correct . For although I accounted expressely but Sixe Tropes in the words of Christ his Institution , yet I now perceive , by the discussing of this your Suggesters Reply , that I had demonstrated , by infallible proofe , Eight Tropes in them . Therefore I must enlarge my former Reckoning , and instead of VI. write VIII . if this may any-whit worke to your Lordships Satisfaction ; besides other Explications , which ( God willing ) I shall adde upon the like occasions . The Lord Baron himselfe . VVHich is so Christian and noble a saying , as that I am encouraged to send you this part of my Replie to your letter , which I will finish ere long , and send it according to your direction ; rather choosing to send this abrupt part , then by delay to give you the least Cause of suspition , that I either brake my promise , or was unwilling to give satisfaction to your just and conscionable motion . The Lo : B ps . Answer . ANd I wish the Replie had beene as Christian , just , and conscionable ; but your Suggester is not the man ( I dare assure your Lordship ) from whom I may expect any conscionable dealing ; after this experience which I have had of his so many doublings and jugglings . Nor may I say I have beene cleerely dealt with by your Lordship , in promising a full Replie concerning my Allegations , in the time of the late whole vacation , and returning me a long Replie only to that one small Particle [ &c. ] Now if your Answere , in satisfiing but one onely falshood of your Suggester , in his first Exception , hath beene now almost halfe a yeare in finishing , your Lordship can tell , by the Rule of proportion , how long I must stay for a Replication to the other , wherein his ( or if you will your Lordships ) other Calumnious and false Taxations have beene discovered in my Answere to your Lordship , the which hee shall be never able to expunge . A tree is knowne by his fruit , and the fruit which hitherto wee have found in the Replie , now made , may tell your Lordship ( concerning that which remaineth , if ever it come to ripenesse ) that wee are not to looke for grapes of thornes , nor for figs of thistles . The Lord Baron himselfe . ANd as for the privatenesse of our Entercourse by Writing , if your Lordship will be pleased to keepe it private , it shall not be published by mee . The Lo : B ps . Answer . IT shall not — saith your L pp : and it needeth not , say I , because you your selfe published it long agoe , although not in Copies ( it may bee ) yet in your verball ostentations . So that if the publishing of this Tractate can doe you any pleasure , you must be beholding to your selves . THE SECOND PRINCIPALL EXCEPTIon taken against my Allegations . The Lords Suggester . IN the same Dedicatory Epistle , speaking of the body of Christ , you say ; Corpus ( ut ipsi aiunt ) omni movendi , sentiendi , intelligendique facultate destitutum ; id est , coecum , surdum ; intellectionis expers . And pag. 203. you have written thus : Christs body in the Sacrament is ( you say ) without power of motion of sense , and of understanding . And I rest unsatisfied both of your ( Ipsi aiunt ) in the latine , and your ( you say ) in English : for these words sound as if Catholikes taught this Doctrine , or at least the major part of them : but in your quotation , pag. 196. ( where this point is handled ) you produce Suarez onely . The Lo : B ps Answer . SVarez only ? I will not bee so unmannerly as to tell your Suggester that this is One lie , but sure I am it is as evident an Untruth as could be uttered : because in the objected place , ( Book 2. pag. 196. ) when Suarez is cited , he is alleaged as a Contest , both he himselfe confessing that Christ , as hee is said to bee in this Sacrament , is voide of sense , &c. and testifying of other Doctors of your Church , saying ; ( in the Margin ) Alii , & Nonnulli ; and by name reckoneth among those Others , Thomas Aquinas , your Angelicall Doctor ( to whom he might have added Scotus . ) And therefore was not your Ies. Suarez the only witnesse , no more then the fore-man of a Jury may be said to be Alone , when hee giveth in his Verdict in the name of other his fellowes , bee they eleaven , or more . Therefore this last part of your Suggester his Exception , which concerneth the Authors words , is ( as you see ) most false ; and as faithlesse will he be found in his Exception against the sense of the words of the same Iesuite . The Lords Suggester his Exception , touching the Sense of Suarez . WHose words ( as your selfe cite them ) beare another Sense , far different from what he is here cited . The Lo : B ps . Answer . SUrely then have I beene exceedingly to blame ; but then shall I beleeve you , when you shall shew it . The Lords Suggester . FOr he only affirmeth that the body of Christ in the Sacrament is destitute of those faculties ( naturally considered ) but saith plainely ; Corpus Christi ( ut est in Sacramento ) potest per se moveri localiter à Deo. And this is no new doctrine , neither doth this prove that the body of Christ is coecum , surdum , exanime . The Lo : B ps . Answer . SVarez meant ( saith hee ) that the body of Christ , in this Sacrament , is destitute of these foresaid faculties , as naturally considered : which I confesse to be truely affirmed by your Suggester . And this being true , I furthermore affirme , that he hath as falsely accused me to have alleaged Suarez his words in a far different sense : for , I delivered the very same sense of your Suggester in his owne expresse words thrice , thus ; No power naturally , of himselfe , to move himselfe : No naturall faculty of sense , without a Miracle , to move and see . Not able without some Miracle , to apprehend things past in his understanding . And so are to be expounded his words objected , Potest per se moveri localitèr à Deo : ( adding , which your Suggester like a slie youth passed by ) Loquor de potentia Dei absoluta , I speake ( saith he ) of the absolute power of God ; signifying that alalthough by his Divine power hee could , yet by his humane and naturall power hee could not move himselfe , or see , or heare , or understand things past . Which I called then a Brutish ( I might have added a Brain-sicke and impious ) Doctrine , derogating from the Article of Christian faith , concerning the glorified Body of Christ. What more ? The Lords Suggester . CHrists body walked upon the waters , not naturally , but by the omnipotency of his Godhead . The like may be said of his comming to his Disciples , the doores being shut : his issuing out of the Tombe , the stone being not removed : and his penetrating of the heavens . Which because they were not done naturally , it doth not therefore follow that the body of Christ was coecum , surdum , intellectionis expers . The Lo : B ps Answer . IF it follow not that he , who naturally , and without a miraculous power , cannot possibly see , heare , or feele , is therefore to be said to be naturally dumbe , deafe , and senselesse , then may he as well deny , that either Bartimaeus , whose eyes Christ miraculously opened , had beene blinde ; or hee in the Gospell , to whom Christ restored miraculously his hearing had beene deafe ; or that Lazarus , when hee was miraculously raised out of his Grave , had beene so long senselesse , who naturally , and without a miracle , had not seene , heard , or used any faculty of Sense . Which proveth your Suggester , in his objection , to be , indeed , void of common sense , as well as hee is in that which followeth . Christs body ( saith hee ) walked miraculously on the water : and passed through the doores of the house , yet for all that could not be said to be blinde or deafe . As much as to say , a man cannot be said to be blinde in his eyes , who hath agility in his legges to move himselfe , albeit Blindnesse be not incident to the eyes , more then sight is to the heeles . Surely , that party is truly blinde in himselfe , who is onely miraculously made to see ? This did never any deny , that was in his right minde ? The Lords Suggester . BEsides , in divers places of your Booke , your selfe accuse us for praying unto it , ( namely , the Sacrament ) as to a living thing : but for us so to pray unto it , and yet affirme it to be Coecum , surdum , intellectionis expers , are two Positions so opposite the one to the other , and yet both affirmed by your selfe , as that I must needs affirme that I am not satisfied therein . The Lo : B ps Answer . ASsuredly ; my Lord , neither can I be satisfied , when I heare so absurd a Contradiction as this is ; no more than I can be satisfied with the impudent boldnesse of your Suggester , in putting this grosse contradiction upon mee . For your Romish Church holdeth both that Christ , as hee is in the Sacrament , is senslesse ( as was proved out of the place now objected out of my booke concerning the Masse : ) and the same Church of * Rome also prescribeth a manner of praying to the same Host. She then is the Author of this contradiction , whatsoever it be , and you kisse , and adore her ; I am but onely a true Relater , and I must be buffetted . Say , my Lord , where is the vertigo now ? The third principall Exception , against the Allegations , by the Lords Suggester . IN the same Epistle Dedicatory you have these words : Ad nostram quod attinet Sacratissimam Eucharistiam , quia à Ministro Elementa consecrantur , & benedicuntur , non minùs Sacramenta sunt quàm Baptismus . yet Pag. 117. of your 7. Booke you pretend that the Sacrament worketh as the preaching of the word of God doth , Ad modum Recipientis : which ( were it by Judas , or by a transformed Devill ) yet the seed being Gods it may be fruitfull , whatsoever the Seedman be . And pag. 116. of your first Booke you say that it is no Sacrament before it is Consecrated : which Positions being so opposite , I cannot frame any due construction to my Satisfaction . The Lo : B ps Answer . I Must againe necessarily complaine both of the ignorance and malignity , which your Suggester bewrayes in this Exception . For , first , none but an Ignorant would have objected a Contradictiō in these two Positions , because they were spoken in a different respect . For speaking of an ordinary Case , I said ( and truly ) that the Sacrament ought to be consecrated by a lawfull Minister : but in an extraordinary Case , wherein it is not possible to understand the lawfull Calling and ordination of the Minister , it is otherwise . And this sense I sufficiently explicated ( Booke 7. pag. 117. ) by calling this second , a Case perplexed , and Indeprehensible . In which difference of Respects , I may say of King Saul , that he was , and was not a Prophet . Because if the word , Prophet , be taken for one , whose ordinary office and function is to prophesie , so was Saul never accounted a Prophet . But if , by Prophet , be understood onely an extraordinary Rapt and Act of Prophesying , so is it true which is written of him , And Saul was reckoned among the Prophets . Next , the scope and ayme of the Suggester is ( as he hath professed ) to charge mee with wrong Allegations of my Authors , yet he saw no more in this , but ( as his imagination seduced him ) a Contradiction only to my selfe ; which discovereth a maligne itch to have made mee a Falsificator like himselfe , but this his humour is Hectick in him , and breaketh further out in his next Exception . The fourth principall Exception against my Allegations , by the Lords Suggester . PAg. 4. you say , that it is granted of all sides , that the Mingling of water with the wine is not of the essence of the Sacrament , but of its own nature Indifferent . And for proofe thereof you alleage Bell. li. 4. de Euch. cap. 11. § Quinto . Where Bellarmine speaketh of Cyprians opinion therein . It is true , that Bellarmine seemeth not to allow that opinion , that the mingling of the water with the wine is so of necessity to be used in the Sacrament , as that without it there is no Sacrament : but that it is a thing Indifferent , Bellarmine denieth , and saith plainly , lib. 4. cap. 10. that the Catholique Church hath ever believed that the Mingling of water with the wine is so necessary , as that without a deadly sinne it cannot be omitted . And Tilemannus Heshusius , in his Booke De Erroribus Pontificiorum , condemneth the Catholikes for teaching , that Mingling the water cannot be omitted without a mortall sinne ; and by consequent that the Catholikes hold it is not a thing indifferent . The Lo : B ps Answer . IN alleaging the sentence of Bellarmine , I went no further then Bellarmine his owne words , set downe in the place objected ( Booke 1. pag. 4. ) saying , Mixture of water is not of the essence of the Sacrament . As for the words following , to say of this , that it is Indifferent , was mine owne words , and no part of the Allegation , as the divers Character of writing , which is different from the other , doth manifestly declare : which being also but spoken obiter , to meet with some Refractory spirits among our selves , who thinke nothing Indifferent , which was used of Christ , & not in any opposition to any Romish Doctrine , deserveth not your Suggesters exception against it . Otherwise I might easily have confuted your Romish Tenet , by proving that nothing can be justly denyed to be of the Essence of a Sacrament , which is a materiall part thereof . And I could have confirmed mine owne Assumption , by proving it to be Indifferent , in respect of Christs Institution , as ( God willing ) the second Edition will shew ; when I shall have occasion to thank your Suggester for drawing mee into a further Consideration of this point , occasioning mee to finde a Testimony in Bellar : which wil utterly condemne all your Ten Romish Transgressions , discovered in the first Booke . In the interim , your owne Romish Interpreter of the Romish Masse may stay your appetite a while . He plainly telleth you , that * The mixing of water with wine , in this Sacrament , is commanded onely by the Church ; alleaging his Authority , for so saying . And none of your Doctors will deny , but that whatsoever Ceremony is commanded onely by the Church , the same is in its owne nature Indifferent . The fift principall Exception against my Allegations , by the Lords Suggester . THere hath beene of long time a difference betweene us , whether the Lay-people ought to receive in both kindes . And your Lo. pag. 5. to make the truth appeare to be of your side herein , hath these words : There are but two outward materiall parts of this Sacrament , the one concerning the Element of Bread , the other touching the Cup. The Acts concerning both , whether in Administring , or Participation thereof , are charged by Christs Canon upon the Church Catholike unto the ends of the world . The tenor of his Precept , or Command , for the first part is , [ Do this : ] & concerning the other likewise saying , [ This doe yee as often ] whereof your owne Doctors , as well Iesuites , as others , have rightly determined with a large consent . Though these words bee plaine enough , yet lest wee might mistake the meaning , Pag. 42. your L : writeth thus : That in the publique and set Celebration of the Eucharist the Communion in both kindes might be given to all sorts of Communicants that bee capable of Both. And Pag. 43. you affirme , the Precept of Christ to be for the use of both kindes to all lawfull Communicants . And for the proofe hereof you referre us to your Marginall notes set downe Pag. 6. Now if the Doctors and Iesuites cited Pag. 6. doe , as you say , with a large consent determine those Positions , which you have set downe Pag. 5. Pag. 42. & 43. then have I no reason but to be satisfied . The Lord B ps . Answer . IT is very true , that Booke 1. pag. 43. the Title of the Sect. is this , viz. Proving the Precept of Christ , for the use of both kindes , to all lawfull Communicants : which in the same Sect. I seeke to make good , first by proving those words of Christ [ Do this , ] whether they be spoken of the Bread , or of the Cup , to be words of Precept : and for proofe hereof I referre the Reader , in the Margin , to Booke 1. pag. 6. where your Iesuites and others expound the words [ Do this ] to be words of Precept . What 's wrong now ? Marry your Suggester imagineth that I would perswade you , that I meant hereby to prove , that all the Testimonies ( which I alleaged p. 43. ) acknowledged that Christ had given a Precept , for all Communicants , as well Laicks as Ecclesiasticks , to participate of both kindes , which is notoriously false , as the objected place it selfe doth make manifest in these expresse words ; [ Do this ] spoken of the Bread , and [ Do this as often ] spoken of the wine , are words of Command : but of what ? this is our next Inquisition . So then our first Inquisition was onely to determine , that by those testimonies of Bellar : and of others , the words [ Do this ] concerning either kinde , are words of Command ; but whether they commanded both kindes to all persons , or no , it distinctly belonged to the second Inquisition , and was performed in the same Sect. afterwards , in confutation of Bellarm ▪ his third Evasion . And certainly except some strong intoxication had possessed your Suggesters braine , he could never have quarrelled so vainly : and that more especially , because supposing that I had promised to have proved the words [ Do this ] to be confessed by the Romish Doctors , to teach a Command for the use of both kindes , as well to Laicks as Priest ; yet this also was justly and fully performed in the very place here objected ( Booke 1. pag. 6. ) where your Card. Bell : and Iesuite Barradius teach a cōmand , in behalfe of Laicks , in the words [ Do this ] for the Bread. And your Card. Allen , with the Ies. Valentia maintaining the like Command in the other words [ Do this ] touching the Cup , for Laicks also . yet let us trie what Instances he giveth for colour of his former exception . The Lords Suggester . YOur first quotation is out of Barradius , whom you alleage to say [ Facite ] viz. quod feci — Christus accepit panem , gratias egit , benedixit &c. idipsumque praecepit Discipulis suis , eorumque successoribus Sacerdotibus . Whence I conceive that Barradius did not , by the word , Sacerdotibus , meane the lay-people , not that the lay-people were Successors to the Apostles . The Lo : B ps Answer . SUrely , friend Suggester , this can be no argument of any great learning in you , that you will have it knowne , that you know the word , Sacerdotes , to signifie Priests & not the Lay-people , w ch every Accedentiarie boy in schooles knoweth as well as you . But your minde is to prove , that Barradius his Testimonie was falsely cited , namely for proofe , that Laicks aswell as Ecclesiasticks are commanded to Communicate in both kindes , by vertue of that Command of Christ , in saying of both [ Doe this : ] which I have shewed to be your vast Untruth , as both the reference proveth ( pag. 43. ) which is only to prove that the words [ Doe this ] are Commandatorie ; as also the place , whereunto the Reference is made , ( pag. 6. ) confirmeth , where Barradius , speaking of Christs words , concerning the Bread , said , [ Doe this ] is spoken Commandatorily . your next Instance will bee as impertinent . The Lords Suggester . YOur next quotation is out of Bellarmine lib. 4. de Euch. cap. 25. § . Resp. mirab . whom you make to say , Illud [ Hoc facite ] posuit post datum Sacramentum , ut intelligeremus jussisse Dominum ut sub &c. But the true words of Bellarmine are , Lucas illud [ Hoc facite ] posuit post datum Sacramentum sub specie panis , post datum autem calicem illud non repetivit , ut intelligeremus , jussisse Dominum sub specie panis omnibus distribueretur Sacramentū , sub specie autem vini non item . Where I note , that in the first part of this sentence all those words ( sub specie panis , post datum autem calicem illud non repetivit ) in which words the whole substance of Bellarmines sentence consisteth , and which is directly opposite to what Bellarmine is alleaged to say , are omitted . And in the second part of this sentence , which Bellarmine hath purposely set downe , to confirme and make plaine his former opinion , the essentiall part thereof is also omitted , for he is alleaged only to say , Ut intelligeremus jussisse Dominum ut sub &c , Whereas Bellarmines words are : Ut intelligeremus jussisse Dominum , ut sub specie panis omnibus distribueretur , sub specie autem vini non item . The Lo. B ps Answer . IF the Divell himselfe should winnow me , by his examination in this point , he could not finde any fault either of Commission , or Omission , in my citing the words of Bellarmine . And this would Bellarmine his Ghost tell this your Suggester , if it should appeare unto him , saying : Sir , My Adversary ( the Bishop ) hath not mistaken my meaning , but you his , who intending nothing else ( pag. 4. ) than to prove that the words of Christ , in saying [ Doe this as often &c. ] are also words of Command , and I affirmed as much . As for the other part , concerning the Cup , and the words which you say he omitted ( Sub specie autem vini non jussisse , that is , Christ did not likewise commād concerning the Cup ; ) you could not inferre that he omitted the effectuall part of his proofe : for his proofe was onely to shew that [ Doe this ] were words of Command whether wee understand [ Doe this ] spoken of the Bread , or [ Doe this as often as &c. ] spoken of the Cup , both which are words of Command ( as every man of common sense will confesse ; ) although Non item ( as I said ) not to Command alike , because [ Doe this , ] spoken of the Bread , I said were simply words of Command . But [ Doe this as often &c. ] spoken of the Cup , although they were words of command , yet not simply so , but conditionally only , as thus , [ Doe this , as often as you doe it , in remembrance of mee . ] And ( friend Suggester ) you must further know that he was so farre from omitting my Objection against Protestants , touching Christs conditionall speech [ Doe this , as often as you shall doe it , in remembrance of me ] that ( which you conningly forbeare to acknowledge ) hee did fully confute ( in the same Sect. pag. 45. ) that which you now object against him . So would Bellarmine have told your Suggester , whom I must further challenge for a double fault . First , for his charging mee falsely , with a fraudulent omission of words , when there was no cause at all to cite them . Secondly , for that he himselfe omitted my Confutation of Bellarmine , when it served directly for my justification . The Lord Baron his owne Epilogue , pleading Charitie . THese Particulars I have set downe both to satisfie your Lordships desire , that I should set downe somewhat in writing , that a Triall might be made whether I had reason not to rest satisfied in those Allegations ; wherein I must acknowledge , that your Lordship shall doe a worke of Charity to give me satisfaction . The Lo : B ps Answer , justifiing himself in all his other Proofes , even by the Exceptions now taken against him . IT were to bee wished , your Lordship had sought satisfaction in Charity ; but they , that can discerne of Qualities , will say that there is a great Gulfe between Charity and Malignity . The one seeketh the reformation of him , whom he impeacheth , the other worketh , as much as may be , his ignominie and blemishment ; which was your Ayme ( my Lord ) in all your Exceptions , which notwithstanding may in some sort plead for mee . For were it , they were Five , or if you will five times five , Errors committed in the number of two thousand other Testimonies , sincerely alleaged , shall not the Exceptions against so few be an approbation of all the rest ? and if so ; what then must become of your Romish Church , in her Masse , but that ( as the seaventh Booke of that Treatise proveth ) it is to bee counted a vile Brothel-house of Superstition and Idolatrie ? My Lord , I should proceed to the second Charge , but I give you to wit , that I am now arrested in the way , by a Romish Priest : I shall make a present dispatch with him ; onely be you pleased to afford me your presence , for the time , and judge what discharge I can make . Feare not ( my Lord ) I shall not desire any to be Surety for me . A LATE SLANDErous Crimination , made BY A ROMISH PRIEST against the Lo : Bp. by objecting M. Parsons his Sober Reckoning against him . THe words of the Romish Priest , in his letter to his friend , are as followeth : Let that Knight take heed , how hee trusteth him , who was never brought to a Sober Reckoning , but was fond , false , or impertinent . So he , alluding to the Book of M r. Parsons , called , The Sober Reckoning . The Lord Bishops Answere to the Romish Priest , shewing the Faithlesnesse of his Crimination . THe Objector , doubtlesse , had reason to conceale his name , even for his owne faithlesnesse sake : which is decernible enough , in his fradulent concealing of my answere to M. Parsons . Who writ a Book called A SOBER RECKONING , full fraught with many vile and ougly Aspersions , and imputations of falsities aganst me ; and I returned him an Answere , in a Booke intituled an ENCOUNTER , satisfying , from point to point , every Exception , and leaving M. Parsons on the score for so many , and as many moe Falsifications , as he in that his Reckoning did charge mee with . Both the Bookes have been now aboue twenty yeares extant ; yet hath there not appeared any one Priest , out of the multitude of their Romish Seminaries , that upon examination of both our Reckonings , did , or could except against any one farthing of my accompts ; or would allow as much as one word in writing , for the clearing of your S. Robert , in the least parcell of his Reckoning . I doe not thinke but your Lordship ( who will bee knowne to have read all our Protestant Bookes ) can testifie this which I say . So that this Tenebrio , by objecting against me a false and perfidious Reckoning , were it never so Sober , ( for the Divel can be a lyar , although hee cannot bee unsober ) and by concealing my just Iustification , falleth into that double Condemnation , whereof it is written ; He that justifieth the wicked , and he that condemneth the righteous , they are both abomination to the Lord. Now this Tenebrio is become both , Hee , and Hee . And although this slander were written but by one , yet I know , it hath been in the mouthes of many of your Romish Professors , who , when they can say nothing else , to my latter Booke of the Masse , they gull one another with the mention of Imputations of false Allegations , set downe in M. Parsons his Sober Reckoning . Therefore have I apprehended this occasion , to deliver somewhat concerning M. Parsons ; the rather , because he is one , whom your Lordship hath singled out , as a Patterne of moderation : to the end that you may see the miserablenesse of your Cause , which must be supported by such Frauds and Falshoods , as his have beene . The Lo : B ps Justification of himselfe , against M. Parsons ; First , in generall , inserting , for his Readers delight , M. Parsons his Syllogisme , and notable Trick of not answering . THe Aegyptian dogge , passing by the River Nilus , is said cautelously to licke here and there of the water , not daring to lappe any space of time any one where , for feare some Crocodile catch hold of him , and devoure him . I once published a booke called a Full Satisfaction , written for the discovery of the Rebellious Positions and Practises of Romish Priests . M. Parsons fell upon it , with all the strength of his wit , singling out here and there that which he thought might seem to impeach my sincerity in some Allegations of Authors ; but the most materiall points , concerning the Rebellious Doctrine it selfe , he commōly pretermitted in , I think , an hundred places : and was not this to lappe here and there , and runne away ? And good reason , for in these pretermitted places were solid proofes of Romish rebelliousnesse , a Crocodile , which he durst not meddle with in that his Dispute . His nimblenesse and agility in frisking in this kinde , was manifold . One I may not omit , which may recempence , in some part , your merry tale with a mad trick , which hee plaid mee , in answering to a confutation of his Syllogisme . I made a Prosyllogisme , which M r Parsons in his ignorance called my Syllogisme ; and then in his insolency tooke upon him to correct it , and to condemne mee for want of Logicke ; after , in his scurrility , to send mee to Cambridge , to learne more : howbeit out of his kindnesse , he willingly taught mee himselfe by a forme of Syllogisme , of his own framing , which hee calleth a true forme of Syllogisme , and a good forme of Reasoning , according to the true rules of Logick . Notwithstanding , in this forme of Syllogisme , wherein hee meant to expresse the greatest skill hee had , hee bewrayed the grossest errors he could , if he had studied to be absurd . For besides three other Faults , which were repugnant to all Rules of Logick , the master-peece of his ignorance , or monster rather , was his Fourth Errour , by changing of the Copula , in the premisses , which was Maketh , as [ Maketh competent Iudges . ] and turning it into , Are , in the conclusion , to wit , [ Are competent Iudges ] The absurdity wherof I illustrated by the like , as if one should argue thus . Every one in framing his last will and Testament [ maketh ] his own Executor . But William Cade frameth his last will and Testament , Therefore William Cade [ is ] his owne Executor . Or else thus . Every good huswife [ maketh ] a good pudding . But Alice Webb is a good huswife , Therefore Alice Webb [ is ] a good pudding . Your L p : professeth some schollership , say then , was it not reason that I should call M r Parsons to a further account , for this his mis-shapen Creature , which hee called a True forme of Reasoning ? he therefore comming to make ( as he called his book ) a Sober Reckoning , reckoneth indeed after his fashion ; for the first , second , & third Errours , saying ; Lastly , his third Quarrell is &c. as if the third had been the last , whereas the fourth , of changing the Copula , was the Last . But M r Parsons skipping by the fourth , taketh his heeles at the first sight of this other Crocodile , & answereth nothing at al , knowing that the Absurdity thereof , if it had been published , would have exposed him to the hisses and scorne of all the Sophisters in his owne Colledge at Rome . As for that his Reckoning , there is not any conscionable man , whom I will not invite with all earnestnesse to reade , and examine , but yet with both his eyes ; by comparing it , and my Encounter together . I shall , before I finish this first part of my Discharge , give you a sufficient scantling of M r Parsons his disposition , in Calumniating mee , which I must doe by degrees . The excellency of M r Parsons his Penne , in respect of others of his order . THe English Seminaries of Romish Priests abroad never harboured a more excellent Scribe , then was M r Parsons , whether we observe his Elegancie in Style , dexterity in Invention , Subtilty in contrivance , Audacity in undertaking , or Acerbity and scurrility , in his invectives against his Adversaries ; as all of his profession have witnessed , by their admiring , and in a manner onely not adoring , certainly in doating on him . The Vnrulinesse of whose Pen , and the virulency thereof , none hath more felt than my selfe ; aswell in his Booke of Mitigation , as in his ( Antiphrastically so called ) Sober Reckoning . That M r Parsons his Pen , by reason of falsity and bitternesse , made him unworthy to object Falsifications to any other ; by the censure of Romish Priests . BY the law of Nations , no infamous person may be admitted for a competēt Accuser of any other ; much lesse when the infamy hee laboureth of , is the faculty of Lying . But who shall now accuse this Accuser M r Parsons of Lying , which is the fowlest of crimes , as that wherewith God himselfe ( such is the Transcendencie of his Truth ) cannot possibly dispense ? But it seemeth hee hath met with the Pen of some as bitter and unruly as his owne ; for the Romish Priests have blazoned him ( Summarily ) saying : M r Parsons was expelled out of his Colledge in Oxford for Libelling . An infamous Libeller he was ; nor was there a lewder to be found , or more scurrulous : of the Tribe of Dan , Coluber in via . For cogging and lying , as notorious a wretch as was in his age : a cosening Mate , a Caitiffe , who might be set on the pillory for forgery : A most barbarous fellow , using Machavilian Atheisme . So they , besides many other-like noble Emblems ; yet is this the man , whom this Lord presented ( among foure more ) as a President of Moderation , void of Bitternes . But upon this decyphering of him , I might justly require , that a man of no Credit may not be admitted to discredit another . yet I shall intreat your L p. to esteeme of all those their Invectives , as of fiery flashes of intemperate braines , except I shall be able to confirme as much , by an Experto Crede , in verifying as much from his owne Vnruly pen against my selfe . TEN PARTICVLAR Instances of such false Imputations of Falsities , by M r Parsons , unto the Lord B p : which any sensible man may discerne at the first view . I Shall forbeare all repetition of any other Falsifications , which may require an intelligent and rationall Reader to be our Iudge ; I confine my selfe wholy to such Accusations of his , which are obvious to sense , and which any vulgar man , who understands the language , at the first sight may cry out upon , and condemne , both of galsome bitternesse , and of wilfull fraud and falshood . I. Out of Polydore Virgil , I alleaged an observation shewing how the names of some Popes fell out to be assumed per Antiphrasin ; as being homo maleficus , to be called Bonifacius ; being Timidus , to have the name of Leo , and divers other the like . The bitternesse of M. Parsons his Accusation against me , because of this Allegatiō , was this ; It is a malicious Minister , having neither simplicity nor truth , but of a lost cōscience by a manifest & malitious cavillation . Harken now to his falshood ; for , whē it was made known that I alleaged that passage out of the genuine book of Polydore , wherein originally it was set down by himselfe , and not in the after-Editions , corrupted by their Romish Inquisitors : wherein the former sentence of Polydore ( as most of all his other ingenuous Confessions ) have beene since effaced and cancelled , which made any whit for advantage to Protestants causes ; M. Parsons ( a Sober reckoner forsooth ) maketh no other Reckoning but this * : I had not ( saith hee ) that part of Polydore by mee . Do you marke , my Lord , hee could not say , that hee was ignorant of that perfect Edition of Polydore , which might have justified mee , but that Hee had it not by him . So then the Case is this ; The Accuser M. Parsons hath by him a false knave ( that I may so call their corrupted Edition of Polydore ) to witnesse against mee , and knoweth of another witnesse , an honest fellow ( namely true Polydore in his owne first Edition ) who would have justified mee to the full , whom hee passeth by and neglecteth , because hee is not at hand . And what is , if this be not a wilfull blindnesse ? which may deserve his own Bitternesse to be retorted upon himselfe , whereby he traduced mee for A man of no truth , and of a lost conscience . II. Out of Carerius I delivered these words , Verè Celsus , whereunto M. Parsons thus : Nay , but it should have beene , verò ; and there is but one Edition of the booke of Carerius . Harken now how upon this it thundereth and lighteneth ; Where is this mans innocency ? ( saith M. Parsons ) Can this be ignorance ? can it be done but of purpose ? and consequently by a guilty conscience : what may a man beleeve of all that he saith , when we see him intangled in such foolish trechery ? This is his bitter vomit ( as your L p : seeth ) but now observe his falshood ; for I alleaged the Colen Edition of Carerius , where it did appeare to the view of many Romish Professors , that came greedily to see it , and found the word , verè , and not verò . And at length M. Parsons was willing to credit mee thus much , after he had said , There was but one Edition of Carerius . Therefore was his former Invective the venome of an unruly pen. III. Emanuel Sa was produced , saying , Et fortè potiori cum ratione . M. Parsons his bitter Exception ; It is to be Englished thus , perhaps with better reason : but M. Morton left out the word [ perhaps , ] which was craftily done . Behold now his owne egregious fraud and craft ; for although I had not the word , perhaps , in my Translation , yet might he have seen that I used the word , peradventure , thus : Peradventure with better reason . What then but blindnesse it selfe would have made that Accusation ? but yet blindnesse of the worst kinde , which is wilfull , not seeing that which hee saw : for in the same booke of his , he one where repeated those my very words , And peradventure with better Reason . IV. I am accused to have said nothing to the Practises of Protestants . This omission he calleth , in his Bitternesse , Dissimulation and hypocrisie . Observe his falshood , for he afterwards was compelled to confesse , that * I did endeavour both before and after to discourse of their Practises . What disease will your L p : call that in him , who could not , or would not see that which any man , that hath a true sight and a temperate brain , could not but see ? V. I chanced to cite the Text of the Prophet Esay 29. 9. You are blinde , and make others blinde . M. Parsons bitternesse : M. Morton hath cited a Text , noting the Chapter and verse , wherein his fraud might be discovered ; wherein I note a rare singularity in this man , above all others , by false alleaging , corrupting , and mangling a Text of Scripture : let any man read the place of Esay it selfe , and hee shall finde no such matter , either in words or sense . As though I had devised a Text for a purpose . Marke his falshood , for they are the expresse words of our English Translation ; yea and he that then raised this lewd clamour against mee , when hee commeth to reckon for this , answereth ; I saw not ( saith hee ) nor looked not on the English Translation . Do you heare ? hee saith not , that he could not have seene , or looked on the English Translation : but he looked not , ( that is ) hee would not , and notwithstanding hee would accuse mee . A more perfect Character of a malicious Calumniator there cannot be . VI. Lambertus Schaffnaburgensis was brought in , saying , All the Bishops of Italie ; &c. M. Parsons exerciseth his Bitternesse : Here the word , All , is fraudulently urged , so that he dealeth not sincerely scarcely in any thing So he , for only citing the word [ All ] albeit ( see his falshood ) the word , Omnes , All , are the expresse words of the Author , as manifestly , as in that saying of Christ , Come unto me All yee that are beavy laden . VII . The Testimonie of Salmeron the Iesuite is used , to prove the Supremacie of Kings . M. Parsons groweth to be bitter , as followeth . This is a trick of M. Mortons art , to adde , In Spirituall affaires , which is notably false . But hearken to the Evidence , for my words , which are yet extant in that Booke , were these , In civill causes . The words , Spirituall , and Civill , one would thinke might have as easily beene discerned by any man of Sobriety , as the Sunne from the Moone . VII . Tolossanus is cited ; as a witnesse only ; M. Parsons commeth upō me with a tart Invective : Can any thing be more fraudulently alleaged ? yet see his falshood ; he could not say that I had done my witnesse Tolossanus wrong , in alleaging his Testimonie , but not taking so much leasure as to looke at him in the Margin ; hee falleth foule upon me , as if I had beene the Author my selfe . Some disease sure it was in his eyes , that he could not discerne the producer of a witnesse from a witnesse himselfe , especially in a Case of an Accusation . VIII . To make me like himselfe , in fostering Traiterous Positions , he saith ; M. Morton justifieth the saying of Goodman . Bitterly , as you see , & as blindly outright ; for my words were thus : If I should justifie Goodman , my heart would condemne my selfe . Was not this sensible enough , my Lord , to any man of common sense ? IX . In the question about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , M. Parsons venting his acerbity , saith ; M. Morton hath a shift to deceive his Reader . Bitterly and Brain-sickly too , by your leave , for afterwards he was compelled to confesse , that the letters set downe , for his direction , in the Margin , were so dimme , that hee mistooke them . The Tenth Instance is touching the Oration of Q. Marie , which I expressed out of Hollinshead , but what of this ? The Minister lyeth openly , citing him contrary to his meaning . Thus exasperate he is ; but why contrarie to Hollinsheads meaning ? Because ( forsooth ) Foxe reporteth that Oration otherwise . What is , if this bee not open lying indeed ? Like to a Juglers trick of Legerdemaine , in deluding his beholders , when he conveyeth a Ring into another mans pocket , and then calleth the man Cozener when hee hath done . Each one of these Falshoods , wherein M. Parsons hath beene deprehended , might impeach his Credit much ; but all together , what doe they , but proclaime to the world , that hee was either wittingly , or at least witlesly false in his Accusations against mee ? M. Parsons his Griefe , before his death , published by a Romish Priest. MR. Warmington a Romish Priest , in his booke called A moderate defence of the oath of Allegeance , pag. 65. hath these words ; It was reported from a Gentleman present in the Citie , in his life time , and at his death , upon the acknowledgement , that hee was the Author of the Catholike Letter ( whether with sorrow and griefe for some points unadvisedly and erroneously written , and brought in question in his old age ; or somewhat else , in one of the Bookes of Dr. Morton , touching the lawfulnesse of the Oath of Supremacie in some Cases ) soone after fell sicke , and died within eight dayes . So your Priest. Some others , who will be knowne to have knowne somewhat , have said , it was because he had justified the base and bainfull trick of mentall Reservation out of eight speeches of Christ , in the eight Chapter of S. Iohns Gospell . Which being knowne to some of the learned at Rome , they held that his Collection was blasphemous ; even as I also did , by an Argument grounded upon his owne Confession , wherein he held mentall Reservation unlawfull in points of Doctrine and faith . Which being granted , it must follow that it could be no lesse than Blasphemy to assume that the same mentall Reservation should bee found in such speeches of Christ , in his holy Gospell , which are the fundamentall grounds of our Christian faith . I have not mentioned all these particulars against M. Parsons , in the spirit of Insultation , upon an Adversarie deceased , ( God forbid ! ) Nay , so farre was I from desiring his death , that ( as one yet living can well witnesse , who brought me the first knowledge of it ) I wished , that God had lēgthned his dayes , that he might have seene his owne errors , before his death ; I meane his reckoning of fifty fals Allegatiōs , just as unjustly , as did the unjust Steward in the Gospell , when he would have his masters Debtors write down fiftie , but yet in a farre different manner . For that Steward reckoned Fiftie , by subtraction , to deceive his Master : but our Reckoner , by Addition and Multiplication , reckoneth Fiftie , to deceive his Reader . Notwithstanding , such was my Christian respect unto him , that I wished hee had grieved for them , as well as he is said to have done for his Blasphemous abuse of Scripture . I hope with that Sorrow , which causeth repentance to salvation , never to be repented of , as the Apostle speaketh . It will be time , to draw to an end of this first part of my Discharge , after I have acquainted your L p : with that which followeth in the next place . That the Romish Church hath provided , that her Clergie can scarce possibly be legally accused , be they never so Criminall . POpe Silvester decreed that no Laick should accuse a Clergie man. There might be some reason for this , in some cases : but he furthermore constituted , and ordained , that a B p : should not be held convicted vnder Seaventy two Witnesses ; nor a Priest , under 44 ; nor a Deacon , vnder 27 ▪ By which meanes it was provided , that , were B ps , Priests , or Deacons , never so wicked or dishonest , yet Laicks ( lest they should seeme to slaunder them with a matter of truth ) durst give no other Censure or report of them , than of Pious and honest men . What vitious Clerke would feare to dwell there , where all the Crows are white , be they never so blacke ; and where flat nosed people , are the most comely ? But yet are not these wise men in their Generation ? They are . But alas seely wee ; one Laicke , if a Lord , shall be of more credit , in the opinion of Romish Professors , against a B p , than seaventy two others of our Religion , that should stand for his Iustification . But the best is , the B p : shall never need any Proctor or Advocate for him , so long as God in his Goodnes shall give him power and liberty to defend his owne Innocencie . And now , leaving those faithlesse Accusers , I shall more precisely attend your Lordship in the next part of this Discharge , in answering your Exceptions against my Style , by applying my speech unto your selfe . THE SECOND PART of this Discharge , against the Exceptions taken to the Lord Bishops Acerbity of Style , by the Lay Lord himselfe . The Lord Baron himselfe . I Am not satisfied in the Bitternesse of your Stile . The Lord B ps Answer . IT may seeme somewhat strange , that your Lordship , having as it were surfeited of the bitternesse of the Stile , should complaine , notwithstanding , that you are not satisfied . But you require that I should discharge my selfe of this your Taxation of Bitternesse . Before I answer , I must aske , whether you except against any one Bitter word , as unjustly applied to your Romish Doctors ? Surely I find not one , and so it must follow , that you quarrell a just Bitternesse . Or is it because the words are Vnseemely ? Then I take my answer from Philip King of Macedon , who when Lasthenes and Olympius , with their Complices , complained unto him , that they had beene called Traytors , by some of his Subjects ; made them this answer : My Macedonians ( quoth he ) are but Rustiques , who can call a Spade by no other name than a Spade . As well may I say , the Bitternesse of my Stile , was Plainnesse , not Calumniousnesse ; but what 's that , you are about to object ? The Lord Barons first Instance . LEt any man peruse Card. Perron his volumes , whereof sundry parts are lately translated out of the French into English , Card. Allen , Card. Bellarmine , Reynolds , Parsons , Campian , Fitzherbert , Brerely , and others ; and I am confident he shall find not any of them to say , that the Protestant Church playeth the Bawd , or that the Protestant Communion is the Strumpet , or that they charge the Protestants with Sacrilegious and Idolatrous Abominations , as is in the first page of your Lordships Booke , and in the Epistle Dedicatorie . The Lord B ps Answer . THis Observation is in deed of very great importance , whereby you may seeme to deserve praise and thankes of the Protestants , for this ingenuous acknowledgement , ( to wit ) that although Protestants charge the Romish Church with Sacrilegious and Idolatrous Abominations , ( upon reasons , which your Lordship hath read in the eighth booke of the Treatise of the Masse , in two full Sections ) yet Card. Bellarmine , Reynolds , Parsons , Campian , and Others , never charge the Protestants with any Sacrilegious and Idolatrous profanation at all . Which their Silence ( as once I said ) as it is an argument of their owne Guiltinesse , so may it bee a proofe of our Integrity : otherwise wee our selves should not deny , but that if they could justly impute any such Idolatrous impiety unto us , they might as justly call our Church , in that respect , Strumpet and Whore ( every Idolatry being a spirituall Adultery ) as well as did the holy * Prophets use the same Bitter termes against Iuda and Israel in the same respect ; yet with mouthes sanctified by the holy Spirit of God. And I cannot make my selfe more perfect than were the Prophets of God. The L. Barons second Instance . OR that the Protestant Writers use odious Vncharitablenesse , intolerable Arrogancy , vile Perjury , extreme Madnesse and folly , and plaine Blasphemie , Pag. 67. The Lord B ps Answer . IN the place , now quoted , I promised a Discovery of Crimes , which I laid to the charge of Romish Writers , and in the Section it selfe I performed as much . For , their preferring a Custome in your Church , which ( as they confesse ) Worketh lesse grace to the soules of Christian men , before a Custome of Christ and his Apostles , confessed to operate more grace ; I termed an Odious Vncharitablenesse . Their open and professed extolling of the Wisdome of the Romish Church , above the Wisdome of the Apostles , and the Practice of the most Primitive Church universall , as well Greeke as Romane , I called an Intolerable Arrogance . Their swearing to admit all Apostolicall Traditions , and yet to reject some , I named vile Perjury ( whereof there is a full Section in the eighth Booke . ) Their advancing , in point of Antiquity , their Custome of Three , or at most Foure hundred yeares old , above the contrary Custome , before that , for above a Thousand yeares , even to the dayes of Christ and his Apostles , I judged to bee plaine Madnesse . And lastly , your Iesuites allowing a power to your Pope , to dispense with the divine Law of God , I held to be Blasphemie it selfe . All these Points were truly discovered , and now my Style is challenged of Bitternesse by you . Who perceiving the Proofes , whereby I made evident such Doctrines to be Sacrilegious , Idolatrous , &c. are you more offended with me , for calling them so , than with them for making them such ? Say now , upon your second thoughts , is this a conscionable Taxation , my Lord ? I would gladly have learned what termes your Lordship would have supplied in this case ? would it have pleased you that I had called Vncharitablenesse amiable ; the Arrogancy tolerable ; the Perjury noble ? So indeed doe they , who masque the visages of Sins with the vizard of Virtues ; calling Drunkennesse , Good-fellowship ; Pride , comelinesse ; Rage , valour ; Bribery , gratification ; a society of promiscuous lust , the family of love . Not I , my Lord , I leave that faculty to them , who can delight in transformed Devils . The L. Barons third Instance . OR that the Protestant Historians are uncleane Beasts , Flat Liars , and the Beleevers of them starke fooles . 157. pag. The Lord B ps Answer . THe matter was this , ( but you will bee loath to heare it . ) Your Romish Historians reckon up some Thirteene Miraculous Apparitions of true flesh , and true blood seene ( as they say ) in the Eucharist ; and of the Separation of one from the other , the Blood being shed , and dropping out , and the like . To these I oppose your Romish Theologues and Divines , confuting such kinde of Relations by good and solid Reasons ; saying that in such Apparitions there could not be true flesh : and others denying absolutely that Christs blood can bee properly said to be shed out of his Body , after his Resurrection , as you have heard in the first part of this Discharge . Hereupon I came to conclude saying ; If therefore credit may be given to your judicious Divines , then are , and were the Authors of those Apparitions flat Liars , their Reporters incredible Writers , and their Beleevers stark Fooles . What have I here said , which your Divines ( who have avouched as much as I alleaged ) will not justifie in condemnation of such Delusions ? Only I called the Historians , because of their indiscretion , ( metaphorically ) Vncleane Beasts , accordingly as ancient Fathers haue done the Beleevers of Fables . And did I not contrarily call your Divines , by way of commendation , Cleane Beasts that can chew the Cud ? that is , discerne Truth from falshood , as likewise the holy Fathers have taught ; in which respect ( as you see ) I named them also Iudicious Divines . I demand therefore why your Lordship should bee more displeased with mee , for calling those Historians Liars , and their Beleevers Fooles , than with your owne learned Divines , who proved them to be such ? True zeale and jealousie for God would hate all feinings of Miracles , as the worst kinde of Lying , being indeed the counterfeiting of the Seales of God Almighty ; and whereby the Transgressor becommeth guilty of highest Treason . The Lord Barons Reply . LEt mee intreat you not to discourage me so much by this your Intimation , to make it faire play to call women Bawds , or Whores , or men Vncleane Beasts , starke Fooles , arrant Liars , if we think we can by Argument prove them so . I may doubt lest I my selfe differing from your Lordship in many of those opinions ( for which I heare others thus pitifully taxed ) should incur the same Censure , which if I thought would bee , I would rather choose to sleepe in a whole skin , and leave ere I began . The Lord B ps Answer . NEver shall I seeke to discourage your Lordship from any good indevour , howsoever you may dissent from that which I thinke . But I must confesse that I wish you had knowne what you did , when you writ thus : for the proofe which I brought , to make them appeare to bee such , was not mine , but the Confessions of your owne Romish Authors . And had it not beene better for you Suavitâr curasse cutem , in quiet silence , than to have become so unjustly taxatious , and put your selfe upon so desperate an enterprise ? The L ds Instance in his Letter . WIth divers such like Phrases , Pag. 27. 41 , 42. 101. 106. 123. 126. 131. 137. 151. 177. 197. 223. 213. 200. and many others in the first Booke , besides what is in the second Booke , which ( as yet ) I have not thorowly perused . The Lord B ps Answer . PEruse the rest , I pray you , and when you have done , I shall desire you to set them downe expresly , and so I am sure the intelligent Reader will find , that you had as much Reason to conceale these , as you had little Cause to reveale the former . I adde , that your Lordship after your much raking , sifting , and winnowing of the parts of the eight Bookes of that Treatise of the Masse , have found but onely five sowre Grapes , which hath set your teeth on edge , and are angry therewith , albeit you met with five hundred other Passages , wherein I , having the like occasion to use vexatious , and stinging termes , yet forbare , and blunted the style of my Pen. What shall I say in this case , my Lord ? Onely I say as the Apostle said unto such Partialists , You will forgive me this wrong . The Lord Barons Objection , in his Replie . My Objections , against Bitternesse of Speech were not grounded upon , whether those Termes might be in our owne judegments sufficiently proved , but whether in a Treatise publiquely printed concerning one of the highest articles of faith , set forth by an eminent person for learning and dignity , such bitter termes , and so many of them , were either Charitable or seemely . The Lord B ps Answer . HEre are two as odde and uncouth Instructions , as I have heard of . The first is , that no Writer may use Bitter speeches against a Crime , which he , in his owne judgement , deemeth may deserve such Bitternesse : so that it must bee a Crime , now , to name a crime : to see one reeling in the street , and after wallowing in his owne vomit , and to call him Drunkard ; to heare one swearing outragiously , and to say he is Profane ; to know one lead a lewd & filthie life , and to cōdemne him of Iasciviousnesse . The second Advice is , that no Person of Eminence ought to censure Any publikely with Termes of Bitternesse , in case of an High Article of Faith. This would make well for Arians , Pelagians , yea and Atheists themselves , if in denying of one , or other , or all Articles of Faith , they should not bee therefore censured , according to their deserved appellations ; both charitably , to reduce them from erring , yea and seemely too , because there is no better Seemlinesse , than Congruity , as of manners , so of words . And this is , when Epithets are sutable to the things and persons of whom we speake . S. Paul was a person of great Eminence , and so was Peter also , yet Paul reprehended Peter to his Face , for that , which if it had not beene reformed , might occasionally have brought in schisme into the Church , and errour in the Faith of Some . The Lord Barons Objection . HE , whose example ought to be preferred before all Examples , and whose precept bindeth above all other , saith , Estotemites , quià ego sum mitis . The woman that was brought before him , for being found in Adultery , though there wanted no proofes thereof , yet did not hee call her Strumpet , because it was a just imputation , but mercifully and mildly dismist her , salved her credit , only warning her to sin no more . S. Paul witnesseth of him , that when he was reviled , he did not revile againe : S. Luke writing of S. Mary Magdalen , did not , under colour of a just imputation , call her Strumpet , but only saith , Erat mulier in civitate peccatrix . The Lord B ps Answer . CHrist was not onely Mitis , but even ipsa Mansuetudo ; and to his faithfull penitents , Propitiation it selfe ; notwithstanding hee called the Pharisees Blinde , the malicious Iewes hee termed Children of the Devill ; Peter ( for tempting him ) Satan ; and Iudas ( because of his obduration of heart in sinning ) a Devill . The woman , deprehended in adultery , he indeed called not Strumpet , for shee carried her name printed in her forehead , ( being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Shee was taken in adultery . If then he had named her so , had it beene an Epithet either Vncharitable , or Vnseeemely , as you have pretended ? So should you have blasphemously condemned the Law of God , Deut. 22. 12. the Prophets , Ezech. 16. Ose 3. The Apostles , Rom. 7. 3. and S. Iames 4 4. yea and Christ himselfe , Matth. 5. 28. Luk. 16. 18. Mary Magdalen is not called in the Gospell Adultresse , it is true , but yet worse , A woman in the City a sinner , by way of Aggravation ( namely ) such a Sinner , in that trade of sinning , that there was not another in the whole City comparable unto her , as your owne Commentaries will tell you . Yea and S. Paul , who himselfe would not answer the Reviler with Reviling , yet held it a part of Christian justice to denominate wicked men by their owne vices , naming the Galathians , Foolish , and the Sorcerer Elymas , the Childe of the Devill . The Lord Barons Objection . ANd though I alleage these examples to one that can much better teach mee my duty , yet I hope you will hold mee excused , as being enforced thereunto , for the defence of my being not satisfied in the Bitternesse of the Style . The Lord B ps Answer . EXcept you had held me unworthy to be your Teacher , you would have beene satisfied with the distinction of Bitternesse , which I gave you , without which none shall ever be able to reconcile the speeches of the Prophets , Apostles , or of Christ himselfe . There is a Bitternesse ( said I ) Medicinall , and there is a Bitternesse pernicious and Vindicative . The Medicinall Bitternesse hath its ' Ingredients , Truth , and Charity , used either for correcting Manners and errors in the parties reproved ; or as Antidotes to others , to preserve them from Morall or Dogmaticall contagions . The Pernicious Bitternesse I call that , which is envenomed either with Vntruth or Maliciousnesse , and is exercised onely in Virulencie , for revenge , against them whom we seeke to vexe , which is every-where condemned in Scripture . Take unto you a Similitude . The Iewes , who offered Vinegar and Gall unto Christ , if they had done it ( as some ghesse ) to stupifie his senses , thereby to free him from extremity of paine , that Vinegar and Gall might have relished somewhat of Charity : but if it had beene done to adde unto him a greater vexation , it must needs bee judged a Iewish cruelty . Neverthelesse , if you adde a second member of lawfull Bitternesse , which may bee called Iudiciall , you shall not doe amisse ; in which kinde may bee reckoned Christs Invectives , to wit , O you Scribes and Pharises , Hypocrites , and such like , by way of condemnation . My Lord , if you would be so docible , as to take out this distinction , it would both satisfie you , concerning my Bitternesse , and preserve you from Blasphemy against the Speeches of Christ , and his holy Apostles . The Lord Baron his fifth Instance , and most urgent , bitter , and gallfull Exception against Bitternesse . TO my Exception against your saying in your Booke , intituled Romish Positions , viz. That it is as hard a thing to finde a loyall Catholique , as a White Aethiopian , wherein you except against the word , Catholike . The Lord B ps Answer . THe word Catholike , simply taken , I never excepted against , ( for I have not forgot my Creed ) but against your Romish appropriation of it to your selves ; to whom it belongeth farre lesse ( as I have proved in the Romish Grand Imposture ) than unto Protestants . I returne to your Exception . The Lord Barons Objection . YOur owne words being , We may as well expect Grapes from Thornes , or a White Aethiopian , as loyall Subjection from this Religion . The Lord B ps Answer . WHereunto I answered you by Letters , that I was ever farre from terming all Papists disloyall , and I desired you to consider the place againe , and I doubt not but it alone will perswade your selfe , that I did not note all your Romish Professors of Disloyaltie , but spake restrainedly ; applying my speech to them , who were inspired with the spirits of those Priests and Iesuites , whose Positions were in that Booke discovered to be fully Rebellious . Thus much I then answered in presumption of mine owne sinceritie , having not seene that place , in that my Booke , not almost in twenty yeeres space : and yet I thinke I shall not erre in that my divination , being now called to a further Reckoning . The Lord Barons Objection . TO which , I having perused the place againe , I reply first that no man ( who hath read your Books , or knowne your readinesse in Writing or arguing ) will easily beleeve that your words ( generally and without Exception ) denying Loyall subjection to bee found in that Religion , doe notwithstanding restraine your generall Position to such onely as are discovered to bee fully Rebellious : as if you only meant , that they onely of the Romish Religion are disloyall , who are discovered to bee fully Rebellious : or that they are disloyall who are disloyall . No , my Lord , this savours not of your wit and learning , neither is this your manner of Arguing . The Lord B ps Answer . THanks , my Lord , that you thinke I would not argue so absurdly , or otherwise than I have done in other Cases , Rationably , I hope ; Conscionably , I am sure . Observe then , that the Tenth Reason there given is expresly against Romish Priests only , who were possessed with those former seditious Positions therein discovered . This was the Subject of the question in the same Book ( Pag. 47. ) confirmed by the Examples of your Doctors and Iesuites ( Pag. 50. ) together with the Practices of your Popes , in the place objected ( pag. 51. ) The Conclusion was , that No Loyall Subjection could be expected ( said I ) from This Religion , ( to wit ) This of that rebellious doctrine of your Romish Priests and Popes there specified ; and of no other . Which you might as well have seene , at the first Reading , by distinguishing the Persons to whom , from the persons against whom I writ . The former were the Romish Laicks only , whether they were of the Nobilitie , or Commonaltie , to whom the Epistle Dedicatorie was directed , whom I called seduced , because of their Popish Religion ; and sought to perswade them to beware lest they also might be intangled in this other point of Romish Rebelliousnesse ; telling them that I had presented unto them that Discovery of such Doctrines of their Priests , To the end that you ( said I ) through the detestation of their ( viz. Priests ) Practices , might be brought to a suspicion of their Inchantments , not doubting but when you have perceived the damnablenesse of their Doctrine , you will easily avoid the danger of their Charme . And in the end of the same Epistle ( pag. 52. ) immediately after the words now objected against mee , I added , saying : Thus have I proved , deare Brethren , the dogmaticall doctrine of these men , ( viz. Romish Priests ) not confuting them , for this I understood was not your desire , but revealing them . Wherein Any , at the first sight , may observe that I produced the Romish Laicks , as men altogether ignorant of such Rebellious Positions , and Practices ; when I said , Not doubting but when you have perceived the damnablenesse of their Doctrine : but what Doctrine ? what but that , which was there proved to be Rebellious ? As yet therefore I held them guiltlesse , and plainly distinguished them , in this respect , from Romish Priests and Doctors , who were proved to be the Authors of both ; and thereupon also , in the end of the same Epistle , saying to the foresaid Laicks ; Be you exhorted ( my Brethren ) to take this ( meaning that Discoverie ) as an Antidote to preserve you against all such poisonable Positions and Practices , ( viz. of Romish Priests . ) Your friends ( my Lord ) of your owne Profession , would give you small thankes , if they should see here rehearsed the whole speech , which you use in a vouching the full interest that you have in your Romish Priests . I chuse rather the defensive part for my selfe , than the offensive against you ; and therefore I expect what you can further object . The Lord Barons Objection . YOu saying , there could not bee expected any Subjection from this Religion , could not bee restrained to the Treasonable point onely , because one Traiterous act cannot be a Religion in it selfe . The Lord B ps Answer . TRue , one Act cannot bee a Religion it selfe , but yet one Position and Doctrine may . The Position of the Manichees , forbidding the Communion of the Cup in the Sacrament of the Lords Supper , upon an opinion that there is a Devillish Spirit in Wine , was but one of many of their Heresies : and yet may it bee lawfull for us to say of this one Position of theirs , This is the Religion of the Manichees . And my discourse , you know , was as well of your Priests Positions , as of their Practices . The Lord Barons Objection . NEither doth this extend onely to Priests , for that all that are of the Romish Religion are as fully of that Religion , as the Priests . The Lord B ps Answer . AS fully as the Priests ? God forbid ! for so should they also hold the Traiterous opinions of Bellarmine , Allen , Reynolds , Stapleton , Creswell , and Parsons , besides many others detected in the same Booke ; against which Allegations M. Parsons himselfe ( a man knowne unto you for his Malignity and Adversenesse ) could take no exception . My Lord , be advised , peruse this your Objection againe , and then tell mee whether I have not deserved well of you , by my not rehearsing your speech to the full , by a Figure ( that you may better like of Figurative speeches ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Lord Barons Objection . I Was only troubled to finde my selfe condemned , not for that I have any disloyall thought in my heart , but only for being of the Romish Religion . The Lord B ps Answer . I Answer as did once our Saviour , Doth no man condemn you ? neither doe I ; farre bee it from mee , that I should impeach your Loyalty , which I shall hope is that , which the Apostle S. Paul taught of a Subjection , not for feare only , but for Conscience sake also : and then may it not bee the Subjection , approved by Pope Paulus , and maintained by your Cardinall Bellarmine , and other Romish Priests , which is to bee subject with a [ Donec ] that is , Vntil there may be power to resist ; ( as you have read in that booke of Romish Rebellious Positions , wherewith you are so much offended . ) which kind of Subjection King David would have called Brutish , as that of the Horse and Mule ; which are to bee held in with Bit and Bridle . Onely I cannot but be sensible of the Injury done unto mee , by your violent enforcing upon mee a purpose to have condemned all Lay Romanists for being of that Religion there discovered and condemned , which was direct Treason . You ought to have consulted with the College of Sorbon , and those Parisian Doctors would have taught you to distinguish even of Romish Religion : discerning ROMISH , in respect of the Romish Court , from Romish , in respect of the Romish Church in generall . The first , they know , hath often harboured seditious documents , which they have alwayes impugned , for the defence and preservation of the Gallicane Regalities and Liberties . Besides , there are two wayes to free your Laicks from suspition of that Doctrine , which your Priests hold , and professe among themselves . The one is their owne Ignorance , in not knowing it ; the other their Incredulity , in not beleeving it . I could give instance in that Answer , which I had from an honourable Personage , of knowne and experienced loyalty to his King and State , saying , that notwithstanding his much acquaintance with Iesuites , yet they never uttered any Doctrine to him savouring of deposing of Kings , or disturbing of Kingdomes for Religion-sake . This , said I , as it may bee an argument of their subtilty in concealing their pernicious Positions ; so much more may it bee an evidence of your Lordships Integrity , which ( as it were ) commanded them silence . Secondly , the not beleeving your Priests , in such Doctrines , is the next point of security , which I will presume many of your Laicks ( albeit otherwise professedly of the Romish Religion ) doe detest , even from the unnaturall heinousnesse thereof , as a naturall Turke or Iew would abhorre a Parricide . The Lord Barons Objection . NEither am I the only Catholike who hath beene offended with that Booke of Romish Positions , but all that have read it . The Lord B ps Answer . IF you or any other have taken offence , which was not given , it cannot be my fault : I must not thinke my selfe so farre privileged , as that in defending the Truth , I should not incurre the Offence of some others . Habent sua fata Libelli : and you know who expostulated , saying , Am I your Enemy because I tell you the Truth ? Wee reade of them , who were Hearers of the Apostles of Christ , that some scorned , and some beleeved . I wish you had rather beene of this Some . But what 's next ? The Lord Barons Objection . THere is a Booke intituled , The converted Iew , written by a Iesuite , who spareth not to print his great dislike thereof : and I doubt not but the same is printed in other Bookes also . The Lord B ps Answer . WHy , my Lord ? could your Lordship conceive , that when I writ this Booke , intituled A Discovery of the Rebellious Positions and Practices of Romish Priests and Iesuites , that I expected or intended to please any Iesuite ? A Iesuite disliketh it ! and I dislike his disliking . This is yet but a Paritie . Iesuites are offended with the Discovery of their disloyalty , and so were , often , the Iewes with Christs discovery of their Hypocrisie . There is a Parity in this al-also . How-ever , I stand sufficiently armed with that Harnesse , which S. Augustine once lent mee ; Malim ut scandalum committatur , quàm ut veritas amittatur . The Lord Barons Objection . BVt by the speech I had with your Lordship at London , I finde that you are not now of that mind ; of which I am very glad , and doe acknowledge my selfe satisfied , and will endevour to give the same satisfaction to others . The Lord B ps Answer . BVt stay a while , my Lord ( I pray you ) and tell mee what minde you thought mee to bee of , when I writ so unto you ? If you imagine that I was of any other , than I had beene , at the writing of that Booke of Discoverie , and of those words therein , whereunto you have laid your whole Battery , to oppugne them , you are much deceived ; and that you may know I have good evidence for mee , to say thus much , and for your Lordship to be perswaded thereof , in my next Booke ( written in the defence of that Booke of Discovery ) I gave this expresse acknowledgement , viz. I have writ against our Romish Adversaries , but not without note of difference and distinction ; being verily perswaded that Divers , even the Zealous among them , partly by light of the ingrafted Law of reason , and partly from some glimpse of the Gospell of Christ , doe abhor such Doctrines and Practices , which have beene discovered in cases of Rebellion and Equivocation . How like you this , my Lord ? Doth this please you ? Then may it satisfie you for my then-meaning , when I said , No loyall subjection can be expected from this Religion , ( namely , of those Popes and Priests . ) And accordingly may it remove the Scandall conceived from thence by your Lordship and Others . As for your subsequent Requests , which you make , they are no way pertinent to our discourse ; I chuse rather to heare of your friendly inclination . The Lord Barons Accommodation . YOu are an English man , and for that I must esteeme you ; you are a man of great Reading , and for that I must respect you : you are a Bishop of the English Church and Religion , which next to that Religion I professe , I preferre above all other . The Lord B ps Answer . EAch of these Respects I account as so many Obligations upon mee , and such as deserve a Correspondence ; 1. To embrace your Lordship , in the name of English. 2. To wish that I were so learned , as to give you a full satisfaction . 3. To pray to God for his spirituall benediction upon you , as I am a Bishop . 4. To tell you that the Bosome of the English Church lieth open to receive you , upon your Profession of the truth of Religion , so happily established therein ; which I wish may be to your eternall comfort . The Lord Barons tacit menacing . ANd therefore I shall be sorry that any Vnruly Pen should put it selfe in competence with yours , which could shew it selfe most Bitter . The Lord B ps Answer . YOur Lordship should not have threatned , as thinking to affright me with the mention of an unruly Pen ▪ I have not so long borne the brunt and violence of the most enraged of all your Pen-men , as to feare in any just cause , any mans Pen , that is but made of a Goose-quill . Nor shall I seeke a Supersedeas against him that threatneth : use your discretion , my Lord , in inciting some man of Indiscretion against mee ; for such he must be , that shall be unruly in his Pen : the Proverbe is , Dementi gladium porrigere . The Lord Barons Admonition . YOu know what becomes a great Person to doe , and in your Epistle Dedicatory you commended that saying of Artaxerxes to his Souldier , Non ut maledicas te alo , sed ut pngnes . Good my Lord doe as you say . The Lord B ps Answer . WHat is then Maledicere , thinke you , my Lord ? if you take it as opposite to Benedicere , then may your Romish Church assume this as her proper Character , shee being above all others the Mother of Cursings and Maledictions . And if you take it for downright Reviling and Railing , then may the Encounter , which I writ against M r Parsons his scurrilous , calumnious , and bitter Invectives against mee , witnesse my extreme patience and moderation ; as in the former part of this Discharge hath already beene made manifest . The Lord B ps Conclusion . THe Apostle , when hee extolled his owne privileges , in comparing them with others , which hee did for the honouring of his Apostolicall Function , against the Calumnies of his Adversaries , hee , lest hee might incurre the suspition of Arrogancy , preoccupated , saying , I speake foolishly , you have compelled me . So he , instructing thereby every Minister of Christ , of the lawfulnesse of a selfe-Commendation , whensoever it shall be extorted from him by the iniquity of an envious and detractive Adversary , upon a necessity of justifying and dignifying his owne Calling . In which respect , Selfe-praise , although it may seeme foolish in the outward sound and eares of carnall men , yet doth it relish of true prudence , in it's propersense , and in the apprehension of every Conscionable Christian. Wherefore if any words have fallen from my quill , which may seeme to savour of a like affectation , I shall desire it may receive the like Construction ; even for that I can , in like manner , excuse my selfe , saying , You have compelled mee , who have charged mee so unjustly with Mis-allegations . To conclude , let mee aske you first what Creature that is , which comming among the varieties of flowers , sucketh sweetnesse out of them ; next how different it is from another Creature , which feedeth wholly upon venomous herbs and flowers . I would I had not cause to give you this Protasis . Notwithstanding I pray to God for each of you , that by the knowledge and sight of your owne errors , you may be brought to the acknowledgement of Gods Truth , to the Glorie of his saving Grace in Christ Iesus . All Glorie be to God. FINIS . Notes, typically marginal, from the original text Notes for div A07804-e110 K. J. Notes for div A07804-e1040 Rom. 2. 1. Notes for div A07804-e3020 Num. 1. N. 2. N. 3. N. 4. Notes for div A07804-e3790 N. 5. N. 6. Deut. 5. Mar. 1. Matt. 28. 1. Ioh. 5. N. 7. N. 8. N. 9. N. 10. N. 11. N. 13. Notes for div A07804-e5880 N. 14. Notes for div A07804-e6330 N. 15. N. 16. N. 17. N. 18. N. 19. N. 20. N. 21. N. 22. N. 23. N. 24. N. 25. N. 26. N. 27. N. 28. N. 29. * See above N. 20. * Innocent . de offic . Missae l. 3. c. 29. Dicunt quidam , quòd panis convertitur in Corpus Christi , quia Corpus sub eisdem panis accidentibus loco panis incipit esse : sicut dicitur à Grammaticis , quando mutatur A , in E , cum à praesenti Ago , formatur praeteritum Egi. N. 30. N. 31. N. 32. N. 33. * Suarez Ies : Tom. 3. Disp : 75. Sect 2. Prima sententia est , Sacerdotal●m Sūptienem ess● de necessitate Sacrificii , quatenus est perfecta consumptio , & inntatio victimae oblatae , Sic moderni Thomistae , Soto . Ledesima , quos secutus est Bellar. l 1. de Missa . c. ult . But Salmeton Ies. To : 9. Tract . 29. p 223. At hoc non pertinet ad esseatiam Sacrificii . N. 34. N. 35. N. 36. N. 37. N. 39. N. 40. N. 41. N. 42. N. 43. N. 44. N. 45. N. 46. N. 47. N. 48. Notes for div A07804-e17910 N. 50. N. 51. N. 52. * Treatise of the Masse , Book 4. pag. 196. and Booke 7. pag. 100. Notes for div A07804-e18950 N. 53. Notes for div A07804-e19230 * Barthol . Gaventius Cōment . in Rubricas Missalis Breviarii Romani in Rubrica [ Sit admixta aqua . ] Miscere aquam vino ( inquit ) est de praecepto Ecclesiae tantū . Conc. Trid. Sess. 22. And he citeth also Suares . See B●rth ▪ also part . 3. tit . 4 pa. 142. lib. Missalis . Notes for div A07804-e19640 N. 56. N. 57. N. 58. N. 59. Notes for div A07804-e21070 N. 60. Prov. 17. 15. N. 62. Notes for div A07804-e22330 Polyd. Virgil. de Invent. rerum . lib 4. cap. 10. ( Before it was purged by the Romish Inquisitors ) * See the Encounter , cap. 14. p. 229. Mitigation . cap. 6. pa. 234. Encount . cap. 12. p. 183. See the Encounter . c. 13. pag. 219. Mitigat . c. 4. pa. 131. * Sober Reckoning . See my Encount . cap. 11. p. 173. Mitigat . c. 2. pag. 88. See my Preamble . p. 12 and the Encount . cap. 12. p. 181. Encount . c. 14. pag. 208. 1 Encount . B. 2. pag. 15. & 16. Preamb. p. 26. and Encount . pag. 191. Preamb. p. 72. & Encount . cap. 12. p. 167. Preamb. p. 75. Encount . c. 12. p. 169. Preamb. p. 80. Encount . c. 12. p. 117. N. 64. Encount . B. 2. cap. 10. N 65. Notes for div A07804-e24340 N. 66. N. 67. * Ezech. ch . 16. & chap. 23. Ose Chap. 3. N. 68. N. 69. N. 70. N. 71. N. 72. N. 73. N. 74. N. 74. N. 75. N. 76. N. 77. N. 78. N. 79. N. 80. N. 81. N. 82. N. 83. N. 84. 1 Cor. 11. 17. &c. 12. v. 11. 
A34012	----	Missa triumphans, or, The triumph of the mass wherein all the sophistical and wily arguments of Mr de Rodon against that thrice venerable sacrifice in his funestuous tract by him called, The funeral of the Mass, are fully, formally, and clearly answered : together with an appendix by way of answer to the translators preface / by F.P.M.O.P. Hib. Collins, William, 17th cent. 1675 Approx. 690 KB of XML-encoded text transcribed from 297 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A34012 Wing C5389 ESTC R5065 12633436 ocm 12633436 64832 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34012) Transcribed from: (Early English Books Online ; image set 64832) Images scanned from microfilm: (Early English books, 1641-1700 ; 348:12) Missa triumphans, or, The triumph of the mass wherein all the sophistical and wily arguments of Mr de Rodon against that thrice venerable sacrifice in his funestuous tract by him called, The funeral of the Mass, are fully, formally, and clearly answered : together with an appendix by way of answer to the translators preface / by F.P.M.O.P. Hib. Collins, William, 17th cent. F. P. M. O. P. [10], 464, 48, [16] p. [s.n.], Printed at Louain : 1675. The epistle dedicatory signed: W.C. Attributed to William Collins. Cf. NUC pre-1956. Errata on p. 48 of appendix. Includes index. Pages 239-240 of pt. 1, and p. 40-41 of pt. 2 have print missing in filmed copy; p. 220-253 of pt. 1 and p. 30-48 of pt. 2 photographed from Bodleian Library copy and inserted at the end. Identified on film as Wing C5389. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Derodon, David, ca. 1600-1664. -- Tombeau de la messe. -- English. Mass -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Judith Siefring Sampled and proofread 2003-07 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Missa Triumphans , Or , The Triumph of the Mass ; WHEREIN All the Sophistical and wily Arguments of Mr de Rodon against that thrice Venerable Sacrifice , in his funestuous Tract , by him called , The Funeral of the Mass , are fully , formally , and clearly Answered . Together with an Appendix by way of Answer to the Translators Preface . By F. P. M. O. P. Hib. Beware lest any deceive you by Philosophy and vain fallacy , Col. 2. v. 8. Permissu Superiorum . Printed at Louain . 1675. The last Will , &c. Know all men by these presents , that I IOhn Presbyter Knight , by Countrey a Scotch-man , of the Tribe of Rabshekah , of the Linage of Iudas ; ( being of perfect memory , onely a litle troubled with melancholy , and a disease called , The particular Charge of the Army ) doe ordaine this my last Will and Testament to stand in full force and vertue . Imprimis , I give and bequeath my soule into the hands of him that gave it ; and whereas I have alwayes ( in my life time ) been used , and taught all others to plunder and rob both God and Caesar of their dues ; yet at my death I detest all such horrid Actions , Equivocations , and mentall Reservations , and will not rob the Devill of his : Therefore in plaine English , Devill take thy due . For my body , I bequeath to the earth ; provided first , That it bee first decently wrapped in six sheets of the Directory , and then reverently coffined up in the sacred Ordinance for Tithes , and so with all solemnity carried from the Temple to Westminster by the C L asses , Doctor Burges , Doctor Gouge , Master Edwards , and Byfeild being close Mourners , and going before the Corpes , and the wicked Elders following after , weeping , howling , and knashing of their teeth , as if they were already in the fire , which such stinking Trees were made for , upon one of which Iudas my great Gransire hanged himselfe , You may read more of them in the History of Susanna , with a slow motion , and in the midst of the streets , that my body may be seene by all , and let your sorrow so much abound , that you may take up that Lamentation of old , Wisdome crying out in the streets , but ●…e regardeth h●… — my will is , That my learned Countriman , Doctour Cybballs teach at my Funerall in a deplorable tone of language ( according to his speciall gift ) my will being that he preach upon that Text in the 89. Psal. ver . 44. The dayes of my youth hast thou shortened , ●…nd covered me with dishonour . Next I desire that Mr. Calamy and Mr. Case may be sent up to desire a conference with both Houses , to procure an Ordinance , that there may be a day of Humiliation appointed and set apart to deplore my sad losse , and that a Message be prepared , and sent with all speed into Scotland , to give them timely notice thereof , that they may humble themselves with you , and that whereas wee have continued a Monthly Fast for the distressed Protestants in Ireland , and wee our selves having revoked the Protestant Religion , and instituted the Presbyterian , ( and now finding our owne distresses to be above or equall with theirs ) we conclude that our Prayers have not beene availeable for them , and may now change the day , and fast and pray as long or longer for our selves . And likewise , that they may be pleased to put it to the Vote , whether my corps may not be interred neare his Excellency their late Lord Generall , and Mr. Iohn Pym , and so hereafter all Parliament men disceasing , that wee our selves may as well now , as hereafter take up all the resting places of the Saints , and so leave no roome for either the King or his evill Counsell or Popish Bishops , they having formerly engrossed that place only for themselves , that an Ordinance may be speedily drawne up to this effect . Thirdly , I will and bequeath vnto Doctour Burges to have the di●…sing of all fat Benefices whatsoever ; provided that the said Dr. Burges hold and freely enjoy as many of the said Benefices as he himselfe pleaseth , and the rest to be by him disposed of to such persons as he shall thinke quallified and indued with gifts befitting so great a Cause as the present Reformation shall require : to which end , for the better incouragement of him the said Dr. therein , I do freely give and bequeath unto the said Dr. Burges all the scaffolds , and loose stones in or about , or belonging to the Church of Pauls , to pull downe , take , carry away , and dispose of as he shall thinke fitting . Fourthly , I give and bequeath unto my Reverend Son Dr. Gouge the full sum of 500 l. for these religious uses following , viz. 20 pounds to find his Parish Bell-ropes , and in case his said Parish shall not have any use thereof , that he or any of the rest of the venerable Assembly shall have full power and authority to use them at their owne discretions : That one hundred and 50 pounds shall be by the said * Dr. Gouge disbursed in sea-coale whilst they are cheap , and by him sellered up ( as lately he did , most of his Parish can justifie the same ) and by him againe sould out to the poore of his Parish , or any other poore Christians at 10. d. the Bushell cleare gaines . And I ordaine that he imploy the remaining sum in like manner , or if he thinkes it fitting to put it to use at 10. in the hundred , and not under , and the gaines thereof arising to be distributed equally to Mr. Wil. Pri●… , and Dr. Bastwick , that they may be the better encouraged to Query against the Army , to raile against Independents , to rout out Monarchy , and to prove Presbytery jure Divino , provided that the principall remaine intire to Dr. Gouge himselfe , without any other fraud or deceit , Fifthly , I give and bequeath to my deare Child Mr. Edwards , 500. Acres of Bishops Lands , with all the timber growing thereon , to be by him converted to Gibbets to hang up the Independents ; and in case the said Independents shall resist the holy Synod , as it is probable they will ; That then it shall be lawfull for any of the Assembly being already furnished with hempe ( if not enough in my former Legacy , the Common people of England questionlesse will supply their needs ) to hang themselves , and to fulfill the old Proverbe , give them halter enough and thei le hang themselves . Sixthly , I give and bequeath all my plundered Books , and Libraries lately tane from the Bishops to Mr Calamy , Mr Sedgwick , and Mr. Case ▪ it being likely the Case may suddenly be altered , and my sonne Calamy feele Calamity , for I feare destruction is ●…igh , and my son Sedgwick will shortly ●…leat ( like one of Ieroboams Calves ) to his Country-men in Essex , in one only single poore Benefice . Seventhly , I give and bequeath all my Charity to the Aldermen of the City , and by them to be disposed of to the Parliament , as they shall have need thereof . Eightly , All my wisdome and learning to the Common Councell , that they may preserve the City as I and my Children have preserved the Church , and brought it to the great light and glory that now you see it is . Ninthly I give and bequeath to all broaken Aldermen , defunct Committees , and accused Members of the House of Commons , my n●…w Creed ; and by them to be disposed of to their Creditors , and all others as they shall see cause , that they may renew their faith , and againe become credible men , by which meanes the publique faith may againe revive , and the City looke up : and whereas my Predecessor knowne by the name of Doctors Commons of famous memory did decease about sixe yeares since , having first made a will which was made publique in print , and for as much as the said Doctors Commons is againe revived to my great and unspeakeable terrour , I doe hereby bequeath unto my said Predecessor all jurisdiction , priviledges , profits , and emoluments whatsoever so unjustly usurped and detained by me , and the rest of my precious Brats . Tenthly , All my zeale for the Cause I give and bequeath to the dissenting Souldiers that have deserted the Army , that they may stand up mightily in the gap , and stop the plaguy devouring Army of Sir Thomas Fairfax . Eleventhly , I give and bequeath all my new invented Oathes , and Covenants , all my Schismaticall Sermons , all my Perjuries , Forgeries , Plots , Treacheries , Rebellions , Equivocations , and mentall reservations , to my deare children the Scots , provided that they shall make use of them in their owne Countrey , and not else where . Twelfthly . I give and bequeath unto Dr. * Cyballs 10. l. of lawfu●…l money of England , in consideration of my Funerall Sermon , besides two Canenicall Coats , which he may turne , as he sees fitting ; and I desire him to make his prayer shorter then the ordinary use hath been , for I my selfe must confesse the blasphemies , treasons , heresies , incongruities , tautologies , absurdities of my children in their measure of Prayer , from time to time ( observed by the people ) hath beene a great cause of my untimely disease : And also I desire that his Sermon may be printed , and published , and that Wal-ey'd Bartlet at Austins-gate , and Bellamy at the Old Exchange have the Printing thereof ; and that an Ordinance may bee desired , that none dare to reprint the same . Lastly , I do intrust all that out of a conscientious duty to me ( shall suddenly after my discease ) leave and abandon the House of Commons , ( Provided they exceed not the number of threescore ) to be my Executors , that they see this my last Wil and Testament performed , without any fraud according to the true sense and meaning thereof , and the severall legacies to be paid to the persons aforesaid within five moneths after my death . And this my Will to remaine in full force , revoking all former Wills , Bonds , Bills , Gifts , whatsoever . Witnesse my hand and Seale , Adoniram Byfield , Scribe . Sealed and delivered , Iuly , 1647. Iohn Presbyter . Simon Synod . Cornelius Burges . Postscript . REjoyce O heavens ▪ sing aloud O earth , clap thy hands for joy , O England , post nubula soles , thou shall now have a time of quietnesse , of peace , of content , for Presbyter Iohn is dead , and will never vex thee more , nor imprison thy free Denizens , nor eate up thy fat things , nor devour thy good things , nor eate the bread out of thy childrens mouthes : Therefore farewell persecution for conscience ; farewell Ordinance for Tythes ; farewell Ecclesiasticall Supremacy ; farewell Pontificiall Revenue ; farewell Dissembly of Divines , dissembled at Westminster , you shall constult together no more ; farewell Sir Simon Synod , and his sonne Presbyter Iack Gens antiqua ruit , multos dominata per Annos , And therefore O England , Interpone tuis interdum gaudia curis His EPITAPH . HEre lies Jack Presbyter , void of all pity , Who ruin'd the Countrey , and fooled the City : He turned preaching to prating , and telling of lies , Caus'd jarres and dissentions in all Families . He invented new Oathes , Rebellion to raise , Deceiving the Commons , whilst on them he preyes . He made a New Creed , despised the Old , King , State , and Religion by him bought and sold. He foure yeares consulted , and yet could not tell The Parliament the way Christ went into Hell. Resolved therein , he never could be , Therefore in great haste , he 's gone thither to see . FINIS . gratiously to hear the humble Prayers of his hidden Petitioner ; and MADAM , Your Majestie 's most Loyal & Devoted Beadsman , W. C. Chapter I. Concerning the Exposition of these words : This is my body . MOnsieur de Rodon , against ths exposition of the Roman Catholicks , who by this passage of Scripture , This is my body , understands the real presence of Christs body in the Sacrament of the Altar , frames his argument thus . Rodon . 1. He that speaks contrary to the usage of all the world , and takes words otherwise then all other men do , must without doubt speak very obscurely ; but if Iesus ▪ Christ by these words This is my body , had meant the real presence of his body in the host , ( as the Romish Doctors assert ) and consequently had meant the substantial Conversion of the bread into his body , he had spoken contrary to the common usage of a●… the world , and had taken the words otherwise then all other men do ; which I prove thus . The●… was never any author either sacred or prophane that made use of such words as these , This is my body , to signifie the real presence of a thing immediatly after the pronouncing of them , and not before ; on the contrary , there was never any man that did not use them to signifie that the thing was already that which it was to be . For example , when God the Father speaking of Iesus Christ said , this is my beloved Son , it is certain that Iesus Christ was the son of God , before God said it ; and in common usage it is never said , this is that , except the thing be so , before it is said to be so . For example , we do not say this is a Table , before that which we mean by the word , this , be a table . Therefore it is contrary to the common stile of all authors as well sacred as prophane , and contrary to the common usage of all men , to make these words of , Iesus Christ , this is my body , to signifie th●… substantial conversion of the bread into Christs body , and the real presence of his body in the host immediately after the pronouncing of them by the Priest , and not before ; seeing then that Iesus Christ , when he said , this is my body , did not speak contrary to the common usage of all ●…h●… world , and d●…d not tak●… the word●… otherwise ●…hen all other men do ; it necessarily follows , that these words of Iesus Christ , when he said , this is my body , do not signifie the substantial conversion of the bread into Christs body , nor the real presence of Christs body in the host , immediately after the Priest hath pronounced them , and not before . And this being so ; the Romish doctors must seek some other passages of Scripture , than this , This is my body . to prove such a conversion , and such a presence ; and seeing they can find none , I conclude that such a conversion , and such a presence , have no foundation in Scripture . Answ. To this argument I answer , confessing the major , viz. He that speaks contrary to the usage of all the world , &c. and denying the minor , viz. But if Jesus Christ by these words , This is my body , had meant the real presence , &c. he had spoken contrary to the common usage of all the world . And to the probation of his minor , viz. There was never any author , either facred or prophane , that made use of such words as these . This is my body , to signifie , &c. that I grant ▪ and deny the consequence , viz. therefore it is contrary to the common stile of all authors , as well sacred as prophane , and contrary to the common usage of all men , to make these words of Jesus Christ , this is my body , to signifie the substantial conversion of the bread into Christs body , and the real presence of his body in the host , immediately after the pronouncing of them by the Priest , and not before . And the reason is this ; because of the disparity that is betwixt Christs words , and the words of all authors sacred and prophane ; for Christs words , as uttered by him , have a creative , productive , and effective vertue and force . It was with his word he changed water into wine , at the feast of Cana in Galilee . It was with his wotd , he cured and cleansed the Leprous man in the Gospel . It is with his word , he wrought all his stupendious wonders and Miracles ; and ( if Mr de Rodon believes he is God ) he ought to believe , that it was with his word he created heaven and earth ; or dare the Monsieur say , that when God spoke these words fiat caelum , fiat terra , be the heavens made , be the earth made , that heaven and earth were in being , before God uttered his creative word : or thinks he that Christ had no hand in that creation ? if he doth ; then I dare say , and can assure him , he has no more belief then a meer heathen . But as for the words of a meer man , whether he be an author sacred or prophane , sure it is that they are not of a creative , productive , or effective vertue and force , as Christs are ; and so it is no wonder if according to the common usage of all mens meaning their authors words do presuppose that the things whereof they treat or speak , have their being before ; and not by vertue of their bare significative words . But as it is proper to a meer mans word , ( be he never so good an author sacred or prophane ) not to give a being to the thing he speaks of , so it is proper to Chri●…s effective word , to effect or cause what it signifies ; and consequently , all authors ( I mean all Christian authors whether sacred or prophane ) may very well ▪ and ought , ( according to the common usage of all faithfull and Christian people ) understand these words : This is my body , as spoken by Christ , ( whose words are of a creative , productive , and effective force and power ) in a common , usual , litteral sense , as when I , or another man should say , this is my horse , this is my house , meaning a real horse , and a real house , and not the sign or figure of a horse , or of a house . But if the Mounsieur will not understand words in the same sense as all other Christians do , and ought to do , and will give no more vertue and power to Christs creative word , then Jews , Turks , and heathens do ; I see no reason why he , and all those that take his part , ought to be e●…med ( as to matters of belief ) better then any of these . But let us suppose , with the greatest part of all Christians , that ever were , and now are , that Christ can Transubstantiate bread into his body , that it implyes no contradiction , and that at the institution of this Sacrament , he intended really so to do . I ask Mr. de Rodon , how Christ could have exprest his real meaning unto us , with clearer words , and more to the common usage of all Authors , and men , then by saying : This is my body ? When a man sayes : this is my hand , this is my cloke ; doth he speak contrary to the common usage of all authors a●…d men ? or do they understand by his words , the figure or signe of his hand and cloke only when he intends they are his reall hand and cloke ? Even so , supposing Christ can Transubstantiate bread into his body really , and that when he instituted the Sacrament , he meant really so to do , would it be contrary to the common usage of all Authors and men , to und●…rstand his words in a literal sense ? or how can a conception be more clearly exprest , then by the termes and words which were instituted for its proper and immediate signification ? Dialecticks and Philosophers , instead of carrying the things they treate of to School with them ▪ do carry ▪ only conceptions and words thither , and the words serve only to express their conceptions ; and the properer the word is , the better ▪ it e●…presseth the concept . But in this passage , This is my body , the words are instituted to signifie properly and immediately , a●…reall corporal thing , and not its signe or figure ; Therefore according to the Rules of Dialectick , a reall body cannot be plainlyer exprest , then by saying : This is my body . Doubtless , those that said , how can this man give us his flesh to eat , understood him literally , as we do , and if our saviour himself had meant it otherwise ▪ could he not easily have answered , and satisfied them , by saying : you are mistaken sirs , you understand me not right ? I mean not , that it is my reall substantial body , but only the representation or Sacrament of it . His answer was not so , but this : Amen I say unto you , unless you eat the flesh of the son of man , and drink his bloud , ye shall not have life in you . Here also he calls it his flesh and bloud ; therefore he understood it litterally as we do ; not figuratively only as M. R. doth . To this I add , that a figurative expression is obscurer then a litteral one ; why then did not Christ to avoid obscurity , foreknowing that in future times should be gr●…at alterations and hot debates in his Church , concerning Transubstantiation , wherefore I say , did he not say , this is only the figure and sacrament of my body in●…tead of saying absolutely This is my body ? for by saying so , he would take away all ambiguity concerning Transubstantiation , and his Church would be in perfect union concerning this grand Mystery . As to Mr. de Rodons first Instance concerning these words of God the father : This is my beloved son , I confess , Christ was his son before he spok them words . But these words were spoken by God the father ; to let the world know , that Christ was his true natural son , he intended not then to create him his son , or to transubstantiate any creature into his sons substance . But if God the father had taken bread in his hand , and said ; this is my son ; no sacred or prophane author , ( considering his omnipotency ) ought to doubt but that that bread was his real son ; because of the force of his creative word , unless they can prove that it is beyond Gods power to transubstantiate one thing into another , which no body can demonstrate ; because it is an ●…asier thing in its self , to Transubstantiate then to create . What we say of God the fathers word the same we say of Christs , because of their equality in power . Hence followeth evidently that Mr. de Rodons second Instance , viz. This is a Table ; is to no purpose , because of the disparity between Christs word , and the words of all Authors sacred and prophane ; Therefore Mr. de Rodon must give us leave to conclude thus , contrary to him , viz. that since Jesus Christ exprest his minde , by saying : This is my body ▪ and since his power is so great , that he is able to do , what he sayes ; and since his word is verity and truth ; it followeth evidently , that he did not speak contrary to the common usage of all the world : and that he did not take the words but in their proper and litteral meaning , as all other men do , when they say , this is my hand , this is my cloak ; he being able , to effect what he said ; which no other Author , sacred or prophane , are able to do . It followeth also , that the Romis●… doctours , need not seek , and cannot have , a clearer passage , out of scriprure , to prove the real presence , then this : This is my body , whence also followeth , that this conversion and presence , have an excellent foundation in holy scripture . But let us now examine his grounded reason concerning the common usage of words ; thus he argues . Rodon . 2. Things must be , before there be any Image , Picture , or representation of them ; and consequently Images are after the things , whereof they are Images : but words are the Images of conceptions , and conceptions the Images of things : therefore things are such , before we can really conceive them to be such , and we conceive them to be such , before we can say they are such . Therefore that which Christ held , and gave to his disciples , expressed by the word ( this ) was his body before he conceived that it was his body , and he conceived that it was his body , before he said , this is my body : and consequently it is not by vertue of these words : t●…is is my body , that that which Iesus Christ gave to his Disciples , expressed by the word ( this , ) was his body ; but rather it is by blessing the bread , or thanksgiving , that the bread was made the body of Christ , because it was made the Sacrament of it . Whence it followeth , that these words : This is my body , must be expounded thus : This bread is my body , and these words : This bread is my body , must be expounded thus : This bread is the Sacrament of my body . Answ. To this Argument I answer , granting the Antecedent , with its sequel ; But that which he inferrs , viz. that words are the Images of conceptions , I distinguish , thus : words are the improper Images of conceptions , I confess ; words are the proper Images of conceptions I deny ; for although words be signes of conceptions , yet they are not their proper Images ; because ( as Dialecticks commonly say ) though every Image is a signe , yet every signe is not an Image ; and the reason is , because an Image hath alwayes an essential relation or likeness to its prototype , which a signe hath not alwayes to the thing it signifies ; n●…y the very signum naturale , natural signe it ●…elf , hath not that similitude ; for othe●…wise smoak which is a natural signe of fire , and the voice of a man , which is the natural signe of a man , the one would be like fire and the other like a man , sure it is , and to every mans eye , that the kings head set up before a Tav●…rn , signifies that wine is to be sold there ; and yet the kings head is no Image of wine , because it is not like wine ; so that an Image , and a signe are two different things . But suppose a signe is an improper Image , because as an Image is like to its Prototype , so a signe represents the thing it signifies ; I distinguish his minor thus : but words are the Images of conceptions , and consequently must come after the things they signify : humane words are signes , and must come after , &c. I confess ; divine words , ( such as Christs are ) are signes , and must come after , &c. I deny ; for humane words are nothing else but meer empty and speculative signes or shadows of the things they signifie ; but Christs words are practical signes and causes of what they signifie ; and so they precede , and must not come after the thing by them signifyed . And so Transubstantiation , which was the concept of Christs words , when he said This is my body , followed , and was made by his effective word . This solution is grounded on the omnipotent v●…e of Christs words , which are not only signes , but also do cause by creation or production what things he pleaseth and how he pleaseth to conceive they shall be ; for we never heard as yet of any other way , God either creat●…d or produced any thing , but by h●…s b●…re word ; therefore although every creatures word , comes after the thing it signieth ; yet Christs word , which is both a practical signe and cause of things , must precede what he intends to create , produce , or change . Secondly , I answer the said minor , that whereas the Romish Doctors hold Transubstantiation to be not only the real presence of Christs body , b●…t also the signe and Sacrament thereof ; ( For they say , 't is both Sacramentum & res , the Sacrament and the thing it self ; ) As it is a Sacrament or signe , we say , it pre-supposeth the thing it represents ▪ viz. Christs patible body upon the Cross ; for although it be still the self same body , yet it is not still in the self same manner ; it is now glorified , and it was then patible ; it was then in its human shape & it is now in the Sacrament , but veiled under the Sacramental species of bread and wine . Neither is there any repugnance or inconvenience , that the same thing should signifie or represent its own self , when the manner of the thing is changed ; for example , it is neither repugnant or inconvenient , that a man upon a theatre , should represent and signifie , what he did himself , when he was in an army ; or to represent his own youthfull actions in his old age , it is not repugnant to any man ; and yet the self-same man is the representer , and represented ; even so is it in our case , concerning Christs glorified body in the Sacrament , and the self same when it was patible upon the Cross. And whereas Mr. Rodon saies , that it was rather by blessing the bread or thanksgiving , that the bread was made the body of Christ , because it was made the Sacrament of it . I ask him this question ; if a bare blessing or thanksgiving can make this Sacrament , why were not the loaves and fishes our Saviour multiplied for those that followed him into the wilderness , made this Sacrament also ? for Christ blest them and gave the glory and praise of the miracle , he was about to do , to his heavenly father . But certain it is , and all the faithfull believe , that this Sacrament was first instituted by Christ at his last supper with his disciples ; and consequently more then a bare blessing , and thanksgiving are requisite to make this Sacrament , viz. these effective words of Christ , This is my body , and so the Mounseur is quite mistaken , when he saies , that it was rather by blessing the bread , or thanksgiving ▪ that the bread was made the body of Christ , because it was made the Sacrament of it , for there was blessing and thanksgiving of Christ , upon the bread and fishes in the wilderness , and yet they were no Sacrament . Therefore , since other mens words are not proper Images , but meer speculative signes ; and since Christs effective words , are both practical signes and causes of the things by them signified : and since Transubstantiation is both the Sacrament and thing it self , and as it is a Sacrament , it presupposeth the some thing it signifies , though taken in another manner . Therefore things which Christ say to be such , are not such before he saies , or conceives them to be such , because he makes them really such , by saying they are such , although other mens words can alter nothing by saying they are such , from what they were before ; unless Christ elevates their words , as he doth the words of his Priests , when they consecrate , and giveth unto them an Instrumental productive vertue . Hence also followeth , that that which Jesus Christ held , and gave to his disciples , expressed by the word ( this ) was bread , and not his body before he said : This is my body , by verof which words , he made it his real body . And consequently , that these words : This is my body , must not be expounded thus : This bread is my body ; nor these words , This bread is my body , expounded thus ; This is the Sacrament of my body ; but rather thus This is my body , must be understood of his real body , although it consignifies also the Sacrament of his body ; for they are both together in the Mistery of Transubstantiation . Mounsieur de Rodon prosecutes his argument , and proves that these words : This is my body , must be thus expounded ; This bread is the Sacrament of my body . Rodon . 3. A proposition must be expounded according to the nature of the thing in question ; for example , if a man pointing at the kings person , should say , this is the King ; the Proposition must be expounded thus : this is the Kings person , because the kings person is meant ; But if a man comming into a Painters shop , and pointing at the Kings Picture should say , this is the King ; the Proposition must be expounded thus : this is the Kings Picture , because here his picture is meant . Even so , if Iesus Christ laying his hand ●…n his brest , had said : This is my body : we must without doubt have understood the proposition concerning his real body and not concerning the sign , or Sacrament of it , because his very body had been then meant , and not the sign or Sacrament of it . But Iesus Christ being about to institute the Eucharist , and to that end , having taken bread , blessed itand given it to his disciples , with these words , take , eat , this is my body , it is evident that they must be understood of the sacrament of his body , & the proposition must be expounded thus , this is the Sacrament of my body , because here the Sacrament of his body is meant : And seeing a Sacrament is a visible sign of an invisible grace , as the Council of Trent saith , in its sixth sess : it is evident that this proposition : This is my body , being expounded by this , This is the Sacrament of my body , may be expounded thus : this is the signe of my body . Answ. I deny the Mounsieurs minor ; viz. that it is evident that Christs words must be understood only of the Sacrament of his body , and that the Proposition must be expounded thus : This is the Sacrament of my body ; for these words This is my body , as spoken by Christ , do according to the proper and immediate signification of the words signifie no more the Sacrament of his body , then these words this is my cloak , as uttered by me do signify the signe or Sacrament of my cloke ; therefore as when I say , this is my cloake , it is not evident , that I mean the signe only of my cloake ; so when Christ said , This is my body , it is not evident , that he meant only the Sacrament of his body ; nay the words according to their proper and immediate sense , do rather signfy , that it is his real body ; and yet we consess that they consignifie the Sacrament of his body also ; and t●…e Mounsieur has no more to shew for this 〈◊〉 but his bare word , which we are not bound to take . 〈◊〉 Christ laying his hand upon his breast , had said : This is my body , then ( Mr. de Rodon sayes ) we ought to believe he meant his real body . But let us suppose , he had done so , a blinde man being by , who could not see him ; I ask the Mounsieur , how this blind man must understand and expound his words ? all the beholders ought to understand them litterally ; if the blind man must understand them so too , why may not we understand them so also ? or may the blind man understand them figuratively only , and the beholders understand them litterally ? if so , then the blind understands them not rightly ; or if he sayes , that the blind man ought to understand them litterally , because of the attestation of the standers by that saw our saviour hold his hand upon his breast while he uttered the words ; I say , that the beholders being but men , their testimony can produce but a meer humane faith in the blind man concerning the true meaning of Christs words ; or finally if some of the spectatours , out of malice , or to deceive the poor blind man , should contradict the others ; and say that Christ held not his hand upon his breast , while he pronounced the words ; ( although they knew well he did ) where I pray Mounsieur is the poor blind man then ? certainly according to your Rule , he will be brought to his witts end , before he understands the words rightly ; unless you give him leave to understand them litterally as we do . Therefore it is not the laying of Christs hand or foot upon a thing , that gives unto words their common usage , nor makes them signify according to the nature of the thing in question ; but it is rather Christs effective word , taken according to the common institution of men , to signify things in their proper sense , that createth , or changeth one thing into another according to the real and litteral signification of the words by him spoken . Therefore since all General Councils , and all the holy fathers that ever treated of this question , all Catholicks of all ages , ever since the Institution of this Sacrament , unanimously understood the words , this is my body , in a litteral sense ; and since Mr. d●… Rodon , cannot produce one of them , of his side ; nor shew us any evident proof to the contrary , but his own bare word ; which we do not at all value ; it clearly follows , that these words : This is my body , must not be expounded of the Sacrament of his body only ; and because a Sacrament is not here only ment ; it followeth that although a Sacrament , as the holy Council of Irent saith , is a visible signe of an invisible grace , that this proposition , This is my body , must not be expounded , this is the Sacrament , or this is the signe only of my body ; although ( I confess ) that by vertue of the said words , the Sacrament is also consignified with his real presence in the consecrated Host. The Mounsieur confirmes his precedent Argument thus . Rod. 4. In these two propositions : This is my body : This cup is the new Testament in my bloud , the word ( is ) must be taken in the same sense , because they are alike , having been pronounced upon the same matter , viz. the one upon one part of the Sacrament , and the other upon the other part of it ; and because of like things , we must give alike Iudgment . But in this proposition , This cup is the new Testament , the word ( i●… ) is not taken for a real and transubstantiated being , but for a Sacramental and significative being ; because neither the cup nor that which i●… in the cup , is changed into a Testament ; neither is it really and properly a Testament , but the Sacrament of the New Testament . Therefore in this proposition likewise , This is my body , the word ( is ) is not taken for a real and Transubstantiated being , but for a Sacramental and significative being : and consequently as this proposition : This cup is the new Testament , must be expounded thus : the wine that is in the cup , is the signe and Sacrament of the New Testament : so this proposition : This is my body , must be expounded thus : this bread is the signe and Sacrament of my body . Whence it follows , that in one single proposition of Iesus Christ in the institution of the Sacrament of the Eucharist , viz. This cup is the New Testament ; are two figures ; one in the word ( cup ) being taken for that which is in the cup ; this is a figure called a Metonimy , whereby the thing containing , is taken for the thing contained . The other figure is , that the cup is called the New Testament : this is also a figure called a metonimy , whereby the signe is called by the name of the thing signified . And therefore the Romish Doctors are mistaken , when they tell us that all that Iesus Christ said , when he instituted the Eucharist , must be taken litterally , and without a figure . But withall , we must not imagine that Iesus Christ spake obscurely , because he spake figuratively ; these figures and manners of speech , being commonly and familiarly used by all the world . Answ. To this Argument I answer , granting the major , and denying the minor ; and to its probation I confess , that the bare cup is neither a proper testament , or transubstantiated ; But that the consecrated wine in the cup is not the new Testament , & transubstantiated into Christs bloud , I flatly deny ; because Christ himself in express words said : hoc est novum Testamentum in meo sanguine . This is the new Testament in my bloud ; he said not it was the signe or Testament of his bloud , but in his bloud ; that is to say , that the Testament did consist in his bloud ; or which is the same thing , that the new Testament , is his bloud . Thus all the holy Fathers , and General Councils ever understood these words of Christ ; yet the Mounsieur , without any farther proof , but his own bare word , saies that the wine in the cup , after consecration , is but a sign or Sacrament of the new Testament . But of what weight his bare word ought to be , against Christs clear expression , and the common explication of the whole Church , I leave the reader to consider . Therefore the Mounsieur mu●…t give me leave , to conclude thus , contrary to what he holds , and say , that in this proposition : This is my body , the word ( is ) ought to be taken for a real and transubstantiated being , and not for a Sacramental and significative being only . And consequently , that this proposition : This cup is the new Testament , must be expounded thus : The consecrated wine that is in the cup , is the real bloud of Christ , and new Testament of his law . And although we confess with Mr. de Rodon , that in these words . viz. this cup is the new Testament , there are two figures or Metonimies to be taken ; one in the word ( cup ) and the other because the Sacramental species do signifie Christs bloody Passion ; yet we deny but that Transubstantiation is there chiefly by vertue of Christs effective word , and the Sacrament consignified only ; because ( as I said before ) we hold the consecrated Host , to be both Sacramentum & rem 〈◊〉 ▪ the Sacrament ; and the thing it self together . And therefore we deny that the Romish doctours are mistaken , when they tell us , tha what Jesus Christ said , when he instituted the Eucharist , must be taken litterally , and not figuratively only ▪ neither have we any reason to imagine that he spake obscurly , for his real Presence , could not be with plainer words exprest : but let us now hear the Mounsieur speak . Rodon . 5. But when we say , that these words : This is my body , this is my blood , must be expounded thus : this bread is the sign , and Sacrament of my body , this wine is the sign , and Sacrament of my bloud ; we do not mean that the bread and wine are barely and simply signes of Christs body and bloud ; but we believe that the bread and wine in the Eucharist are signes that do exhibite the body and bloud of Christ to believers : for when they do by the mouth of the body receive the bread and wine of ●…he Eucharist , they do at the same time , by the mouth of the soul , viz. by faith , receive the body of Christ broken , and his bloud shed for the remission of their sins ; as will be proved in the next Chapter . Answ. I must confess , if we hold to the common usage of words , and to their proper signification , according to the institution of all authors ; Mr. de Rodons exposition is unto me both very obscure , and repugnant to the expression of all solid divines and Philosophers , for first he saies , that bread and wine in the Eucharist , are not barely , and simply signes of Christs body and bloud , and he saies presently again , that they are signes which do exhibite the body and bloud of Christ to believers ; here me thinks the Mounsieur doth plainly contradict himself , for either the bread and wine do exhibite the body and bloud of Christ to the believe●… precisely , and reduplicatively by reason of their signification , or by reason of their natural entitie : if by reason of their signification , or as they are signes precisely ; what are they then else but bare and simple signes ? If by reason of their entity ; then according to Mr. de Rodons opinion , Christs broken body , and his spilt bloud , are carried , or exhibited to the believers , upon , or by a bare bitt of bread , or in a cup of bare wine . But how nonsensical this exposition is , and how ill grounded in true divinity and Philoso●…hy , I will presently prove . But first I would have the Reader take notice , that these words Sacrament or signe have if not a predicamental , at least a transendental Relation to the things they signify ; what is formal in Relation , according all Philosophers , is not at all operative or exhibitive , but only meer resultative in order to the thing it relates unto , as for example : a father is a Relative word , because he relates to his son ; the formality of this word ( father ) consists in his fatherhood ; and the entity or substract , whereupon fatherhood relies , is in his human nature , for he was a man , before he could be a father . It is not the fatherhood ( which is the formal part of the Relative ) that operates or exhibites a being to the son , which is his correlative word , but his humane nature , or rather his act of Generation ; and the fatherhood only results from his act of Generation , and looks upon the filiation , or as one may say , sonhood , which was operated or exhibited , by a foregoing generative act , so that although the father and his act of Generation , are elder then the son , because they are his effective or exhibitive cause ; yet the fatherhood is not elder then the sonhood ; because the fatherhood ( which is but a meer Relation ) did not effect or exhibit the sonhood , but only relates or looks upon it ; whence followeth clearly , that although the father is before his son in his en●…itative being ; yet he is not a father before he has a son or child , in his fatherhood or relative being . Even so I say of the word Sacrament or signe , which are also relative words ; that what is formal in them , is not at all operative or exhibitive , but only resultative , because they only behold and look upon the things they signify , and effect , or exhibit them not ; from whence followeth evidently , that signification which is the formality of a signe or Sacrament , cannot exhibit the body and bloud of Christ to the believers ; and therefore if any thing in the Sacrament exhibits them , it must be the entity or substract , whereupon signification is founded . But according to Mr de Rodon , the entities whereupon signification in the Sacrament of the Eucharist , is founded , are but bare bread and wine , which entities are not exhibitive , of Christs body and bloud to the believers , I demonstrate thus . If the bare entities of bread and wine could exhibit the body and bloud of Christ to the believers , as often as they are received by the mouth of the body , it would necessary follow , that as often as a man eates or drinks bread and wine , they convey Christs body and blood into his soul , and so every fellow that drinks his belly full of wine , although he drinks himself drunk , especially if he eats but a bit of bread with it ▪ his soul will be full of Christ. But it is both impious and absurd to say , that Christ should be conveyed into a drunkard●… soul ▪ after this manner ; Therefore the doctrine that teacheth this , is absurd and impious . The major I prove thus : all the entities of bread and wine do agree if not specifically , at least univocally ; that is to say ; as a man , a horse , and a cow , are true and real animals , and this word animal agrees properly to every of them : so the words bread and wine , are said truely and properly of all sorts of bread and wine , and they all agree in name : But according to all divines and Philosophers , univocal causes , do produce effects alike ; all men , other men , all horses , other horses , and so ●…orth ; therefore if the entities of bread and wine agree univocally ( as certainly they do ) it follows that their effects must be all alike ; and consequently if the bare entities of Mr. de Rodons communion bread and wine ( for their signification as I have already proved cannot do it ) can exhibit , convey , or carry Christs body and bloud , to believers ; the entities of all other breads and wine can do so also , for they agree all univocaly , & all univocal causes do produce effects a like . Therefore the Mounsieur must either contradict all Philosophers , and be the only Philosopher himself ; or else grant that as often as he eats and drinks bread and wine , ( which was perhaps too much and too often in a day ) he received the Sacrament ; and consequently , if as often as he took bread and wine , he did not examine himself , and discerne the body of our Lord , according to the Apostles saying : judicium sibi mand●…cavit & ●…ibit , he did eat it ( as Iudas did ) to his own damnation ▪ what impious , nonsensical , and Blasphemous doctrine this is , let any rational man consider . But according to the doctrine of the Romanists , the Eucharist is quite another thing , they say , that bare bread and wine are not the substract or foundation whereupon signification relyes in the Sacrament ; but that the Sacramental species are the foundation whereupon signification is grounded ; which Sacramental species being received worthily by the mouth of the body , because they contain the body and bloud of Christ , they say that at the same time they feed the soul also , because they have a spiritual exhibitive faculty to convey Christ into the soul , and work upon her by uniting her to Christ and making her one os his mistical members ; and thus the soul by feeding upon his body , now glorified and impatible , ( if she receives him worthily ) he changes her affections wholy into himself , and as it were incorporates her ; for all the delight of a devout soul , is to be wholy united , and absorpt in Christ , and yet his body , being now impatible and glorified , receives no damage or harm thereby , more then the sun doth by casting his beames upon a dunghill . And although faith be necessary in him that eateth this bread ; we say that hope and charity must also accompany this morsel , unless a man eats it to his damnatian ; for faith alone is not enough to give it a relish in the soul. The Royal prophet calls it the bread of Angels , for it feeds their spirits also ; which if it were but the meer entity of bread , it could not do ; for they never eat wafer , nor bakers bread , nor drink of the entity of our corporal wine ; neither do they eat the Sacrament it self , by the mouth of faith , as Mr. de Rodon would have our soules to eat it here , for if we believe the Apostle , there is neither faith nor hope in heaven , where the Angells are ; but only charity . And since we are come to the mouth of the soul , faith , ( for so the Mounsieur calls it ) saying ; by the mouth of the soul , viz. by faith : I wish he would shew us , either by the common usage of speaking , or in true Philosophy , that faith is the mouth of the soul. If he takes the word ( mouth ) litterally , the soul being a pure spirit , has no mouth ; as it hath no hands nor leggs . If he takes it figuratively or metaphorically , he will never be able to make it out in true philosophy , that faith is the mouth of the soul ; which I prove thus : a mouth must be an intrinsecal part of that thing whose mouth it is , whether the word ( mouth ) be taken litterally or figuratively ; for a corporal mouth is an intrinsecal part of the body that eateth or speaketh : and when God , or an Angel doth speak methaporically , they express themselves by their understandings and wills , which are intrinsecal unto them . But faith is not intrinsecal to a mans soul ; for otherwise , every soul would have faith ; besides , faith according to all divines , is one of the Theological or supernatural vertues ; but no supernatural thing can be intrinsecal to a meer natural thing , such as a soul is . Therefore unless he means to make a Monster of mans soul , faith which is extrinsecal to her , can not be her mouth litterally nor figuratively . In short , the whole debate betwixt Mr. de Rodon and his party , and the Romanists and their party , consists in this ; that Mr. Rodon holdeth Christ is conveyed into our soules , and feedeth them spiritually , with the meer entities of bread and wine ; for signification , ( which is the formal part of the Sacrament ) hath no exhibitive , but only resultative power . And the Romanists hold that our souls are fed spiritually , with the real entity of Christs glorified body ; which being taken by the mouth of the body , we say he is exhibited into our souls . Now whether it stands more with reason and faith , and whether it be more consonant with sound divinity and Philosophy , that the entity of Christs real body can better feed the soul , then the bare entityes of bread and wine can ; we leave the prudent and impartiall Reader to Judge . But if our adversaries say , that by eating Christs real body we damnify it , or do it any irreverence , That we deny ; because we eat his body as it is now glorified ; and a glorified body , we say , is uncapable of suffering any harm or wrong . Neither can any irreverence be done to it , but when it is taken unworthily , that is to say , while one is in mortal sin ; and then the receiver takes it to his own damnation ; but Christs glorified body , is never the worse , or in the least annoyed thereby ; for his body is now impatible ; and as it cannot die again , so can it not suffer . But now we are come to the Mounsieurs additional argument which is thus . Rodon . 6. When a man saith that a thing is such , if it be not such , during the whole time , which he imployes in saying it is such , he makes a false proposition ; for example , when a man saith , that a wall is white if it be not white , during the whole time he imploys in saying it is white , he makes a false proposition . But according to the Romish Doctours , when Iesus Christ said , This is my body , it was not his body , during the whole time which he imployed in saying , This is my body ; for they say , it was his body afterward only : therefore according to the Romish doctors , Iesus Christ uttered a false proposition : which being blasphemy to affirm , we must lay down this for a foundation , that that which Iesus Christ gave to his disciples , when he said , This is my body , was his body , not only after he had said it , but also while he was saying it , and before he said it ▪ And here we have this advantage of those of the Romish Church , that we believe the truth of these words of Iesus Christ : This is my body , much better then they do , because they believe it at one time only . viz. after he had said it : but we believe it at three several times viz. before he said it , when he was saying it , and after he said it . But here some may object , that we must not take the words of our Lord , in too rigorous a sense ; and that in these words : This is my body , we must take the present-tense for the next future , and then the sense will be this : this will immediately be my body . To which I answer , that the Romish doctors will have us take these words : This is my body , in the rigour of the litteral sense , and then the proposition is evidently false . I know that the present-Tense may be taken for the next future , as when Iesus Christ said : I go to my father , and to your father , I go to my God , & to your God , that is , I shall go speedily . But who can be so bold and ignorant , as to affirm that this speech is without a figure , seeing all Grammarians know that it is a figure called Enallage of time ? Therefore the Romish doctors must confess , that by their own doctrine , this proposition of Iesus Christ ; This is my body , is either false or figurative ; and seing that it is not false , it must be figurative , and that the figure must be a Metonimy , whereby the signe takes the name of the thing signifyed ( as hath already been proved ) and not an Enallage of time . Answ. To this additional argument I say , that to verify any proposition , it is enough that the thing is such as the proposition sayes it to be , after the proposition is uttered , although it be not such , while the proposition is in uttering ; if by a ptoposition Mr. d●… Rodon understands a perfect and significative proposition , as he ought to do ; & as this proposition , this is my body , is . But if we should grant that while a meer man uttereth a proposition , the thing meant by the proposition ought to be such before he spoke , and during the time he is speaking it , to have his proposition not to be false ; yet it follows not that while Jesus Christ , ( who is both God and man ) doth utter a proposition , the thing he speaks of should be such , before ▪ and while he speaketh ; to make his proposition be true ▪ for as I said often before , that as Christs word is an effective word , so his proposition is an effective proposition ; because his word and proposition do make what they signify . Therefore the Romish doctors say very well , that the bread was made his body , only after he pronounced the words , and not before ; and yet we deny that Christ then uttered a false proposition . Nay we hold de Rodons layed foundation to be blasphemous , because it gives not an effective vertue to Christs words ▪ above the words of ordinary men . 〈◊〉 we take not only the words , but also 〈◊〉 Tense or time while they were spoken , in as rigorous a sense as he does , viz. in their real litteral meaning ; and the word ( is ) in the present Tense ; without a recourse either to a Metonimy , or Enallage of time ; and yet we deny the proposition , as uttered by Christ to be at all false ; because his was an effective proposition , though other mens are not . We deny also that our adversary hath any advantage of belief over us , for beleving it was Christs body , before , while , and after he spok the words . CHAP. II. Concerning the exposition of these words . He that eateth my flesh , and drinketh my bloud , hath everlasting life . My flesh is meat indeed , &c. MOunsieur de Rodon , did promise in his precedent Chapter , to prove in this , that Christ speaks of a spiritual eating and drinking by faith , which he sayes is the mouth of the soul ; and not of a corporal eating and drinking , by the mouth of the body : his first argument is this . Rodon . 1. When a man would satisfie his hunger , and quench his thirst , he o●…th , and drinketh that thing , which he hungers and thirsts after , because eating satisfieth hunger , and drinking quencheth thirst : But it is by faith , that is , by beleiving in Iesus Christ , that we satisfie the hunger , and quench the thirst which Iohn : he that cometh to me , shall never hunger , & he that believes in me , shal never thirst ; and he that beleveth in me , shall never thirst : Therefore it is by faith , or by beleving , that we eat and drink Iesus Christ , and consequently the eating of Christs flesh , and drinking of his blood is spiritual , and not corporal . Answ. To this argument I answer , granting the major , and distinguishing the Minor thus : but it is by faith , as by a condition requisite , that we satisfie the hunger , and quench the thirst , which we have after Christ , I confess ; but it is by faith , as by the proper and formal cause of satisfying our hunger and quenching our thirst , after him ; or as faith is the spiritual mouth of the soul , to convey Christ into her ; I deny the minor , and both the consequences following . Therefore ( I say ) although not only faith , but also hope and charity , be requisite conditions , wiihout which no body can have the spiritual refreshment this divine food gives unto the soul , and which the soul so much hungers and thirsts after ; yet neither faith , hope nor charity , jointly , or severally , are the cheif cause of this refreshment and spiritual satisfaction ; but the real entity of Christs body , ( which is in the consecrated host ) being received corporally by us , while we are in the state of grace ; is that which chiefly and principally causeth this spiritual refreshment , in us , it is that glorified body , that satisfies our spiritual hunger , and quenches our spiritual thirst , and faith is only one of the requisite conditions , that Christs body should feed us spiritually ; just as the application of fire to wood , is a condition requisite that fire should burn the wood ; but none can say , that the application , the condition requisite , is that which burns the wood ; but the fire is the whole cause of burning ; Even so we say of Christs body in the Sacrament , that it is the chief and whole cause of the spiritual refreshment of the soul ; and the thing which she chiefly hungers and thirsts after ; and faith is but a condition requisite , when his body is taken corporally by us , that it should refresh us spiritually . To the passage he alledgeth out of S. Iohn , I answer ; that his words must not be understood , that he that cometh to me , by faith alone shall never hunger , and he that only beleiveth in me shall never thirst , for many may believe in Christ , and yet be actually in mortal sin ; and yet certain it is , that mortal sin , causeth a divorce betwixt Christ and the soul : or dare Mr. de Rodon say , that if he , or any of his party , should chance to be drunk , to swear , or to envy another man , that by such an action he forfeiteth his belief ? if so : then he presently becomes an heretick ; for heresy is nothing else , but forfeiture of belief in a Christian. Therefore the said passage must be understood thus : he that cometh to me by vertue of this , or any other of my Sacraments , or by true contrition , and believeth in me , ( taking faith as a condition requisite , not as the cause of coming unto him ) such a soul if she leaves him not by falling into sin again through her own fault ; shall never hunger nor thirst spiritually ; but be for ever refresht by vertue of his body and bloud , with increase of charity , and all other vertues . Neither is it to be doubted , but Christs body , when worthily received , by the mouth of the body , doth work spiritually upon the soul ; which I prove thus : because where Christs glorified body is really present , there is his divinity , humanity , and person also , by concomitance ; and where his person is , there the persons of the father , and of the holy Ghost are , by circumincession , as Divi●…s ●…all it ; but where the divinity personally i●…abits , it replenishes and satiats that soul and body with spiritual food and joy . Therefore whosoever takes the body of Christ worthily , and puts no obstacle to its spiritual operations , he is satiated ▪ spiritually with the the same body , by reason of the concomitance of the divinity and soul of Christ , that alwayes accompany his glorified body : as also by reason of the circumincession of all the three persons of the most blessed Trinity , inhabiting the soul. But now let us come to his second argument , which is this . Rodon . 2. Iesus Christ saith , he that eateth my flesh , and drinketh my bloud hath eternal life . And except ye eat the flesh of the son of man & drink his bloud , ye have no life in you . John. 6. But it is the spiritual eating and drinking by faith that gives life everlasting , and not the corporal eating and drinking by the mouth of the body . Because many Reprobates ( according to the very doctrine of Rome it it self ) do corporally eat the flesh , and drink the bloud of Christ , and yet shall not inherit eternal life . Answ. To this Argument I answer ; denying Mr. de Rodon's supposition , viz. that the soul eateth spiritually by faith ; for faith being no mouth of the soul , in any sense , as I proved before ; and nothing being able to eat properly or improperly without a proper or improper mouth ; it follows that the soul cannot eat by the mouth of faith . Besides , the Angels do eat of this celestiall food , not with the mouth of faith , for there is no faith in heaven , but a clear vision ; Therefore the thing that seeds the soul spiritually , is the real substance of Christs body , received by the corporal mouth of him that is in the state of Grace while he receives the Sacrament ; which real substance of Christs body , works spiritually upon the soul , by reason of the concomitance of Christs divinity and soul ; and of the circumincession of the other two divine persons with Christs person there really present with the substance of his body ; however I confess faith and the other Theological vertues , are conditions requisite for one to be sed spiritually ; and I confess also , that a reprobate can take the real body of Christ , by his corporal mouth , without any spiritual nourishment or satisfaction ; but the fault is in him , not in the Sacrament , which alwaies operateth spiritually in such souls as are well disposed by faith and the other Theological vertues to receive it . Therefore what the Mounsieur objects concerning eating Christs body corporally , by reprobats , is to no purpose ; for we confess , that to eat him corporally only , without faith , and the rest of the Theological vertues , brings rather eternal damnation , then eternal life to the soul ; and yet we still deny that he is eaten spiritually , by the mouth of faith alone , or that there is any such thing , as mouth of faith . Rodon . 3. His third argument he takes from S. Augustine , and Cardinal Caietan , who expound ( he saies ) the words of Iesus Christ as he doth . S. Augustine in Book 3. of Christian doctrine , speaketh thus . [ To eat the flesh of Christ is a figure ; teaching us to partake of Christs Passion , and to imprint in our memories with delight and profit , that Christ was crucified for us . ] Cardinal Caietan in his commentary on S. John 6. saith : [ To eat the flesh of Christ , and drink his bloud , is faith in Christs death ; so that the sense is this ; if you use not the death of the son of man as meat and drink , ye shall not have the life of the spirit in you : ] And having sufficiently proved this exposition , he adds , [ To eat and drink the Sacrament is a thing common , as well to those that eat unworthily as to those that eat worthily : but that which Jesus Christ here speaks of , is not common to both ; for he faith , he that eateth my flesh , and drinketh my bloud , hath eternal life ; he faith not , he that eateth worthily , and drinketh worthily , but he that eateth and drinketh . ] whence it clearly appears , that according to the letter he speaks not of eating and drinking the Sacrament of the Eucharist , but of eating and drinking the death of Iesus Christ. Answ. This exposition of the holy Father we embrace , for it makes nothing against us , but rather for us ; for we say also , that when we receive the substance of Christs body , which is his flesh , by our corporal mouth , under the species of bread and wine , we say , we eat the Sacrament , which is a figure or sign , that makes us partake of Christs Passion , and impri●…ts with delight and profit , Christs Passion in our mindes , for we hold with the great divine S. Thomas of Aquin , that the figure or Sacrament , which we eat , is a signum rememorativum , a rememorative sign of Christs death . And our Saviour himself said , when he instituted this Sacrament ; as often as you do this , do it in remembrance of me ; which we understand thus : as often as you eat this Sacrament , which is an unbloudy sacrifice , and a figure of my bloudy sacrifice upon the Cross , remember my bitter Passion ; for by offering this unbloudy sacrifice unto my father , he will be pleased with it : and since your prayers , fasting , almesdeeds and all your other best works , as they are , precisely yours , are not satisfactory to him for your offences against his divine Majesty , and are not of themselves able to appease his just wrath against you , according to the rigour of the attribute of his divine Justice , which he cannot but uphold , when he beholds this pure Sacrifice , and sees that I am become your mediator , and that it is offered him in remembrance of a rigorous satisfaction for your sins , by my bloudy sacrificing my self unto him upon the altar of the cross , it will incontinently pacify and reconcile him unto you ; it will encourage you , and delight your souls , for it will put you in hopes of your salvation , whereof you would be otherwise for want of this inter-mediation , in a deep dispaire : This and many more vertues and graces doth this Sacrament operate in our souls , unless we our selves , by receiving and offering it in mortal sin , do obstruct or hinder them ; which if we do , the fault is ours , not the Sacraments , which retains alwaies this vertue in it self . If any man can with reason and faith attribute such vertue to the bare entities of bread and wine ; I leave any prudent reader to judge . As to the learned Cardinal , however his exposition , alledged against us , upon S. Iohn . 6. must be understood ; no body doubts but his opinion concerning the real presence was the same ours is , and that he died in it ; therefore if he be of any authority with Mr. de Rodon , he ought to understand him according to his meaning . The words be these , but if rightly understood , and according to his meaning , not at all against us . To eat the flesh of Christ and drink his bloud is faith in Christs death : so that the sense is this ; if you use not the death of the son of man , as meat and drink , ye shall not have the life of the spirit in you : the accute Cardinals meaning was to expound the true meaning and sense of these words : [ is saith in Christs death : ] and also to instruct people how to receive this Sacrament with profit to their souls . Therefore he sayes : that the sense of those words is , to use the death of the son of man as meat and drink , if we intend to receive profitably ; and what else is it to use the death of the son of man , as meat and drink , but to ruminate and meditate upon his death ? so that the Cardinals meaning was , that to receive the Sacrament profitably , when we eat and drink the body and bloud of Christ , we must do it in remembrance of his Passion ; which is the self same thing Christ commands us to do ; and which Catholicks practise dayly . And his additionate words , viz. to eat and drink the Sacrament , is commonly as well , &c. do clear his meaning ; for he knowing that to eat Christs body corporally , is a thing common as well to the reprobate as to the elect ; he tells us , that to eat it profitably , we must beleive it to be a rememorative of Christs death ; and that by so eating it , we eat , and ruminate upon his death . Therefore although we confess , that faith is necessary in him that receives the Sacrament , to take it worthily , and profitably , yet we deny , that faith is the mouth wherewith we eat it : or that by faith alone we eat the death of Christ ; for we deny , that faith is the mouth of mans soul , or body ; and without a mouth , there can be no eating . As to the Cardinals last words , viz. he saith not , he that eateth worthily , or drinketh worthily ; but he that eateth or drinketh . I am sure he meant by eating and drinking , to eat and drink it worthily ; for he could not mean , to eat and drink it unworthily ; and betwixt eating and drinking worthily and unworthily , there is no medium : so that of necessity , when he speaks of eating and drinking it spiritually , or with profit ( as he meant here ) he must be understood , by eating and drinking ; eating and drinking worthily : from whence it doth not clearly appear that according to the letter , he speaks not of eating and drinking the Sacrament of the Eucharist , but of eating and drinking the death of Jesus Christ ; for these words ( eating and drinking ) may better in a litteral sense , be alluded to the Sacrament , then to death , the one having a positive being , and the other consisting in a privation only . But let us hear the Mounsier speak . Rodon 4. Now that we may clearly understand this doctrine , we must consider , wherein the life which Iesus Christ gives us doth consist ; for seeing the flesh of Iesus Christ is meat to us , because it gives us life , it is evident , that if we know what life that is which Iesus Christ gives us , we must know likewise h●…w Iesus Christ is meat to us , and consequently how we eat him . But to know what that life is which Iesus Christ gives us , we must consider what that death is , in which we are involved , which is expressed by S. Paul , Eph. 2. in these words : [ When we were dead in sins and trespasses , God hath quickned us , together with Christ ; by grace ye are saved ] and consequently the death in which we were involved , consists in two things , first in the curse of the Law , which imports the privation of felicity , and the suffering of temporal and eternal punishment for our sins : secondly it consists in an habitual corruption , whereby sin raigns in us ; and therefore it is said , [ 1. Tim. 5. The widdow that lives in pleasure , is dead while she liveth . ] Also sins : are called dead works . Heb. 10. So that the life which Iesus Christ hath purchased for us , consists in two things , first in deliverance from the curse of the Law by the pardon of our sins , as S. Paul tells us . [ Colos. 2. God hath quickned you together with Chri●… , having forgiven you all trespasses , blotting out the 〈◊〉 that was against us ; ] which obligation ●…receded from the Law , because it did oblige all th●… transgressors of it to a curse ; secondly , it consists in regeneration , or sanctification , whereof I●…sus Christ speaking in John. 3. saith , [ Except a man be born again , he cannot enter into the kingdome of God. ] And S. Paul. Heb. 12. [ without holiness no man shall see the Lord. ] Therefore seing that the life which Iesus Christ hath purchased for us , consists in the pardon of our sins , and in our regeneration , and sanctification , which ends in glorification ; and that Iesus Christ is called meat in reference to this life , we must consider the me n●… ▪ whereby Iesus Christ hath purchased these things for us : and seing it is certain , that his death is the means by which he hath purchased Pardon of sins and regeneration , we must conclude that Iesus Christ is the food and nourishment of our souls in regard of the merit of his death . But that Iesus Christ by his death hath purchased life for us ( that is Iustification , which consists in the pardon of our sins , and regeneration , which consists in holiness of life ) appears by these passages of Scripture , viz. [ We are justified by the blood of Christ , and reconciled to God by his death . Rom. 5. We have redemption by his bloud , even the remission of sins , &c. ] Therefore seing Iesus Christ hath purchased life for us by death , and that his flesh and bloud are our meat and drink ( because they purchased life everlasting for us on the Cross , viz. the remission of our sins , and sanctification ending in glorification ) it follows that the action whereby Iesus Christ is applied to us for righteousness and sanctification , is the same by which we eat the flesh of Christ , and drink his bloud . But this action is nothing else but faith , as the Scripture tells us . [ Being justified by faith we have peace with God. Rom. 5. God purifi●…s our hart●… by faith . Act. 15 ▪ he that beleiveth , hath eternal life : Iohn . 6. ] from what hath been said , I form this Argument . That action whereby we obtain remission of sins ▪ and sanctification ending in Glorification , is the same , whereby we have that life , which Iesus Christ purchased for us by his death ▪ because that life principally consists in the remission of sins and sanctification , as we have proved . But the spiritual eating and drinking by faith , and not the corporal by the mouth , is that action where by we obtain remission of sins , and sanctification , as we have also proved ; therefore the spiritual eating and drinking by faith , is the action , whereby we have that life , which Iesus Christ purchased us by his death , and not the corporal eating and drinking by the mouth : And consequently seing in S. John. 6. a certain eating and drinking is spoken of , whereby we have that life which Iesus Christ hath purchased for us by his death ▪ it is evident , that a spiritual eating and drinking is there spoken of , and not a corporal . Answ. Now after clearly understanding Mr. de Rodons long sermon-like doctrine ▪ we confess , the flesh of Christ is meat to us , because it gives us spiritual life , we confess also , that the life it gives us , consists in the forgiveness of our sins , and in our sanctification which ends in Glorification ; Thirdly we confess , that the death wherein we were involved ▪ consists in the privation of eternal felicity , and in the suffering of eternal and temporal punishment for our sins : in a word , we grant our souls are quickned from the death of sin , and all its effects , and that she liveth spiritually , by the merits of our Saviours death and passion ; and lastly , we grant also , that the action whereby Jesus Christ is applyed unto us for righteousness , and sanctification ending in Glorification , is the s●…me by which we eat the flesh of Christ , and drink his bloud . But that this action is nothing else but faith , as Mr. de Rodon inferrs , we ●…atly deny ; and maintain , that besides the act of believing , there must be also an act of corporal eating . Therefore to his proofs out of Scripture , we answer ; that the three forementioned passages , speak not of faith alone , nor of faith , as the cause of our sanctification ; but of faith as a condition requisite to it , as I have formerly proved . And being action proceeds from a suppositum ( as Schoolmen call it ) or cause , and is attributed to it , and not to a bare condition , as 't is to be evidently seen in the example of fire , which is the cause of burning wood ; not the application , which is only a condition requisit ; where the action of burning , is attributed to fire , the cause , not to application the bare condition . Even so is it in this case : The Sacrament is the cause of our sanctification ; and to receive it with faith as a remembrance of Christs death , and Passion , is only a condition requisit for receiving it spiritually , and with profit to our souls . By this solution , Mr. de Rodon's concluding argument upon the premises above-granted , and passages of Scripture clearly expounded , vanisheth into smoak : his argument is this : That action whereby ●…e obtain remission of sins , and sanctification ending in glorification , is the same w●…ereby we have that life which Jesus Christ purchased for us by his death ; because that life chiefly consists , in the remission of sins and sanctification ; that I confess . But ( quoth he ) the spiritual eating and drinking by faith , and not the corporal by the mouth , is that action whereby we obtain remission of sins , and sanctification ; that I deny ; as also the supposition , viz. that the soul can eat by faith , as by her mouth ; faith bei●…g no mouth of the soul , whether a mouth be taken litterally , or figuratively ; which Mr. de Rodon never proved , or will be able to prove in sound Philosophy . Therefore his conclusion is blown and vanished like smoke : and consequently seeing in S. Iohn 6. a certain eating and drinking is spoken of , whereby we have that life which Jesus Christ hath purchased for us by his death ; it is certain and evident , that a corporal eating and drinking , which hath a spiritual operation upon the soul , when we receive the Sacrament , being in the state of Grace , and we believe it is a rememorative of Christs death , is there spoken of , and not an imaginary spiritual noteating by the notmouth of faith . Rodon . 5. From what hath been said it appears , that when Iesus Christ saith : My flesh is meat indeed , &c. the figure falls upon the word ( Meat ) which is taken not for corporal , but spiritual meat . The reason whereof is , that corporall food is that which is appointed for the nourishment of the body , as spirituall food is that which is appointed for the nourishment of the soul , so that although corporal food be taken by the mouth of the body , yet that only doth not make ●…t to be corporal food , except it be taken for the nourishment of the body , otherwise poison , medicine , a bullet , &c. which a man swallows would be corporal food , which is absurd to affirm . But the flesh of Christ , which is pretended to be eaten in the Eucharist , by the mouth of the body , is not appointed for the nourishment of the body ; because that food which is appointed for the nourishment of the body , is changed into the substance of our bodies : therefore the flesh of Christ is not a corporal food , but his flesh broken , and his bloud shed on the Cross is a spiritual food , which nourisheth the souls of those who by a true and lively faith , do embrace this flesh broken , and this bloud shed ; that is who do wholly rest amd rely on the merits of his death and Passion , for obtaining mercy from God. And certainly seeing that the life which Iesus Christ gives us by his death , is spiritual , that the nourishment is spiritual ; that the eating his body and drinking his bloud , is spiritual ( as hath been proved ) ; it follows , that his flesh must be spiritual meat , and his bloud spiritual drink . And this flesh of Christ , is incomparably better , and more truely meat indeed in regard of its effects , then corporall food can be , because it doth better , and more perfectly nourish the souls of the believers , then corporal food doth their bodies , this being corruptible food which gives temporal life only , but that spiritual and incorruptible food , which gives life everlasting . Answ. From what Mr. de Rodon hath been hitherto answered , it appears , that when Jesus Christ saith : My flesh is meat indeed , no figure falls upon the word ( meat ) but that it must be taken litterally for that flesh is meat indeed , according to the common usage of speaking , is understood more properly in a litteral , then in a figurative sense ; as are also all other things , which are said to be such things indeed . And yet this corporal flesh of Christ , being taken by the mouth of the body , is ordained to feed and nourish the soul , and not the body ; because it hath a supernatural operation , by reason of its personal union with Christs divinity , and most blessed soul : which supernatural and spiritual operation , the bare entities of bread and wine have not as also no other corporal food hath , but is only appointed for the nourishment of the body , by which dispurity between the operation of Christs flesh , and the operation of all other corporal ●…oods , the silly reason of the Mounsieurs argument , is both enervated , and precluded ; and all the consequences he draws from it , are of no force or truth . I say his reason is but silly , because he says , that although corporal food , be taken by the mouth of the body , yet that only doth not make it to be corporal food , except it be taken for the nourishment of the body ; for otherwise Poison , medicine , and a bullet taken in , would be corporal food ; which to say , is absurd . Tell me I pray , Mr. de Rodon , where did you ever see or hear , that poison , phisick or a bullet were taken for corporal food , by any man , unless he were of less reason then your self ? or tell me , if you eat bread , though not with an intention to nourish you , whether it will not nourish you ? or if you should chance to swallow down a bullet , or chaw it ( if your teeth be so good ) with an intention it should nourish you ; would it nourish you , because you took it for your nourishment ? This any body may see , is but very silly stuff : whence you in ferr : But the flesh of Christ which is pretended to be eaten in the Eucharist by the mouth of the body , is not appointed for the nourishment of the body , because the body of Christ is not changed into the substance of our bodyes . I confess it . But what then ? Therefore ( you say ) the flesh of Christ is not a corporal food : his flesh is not a corporal food , that nourishes corporally , I confess : a corporal food that nourishes spiritually ; I deny ; and the rest of your consequences also , inasmuch as they militate against eating the corporal real body of Christ , though its operation we confess is but spiritual ; however we agree with you in this ; that the flesh of Christ is incomparably better , and more truly meat indeed , in regard of its effects , then any other corporal food can be ; for the reasons you alledge . But yet we say , that it is sufficient to take his flesh , with the mouth of our body , being in the state of Grace ▪ and believing the Sacrament to be a rememorative of his death ; to have it work its spiritual effects in our souls . Rodon . 6. I conclude this Chapter with this consideration , when a doctrine is proposed which is pretended to be divine , and that passages of holy Scripture are alledged for the proof of it , if it opposeth , or seems to oppose sense and reason , and to include contradictions , and that a more suitable and rational sense can be found out for those passages , so that all those inconveniencies and contradictions may be avoided ; there is nothing more just , then that we should embrace that probable and rational sense , and reject that doctrine which opposeth sense and reason , and seems to imply contradictions ; But the doctrine of the real presence of the manbood of Christ in the host , and the Transubstantiation of the bread into his body , is repugnant to sense and reason , and seems to include divers contradictions ; ( viz. that a human body is in a point , without any local extension ; that a body may be in divers places at one and the same time , that the bread and wine are changed into the body and bloud of Christ , which were before , that accidents may be without a subject , &c. ) And the passages that are impertinently alledged to prove such a presence , and such a change , have a sense very commodious , and very rational , for the avoiding all these contradictions , as appears in this , and in the former chapter ; where I have rationally expounded those two passages which the Romish doctors impertinently make use of for this subject ; Therefore they ought to embrace that commodious and rational sense which we have given them ; and to reject the doctrine of the real Presence of the body of Iesus Christ in the Host , and the doctrine of Transubstantiation . Answ. How much this grave consideration of the Mounsieur can work upon ignorant illiterate people , upon heathens , Jews or Turks , or upon brute beasts , of best sensation , if they had intellectual , or cogitative faculties agreeing with their sensation , I know not ; But sure I am , that no good Christian , or man of learning or knowledg ought to regard or value it ; for all Christians , and all rational and learned men do know , that objects of divine faith , ( such as this is ) ought not to be levelled or measured by our reason and senses ; for otherwise some beasts and birds , whose sensitive faculties surpass mans , must also surpass him in faith ; And if the best reason should carry away the cause , then the best Philosophers , would be the best believers ; and so Plato and Aristotle , who were far more Eagle-sighted concerning objects of natural reason , then many millions of poor Christians are , would surpass all these Christians in divine faith ; a thing both impious and ridiculous to assert amongst Christians : neither do seeming contradictions , unless they be real ones , validate or strengthen this his profound consideration ; for many things may seem impossible to us , which are not so really to God. This the Mounsieur ( I am sure ) must grant , unless he maintains that man can comprehend Gods omnipotency , which to say , is open Blasphemy . However , for disputation sake , we let pass the major ; but we deny the minor , as to all its parts ; first , we deny , that the real Presence of Christs body in the Sacrament is repugnant to reason and sense ; though it be above them ; so we say , that the raising of a dead man to life , and all miracles are only above reason and sense , but not repugnant or against them ; for what is repugnant , or contrary to reason and sense , quite destroyes them ; as to be , and not to be , at the same time , and after the same manner , is impossible , and destroyes reason and sense ; but we deny Transubstantiation to be of that kind . Secondly , we deny , that it implyes , or seems to imply a contradiction , that a human body should be Sacramentally in a point , without any local extension ; though we grant it cannot be circumscriptively in a point . Thirdly , we deny , that Christ to be in his human shape in heaven , and to be at the same time sacramentally upon earth ; or for him to be sacramentally in ten thousand places together upon earth , is at all any contradiction ; because to be sacramentally , in a place or places , requires no local extension ; for as in true Divinity , if Christ should assume and suppositate hypostatically three several humane natures altogether , to his Divinity , they would all ( in that case ) have but one person , without any implicancy or contradiction ; so Christ may also without any contradiction be at once sacramentally in several places : who is then able to penetrate and dive into the infinite power of God ? finally , we grant that accidents cannot be naturally without their connaturall subjects ; but supernaturally they can ; as Christs humane nature is now without any other but the divine personality of Christ , and yet naturally it should have a humane person , which no body can say it hath , without being an heretick ; for otherwise he must own that there are two persons in Christ , a divine , and a humane one , and consequently say , there is a quadrinity in the mystery of the blessed Trinity : Even so I say , that as Christ without contradiction , supplyeth the human personality with his divine ; so can he also without contradiction , supply the connatural subjects of bread and wine , with his infinite power . Therefore since this answer is well grounded in true divinity and Phylosophy ; and that all the holy fathers and General Councils that ever have been in Christs Church , and treated of this matter , were of the same belief concerning the real presence , as we are of ; and since it is more consonant both to reason and faith , that the substance of Christs body is more nourishing to the soul , then the bare entities of bread and wine are . Farthermore , since the question here in agitation , is above , though not repugnant to reason and sense , it being an object of divine faith , which Christ revealed unto his Church ; and she ever practised from the Apostles time , as all Ecclesiastical histories do testify : Neither could our adversaries ever shew , what year , or in what place or country the Mass crept first into the Church ; nor who were the orthodox fathers , or general Councils that ever opposed it , untill many hundred years after it was in practise throughout the Christian world : and finally , since the first oppo ▪ ser of it , was presently cried down by all the orthodox , for a publick heretick : For these and sundry other such reasons , I say , no rational , or learned man , ought to value the groundless and weak consideration of Mr. de Rodan , which hath no other prop to uphold it , but frail human reason , wherewith he intends to inveagle and deceive the poor ignorant illiterate sort of people , who ought rather , submit their judgements and understanding humbly to the common belief of the Universal Church , concerning matters of faith , then rely upon either ▪ their own , or the grave Mounsieurs deep reason and wit. This ancient and universal doctrine of the real presence of Christs body in the Eucharist , do the Romish Doctors must solidly and pertinently maintain and desend against all the enimies of Christs Church , against Luther , Calvin , Rodon , and all his impertinent sophisms ; nay , and against all the devils of hell , if they should come to assist him , and furnish him with their arguments . Neither hath he hitherto in this , nor in his former chapter said any thing against it which I have not fully and sufficiently answered ; as I leave any indifferent impartiall Reader to judge . CHAP. III. Against Transubstantiation . BY destroying Trasubstantiation , which is the life of the Mass , the Mass must perish also . Mr de Rodon considering this , picks out of the storehouse of his Philosophy , his keenest arrows , wherewith having ( as he questions not in this Chapter ) hit the the mark home ; although he conceits , he is the killer himself ; yet he is pleased to bestow the funeral exequyes ; as the Title of his book shews . To bury the dead , I confess , is with us , one of the seven works of corporal mercy , but to bury one alive , we count to be an inhuman tyranny , and most horrid and execrable act . We then believing our Mass is alive , and will be , untill the worlds end ▪ cannot but censure and accuse Mounsieur de Rodon of inhuman tiranny ; unless he demonstrats , that he killed the Mass , before he made the funeral ; that he is sure to do , by destroying Transubstantiation , and therefore ayms at it with his first arrow thus . Rodon . 1. In every substantial conversion , that thing into which another thing is converted , is alwaies newly produced ; for example , when seed is converted into an animal , that animal is newly produced ; when Iesus Christ turned the water into wine , the wine was newly produced , &c. But the body and bloud of Iesus Christ cannot be newly produced in the Sacrament of the Eucharist . The second proposition , viz. that the body and bloud of Christ cannot be newly produced , I prove thus : that which is newly produced , receives a new being ; because to produce a thing , and give it a being , is the same thing ; but the body and bloud of Christ cannot receive a new being , which I prove thus : A man cannot receive that which he hath , while he hath it , and therefore cannot receive a being , while he hath a being ; for as it is imposible to take away a being , from that which hath no being , so is it imposible to give a being ▪ to that which hath a being already : and as you cannot kill a dead man , so you cannot give life to one that is living . But the body and bloud of Christ have , and will allwaies have a being ; therefore they cannot receive one ; and consequently , cannot be reproduced in the Eucharist . Answ. To this argument I first answer that in every substantial conversion , there must be some thing newly produced , or adduced , and so we say , bread and wine are converted substantially into Christs body and bloud , by an adductive action ; because by vertue of the words of consecration , Christs body which is in its humane shape in heaven , is brought into the Sacramental Species , and remains in them in a Sacramental manner ; without any new production of his body , which was produced already . Secondly , I answer to the said major thus : In every substantial conversion , that thing , &c. is alwaies newly produced , entitatively or modally , I confess ; entitatively only , I deny . And to his minor thus : but the body and bloud of Christ , cannot be newly produced in the Sacrament of the Eucharist ; entitatively , and in his humane shape , I confess ; modally or Sacramentally ▪ I deny the minor ; and the consequence also : and all Mr. de Rodon's ensuing proofs militate against an entitative production only ; which we grant him ; but not at all against a modal or Sacramental production . Therefore we say , that Christs body being already produced , as to its entity and natural being , the same entity is not newly reproduced in the Sacrament , in order as to give his body a new essential being ; because he hath that already in heaven ; But we say , that the entity of his body is newly produced , or rather adduced into the Sacrament , in order to a sacramental or modal being ; against which modal being , Mr. de Rodon's proofs , are of no value or force : and so his first arrow has miss't the mark . Rodon . 2. In every substantial conversion , that thing which is converted into another , is destroyed : for example ; when the water was turned into wine , the wine was destroyed ; But in the Sacrament of the Eucharist , the bread and wine are not destroyed by the consecration ; which I prove thus . In the celebration of the Eucharist , there is breaking , giving , eating , drinking , after the consecration , as appears by the very practise of our adversaries , who after consecration , break the Host , and divide it into three parts , give nothing to the communicants but consecrated Hosts , and eat and drink nothing but what was consecrated . But the Scripture saith , that in the celebration of the Eucharist , bread is broken , and bread and wine are given , and that bread is eaten , and wine drunk ; as appears by these following passages . S. Paul. 1. Cor. 10. saith , [ the bread which we break , is it not the communion of Christs body ? ] and 1. Cor. 11. S. Math. 26. S. Mark. 14. and S. Luke . 22. it is said , that Jesus Christ took bread , brake it , and gave it : and S. Mark 14. and S. Math. 26. Iesus Christ after he had participated of the Sacrament of the Eucharist , saith , I will drink no more of this fruit of the vine ; and 1. Cor. 11. As often as you eat this bread , and drink this cup , let a man examine himself and so let him eat of that bread and drink of that cup. Answ. To this argument I answer , granting the major , and distinguishing the minor , thus . But in the Sacrament of the Eucharist , the accidents of the bread and wine are not destroyed ; I confess ; the substance of the bread and wine are not destroyed , I deny . To what he farther urgeth , viz. that there is breaking , giving , eating , and drinking after the consecration ; as concerning their accidents , I grant ; as concerning their substances , I deny ; for their substances are converted into Christs real body and bloud , by vertue of the words of consecration , though their accidents remain un destroyed and are sustentated supernaturally by the power of God ; for we hold of no transaccidentation in the Sacrament , but only of Transubstantiation As concerning the passages by him alledged out of Scripture , to prove that ●…t is bread that 's broken , that it is bread and wine that are given ; I answer , that in every of these passages , the words , bread and wine , must be taken Analogically , not litterally ; because Christ in other places , calls them expresly , his flesh , his bloud , and his body : and all orthodox Christians from the first institution of this Sacrament , for many ages , did without controulment hold as we do , that after the words of consecration the bread and wine are converted into the real body and bloud of Christ. Therefore although because of the symbolls or accidents of bread and wine , which still remain in the Host after consecration , they retain the denomination of bread & wine , yet they are not really , but Analogically only bread and wine , and really the true body and bloud of Christ ; and they are analogically called bread and wine , because of the Analogy or likeness real bread and wine have with this Sacrament ; the one nourishing the body , the other the soul : but now to Mr. de Rodon . Rodon . 3. When Iesus Christ said to his disciples : drink ye all of this Math. 26. that is , drink ye all of this cup , either he commanded to drink of a cup of wine ; or of a cup of bloud : if he commanded them to drink of a cup of wine ; then it follows that they drank nothing but wine , because it is certain that they obeyed Iesus Christ : for it is said Mark 14. that they all drank it : or if he commanded them to drink a cup of bloud , then it follows that the wine was already changed into his bloud ; because it is not probable , that Iesus Christ said to them , drink ye all of this cup of bloud , and yet that it was not a cup of bloud , but a cup of wine . But when Iesus Christ said , drink ye all of this ; he did not speak to them of a cup of bloud ; for the wine was not then converted into Christs bloud ; because ( according to our Adversaries ) it was not changed until Iesus Christ had made an end of uttering these following words for this is my bloud : But he uttered these words ; drink ye all of this before he uttered those , for this is my bloud : because a man must utter a proposition , before he can give the reason of it . Answ. To this I answer , that when Christ said , drink ye all this , he meant , of his bloud ; for although by reason of the sacramental species , he gave it the donomination of wine ; and although it was not his bloud immediatly after he said , drink ye all this , untill he added these other words ; for this is my bloud ; yet by so saying , he made it his bloud ; and consequently , he meant , that they should drink of his bloud : for I suppose , ( and to think otherwise is not at all propable ) his disciples were not so rude , illbred , and irreverent to their Lord and Master , as to snatch the cup out of his hand , and drink it before he made an end of his speech to them ; the last part whereof , viz. for this is my bloud , made it his bloud : and so is this arrow of Mr. de Rodons blunted in bread and wine , and cannot pierce Transubstantiation : Therefore he out●… with his third arrow . Rodon . 4. When a thing is converted into another , we cannot see the effects and properties of the thing converted , but only of that into which it is converted : for example , when the seed is changed into an animal , we can see no more the effects , and properties of the seed , but of the animal only ; and when Iesus Christ turned water into wine , the effects , properties , and accidents of the water were no more seen ; but of the wine only , &c. But in the Eucharist we cannot after the consecration , perceive the effects , properties , accidents , or parts of the body and bloud of Christ ; but we see there all the effects , properties , and accidents of bread and wine . Therefore in the Eucharist , the bread and wine are not converted into the body and bloud of Christ. And the truth is , if that which appears to be bread , and hath all the effects , accidents , and properties of bread , be no bread , but Christs body clothed with the accidents of bread ; then it may likewise be said ; that they that appear to be men , and have all the effects , properties , and accidents of men , are not men , but horses clothed with the accidents of men . Answ. I distinguish the major proposition thus : When a thing is converted , &c. we cannot see the effects and properties , &c. with our corporal eyes I confess ; with the spiritual eye of our soul , viz. with our understanding supported by divine faith , I deny : the major , with its minor also in the same sense , which being both shattered , the consequence must needs vanish away . The reason why the effects and properties of the Sacrament are not seen with our corporal eyes , is , because they are objects of faith ; which objects are beyond the sphere and capacity of our corporal eyes , and other senses ; for the object of our corporal sight , is coloratum quid , some coloured thing , and the objects of our other senses are meer corporeal things ; but objects of divine faith , are never seen nor known by their colours , nor by smelling , touching or tasting ; from whence a man may see , how sharp , keen , and witty this arrow of Mr. de Rodon's is against Transubstantiation , which is a high object and mystery of divine faith . As to both his examples of seed into an animal , and water turned into wine , without any of their effects seen either in the animal or in the wine ; I confess all that to be true ; and the reason is , because those are but meer simple conversions , and no sacraments : But Transubstantiation , is not only a conversion of one substance into another , but it constitutes a Sacrament also ; and because it is a Sacrament , it is necessary , that although the entityes of bread and wine are destroyed ; their accidents should remain , to be symbols or signs of our spiritual nourishment ; and are therefore called Analogically bread and wine ; though they are not really but meer accidents of bread and wine ; and the natural entityes of bread and wine , wherewith they were formerly sustentated , are really changed into the body and bloud of Christ. This then being so , the truth is , that although the Sacramental species appear to our corporal eyes , to be but bread and wine ; and according to our senses seem to have but the effects , accidents , and propertyes of bread and wine ; yet to the eye of our soul , viz. to the understanding , supported by divine faith ; they are not really such , but the true body and bloud of Christ ; because he himself said so , and his word could make them so . And it is also plain truth , that if Mr. de Rodon had ever received the Sacrament worthily ( but alas he never did ) it would have wrought its spiritual effects and properties upon his poor soul , as it doth upon all other devout ones , and fils them with interior joy , devotion , and tranquility of mind and conscience : But since he never did , or believed in Christs words , as his Church understands them , but was alwaies led by the track of his senses only , to the sight of this supernatural object ; certain ( I say ) it is , and the very plain truth , that he had no more faith in him , then a horse hath , that followeth the sent of oats . But let us hear him farther . Rodon . 5. In every substantial conversion there must be a subject to pass from one substance to another ; for else it would be a creation , which is the sole action that doth not presuppose a subject . But in the Sacrament of the Eueharist , after the consecration , there is no subject , because according to our adversaries , there remains no subject , for at they assert , the accidents of bread and wine , remain without any subject at all . Therefore in the Sacrament of the Eucharist there is no substantial conversion . Answ. To this argument I answer , denying the major ; for this proposition is verified only in formal substantial conversions ; that is to say , when one substantial form is changed or converted into another ; as when the form of seed is changed into the form of an animal , and the form of water was changed into the form of wine at the feast of Cana in Galilee ; which are but simple substantial conversions , in which the matter or subject passes from one form to another . But Transubstantiation is a quite other sort of substantial conversion ; for not only the forms of bread and wine are changed into the body and bloud of Christ , but also their matters or subjects , by vertue of the omnipotent effective word of the infinite Agent , who hath an absolute power over all sorts of entities , as well material as formal . Therefore the material entities of bread and wine being as subject to Christs effective word in order to a substantial conversion , as their formal entities are ; and Transubstantiation being a total conversion of both the material and formal entities of bread and wine into the body and bloud of Jesus Christ , as the words of consecration do plainly import ; it follows evidently , that although in every simple formal substantial conversion there must be a subject to pass from one substantial form to another ; yet in Transubstantiation which is not a simple conversion of one substantial form into another ; but a totall conversion as well of the material entityes of bread and wine into the body and bloud of Christ , as of their formal entityes ; I say , in this extraordinary supernatural , and total substantial conversion , there need be no subject to pass from one substance , or substantial form to another ; because here , the subject it self , is as well changed as its substantial form : And yet this miraculous conversion cannot be tearmed a creation ; because it is not productio rei ex nihilo , a thing produced of nothing , or a sole action that doth not presuppose a subject , as the Mounsieur saies right , creation is , However though the Sacramental species ( because they are accidents , and no accidents can properly be called subjects ) be not the proper subjects of this conversion ; yet they are somewhat subject-like ; for they pass through the whole conversion , and exist supernaturally without any subject to prop or sustentate them . God miraculously supplying the place of their connatural subjects ; as he supplies the natural subsistence or personality due to Christs humane nature ; which if Mr. de Rodon will not believe because he cannot see it with his corporal eyes , nor apprehend it with any of his other senses : he will be forced , besides the three Persons of the B. Trinity , to allow also of a humane person in Christ , to personate his humane nature , which is plain and manifest heresy . Now to the Mounsieur again . Rodon . 5. That doctrine which asserts , that Accidents are not Accidents but substances , destroys the nature and essence of Accidents : because it is impossible that an accident can be a substance ; But the doctrine of Transubstantiation asserts , that Accidents are not Accidents , but that they are substances : which I prove thus . That doctrine which asserts , that Accidents are not inherent , but that they subsist by themselves , doth assert , that Accidents are not Accidents , but that they are substances ; because inherence is the essential difference of a substance . But the doctrine of Transubstantiation asserts , that Accidents are not inherent , but that they subsist , which I prove thus ; That Doctrine which asserts , that Accidents may be without a subject , doth assert , that Accidents are not inherent in a subject , but that they subsist by themselves : But the doctrine of Transubstantiation asserts , that Accidents may be without a subject , viz. the Accidents of bread and wine without any substance , and without any subject to sustain them . For by Transubstantiation the substance of the bread and wine is gone , and their Accidents remain ; Therefore the doctrine of Transubstantiation asserts , that Accidents are not inherent , but do subsist by themselves : and consequently asserts , that Accidents are not Accidents , but substances , and so destroyes the nature and essence of Accidents . But here it may be said , that actual inherence doth not constitute an Accident , but Aptitudinal only : Against which I form this Argument : Whatsoever doth exist actually , either it exists in some thing else actually , so that it cannot be without it ; which Philosophers call actuall inherence , as walking ; or else it exists by it self actually , so that it may be alone by it self ; which Philosophers term actual existence ; the former of these constitutes an Accident ; and the later constitutes a substance . But the Accidents of the bread and wine after consecration , do exist actually ; therefore they must exist either in something else actually , or in themselves actually . But they do not exist in , and by themselves actually ; for then they would subsist by themselves , and b●… real substances , which i●… impossible ; therefore they exist in something else actually , viz. in the substance of the bread and wine , and consequently the substance of the bread and wine remains after the consecration , and so there can be no Transubstantiation . Answ. As to this fifth arrow of the Mounsieurs we deny , that Transubstantiation destroys the nature of Accidents ; yet we grant , it is impossible that an Accident can be a substance : we also deny , that the doctrine of Transubstantiation asserts , that Accidents are not Accidents , but substances : And to his Probation , viz. that doctrine which asserts that Accidents are not inherent are not Accidents , I answer , and distinguish this proposition thus ; That doctrine which asserts , that Accidents are not inherent actually nor aptitudinally , asserts ( I consess ) that Accidents are not Accidents : that doctrine that asserts , because Accidents are not alwaies actually inherent , asserts , they are not Accidents : I deny . And consequently , I deny , that because the accidents of bread and wine in the Eucharist do not inhere actually in their connatural subjects , viz. in the entities of bread and wine ; that therefore they are no accidents : And the reason is , because it is not actual , but Aptitudinal inherence ; that is essential to accidents ; which aptitudinal inherence to their natural subjects , viz. to the substances of bread and wine , we say , the Sacramental species have still ; also after the words of consecration ; for an aptitudinal inherence consists in a natural sympathy inclination , or dependence which the Accident hath to its own natural substance or subject ; insomuch that i●… its subject were reproduced , and restored to its former being again ; the Accident would naturally cleave , adhere , and result unto his proper subject , if God did not supernaturally supply the subjects place ; as he doth in this misterious conver●…on ; just as I said before , he supplies Christs humane subsistence or personality in the Mystery of his Incarnation : Therefore though the actual inherence of the Sacramental species be hindred and supplied , yet they still retain their natural sympathy , inclination , and propensity to their proper subjects in case they were reproduced : in which inclination and propensity the ●…ature of Accidents doth consist , and not in their actual inherence . And consequently since Transubstantiation destroys not the Aptitudinal inherence of Accidents , but only their actual ; it follows evidently , that it leaves them in their essential being , which consists in an Aptitudinal inherence only . As to his reply concerning aptitudinal inherence , viz. that it m●…st exist in somthing else actually , or else in , or by it self ; I deny : that accidents naturally do properly exist , but rather coexist with their subjects , for existence pertains properly to substances ; and is called by all Philosophers modus substantialis , a substantial mode , and takes its seat in the indirect line of the series or Predicament of substance , and it is properly excluded from all the Predicamental Accidents : however we own , that the Sacramental species do supernaturally exist in , and by themselves , without any subject at all ; and yet we deny , they are substances therefore : because although they exist supernaturally in , and by themselves , as subjects do exist naturally in , and by themselves ; yet their existences are for unlike : for their existence hath a natural inclination and propensity to their proper subjects , if they were restored to their being again ; But substantial existences have no such inclination or propension to any subject : so that the Sacramental species , although they exist in , and by themselves supernaturally , and miraculously , by the power of God , like substances ; yet they are still essentially Accidents ; ●…or they retain their aptitudinal inherence and inclination to their proper subjects ; which aptitudinal inherence substances have not . Rodon . 7. Every Sacrament is a visible sign of an invisible grace , as the Council of Trent saith , in sess . ●… . and every sign re●…ates to the thing signified ; so that we must speak of signes and Sa●…raments , as of things relating to something else . But all Relative things have as it were a double being . viz. an absolute being , which is the natural being of the thing , and a relative being , whereby it relates to something else ; for example , in a man that hath begotten a child , we consider his absolute and natural being , as he is a man , as others are , and his relative being whereby he is a father , and is distinguished from other men that have no children , and so are not fathers . So in the Sacrament of Bap●…ism ; the signe , viz. the water 〈◊〉 , an absolute and natural being , viz. it s cold and moist substance , whereby , it is water , as other waters are : and a relative Sacramental and significative being , whereby it is the signe and Sacrament of Christs bloud . Even so is the Sacrament of the Eucharist ; the bread and wine which are the signes , have their natural and ●…blute being ; viz. their substance whereby they are bread and wine , as other bread and wine which we commonly use ; and their relative S●…cramental and significative being , whereby they are the Sacrament and signes of the body and bloud of Christ , and differ from all other bread and wine that is not thus ▪ imployed . To this I add , t●…at it is impossible a relative being should be without an absolute ; because a relative cannot be withou●… its foundation : for example , it is impossible to be a father without being a man , to be equal without quantitie , &c. and this being granted , I form my Argument thus . That which takes away the natural being from signes and Sacraments destroys their natur●… and essence , because the relative and Sacramental being cannot be without the absolute and natural , as hath been proved . B●… the doctrine of Transubstantiation destroys the natural being of the bread and wine which are signes and Sacraments of Christs body and bloud ; for by Transubstantiation the whole substance of the bread and wine is destroyed . Therefore the doctrine of Transubstantiation destroys the nature and essence of Sacraments . Answ. All this doctrine , viz. as concerning the definition of a Sacrament , That it is a relative , and that all relatives have a double being ; and that it is impossible that a relative being should be without an absolute , we grant ; we grant also that the substantial entities of bread and wine , which be the subject and foundation whereupon the sacramental species , before the words of consecration , relied , are by the same words of consecration , destroyed or rather changed into the body and bloud of Christ ; and yet we deny , that Transubstantiation destroys the nature of Sacraments . And the reason is this ; because signification , which is the formal part of the Sacrament , is not destroyed , and this signification relies upon the quantitative and qualitative accidents of the former bread and wine , which accidents are absolute entities , and remain still undestroyed in the Sacramental species , miraculously without their natural and proper subjects : so that though the absolute accidents of bread and wine , viz. their quantitie and quality ( which are no relatives ) exist supernaturally and miraculously without any subject ; yet signification , which is the ●…ormal part of the Sacrament ( and a relative term ) has something subject-like to rely upon ; viz. the quantity and quality of the consecrated host : which being supplied and maintained by Gods infinite power , are stronger props then the bare entities of bread and wine were . Neither do we grant unto Mr. de Rodon that to keep up the Analogy , signification , and likeness betwixt the Sacrament , and the thing by it signified , corporal nourishment is requisite in the Sacramental species ; for this Analogy is evidently saved , and seen in the meer Accidents of bread and wine ; for it is they that signify spiritual nourishment , and not their substances : so that whether they nourish the body or no , is impertinent to their signification for which they were instituted . By this answer the Mounsieurs first reply is also precluded : yet for charities sake , I answer his argument in form thus : That which takes the natural being from signes and Sacraments destroys ▪ their nature and essence : I distinguish this Major ; if it takes away their formal being , and supplies not their material and fundamental , with another as good or better ; I confess the major : if it takes away their material being only , and leaves the formal , supplying it with another ( as it were ) materal being , as good , or better ; I deny the Major ; and in the same sense I distinguish the Minor , and deny the consequence . This may be exemplified in a house or any other such like thing ; for who can say , that a house is destroyed while it keeps its form and shape : is it because ( forsooth ) its first foundation , which was but a mudd-wall was destroyed , if another better of brick or free-●…t●…ne be set under it , to supply the muddwalls place ? no man I am sure will say so . Even so ●…is in our case here ; for the entities of bread and wine which did sustentate the significative part of nourishment before the words of consecration ; by vertue of the said words , those entities are destroyed . But after the words of consecration , instead of those substantial entities , God with his infinite power supplies their place , & makes the Sacramental species exist in , and by themselves and serve instead of subjects to prop and sustentate signification , which is the formal part of the Sacrament . Now these spocies upheld and supplied by Gods power and word , are firmer props then the entities of bread and wine were ; and ( as I said before ) because their existence hath alwaies a natural inclination and sympathy to their proper subjects , it retains alwaies its aptitudinal inherence , and consequently is no substance and so because the sacramental species , which be the absolute accidents of the bread and wine , do sustentate signification , which is the formal and relative part of the Sacrament , it remains still verified , that a relative being is not without an absolute being ; and because the existence of the sacramental species retains its inclination to its proper subjects , and has anaptitudinal inherence in it ; it follows evidently , that Transubstantiation which is the causer of all this , neither destroys the nature of Accidents nor of Sacraments neither . Let this then suffice for his sixth arrow , and its first reply : Now to his second reply . Rodon . 8. Secondly the Council of Trent in sess . 13. commands , that the Sacrament of the Eucharist shall be adored with Latria , which according to our adversaries is the sovereigne worship due to God only : but the Accidents of the bread and wine ought not to be adored , because they are creatures ; and that God alone must be adored : Therefore the accidents of bread and wine are not the Sacrament of the Eucharist . Answ. To this second reply we answer , and obey the holy Councils commands , and we adore the most blessed Sacrament with the adoration of Latria , which is the highest soveraigne worship due to God only . And to what he inferrs , viz. that the accidents of bread and wine , because they are creatures , ought not to be adored so , I answer and distinguish that proposition thus : with an absolute Adoration I confess ; with a relative adoration I deny ; for we give a relative adoration of Latria , not only unto the Sacramental species , but unto the holy cross also ; and yet we deny it to be Idolatry ; because the Adoration redounds wholy upon God ; but if we should give unto the Cross , or any other creature an absolute adoration of Latria , that is , if we should adore them absolutely as they are in themselves , without any relation or reference unto God ; then indeed I confess , it would be Idolatry . But far is that from our intention , when we adore them , or any other pictures or Reliques , however our adversaries , are pleased to interpret and force our intentions . Nay more then that , we give but a relative Adoration of Latria even unto the body , bloud , and soul of Christ , inasmuch as they are but creatures ; and yet we hold them to be more and better then the accidents of bread and wine in the Sacrament ; nevertheless we afford both them and the Sacramental species too , an absolute Adoration of Latria , inasmuch as they are united hypostatically to the Divinity , and yet deny it is Idolatry to do it . But since the Mounsieur and his Translator , do impeach us with Idolatry , concerning the Adoration of Latria , we give to our Sacrament ; as also concerning our worshiping of Images : wherefore may we not also pose them , and those of their party , concerning their communion bread and wine ? wherefore , I say , may not we ask them , whether they afford any spiritual worship , adoration or reverence to their communion bread and wine , after they are consecrated by them , or no ? If they answer , no , then what respect have they for their Sacrament , or communion , more then they have , for the other ordinary bread and wine which they dayly eat and drink ? aud why may not they carouse with their communion wine , and drink to one another with it , as they do ordinarily with the other wine when they drink together in a Tavern ? or why may not they throw a bit of their communion bread to a dog , as they use to do when they are at their common meales ? for if they have no more spiritual reverence or worship for the one , more then they have for the other ; there is no reason why they may not use them both alike : If this be their principle and tenet concerning their Sacrament , or communion , and if they have no more adoration or worship for it , then they have for their other ordinary bread , which they often throw to dogs ; I would have them consider , to what a pass they have brought one of the two Sacraments they only own , of the seven which the Church doth hold Christ himself did institute ; and which he called that of his last supper : among other of his divine words he said : Nolite sanctum dare canibus ; give not that which is holy to the dogs . But if they have no more worship or respect for their communion bread , then they have for their ordinary other bread , whereof they give some to their dogs ; I know not what their consecration signifies ; if it hallows the bread , then the bread must be holy , and to any holy thing a reverence , veneration or worship is due ; if it doth not hallow the bread , then the bread is as it was before ; and consequently , it may be given to dogs as other bread is often thrown to them ; and what would else ( forsooth ) follow from this doctrine ; but that their communion-bread may lawfully be given to dogs : it follows also ; that if bread can be consecrated and hallowed ; that water may be consecrated also ; and then they will be forced , to acknowledg some vertue or force in our holy water . But if their answer be affirmative , and they give a spiritual worship and adoration to their Sacrament or communion ; this adoration or worship , can be no less then a Relative Latria ; for they worship their communion-bread , because it is a sign or Sacrament of Christs broken body , and spilt bloud upon the Cross ; and consequently they adore it in relation to Christ , or if they adore and worship it , not in order to Christ , but as it is in it self ; then they give it an absolute worship ; which is a far grosser kind of Idolatry , then that they attach us with : for they believe their Sacrament to be nothing else but bare bread and wine ; and consequently nothing else but meer creatures ; but we believe our Sacrament to be the real body and bloud of Christ with his divinity ; and therefore we adore our Sacrament upon far better grounds , then they do theirs . Moreover , if they give a Relative adoration of Latria to their Sacrament , and may lawfully do it , because it is a sign , or it signifies Christ ; why may not we also give a relative adoration to our crucifixes and Images , because they are signes of Christ and of his Saints , whom they represent ? or if they call us Idolaters for for doing this ; why may not we call them Idolaters for adoring their communion-bread ? In a word they must either give it no adoration , worship , or reverence at all , no more then they give to their unconsecrated bread ; and consequently they may as well give it to their dogs , as they do their other bread ; or if they give it any adoration , worship , or Reverence , it must be some kinde of a Latriacal adoration , either Relative or absolute ; ( for they must adore it because it signifies Christs passion ; or they must adore it as it is in it self , without any Relation to Christ ) which if they do , they fall into a grosser Idolatry , then we do . Rodon . 9. Thirdly , a Sacrament is a visible sign of an invisible grace as the Council of Trent defines it in sess . 6. and 13. But in the Eucharist the body and bloud of Christ are not visible , therefore in the Eucharist the body and bloud of Christ are not signes . Answ. To his third , I answer and acknowledg the holy Councils definition of a Sacrament ; but I deny , that the body and bloud of our saviour are not visible by the eye of our understanding , holpen and supported by the supernatural light of faith ; although we cannot see them with our corporal eyes ; as no more can we see the entities or substances of bread and wine with our corporal eyes , if they were not destroyed , but their accidents only : and those accidents we see in the Sacrament also , which is sufficient for to constitute a Sacrament ; being we firmly believe his body and bloud are in the species . But the Mounsieurs faith is so nice and delicate , that unless he sees and smells the object , he will not believe it ; certainly this divine man saw and smelt the Mysteries of the Blessed Trinity , and of Christs Incarnation , or if he did not , why does he believe them ? O curious eye ! O delicate nose ! Rodon . 10. Lastly , I say , that in every Sacrament the signe relates to the thing signified : and Relation is alwaies between two different things , because nothing relates to it self , and consequently nothing can be both the signe , and the thing signified . But the body and bloud of Christ , are the things signified ; therfore the body and bloud of Chrst are not the signes . And it is to no purpose to say , that Iesus Christ in the Mass , is the signe and figure of himself on the Cross ; for Iesus Christ wheresoever he is , is one and the same , yesterday ▪ to day , and for ever ; and therefore Iesus Christ , not being different from himself , cannot be relative to himself , nor the signe of himself . Answ. To his last reply , I answered sufficiently already , where I shewed , that it is neither inconvenient nor contradictory , that the self same thing may represent and signifie its own self : for example , that an old man may represent his own self in his youthfull actions or represent upon a Theater what feats of armes he did in the feild ; where the representer and the represented is the self same man ; which thing is so clear , that every old woman and little child can easily apprehend and understand it : what hard matter is 't then to understand , that Christ can represent himself in the Sacrament , as he was upon the Cross , although he be still the same Christ ? It is a great wonder and admiration to me , that such a famous Philosophy-professour as the Mounsieurs Translator takes the Mounsieur to be ( especially he having so curious an eye and dainty a nose as can reach up to objects of divine faith ) that he should be so sensless and dull as not to apprehend that which is obvious to all old women and childrens understanding . Mr. de Rodons Quiver being quite exhausted , his arrows vainly spent , Transubstantiation untoucht , and consequently the Mass alive as yet : Let us now see what great feats he will perform in his next chapter ; for he vowed our Diana's death , & resolves here to give her her healing-stroak , and to that intent , he in his next chapter more then double fills his Quiver ; for whereas in this chapter he had but six , in the next he has thirteen keen arrows : Therefore , let us for shame accompany our old Mistriss , and forsake her not , while she has any life in her , and we any hope to save her from her Tragical end . CHAP. IV. Against the real presence of Christs body in the Host , or consecrated wafer . LOok now very well to your self Madam Diana , for Mr. de Rodon hath bent his bow , and aims thus at you . Rodon . 1. The Romish doctors affirm ; That immediatly after the Priest in the celebration of the Mass , hath pronounced these words , this is my body , the ●…ody of Christ is really present in the host ; and that it is whole and entire in every part and point of the host : which doctrine I destroy by these following arguments . Answ. The Romish Doctors have an excellent ground and reason for saying so , because the Priest received power from Christ to do as he did himself , when he took bread , and changed it into his body , saying , this is my body ; for Christ commanded his Apostles ( whose successors the Priests are ) to do as he did himself , and gave them power to do it , by vertue of these words : as often as you do this , do it in remembrance of me : for he commanded them to do , this , that 's to say , the same thing he did himself , when he uttered these words , this is my body : But they could not make it his body unless they had power from him to do it : therefore since they did as he commanded them to do ; 〈◊〉 follows evidently , that if he made it his body and bloud , they did so also : for most certain it is , that he commanded them not to ●…o a thing impossible ; and consequently that 〈◊〉 gave them power to consecrate bread and wine into his body and bloud , as he did himself . Or dare the Mounsieur say , that Christ could not Transubstantiate bread and wine into his own body and bloud ? and after Christ said in express terms , this is my body , dare he say , it is not his body ? what thing else I pray is this , but to contradict Christs words , and give him the lie in his teeth ? for what else are , It is and it is not , but contradictories , when they are said of the self same thing , at the same time , and after the same manner ? so that as any man may clearly see , this good Mounsieur opposes here , not only the Priests , but also Christs power concerning the real presence of his body in the consecrated host : and he gives no more vertue to Christs effective and creative word , then he gives to the words of other ordinary men . But let us hear this Lucifer like Goliah speak , that dares oppose Christs plain words , a●… they are generally understood by his whole Church . If he can by true Philosophy ( I mean by a Philosophical conclusion deduced , out of any Philosophical principle generally allowed of by all Christian Philosophers ) demonstrate against the Romish Doctors , that Transubstantiation is a thing impossible , and beyond Christs power ; then I confess , he carries away the victory and prize : for all men of understanding agree in this ; that implicancies and contradictions are impossible , even to God himself , because they quite destroy reason and sense ; and God is reason it self . But if he be not able to perform this task , and demonstrate that it is not in Gods power and might to Transubstantiate ( a thing which he nor any else will be ever able to do ) then how can he appear to the world , and especially to all Christians , but as a Lucifer-like heretick , for opposing Christs omnipotent power and word ? I am no Romish doctor , but one of their meanest disciples ; and yet I dare take up the ●…udgells in this just quarrel against great and famous de Rodon , next unto holy writ ( as his Translator esteems him ) one of the smartest and best of his party , that ever wrote yet , and is extant against the Romish heresies ; and I leave the decision and arbitration of our contest ▪ to the verdict of any judicious and 〈◊〉 Reader . But lo , here he comes with his first keen arrow . Rodon . 2. If a thing be created in a place , either it must be produced there , or it must come , or be brought thither from some other place , for it is impossible to finde out a third way of putting any thing in a place . And the Romish Doctors have hitherto been able to invent but one of these two waies of putting Christs body in the host . The Jacobins telling us , that it is brought thither from some other place ▪ and the Iesui●…s , that it is produced there ; But the body of Christ can neither come , nor be brought thither into the host ; nor can it be produced there . Therefore the body of Christ is not in the host . Answ. To this argument I answer , denying Mr. de Rodons supposition , viz. that Christ body is created in the Sacrament , but only the bread and wine Transubstantiated , or converted into his body and bloud ; at which conversion ▪ one substance succeedeth another ; so that Christs body is in the Sacrament immediatly , and formally by reason of its substance , and not by reason of its quantitative dimensions ; But all Philosophers agree in this , that a thousand substances can be altogether in one point , without taking up any proper place . And yet we confess that where his substance or body is , that there his quantity is also by concomitance , though not with its quantitative dimensions in order to its parts , as they are extended in a place ; for extension of parts in order to a place , is but a property of quantity , or of a quantitative body ; and the essence of quantity consists in the extension of the parts of a quantitative body , as they are in order to themselves : and if the Mounsieur ask us , how this is feasable , or how can a body be , without being in a place ? we will ask him , how Sydrach , Mysach , and Abednego could be in the Babilonian furnace without feeling the heat of the great fire that was put under it ? and if he sayes , ( as he ought to say ) that God supplied or hindred the heat , notwithstanding the fire remayned , because heat is only a property , and not essential to fire : the same thing say we also of quantity , or of a quantitative body , and of its parts as they are extended in order to a place . Therefore since Christs body is really in the Sacrament by reason of a substantial conversion , and no substance is properly in a place by reason of its own self , but only by reason of its quantitative dimensions ; since Christ hinders or obstructs the quantitative dimentions of his body in the Sacrament , as he did obstruct the heat of the fire of the Babilonian furnace ; it follows evidently that Christs body in the Sacrament , is there , without being in any proper place . Rodon . 3. The body of Christ cannot come , or be brought into the host from any other place , because it can come from no place but heaven ; being no where but in heaven ; But Christs body neither comes , nor is brought from heaven into the host ; which I prove thus : when a body comes ; or is carried from one place to another , it must leave its first place : for example , if a man would go from Paris to Rome , he must leave Paris ; but the body of Iesus Christ never leaves heaven , for the heavens must contain him until the time of the restitution of all things . Acts. 3. Therefore Christs body neither comes , nor is brought from heaven into the host , Besides it is impossible that Christs body should come , or be brought into the host , without passing through the space that is between heaven and earth , where the consecrated hosts are , because a man cannot pass from one extream to another , without passing through the space that is between them ; But the space between heaven and earth is too vast to be passed through in a moment ; for these doctors will have it , that immediatly after pronouncing these words , This is my body , the body of Christ is brought into the host . Moreover , it must in a moment be in all the heavens , and in all : he Aires between the highest heavens and this earth where the hosts are , ( because a man cannot pass through a place without being there ) and then it would have three sorts of existences at once , viz. one natural and glorious existence in heaven , one Sacramental existence in the hoji , and one ayery existence in the Ayr ; But s●…ing all th●…se things are absurd , we must conclude , that Iesus Christs body , neither comes , nor is brought into the host . Answ. I told you just now Mounsieur , that Christs body is not in the Sacrament , as in its proper place , for the reason all Philosophers give , viz. that no substance is in a place , but by reason of its quantitative dimensions , which dimensions we say , Christs body has not in the Sacrament ; but is in it immediatly by reason of the substantial conversion , wherein one substance immediatly succeeds the other : and so according to this answer , we deny , that Christs body is either brought from another place into the Sacrament , or produced in it , as in its propor place , but rather that it exists in it without any local dimensions ; as all other substances , if they were without their quantitative dimensions , would exist in , and by themselves ; without taking up any place : yet since you are so acute a Philosopher ; ( or at least taken by your party to be so ) and do make use of Philosophical principles against us ; I think it not amiss , for the clearer understanding of my answer ; first to set down the common definition which all philosophers give of a place ; as also to let the Reader know how many manner of ways all divines , and Christian Philosophers do acknowledg a thing may be in a place . As to the first , they unanimously own a proper place to be defined thus ; Ultima superficies corporis continentis immobilis primi : The last superfice or overmost part of the first immovable containing body ; for example , my proper place , is the next hollow superfice of the air surrounding my body ; and the proper place of water in a vessel , is the next hollow superfice of the vessel , not the exterior , but the interiour superfice : Where note , that according to Philosophers , a proper place hath also these two properties or faculties in order to the thing that it contains : first , it circumscribes and environs the thing placed of all sides , and round about : Secondly , a proper place is a preservative of the body which it contains ; and therefore it is , that every corporal thing hath a natural inclination to tend to its own proper place and center . So we see , fire hath a natural inclination to ascend towards its own Element , and when it is there in its proper center and place , it rests , and is quiet : Water also tends naturally towards the sea ; and until it be in its Element & center , is never at rest ; so is it also with all other Elementary and mixt bodies . As to the second , all Philosophers agree in this , that a thing may be in a place two manner of ways , viz. circumscriptively , and definitively ▪ corporal things circumscriptively , and spiritual things , as an Angel or mans soul , definitively ; that is to say , they are not in every place , as God is ; but in some finite or limited place wherein they operate ; and yet they are not circumscribed by the place wherein they are , because they are no bodies , nor have any superfice : nor also depend of their places in order to their conservation , as corporal things do . Besides , these two manner of ways of being in a place , which all Philosophers own , the divines hold of a third way ; viz. to be Sacramentally in a place ; from whence we have from both divines & Philosophers , that a thing may be in a place 3 manner of ways ; viz. circumscriptively , definitively , & sacramentally : what is in a place circumscriptively , is properly in its place because the superfice of the place touches & surrounds the superfice of the body which it contains : so the hollow superfice of the vessel touches and surrounds the water which is within the vessel : What is in a place definitively or Sacramentally , is not properly in any place ; because the superfice of the place , and of the thing contained , touch not one another immediatly , as all proper places ought to touch immediatly all the things properly contained in them : for an Angel , and a soul , have no superfices wherewith to touch the superfices of the place wherein they are contained , for they are pure spirits , and only corporal things have superfices : however they are said to be in a place improperly , because they are contained within some limits of bounds where they operate ( or else they would be in all places as God is ) like unto corporal things which are contained strictly within the immediat limits of their proper places : yet with this distinction still ; that spiritual things never touch the superfice of their proper places ( and consequently are not circumscribed by them ) as corporal things touch and are circumscribed by their proper places . All proper places are called by divines and Philosophers , univocal or circumscriptive Places : and all improper places , they call Equivocal places , such as are definitive and sacramental one●… : for properly and in rigour , they are no places at all because the definition of a proper place agree , not with them , for want of a superficial manner of containing the things that are said to be within them . This received doctrine of all divines and Philosophers presupposed . I answer the Mounsieurs major with this distinction ; the body of Christ cannot come , or be brought into the host , circumscriptively , as into its proper and univocal place ; I confess the major , sacramentally , as into its equivocal place : I deny the major . Therefore I say , that Christs body is really in the host , but not as in any proper place , for to be in an equivocal place , is as much in a manner , as to say in no place at all ; and certain it is , that an equivocal place , is no more a proper place , then an equivocal or painted man , is a proper and reall man : so that the substance of the bread and wine is converted into the body and bloud of Christ without any circumscriptive motion , or bringing it circumscriptively from one proper place to another , as our circumscriptive bodies move from one place to another : but by vertue of the effective words of consecration , and omnipotent power of God , his substance succeeds the substance of the bread and wine in the consecrated host , without any proper local motion : for he is there , by reason of his substance , and substances are incapable of any proper motion ; and although his quantity be where his substance is by concomitance , yet it is not there with its quantitative dimensions : for these are hindred in the Sacrament , as I sayd before ; the heat of the Babilonian fire or surnace was hindred supernaturally : and being Christs body is in the host , as we say , by reason of its substance ; it is in it , in one respect , like as our souls are in our bodies : that is to say , totus in toto , & totus in qualibet parte : all Christ in the whole host , and all Christ in every point and particle of the host ; as all Philosophers say : the whole soul is in the whole body , and the whole soul in every part and point of the body ; yet the manner of Christs body being in the host , differs from the manner of the souls being in the body in this , viz. that the soul is in the body , but as in one definitive or limited improper place , but Christs body is in the Sacrament , as in its improper place , not definitively or limited to one host , as the soul is to one body ; but Sacramentally , that is to say , in all places where the words of consecration are uttered upon the bread and wine : and this Sacramental existence Christs body hath by reason of its hypostatical union to the divinity which is in all places ; and yet the Sacramental ubication or existence differs from the the divine general ubication in this ; that the Sacramental ubication is but where the words of consecration are uttered , and the general divine ubication , is in all places ; for without it , the creatures would desist to be . But here the Mounsieur may object , that there is a great difference betwixt Christs body , and an Angel , or mans soul ; for an Angel , and a soul , are pure spirits , and therefore be not capable of an univocal place , but only of an equivocal one ; But Christs body , is a true real body ; and therefore it can have but an univocal circumscriptive place . To this I answer , and confess that Christs body is a true real body , & no spirit ; & yet I deny but that it may have an equivocal place in the host ; because it is now a glorified body , and as it were spiritualized with spiritual qualities , which redound into it from his glorified soul , which spiritual qualities the Divines call dotes corporis gloriosi , the dowries of a glorified body ; as are subtility , impassibilitie , Agility , and clarity . By reason of the all manner of subjection a glorified body hath to its soul , in so far that it neither cloggs nor burthens her ( as our lumpish bodies do our souls here ) the body may move in an instant by the instantanean motion of its soul , or of her minde : and by reason of the Hypostatical union betwixt the divinity and soul of Christ , and of his glorified body ; it may accompany them into ten million of equivocal places at once , according to the Apostles saying . 1. Cor. 15. It is sown a natural body , it shall rise a spiritual body ; that is to say , a real body endowed with spiritual qualities , such as those of the soul are ; not with a spiritual entity or substance , because the substance of a spirit , and the substance of a body are two different entities , essentially differing the one from the other : so that if Christs body had risen with a spiritual entity , it could be no more a true real body but a spirit , which to affirm is plain heresy . Therefore according to the Apostle , glorified bodies will rise again with their corporal substances , but endowed and qualified with spiritual dowries redounding from their souls . From whence followeth , that by reason of their subjection to the souls , and because they shall be no clog to them , that they can in an instant move from heaven to earth , with an equivocal motion , following the instantanean motion of the minde : from whence also followeth , that Christs glorified soul , being in heaven , and having a thought or desire , to be in an instant upon earth , and in a thousand equivocal places there sacramentally , at the same time without passing through any intermediate place , ( which she can do , by reason of her hypostatical union to the divinity ) that his body because of its perfect subjection to his soul , can pass with a Motus discretus , or equivocal motion , and accompany her in all her sacramental places together , and be really in every of them , not after a quantitative or circumscriptive , but after a sacramental or spiritual manner , as the soul is in a mans body : all the soul in the whole body and all the soul in every point and particle , of the body : for as a spirit possesseth not a place quantitatively or superficially ; so also may a glorified body being spiritualized , be in a place after a spiritual manner . By this solution Mr. de Rodons first arrow is not only shivered and broken , but his following proofs also eluded and enerved ; For all their force is bent only against the bringing , or being of Christs body in the host circumscriptively , and into its natural and univocal place ; all which we grant cannot be supposing the heavens are to contain him until the time of the restitution of all things ; Acts. 3. But they make nothing at all against its being , or being brought in the host sacramentally ; and in its equivocal place ; for such a being , or coming depends not upon a proper and univocal place , as all divines and Philosophers confess . And consequently Mr. de Rodons ayery existence of Christs body , is but a meere ●…himera . Though we grant Christ hath a natural existence in heaven , and a sacramental one upon Earth ; which we say is but one and the self same of him as he is in several manners . For if he should change himself into the form of a child ; or into any other form whatsoever , ( as he can do ) his natural existence , and that would be one and the self same . By this solution is also seen , how Christs body may be brought into the Sacrament ( as the Iacobins say ) or produced in it ( as the Jesuits say ) without his leaving to be in heaven in his human shape : for no body leaveth its proper place wherein it is , but by its proper local motion , from the proper place wherein it was , ▪ into another proper place . But a proper local motion belongs only to circumscribed bodies , when they are brought circumscriptively to their proper and univocal places . Therefore since Christs body is not brought so into the Sacrament , it may keep its connatural station and situation in heaven ; and yet notwithstanding be brought , or produced in the host , being he comes , nor is produced there by local motion ; nor is in the Sacrament , as in its proper place ; but only in an improper and equivocal one , as we have often said before . Rodon . 4. Secondly , Christs body cannot be reproduced in the consecrated host , because a thing that is produced already , cannot be produced again without a preceding destruction : for as a dead man cannot be killed , nor that be annihilated which is annihilated already : so neither can that be produced which is produced already , nor that receive a being , which hath one already . This common conception of all men is founded upon this Principle : that every action , whether it produceth or destroyeth a thing , must necessarily have two distinct terms ; the one called in the schools Terminus a quo , that is , the term from which the thing comes ; and the other , Terminus ad quem , that is , the term to which it comes . But according to this Principle , that cannot be annihilated which is so already , nor that receive a being which hath one already ; because the term from which it should come , and the term to which it should come , would be one and the same thing ; contrary to the maxim already laid down , viz. that the terms of Action must necessarily be distinct , and that one of them must be the negation or privation of the other . Answ. To this argument I answer , that that which is produced already , cannot be reproduced as to its entitative and essential being ; but that which is produced already as to its essential being , may be produced , or rather adduced , as to its modal being ; and so we say Christs body is in the Sacrament , because his essential being , as he is in his natural human shape in heaven hinders not his Sacramental or modal being here upon earth ; for neither his entity , nor his Sacramental existence depends upon any univocal place or space . Rodon . 5. Here perhaps it may be objected , that by Transubstantiation the substence of Christs body is not newly produced , but only a new presence of him in the place where the substance of the bread was : But to this I answer , that in all substantial conversions and actions , a new substance must be produced , as in accidental , a new accident must be produced ; But Transubstantiation ( according to the Romish doctors ) is a substantial conversion : Therefore by Transubstantiation a new substance must be produced : And seeing that the new presence of Christs body in the place where the bread was , is not a substance , but an accident of the Cathegory which the Philosophers call ( ubi ) it is evident that by Transubstantiation the presence of Christs body only is not produced in the place where the substance of the bread was , and seeing that the substance of Christs body is not produced there , ( as hath been proved in the preceding number ) we must conclude , that there is no Transubstantiation nor real presence of Christs body in the host ; which hath been already refuted in number the third . Answ. Mounsieur , you need not bragg much of your refutations in both your said numbers , for they are clearly answered by me in their due place : And the objection you make for us here , is very true : for it is not the essential substance of Christs body that is newly produced by transubstantiation , but only a new presence of him in the place where the substance of the bread was ; for that essential production was made at his Incarnation , and will abide for ever : however we say , that his body hath a substantial and essential existence in the host , by reason of its Sacramental presence there ; and you speak very unskillfully , and unphilosophically , when you say , that Christs presence in the Sacrament , is an accident of the Cathegory which Philosophers call , ubi ; for his Presence there is no Cathegorical or Predicamental , ubi , but a substantial and Sacramental one ; because all Predicamental ubies , must result from univocal , and not from Sacramental places ; as all good divines and Christian Philosophers do unanimously teach : And consequently your proofs can be of no force or value amongst them , whatever you would have them be amongst the illiterate vulgar people , whom you intend to delude and deceive with your Philosophical quibbles . The Mounsieurs first arrow being thus vainly shot , he pulls o●…t his second , which is this . Rodon ▪ 6. In a true humane body , such as Christs body is , there is somthing above , and something under , right and left , before and behind ; for the head is above the neck , and the neck above the shoulders ; the shoulders above the breast , the breast above the belly , &c. But all the world knows , that in a point , there is nothing above or under , right or left , before or behind ; Therefore Christs body is not in a point ; and consequently it is not in every point or part of the host . To this I add , that the quantity and greatness of Christs body , is nothing else but its extent , as ▪ we all know , and a body is extended when it hath its parts one without another ; as all the Iesuits expound it . But the doctrine of the presence of Christs body in the host , puts all its parts one within another , because it puts them all in a point . Therefore such a doctrine takes away its extent ; and consequently its quantity . Answ. This arrow follows his former directly ; for if Christs body could have no other place but an univocal one , nor no being in it , but a circumscriptive being ; the arrow would hit right : But seeing Christs body is in all things subject to his soul , as his soul is to his divinity ; and that his soul is ( as ours are ) all in his whole body , and all in every point and part of his body : it follows , that his body now glorified and spiritualized by reason of its spiritual qualifications and dowries , may be not only naturally in its univocal place , as our bodies are in their natural places ; but that it may also be in an equivocal or Sacramental one , as pure spirits are , without any dependency of an univocal or proper place : and consequently , that it may be in every part and point of the host , as our souls are in every point and living part of our bodies . But here I ask the Mounsieur , if he ever was in heaven , and saw the situation of Christs glorified body there ? because he says some part of it must be above , and some part under ; some before , and some behinde ; some on the right side , and some on the left : I would fain know of him , where is above and under in heaven ? where is the right and left hand there ? and where the before and behinde ? or is there any other body in heaven , above the heaven where Christ and his Angels and saints are , to denotate high and low , right and left , before and behind ? sure it is the●… , that ●…he never was there , and ( unloss he changed his opinion before he died ) I fear never will be : and sure also it is , that this his argument o●… arrow , is but a very pittiful miserable one , for comparing and liking the situation of Christs glorified body unto ours , as if Christ would not situ●…te himself in heaven , or upon Earth but after our circumscriptive material manner . Certainly if he can do no more then what we apprehend or understand , and cannot transcend our weak capacity in his works , he is no God ; and there is no such thing as an object of divine faith . Therefore ( forsooth ) because Mr. de Rodon cannot with his Philosophy comprehend or understand , how a man cannot be without his head , above his shoulders , and his shoulders above his breast , Christ cannot be really in the Sacrament ; an unanswerable reason , and a keen killing arrow , I confess , to ignorant illiterate people of no belief ; but to the learned and faithfull , it has no more force then a broken straw . To his addition I say , that he that can make a Camel pass through a needles eye , can also put his own quantity into a point . To his lastly or last , I answer , that the quantity of Christs body , as also of all other bodies , is nothing else essentially , but the extent of its parts as they are in order to themselves , and not as they are extended in order to any place ; for that extension is on●…y a property of the former extension , a●…d may be hindered supernaturally , as the heat of the forementioned Babilonian ●…urnace was , which heat although it was the property o●… the fire that was set under the furna●…e , and wrough●… its effect upon the standers by , yet God could , and did suspend its operation upon the three holy young men that were put into it , and it ●…either burnt or hurt them at all ; even so can he do , and doth with Christs body in the Sacrament , for the substance of his body is there with its essential quantitie by concomitance ; although the properties of his essential quantity , ( whereof extension of its parts in order to a place is o●…e ) be hindred and suspended , for being the Sacrament was instituted for us that we should receive and eat it ; it was necessary that the local extension of Chri●…s body in it , should be hindred ; Therefore as Christ when he said , this is my body , could , and did put his body substantially in the Sacrament in the species and form o●… bread and wine , for to attemperate it to our natures , that we may receive it without any loathsomeness , so he did also suspend and hinder its local extension sor to accomodate it to our bodies for our spiritual nourishment : and so this arrow follows the other . Now to his third . Rodon . 7. To move , and not to move at the same time ; to be eaten , and not to be eaten , at the same time ; to be in a point and not to be in a point at the same time ; to occupy a place , and not to occupy a place at the same time , ar●… contradictory things . But if the body of Christ were in diverse consecrated hosts , it would move and not move at the same time : for example , when a Priest carries a consecrated host to a sick person ; the body of Christ which is pretended to be in it moves with the host ; for it leaves the Altar , and goes with the Priest towards the sick persons house ; and at the same time , the body of Christ which is pretended to be in the other host that remains at the Altar moves not : and so the same body of Christ , at the same time , moves and moves not , which is a contradiction . Seeing then it is impossible , that one and the same body , at one and the same time , should move , and not move ; it is likewise impossible ●…hat Christs body should be in divers hosts at the same time . In like manner , if Christs body were at the same time in heav●…n and in the host ; it would be eaten , and not eaten at the same time ; for it would be eaten in the host by the Priest , and at the same time it would not be eaten in heaven : Also it would be in a point , and not in a point at the same time : for in the host it would be in a point , and in heaven it would not be in a ●…oint at the same time . Therefore seeing it is impossible that one and the same body , at one and the same time , should be eaten and not eaten , should be in a point , and not in a point ; It is also impossible that Christs body should be both in heaven and in the host , at the same time . Answ. Before I answer this argument , I presuppose with all Philosophers , that a thing may move , or be moved two manner of ways , viz. by a motio per se , that is its own proper motion , and by a motio per accidens ; that is , by its accidental motion , by reason of the motion of another thing , wherein it is contained : sor example , when a man is in a ship , his own proper motion , or motio per se , is , when he goes up and down the ship ; and his motio per accidens , or accidental motion is , his being carried by the ship towards his intended voyage : and this is the difference between these two motions ; that what moves , or is moved by a motio per se , is never at quiet or rest , while it is in that motion : But that which is moved only by a motio per accidens , although it be carried from one place to another , yet it may be at rest and quiet in it self , and without any proper moving or stirring : so may a block or a stone be accidentally moved in a cart , and yet not moved at all in it self , but quiet and still i●… it s own proper place . Likewise , the self same thing , viz. the same man may at the same time move two contrary ways at once , he may move westwards towards his journey by his accidental motion in the ship , wherein he is carried that way ; and yet at the same time , he may walk from the west part of the ship to the east part of it , by his own proper m●…tion ; and so the same thing may at the same time , move , and yet be quiet , and also move two contrary wayes by these different motions : This doctrine ( which very experience shews us to be true ) being presupposed . I answer the Mounsieurs argument thus : first , by denying his supposition , viz. that Christs body is movable in the Sacrament ▪ because it is in it by reason of its substance ; and all substances , secundum se , ( as schoolmen call it ) that is , in themselves , are immovable : for all things that are properly moved from one place to another , are moved by reason of their quantities , and not of their substances : and therefore because Christs body is in the Sacrament immediatly by reason of its substance , or of the substantial conversion of the bread and wine immediatly into his substance ; it follows evidently that it is immovable in it . I answer secondly , and distinguish his major thus : to move , and not to move at the same time , with a motio per se , his own proper motion , is contradictorie ; I confess the major : to move , and not to move at the same time , but an accidental motion , that is to say , if a body be at the same time moved by reason of the motion of another thing wherein it is contained as in its improper place ; I deny the major , and the reason is clear ; for then only is a true and formal contradiction betwixt opposit things or propositions , when there is an affirmation and negation of the same thing at the same time , and after the same manner ; but no●… if the thing , time , o●… manner be different : as for example , There is no contradiction in this , viz. that Peter should speak , and Paul should hold his peace , at the same time ; because they are not one and the same man : Nor in this , that Peter ▪ should be a Bachelour now , & a married man next year ; because although he be the same Peter , yet it is not at the same time . Nor also in this , that Peter should be at the same time an Embassadour in France , & no Embassador in England ; because though he be the same Peter , and at the same time , yet he is not after the same manner . Even so we say of Christs body in heaven and in the Sacrament ; for it is in heaven in its proper shape and place , and may remain there quiet and still without any motion ; and yet it may be in the Sacrament in another manner , viz. Sacramentally , and move there per accidens , by the motion of the Sacramental species , in which it is contained , and which is but its improper and equivocal place : Just as we now said , that a man may go eastwards in a ship , and yet at the same time be carried westwards by the same ship , at the same time ; or as a stone or block may be moved p●…r accidens , by the motion of a cart or ship , and yet remain unmoved in its own proper place : all which we know by experience doth often happen without any contradiction ; because the manner of moving is not the same ; the one being a motio per se ; or proper motion ; and the other being but an accidental improper motion of the body that is in the cart or ship , although their motions are proper , and per se , unto them . This solution concerning motion , may serve also concerning been eaten , being in a point , & in a place ; because Christs body in the Sacrament , is in a quite other manner then as it is in heaven , in its own proper natural humane shape : for it is in heaven with its quantitative dimensions , and in its proper univocal place ; but it is in the Sacrament by the dimensions of the Sacramental species only , and in its improper and equivocal place , which in rigour is no place at all : and though the Sacramental species may be said to be in their proper place , by reason of their quantitative dimensions ; yet Christs body cannot be said to be so in them , because it is in them Immediately by reason of its substance , and consequently as in a point : for substances per se , that is , as they are in themselves , possess no place ; from hence is seen , that all the Mounsieurs examples are to no purpose : for their force is only bent against a natural and circumscriptive being and place , and not against a Sacramental being or place . Since this arrow had no better luck he outs with his fourth . Rodon . 8. Two relatives are allwaies different , as the father and the son , the husband and the wife , &c. and relation is alwaies between two things that really differ , as the equality between two ells , the resemblance between two crows , &c. In a word , nothing can have relation to it self , but whatsoever hath relation must necessarily have it to some thing else , as appears by the definition of relation . But to be distant is a relative , and not an absolute term ▪ for when we conceive an absolute term , we conceive but one thing , as when we conceive a crow : but when we conceive a relative term , we necessarily conceive two things ; for example , we connot conceive a crow to be like , without conceiving something else , to which it is like : seeing then we cannot conceive a thing to be distant , without conceiving something else from which it is distant ; it is evident , that to be distant is a relative term , and that distant things are relatives ; and consequently , are really different , whence I form this Argument Relative things are really different , as hath been proved , but the body that is at Rome , is distant from that which is at Paris , by reason of the space of 300. leagues that is between these two cities ; & the body that is in the highest heavens , is distant from that which is upon earth , by reason of the many thousands of leagues that are between heaven and earth : Therefore the body that is at Rome , is different from that which is at Paris , and that which is in heaven , is different from that which is upon earth ; and consequently one and the same body cannot be at the same time at Rome and at Paris , in heaven , and upon earth ; else one and the same body , might be distant and different from it self which is a contradiction . Therefore seeing Iesus Christ is not distant and different from himself , it follows , that he cannot be at the same time in heaven and in the host , nor at the same time in the consecrated host at Rome and at Paris . But perhaps it may be said , that a body being at the same time in two distant places , is not distant from it self ; but that the places only are distant ; and therefore that Christs body in heaven is not distant from it self in the host ; but it is the places only , viz. heaven and earth ( where the host is ) that are distant . To this I answer , that it is only the distance of places that makes the distance of things existing in those distant places : for example , the reason why Peter at Rome , is distant from Paul at Paris , is not because they are two things really different ; else they would be alwaies distant , even when they are in one bed together ( for they are alwaies really different ) but all the reason of their distance is , because they are in two distant places ; Seeing then ( according to our Adversaries ) that Christs body is in two distant places at once , viz. in heaven and in the host , at Rome and at Paris in divers hosts , it follows , that Christs body is distant and different from it self , it is evident that it cannot be in two distant places at once ; and consequently not in heaven and in the host . Besides , suppose that Peter could be at Rome and at Paris at once ; and that Peter that is at Rome should have a minde to go to Paris , and should go accordingly ; and that the same Peter that is at Paris , should have a minde to go to Rome , and should go accordingly ; it is certain that Peter would draw near to himself , and meet himself ; but things that draw near to each other , must of necessity have been at a distance before ; and therefore if a body draw near to it self , it is certain that it was distant from it self before : and hereupon I would fain ask our Adversaries , whether when Peter should meet himself , he would let himself pass or not ? and if he should let himself pass , whether Peter going to Rome would step aside , and give way to himself going to Paris , or else the contrary ? but if he should not step aside and give place to himself , I would ask , whether he would hinder himself from passing or not ? and if he should not hinder himself from passing , whether he would passe through himself , and so make another Janus with two faces , &c. whatsoever answers they will make to these questions , must ( I am sure ) be very absurd , and ridiculous . Answ. I am sure , the answers I shall make to these your questions and argument also , will appear to any learned man to be both solid and sound , and better grounded in true Philosophy , then all your sophismes are ; and they will manifestly evince that these unphilosophical illations ( and as you think , witty conceited interrogations , of yours ) are but meere ridiculous quibbies and impertinent foolish trifles , not at all touching our Diana , which is the mark you ought to aim 〈◊〉 with your arrow . Therefore to give your argument or arrow the more vent and force ; I grant two Relatives are different , and that Relation is alwaies between two things that differ really or modally ; I also grant that two crows , and two Jackdaws too , although they are like in colour and shape , do differ in their entities ; and that nothing hath a relation to it self , while it is taken in the same formality ▪ Finally I confess that this word ( distant ) is a relative , and not an absolute term : Now all this being granted , I hope the Mounsieur will hit right : thus he shoots : Relative things are really different ; But the body that is at Rome , is di●…tant from that which is at Paris ; therefore the body which is at Rome , is different from that is at Paris . Before I shatter this vain and ill-leveled arrow , I must let the Reader know , that although this word ( distant ) be a relative term , that signifies an interval betwixt different things ; yet because there is no distance between corporal things by reason of their proper and univocal places ; therefore distance cannot extend it self beyond the sphear of an univocal place . So that there can be no proper distance , but betwixt bodies , and only betwixt such bodies too , as are circumscribed , and are in their univocal places : for no body can rightly and properly say , that two angels , or two spirits are distant from one another , because they have no bodies , and consequently no univocal places to circumscribe them : and the whole reason is , because distance depends wholy upon an univocal place ; so that where there is no proper place , there can be no distance . This sure ground thus layd , I confess the Mouusieurs Major , and distinguish his minor thus : But the body which is at Rome is distant from &c. The body which is circumscriptively at Rome is distant from the body which is circumscriptively at Paris : I confess the minor ; the body which is sacramentally or in its equivocal place at Rome , is distant from the body that is at Paris , or in heaven either ; I deny the minor , and consequence also . Therefore we say , that it is not to be in two equivocal places , nor in twenty also together , that causes two bodies to be near or distant : Nay more then that , although one of those bodies were in its proper place , and the other but in an equivocal one , we say those two bodies would not be properly near or distant : because nearness and distance has no relation at all to equivocal places , but only to univocal ones . Since then Jesus Christ is in his natural shape in heaven , in his proper place ; and in the Sacrament he is but in his improper , and equivocal place , to which distance hath no relation at all ; it followeth evidently , that his body in heaven , is not different or distant from it self in the Sacrament ; no more then two Angels or spirits are distant from one another ; which yet no good Philosopher will acknowledge , because of their incapacity of being circumscribed , for want of supersices . By this solution is clearly seen , how frivolous , ridiculous , and impertinent all Mr. de Rodons ensuing Instances , and witty quodlibetical questions are ; and how wide they are from the mark : for they all aym , and strike at one body , the same time , in two or more circumscriptive places but they touch or concern not at all one body at the same time in its natural place , and in its sacramental place ; which is the only question we are about . Therefore according to good Philosophy , he argues unskilfully , and impertinently , by arguing from an univocal place to an equivocal one , or vice versa : for I grant him that the same body at the same time cannot be circumscriptively in two places ; but what is this to our present controversie ! Therefore I am mistaken if I have not ( according to the judgment of any indifferent Philosopher ) answered the Mounsieurs argument pertinently and Philosophically as all other Philosophers would have done , and not absurdly and ridiculously , as he is sure it could not be answered otherwise ; and to his ridiculous questions , I say , that if Christ or Peter , should meet themselves in their sacramental or equivocal places , they may walk by themselves freely , without passing through themselves or making a Ianus or two faces ; for when our saviour gave himself sacramentally to himself , and to his Apostles , he made neither a Ianus or double face because as I have a hundred times repeated it over and over , a body sacramentaly or equivocaly in a place , ( which properly and in rigour is no place at all ) cannot stop or hinder a circumscribed body from going unto any proper place : Neither do we allow of any nearness or distance , but between circumscribed bodies in their univocal places : from whence I conclude , that these questions are more ridiculous and impertinent , then any answer could have been given them ; and so this arrow is also lost . Now then to his 5th . Rodon . 6. It is a perfect contradiction , that a body should be one , and not one : But if Christs body should be at the same time in heaven , and upon earth in the host , it would be one , and not one ; for it would be one by our adversaries own confession , and it would not be one , which I prove thus : that a thing may be one , it must neither be divided in it self , nor from it self , as appears by the definition of unity . And it is certain that nothing is divided and separated from it self . But if Christs body be at the same time in heaven and upon earth in the host , it will be divi●…ed and separated from it self , that which is in heaven ●…eing separated and divided from that which is upon earth , because it 〈◊〉 not in the space between both . Here again it may be objected , that a body in divers places , is divided from it self locally because the places in which it is , are divided but not entitatively , because it is still one and the same entity of body . To which I answer , 1. that entitive division ( which is nothing else but a plurality of beings , or a plurality of things really different ) is no true division : for then the three divine Persons , which are really different , would be also really divided ; and the body and soul of a living man , which do really differ , would also be really divided . Secondly , I say , that if a body be divided and separated from bodies which it toucheth , it is also divided and separated from bodies which it doth not touch ; and if a body be divided and separated from bodies to which it is near , it is also divided and separated from bodies that are far distant from it ; but especially the division is true , when between two there be bodies of divers natures , to which there is no union . Therefore seeing that between Christs body , which is really in heaven , and the same body , which is pretendedly upon earth in the consecrated hosts , there be divers bodies of divers natures , to which it is not united ; it is evident by our adversaries own doctrine , that Christs body is really divided and separated from it self . And seeing it is impossible it should be separated from it self , it is also impossible that it should be in heaven , and in the host at the same time . Thirdly , I say , that local division takes away entitive division ; and things that are divided locally , are also divided entitatively , that is , they are also really different ; else no reason can be given why two glasses of water taken from the same fountain , ●…are really different , seeing these waters are like in all things , except in reference to place ; and there can no reason be given why the ocean is not one single drop of water only , reproduced in all places occupied by the ocean , except it be that one drop of water cannot be reproduced in all those places ; but if it be possible , then reason obligeth us to believe that it is really so , because God and nature do nothing in vain , and it is in vain to do that by many things , which may be done by one thing : and if it be really so , then it follows , that all the Sea-battells that ever have been , were fought in one drop of water ; and many thousands of men have been drowned in one drop of water , and all people since Adam have drunk but one drop of water , which things are absurd and ridiculous . Answ. Yet more impertinencies Mr. de Rodon , and more of your foolish merry ▪ conceited ridiculous sequels : I doubt not ( gentle reader ) but this famous Philosophy-professor was excellently well pleased , at this witty and merry conceited drop of water , that drains the ocean , drowned so many thousands , and refreshes us all . But who knows that the Philosopher took not a harty draft or two of good wine , to season his brain , before this great drop presented it self to his whimsical nodle ? Therefore lest he should grow frantick with his dropsical conceit ; I moulder his argument , and its sequels thus : by denying his minor ; viz. that in that case he puts ; Christs body would be one , and not one ; and to his proof , I deny also his second minor , viz. that if Christs body were at the same time in heaven , and upon earth in the host , it would be divided , and separated from it self , because Christs body is in the host but Sacramentally only , just almost in a manner as our souls are in our bodies : ( and the difference is this , that our souls are pure spirits , and his body is a true body spiritualized ) and that his body is not confined and limited to one equivocal place , as the soul is to the body ; but it may be at the same time i●… sundry Sacramental places : yet Christs body in the Sacrament , and mans soul in his body , agree as to this ; viz. that neither of them is in a proper and univocal place , but only in an equivocal one , which in rigour is no place at all : but if this Philosopher forgets not himself , he confesses that although the body and soul of a man are different , yet they are not distant from one another ; and 't is true ; because the soul is in her body , only definitively , that 's to say , in her equivocal , or improper place ; Therefore ( also I say ) because Christs body is in the host but Sacramentally , ( which is but its equivocal place ) it is not distant from it self in heaven in its natural place ; although its manner as it is in heaven , and as it is in the Sacrament be different . If the Mounsieur be a Christian Philosopher , he must confess that Jesus Christ when he was incarnate and descended from heaven into the Virgin Mary's sacred womb ; and that his divine person was then different from the persons of God the father , and God the holy Ghost ; but dare he say that their persons were then also distant from one another ? Christ was then here upon earth 33. years in his circumscriptive place ; and yet was not distant from the other two persons who remained in heaven ; because the other two persons are pure spirits , and have no circumscriptive place : wherefore then may not Christs glorified body remain in its humane shape in heaven , and yet be Sacramentally , or after a spiritual manner in the host , without being distant from it self ? verily , no other but a dropsical brain would ever contradict this most true doctrine . Therefore in answer to his impertinent and ridiculous replies and dropsical sequels , I grant and say with him , that a plurality of things really different , is no true and real division , and consequently that there is no such thing as an entitative division , without a respect or relation to an univocal place : But that which I flatly deny is , that a body can be divided or separated either from it self or from any other body , or that it can touch it self or any other body . or be near to it self or any other body : or lastly , that it can be distant from it self or from any other body , but while it is in its univocal place , and the other bodies in their univocal places also . And therefore since Christs body in the host is not in its univocal place , it is neither divided near to , nor distant from his body in heaven : I confesse also , that things which are divided locally , if they be divided by a proper or univocal local division , such things are divided entitatively also ; but I deny that things for being in their improper or equivocal places ( as Christs body in the Sacrament is but in its equivocal place ) are at all distant from themselves or from any thing else : I grant also , that if a body be divided or separated from bodies which it toucheth , it is also divided from bodies which it doth not touch ; but I deny that a body in its improper or equivocal place can touch or be touched by any other body , whether these bodies be separated or not separated from one another . Lastly , I acknowledge , that local division causeth entitative division , but I deny that there is any proper local division between Christs body as it is in heaven , and as it is in the host ; because he is not in the host as in his proper place : and though I grant Christ can put the whole Ocean into one drop ( for it implys no contradiction in it self , nor imperfection in God so to do ) as he can make a camel passe through the eye of a needle , and put life into the least grain of dust or sand , yet I deny that reason obligeth us to believe he did really so , or that God and nature by doing otherwise should work in vain , because God and nature are not obliged to do all that they can do : God can create another world , and yet he is not obliged to do it , and never will create another ; and since he created the ocean , and ordained it should be in its proper and univocal plaee ; it follows not , that all sea-battels were fought in one drop of water , nor so many thousands of men were drowned in one drop of water , nor that all the people from Adams time drank but of one drop of water , all which sequels of the Mounsieur are but dropsical , nonsensical , and ridiculous and yet it follows that because Christ did put his body in the host sacramentally only ; it is there ; as our souls are in our bodies ; all in the whole host ; and all in every point of it ; without being near distant , or divided from his body as it is naturally in heaven , but one and the same : and consequently as the Mounsieurs proofs are nonsensical and ridiculous , s●… this arrow of his i●… forever lost . Now then to his sixth . Rodon 7. Iesus Christ cannot be in divers places at once , as he is man , if another man cannot be so too ; because Iesus Christ , as he is a man , Was made like unto us in all things sin only excepted , as the Apostle to the Hebrews observes . But another man cannot be in divers places at once : for example , Peter cannot be at the same time at Paris , and at Rome ; which I prove thus : It is impossible that Peter should be a man , and no man at the same time . But if Peter could at the same time be at Paris , and at Rome , he might at the same time be a man , and no man ; which I prove thus . He that may be at the same time dead and alive , may at the same time be a man , and no man ; because he that is alive is a real man , and he that is dead , is no real man , but a carcass ; but if Peter could at the same time be at Paris , and at Rome , he might be both alive and dead at the same time ; for he might be mortally wounded at Paris , and die there ; and at the same time not hurt at Rome , but alive and making merry there . Besides Peter may be divisibly at Paris and indivisibly at Rome , ( as Christs body according to our adversaries , is divisibly in heaven , and indivisibly in the host ) but if in Paris ( where he should be divisibly ) his head should be cut off : and so he should remain at the same time a living and real man ; which is á contradiction . In a word Peter might be at Paris in the midst of flames , and be burnt , & reduced to ashes , & consequently should die , & be no man ; whereas at the same time , he might be at Rome in the river Tiber sound and brisk , and consequently be a true and living man. Whence it follows , that he might be a man , and no man , which is a contradiction . To this may be added other absurdities that would follow from this position ; that one body may be in divers places at once , viz. that one candle lighted might give light to all the world , if it were reproduced in all parts of the world ; that a great army might be made of one man , reproduced in a hundred thousand adjoyning places ; that all the debts in the world , might be payed with one crown , reproduced as many times as there be crowns due , That all the people in the world might quench their thirst with one pottle of wine , reproduced as many times as there be inhabitants in the world ; that all the men in the world might drink in one and the same glass , reproduced as many times as there be men in the world , ( whereupon a man might be so curious as to ask , whether if this glass should be broken at Paris , it would also be broken at Rome , Constantinople , and other places ) that one man reproduced in an hundred thousand places , might at the same time marry an hundred thousand wives , and lie with them ; whereupon a man might desire to know whether these women might not conceive , and every one of them be delivered of a childe at the end of nine moneths : and consequently it may be said , that one man did in one night beget an hundred thousand children , &c. Answ. It is a common saying , Stultorum plenus est mundus , that the world is full of fools ; and I think our Mounsieur may serve for all ; for the little Microcosme of his aery giddy brain is so full of senseless frantick figaries , that it is not in his power to rid himself of them ; so he proceeds from folly to folly , or ( rather to use his own terms ) he produces one foolish arrow , and reproduces it so often , that from it and its sequels , he falls into an horrid blasphemy : for thus he shoots ; Jesus Christ as he is man , cannot be in divers places at once , if another man cannot be so too ; because Jesus Christ as he is man , was made like unto us in all things , sin only excepted : But another man cannot be in divers places at once , ergo , &c. This arrow certainly aims not only at Diana , but also at Christ himself , therefore rather then it should hit Christ , let us leave her , and run to save him . But how Rodon ? because the Apostle says ▪ Christ is made like us in his humane nature and essence , and in all the rest of our properties which flow from our essence , ( though not conceived and born in sin , as we were ) does it follow that we are equal and like to him in power also ? If so ; then the Mounsieur rose again the third day after his death at Geneva , by his own proper might and vertue , without the ministry or aid of any Angel , and sits now check by joal to Christ , at the right hand of God the father ; and will descend with him to judge the quick and the dead ; for none of these things be sins ; and we must be like Christ in all things , sin only excepted . Where be all those ( forsooth ) that the Mounsieur raised from death to life ? where be all the lame , all the blind , all the dumb , deaf , and sick people he cured ? Christ did many such things , and yet they were no sins : how can he then , or any of us be like unto Christ in all things , sin only excepted , save only in our humane nature ? But to be in two places at once , belongs to Christs power , and not to his humane nature : where is Mr. de Rodons comparative argument , then now ? If this be no blasphemy , I know not what to call blasphemy . Therefore Peter , Paul , nor Mr. de Rodon himself are like to Christ in his power , though they be like him in their humane nature , sin only excepted : and consequently although Peter cannot be killed at Rome , and alive at Paris , at the same time , for otherwise ( if he means a mortal Peter ) he should be man , and no man at once ; yet Christ can be in heaven naturally , and Sacramentally at Rome , the self same time , because he is in the Sacrament , not as in his proper place ; and his body in it , is a glorified , immortal , and impatible body , and consequently cannot be killed ; as Peter , being but a mortal man can be at Rome . To those additionate absurdities which I call his additionate impertinencies ( for none of them are pertinent to our question ) I answer , as I often did before ; that no body can be in two places at once circumscriptively ; though it may be circumscriptively in one place , and sacramentally in another . And all his impertinencies militate only against one body circumscriptively at once in two places : which we grant cannot be . And so this arrow endeth in its venom and Blasphemy . Now then to his seventh . Rodon . 8. If Christs body were in the host , it would be seen there ; for being there in its glory ( as the Roman Doctors say it is ) it would be there more visibly , then it was when he conversed amongst men here below ; because the glory of Christs body , doth principally consist in the brightness and splendor of an extraordinary light . Like to that which he had upon Mount Thabor ▪ ●…ut who dares affirm , that such a glorious body is not visible , wheresoever it is ? yet it is certain that Christs body is not to be seen in the host , which is an evident signe that he is not there , &c. Answ. I distinguish the major thus : If Christs body were in the host , it would be seen there with the eye of our understanding holpen by faith , I confess ; with our corporal eye ; I deny . The Romish Doctors then do hold that it is enough , this grand Mystery is intelligible , and implies no contradiction ; to have it be believed ; for if there be no impossibility nor contradiction in the case as concerning the veracity of the thing in it self ; they rely upon Christs own effective and true word ; therefore since our intelligible faculty holpen by faith sheweth us , that Christ can create , which is a thing more difficult in it self , then to transubstantiate one thing into another ; as also that he left us an evident pattern of his power in such a case , by converting water into wine ; we considering his omnipotency , and his goodness whose property is to impart his self to his rational creature in the highest degree ; our spiritual eye , viz. our understanding illuminated by faith ; seeing this far more clearly then our corporal eyes can see any thing : & seing also that for Christ to communicate himself really and substantially unto us , is a more perfect and high degree of communication , then if he should give himself figuratively only we seeing the thing feaseble in it self , and agreeable to Christs infinite goodness : believe it , upon his word which we know to be firmer then heaven and earth . Mr de Rodon strives by his natural reason grounded upon humane Philosophy , to demonstrate that it is not in Christs power to Transubstantiate bread into his own body : this is the main point , and substance of our dispute : he opposing Christs power as to this thing , and we propugning it , and maintaining it to be agreeable to his infinite goodness , that the thing should be so , as he expresly said . But although we believe he is glorious as he is in the Sacrament too , yet we confess , we see him not there with our corporal eyes shining in glory ; because he hides it from us there ; for he knows it is neither expedient nor requisite that he should manifest his glory unto us here upon earth ; that our merit should be the more by believing his plain and express word . This was the reason why , that during the time while he was conversant with men , in his patible body , although his soul was also then alwaies glorious by reason of the Hypostatical union ; yet this glory of hers never redounded to his body , but once at Mount Thabor , and then , but transeunter , for a short time only ; to animate Peter , whom he designed to be his Vicar on earth ; as also Iames and Iohn , who were his neer kinsmen , and of the chief of his Apostles ; that these three being eye-witnesses of his glorious Transfiguration , should be the more confirmed in their own , and the better strengthen the rest of the Apostles and disciples in their belief concerning the death of their dear master , and the grand Mistery of his Resurrection ▪ Therefore while we are members of the Church militant , it is not expedient we should see the body of Christ shining in glory with our corporal eyes ; although we are bound to believe his glorified body is really in the Sacrament . Neither is brightness , and splendor of an extraordinary light , more proper and principal to a glorified body , then are impassibility , subtility , and agility , which are likewise dowries of a glorious body , and yet the Apostles saw none of these three other dowries of Christs body in the Mount , though his body had them there ; so also although Christs body in the Sacrament , has all the same dowries and properties , after his Resurrection ; yet it is neither expedient or necessary , that every one of us , should see them with our corporal eyes the●…e , but it is enough we believe it ; from whence follows not evidently ( as the Mounsieur says ) that they are not there ; for an argument from a corporal visible not seeing , to an intelligible spiritual not being , concludes but against ignorant people , and misbelievers ; not against any learned or faithfull . Rodon . 9. But ( quoth Mounsieur helping us out ) it may be said that Christs body is under the accidents of bread and wine , and that these accidents hide it from us . To which answer he replies very Philosophically and acutely ( as he is wont ) thus . But the substance of the bread and wine , was not under the accidents , and the accidents were not upon their substance ; for then the substance of the bread and its accidents , had been in different places ; above , and under , being two several differences of place , and that which is under , is not above ; Therefore Christs body cannot be under the accidents of bread ; and consequently the accidents do not hide it from us : O Philosophy ! Philosopher ! Answ. But who can but admire , to hear such a silly reply , from so famous a Professor , as Mr. de Rodon is esteemed , and cryed up to be amongst his admirers and applauders ? I pray tell me Mr. Rodon , whether the substance of your own body , be over , or under its accidents or no ? if you say , I ; then your body ( which consists of substance and accidents ) is at the same time in two places ; for according to you ; over and under , are differences of several places ; and consequently , according to your Philosophy one body may be naturally in two places at once ; for I suppose your body is but one , and its situation is not a supernatural one : now then ; if under and above , be differences of divers places , and your substance is under your accidents , it follows manifestly that your body is naturally in two places at once ; which is more , then we affirm of Christs body , for we say it is in the Sacrament , not naturally , that is , after a natural manner ; but supernaturally : If your answer be , no : then , I pray tell us where the substance of your body is ? is it in the accidents ? then , why may not we also say , that the substance of the bread , before the consecration , and the substance of Christs body , after the consecration are in the Sacramental species ? which if so , then they are all but in one place ; and consequently , the substance being in the accidents , for ought this reply can contradict , the substance is absoonded in them ; and so are really all substances hidden from our corporal eyes ; for we never see the substance of any body , but only its outermost superfice : But in true Philosophy , substances separated from their accidents , have no over nor under ; and consequently possess no place , but by reason of their accidents or quantity . So that according to all good Philosophers ( Mr. de Rodon only excepted ) a thousand substances may be together in one point : from whence followeth , that the Mounsieur is either the only Philosopher himself ; or else , that this reply is meerly nonsensical ; he speaking contrary to the usage of all Philosophers . Neither is his second reply more pertinent , then the former was ; though more ridiculous ; for he plays the fool with Philosophy in it : These be his words . Rodon . 10. And seeing ( as our adversaries say ) Christs body is in every part and point of the host , it must needs be in the supersice ; and consequently cannot be hid or covered by the accidents of the bread ; ( then he helps us out again ) , here again it may be said , that Christs body is glorious , luminous , and visible of it self , but God hinders us from seeing it : To this I answer , that if God hinders it , it is only because he is pleased so to do ; and consequently , if he were pleased not to hinder , he would not do it , but would permit it to be seen in the same posture as it is in the host : ( then he comes up with more of his witty , merry interrogations again ) , viz. in what posture it would be seen there ? whether sitting , standing lying , or in any other posture ? or whether it would be in any posture at all ? If it be in no posture , it must be without any external form , because posture or situation absolutely depends upon external form . But how can a man be seen without an external form of a man , and without being in any posture of a man ? and how can Christs body be without posture , and without external form , seeing ( as our adversaries say ) it is whole , and entire in the whole host , and occupies the whole space of a great host ? But if it be sitting , or standing , or in any other posture , and with the external form of a man , and if ( as they say ) it be whole , and intire in a point of the host , Then it will follow , that a man may be seen sitting , or standing in a point ; and seeing a man that is standing , hath his head above and his feet below ; it will follow that Iesus Christ will be seen in a point of the host , with his head above , and his feet below ; though in a point , there be nothing above or below . To this I add ( quoth he ) that if it could be seen in the host , it would appear as big as the host ; because it would occupy the whole space of the host ; and it would appear round , because it would be bounded by the space that the host occupies , which is round . Besides , if the host should be divided into two equal parts , it would appear less by one half , and in the form of a half circle ; because it would be whole and intire in the half of the host , and occupy the space of it . It would also appear a hundred thousand times lesse , and in a hundered thousand several forms ; for , as they say , it is wh●…le and entire in a hundred thousand parts of the host ; and occupies the spaces of them . In a word , there was never such a monstrous thing seen in the world , as Christs body would be , if it were really in the host , in such a manner as our Adversaries affirm it to be . Answ. To these impertinencies I answer , that according to all Philosophers , a body may be taken two manner of ways , viz. either substantially , as it belongs only to the Predicament of substance , and is placed directly in that line or series ; or Quantitatively , as it belongs to the Predicament of Quantity : a body in the first acception , has no extension at all , and is not properly in a superfice , or any other part of its accidents , as in an univocal place , but it only sustentates both the superfice and all the other parts of its accidents ; for no accident can be naturally without its proper subject ; and therefore Philosophers commonly say , that substances are under their accidents , and yet they say not ( as the Mounsieur doth ) that their accidents are above them , nor that they , and their subjects are in different places ; the accidents above , and the substance under ; because they know substances has no proper places : But if they express themselves not sufficiently , I give our Mounsieur leave to correct them ; however , I had rather follow their common way of expression , then his . If a body be taken in the second acception ; then , I say Christs body in the host is in every part of it , and in its superfice also , with its quantitative extension , in order to his parts , as they are in themselves ; ( which kinde of extension is essential to all quantitative bodies ) but I deny that Christs body is in the host , with its local extension ; for a local extension , or extension of the parts of a quantitative body , in order to a place ; is only a property that flows from the former essential extension : this common and solid Philosophical foundation being laid : I answer all his impertinencies , in these few words : that Christs substantial and quantitative body is in the host really , without any situation or posture ; because situation and posture do depend of extension in order to a place ; not of the essential extension , in order to the parts of a quantitative body , as they are in themselves . Therefore if he asks us , in what posture or situation Christs body is in the Sacrament ? we will ask him , where was the heat of the fire that was set under the furnace , to destroy Sydrach , Misach and Abdenego ? if he answers ( as he should do ) that God hindred and suspended its operation , because heat is only a property of fire , and God can hinder the effects of Properties , although the essences from whence they flow remain undestroyed : so we can answer him , that God can hinder local extension , which is but a property of quantitative essential extension , in order to the parts of a quantitative body , as they are in themselves ; without destroying the quantitative body : and consequently we can say , that Christs body is in all parts of the ho●…t , and in its superfice , extent in its parts , as they are in order to themselves , though not as they are in order to their local extension ; and being situation and posture depends only upon local extension ; because Christ is not in the Sacrament with his local extension ; it followeth evidently , that he is not by situation or po●…ture although his quantitative body be really in it , with its parts as they are extent in themselves : from whence also followeth , that all the rest of the Mounsieurs pretty and witty questions about great host , little host , half host , round host , &c. are but meer childish and foolish quibbles . Lastly , it followeth that Christs body appears not more or less for dividing and subdividing , and hundreddividing the host , because division depends upon a local extension ; that is to say , if a body be in a place extended o●… strecht out , then if you divide it , it will appear less ; but if a body be not at all extended in a place ( as we say Christs body is not extended in the Sacrament ) then break the host into never so many pieces ; Christs body will be intirely in all of them , and yet will not appear in them more or less . In a word , Mr. de Rodon tells a monstrous lie , in saying , that there was never such a monstrous thing seen in the world , as Christs body would be if it were really in the host , in such manner as we ●…ffirm it to be ; for we say only that he is there in his Essence and quantitie , though not after a quantitative , but spiritual manner ; that is to say , not with its local extension ; but as the soul is in the body : because the Apostle saies ( speaking of a glorified body ) seminatum est corpus animale , surget corpus spiritale : 't is sown a natural body , it will rise a spiritual body , 1. Cor. 15. that is to say ▪ with spiritual qualities ; as I shall hereafter prove : and so this arrow is also set by . Rodon . 11. Either the manhood of Iesus Christ , which is pretended to be in the host , can act there , or it cannot ; if it cannot , ●…hen it follows that it cannot see , hear , know , or love , or exercise any other function of the sensitive or rational soul. But if the manhood of Christ in the host , knows nothing nor loves nothing ; then it followeth , that it will not be happy ; because happiness chiefly consists , in the knowledg and love of God. Also the manhood of Christ in the host , will be different from his manhood in heaven ; for it will know in heaven , and at the same time know nothing in the host ; it will love in heaven , and love nothing in the host ; it will see in heaven , and see nothing in the host . But if Christs manhood can act in the host as it doth in heaven ; then it will follow , that it will open its eyes , and move its feet in a point ; because according to our adversaries , it is whole and entire in every point of the host ; and being ; as they tell us , God can easily put the whole world into a point , as he doth the whole manhood of Christ into a point of the host ; it will follow , that all the parts of the world , existing in a point , may do in it , all those actions which they now do in a vast space , as the parts of Christs manhood existing in a point of the host can do in it all those actions which they do in heaven ; and so in a less space then is occupied by a grain of corn , the sun may move from east to west ; and the sea may have its flouds and ebbs , and the English may have a seafight with the spaniards . In a word , a sparrow may easily swallow all the world , seeing the world will not occupy so much place as a grain of corn doth , and yet the world which it shall swallow , will be as great , as it is at present ; even as Christs body is as big and as tall in the host , as it was on the Cross , as our adversaries affirm . Answ. Here you see Mr. de Rodon fo●… lows the hare still , with his hare-braind sequels ; though he is like never to catch him . But the thing which I must wonder at , is this that the Mounsieur is not only an enemy to Diana , and seeks to distroy her ; but seek●… also to distroy and pearce Gods omnipotency through her side . The first article of our creed , is , to believe in God the father almighty ; if we believe God is almighty ; then we must believe he can do all things that imply no contradiction in themselves , nor imperfection in him , as all divines and Philosophers do unanimously assert . Therefore until Mr. de Rodon can demonstrate that it is impossible to God , or that it argues an imperfection in him , to put the whole world into a point , we have no reason to doubt , but that he is able to do it . Neither will he be ever able to perswade us , but that Christ , as man ( because his manhood is united to his divinity ) can do more then all other men can do , notwithstanding his likeness to them , in all things , sin only excepted . But although Christ can put the world into a point , and has power being in the host , to act as he doth while he is in heaven ; yet it follows not that he doth , or will act while he is in the host , as he acteth in heaven . All Philosophers ( nay and I am sure the Mounsier himself ) hold that a consequence a potentia ad actum ; from the power , to the act , or execution of that power , is never good ; for example ; this is no good consequence ; viz Peter can go to Ierusalem , therefore he will go thither ; as no more is this : Christ can open his eyes in the Sacrament , therefore he will open them in it ; when I say , Christ can put the world into a point , or Christ can act in a point , I mean not that Christ can act in a point , or that the world can act in a point , reduplicatively , that is to say , precisly while they are in a point ; but my meaning is , that Christ , ( and the world also ) being in a point , can act specificatively ; that 's to say , Christ , and the world also , existing in a point , have power ( also while they are in a point ) to act when they are out of a point . From whence follows , that Christs body is as glorious and happy while it is in the Sacrament , as it is in heaven , it being the same body in both , though not in the same manner : for certain it is , and no Christian can deny it that Christs body , while it was patible , by reason of its hypostatical union to the divinity , was alwaies as happy and glorious in it self , as t is now in heaven , and yet while it was a patible body , it was not a glorified one reduplicatively , for to be patible and impatible at the same time , is impossible : nevertheless , even while it was a patible body , it was a glorious body specificatively ; that 's to say , the self same body that was then but patible , could , and had the power to make it self glorified when Christ pleased ; as he did once , for a short time at his Transfiguration : Even so it is now , ( we say ) with his body in heaven , and in the Sacrament . These terms Reduplicative and specificative are expounded otherwise by the Divines ; who by the word Reduplicative , understand , sensus compositus , a compound sense , that is , a sense that joyneth power and act together at the same time ; In this sense , we say , it is impossible to move , or be able to move in a point . By the word specificative , they understand , sensus divisus , a separated sense , or a sense that separates and divides the power from the act : for example ▪ Peter standing , has a power to sit ; in a compound sense , this proposition is false ; because it signifies , that Peter should both stand and sit together , which is a thing impossible ; but in a separated sense , the proposition is true ; because it signifies , that Peter while he is standing , has power to sit afterwards , though not of standing and sitting together , or at the same time : Even so we say of Christs body in the Sacrament ; that in a compound sense , it cannot be in a point and act in it ; because it is impossible to act in a point but in a separated or divided sense , we say , his body may be in a point , and yet have power even while it is in the point , to act out of it . By this solution is easily seen , how it is impossible the sun should move from east to west , reduplicatively , or in a compound sense , while it is in a point ; or that a sea-fight should be fought in a point , reduplicatively ; or that a sparrow could easily swallow all the world , reduplicatively , though if the sun , the sea , or the world were by Gods power put into a point ; the same specificative sun , sea , or world , have power ( even while they are in a point ) to be extended as great , or greater then they are now ; not jointly while they are in a point ; but separately ; being extended afterwards : for the power of being extended remains still in them , also while they are in a point ; though the act of extending them is not jointly together with that power : and so the hare escaped this arrow . Now to his ninth . Rodon . 12. As a body cannot be in a place , except it be produced there , or that it comes , or be brought thither from some other place ; so a body cannot cease to be in a place , without being destroyed , or going to some other place : and consequently , if Christs body ceaseth to be in the host after the consumption of the accidents , it must necessarily either perish , or go to some other place : but Christs body cannot perish ; for Iesus Christ dieth no more . Rom. 6. and Christs body goes to no other place ; for if it should go to any other place , it would go to heaven ; but it cannot go to heaven , because it is there already , and a man cannot go to a place where he is already : Therefore Christs body doth not cease to be in the host : whence it follows , that either Christs body remains still in the host and that it is impossible that it should be consumed , or else that it was never in the host ; but every man knows by experience , that the hosts are eaten and consumed , and that Christs body cannot be there after the consumpsion of the accidents of the bread . Therefore it never was in the host . Answ. To this argument I answer thus : that as a body is produced , or brought into a place , so it can leave , or cease to be in that place : Therefore since ( as I said in answer to Mr de Rodons first argument of his third Chapter ) Christs body is not newly produced in the Sacrament , in order to its entitative being ; ( which was produced already ) but only produced , or rather adduced , in order to a Sacramental modal being : which is as much as to say , that the self same eutity of Christs body which is already produced , and now in heaven in its natural shape , by vertue of the words of consecration , hath a sacramental existence , and equivocal place in the host : since also there is no proper coming , going , or bringing of a body , but to , or from a proper and univocal place . And lastly since a thing cannot perish , unless its entitie be destroyed , although it may cease from being in a place , or leave its place , after the same manner as it came into it , without going away after another manner . Therefore , I say , Christ not coming into the Sacrament , as into his univocal place , by way of a proper local going ; and being not reproduded in it , in order to a new entity or essence , having his entity in heaven before ; but only in order to a new sacramental existence , and for that he is uncapable of perishing because his body is now glorious ; It follows ▪ that as he came into the Sacramental species without any proper or local motion , or reproduction ; that he can also leave , or cease to be in them , after the consumption of the accidents , without any local recession , or perishing either : whence it follows also , that after the species are taken and consumed ; Christs body remains there no more : and finally it follows , that although ( as experience shews ) the host be consumable , nevertheless the Mounsieur concludes falsly , by inferring inconsequently , that Christs body was never there : whereas for my reasons to the contrary , no such lawful consequence can follow : and so his ninth arrow , is also blown , have at us now with his tenth ; but before he lets it fly ; he wisely layes this platform of doctrine ; that he may shoot with the better aym . Rodon . 13. The properties of a species are incommunicable to every other species . For example , the Properties of a man are incommunicable te a beast ; for seeing the properties flow from the essence , or are the very essence it self , it is evident that if the essence of a species be incommunicable to another species , then the properties of a species are also incommunicable to another . But the body and the spirit are the two species of substance , therefore the properties of the spirit cannot be communicated to the body , as the properties of the body cannot be communicated to the spirit : But there are two principal properties which distinguish bodies from spirits . The first is , that spirits are substances that are penetrable amongst themselves ; that is , may be together in one and the same place ; but bodies are impenetrable substances amongst themselves ; that is , they cannot be together in one and the same place . The second is , that bodies are in a place , circumscriptively ; that is , all the body is in all the place , but all the body is not in every part of the place ; but the parts of the body are in the parts of the place ; But spirits are in a place definitively , that is , all the spirit is in all th●… place , and all the spirit is in every part of the place ; because a spirit having no parts , must necessarily be all , wheresoever it is ; whence I form my argument thus . That doctrine which gives to a body the properties of a spirit , changes the body into a spirit , and consequently destroys the nature of a body ; seeing properties cannot be communicated without the essence : but the doctrine of the pretended presence of Christs body in the host , gives to a body the properties of a spirit ; because it affirms that the quantitie of Christs body penetrats the quantity of the bread , and is in the same place with it ; that all the parts of Christs body are penetrated amongst themselves , and are all in one and the same place , and that Christs body is all in all the host , and all in every part of the host . Therefore the doctrine of the Romish Church , touching the pretended presence of Christs body in the host , destroys the nature of Christs body . Answ. Mr. de Rodon endeavouring to save Christs body harmless , hits his Apostle directly with this arrow , and gives him the lie in his teeth : for the Apostle in his 1. Cor. 15. hath these express words . It is sown a natural body , it will rise a spiritual body . Now I ask the Mounsieur whether according to the Apostles words , the body shall rise a spirit , or a body spiritualized ? if he says it will rise a spirit , then it will not rise a real body ; for he himself here in his platform doctrine doth confess that a body and a spirit are two different species of substance . If he says , it will rise spiritualized ; that is , with the properties , and qualities of a spirit ; that is , the contradictory of his own argument ; for he says , that the properties of a spirit are incommunicable to a body ; and the properties of a body are likewise incommunicable to a spirit . But to save Christs body , our Diana , and the Apostle harmless from this keen arrow ; I answer , that as it is the property of a natural or patible body , to be corruptible , lumpish and obscure ; to be impenetrable with another body ; to be circumscribed , and commensurated by another body , and to have all its parts corresponding with the parts of its proper place ; so it is the property of a glorified body , to be subtil , impassible , quick , and luminous or clear : for as the state of the soul is ●…ltered though not her essence so will the state of her body be altered , its essence remaining the same . The Mounsieur himself says , that the glory of Christs body doth principally consist in the brightness , and splendor of an extraordinary light , like to that which it had upon Mount Thabor ; which is nothing else , but the dowry or gift of clarity ; and yet it is certain ; that charity or brightness , is not the property of a natural or patible body ; which is rather properly obscure and dark : wherefore then may not penetrabilitie be communicable to a glorified body , by reason of the dowry of subtillity : as brightness is communicable to it , by reason of the dowry of clarity ? from whence follows , that the state of the soul being altered ; the properties of her body ( especially its secondary properties , as are impenetrability and circumscription ) are altered also , and so likewise this arrow follows the rest , without hurting Christs body , Diana , or the Apostle . His eleventh arrow takes its force from heaven , viz. from Christs glory ; and unless it be waved , will descend like a thunderbolt upon Diana's head , and crush her in peeces : if the Mounsieur can but hit right now , she is utterly destroyed , and Popery too : out comes this celestial dart thus . Rodon . 14. Iesus Christ being sat at Gods right hand , is in a glorious estate : and yet the doctrine of the pretended presence of Christs body in the host , subjects him to divers ignominies , viz. that his body goes into peoples bellies , and among their excrements ; that it is subject to be eaten by his enemies , yea by Mice , and other beasts . Hear what Claude de Xaintes a famous Romish doctor , saith of it , Repet . 5. Chap. 2. Of all these , we exclude not one from the true and corporal receiving of the Lords flesh in the Sacrament ; let him be Turk , Athiest , Infidel , or Hypacrite , yea though he should be the Devil himself incarnate . It is also subject to be stoln ; for about 25. years since , a thief was executed at Paris , for stealing out of a Church a chalice , and this God in it ; and the Priest went to the prison in his sacerdotal ornaments , and falling on his kne●…s before the Thives pocket , pulled his God out of it ; And as it is a God that cannot keep himself from being stolen , so neither can he keep himself from being burnt , as it appeared when the Pallace-hall at Paris was burnt . In short , the host , or ▪ God of the Mass , hath been seen in the hands of one possessed by the Devil , and consequently in the devils power ; yea there are charms made by the Romish Priests , to compel the devil to restore God to them ; a horrible and prodigious thing to put God into the devils power , and into a capacity of being eaten by the devil incarnate ; especially being he is now glorious in heaven . Answ. While de Rodon pretends to vindicate Christs glory in heaven , he blasphe●…nously derides him just as the high Priests and scribes did when he was crucified ; alios salvos fecit , seipsum non potest salvum facere ; he saved others ( said they ) but he cannot save himself : and as it is a God ( quoth the Jewish-like Mounsieur deriding the B. Sacrament ) that cannot keep himself from being stolen , so neither can he keep himself from being burnt . These Jewes believed not , that Christ was the son of God , because he descended not from the cross , when they uttered therein geering tants against him ; and yet all Christians believe , that if Christ would , it was in his power then also to save himself from that ignominious death . De Rodon believes not Christ is really in the consecrated host , because the host is liable to be stoln , or burnt ; and yet all orthodox believers are certain that if Christ would , it is in his power to hinder both . So that as you see , the Jewes derided Christ upon the Cross , even so is he derided by this godly Mounsieur in the Sacrament ; for as the Jews argued that he was not the son of God , because he could not descend from the cross , so he argues that he is not in the Sacrament , because he cannot save it from being stolen and burnt ; and consequently thus far he jumps with the Jews against Christ. Now then to his Thunderbolt or celestial arrow . The doctrine of the pretended presence of Christs body in the host , subjects him ( says the Mounsieur ) to divers ignominies , That I deny : it goes into our bellies , and among our excrements , ( quoth he ) ; suppose it doth , what ignominy is that to a glorified body ? as much as it is to the sun to cast it●… beams upon a dunghil . Certain it is that Christ ordained this Sacrament , for to be eaten by us , that by receiving it into our bodies , we may become his mystical members : as the Apostle 1. Cor. 10. insinuats by these words . For being many , we are one bread , one body , all that participate of one bread : what can incorporate us mystically unto Christ , more then his body taken in the form of bread ? was not this the food Christ meant , when speaking to one of his favorits , he said ; cibus sum grandium , cresce , manducabis me , nec ego mutabor in●…e , sed tu mutaber is in me : I am the food of the great ones , encrease , and thou shalt eat me ; I shall not be changed into thee , but thou shalt be changed into me , and S. Ciril of Ierusalem Catechesi Mistagog 4. says : non si●… haec attendas velim , tanquam sint nudus & simplex panis , nudum & simplex vinum ; corpus enim sunt & sanguis Christi : I would not have you take these things so ; as if they were but bare and simple bread , and bare and simple wine ; for they are the body and bloud of Christ. Thus this holy father understood what the B. Sacrament is ; thus all the rest of the holy fathers understood it ; thus all General Councils that ever treated of this matter , defined it . Christ did institute it , as a mean to incorporate us into himself mysticaly ; and says it shall not be changed into us , but we into it ; what ignominy or hurt then , can our bellies or excremenrs do it more then the sun or its beams receive from a dunghil ; the Mounsieurs thunderbolt , ( I think ) will prove but a Buggbeare at last , to terrifie children . or ignorant childish witts ; for Christs divinity , and glorified body also , are incapable of ignominy , or being hurt by any thing . It is ( says the Mounsieur subject to be eaten by his enemies ; yea by mice , and other beasts . What of that ? so was his body also while t' was patible , subject to be abused , and ignominiously treated by his enemies ; and although Christ could hinder them yet he did not ; however though he foresaw the ignominies that should happen to his sacred humanity , he was nevertheless pleased to become Incarnate : can the Mounsieur find fault with him therefore ? even so , although Christ was pleased to bequeath his body , now glorified ( and consequently incapable of ignominy ) to his Church ; in the Sacrament , for to be her spiritual food , and to incorporate her unto himself ; because forsooth , the Sacramental species are liable to some accidental mischances , which reflect not at all upon his glorified body , to do it any annoyance or hurt , it being incapable thereof ; therefore Mr. de Rodon thinks it a horrible & prodigious fault , that his body should be really in the host . But his communion bread and wine are as liable to these ignominies , at least to some of them , as our Sacrament is . Therefore he must either think it is of no value or worth ; or if he thinks there is any thing of divine in it , he must needs grant , that it is a horrible and prodigious thing to expose it to those ignominies it is liable to ; and so consequently lest we should fall into prodigious crimes and sacriledges , we must have no Sacrament of the Eucharist at all . O brave Mounsieur . As to Claude de Xaintes , if his words be rightly understood , they import not any the least ignominy to Christs glorified body ; for Xaintes his meaning was this ; that if any man should with pretence of devotion , and of being a Christian , come to receive the B. Sacrament , although he were in himself a Turk , an Infidel , an Atheist an Hypocrite , or devil incarnate , the Church will not bar him from taking the Sacrament ; and the reason is , because the Church doth judge of exteriour things only , and not of interiour . But if a Christian and Catholick also , were convinced of a publick and notorious crime , or were known to be under an Ecclesiastical consure ; until he were reconsiled to the Church , absolved from his sins , and did satisfactory pennance for them ; he may be sure , he shall not be admitted to this Sacrament : what ignominy is this , I pray , to Gods glorified body ? That the Sacrament was stoln away at Paris , and the theif executed for it ; was wickedly done by the theif , and he was justly punished for it ; and the Priest that took the Sacrament out of his pocket , did very well to go in his sacerdotal ornaments , kneel , and take it out reverently ; and in all this the Priest did but his duty . But where is the ignominy done to Chr●…sts glorified body all this while ? or did it suffer any prejudice by the Theif , or by the Priest ? and when the sacramental species were disasterously burnt with the kings Palace at Paris ; did that fire work upon Christs glorified body ? or can a glorified body be subject to fire , water , sword , gun , or any kind of sublunary body or element ? In this my thinks the Mounsieur shews what an excellent Divine and Philosopher he is . That the host , the God of the Mass , hath been seen in the hands of one possest , I do not believe the Mounsieur , because no body may handle , our Sacrament lawfully , but a Priest or a deacon , unless it were through extream necessity for saving it from fire or from the hands of infidels . But that the Priest might lay the Sacrament upon a possest bodies head , or hold it before him , I questi●…ion not ; and yet if the Sacrament were put into the hands of a person possest , I deny it would be in the Devils power therefore , more then it was when Christ himself gave it to Iudas the traytour : but will de Rodon say , that Christ did a horrible and prodigious act for giving himself to Iudas ? That the Romish Priests do use exorcisms composed by the Church , ( which are no charms as the Mounsieur slanderously term them ) to compel the devil to obedience , and sometimes make use of the B. Sacrament too , as of her most es●…icatious means in order to that effect ; is no ignominy at all to Christs glorified bodie ; but it rather shews manifestly that the Romish Priests are the true successors of the Apostles , unto whom Christ gave power to tread upon the infernal serpents and scorpio●…s , and upon all the power of the enemy . Luke 10. 19. a thing which de Rodon , nor any of his , ever as yet did dare practise , or when ever they did , or do ; they never come off with better luck , then the seven sons of Sceva the Jewish high Priest did . Act. 19. 14. In short , whereas our Saviour himself gave the Sacrament to Iudas , who was not much better then a devil incarnate ; and since he gave it him while his body was as yet patible ; and consequently more subject to be hurt and annoyed then it is now being glorified and impatible ; sure it is , that although those who receive his body unworthily , will ( as Iudas did ) reap unto themselves ignominy , harm and misery ; yet Christs glorified body , by reason of its spiritual dowries , is , and will always remain glorious and hurtless in it self ; and so will our diana also , for ought this arrow can do against her : his twelfth arrow is miraculous ; that 's to say , drawn from miracles thus . Rodon . 15. God doth no Miracles without necessity ; But what necessity is there that he should do so many miracles in this Sacrament , viz. that accidents should be without a subject ? that the bread should be converted into Christs body , which is already ; that Christs body should be in a point , and in a hundred thousand places at once ; what necessity is there that it should be eaten by wicked men , by beasts , or by devils incarnate ? what necessity is there that it should be carried away by the devil , that it should be stoln , or burnt , &c. Can it be said , that it is for the salvation of the soul of him that eateth it ? But Reprobates , as our Adversaries confess , eat it too ; and the faithful under the old Testament did not eat it ; nor do the little children of the believers under the new , and yet they are saved for all that . Can it be said with Bellarmin and Peron , that the host being eaten , serves as an incorruptible seed for a glorious Resurrection ? but the faithful of the old Law , and the little children of the believers of the new , will rise ag●…in gloriously , though they never participated of the Eucharist . And S. Paul tels us Rom. 8. that this seed of the Resurrection of our bodies , is not Christs flesh , but his spirit , in these words ; If the spirit of him that raised up Iesus from the dead dwell in you , he shall also quicken your mortal bodies by his spirit that dwelleth in you . Answ. That God doth no miracles without necessity , or some great cause , I confess ; and to each Quaere of this interrogative argument , I shall answer ; first , presupposing this , Gods own saying ; and my delight 's to be with the children of men : Prov. 8. for this reason , Christ ascending into heaven , in his corporal shape , and sitting at the right hand of his heavenly father , to feed all the celestial spirits , with the sight of his glory ( for their chief felitity consists in contemplating and beholding of it ) where he is to remain until the time of the restitution of all things ) yet he was also gratiously pleased , to remain with us in his Church militant , after an ineffable sacramental manner , to feed our souls upon earth , with his graces that flow from this Sacrament ; as also for to forti●…e and strengthen us against our common Enemies , viz. the devil , the world , and our own proper flesh , with his divine presence , lest otherwise they should prove too hard for his poor fighting Church . Lastly , he was pleased so to do ; that we should know , and be encouraged thereby , that we have a Mediatour , to interpose himself betwixt his father and us ; which father , when he sees the rememorative unbloudy sacrifice we offer him in remembrance of the bloudy Passion of his mo●…t dearly beloved son , in satisfaction for our hainous sins , committed against his divine Majesty ; for the worthiness and purity of the oblation or sacrifice , ( if we offer it him with due devotion , and while we are in the ●…tate of Grace ) he is presently reconciled unto us , for his sons sake , and ready to bestow upon us more of his new favours and Graces ▪ Christ then , who is the wisdom of his heavenly father , seeing that his own personal presence was necessary both in heaven and upon earth : in heaven to glorify his Church triumphant , on earth to ass●…t his Church militant ; he ascended into heaven , and ●…ays there in his natural glorious shape , and yet at the same time , he gives us his body under the form or species of bread and wine for our spiritual nourishment . Now supposing this saying of Christ , Behold I am with you even to the consummation of the world , Math. 28. and this other saying of his : This is my body . Math. 26. and Luke . 22. and comparing these two passages with that of the Prov. 8. viz. and my delight 's to be with the Children of men ; ( he said not , his representation , figure , or signe , but his real self , ) it follows evidently , that he is to be also really upon earth , until the cons●…mation of the world . And since he cannot be in his natural glorious shape in both places at once ; it follows that he is in his natural shape in heaven , and sacramentally with us here upon earth . And whereas he saw our nature abhors to eat and drink raw flesh and bloud , he found it necessary , to attemperate and accommodate his body and bloud , ( which he instituted for our spiritual food ) to our nature ; and therefore exhibiteth himself unto us in the likeness or shape of bread and wine , which be our natural and ordinary food . But to do this , he saw t was necessary , the substances of bread and wine should vanish , and that the substance of his body should come in and supply their place ; he saw also 't was necessary that the accidents should remain undestroyed , to be symbols or signs of our spiritual nourishment . And because Christs body is not in the Sacrament impanated , that is in bread , as Luther falsely asserts : ( for Christ said not , This bread is my body ; or This is my body and bread , or , This is my body in bread ▪ ) it was necessary the Accidents of bread and wine should be in the Sacrament without their connatural subjects ; therefore by vertue of his omnipotent word , he gives the Sacramental species a substance-like existence , in , and by themselves , without any subject , and he props them miraculously with his own infinite power ; though still with this difference , that the sacramental species retain their aptitudinal inherence , which substances do not : Moreover , it was necessary , seeing he is in his humane shape in heaven , that he should be sacramentally on earth ; for to verify his above mentioned saying , viz. that he would be with us unto the consummation of the world ; he then being sacramentally with us , it follows , that he may be in an equivocal place , and consequently in a point , as the soul is in the body . And whereas this Sacrament was instituted to be our spiritual food , and we are commanded to eat it we being in a thousand million of places together , it was necessary that the Sacrament may be in so many places together also for us to be fed therewith . It is also necessary it should be obvious to the good and wicked ; for to make the good better , and to make the wicked people good and devout ; the which if it doth not alwaies , it is no fault of Christ or of the Sacrament , but our own fault . As no more is an Apothecarys shop the worse for having all sorts of excellent medicines and druggs in it , although some of them may chance to kill here and there some people that take them undis●…reetly . In like manner although some Iudas-like people receive the B. Sacrament unworthily , and to their own spiritual ruine and damnation ; yet it is necessary , that it should be ministred to all sort of people , to the wicked as well as to the faithfull , being it was instituted for us all ; as also because the Priest ( who is the right minister of this Sacrament ) cannot discern the worthy from the unworthy ; for if Christ himself who knew Iudas his heart , gave him his body to eat , though he was sure he would receive it unworthily , why may not Christs minister , not knowing the unworthi ▪ ness of the receiver , give it him in hopes it would make him better ? Christ gave his own body to Iudas though he knew it would work his damnation ; because though he knew Iudas to be wicked and unworthy , yet his sins were not publick and known to the world , but only secret sins , viz. of avarice , or theft ; even so doth our holy Mother the Church , to whom the administration of this Sacrament is left ; she bars no body , for his private sins , from receiving it ; knowing that as Christ was tender of Iudas , his fame and reputation , though he was a vile sinner concealedly : and therefore denied not him his body because he was to communicate publickly with the rest of the Apostles ; so she ought also to deal in this matter with her children . But unto publick sinners , or Excommunicated persons , she flatly , and openly denies this Sacrament , before they become wholly reconciled and penitent , ( at lest exteriorly ) to the sight of the world . And although it be not necessary that a devil incarnate ; or a beast should eat it ; or that it should be stoln , burnt , or taken away by the devil ; yet because it is very necessary in it self , for our spiritual nourishment , and because we are not Gods , ( but only his unworthy ministers ) to discern a devil incarnate from a meer man : also because we know not what future accidents may chance by reason of fire , water , thieves or bruit beasts ; and especially because we believe and are sure no annoyance or harm can come to a glorified body from any of all those forementioned things ; we hold it necessary , and not at all inconvenient , to keep the B. Sacrament in decent Tabernacles deputed and consecrated meerly for that use , and nothing else ; for to have it always ready at hand , in time of need , for the spiritual refreshment and nourishment of the faithfull , especially of those who are very sick , and like to take their leave of this world . And as our Tabernacles are only for this purpose , so are our Churches for no other use but prayer , and offering this Sacrifice ; whatever use the Mounsieur and this confederate reformers , put their Churches to , as also those of ours , which they wrongfully wrested out of our hands , notwithstanding our quiet and peaceable enjoyment of them for many hundred years successively , even since their erection by our Ancestours who built them , and planted Christian Religion here in England . Nay all this the very Protestant chroniclers themselves assert , and cannot deny . That the devil ever ventured immediately upon the Sacrament , either to touch it , or take it away ; I never read nor heard as yet , and therefore believe not Mr. de Rodon as to that point ; But that Jews , witches , thieves , or such like rabble , may have carried it away , and abused it ; and also of stupendious Miracles , and exemplary punishments that often happned unto the malefactours , in sundry ages , and countries , I have read in several grave and credible Authors . Therefore all the forementioned necessities being wel consider'd , it may be very well said with Bellarmine and Peron , that the host being eaten , serves as an incorruptible seed for a glorious resurrection : and though we grant , that the faithfull of the old Testament , and the little children of the believers under the new , which were Baptized will rise again in glory , having never received it ; because it was not 〈◊〉 in the time of the old law for the faithfull of that time ; and the little ones of the New , departed this life before they were capable of di●…eerning what it was , and consequently un●…t to receive it : yet we believe that as the Sacraments of the old Law were but types and figures of the Sacraments of the New ; so they caused Grace , and gave spiritual nourishment only in reference to our Sacraments ; The old Sacraments ( as all divines do hold ) were but vasa vacua , emply vessells , and produced grace , only , ex opere operantis , by vertue of those that received them ; But Christs Sacraments of the new Law , are vasa plena vessells full and replenisht with graces , and do produce grace ( when they have no obstacle ) ex opere operato , by their own operation : for if Christs Sacraments were of no more efficacy then those of the old law were ; for example , if circumcision were of as great vertue as Baptism is , and the Paschal lamb as good as the Eucharist , what needed he institute his Sacraments and make new laws , whereas the old ones were quite as good as his are ? Therefore to save Christs credit from making superfluous Sacraments and laws , we must of necessity maintain and say , that his Sacraments are far more excellent and efficacious , then the Sacraments of the old Law were ; and consequently , we must grant , that the old Sacraments had alwais a relation or reference to those of the new : and in real truth it is so ; because all the Sacraments of the new Testament derive their sorce immediatly from Christs Passion , and as one may say , were dipt in his pretious bloud ; whereas those of the old Law , were but meer symbols or types of his Passion , and lookt remotely , and as it were afar off upon it , however because they had a reference to Christ and to his Passion , they served as remedies to those of their time , while they were in vigour ; because those of the new Law were not as yet instituted ; But after the new ones were instituted and promulged ; then the old Sacraments were quite cashired ; and the case is now quite altered with us , for no body can now be saved without them , or at lest such of them as they are capable of receiving : from whence followeth , that because the Sacrament of the Eucharist was not instituted in the time of the faithfull of the old Testament , those of them that died in the state of Grace , will rise again in glory , without having ever participated actually of our Eucharist , by vertue of the Paschal lamb which they eat in reference to our Sacrament ; and the little children of the believers of the Law of grace , if they be Baptized ( because they are capable of Baptism ) will rise so also ; though they never received actually the B. Sacrament , because they were never capable of receiving it . But as for all the rest of our believers that are come to the use of understanding ; they shall never rise again in glory , unless they receive the Eucharist actually , or at least in desire , if they cannot have it otherwise ; for our Saviour himself says , that unless we eat the flesh of the son of man , and drink his bloud , we shall n●…t have life in us . Finally , as to S. Pauls words alledged against us by Mr. de Rodan ; Rom. 8. I deny that the Apostle says absolutely that Christs flesh is not the seed of the Resurrection of our bodies ; for he only says thus : If the spirit of him that raised up Iesus from the dead , dwell in you , he shall also quicken your mortal bodies , by his spirit that dwelleth in you : Which words may be very well expounded and understood thus : viz. that although it be the spirit of God that shall principally and immediately quicken our mortal bodies , yet that Christs flesh may be the seed , which mediatly and remotely , brings or conveys his spirit into us : and certainly we have more reason , and better grounds to believe , that his sacred flesh , united to his soul , and divinity , can better convey his spirit into us , then the bare entities of bread and wine can do , and so is this miraculous arrow unluckily split . His last arrow is drawn out of clear Scripture ; but if rightly understood , it is so far from hurting our Diana , that it makes more for , then against her , here it is . Rodon . Lastly , the holy scripture is clear in this matter ; for Jesus Christ is ascended into heaven . Acts. 1. and the heavens must contain him until the time of the restitution of all things . Acts. 3. And he himself saith : I leave the world , and go to the father . S. John. 16. The poor ye have alwaies with you , but me you have not alwaies . S. Math. 26. To which may be added , what Iesus saith , S. Math. 24. viz. in the last daies , false Prophets will come that shall say , Christ is here or there , and that he is in the secret chambers ; ( or cabinets ) which cannot be but by the doctrine of the Romish Church , which puts Christs body in divers places , and shuts it up in several cabinets on their Altars . And it is very remarkable , that in the Greek it is , in the cupbords , tameion being properly a cupboard to keep meat in . Answ. The Mounsieurs four first scripturistical arrows , I break in shivers with one blow : for I say , that those four Passages must be understood , of his going to heaven to remain there in his proper humane shape ; which hinders not his being with us upon earth in the sacramental species . And whereas the Mounsieur alledges , that Christ himself said , I leave the world and go the father . Iohn 16. and the poor you have alwaies with you , but me you have not alwaies S. Math. 26. So I alledge also against the Mounsieur that Christ himself said : This is my body ; S. Math. 26. and S. Luke 22. and , bebold I am with you even to the consumation of the world . S. Math. 28. Therefore to versie all these passage●… , which seem to contradict and oppose one another ; to bring them to a concordance and true sense , it is necessary , that Christ should be really after one manner of way in heaven , and really after another manner of way upon earth , until the consummation of the world ; which is the same thing our Romish Doctors do teach , viz. that he is in his humane shape in heaven ; and yet really with us in the Sacrament also ; which Mounsieur de Rodon and his party do flatly deny . To our impeachment of being those false Prophets S. Matthew makes mention of in his 24th Chapt. who in the last days will come and say , Christ is here or ▪ there , and that he is in the secret chambers ; I answer that the Mounsieur and his party ought to take good heed , they are not these Prophets themselves ; for it is most certain and evident that these words cannot concern us , because popery has its being from the very beginning of the Evangelical Law , as all Ecclesiastical histories can testifie : Therefore if popery and the Mass be convertible terms ( as our adversaries say they are ) the Mass must be as ancient as popery is ; for all convertible terms according to dialecticks , are simultanean or together . But certain it is , that the Evangelist meant by the last days , the last days of the Evangelical Law , and not of any other Law ; therefore sin●…e it is well known to all the Christian world , that Popery and consequently the Mass , for they are convertible terms ) began not in the last days of the Evangelical law ; but had been standing ever since the beginning of the primative Church ; it follows ( I say ) evidently , that these words of the Evangelist concern not at all , either Popery or the Mass. Moreover , although we hold , that some eminent great saints of the Popish Religion , had the gift of Prophecy bestowed on them , yet all Priests and Papists profess not themselves Prophets , neither do they hold their Religion upon any other prophecies , but such as are authentical by the old and new Testaments ; we ground our Religion ( next under the holy writ , ) upon the antiquity of our Church , because Christ himself said , that the gates of hell should never prevail against his Church : and we endeavour to maintain & prove out of Church-Annals , and by the Testimonies of holy fathers , that ours is the only Church , or congregation of Christian believers , that were seen and known through all ages , since Christ spoke these words . We ground our Religion also upon the u●…iversality of our Church ; that is , that amongst all congregations of people who own Christ to be the son of God , there is not one congregation so numerous and ample , that has so spread and enlarged it self and Christs Gospel through all Natio●…s and Countries , from all ages , as ours hath ; from whence followeth , that ours is the Catholick Church ; for Catholick and 〈◊〉 are synonims , or the same thin●… : wh●…e note that S. Athanasius Creed ( whi●…h Protestants also hold ) warneth us , that above all things it is necessary we hold the Catholick or universal faith ; the which faith ( the sa●…e saint says in the last sentence of the said Creed ) unless every one doth faithfully and firmly believe , questionless he must everlastingly perish . But it is impossible there should be two universal or Catholick Churches at once ; for there is but one faith , as the Apostle tells us ; and when we ●…ay our creed , we say not I believe in the Catholick Churches , but in the Catholick Church ; Therefore Mr. de Rodon and his party must either snew that their Congregation is , and hath been more numerous and universal then ours is ; ( which I am sure they will never be able to perform ) or else they will be forced to lay down the ●…udgells , and flatly deny S. Athanasius his creed ; which to the world they nevertheless seem to profess . Thirdly , we ground our Religion upon unity , or consent ; for knowing that there is bu●… one faith , and that without that one faith , it is impossible to please God , as the Apostle saith , Therefore concerning all points of faith , viz. concerning Transubstantiation , praying to saints , praying for the dead , relative worshiping of Images , Purgatory , Indulgences , Justification , &c. we all from the highest to the lowest , from the doctor to the peasant agree as to the main point and object of our belief , submitting our selves wholy to the definitions of our Church ; because Christ said , that those that hear not the Church , ought to be esteemed as heathens and Publicans . Lastly , we ground our Religion upon the sainctity of our Church ; which we believe is not only holy by reason of her doctrine , laws , and pious exercises ; but also for the seaven sources of grace , I mean , the seven Sacraments dipt in our Saviours bloud , which continually run in her , and refreshes spiritually all her children , of what age or condition soever : for by these Sacraments , Christ left to his spouse the Church militant , a medium or mean to provide for us all . By Baptism , both great and little , are regenerated , and from being conceived and born in sin , made members of Christ : By confirmation , we are strengthened and confirmed in the ●…aith we professed in our Baptism , when we are come to the use of understanding , and by vertue of that holy unction ; we are made champions to fight Gods battle against our common enemies , the devil , the world and our own flesh and bloud , as also to endure persecutions , and bear crosses couragiously for the love of Christ. By the Sacrament of Pennanc●… , we are cured and absolved from our spiritual wounds ; Christ promising unto us , that he would ratify in heaven , what his ministers do upon earth , if the penitent puts no obstacle to the ministers sentence . By the Eucharist our souls are spiritually fed and nourished . By holy orders , some of us are empowred and sanctified to administer Sacraments to themselves , and to the rest of th●… faithfull . By Matrimony , a provision is left in the Church , for the lawful propagation of mankind ; that one woman having but one man , at the same time , care should be the better taken for the education of the issue that comes from them , to have it brought up in the love and fear of God. Lastly , by extream unction , new vigour and grace is given to the faithful combatant while his body is weak and feeble , and his soul ful●… of an●… and care , to fight couragiously against his enemies , the devils , who then sets upon him more eagerly then ever , in hopes to bring him to despair ; for now ( the devil thinks ) or never is the time to conquer this soul ; and therefore sets upon her with all power and fury imaginable ; and to resist this fierce shock or brunt , Christ left unto his Church this soveraign●…●…emedy : for these reasons , and chiefly for her Sacraments , we believe our Church o●… congregation of faithful to be more holy then Mr. de Rodons or any other Church and congregation whatsoever , that pretends to believe in Christ , is . Therefore the Mounsieur fasly belyes us , and himself also , by impeaching us to be those false prophe●…s the Evangelist mentioned in his 24. c●…ap . for we never did , or do pretend to be Prophets , although some great saints of our Church had the gift of Prophecy also given them ; which is more then ever we or they themselves , read or heard that any of their Church had yet ; unless they count Iames Nailor , or some such like mad braind fellow who sprouted out of their Church , to be one . Why we keep the Eucharist in our pixes and decent Church-Tabernacles I gave reason before . But why Mr. Rodon and his party keeps the leavings of their Communion bread and wine , in cupboards , baskets , ●…laggons botles or cellars , and eat and drink of it until ( as I was told ) they are fudled , I know no reason for it , nor no more do I think the Mounsieur does himself ; unless it be because they believe there is nothing of sanctity in it , more then in other ordinary bread and wine , for otherwise , I know not how they can excuse themselves from committing open sacriledge , for prophaning thei●… consecrated hosts . But I pray good Mounsieur , i●… a man may be so bold as to ask you a question , tell us , why may not you and your party be suspected to be those false Prophets the Evangelist spoke of more then we ? for you and your doctrine are much later then ours ; you are divided into many sects and opinions amongst your selves , and every sect of you hates and condemns the other , and thinks that he alone found out Christ ; none of you all can shew such marks ●…or your Churches , as those I shewed for ours ; or if you can , I pray let us see them , and we will willingly shake hands with you , to rid ourselves from persecution and troubles . But if you cannot , wheresore without convincing us by reason , do you force us with vour penalties and heavy laws to abj●…e our faith against our consciences , and the light we find within us ? or do you think by for●…ing us thus ( if we should yield to your terrours and tortures ) we could be saved , while we go against our consciences ( which we cannot help ) to please you , and save our lives and estates ? verily this is a strange and extraordinary way , to make orthodox Christians , a way to prefer this life before the next , and this world before God and his heavenly kingdom and riches ; a way I say , quite contrary to that Christ taught us , while he conversed upon earth : as S. Luke tells us in his 14. chap. If any man come to me , and hateth not his father and mother , and wife and children , and bretheren and sisters , yea and his own life besides , he cannot be my disciple . Now Mr. de Rodon , I having fully answered all your arguments , and your Quiver being wholly exhausted in vain against our Diana , to conclude this chapter , I think we may well answer you , as Diogenes ( if I be not mistaken ) or some other of the ancient Philosophers answered a certain unskillful archer , who shooting at a Butt , and the Philosopher seeing how far he used to shoot off the mark , ran quickly to the mark , and stood before it , while this archer was ayming to shoot at it with his bow ; who spying the Philosopher in his light , called to him , bid him be gone , and askt him if he was not mad for standing at the mark while he was shooting ? But the Philosopher bid him shoot on freely , and that he stood there for his more security of being hit by his arrow . Even so is the case betwixt us , our Diana , and Mr. de Rodon , for we can be never securer from his arrows , then while we stand before our Diana , while he aym●… at her , and so endeth this Chapter . CHAP. V. Against the adoration or worshiping of the host . MR. de Rodon not being able to keep Christs body out of the Sacrament , yet he will not have it adored there , for these three reasons : the first is this . Rodon . 1. We are not obliged to adore or worship God every where , or in all places , where he is , at least , not with external adoration ; but we are only obliged to worship him in all plac●…s where he appears in his glorious Majesty : The first part of this Proposition , viz. that we are not obliged to worship God in all places where he is , appears by the practise of all Christians ; for God being every where , and consequently in stones , trees , beasts , devils , and all other creatures , there is no man so extravagant as to fall on his knees before a tree , an Ass , or a devil , that he may worship God in them , who is really present in them , as he is in heaven . The second part of this proposition , viz. that we are only obliged to worship God both with internal and external adoration in all places where he appears in his glorious Majesty , is proved , first by the commands which Iesus Christ gave his Apostles when they asked him how they should pray , for he answers them thus : when ye pray , say , Our father which art in heaven . S. Luke 11. why doth he say , which art in heaven , and not which art on Earth , or in the Sea , or in the Air , seeing God is equally in all places ? but only because God appears in heaven in his glorious Majesty , and there crowns all the blessed spirits with his glory . Secondly , when God appeared to Moses in the burning bush , which was not consumed , he said to him , Take thy shoos from off thy feet , for the place wherein thou standest is holy ground : Exod. 3. why is this ground called holy , and Moses commanded to approach it with reverence , submission , and adoration , seeing any other ground is equally Gods creatures , and that he is equally present every where ? but only because God did manifest somewhat of his power and glory in that place , by causing the bush to burn without being consumed . Thirdly , Josua and the Isralites did prostrate themselves before the Ark of the Covenant , Josua . 7. 6. because God appeared there in a peculiar and glorious manner , for , from the Mercyseat which covered it , he gave his oracles , and made known his will , Exod. 25. 22. Numb . 7. fourthly , when the Priest celebrates Mass , a little before consecration , he recommends the sursum Corda , that is , the lifting up of their hearts ; why the lifting them up , seing God is equally above and below ? but only because God appears above in heaven in his glorious Majesty ; and consequently it is thither that we must direct our vows , our Prayers , and our worship . Answ. These passages I confess do prov●… that God ought to be adored and worshipped with internal and external adoration when he appears in his glorious Majesty ; But they prove not at all , that he is not to be worshipped in the host also , or that he ought not to be adored but when , or while he appears in glory ; which notwithstanding is the conclusion our Mounsieur undertakes to prove . However , the better to satisfie the Reader ; we acknowledge that God is present in all his creatures , though not in every of them after the self same manner ; for otherwise , he should be with the devils in hell , manifesting his glory there unto them , as he doth to his Angels and saints in heaven , and consequently the devils should be as happy as the Angels and saints are : we also acknowledg that wheresoever God is , his glory is alwaies with him , though not alwaies manifested to his creatures ; and therefore we say God is in all places , but differently ; he is in the whole universe with a general kinde of presence and power , conserving it in its being ; he is in hell , shewing those that are there the Attribute of his Justice only ; he is with the just upon earth , more peculiarly shewing them his favours and graces , then he is with the wicked ; he is in the sacramental species more peculiarly yet , for he is in them personally present , though abscondidly from our corporal eyes ; and finally he is in the Blessed Trinity , manifestly to be seen in heaven , in his Essence , Persons , and Glory . Of all these manner of ways that God is in his creatures , and can manifest himself unto them , Mr. de Rodon holds , that external adoration is never due to him , but where , and when he manifests his glory . But we say , that external adoration is also due to him , where we know and believe him to be personally present . Now I ask Mr. de Rodon , whether the three holy kings that came with presents from the East , to visit Christ , did extravagantly , when falling down at his feet ( as the text says ) they adored him ? for in the place where they found him , they saw not his glory , neither did he manifest it unto them there . But perhaps the Mounsieur may say , that they saw the miraculous star that stood over him , which star shewed his glory , and therefore they adored him . But then I ask the Mounsieur again wherefore did not they rather fall down and adore the star , wherein was the godhead also , and shewing it self in glory ? Therefore it evidently followeth , that the cheif thing adored by the three holy kings , was Christs person , which they found in a poor stable or manger , without shewing any signs or tokens of his glory , which he purposely absconded from them ; and yet their adoration was not extravagant , but very pious , and praise worthy . I believe if the Mounsieur had been in their company , he would have checked and reprehended them , and called them extravagant fellows for doing what they did ; so far would he have been from adoring Christ in such a mean place , although he had known he was there in person , because he would not vouchsafe to shew himself to him in this glory : from this also followeth , that external adoration is due to Christs person , whereever he is known , or believed to be present , whether he manifest himself in glory there or no : for sure external adoration is as much due to Christs person whereever he is known to be , as external honour is due to the person of any earthly Prince or Monarch ; and yet if a man should chance to be so ill bred as not to put off his hat in the presence of an earthly king ; ●…y in his Presence-chamber , whether the king were in it or no , whether he were in his Regal robes of Majesty or no ; doubtless the kings servants would shrewdly assront , and soundly rebuke and beat that malapert ill bred fellow , for so slighting their king and dread soveraigne ; and no body would pitty him , or take his part , but they would rather say , he deserved it very well , and more too for his malepartness in such a place . And why ( forsooth ) should it not be the same with us , knowing Christ to be really and personally present in the Sacrament , if we should refuse to give him his due adoration there , unless Mr. de Rodon thinks , that more honour ought to be done to an earthly King , then unto Christ ? The L●…per adored him , saying , Lord , if thou wilt , thou canst make me clean , S. Matth. 8. and yet he saw not his glory . And Matth. 9. did not a certain Governour approaching to him , and adoring him , say ▪ Lord , my daughter is even now dead , but come lay thy hands upon her , and she shall live . The like recounteth the same Evangelist in his 14th chap. 20th . and 28th . and S. Mark in his 5th . all which adorations were done to Christ , by divers , while he was in his patible state , without she wing them any glimpse of his glory . But according to the Mounsieurs Principles , all these adorers , ought to be counted but for extravagant fellows , because they adored him , without shewing them his glory . But to speak the plain truth , the proper effects of heresy and hereticks are to be undutiful and uncivil both to God and king ; which makes me the less wonder at Mr. de Rodons first Proposition . The second part whereof , because it makes nothing against us , I pass by . Therefore our Catholick tenet against Mr. de Rodon is , that although external adoration towards God , be not obligatory by reason of his ordinary presence ; neither for his extraordinary remote ( as he is in the Just ) presence also ; yet where we believe and know him to be particularly and personally present ( as we believe he is in the Sacrament ) there we say we are obliged to adore and worship him with external adoration ; though he shews us none of his glory in it ; which tenent I think is sufficiently proved and demonstrated out of the precedent plain passages of Scripture even now alledged by me ; where these several Adorers , ( as may be manifestly seen ) adored him not precisely for any ray of glory they saw shine in his face , or about him , for he absconded that from them , but they adored meerly for his personal Presence , which personal presence we believe he hath also in the blessed Sacrament ; and because we are sure the adorations of those holy men the Evangelists makes mention of , were not at all extravagant , but very meritorious and pleasing to God ; therefore we doubt not but our adoring him in the Sacrament ( being both our adorations are alike and of the same kind ) are so also . Let Mr. de Rodon and his party think or say of it what they list . His second reason , or Proposition is this . Rodon . 2. We are not obliged to adore Iesus Christ in the water of Baptism , though he be really there , in regard of all that is adorable in him . The first part of this Proposition , viz. that we are not obliged to worship Iesus Christ in the water of Baptism , is chiefly proved by the practise of all Christians ; for no man ever fell on his knees before the water of Baptism , and adored Iesus Christ in it , at least not with external worship , which is only here intended ; and doubtless the reason is , because Iesus Christ discovers no beam of his glory there , nor doth he appear in the water of Baptism any more then in other waters ; so that as we are not obliged to worship God , save only where he appears in his glorious Majesty , as hath been proved ; so neither are we obliged to worship Iesus Christ , but only where he discovers some beam of his glory , which he doth not in the water of Baptism . The second part of this Proposition , viz. that Iesus Christ is really present in the water of Baptism , in respect of all that is to be adored in him , is proved thus : All that is of it self adorable in Iesus Christ is either his Godhead , or his divine person , or his divine Attributes . As for his Godhead , seeing it is really every where , it cannot be denyed , but that it is also in the water of Baptism . As for his Person , seeing it is divine , and eternal , and infinite , it is really every where , and consequently in the water of Baptism . And as for his divine Attributes , seeing they are not really different from the Godhead , or the Person of Iesus Christ , it necessary follows , that seeing the Godhead and person of Iesus Christ are really in the water of Baptism , his divine Attributes must really be there likewise . Answ. The Mounsieur , you see , stands stifly upon his punctillios of honour with Jesus Christ ; he will not give him an inch of respect , not as much as one congey , bare head , or bow , unless he shews him first his Patent signed with a ray of glory for it . Frenchmen are generally counted to be very ceremonial and civil and we use to send our children into France to learn breeding , and good manners ; But this French Mounsieurs principles of Religion forbid us to be dutifull and civil even to God himself while he is personally present , although we know he be so , unless he first does us the honour to shew us some glorious sight ; for doubtless ( he says ) the only reason why we ought to adore Christ , is , for shewing us a beam of his glory : But this only reason which is doubtless to the Mounsieur , is not doubtless to us ; for our doubtless reason , why he ought to be adored in the Sacrament , is , because of his personal presence in it , as those holy men , whom the Evangelists mention , adored him , only for his personal presence , without seeing any beam or ray of his glory . Nay the devil , who ( as holy writ says ) can change or transfigure himself into an Angel of brightness , may shew himself unto us in a resplendant beam , and so if the only reason why we ought to adore Christ were because of his beam or ray of glory ; the devil also appearing unto us in a bright ray ; we may chance to adore the devil insteed of adoring Christ : from whence followeth evidently that this reason of the Mounsieur is very fickle and weak . Therefore I answer his argument thus : by granting the Antecedent , viz. that we are not obliged to adore Jesus Christ with external adoration in the water of Baptism , though he be really there in regard of all that is adorable of him ; and yet we deny the sequel or consequent which the Mounsieur intends to draw out of it ; which is this ; viz. that we are not obliged to adore Jesus Christ with external adoration , in the Sacrament , though he be really there , in regard of all that is adorable of him : our reason and disparity for it is this , because Jesus Christ , though he be really in the water of Baptism ( as he is in all other creatures ) in regard of all that is adorable of him , yet he is not in it personally , though his person be also there , but he is in it only with a general kind of presence , as he is in all other things , to keep them in their being ; for otherwise they would return to their former nothing . But he is in the B. Sacrament , not only really in regard of all that is adorable of him ; but also Personally ; that is to say , his divinity , Person , Attributes , and Manhood are not only really there , but they are also peculiarly and demonstratively there , with their particular presence ; for Christ when he instituted this Sacrament , said , This is my body , and the Pronoun demonstrative ( This ) denotates some particular thing ; for example , when one says , thi●… man is my father ; this is my horse ; But when he instituted the Sacrament of Baptism , or any of his other Sacraments , he made no use of the Pronoun ( This ) and consequently his real being in them , or any other of his creatures ; where there is no mention made of the demonstrative ( This ) although he be in them really , in respect of all that is adorable of him ; yet he is not in them personally with a particular personal presence , as he is in the blessed Sacrament . Moreover , if there were no distinction betwixt Christs being really present in his creatures , when he is in them withall that is adorable of him ; it would follow that he shold be all alike in them all ; and so , that he should be in hell shewing the Attribute of his mercy , as well as the Attribute of his Justice , and in heaven , shewing the Attribute of his Justice , as well as that of his mercy ; for he is in both withall that is adorable of him : and what else would follow from this ( good Mounsieur ) but to confound heaven and hell together ; or to destroy both heaven and hell . Therefore besides this real being of Christ in his creatures , with all that is adorable of him , by reason of his general presence in them ; he must also have a particular presence in some creatures more then in others ; that is , he must shew some of his Attributes to some , and hide them from others ; or else doubtless , all will be in a confusion ; and consequently by reason of the pronoun demonstrative ( This ) Christ must be personally & peculiarly in the B. Sacrament , & not in the water of Baptism , where no ( This ) is mentioned ; although we grant he is really in it in regard of all that is adorable of him with a common and universal ubication or presence : and so the Mounsieurs second Proposition , is fully answered , as to both its parts : his third Proposition is this . Rodon . 3. We are not obliged to adore Iesus Christ in the host though he be really there , in respect of all that is to be adored in him , viz. in respect of his Godhead , his divine person , and his divine Attributes ; yea though he were there invisible in respect of his Manhood too . The principal reason of this hath been toucht upon already , viz. that we are not obliged to worship God in all places where he is ( at least not with external worship ) but there only where he appears in his glorious Majesty , viz. ordinarily in heaven , and extraordinarily elsewhere , as hath been proved in the first Proposition . And as we are not obliged to worship Iesus Christ in the water of Baptism with external adoration , though he be really there in respect of all that is adorable in him , because he doth not discover the least beam of his glory there , nor appears in the water of Baptism , more then in other waters , as hath been proved in the second Proposition ; Even so , we are not obliged to worship Iesus Christ in the host with external adoration , although he be there in respect of all that is to be adored in him ; yea though he were there in respect of his Manhood too ; because Iesus Christ doth not discover any beam of his glory there , nor doth he appear in the consecrated hosts any more , then in those that are not consecrated , for no man can distinguish the one from the other : And for his Manhood which is pretended to be there invisibly , I say that that there is no sensible mark of its presence , and consequently nothing which obligeth us to external worship , for the same reason as is already alledged : for if the invisible presence of the Godhead , divine Persons , and divine Attributes of Iesus Christ , which are of themselves adorable , do not oblige us to exteriour worship in the water of Baptism ; why should the Manhood of Iesus Christ , which is not of it self adorable , oblige us to external adoration , though it were in the host , it being there only as they say , invisibly ? In a word , they must shew the disparitie , and tell us the reason why we are not obliged to adore Iesus Christ with external worship in the water of Baptism though he be really there present in respect of all that which is adorable in him , viz. in respect of his Godhead , his divine Person , and his divine Attributes , and yet we are obliged to worship Iesus Christ in the host with an external worship , though nothing renders him more adorable there , then in the water of Baptism . Answ. Mr. de Rodon , you are so far from having proved what you said in your first Proposition , that I have produced in answer to your weak proofs there , not only solid reasons , but also many evident texts of scripture to the contrary , which undermines the whole structure or foundation you build upon . And in my answer to your second Proposition , I likewise by shewing the disparity of Christs being in the Sacrament , and in the water of Baptism ; viz. that he is in the water of Baptism only with a common general presence , as he is in all creatures ; but he is in the Sacrament with a particular and proper personal presence ; I have , I say , broken your second ground ; so that this third argument or Proposition of yours is built only upon Quicksands ; therefore I le●… any rational man iudge how firmly it can stand . But you say that his Manhood which is pretended to be there invisibly , is not there sensibly present . What then ? doth your consequence therefore follow ? I deny that ; for it is sufficient we believe it is there ; the eye of our understanding supported by divine saith , being a surer ground and foundation to rely on , then the fickle & weak testimony of our carnal eye though holpen also by one of Mr. de Rodons rayes or beams , which may prove diabolical Illusions , especially concerning an object of so high a nature as this is of . Therefore though the learned Jesuit S. Rigants answers to your arguments and replies be in themselves , true , sound , and orthodox , yet we want them not here ; for you lost your self quite in choosing your ground , which is no better ( as I tould you ) then quicksand , as any body of understanding may easily see , and for that cause , leaving your frivolous and impertinent replyes against the Jesuits answers , I come to your additionate Proposition , which in your own opinion is very considerable , but in mine not worth a rush ; as I hope here to demonstrate . But first we must hear it out . Rodon . 4. To the three fore-going Propositions , I add this Argument , which is very considerable . In lawful adoration it is requisite that ●…e that adores , be well assured that what he adores is the true God , else he may be justly reproched , as Iesus Christ reproched the woman of Samaria . Ye worship , ye know not what . But the Romanists can never be assured ( according to their own maximes ) that the host which they worship is the true God , and they have alwayes cause to suspect , that they worship a morsel of bread instead of the Redeemer of the world ; because according to their own doctrine , the real presence of Christs body in the host , depends on lawful consecration , and lawful consecration depends on the quality of the Priest , and on the pronouncing of the words of consecration , and on his intention in pronouncing them , for there is no consecration ( they say ) when either he that celebrates Mass is no Priest , or doth not pronounce the words that are essentially requisite to consecration , viz. this is my body ; or doth not pronounce them with intention to conscerate . And consequently in these cases the host remains meer bread . But it is impossible certainly to know these three things ; for as for the quality of the Priest , he must have been Baptized , and he that baptised him , must have observed the essential form of Baptism , and have had intention to baptise him . Again , he must have received ordination from a true Bishop , and the Bishop must have observed the true form of Ordination and have had intention to make him a Priest ; and to make this Bishop a true Bishop , he must have been baptised in due form , and with the requisit intention , and must have received Ordination in due form , and with the requisite intention from other Bishops ; and they again , for the making them true Bishops , must have received also Baptism and ordination in due form , and with the requisite intention , from other true Bishops , and these from others ; and so back to the Apostles . But who can be assured that from the Apostles to a Bishop or Priest now adays , there hath been no fayling , either in the essential form of Baptism or Ordination , or in the requisite intention ? As for the pronouncing the words requisit to consecration , none but the Priest can know whether he pronounceth them or not , because in the celebration of the Mass , those words are pronounced so softly , that no person present can hear them . And as for the intention , it is evident that no man but himself can know it . Besides , it is known , that some Priests are Magicians , as Lewis Gossredi , and some other wicked Priests who do neither consecrate in due form , nor with the requisite intention ; especially such as believe nothing of what they profess , yea diverse Monks and Priests that have been converted to our Religion , have assured us that for a long time before their conversion , they did abhor the Idolatry that was practised in the adoration of the host ; Iudge then if such persons as those had any intention to consecrate , in the celebration of the Mass. Answ. In Mr. de Rodons opinion , and I believe in his translators too , this is a very considerable argument ; But in my opinion , and I think , in the opinion of any learned or understanding Christian Reader , it will prove to be not only inconsiderable and of no value , but also pernicious to all mankind , for it everts all laws , both divine and humane , and destroys Christian society , which I prove thus . If this argument were of any force or worth , no Christian could know himself to be a Christian , no man could know any other man to be a man ; the father should not know his son ; nor the mother her child , and we should be in as bad a condition after the Evangelical law , as the heathens , Turks , and Jews are . But all this is absurd , and destructive not only to Christian society , but also to human kind , and to the divine law . The major as to its first part viz. that no body could know himself or any body else to be a Christian , is evident and clear ; for no body according to the Mounsieurs assertion , can tell whether he be Baptized or no , and Baptism is the only thing that makes a man a Christian , or else what is it good for ? and all Christians ( I know not what Mr. de Rodon believes ) holds it to be the Sacrament of regeneration ; that is , the Sacrament that makes us from being conceived , and born out of our mothers wombs in sin , ( as the Royal psalmist tells us in his 50th . psalm ) to become members of Christ , and regenerated or born again to him , as our Saviour himself told Nicodemus , Amen I say to thee , unless a man be born again of water and the spirit , he cannot enter into the Kingdom of God. John. 3. That no body can tell whether himself or another is baptized , with a phisical , Metaphisical , or Logical certainty ( which be the certainties the Mounsieur aims at here , for of a moral certainty I shall speak hereafter ) is most certain , for who knows , ( unless God reveals it unto him ) whether he that offered to baptize him , had any belief , or intention to baptize ? moreover , who knows but that he that offered to Baptize him ( which is the second part of the major ) was a devil incarnate , and no man ? for the devil can naturally assume the shape of any humane body , and delude our five senses , with his prestigious black art , if God permits it him ; who ( I ask the Mounsieur in such a case ) knows his child , or any man else from a devil incarnate appearing to him in the perfect stature and shape of his child or of such a man ? when our Saviour cured the young man , ( mentioned in the Gospel ) that was blind from his nativity ; although the scribs and Pharises saw , and knew him every day before while he was blind , yet when they saw him have his perfect sight , they doubted whether he was the same man or no ; and thereupon sent for his father and mother to be informed by them of the truth ; As to the third part of the major I ask Mr. de Rodon , how divine or humane Laws can be observed amongst us , unless we certainly know we converse with men ? and yet according to his argument , we can have no phisical certainty ( which is the certainty he requires for Baptism and ordination ) that our conversation is not with devils incarnate instead of men ; and much less have we certainty that we converse with Christians , for we know not whether those we converse with were ever Baptized or no. But how , not only inconsiderable and rediculous , but also impious , abominable and pernicious , these sequels are , ( which flow from the Mounsieurs very considerable argument ) in the cars of all good Christians ; I let the prudent Reader judge . And before I answer his argument in form ; I will lay down this Christian platform of doctrine received by all , to bear my answer up . Therefore I presuppose with all other Christians , that Jesus Christ who is true God and true man , and the wisdom of his heavenly father , being he was graciously pleased to descend from his heavenly Palace , and converse with men for the space of about three and thirty years concerning the salvation of their souls ; and to that intent , left them his life as a pattern to imitate , for he is the way , the veritie , and the life ) and his Sacraments for their spiritual comfort , I suppose I say , that during all that time , he planted his Church Militant here upon Earth , and that he planted her so firmly too , that he lest those of her Congregation a certain & sure method how to serve him in her ; else , where was his infinite wisdom ? I suppose also with all Christians , that Baptism is the gate and entrance to Christianity , for all men , and the Sacrament of Regeneration ; for by it only we are enrolled in Christs book , and called Christians , or made mistical members of Christ. And whereas it is a Sacrameat of so great necessity , that without it no body is a Christian ; doubtless Christ who in all other things concerning our corporal necessities , is so careful provident , and wise , was not ●…ailing concerning the grand and chief thing of all which is our souls safety ; but lest means sure & safe in his Church , in order to the ayd and relief of mans soul to bring her safely to the happy port of eternal felicity ; which was the end wherefore she was created . These means or mediums , were chiefly his Sacraments , which derive their vertue from his Passion , and are ( as one may say ) dipt in his pretious bloud ; But especially the Sacrament of Baptism , which is of greatest necessity , being no body without it can have as much as the name of a Christian ; and consequently it is most certain that Christ hath a particular care and Providence concerning Baptism , that it should be certainly administred unto the faithful . But wherein ▪ that certainty consists , whether it be a Phisical or moral one is the question : a Phisical certitude ( as Philosopers say ) is when a man hath a palpable and evident knowledge either by his reason or senses , of the thing he knoweth : a Moral certitude ( they say ) is , when one is sure of a thing , not because he saw it with his eyes , or toucht , heard , or tasted it : but because all men say it is so : for example , when all the world says there is a famous City in England , called London ▪ those , that were at London and saw it , have a phisical certitude thereof ; but those that never were in it , nor saw it , have but a moral certitude of it , viz. by the relation of all people : where note , that a moral certainty may sometimes have as a much or more firmity in it then a Phisical one hath ; especially when it is grounded upon Gods providence and word . This true doctrine presupposed , I answer Mr. de Rodons argument thus : granting his Major , viz. that in lawful adoration , it is requisite that he that adores be well assured that what he adores is the true God : And denying his minor , viz. that the Romanists according to their own Principles can never be assured that the host which they worship is the true God ; & to his second minor , viz. But who can be assured , that from the Apostles , to a Bishop or Priest now a days , there hath been no fayling , either in the essential form of Baptism , or ordination , or in the requisite intention ? I answer , that all Christians may be assured thereof with a moral certitude , ( because of Christs care and providence for his Church ) that for the generality of all Christians , and especially of those whom he picked out of the rest to make them ministers of his Sacraments , there is no such faylings as Mr. de Rodon mentioneth , destructive to the Sacraments , from the Apostles time untill the Bishops and Priests of our days ; for otherwise , Christs care and providence for his Church Militant , would not be sufficient , which is impious and blasphemous even to think of . And this moral certainty , ( especially as it relyes upon Christ care and Providence for his Church , is far firmer and better , then any of our Phisical natural certitudes are . And consequently Mr. de Rodon's very considerable additionate Proposition is not worth a rush . Rodon . 5. The Romish doctors have sought all the remedies imaginable to prevent this danger . Pope Adrian Quest. 3. speaks thus : In the adoration of the Eucharist , there is always a tacit condition , viz. if the consecration be duly made ( as hath been decided at the Council of Constance ) otherwise they could not be excused from Idolatry , that worship the host when the Priest pretends to celebrate , and is no Priest , as it many times happens : observe these words , it many times happens ; for they shew that there is great cause of doubting , and that much caution must be used : for as if a woman , in her husbands absence , should say to a man that comes to her , and tells her he is her husband , ( and she hath probable grounds to suspect him ; ) If thou art my husband I will receive thee , and thereupon endeavours to clear it before she admits him to privacy ; this condition frees her promise from blame ; but if she gives her self up to him , before she clears this doubt , saying I will receive thee , if thou art my husband ; this condition doth not free her action from blame , but she will be reputed an adulteress : Even so , if a man to whom an host is proposed to be adored , and he hath reason to doubt whether it ought to be adored , should only say : If thou art Christ , I will adore thee , and should not adore it before he be well assured of it ; this condition would render him blameless ; But if notwithstanding his doubt , he adores it , this condition , If thou art Christ , I adore thee , doth not exempt him from the crime of Idolatry ; for to what purpose is the condition , whether it be tacit or exprest : I adore thee , if thou art Christ , because he actually adores it , without knowing whether it be so , or not . Answ. Mr. de Rodon , whatever shifts and remedies the Romish Doctors sought out to answer your unconsiderable pernicious and impious proposition , which I manifestly proved not to be worth a rush ; I am sure these last words of Pope Adrian , viz. as it many times happens , of whom you desire a particular notice should be taken , strengthens not your very considerable Proposition at all ; for they may be well applyed to two , or three , or half a dozen desperate miscreants , who in some ages might have oftentims committed such horrid sacriledges ; But not to the generality of all Christians , and Priests ; for otherwise Christs providence for his Church would be insufficient ; as hath been proved already . But I believe the Mounsieur had rather Christ should fail in his providence , then be adored in the Sacrament . The said Popes first words concerning a conditional adoration , do clear the case and difference between a woman receiving another man for her pretended husband , and the conditional adoration of the host ; for the woman before she receive such a man , may , and ought strictly to enquire , and be surely informed that he is her husband indeed ; which morally speaking , she may easily do , by reason of some fore-passed circumstances of speech , place and time when they were married ; by his , or her own relations , or a hundred other ways . But no such inquiry can be made of a Priest or of his intention of celebrating , the only enquiry which can be made about his Priesthood , is , that he shew his sacerdotal Patents , or some authentical letters from his superiours for his being a Priest , which if he hath not to shew , and is in a strange Countrey where he is not known , the custome of our Church is , not to let him celebrate at all ; and this we hold to be sufficicient for a moral certitude of ones Priesthood , and consequently of adoring the host by him consecrated ; relying , as to the rest , upon Christs providence and care for his Church . Neither if we should chance to adore an unconsecrated host for a consecrated one , ( if we know it not ) is the Idolatry but material ; just as the drunkenness , or fornication of a pure naturalist or ninny , are but materiall , and not sinful at all , according to the laws of God and man. If some of our Monks or Priests that Apostatized from us , for the love of a wench , or some such thing ( which is commonly their cause ) and you receive them with open arms , and presently ( to fasten them the more unto you ) bestow benefices upon them and make them Parsons or Pastors of your flocks ; If ( I say , ) such devout , honest , and exemplary persons , that so well kept their solemn vows , made even to God himself ; ( to please , or rather to delude you the more do tell you sacrilegious tales of themselves or scurrilous lies of us , after they are converted by your mony , or to speak more truly , perverted by wenches ; you have very great reason to believe them ; but much more to trust your souls to them and their doctrine : Make much of them , much good may they do you ; for I am sure that amongst us , they are esteemed the archest Rogues and knaves in nature . Rodon . 6. To what hath been said , I add , that the Primitive Church never adored the host , nor believed that the body and bloud of Christ were really , and invisibly in the Sacrament of the Eucharist ; for if the Christians of the Primitive Church had believed it , they had furnished the heathens with specious pretences , to excuse their Idolatry of their Image-worship , and to retort upon the Christians , those very arguments , which they had made use of against them : for , First , the heathens did maintain that their Idols were composed of two things ; viz. of a visible Image , and an invisible Diety dwelling in it . They bring their Gods ( saith S. Chrysostome in Theodoret in Atress . ) into their base Images of wood and stone , and shut them up there as in a prison : your Gods ( saith Arnobius , book 6. ) dwell in playster and baked earth ; and that they may make these materials more venerable , they suffer themselves to be shut up , and to remain hid and detained in an obscure Prison . But might not the heathens have justly replyed ●…o the ancient Christians , if they had believed what the Romish doctors do now adays . And do you not believe the very same of your host , that it is composed of two things , viz. of the visible species of bread , and the invisible body of Christ which is hid under the species ? doth not your Christ dwell in baked dough ; and that he may make a piece of bread more venerable , doth he not suffer himself to be shut up , and doth he not remain hid as in a Prison ? Secondly , the heathens held , that consecration was the means whereby the diety , which they adored , was made present in the Image : So Tertullian in his Apolog. chap. 12. saith , I find nothing to object against Images , but that the matter of them is such as our frying-pans and Kittles are made of , which changeth its destiny by consecration . And Minutius Felix speaks thus of a Pagan Image . Behold it is melted , forged , fashioned , and yet it is not God ; behold it is gilded , finished & created , and yet it is not God ; behold it is adorned , consecrated and worshiped , and then it is God. And Arnobius in Book . 6. Dedication and consecration makes them dwell in Images , they refuse not to dwell in habitations of earth , or rather being forced to go into them by the right of Dedication , they are incorporated and joyued to the Images . But might not all heathens have replyed to the Christians thus ; we find it just so in your Eucharist , viz. that the signes are of the same matter with our common bread & wine , but change their destiny by consecration ; Behold it is kneaded and moulded , and yet it is not God. Behold , it is baked in the Oven ; and yet it is not God Behold it is consecrated and adored , and then it is God : for your Christ doth not refuse to enter into these earthy matters ; or rather being forced to go into them by the right of consecration , he is incorporated and joyned to the species of bread and wine . Thirdly ; the heathens had both great and little Images , and did believe that the deity which they worshiped , was as well in the little , as in the great ones . Arnobius in Book 6. jears them for this , saying : that if their Gods had their great and little Images in which they dwelt , they must needs be straightned for want of room in the little ones , whereas in the great ones , they might strech themselves out at their full length . But might not the heathens have reproached the Christians of those times in the same manner , if they had believed that Iesus Christ had been wholy contained as well in a little host as in a great one , and as well in the least part of the host as in the greatest ? Lastly , the heathens were reproached , for worshiping wood and stone , the work of mens hands ; things that cannot see , hear , smell , taste , breath , speak or move ; things exposed to age , rust , corruption , dust , falling , breaking , burning , &c. to the injuries of worms , mice and other beasts ; subject to the power of Enemies ; to be stolen , lockt up , &c. as you may read in Arnobius , Lactantius , Minutius Felix , and other ancient doctors of the Church . But if those ancient doctors had believed what the Romanists now do ; might not the heathens have replyed thus . And can you deny that the host which you worship , is the work of mans bands that moulded it , and gave it such a form as pleased him , and then consecra●…●… with certain words to make your Christ come into it whole and entire ? do not you adore your host , which neither sees , nor hears , nor smells , nor breaths , nor walks , nor speaks non moves ? Is not your host subject to age , dust , felling burning ; to worms , to mice and to other beasts ? Is it not subject to be taken away , stolen , lockt up , &c. But if it be said , that the accidents of the host are only subject to these inconveniencies , and not Iesus Christ that is under them ; I answer , that the heathens had said the same , viz. that their Gods were not subject to these inconveniencies , but the Images only in which they were : for in Arnobius his 6 book they speak thus . We believe not the copper , gold , and silver whereof the Images are made , to be Gods and Deityes , that of themselves deserve adoration ; but in these materials we adore those that sacred Dedication introduceth , and causeth to dwell in the Images . Answ. Certainly what you add ( Mounsieur ) viz. that the Primitive Church never adored the host , nor believed that the body of Christ and his bloud , were really and invisibly in the Sacrament ; is most false ; and you may easier prove , that all the Romances that ever were made , were true histories , and the Moon is made of green cheese , then either prove or maintain this assertion : for besides , that Christ himself in most plain and express terms said ; This is my body , the practise of his Church from all ages has been to adore the host , and believe the Sacrament as we do . All Ecclesiastical histories , all General Councils ; and all the holy fathers of the Primitive Church , bare witness against Mr. de Rodon , and contradict him in plain terms , in this point . S. Alexander 1. that glorious Pope and Martyr of Christ , who lived in the year of our Saviour 121. is numbred by all the orthodox amongst the holy fathers of the Primitive Church ; this holy prelate passing his verdict upon the Eucharist says : Nihil in sacrificiis majus esse potest , quam corpus & sanguis Christi ▪ In sacrifices , there cannot be a greater thing then the body and bloud of Christ : which is as much as to say , that in the Eucharist are sacrificed the body and bloud of Christ , which is the greatest of all sacrifices . Cyrillus the most worthy Bishop of Alexandria ( one also of the holy fathers of the Primitive Church ) speaking in the name of the whole Council of Ephesus , declareth the verity of the Eucharist in these terms . Incruentam celebramus in Ecclesiasticis sacrificiis servitutem & sanctificamur participes corporis & pretiosi sanguinis Christi , non ut communem carnem percipientes , sed vere vivificatricem , & ipsius verbi propriam factam : We celebrate an incruent service in our Ecclesiastical sacrifices , and are sanctified ; being made partakers of the body and most precious bloud of Christ ; not receiving it as common flesh , but as the true life-giving and proper-made flesh of the word . To these S. Hillary not Iess renowned for learning and sanctity , and also of the Primitive Church : subscribes in his 8. Book de Trinit . with these words ; de veritate carnis & sanguinis , non relictus est ambigendi locus : nunc enim , & ipsius Domini professione , & fide nostra verè caro est , & verè sanguis est . Concerning the verity of flesh and bloud , there is no doubt left , for now both by the consession of our Lord himself and by our own faith it is truely flesh , and truly bloud ; what could be said more plainly ? S. Damascen also adds his suffrage to these holy fathers above mentioned , lib. 4. de fid . orthod . c. 14. Non est figura ( quoth he ) panis & vinnm corporis & sanguinis Christi ( absit enim h●…c sed est ipsum corpus Domini deificatum , ipso domino dicente : hoc est meum , non figura corporis , sed corpus , non figura sanguinis , sed sanguis ; Bread and wine are not the figure of the body and bloud of Christ , ( God forbid ) but they are the very body and bloud of our Lord Deified ; our Lord himself averring ▪ this is my , not figure of body , but body ; not figure of Bloud , but Bloud . Oh what a frind and favorit was Damascen of de Rodon , and of his Presbyterian opinion and faction ? great S. Aug. testimony is also for us , lib. sent . Pros. Caro ( saies he ) ejus est quam forma panis opertam accipimus , & sanguis ejus quem sub vini specie & sapore potamus . It is his flesh we take covered under the veyle of Bread ; and it is his bloud we drink in the shape and taste of wine . S. Hierom also an old father , and one of the chief doctors of Christs Church , inferiour to none in sanctity and learning , is unanimous with the rest in this point , Nec Moyses ( saith he ) dedit vobis panem verum , sed Dominus Iesus , ipse conviva & convivium , ipse comedens , & qui comeditur . Neither did Moses give you the true bread , but our Lord Jesus , he is the Inviter and the feast , ne the eater , and the eaten . S. Ambrose must not be forgotten , who in all persections is equal to any of the rest , he says , lib. de Sacramentis . quod erat panis ante consecrationem , jam corpus Christi est post consecrationem , What was but bread before the consecration , after consecration is the body of Christ. To these I add great S. Gregory , commonly called ▪ the fourth universal doctor of the Church ; he in hom . Pascha . has these words . Quotidiè ipse Christus comeditur & bibitur in veritate , sed integer , vivus , & immaculatus manet . Christ himself is dayly eaten and drunk in verity or reality , but he remains entire , alive , and unspotted . If the authorities of the above-mentioned holy doctors and fathers susfice not the curious Reader ; let him read S. Chrysost. dial 3. de dignit . sacerd . cap 4. Theophilact . in comment . sup . Iob S. Anselm , and all the rest who treat upon this subject , which would be too tedious for me to reckon up , & he shal find them all unanimous amongst themselves , and in most plain and express ▪ terms agreeing with us . Neither is it likely or credible at all , that after Christ himself promised his Church , that the gates of hell should never prevail against her , this Idolatry should creep into her bosome , infect all her noblest members , enlarge it self through all countries and nations where the name of Christ was ever known , and last for innumerable ages without controulment , or opposition ; for none of dianas adversaries could hitherto ever tell when she begun to shew her face in Christs Church , or who for many ages opposed her entrance . All heresies that ever crept , or were introduced into the Church , were presently taken notice of , opposed and condemned with their chief authors and ringleaders ; only our Diana , the Idol in the Mounsieur●… opinion ( maugre Christs promise to the contrary , ) had the good luck , to stand it out all along from Christs time untill now , and made all the Christian world adore her . But sure it is that if heresy cannot prevail against Christs Church , Idolatry also cannot ; and consequently since our Diana or Mass , hath held it out so long , doeth still , and is like to do untill the worlds end ; she is no Idol as Mr de Rodon takes her to be ; but that truo incruent or unbloudy pure sacrifice of Christs body which his spouse the Church offers dayly to his heavenly father , for a reconcilation and attonment with him for her childrens sinns , from whence followeth , that she ever did , doth , and will exhibite unto the host the adoration of Latria , which is the highest adoration , & solely due unto God. Of what value or force Mr. de Rodons bare confident ( I mean impudent ) assertion is , against the whole torrent of the chief doctors and holy fathers of Christs Church ; I let any reasonable man judge , and deny that if the Primitive Christians had believed and adored the Sacrament as we do ; they had furnished the heathens with specious pretences to excuse the Idolatry of their Image-worship ; and that they could have retorted upon the Christians these very arguments which they made use of against them ; for first the ancient Christians believed but in one God , never owning but one deity in the three divine persons ; whereas the Heathens believed in many dieties or Gods. Secondly the primitive Christians believed there is no other substance in the Sacrament or host , but only the substance of Jesus Christ ; and consequently they owned no composition in Christ or in the host , as that Christ , or the host are composed of Christs body , and of the sacramental species ; because Christ is in the host substantially , as he is composed of his body , soul , and divinity ; or , ( which is the same thing ) the host is nothing else but Christ in his substance ; and the sacramental species , or accidents of the bread and win●… which remain in the sacrament , after Transubstantiation , by vertue of the words of consecr●…on ; enter not at all into the composition of Christ , or of the host ; but they only serve for significations sake , viz. to signify our spiritual nourishment . But the heathens believed that the very metals or materials whereof their Idols were composed , after they were consecrated and dedicated to their Gods , were a substantial part of them . They believed , and adored their materials and statues , after their consecration and dedication as Gods. The ancient Christians , nor the modern Catholicks also , ever believed that the bare accidents of bread and wine in the Sacrament , are Jesus Christ , or his body and bloud ; though they believe they signifie his body and bloud ; and that his body , bloud soul and divinity also , are personally present , ( by reason of the pronoun demonstrative ( This ) which is uttered in the consecration ) where the sacramental species are , and consequently they do very well and piously , in adoring the host with the adoration of Latria . But if those of the Primitive Church , or we either , should hold with the Apostle of the Protestants , Luther , that Christ is in the Sacrament impanated , that is , in bread ; then the heathens may indeed have some●…ing to say against us ; for then there would be a kind of composition of Christs body 〈◊〉 of the bread , in the Sacrament , as the hea●…hens made a composition of their materials or Images , and of their false deities which they pretended were in them . But no such heretical thought ever entred into the hearts of any orthodox Christian of the Primitive or modern Church . That as the heathenish Idols were mad●… by consecration , dedication , and adoration ; so our Sacrament is also made by consecration , and after consecration , offered and dedicated by us unto God the father , and that we adore it , we cannot deny . But the ground upon which our consecration is built and the ground upon which the heathenish was , are quite different ; our consecration is built upon the effective words of the son of God , who is omnipotent ; and gave us power to consecrate as he did himself ; when he said to his Apostles ( whose successors we surely believe our Priests are ) as often as you do this , do it in remembrance of me . But the heathenish consecration had no other ground , but their own bare ayery words and consequently there is no parity betwixt both consecrations . Lastly , that as the heathens were upbraided ; jeared , and reproached by the holy fathers because of their great and little Images or Idols ; so may the primitive Christians be , by the heathens for believing that Christ could be in a little , or great host , or in the least part of it ; is false , for the heathens believed their Gods were in their Idols circumscriptively or definitively as water is in a vessel or the soul in the bedy ; for they wanting the light of faith , knew not what a sacramental presence is . But the Primitive Christians , ( and we also ) believe Christ to be in the Sacrament , Sacramentally only , that is in every consecrated host , as our souls are in our bodies ; tota in toto , & tota in qualibet parte , all Christ in the whole host , and all Christ in every part and particle of it . And thus Mr. de Rodons three propositions , with his very considerable additionate , are fully and pathetically answered ; and an end put to this chapter . CHAP. VI. Against the taking away of the cup. Rodon . 1. THe taking away of the Eucharistical cup , was established as an Article of faith by the Romish Church Representative , assembled in the Council of Constance ; 1415. sess . 13. in a canon , the chief clauses whereof are these : seeing that in divers parts of the world there be some who rashly presume to say , that Christian people ought to partake of the Sacrament of the Eucharist under both species of the bread and wine , and to give the Communion to Lay-people , not only under the species of the bread , but also under the species of the wine ; This present holy General Council of Constance lawfully assembled in the name of the holy Ghost , being desirous to provide for the safety of the faithfull against this errour , doth therefore declare , decree , and determine , that although Jesus Christ did administer this venerable Sacrament to his disciples under both the species of bread and wine ; and although in the Primitive Church , the faithful did receive this Sacrament under both species ; yet notwithstanding that ( for the avoiding of certain dangers and scandals ) this custome , which was introduced with reason , ought to be kept , viz. that Priests that say Mass , shall communicate under both the species of bread and wine , but that Lay-persons shall communicate under the species of bread only ; and they that shall say the contrary ; ought to be expelled as Hereticks , and grieveously punished by the Bishops , and their officialls ; This canon was confirmed by the succeeding Romish Councils , and particularly by the Council of Trent ▪ 2. Against so horrible a Canon , and so strange a Law , it is very difficult to oppose any thing , for if you tell them , that this Law i●… contrary to the Institution and command of Iesus Christ , they freely confess it ; seeing that although Iesus Christ did institute and administer the Eucharist under both species , yet they will not have it so practised . If you tell them that this Law is contrary to the command of S. Paul , and practise of the Primitive Church ; they ingeniously own it ; for they openly declare , that the faithful in the Primitive Church did receive the Sacrament of the Eucharist under both species , yet they that practise it thus ovght to be expelled and punished as Hereticks . This is the true way of ending all Controversies , and of keeping us from disputing with them . For example , if we alledge that S. Paul. Tim. 4. saith , that they who forbid to marry , and command to ab●…ain from meats , do teach the doctrines of Devils ; they need only answer , that although S. Paul doth say so , yet we must not believe it , because the Romish Church hath determined otherwise . Again , if we alledg , that the same Apostle Eph. the 2. saith that we are saved by grace , through faith ; and that not of our selves , it is the gift of God ; not of works , lest any man should boast ; they need only answer , that although this was written by the Apostle , yet we must not believe it , because the Romish Church hath determined , that we are saved by works and faith as coming from our selves , and from the strength of our own free-will , &c. And now I leave you to judge ; whom we ought to follow , whether these lying doctours , or Iesus Christ , and his Apostles . But that which I finde utterly unsupportable is this viz. that they accuse of rashness , errour , and heresy , those that by obeying Iesus Christ , and his Apostles , and following the Practise of the Primitive Church , do affirm that we ought to partake of the Cup as well as of the bread . Again I finde it an insufferable piece of impudence , that they boast so much of Antiquity , and of the conformity of their Creed to that of the Primitive Church , and yet can so openly renounce both , in this chief and principal point of Doctrine . Answ. That the Romish Church Representative , ever made or established an article of faith ; we deny ; that she made Canons or statutes in her general Councils , which were grounded upon former articles of faith which the Apostles left us ; and that what one precedent General Council decided and declared to belong unto an article of faith , ( because what the Council declared , was implycitly included in that article ) another subsequent general Council approved , and confirmed it , we freely confess ; for it makes more for us then for Mr. de Rodon , though he is sure he got a great advantage over us thereby ; because the other General Councils , and especially the Council of Trent approves and ratifies this Canon which he recited out of the Council of Constance , which Canon ( he sayes ) contradicts Christ , and his Apostle . But I am sure , that if the Council of Trent had contradicted that of Constance , his advantage had been much more , for neither the one or the other of these holy Councils doth contradict Christ , or his Apostle . Because then , and not otherwise , ( as I proved before ) is a proper contradiction , when there is an affirmation and negation of the same thing , at the same time , and after the same formality or manner ; for if the thing , time , or formality be not the same , then is there no contradiction ; for example ; there is no contradiction in this , viz. that Peter should be virtuous , and Paul wicked at the same time ; because Peter and Paul are not one and the same man : Nor in this , viz. that the same Peter should have a beard , and not have a beard at different times ; as also neither in this , viz. that the same Peter , at the same time , should be an Embassadour in France , and be no Embassadour in England or in Spain . This true doctrine which is commonly received by all Philosophers and learned men , being presupposed , I evidently demonstrate out of several Passages of Scripture if well considered , knit and compared together ; that this Canon or statute of the Constantian Council , doth not in the least manner contradict or gainsay the commands of Christ , or of his Apostle . The first Passage whereupon I build my proof is this ; Data est mihi omnis Potestas in Caelo , & in terra ; that to Christ is given all power in heaven and upon Earth : S. Math. 20. The second is this : sicut tu misisti me in mundum , & ego misi eos in mundum : as thou didst send me into the world , I also have sent them into the world : S. Iohn . 17. Let us now compare these two passages , to these other two : Qui Ecclesiam non audit , sit tibi tanqnam Ethnicus & Publicanus : He that hears not the Church , let him be unto thee as a heathen and Publican : S. Math. 18 , and to this : Qui vos audit , m●… audit , qui vos spernit , me spernit : he that heareth you heareth me , he that despiseth you despiseth me . S. Luke 10. where note that in the first passage is said , that all power in heaven and earth is given to Christ ; and in the second is said , that Christ bequeathed the Power he received from his father , unto his Church representative ; for what else do these words ( as you my father sent me , so I send them into the world ) import ; but that they had , ( I mean his Apostles and disciples , who were his Church Representative ) the same spiritual power delegated unto them , by him , as he received from his heavenly father ; the difference being only this ; that his power from his father was absolute and Principal in him , the Power he gave to his Church , ( if compared to his power ) is but a subordinat or delegat power . Now then if we consider that Christ having cel●…ated and bequeathed his power on earth to his Church ; and commanded us to hear her , if we will not be counted as heathens and publicans ; and tells us also , that by despising her , we despise himself , what I pray ( good Mounsieur ) consequence follows or flows from these evident passages of Scripture , ( and all uttered by Christs own sacred mouth ) but that we are to hear and obey the Church representative , ( which , were the Apostles and his disciples in their time , and the general Councils ever since their time , concerning her canons and statutes , and her other direction and guiding of our souls ? So that until Mr. de Rodon can prove that the Council of Constance was ●…n unlawful or Acephal Council , and no Church Representative ( which he undertakes not in this Tract ) he hath no reason to exclaim against her Canons and statutes , nor to make them so horrible to the world ; neither have we any reason to be terrified at it , because as I shall now shew you , it is in effect nothing but a meer s●…are-crow . For what Christian of any understanding or belief , can judge or think , that Christ , who is verity it self , and his heavenly fathers wisdom , should contradict his own commandments ? and yet if the Canons and statutes made by his Church in her General Councils , were opposit and contradictory to his commandments , it would necessary follow that he contradicted himself . Because he and his holy spirit is the self same thing , and so by contradicting his spirit , he must needs contradict himself . But he promised his Church militant , that he would be with her all days unto the Consumation of the world ; and in another place he tells her , That his spirit which is in her , and his words which he put in her mouth , shall not recede from her mouth , nor from the mouth of her seed , nor of her seeds seed from that time , and for ever ; which is as much as to say , that his spirit should be alwaies her directour and guide in all her conciliary definitions and decrees . Yet if notwithstanding this reason , deduced out of clear Scripture , Mr. de Rodon will still persist in his fearful exclamations , and object against us , that nothing can be more evident and clear , then that this Constantian Canon or Law , is contradictory to Christs institution and command concerning the Cup ; we deny that Law to have at all opposed Christs commandment ; because of the difference of time that interceded betwi●… the commandment and that Law : Christ told his disciples , or Church Representative , that he had many things to say to them , but they could not bear them at that time . Iohn . 16. whence follows , that Christ , by his holy spirit , might have revealed some things to his Church , which he would have observed by her children , whereof he made no express mention to his disciples , while he was conversant with them : If the Constantian Canon or Law had been made , just at the same time when Christ instituted this Sacrament and ●…ommanded it should be received under both species ; something might be said in the matter : But who knows that Christ , in future times , would not have something altered concerning this Institution , by his Church , to whom he promised his holy spirit should be her directour and guide in all her statutes and ordinances unto the consummation of the world ? All divines hold , that the Sacrament of Baptism , is of greater necessity ( because without it , no body can be saved ) then that of the Eucharist is ; And was it not one of the last commandments our Saviour left his Apostles that they should go preach the Gospel , and Baptize in the name of the father ; and of the son , and of the holy Ghost ? Math. 28. however the Church of her own proper authority , even in the very Apostles times , changed this form for a time , for some certain reasons , and Baptized in the name of Jesu ; as may be seen in the Acts of the Apostles . 19. chap. was not the keeping of the Sabbath-day commanded by God , in the first table of his commandements written by his own holy finger ? But by whose authority was the day altered ? we have no scripture for it ; we have no other but the authority of the Church . This was an express commandment of God , no Christian , nay no Jew will deny it ; all Christians ▪ know that the Church altered the day for certain grave reasons ; viz. that we shold not communicate with the Jews ; because our Savior rose again upon our Sabath , because the Holy Ghost descended upon our B. Lady and the Apostles upon our sabath ; and for sundry others which the holy Ghost inspired her with ; wherefore then may not the Mounsieur exclaim and cry out against her , as well for this , as for her constantian Canon ? may not he say , that she contradicted Gods expresse commandement of keeping the Jewish sabath , when by her Canons or ordinations she commanded our sunday should be observed and their sabaoth slighted ? yes truly that he may , and yet as we , nay and the Protestants themselves , I hope , will deny any transgression to have been done by the Church against Gods commandement , by her statutes or Canons , for not keeping the Jewish Sabaoth ; so we also deny that by her Constantian Canon , she contradicted Gods commandement concerning denying the cup to the Lay-people ; and the reason is , because the commandements and the Canons , were not made the same time ; and because the holy Ghost for sundry reasons , inspired the Church to alter some things concerning the former commandement Christ left her , but for a certain time ; ( as he himself told her before , that he had many things to say to her , but she could not bear them at that time ) which is not to contradict , but rather to dispense with Christs former commandements . To this I add , the Apostles command , concerning not eating bloud ; nor strangled meat ; which notwithstanding is not observed even by those of the Reformed Church : so that the Mounsieur hath reason to exclaim against them also , and against the whole Christian world : for they abstain from such meats no more then we do ; and neither they nor we have any warrant for eating such prohibited meats , but only the authority and statutes of the Church ; and upon that score we do it , and will do it , notwithstanding Mr. de Rodons fulminations , exclamations , and out-cryes . Now I leave the Prudent Reader to judge ; whom we ought to follow ; whether the true doctrine of the Church Representative , guided by the holy Ghost , or the groundless and frivolous opinion of pitiful Rodon ? But that which I find utterly unsupportable in this miserable wretch , is , his intollerable Pride , in making himself censurer of the whole Christian world ; by contradicting not only so many General Councils , but also the most holy spirit of God , who promised to assist and direct his spouse the Church alwais ▪ And again , I finde it an insufferable piece of impudence in him who hath nothing to shew for the antiquity of his pretended Church , to contradict , and revile at the old mother Church , unto whom God gave power to alter things for the better , as his holy spirit should inspire her in due times , as is palpably demonstrated out of the passages of holy Scripture above-mentioned . Away , away then with Mr. de Rodons silly exclamations against Gods Church Representative , which serve for nothing but to scare crows with ; and not to startle or daunt any man of knowledg or belief . What matter is 't then if juggling Rodon alledg S Paul in his 1. Tim. 4. against us ; saying : that they who forbid to marry , and command to abstain from meats , do teach the doctrines of devils ? for these words cannot concern Roman Catholicks who allow not only of marriage ; but also own it to be a Sacrament to , which is more then Mr. de Rodon , or his party doth ; or is it because we allow not , that our Priests and Religious men should marry , who of their own free accord made a voluntary contract with Allmighty God , never to marry , that by observing a single life they may the easier , and with more freedom serve him ? or did our Church before they made their contract with God and her , ever forbid them marriage ? or Lastly , while a man is already married , is it the doctrine of the devil that he should not marry again ? if not , wherefore should it be his doctrine , to prohibite Priests and Religious Persons to marry ; whereas they are already contracted and married to Christ and to his Church ? if a contract , promise , or vow made to a woman doth oblige and tye a man to her ; sure a contract or vow made unto God must oblige him as much , according to the Royall Psalmists saying in his 49th . Psalm Immolate to God the sacrifice of Praise and pay thy vows to the Highest . The same thing we say again concerning meats , our Church ●…orbideth not the eating of any sort of meats ; for we ●…at of all sorts of meats Mr. de Rodon and his party eats of ; though not at all times ; because in obedience to our mother the Church , we abstain from several meats on certain days , being Christ commanded fasting ; but left the determination of the time when we are to fast , to his spouse the Church ; as is evidently collected out of S. Mark 2. where we read , that when the disciples of S. Iohn , and of the Pharisee●… came to our Saviour , and askt him , Why his Disciples did not fast , as they did ? our Saviour answered them thus : that so long as they have the Bridgroom with them , they cannot fast ; But the days will come when the Bridegroom shall be taken away from them , and then they shall fast in those days : and for this reason the Church commands no strict fast from Easter-day to Assention . But wherefore doth not the good Mounsieur shew , and make it out by Scripture , or any way else , that our fasting is against the Apostle , or according with the doctrine of devils : a splenative man may say of others what he li●…t ; but any rational or well setled brain may rather think , that Mr. de Rodon and his ●…arty , ( who never use to fast from any kinde of meats they can come at ) do contradict Gods commandment concerning fasting ; and consequently by disobeying him , and his Church , do at least practise , if not teach the doctrine of devils . What matter is it also , if honest de Rodon alledgeth against us these words of the said Apostles . Eph. 2. We are saved by Grace through faith , and that not of our selves ; it is the gift of God ; not of works , least any man should boast , for we humbly believe those words , and our Church never determined any thing to the contrary . Therefore de Rodon doth falsly belye us , when he says that we hold we are saved by works and faith , as coming from our selves , and from the strength of our free-will , &c. for we never held , or do hold any such thing ; neither do we say that we can have faith from our selves ; because we hold faith is a supernatural vertue insused into us , not acquired by our industry or diligence . That which we say , and maintain against all our adversaries is , that our good works done , while we are in the state of Grace , are meritorious : we say not that our works ( precisely as they are ours ) are of any merit ; but as they are supported by Gods Grace , which grace we cannot have without faith , and I pray , did not our Saviour himself say , whosoever shall give you to drink a cup of water in my name , because you are Christs : Amen I say to you , he shall not lose his reward : which sentence of his , we understand thus , viz. that if a man while he is in the state of Grace , doth bestow or give any thing for the love of God , be it never so little , or doth any good work for the love of God , be it never so inconsiderable , that such a man shall be hereafter ▪ rewarded by God for it ; and being rewards are the correlatives of merits ; we conclude , that a man for doing any good work while he is in the state of Grace , doth merit yet we attribute not the merit chiefly to the work but to Grace , which we hold to be the principal cause thereof . And we say moreover , that , be any mans work never so good in it self , if it be done while he is out of the state of Grace , such a work is not at all meritorious to him ; and consequently we hold that a penny given for Gods sake by him that is in the state of Grace , is more meritorious to him then if he or any body else should bestow a thousand pound , ( also for Gods sake ) while they are out of it . How then can this true doctrine of the Church disagree with the Apostles words , or agree with de Rodons false , and calumnious lye ? when he says , that the Romish Church hath determined that we are saved by works and faith as coming from our selves , and from the strength of our own free-will , &c. a thing which she never dreamt of , and utterly detests as meer Pelagianism . But it is a common saying , that it is easier for a man to defend himself from a thief , then from a Lyar. Therefore we may well say with the Royal Psalmist in his 42. Psalm , from the unjust and deceitful tongue of Mr. de Rodon , O Lord deliver us . Now then M. de Rodons exclamations being proved frivolous and vain ; and he himself a calumnious Lyar ; the Romish doctors need not run for shelter to any place or thing : for whether it was a command or no , practised by the Primitive Church or no , to minister the Sacraments under both kinds ; it imports not , neither doth it contradict Christs commandment at all , to receive it now but under one kinde only ; for that commandment was but for a time , and until his holy spirit moved the Church for sundry grave reasons , to alter it ; as he did in other things of as great and greater moment , for the Salvation of mans soul , viz. the altering of the form of Baptism by the Apostles for a while , which Sacrament is of greater necessity for mans salvation , then the Eucharist is ; as I have already sufficiently shewn . Therefore being I fully answered the Mounsieurs argument a quite other way ; his replies against the Romish doctours answers ( which are very good ) need no farther answer by me here : however this ought to be well considered ; that whereas Christ instituted this Sacrament for our spiritual nourishment , and since his body which we receive in it , is a glorified body , & consequently as the Romish doctours well say , where his body is , there is his bloud also by concomitance ; It followeth evidently that by receiving the Sacrament under one species , we receive his body and bloud both together : or dare de Rodon say , that Christs body and bloud are now separated ? if he ▪ doth ; I dare say , he is a most impious heretick . But if they be not now separated ; then by receiving the one species , we equivalently receive both ; which is all we are commanded to do , according to the Institution of the Sacrament ; so that whether we eat the Sacrament , and drink it formally or virtually , is the same thing : for it nourisheth our souls all alike , and we observe Christs command as well by eating and drinking it virtually , as we do by eating and drinking it formally ; there being no more vertue or substance in the one eating then in the other , nor no more spiritual nourishment ( which is the cause why this Sacrament was instituted ) in the one more then in the other ; and all the Mystery and difference is only this ; that the Priests , by reason they represent , or act Christs person when he instituted this Sacrament , are commanded by reason of their ministery and function to compleat the Sacrament ; by consecrating under both species , as Christ himself did : and therefore he commanded his Apostles whom he then made Priests ( saying unto them , As often as you do this , do it in remembrance of me ) to consecrat under both kinds . And yet neither the Apostles did then , nor do the Priests now , receive more then the lay-man do when they receive but under one species only , because of the concomitance of Christs glorified body and bloud as they are in the Sacrament . To conclude this chapter , I say , that whether our Saviour laid his commands upon the Apostles and Priests only , or upon all the believers of the Primitive Church , both Priests and Lay-men together , to receive the Sacrament under both kindes or species ; all that can be deduced from thence is , that his commands were to be observed punctually as thereunto , during the time his commandement was in vigour and force , and no longer . But after by his holy spirit ( whose assistance he promised to his Church , for to guide and direct her in all her Canons and Laws ) this command was altered and changed otherwise ; we are firmly to believe and adhere to what she determineth concerning matters of saith , and Sacraments ; and to hold , that what is done by her orders is done by the orders and appointment of Christ , and not at all contrary to his commands or Law ; because amongst others of his commands , he commanded us to hear the Church ; and told us that by dispising her , we should dispise him . Therefore , it is a far surer and safer ground for any man of prudence and understanding , to rely upon the authority of the Church as to this high question we here treat of , and as to all other questions which are built upon divine faith ; then upon Mr. de Rodons bare frevolous exclamations and outcryes ; for Christ promised his Church , that she should be always guided by his holy spirit , which is a surer warrant for her Canons and Laws , then the hidious exclamations of the Mounsieur are , to whom no promise ( as we know of ) was by Christ ever made concerning this question or any other . To what is by me answered touching this point ; I also add Christs own practise to the contrary of what Mr. de Rodon exclaimeth against the Church Representative : for Christ himself did not alwaies give the Cup with the consecrated host ; as may be seen when he gave the host to his two disciples whom he accompanied going to the Castle of Emaus , and afterwards vanished immediatly out of their sight ; where the holy text makes no mention of his giving them the Cup. The like was also often done by the Apostles , as any man may easily see in their Acts ; and so I think I have sufficiently answered Mr. de Rodons sixth chapter . CHAP. VII . Against the Mass. NOw Madam Diana look very well to your self , for the Mounsieur is come up to your body , if you can escape him this time , sure you will live to the worlds end . Rodon . 1. The Mass , according to the Romish doctors , is a sacrifice of the body and bloud of Christ , propitiatory for the sinns of the living and dead ; and so it is defined by the Council of Trent sess . 22. Against such a Mass we might alledge all the Arguments already made use of against Transubstantiation , and the pretended presence of Christs body in the host ; for our adversaries confess , that those reasons which destroy Transubstantiation , and the pretended presence of Christs body in the host ; do also destroy the Mass. But in this Chapter we shall only use such arguments as are directly against the Mass , and so utterly destroy it . Answ. The holy Councils definition of the Mass , we acknowledge , as also that the arguments which destroy Transubstantiation , and the real presence , do also destroy the Mass. And Mr. de Rodon doth very wisely ( we say ) for not reproducing his old shivered arrows or arguments , which we have already brok and shattered into small splinters when they were shot against Transubstantiation , and the real presence of Christs body in the host ; for to say the truth , those Buts are so hard and steel-proof , that the weak arme of the Mounsieurs understanding was not strong enough to bend his bow , to do them any harm , nor his arrows able to transfix them . But now , I hope , he will come better provided with his new ones , against Diana . Behold , he comes . Rodon . 2. The first argument is drawn from this , viz. that in the Institution , and first celebration of the Eucharist , Iesus Christ did not sacrifice nor offer his body and bloud to his father as appears by what is mentioned in the three Evangelists , and the Apostle S. Paul , in which there is not the least footstep to be seen of a sacrifice , or oblation of Christs body and bloud . This Bellarmin confesseth in Book . 1. of the Mass , chap , 27. in these words , the oblation which is made after Consecration , belongs to the entireness of the Sacrament , but is not of its essence ; which I prove ; because neither our Iod nor his Apostles , did make this oblation at the first , as we have demonstrated out of Gregory . The Iesuit Salmeron in Tom. 13. of his Commentaries on the Epistles of S. Paul , makes a Catalogue of unritten Traditions , in which he puts the Ecclesiastical Hierarchy . The worshiping of Images , the Mass , the manner of sacrificing , and the Tradition that Iesus Christ did offer a sacrifice in the Bread and wine . Card. Baronius in his Annalls on the year 53. freely confesseth , that the sacrifice of the Eucharist , is an unwritten Tr●…dition . A strange thing , that the Mass , which is the foundation of the Romish Church ( for the doctors require nothing of the people , but that they should go to Mass ) cannot be found to have been instituted or commanded by Iesus Christ. And the truth is , if Iesus Christ in the celebration of the Eucharist had offored unto God his father a sacrifice of his body and bloud , propitiatory for the sins of the living and dead , then there had been no need that he should have been sacrificed again on the Cross ; because having already expiated our sins in the sacrifice of the Eucharist , there was no need he should expiate them again on the Cross. To this I add , that S. Paul. Eph. 4. 11. mentions the offices which Iesus Christ left in his Church when he ascended into heaven , in these words : he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and teachers , but makes no mention at all of the Sacrificers of Christs body and bloud : nor in 1. Tim. nor in the Epictle to Titus , when he describes the duty of Bishops , Presbyters and deacons , without making the least mention of this sacrificing of Christs body and bloud . Answ. But I pray good Mr. de Rodon , wherefore do you not produce some Passage out of the three Evangelists , or S. Paul , to prove your assertion ? for according to all Philosophers ( and I believe you esteem not your self amongst the meanest of them ) arguments that only consist of negatives , do never conclude , or prove any thing : you say it appears by what is mentioned by the three Evangelists and S. Paul , that Christ at the Institution of the Eucharist , did not sacrifice or offer his body and bloud to his father ; you tell us not in which of the Evangelists , or wherein S. Paul , and we finde no such thing in them . But we finde these express words in S. Luke . 22. Chap. and taking bread , he gave thanks , and broke , and gave to them , saying : this is my body , which is given for you . If these last words , viz. which is given for you , signifie not to be offered or sacrificed for you ; I pray tell us , what else do they signifie ? for the Evangelist said before , that the bread was given them ; and immediatly after , in the same sentence , he adds , which was given for you : Sure if these last words signifie not which was offered , or sacrificed for you ; they must needs be nonsensical , and a vain Battalogical repetition of the same words , for the sense would be this ; and gave to them his body , which is given for them : Therefore these words : which is given for them , is as much as to say , which is offered , or sacrificed for them . And yet the Mounsieur is not ashamed to say , that there is not the least foot-step of a sacrifice , to be seen in what was mentioned by any of the three Evangelists . But perhaps S. Luke was not of the three he meant , whether he was or no , it is certain , that in this very Passage , he left us a true and plain track of Christs unbloudy sacrifice . But I cannot conceive nor understand , how Mr. de Rodon ( or his Translatour too ) is able to save him from the infamous brand of heresy , for obstinately denying , what so many general Councils , & holy fathers do unanimously assert : an Heretick as he is distingushed from a Turk , Jew , or Pagan , is thus described , viz one that professes to believe in Christ , and yet dissents in opinion from the rest of the orthodox obstinately . But now let us see how the Mounsieur agrees with the whole Church as to this point ; first , with the great and most eminent doctor S. Aug , who in his 20th . Book de civit : Dei , speaking of Christ , who saith thus : per hoc & sacerdos est ipse offerens & oblatio , cujus rei Sacramentum quotidianum esse voluit Ecclesiae sacrificium , cum ipsius corporis , ipse caput , & ipsius capitis , ipsa sit corpus , tam ipsa per ipsum , quam ipse per ipsam suetus offerri . By this ( meaning the Eucharist ) he himself is both the Priest offering and the oblation ; the signe or Sacrament whereof , he would have the dayly sacrifice of the Church to be ; for whereas he is the head of his Mystical body , and she is the body of her Mystical head , she was as well wont to be offered by him , as he by her : and again . lib. 17. de civit c. 20. the table which the Priests of the new-Testament doth exhibit , is of his body and bloud ; for that is the sacrifice which succeeded all those sacrifices that were offered in shadow of that to come ; for the which also we acknowledg that voice of the same Mediatour in the Psalm : But a body thou hast fitted to me ; because instead of all these sacrifices and oblations , his body is offered , and is ministred to the partakers , or receivers . With S. Cyprian more ancient then the former , and in learning inferiour to none ; who in his 2. Epistle to Pope Cornelius hath these words . Sacerdotes qui quotidie Sacrificia dei celebramus , hostias Deo , & victimas praeparemus . We priests who dayly celebrate the sacrifices of God , let us prepare hosts and victimes for him : with S. Ambrose in cap. 10. hebreor . Quid ergo nos , &c. What we then ? do not we offer every day ? we offer surely : but this sacrifice is an exemplar of that : for we offer allwaies the selfsame , and not now one lamb , to morrow another ; but alwaies the self-same thing : therefore it is one Sacrifice ; otherwise by this reason , because it is offered in many places , there should be many Christs : not so , but it is one Christ in every place , here whole , and there whole , one body : But this which we do is done for a commemoration of that which was done ; for we offer not another Sacrifice , as the High-Priest of the old Law , but alwaies the self-same , &c. with S. Chrysostom , hom . 17. in Epist. ad Heb. and after him with Theophylact. Oecumenius with Haymo , Paschasuis , Remigius , and others , who object to themselves thus : Do not we also offer every day ? we offer surely : But this sacrifice is an exemplar of that , for we offer alwaies the self-same , and not now one lamb , and to morrow another , but the self-same ; therefore this is one sacrifice ; otherwise , because it is offered in many places , there would be many Christs : and a little after , Not another sacrifice , as the High-Priest of the old Law , but the self-same we do alwaies offer , rather working a remembrance or commemoration of the sacrifice . With Primasuis S. Augustines Scholar , who preoccupates the Mounsieurs oblections thus : What shall we say then ? do not our Priests daily offer sacrifice ? they offer surely , becaus we sin daily , & daily have need to be cleansed : and because he cannot die , he hath given us the Sacrament of his body and bloud , that as his Passion was the redemption and absolution of all the world , so also this oblation may be a redemption and cleansing to all that offer it in truth and verity . in which sense also venerable Bede calleth the Mass : Redemtionem corporis & animaesempiternam , the everlasting redemption of body and soul , lib. 4. c. 22. histor . To these above mentioned holy doctors , who not only unanimously agree that the Sacrament of the Altar is an host and sacrifice , but also that it is the self ●…ame sacrifice which was offered upon the Altar of the Cross for our Salvation : I add these ensuing General Councils and holy fathers of the primitive Church , whereof some were the Apostles contemporaneans and Disciples : The first holy Council of Nice , chap. 14. in fine tonc ▪ ex graeco . the Council of Ephesus . Anathematis . 11. the Chalcedon Council art . 3. pag. 112. the Ancyran Council , chap. 1. & 5. the Neacaesarean Council , Can. 13. Laodic . can . 19. Carthaginian 2. c. 8. Carthag . 3. cha . 24. and Carthag . 4. chap , 33. & 41. S. Denyse cha . 3. Eccles. hierarch . S. Andrew in hist. Passionis S. Ignatius Epist. ad Smyrn . S. Martialis Epist ad Burdegal . S. Iustine dial . cum Tryphone . S. Irenaeus lib. 4. c. 23 , 24. Tertullian de eult●… feeminarum & corona militum . Origen . hom . 13. in Levit. S. Cypr ▪ epist. ad Cecilium . num ▪ 2. & de coena Domini . num . 13. and Euseb. demonstrat . Evangel . lib. 1. c. 10. Let us now compare all these holy Councils , Fathers , and Doctors unanimous authorities with M. de Rodons bare word , without any text of Scripture , contradicting them ; let us , I say , compare all their affirmative votes to his no mention , no foot step , and judge which of these two parties deserves to be counted hereticks : ( for they cannot be both counted orthodox , because they contradict one another in point of faith ; ) what man then ( unlesse he were willfully prodigall of his salvation ) would adhere to de Rodons crack-brain'd obstinate self-opinion , and forsake for him the whole torrent of General Councils , Fathers , and Doctors of Christs Church ? Neither are S. Gregory and Bellarmine for him too , but rather point-blank against him , as to the main point of this question , which is , that at the first Institution of this Sacrament , Christ offered and sacrificed his body and bloud to his father : for Bellarmine in the place alledged by the Mounsieur , viz. out of his first book of the Mass , chap. 27. speaks only thus ; that this sacrifice consists not precisely in the consummation of the host , nor in any other part of the Mass , but only in the words of consecration , because S. Gregory said , that the Apostles used no other ceremonies at the Mass , when they first practised it , but only the Lords prayer , and immediatly after , they consumed the consecrated host . But neither he , nor S. Gregory ever said , that Christ and his Apostles never offered sacrifice to God the father in the Mass , for Bellermine says positively in that very chapter , that Christ offered sacrifice to his heavenly father ; and that the Apostles and their successors do the like dayly . But he holds that the sacrifice consists precisely in the words of Consecration , and not in the oblations before or after , nor in the consumption of the host ; all which makes nothing for Mr. de Rodon ; who is not ashamed confidently to say , that S. Gregory and Bellarmine are of his side ; whereas there is no such thing to be seen in them , but the quite contrary , as may be evidently seen in the alledged chapter of Bellarmines said book . As for learned Salmeron the Jesuits commentary , and Cardinal Baronius his free confession concerning an unwritten Tradition of the Sacrament of the Eucharist ; any man of reason or belief would sconer believe the Traditions of the whole Church , then admire or stand in doubt of them ; and much less would they harken against them , to Mr. de Rodons bare word , or to his srivolous no mention , no footstep : for Gods Church had no other rule to follow from Adams time until Moses ( who was the first that ever writ of the old Testament ) concerning what she was to believe , but Tradition . And from the time of our Saviours Assension , untill some of the Apostles , and the Evangelists set their penns to paper , what else had the faithful to trust unto , but only unwritten Tradition ? what Scripture have we for changing the Sabaoth day ? or for the twelve articles of our Creed , made by the twelve Apostles , which be the Principles and foundation of our faith , without which none can be saved ? only Tradition : finally , doth not the Apostle in his 2. Epist. to the Thessal . 2. chap. command us to hold the Traditions which we have learned , whether it be by his word , or by his Epistle ? wherefore then should it be a strange thing that the Mass , which is the dayly practise and sacrifice of the whole Church , from the Apostles time , until ours , ( suppose there were nothing left written concerning it ) wherefore ( I say ) ought it not be held and believed , as well as the changing of the Sabaoth day , or as the twelve articles of the Apostles creed ? Moreover , being the Mass ( as we hold , and is evidently proved by the testimonies of the General Councils and holy fathers above-mentioned ) doth chiefly , and essentially consist in the words of consecration ; and that Christ himself was the first that ever consecrated ; we consequently hold , that he was the first and chief Priest that ever said Mass : And whereas we find , that after he consecrated ; he commanded his Apostles , that as often as they did this ( that 's to say , consecrated ) they should do it in remembrance of him : we find ( I say ) that the Mass was instituted and commanded expresly by Christ himself . Therefore in my opinion , it is a thing far more wonderful and strange , that any man of common reason or sense should join in opinion with Mr. de Rodon against the Mass ; which has the Tradition and practise of the whole Catholick Church from the Apostles time unto ours , of its side ; and the Mounsieur not a tittle out of Scripture , Council , or holy father that makes for him ; but his silly negative , no mention , no footstep . And as the Mounsieur is impudent and obstinate in opposing the universal Church ; so is he also shamless in believing of her ; for he says , that her doctours require nothing of the people , but that they should go to Mass ; which is an arrant lye ; for although it be true , that our holy Mother the Church , commands all her children , if they have no lawful impediment , viz. of sickness , or some other very urgent affayrs of consequence , to the contrary ; to be personally present , and assist at the oblation of this divine sacrifice , on sundays , and holy-days of obligation , ( for to hear Mass on workingdays , is only of counsel , not of precept or command ) yet she never taught them , that by only hearing Mass , they should be saved . But she rather teaches them the contrary , viz. that if they hear never so many Masses , while they are in mortal sin , they shall reap no benefit by them , in order as to any the least jott of merit or reward , unless they believe as the Church believes , go to confession , and do penance for their sinns , and firmly resolve to keep Gods commandments , and the commandments of his Church for the future , and finally do some satisfactory works for the transgressions of their ill life past . And far from truth is it also what de Rodon saith , viz. that if Jesus Christ in the celebration of the Eucharist , hath offered unto God his father a sacrifice of his body and bloud , propitiatory for the sins of the living and dead ; then there had been no need that he should be again sacrificed on the Cross : farr I say , is that from truth ; Because as all the sacrifices of the old Law were but types , and derived all their force and vertue from Christs bloody sacrifice upon the Cross ; so also this incruent or unbloudy sacrifice hath its reference or relation to the said bloudy sacrifice ; and the difference between the old sacrifices and this our sacrifice of the new Law is this : that they were but mediate types and meer shadows of the bloudy sacrifice ; But our sacrifice , is not only an immediate type , but also a true Idaea , and dayly express real commemoration of it : Nay ( as all the holy fathers do generally accord ) it is the very self same sacrifice as that of the Cross was , though not offered in the same manner , for that was bloudy , and this is unbloudy : and the reason is , because Christ ( as I said before ) having a desire to be amongst the children of men , and promising his Church to be with her alwaise , unto the consummation of the world ; since he is to be in heaven in his humane and glorious shape , until the time of the restitution of all things ; he found out , in the infinite abyss of his wisdom , this other admirable and ineffable way , of being really and personally present with his Church militant in the most blessed Sacrament , for to encourage , seed & strengthen her wirh the manifold graces that flow from his real presence in her , into the souls of his elect servants . To his farther addition out of S. Paul. Eph. 4. 11. & 1 Tim. being he inferrs all from negatives , he can never conclude . However since the Apostle makes mention unto Tymothy , of Presbyters ; that is to say Priests ; and since betwixt Priest , and sacrifice , there is a correlation ; it follows that the Apostle ( at least virtually ) made mention of sacrificers . Rodon . 3. The second argument is drawn from the definition of a sacrifice , as it is given us by our adversaries . Card. Bellarmine in Book . 1. of the Mass. chap. 2. defines it thus , sacrifice is an external oblation made to God alone whereby in acknowledgment of humane infirmity , and the divine Majesty , the lawful Minister consecrates by a mistical ceremony , & destroys something that is sensible & permanent : from those last words , viz. that the lawful Minister destroys something that is sensible , I form 2. arguments , which destroy the sacrifice of the Mass. The first is this : In every sacrifice the thing sacrificed must fall under our senses ; for our adversaries say it is a sensible thing : but the body and bloud of Christ , which are pretended to be sacrificed in the mass , under the accidents of the bread and wine , do not fall under our senses , as we finde by experience ; therefore the body and bloud of Christ , which are pretended to be under the accidents of the bread and wine , are not the thing Sacrificed . Answ. From these last words : ( viz. that the lawful minister destroys something that is sensible ) ; drawn out of Bellarmines definition of a sacrifice ; Mr. de Rodon forms two arguments , like two huge milstones that will crush and destroy the sacrifice of the Mass , & consequently poor Diana●…s head too . To his first crusher which begins thus : In every sacrifice , the thing sacrificed must fall under our senses . I grant its major , and its minor , which is this . But the body and bloud of Christ , which are pretended to be sacrificed in the Mass under the accidents of bread and wine , do not fall under our senses , as we finde by experience . I distinguish thus , but the body and bloud of Christ , &c. do not fall under our senses in their connatural and proper shape , I confess the minor ; do not fall under our senses , in a sacramental shape ▪ or in the form and shape of bread and wine , which by experience we know falls under our senses : I deny the minor , and consequence also , for we never say , that Christ is in the Sacrament , in his proper humane shape , but only sacramentally , that 's to say , in the shape of bread and wine ; and yet we hold that he is really and personally there ; because he himself said so , in most express terms . These sacramental species then being obvious to our senses , and Christ being really in them ; they being destroyed ; ( although Christs body according to its natural and human shape be not destroyed , for he is not reduplicatively so , in the Sacrament , but only specificatively ) his sacramental presence is also destroyed in them ; and consequently , we say , that by destroying the sacramental species , which are palpably obvious to our senses ; a true and proper sacrifice , though an unbloudy one , is offered to God the father , in remembrance of Christs once-bloudy sacrifice upon the Cross ▪ Rodon . 4. Against this answer , Mr. de Rodon hath these two replies . The first is , that Christs body is not visible by the species of bread ; because as his adversaries say ; that hides it from us , and hinders us from seeing it , and he says moreover , that although a substance may be said to be visible and cognizible by its accidents ; yet it is never so by the accidents of another substance ; and consequently ( he infers ) Iesus Christ may be said to be visible by his own accidents , but not by the accidents , of bread which are just alike both in the consecrated , and unconsecrated hosts . And 't is a ridiculous shift to say , that Christs body is visible under the species of the bread , because that species is visible ; for as we cannot see wine that is in a hogshead , because we see the hogshead : and we cannot see money that is in a Purse closed , because we see the purse ; so neither can we see the body under the species of bread , because we see the species ●…for ▪ as our adversaries say , that species hinders us from seeing 〈◊〉 . 5. Secondly , he says , that by the sacramental being is understood , only an accidental being of Iesus Christ ( for example , his presence in the Sacrament ) or else besides that , is understood his substantial being too . If his substantial being be also understood ( seeing the substantial being of a thing , is nothing else but its substance and nature ) then it will follow , that if Iesus Christ be destroyed in the Sacrament of the Eucharist in respect of his substantial being ; he must also be destroyed in respect of his natural being , which is contrary to what the Apostle saith , Rom. 6. Jesus Christ dyeth no more . If an accidental being of Iesus Christ be only understood ( for example , his presence in the Sacrament ) then these absur●…ityes will follow , viz. First , that the sacrifice of the Mass will be the sacrifice of an accident only , and not of Iesus Christ ; because the Presence of Iesus Christ , is not Iesus Christ himself , but an accident of him . Secondly , it will follow , that the sacrifice of the Mass , and that of the Cross will not be the same sacrifice , in reference to the thing sacrificed ; because Iesus Christ , and his presence are not the same thing . Iesus Christ being a substance , and his presence an accident , which is contrary to the decision of the Council of Trent , which hath determined , that the sacrifice of the Mass , and that of the Cross , are the same in reference to the thing sacrificed . Thirdly , it will follow , that the thing which is destroyed in the Sacrament , is not the same with that , which was produced there ; because there is only an accident destroyed , whereas a substance was produced by Transubstantiation ▪ which is a substantial conversion ; as hath been sufficiently proved . Fourthly , it will follow , that the sacrifice of the Mass , will be offered in the Priests stomach only ; because this presence is not destroyed , till the Priest hath eaten the host , and consequently , the sacrifice of the Mass , will be offered after the Mass ; for this presence is only destroyed by the destruction of the accidents ; and commonly these accidents are not destroyed till after Mass is said . Fifthly , it will follow , that the Iustice of God will cease to be the same ; for whereas heretofore it could not be satisfied but by the death of Christ , and by the destruction of his natural being ; now God is appeased , our sinns expiated , and Gods Iustice satisfied , by the destruction of his Sacramental being only ; for they will have it , that the Sacrifice of the Mass is propitiatory for the sins of the living and the dead . Answ. It is far more ridiculous and nonsensical ( good Mounsieur ) to measure objects of divine faith with our corporal senses , whereas it is impossible that any such object can fall under them . Therefore it is enough that a man hath a certain and sure knowledg by belief , grounded upon Christs attestation , of his personal presence in the Eucharist , and a visible sensible certainty of the Sacramental species wherein he is contained ; this is ( I say ) enough to offer it as a true sacrifice ; for this intelligible and credible certainty relying upon Christs true and effective word , is a far more firm and sure knowledge , then any visible or sensible knowledge is ; and where this intelligible and true credible sight is , the visible and sensible knowledge is quite unnecessary . If Christ should reveal unto the Mounsieur the wine that is in the hogshead , or the money that is in the closed purse ; would he not believe him , and be certain of their being there ; unless he saw the wine , and the money with his eyes ? he may choose ; but I am sure I would believe him , and so ought every other Christian to do , as well as if he saw these things with his eyes . So Christ said to bread ; this is my body ; wherefore then should I not believe , and be as certain it is so , as if I had seen him in his humane shape with my eyes ? Now then being I certainly believe the thing is as he said it is ; and having a visible knowledge of the Sacramental species wherein he says he is really present , wherefore by reason of this visible sight of the accidents or species , and of the intelligible or credible certainty of the object or thing which I believe is in the species ; wherefore I say may not this be called , and offered up to God as a true and rigorous sacrifice , being there is nothing in the definition of a rigorous sacrifice , which is not found here ? That a substance cannot be visible , or known to be in a place , but by its own accidents , I grant is true , naturally speaking ; But it implies not that a substance may be known to be in a place supernaturally , by the accidents of another substance ; and so 't is in our case , for Christ with his omnipotent effective word supplies the substance of bread and wine in the Sacrament , and makes them exist , in , and by themselves without their connatural subjects , or any subject at all , and so the accidents of the bread and wine , which remain supernaturally undestroyed in the Sacrament , signify , and give us a certain knowledg of Christs real and personal presence there , without signifiing ( after the words of consecration ) the entities of the bread and wine . Thus we answer his first reply . To his second reply , I answer , that the Sacramental being of Christ , is no accidental , but a substantial being ; for though his Sacramental ubication be a predicable accident ; yet it is no Predicamental accident ; and consequently belongs not to any of the nine series or categories of the Accidental Predicaments . And the reason is , because his body is not circumscriptively there , in its univocal place ; and all Predicamental ubications or presences do result from an univocal place , and not from a Sacramental one : that Christs ubication or presence in the Sacrament is a Predicable accident , hinders not its being a substantial mode or manner of presence ; for subsistence , and existence are predicable accidents also , and but accidentally predicated or said of their first substances , or essences ; and yet there is no good Philosopher breathing will say , that subsistence or existence are essentially accidents , or do belong to any of the nine Cathegories of Accidents , but they all hold that they are substantial modes , and they all place them in the indirect line of the Predicament of substance . Therefore I answer his second reply in form thus ; By the Sacramental being is understood an accidental Predicable being , which Predicable being is a substantial mode or manner of Christs being present in the Sacrament . I confess . By the Sacramental being , is understood an accidental Predicamental being of him in the Sacrament , I deny , and the reason I gave just now ; which is , that because his body is not circumscriptively in the Sacrament , but only sacramentally ; his ubication or presence in it , cannot be a predicamental one ; belonging to any of the nine series of accidents , for all predicamental ubications or presences must necessarily result from univocal and proper places , as the received definition of a Predicamental ubi , which Gilbertus Porretanus in opusc ▪ de sex Principiis , viz. Ubi , est circumscriptio corporis , a circumscriptione loci proveniens , an Ubi : ubication , or presence , is a circumscription of a body , proceeding from the circumscription of a Place ; doth evidently shew . Then replyes the Mounsieur again : If Christs being in the Sacrament , be a substantial being , since his substantial being is nothing else but his substance and nature ; then it follows , that if Christs being be destroyed in the Sacrament of the Eucharist , in respect of his substantial being there , he must be also destroyed in respect of his natural being . I deny the sequel ; for although Christs entity be in the Sacrament by vertue of the words of consecration , yet it is there but modally by vertue of the words , and he remains still essentially , and in his proper humane shape in heaven ; so that his essence or entity remains still as it was , although his modality or manner of being so and so in the Sacrament ( which we say is a substantial , and not an accidental manner of being , for the reason alledged ) be destroyed , or ceaseth to be there . If we should say that Christs body is circumscriptively and in his proper human shape in the Sacrament ; by vertue of the words of consecration , then something may be said in the matter ; but we hold no such thing ; we only say that by vertue of the words of consecration , his substance is really in the Sacramental species , which are no proper place at all , because he is in them immediatly by reason of his substance , and no substance can immediatly by reason of its own self , possess any proper place , but only by reason of its quantity ; and all Philosophers ( I know not what the great Mounsieur holds ) do hold that ten thousand substances may be contained in a point , without being in any proper place . So that the sacramental species being destroyed , it follows only that Christs substantial presence which was modally in them , as in no proper place , ceaseth to be in them after they are consumed or destroyed , and yet ceaseth not ( because they are destroyed ) to be at all , or to be in his proper natural shape in heaven . Moreover , as all Philosophers do commonly say , corporal things do depend of their proper places in order to their conservation , and are in statu violento , ( as they call it ) that is , they have an inclination to tend towards their center , and are not at rest and quiet until they be there , but suffer some kinde of violence and force from such bodies as obstruct their passage ; so we see fire tends always upwards towards its Element which is its proper place ; and all the waters tends towards their own Element . But Christs glorified body has no natural inclination or tendency towards the sacramental species ; which is a signe that it is not there in its connatural place , and consequently that it hath no dependency from them ; from whence followeth evidently that when they are destroyed , although his substance ceaseth to be in them ; that his substance is not at all annoyed or destroyed , by the destruction of them ; for it never depended , of them . This formal distinction of both kinds of accidents , Praedicamental and Predicable , obstructs all de Rodons rushing absurdities , which he saith would ensue from the doctrine of the Mass. It obstructs the first , because according to this distinction the sacrifice of the Mass , is not a sacrifice of an accident only , but of a substantial mode , or manner of presence , accidentally predicated of an essence and nature , which hath , and always will have its natural being in its proper place in heaven , until the restitution of all things , Acts. 3. It obstructs the second , because the holy fathers above mentioned , and especially S. Ambrose and S. Chrisostome ( whose authorities are of far more worth , and rather to be believed , then de Rodons simple bare word is ) do expresly affirm , that the sacrifice of the Mass , and that of the Cross , are but one and the self same sacrifice essentially , though not in manner or mode , the one being bloudy , and the other unbloudy . It obstructs the third , because the same thing which was produced , viz. Christs substantial ubication or presence in the Sacrament , is only that which is destroyed , at the destruction of the sacramental species ; and not his nature , essence , or substantial being ; for after the consumation of the sacramental species , Christ ceaseth to be personally present in them any more ; but he ceaseth not to be in his own humane shape in heaven , for their being destroyed . It obstructs the fourth , because we hold with Bellarmine , that the sacrifice of the Mass , consists chiefly and essentially in the words of consecration , ( which are not uttered in the Priests stomack ) and not in any oblations of the host before or after , neither in the consumpsion also ; though at the consumpsion of the host , we confess the sacrifice is integrated and compleated ; and consequently no more to be offered in the Priests stomack ; for when the accidents are consumed , and dessended into the Priests stomack , they are out of our sight and sphear of offering them ; and they are then altered in fieri , as schoolmen call it ; that 's to say in the way of being altered or destroyed . And since we know not how long they remain undestroyed there , there is no reason why we should offer them in his stomack ; for they were offered already , both as to the essential and integral oblation , at the words of consecration , and ceremonies following unto the consumption inclusively . It obstructs the last , because it being the self same sacrifice with that of the Cross ( as all the holy fathers and doctors of Christs Church do unanimously assert ) its vertue , force , and satisfaction , is totally derived from the Justice and satisfaction of the cruent or bloudy sacrifice of the Cross ; for this sacrifice is nothing else but an express Idea and perfect memorial , nay to speak more properly , it is but the self same sacrifice with the bloudy one , reiterated after an incruent manner ; and consequently it is propitiatory for the sinns of the living and dead . His first milstone being thus split and shattered into small pieces ; we need not fear his second ; because one Milstone alone cannot grinde ; yet fearing left the Mounsieur or his party , should think that its weight should crush or destroy us , I let it appear thus . Rodon . In every true sacrifice , the thing sacrificed must be utterly destroyed , that is , it must be so changed , that it must cease to be what it was before ; as Bellarmine saith in express terms in the place above-cited : But in the pretended sacrifice of the Mass , Christs body and bloud are not destroyed ; for Jesus Christ dieth no more , Rom. 6. Therefore in the pretended sacrifice of the Mass , the body and bloud of Christ , are not the thing sacrificed . Answ. In every sacrifice the thing sacrificed must be destroyed , that is , it must be so changed , that it must cease to be what it was bofore If by ceasing to be what it was before , he intends , ceasing to be in the manner as it was before ; I confess the major . If by ceasing to be , &c. he intends , ceasing to be the entitie or same thing it was before , I deny the major , And Bellarmins words in the place alledged , do express no more ; for these be his words in the same place ; And destroies something that is sensible and permanent : for by the word ( something ) a mode or manner may be as well understood , as an entitie or nature ; and so we say , it is in the Sacrament : we say , that the sensible accidents of bread and wine , with the substantial sacramental Presence of Christs body and bloud ( which is the only thing produced by the words of consecration ) are destroyed : But we say not that the entitie of Christs body and bloud , ( which is rather adduced then produced in the Sacrament , ) or that his body and bloud in their proper shape are destroyed in the Sacrament ; because the words of consecration doth not put them so into it . And so both Mr. de Rodons huge Milstones , with all their following absurdities are quite shattered and split ; Now then to his third Principal Argument drawn from the Apostles words ; Hebr. 9 which is this . Rodon . Hebr. 9. the Apostle saies : Allmost all things are by the law purged with bloud , and without shedding of bloud is no remission : it was therefore necessary that the patterns of things in the heavens should be purified with these : but the heavenly things themselves , with better sacrifices then these : from which words I form this argument : There is no propitiation or remission of sinns without shedding of bloud , as the Apostle saith ; But in the Mass there is no shedding of bloud , for it is called an unbloudy sacrifice ; Therefore in the Mass there is no propitiation or remission of sins , and consequently , no propitiatory sacrifice . This argument may be thus confirmed ; under the old Testament there was no propitiation or purification without shedding of bloud , and the types of heavenly things were so purified , as the Apostle saith , Heb. 9. Therefore under the new Testament also , there can be no propitiation or purification , without shedding hf bloud ; and heavenly things being represented by the legal Types must be purified by a more excellent sacrifice , viz. by the shedding of Christs bloud . And although the Apostle useth the word ( sacrifices ) in the plural number : yet we must understand the only sacrifice of Christ on the Cross ; because when one thing is opposed to many , it is often expressed in the plural number ; as whem Baptism , which is but one , is called Baptismes . Heb. 6. 2. But the only sacrifice of the Cross of Christ , in the text above-cited , Heb. 9. 23. is opposed to the old sacrifices , which were types and figures of the sacrifice of the Cross. Answ. I grant that unless Christ had shed his bloud for us , there had been no propitation or remission of sins ; and consequently that there was no expiation or remission of sinns in any types or sacrifices of the old law , but only in relation and reference to Christs bloudy sacrifice upon the Cross : which is all the Apostle meant in the forementioned Passage : But all this concerns not the unbloudy sacrifice of the Mass at all , which is not a bare type or shadow of Christs bloudy sacrifice , as all the sacrifices of the old Law were , and no more ; for the sacrifice of the Mass is not only an immediate type of that of the Cross ; but also a proper Idea , memorial , nay ( as the holy fathers say ) the self-same sacrifice of the Cross ; reiterated after another manner , viz. unbloudily ; because it is not convenient that Christs body being now glorious and impassible , should suffer again ; and by reason it is a perpetual memorial or repetition of the bloudy sacrifice , it hath a reference or relation to it ; from whence followeth evidently , that because it is the self-same sacrifice essentially with that of the Cross , and it hath an immediate relation to it , and remembrance of it ; It followeth , I say , evidently , that it is propitiatory for the living and the dead , as that of the Cross is : for if it be the same body and bloud that is now offered , and was offered upon the Cross ( as Christ himself says ▪ t is his body , and the fathers of the Church say it is the same sacrifice with that of the Cross ) it imports not at all as to the essence of the sacrifice , whether it be offered bloudily or unbloudily ; because to be bloudy or unbloudy , is not essential to a sacrifice ; there being some sacrifices offered in the old Law , whereof some were bloudy , and other strict sacrifices also offered which had no bloud in them . Therefore to make the Mass a proper and strict sacrifice , it is sufficient that in the Mass there be sensible symbols , viz. the accidents of bread and wine , containing Christs body and bloud , really , personally , and ●…bstantially present ; and that at the destruction of these symbols or signes , Christs body ceaseth to be substantially and personally present there any more ; though he ceaseth not ( because of the destruction of the species ) to be absolutely , and in his humane shape in heaven . Finally , I say , that God the father knows ▪ and accepts of the sacrifice of his sons body offered unto him by us , for our sinns , as our Mediatour ; whether the said body be offered to him bloudily or uubloudily . Rodon . The Apostle , Heb. 10. 16. saith ; this is the Covenant which I will make with them after these days , saith the Lord , I will put my Laws into their harts , and in their minds will I write them , and their sins and iniquities will I remember no more : Now where remission of these is , there is no more offering for sin : whence I form this argument ; where there is remission of sins , there is no need of an oblation , or propitiatory sacrifice for sin , as the Apostle faith : But in the Christian Church , by vertue of the new Testament or new Covenant , confirmed by the bloud of Christ , there is remission of sins , Heb. 10. 16. 17. Therefore in the Christian Church now adays , there is no need of an obligation , or propitiatory sacrifice , and consequently no need of the sacrifice of the Mass. Answ. Mr. de Rodon , the better to draw his argument out of Scripture , salsifies the text in two places ; for where the text says ; This is the Testament , &c. he has : This is the Covenant , &c. the reason ( I believe ) why he puts Covenant instead of Testament is , because he denies the Eucharist to be a Testament of the new Law ; saying that it is only a figure or sign of it : and therefore being he could not handsomely translate the text thus , this is the sign of the Testament which I will make with them after those days : ( seeing the word , Testament , was more against him then for him ) he changed it into Covenant ; whether this corrupting the text be his own , or the translatours of his Bible , it matters not , so long as the corruption is evidently to be seen . In the second place by him falsisied , where the true text runs thus , and their sins and iniquities I will now remember no more , but where there is remission of these , now there is not an oblation for sins , instead of But where there is a remission of these ; &c. the Mounsieur has : Now where remission of these is , &c. and this changing of ( But ) into ( Now ) was that he may the easier inferr , that now , after the once bloudy sacrifice of the Cross , there is no more sacrifice offered , for he forms his argument thus : where there is remission of sins , there is no need of an oblation , or a propitiatory sacrifice for sin , as the Apostle saith ; But in the Christian Church , by vertue of the new Testament or new Covenant confirmed by the bloud of Christ , there is remission of sins , Heb. 10. 16. 17. therefore in the Christian Church now adays there is no need of an oblation , or propitiatory sacrifice ; and consequently no need of the sacrifice of the Mass. Whatever his or the Translators reason was to change But , into Now , I will not stickle with them about it . Therefore I answer his argument , granting the major and distinguishing the minor thus : in the Christian Church by vertue of the bloudy sacrifice of Christs body upon the Cross , there is remission of sins without any repetition of the same bloudy sacrifice again , and without any other oblation or sacrifice essentially different from this bloudy Sacrifice ; I consess the minor . In the Christian Church , by vertue of the bloudy sacrifice of Christs body upon the Cross , there is remission of sins , without any repetition of the same unbloudy sacrifice , or of a sacrifice only accidentally different from his bloudy sacrifice upon the cross , I deny the minor : & the reason is this ; because Christ suffered and sacrificed himself bloudily for all men , and for the sins of all the world in general : Behold the lamb of God , behold him that takes away the sins of the world . S. Iohn . 1. for if Christ had not suffered for all mankind in general , but only for the elect ; besides that it would sound something of a personal acception ( which is not at all in God ) the reprobates may justly alledge that the chief cause of their damnation was , because Christ did not suffer , nor satisfy for their sins ; But if Christ suffered for the sinns of all mankind , ( as certainly he did , else how could he be called the Redeemer of the world ) then according to the Mounsieurs argument and Principles , by reason of this general satsfaction and bloudy sacrifice , all the sins of the world are remitted , and so by reason of this bloudy sacrifice once offered in general for all men without exception , all will be saved , be they Jews , Turks , heathens , believers or unbelievers , virtuous or vitious : why ? for there is no need of offering sacrifice or oblation to God any more , and the bloudy sacrifice is still in force ; if we believe the Mounsieur sure this is the shortest , openest , and easiest way to heaven that ever was heard of ; and yet Christ himself says : Regnum Caelorum vim patitur , that the kingdom of heaven doth suffer violence ; S. Matt. 11. Or can the Mounsieur say , that Christs bloudy sacrifice was not fatisfactory in rigour for all the sins of the world ? if he doth , I tell him another man for saying so , would be counted an arrant lyar and a most impious blasphemous heretick . Therefore we say , that although Christs Passion and bloudy sacrifice was in it self of force & vertue sufficient to take away all the sins of the world , and although he suffered for all mankinde in general without excepting one ; yet we say , that unless his Passion be applyed to every one in particular ( I mean to all those that fell into relapse of sin after Baptisme ) it will not avail them at all ; and his application we say , is made , by reiterating the same sacrifice unbloudily ; as Christ himself expresly commanded , when he said , unless you eat the flesh of the son of man , and drink his bloud , you shall not have life in you . Iohn . 6. That Christs body was given him to be sacrificed not only upon the Cross , but upon the Altar also , S. Aug : affirms in his 17th book , de civit . Dei. 20. chap. The table ( quoth he ) which the Priest of the new Testament doth exhibit , is of his body and bloud ; for that is the sacrifice which succeeded all the sacrifices that were offered in shadow of that to come ; for the which also we acknowledge that voice of the same mediatour in the Psalm , But a body thou hast fitted to me , because in stead of all these sacrifices and oblations , his body is offered , and is ministred to the partakers and receivers . And again lib. 4. de Trinit . c. 14. Who so just and holy a Priest as the son of God ? what might be so conveniently offered for men , of men , as mans flesh ? and what so fit for this immolation or offering , as mortal flesh ? who so clean for cleansing the vices of mortal men , as the flesh born of the virgins wombe ? and what can be offered and received so gratefully , as the flesh of our sacrifice made by the body of our Priest ? Could the holy Doctor or any man breathing , have spoken more clearly and manifestly in the behalf of Transubstantiation , and of the sacrifice of the Mass , than this ? first , he calls it the table of the body and bloud of Christ , then he says , it is offered by men for men ; the holy Doctor meant not , by men , the Jews that killed our Saviour , but the Priests that sacrifice him unbloudily for men , or for the sins of men ; for all the world knows , that the Jews killed our Saviour out of meer hatred and spleen , and not with intention to sacrifice or offer him to God the Father , to satisfie for the sins of mankinde . Lastly , he says , nothing can be offered and received so gratefully as the flesh of our sacrifice , made by the body of our Priest , where calling it our sacrifice , he says it is a sacrifice , and not the bloudy one , which was rather for us then ours : and by saying , made by the body of our Priest , he expresly owneth Transubstantiation ; that is to say , he expresly owneth that very thing we understand by the word Transubstantiation ; or he owneth expresly the self-same thing we hold Transubstantiation to be . S. Ambrose seconds S. Augustines tenet concerning this : What ( quoth he ) we then ? do not we offer every day ? we offer surely , but this sacrifice is an exemplar of that ; for we offer always the self-same , and not now one lamb , and to morrow another , but always the self-same thing : he calls it a sacrifice , he says , 't is offered every day , therefore he meant not the bloudy sacrifice , for that was offered but once ; and he says , We offer always the self-same thing , therefore it must be the self-same host or sacrifice ; and since it was never offered bloudily but once , it follows evidently that all the other dayly oblations of the same host , ( meant by the holy doctor ) are the unbloudy sacrifice of the Mass. Primasius , S. Augustins Scholar , in the place I cited him before , clears this business , and gives solid reasons withall ; What ( says he ) shall we say then ? do not our Priests daily offer sacrifice ? they offer surely , because we sin daily , and daily have need to be cleansed ; and because he cannot die , he hath given us the sacrament of his body and bloud ; that as his Passion was the Redemption and absolution of the world ; so also this ●…blation may be a Redemption and clensing to all that offer it in truth and verity . Do not you see ( Mounsieur ) how contradictory these words of this holy father , one of great S. Augustins chief disciples , are to your conclusion ? Do not you see what solid reasons he gives for his saying ? viz. that because we sin daily , and have need to be daily cleansed , it was necessary the self-same sacrifice should be reiterated ; not bloudily ; and he gives a reason why ; viz. because he cannot die , his body being now a glorified body . Then concluding solidly his discourse , he says , he hath given us the Sacrament of his body and bloud ; that as his Passion , &c. where he gives solid reasons , wherefore besides the bloudy sacrifice , it was convenient and necessary this unbloudy sacrifice should be instituted also ; viz. because although the bloudy and the unbloudy sacrifice be but the self-same , yet as to their effect there is some difference ; for the bloudy sacrifice is for all men in general ; but the unbloudy , for those in particular who offer it . Lastly do not you see ( Mounsieur ) that by these last words of this cited Passage , viz. that as his Passion was the Redemption and absolution of the world , So also this oblation may be a Redemption and cleansing to all that offer it in truth and verity : do not you see , I say , how by these words , this holy father makes a clear distinction between the bloudy sacrifice of Christs Passion , and the unbloudy sacrifice of the Mass which the Priest offers ? I omit S. Chrisostom , Theophilact , Oecumenius , Haymo , Paschasius , Remigius , and many more of the ancient holy fathers , whose authorities as to this point are most clear and manifest ; because to repeat the same thing over and over again is both irksom and prolix : Therefore I will come to his fifth argument which is this . Rodon . The fifth argument is drawn from the words of the Apostle , Heb. 9. Jesus Christ offereth not himself often , as the high Priest entreth into the holy place every year with the bloud of others ; for then must he often have suffered from the foundation of the world ; but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself . And as it is appointed to men once to die , but after this the Judgement , so Christ was once offered to bear the sins of many , and unto them that look for him shall he appear the second time without sin unto salvation . This is confirmed by the words of the same Apostle , Heb. 10. The Law being a shadow of good things to come , and not the very Image of the things , can never with the sacrifices which they offered year by year continually make the commers thereunto perfect ; for then would they not have ceased to be offered because the worshipers once purged should have had no more conscience of sins . But in those a remembrance is made again of sins every year ; for it is not possible that the bloud of Bulls and of Goats , should take away sins , &c. And every high Priest standeth dayly ministring and offering oftentimes the same sacrifices which can never take away sins ; but this man after he had offered one sacrifice for sins , for ever sat down on the right hand of God ; for by one offering he hath for ever perfected them that are sanctified . Which i●… conformable to what he had said a little before , that We are sanctified by the offering of the body of Jesus Christ once for all : from all which I form these arguments . Answ. Before the Mounsieurs arguments rush upon us too fa●…t ; for clarities sake , I will first expound these passages in our Catholick sense ; and after will answer his arments in order . By these words of the Apostle in his first Passage , viz. Iesus Christ offereth not himself often , as the high Priestss &c. we understand them thus ; that he did not offer himself often bloudily , or that he did not offer a bloudy sacrifice yearly , as the high Priests of the old Law used to do : and so we understand all the rest of the words of the same Passage , in the same sense , viz. of a bloudy sacrifice ▪ for it is unnecessary , and also impossible that Christ should suffer again , his body being now glorious and impassible . But although this Passage denotates a difference betwixt Christs bloudy sacrifice and the sacrifices of the old Law , in as much as Christs bloudy sacrifice was but for once ; and their bloudy sacrifices were yearly ; yet his bloudy sacrifice hath no opposition to the sacrifice of the Mass , but only accidentally in this , viz. that the one is a bloudy sacrifice , and the other an unbloudy one ; Notwithstanding which accidental difference , the sacrifice remains essentially one and the self-same ; and to reiterate the same thing , though never so often , causeth no opposition in the thing to it self , as any body of the meanest understanding may easily see ; for nothing can be essentially opposite to it self as the very light of nature shews us . The first words of the second Passage , out of Heb. 10. do more confirm our doctrine then the Mounsieurs , for these words . The Law having a shadow of good things to come , and not the very Image of the thing , &c. shews the great difference that is between the sacrifice of the Mass , and the sacrifice of the old Law ; for the old sacrifices were but meer speculative shadows of Christs bloudy sacrifice , and consequently of themselves , were of no value or force to sanctifie people , or to remit sins ; whereas according to our doctrine , the sacrifice of the Mass is not a meer shadow , but a perfect immediate Idea or Image , and dayly actual remembrance of Christs bloudy Passion , Nay the self-same in essence with the bloudy sacrifice , as all the doctors of the Church teach us ; and consequently of the same force and value to remit sins to those that receive it worthily , as the bloudy sacrifice is in it self to remit all sins in general , if no obstacle were put to it . The last words of this Passage , ( viz. But this man after he had offered one sacrifice for sins , for ever sate down on the right hand of God : for by one offering he hath forever perfected them that are sanctified : ) we understand in the same sense as we understood the words of the former Passage , viz. that after Christ offered one bloudy sacrifice for sins , he forever after sits at the right hand of his heavenly father , until doomsday , and we also understand these words , viz. By one offering he hath perfected them that are sanctified ; we understand ( I say ) that his once bloudy offering himself upon the Cross , was in it self a perfect rigorous satisfaction , and of worth to sanctify all those that are sanctified ; But that which we deny is , that this once-bloudy sacrifice doth oppose or exclude the unbloudy sacrifice of the Mass , which we say ( with the holy fathers ) is the self same essentially with it , and consequently of the same force with it , in order to the remitting of sins , and sanctifing of those who receive it worthily , and to whom it is particularly applyed unto ; as Learned Primasius says in the place above-mentioned . Now then to the Mounsieurs arguments . Rodon . First , the old sacrifices were reiterated ; for the Apostle saith , that the high Priest entreth into the holy Place every year with the bloud of others . But the sacrifice of Iesus Christ must not be reiterated ; for the same Apostle saith : that Jesus Christ offereth not himself often ; and that he hath once appeared to put away sin by the sacrifice of himself : Therefore the sacrifice of the Mass is not the sacrifice of the Cross reiterated , or the reiteration of the sacrifice of the cross , as our adversaries would have it . Answ. If the Mounsieur takes all those to be his adversaries , that say the sacrifice of the Cross , and of the Mass are the self-same sacrifice ; I am sure all the fathers of the Church are his adversaries . I quoted some of them already , and could quote many more if need were . But what cares the Mounsieur for all the fathers ? why may not he answer for himself as well as Luther , the chief Apostle of the Protestants did to king Henry the 8th thus ? Luth. tom . 2. con . Reg. Aug. fol. 34●… . Against the sayings of fathers , of men , of Angels of devils , set no old custome , nor multitude of men ; but the word of the only eternal Majesty , the Gospel ; here I stand , here I sit , here I glory , here I triumph , here I insult , over Papists , Thomists , Henricists , Sophists and all the gates of hell , much more over the sayings of men , be they never so holy . Gods word is above all , the divine Majesty maketh for me , so as I pass not , if a thous●…nd Austins , a thousand Cyprians , a thousand King-Harri●… - Churches stood against me : God cannot err , or deceiv●… . Austin , Cyprian , and likewise all other elect might err , and they have erred : Here answer Master Harrie , here play the man , I contemn thy lies , I fear not thy threats , here thou standest astonished like a stock . &c. Just the same language may the good Mounsieur give to all General Councils and holy fathers that ever treated of this question ; for they are all unanimously against his opinion ; so that since he hath nothing to stand unto , but his own bare word , or the sayings of those that were since Luthers time , and derived from him ; I see no reason why he should not stand in defiance of them all , as well as Luther did . Therefore he may very well say with Luther , here I stand , here I sit , here I glory , here I triumph and exult over all the General Councils , and old fathers that were in the Apostles time , or ever since . Gods word is above all , and the divine Majesty maketh for me , so as I Pass not , if a thousand Austins , a thousand Cyprians , Ambroses , Chrysostomes , and a thousand holy fathers be against me ; and I contemn your words , your lying authorities , concerning Transubstantiation , and the sacrifice of the Mass ; and have no more esteem for you then for so many stocks , this I say , and such like good language , may the Mounsieur give to the holy fathers , as well as Luther gave to King Henry ; for they both go upon the same Principles , viz. upon their one bare words ; for de Rodons strawy illation drawn out of this passage of Scripture ; I break thus . By confessing the major , viz. that the old sacrifices were reiterated ; as the former words of the Apostl●…s Passage do prove ; and I distingush his minor , viz. but the sacrifice of Jesus Christ must not be reiterated , Bloudily , I confess ; unbloudily , I deny : and the subsequent words of the Apostle , from whence this illation is drawn , do prove no more ; so that I deny his consequence also , viz. that the sacrifice of the Cross , and of the Mass are not the self-same ; which cannot follow from his minor , before he proves that the sacrifice of Jesus Christ cannot be reiterated unbloudily ; a thing which he , nor his will ever be able to do , out of S. Pauls words here , or any where else . Rodon . Secondly , the Apostle adding , Else he should often have suffered from the foundation of the world ; makes it apparent , that Christ cannot be offered without suffering ; for as he that should say , this is not fire , else it would be hot , doth necessarily presuppose , that fire is hot , and as he that should say , he is no man , else he would be rational : So when the Apostle saith that Jesus Christ offereth not himself often , otherwise he should often have suffered ; doth necessarily presuppose , that Iesus Christ cannot offer himself without suffering ; But Iesus Christ doth not suffer every day in the Mass ; therefore he is not offered every day in the Mass by the ministry of Priests . Answ. The foresaid words of the Apostle makes it rather evidently appear , that Christs bloudy sacrifice is there meant , which is just as we expound and understand them ; which bloudy sacrifice , we confess , cannot be reiterated without suffering , which makes nothing against us ; for we say not that Christs bloudy sacrifice ought to be reiterated : But we deny that Christs body may not be offered or sacrificed unbloudily in the Mass without suffering ; or that the forementioned Passage makes it apparent ; and to the proofs or parities the Mounsieur produces , as touching fire , and heat , man , and rational ; sacrifice , and suffering : first I say , that suffering is not essential to sacrifice , as rational is to a man ; nay , nor its property also , as heat is to fire ; if we take the word , sacrifice , in its whole extent and latitude : for there were many sorts of rigorous sacrifices of the old Law , wherein the things that were sacrificed did not suffer , or were capable of suffering ; as were the sacrifices of meal , oyl , bread wine , &c. secondly , I answer , that as heat is proper to fire , and rational essential to man ; so is also to suffer a property to a patible living body sacrificed ; and not to suffer , a property to an impatible or glorious body , such as Christs body is sacrificed in the Mass : where is now then the Mounsieurs strong argument , out of clear and apparent scripture ? Rodon . Thirdly , these words , from the foundation of the world , are of great weight ; for t is as much , as if the Apostle had sayd ; if the only sacrifice of Christ on the Cr●…ss , be not sufficient to take away sins which shall be committed hereafter , it follows , that it was not sufficient to take away sins which have been committed heretofore ; from the creation of the world ; for it is very unsuitable , that the sacrifice of Christ on the Cross , should have more vertue before it was offered , then since , but the sacrifice of Christ on the Cross , had the vertue to take away sins before it was , otherwise ( saith the Aposile ) he should often have suffered from the foundation of the world : Therefore it hath also vertue to take away sins committed since it was . And consequently there is no need that it should be reiterated in the Mass. Answ. Sure it is , and we confess it , th●… the foundation of the world , ( or to speak more properly ) the world upon its foundation , is a thing of very great poyse and weight in it self . But alas ! the argument which the Mounsieur draws from it , is of no weight at all ; it is as light as any fly or feather : for we grant , that the sacrifice of the Cross is sufficient to take away the sins committed not only before it , from the creation of the world but also that shall be committed hereafter ; and that his bloudy sacrifice was offered for all people in general : yet since ( as holy Primasius saith ) our sins do dayly increase , and all ages grow more and more corrupt ; it is not only convenient , but also necessary , that this bloudy sacrifice typified by all the Sacraments of the old Law , and virtually in its self , sufficient to destroy all the sins of the world , even from the foundation thereof until dooms-day ; should be reiterated , rememorated , and applyed by the Church , for the dayly sins of the faithful ; not bloudily , as it was upon the Cross , for that would be a cruel ●…nd Jewish action ; but unbloudily , as it is in the Mass ; for Christs body being now glorified , can suffer no more . Rodon . Fourthly , the Apostles comparison is c●…nsiderable , the sense whereof is this : as men suffer death but once , and after death appear n●… more till the d●…y of the Resurrection , and day of Iudgme●… ; s●… Christ hath offered himself to his father once for all on the Cross to take away sins , and will be n●… more upon earth , until he comes to judge the quick and the dead . This utterly destroyes the Mass , in which Iesus Christ is said to be offered and sacrificed continually by the ministery of Priests . Answ. Notwithstanding the Apostles considerable comparison , this argument of the Mounsieurs is as inconsiderable as his last was light : for we confess , that as men suffer death but once , and after death appear no more until the day of refurrection and judgement ; so Christ hath offered himself to his father once for all , on the Cross to take away sins , and will be no more in his humane shape upon earth until he comes to judge the quick and the dead ; but we deny that he will not be really upon earth also in the Sacrament , until the consumation of the world , as he himself promised us he would be , and to his illative exclamation or out-cry , viz. This utterly destroys the Mass ; I answer as lowd as he ; that his consequence makes him an Ass ; for it follows not at all , that because Christ will appear no more upon earth in his humane shape , that he is not really in the Mass , or that the Mass is utterly destroyed : how does the Mounsieur infer this ? how does he prove it out of this Passage ? verily no better then an Ass would if he could speak . Rodon . Fifthly , sacrifices that take away sins , and sanctifie those that come thereunto , ought not to be reiterated ; for the only reason which the Apostle alledgeth why the old sacrifices of the law were reiterated , is because they could not take away sins , nor sanctify the comers thereunto , as appeare by the Text above cited ; But the sacrifice of Iesus Christ on the Cross ▪ takes away sins , and sanctifies those that come thereunto ; therefore the sacrifice of Iesus Christ on the Cross , onght not to be reiterated ; and consequently is not reiterated in the Mass. If Iesus Christ did offer himself a sacrifice on the Cross that he might sanctifie us for ever , and and purchase eternal redemption for us ; then it is evident that the fruit and efficacy of this sacrifice endures for ever , and that we must have recourse to no other sacrifice but to that of the Cross ; But Iesus Christ did offer himself a sacrifice on the Cross , that he might sanctifie us for ever , and purchase eternal redemption for us as appears by the Texts afforesaid ; Therefore the efficacy of the sacrifice of the Cross endures for ever , and we must have recourse to no other sacrifice but to that of the Cross. In a word , either we must confes that the sacrifice of the cross hath no vertue to take away sins , and to sanctify us for ever , ( which is contrary to what the Apostle saith ) or else if it hath this vertue and sufficiency , then Iesus Christ hath offered one only sacrifice once for all , and consequently is not offered dayly in the Mass , by the Ministery of Priests . Answ. These two pittifull illations deduced out of your fifth argument are chopt off in two words ; for as to the first , we consess again and again , that Christs bloudy sacrifice which takes away sins and sanctifies people , onght not be reiterated bloudily again , unbloudily , we deny ; and this we told the Mounsieur a hundred times over ▪ as to the second , we also deny that the sacrifice of the Mass is any other sacrifice distinct from that of the Cross ; as we also told him as many times over and over : which two principles of ours until he destroys , ( which he nor any of his , will ever be able to do , his Illations will remain pittyful , and never be worth a rush . Rodon . The Apostle almost throughout the whole Epistle to the Hebr. saith , that Jesus Christ was constituted and consecrated by his father high Priest for ever , and particularly Chap. 7. he saith : that many were made Priests , because they were not suffered to continue by reason of death ; But Jesus Christ because he continueth for ever , hath an unchangeable Priest-hood ; and that he is able to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them . And consequently ( infers the wise Mounsieur ) he hath no need of vicars or companions in his Priesthood . Answ. Why Mounsieur is it because God the father did constitute Christ high Priest , for to sacrifice himself bloudily upon the Cross , for our sins , and unbloudily upon the Altar , you inferr he hath no need of vicars or companions in his Priesthood ? what a fine consequence is this ? Christ sacrificed himself once bloudily , therefore there is no need of any other Priest to sacrifice him unbloudily ; this antecedent and consequence hangs not together : Nay nor supposing Christ sacrificed himself once unbloudily ; ( as we hold he did at the first institution of this Sacrament ) doth it follow that there is no need of any other Priest to sacrifice him unbloudily ; for he commanded his Apostles to do as he did himself , when he said ; As often as you do this , do it in remembrance of me . But good Mounsieur tell me , how could Christ be constituted by his Father high priest but in reference to some vicar or underpriest ? are not high and low relative terms ? you told us once , that under and above do denotate different places ; and ( different ) you know is a relative , because it imports inequality between two things or more ; therefore I beleeve you will not deny but that ( high ) is a relative word because it signifies as ( above ) does : But all correlatives be simultanean , that is , together , or at the same time . Therefore Christ was constituted high-priest in respect to some Vicars or inferiour Priests ; and since he was constituted high-priest of the New Testament or Law , it follows evidently , that there must be Priests his vicars and substitutes of the same Law ; and if there be Priests of the New-Law , then follows it as clearly that there is a sacrifice of the new Law , to be offered by them , ( for Priest , and sacrifice , are also correlatives ) But there is no more bloudy sacrifice of the new Law ; therefore the sacrifice which the Priests of the new law now offer , is the unbloudy sacrifice of Christs body in the host : really Mounsieur these consequences do hang better together ▪ then yours doth of its antecedent , drawn from the Apostles words . For besides its impertinency , it openly contradicts the same Apostle , who in his 1. Tim. 5. says , the Priests that rule well●… let them ●…e esteemed worthy of double honour ; and again the same place , Against a priest receive not accusation : Therefore in the Apostles time there were Priests ; and yet de Rodon concludes there is no need of vicars , or companions of Christs Priesthood : The Apostles themselves were all Priests , and high-Priests too , for they constituted Bishops and Priests , as S. Paul did Timothy , Titus , and many others ; yet in comparison to Christs Priesthood , they were but vicars , and substitutes . The holy fathers called themselves Priests , and said , that they offered every day a sacrifice , whose examplar was the bloudy sacrifice of the Cross : as I have shewed before , where I cited their very words : yet the Mounsieur confidently inferrs out of scripture , that there is no need of vicars , or companions of Christs Priesthood ; an excellent consequence , and wittily deduced against S. Pauls express words , who mentions Priests , and against the whole torrent of holy fathers : This is that smart divine of the Reformed Religion , whose small treatise ( in his Translatours opinion ) is the best Antidote against Popery ( the holy scripture excepted ) that over he read , and for ought he knows , it is not inferiour to the best of this kinde that ever was yet extant : these be his own words in the Preface of his Translation . But our Diana and Popery will never be annoyed or destroyed with such silly and ungodly stuff as this . Christ said , Ego sum Pastor bonus : I am the good Pastor , Iohn . 10. wherefore may not the Mounsieur inferr as well out of this text . Therefore Christ hath no need of vicars or under Pastours to feed his flock , or to be companions in his Pastorship ? and yet Christ bid Peter , pasce oves meas , pasce agnes meos ; feed my sheep , feed my lambs : In a word , if the Mounsieurs consequence holds , the Reformed Church needs no Preachers , Teachers , Ministers , or Pastors ; for Christ himself the good and high Pastor , will do it all for them ▪ and the people will but displease him ; for constituting Ministers and Pastors over them , to be his companions or vicars in his high Pastorship ; & to say the truth I think their flocks for the most part do not regard very much what they preach or teach ; for if they did , so many sectaries would never sprout from them ; and without any other commission but their own private spirits , invade the pulpit , & undertake the task of preaching upon themselves ▪ I mean , both men and women also , and many of them but ordinary tradesmen : But if their flocks would take away their fat Benefices and stipends from these godly Pastors , as their Ancestors did deal with us , I doubt whether they would stick so close to their principles , as we do to ours , and endure so much for their Religion and consciences , as we do . After this short digression , let us return again to Mr. de Rodon . Rodon 17. In answer to these Argument's the Romish Doctors are wont to say , that the Sacrifice of the masse is the same with that of the Crosse , in respect of the essence of the Sacrifice , the same thing being offered in both , viz. by Iesus Christ. But it differs in respect of the manner of offering , for on the Crosse Iesus Christ offered himself bloudily , that is , when he died he shed his bloud for mankinde ; but in the masse he offers himself unbloudily , that is , without shedding his bloud , and without dying : On the Crosse Iesus Christ was destroyed in respect of his natural being , but in the masse he is destroyed in respect of his sacramental being . They add , that all the arguments drawn from the Epistle to the Hebrews , respect only that bloudy oblation which was once offered on the Cross ; but besides this bloudy sacrifice , there is another that is unbloudy , which is dayly offered in the Mass. Lastly , they say that the sacrifice of the Cross is primitive and original ; but that of the Mass , representative , commemorative , and applicative of that of the Cross , as the Council hath it in its 22. session . Answ. All this doctrine is sound , irre ▪ fragable , and orthodox , save only this clause ; viz. but besides bloudy sacrifice there is another that is unbloudy , which is dayly offered in the Mass : for the Mr. belyes the Romish Doctors ; who say not that it is another sacrifice , but another maner of offering the self same sacrifice of the Cross ; viz. unbloudily ; and in that sense , the whole doctrine is Catholick . Rodon . To these distinctions I reply , that the sacrifice of the Masse doth not differ from that of the Cross in respect of the manner only ( which is but an accidental difference ) but it differs in respect of essence too . Answ. That we deny he proves it thus : Rodon . First , because the natural death of Iesus Christ is of the essence of the sacrifice of the Cross ; But the sacrifice of the Mass doth not comprehend the natural death of Iesus Christ , for , Jesus Christ dieth no more , Rom. 6. Therefore the sacrifice of the Mass doth not comprehend that which is of the essence of the Sacrifice of the Cross ; and consequently differs from it essentially , and not in respect of the manner only . Answ. To this reply I answer first , that ( according to all Philosophers ) what is essential to any thing , if it be abstracted or taken away , the thing cannot be understood without it : for example ; if you take away animality or rationality from a man , man cannot be understood , because animality and rationality belong to his essence : for the essence of any thing , is the very first that 's conceived of it ; But a sacrifice , yea a rigorous sacrifice too , may be well understood without death ; for death enters not into the definition of a sacrifice , being there were many sacrifices of the old law of things that were not capable of dying ; viz. of oile , meal , bread , wine , &c. and yet they were rigorous sacrifices , for the things offered were sensible , and destroyed ; Therefore as what is not essential to man , is not essential to Peter or to Paul ; so what is not essential to sacrifice in its whole univocal latitude , cannot be essential to this sacrifice , or to that ; and being death is not essentiall to sacrifice ut sic , as Schoolmen call it ; that is , to sacrifice in its whole extent and latitude , it can make but an accidental difference between the same sacrifice offered bloudily and unbloudily , because all essential differences proceed from different forms , and therefore since all rigorous sacrifices agree univocally in the same reason or form of a sacrifice ; it followeth evidently , that to be sacrificed bloudily or unbloudily , is but a meer accidental difference of a sacrifice . Secondly I answer , distinguishing the minor viz. But the sacrifice of the Mass doth not comprehend the natural death of Jesus Christ. The sacrifice of the Mass doth not comprehend the death of Jesus Christ , actually and practically , I confess ; speculatively , significatively , commemoratively , and applicatively , I deny , and the consequence also : for Christ instituted this Sacrament , not only to be a signe or type of his bloudy sacrifice , but also to be a commemoration and daily application thereof ; and therefore he said to his Apostles , As often as you do this , do it in remembrance of me . Rodon . Secondly , because the representation of a thing differs essentially from the thing represented : for example , the Kings picture differs essentially from the King. Also the memorial of a thing differs essentially from the thing whereof it is a memorial : for example , the celebration of the Passover , which was a memorial of the Angels favorable passing over the houses of the Israelits , differs essentially from that passing over : and lastly , the application of a thing differs essentially from it : for example , the application of a Plaister differs essentially from the Plaister : But aceording to the determination of the Council of Trent , in sess . 22. the sacrifice of the Mass is representative , commemorative , and applicative of that of the Cross ; therefore the sacrifice of the Mass differs essentially from that of the Cross. Answ. To the second part of this reply , I say , that the representation of a thing need not always differ essentially from the thing represented , in essendo ( as Schoolmen call it ) in its natural essence or being ; but only in representando , in its representative or significative being ; for example , when an Angel understands himself , or represents his own being to himself ▪ sure it is that his being is not essentially different from himself in essendo ; although his being be essentially different in representando from the form or species wherewith he understands himself ; the same thing we say of the sacrifice of the Mass , that it differs from that of the Cross in its significative or representative being , and in its application also ; from whence follows not , that the sacrifice of the M●…ss is essentially different from that of the Cross in its natural entity or being ; and being it is the self-same essence which is sacrificed in both ; the distinction or difference cannot be in essendo , that 's to say , in the entities of both sacrifices ; but only in representando , vel applicando ; that 's to say , in their representation or application . Just as I said before , that a man in his old age , may well represent himself or his childish actions , when he was young ; and yet he differs not essentially in his old age , from himself while he was young ; for otherwise he would not be the same man : and so this consequence is also blown . Rodon . Thirdly because the sacrifice of the Cross is of an infinite value , and consequently ought not to be reiterated ; for its value being infinite , it is sufficient to take away all sins past , present , and to come ; as Bellarmin saith , Book . 1. of the Mass. chap. 4. But the sacrifice of the Mass is of a finite price and value , according to the same Bellarmin and other Romish doctors ; at which we may justly wonder , seeing as our adversaries say , it differs not from the sacrifice of the Cross , either in respect of the thing sacrificed , or in respect of the chief Priest , and yet from these the sacrifice hath all its price and value . Answ. To the third part of this reply , I say , that although the sacrifice of the Cross be of an infinite value , and sufficient to take away all sins past ; present and to come ; yet no inconvenience follows of its being reiterated unbloudily ; though it would follow if it were to be reiterated bloudily ; which we abhorr as much as to think of . I say also , that as the sacrifice of the Cross is of an infinite value and price , so is also the sacrifice of the Mass , as to the thing which is sacrificed , viz. the body and bloud of Christ ; though it be but of a finite or limited value , as to the Priest or sacrificer : and Bellarmin with the rest of the Romish doctors says the like and no more . Therefore there is no just cause of wondring , that Christ who is both the high Priest and sacrifice too , should offer this sacrifice bloudily upon the Cross , and unbloudily upon the Altar , ( as he did when he first instituted it ) and that his sacrifice should be of an infinite price and value ; because of the dignity of his person ; though the same sacrifice , as it is offered by all other Priests , who are but his substitutes , be not of an infinite value ; their persons though never so holy , being infinitely unequal in worth and dignity to his : and yet as to the thing sacrificed by them , viz. the body and bloud of Christ , it is of as infinite a value and price , as that which Christ himself offered is , and no man of reason and belief wonders at it . Rodon . 19. Secondly , I say that an unbloudy propitiatory sacrifice , is a feigned and an imaginary thing , and thus the arguments drawn from the Epistle to the Hebrews do wholy destroy it . Answ. I say , this Proposition of the Mounsieur is utterly false as to all its parts ; and his bare word for it without any proof , is no imaginary , but real obstinate impudence , for he contradicts all the General Councils , holy fathers , and universal Church of God : yet he offers to prove it thus . Rodon . First , because it is said Heb. 9. that without sheding of bloud there is no remission of sins : Therefore in the unbloudy sacrifice of the Mass , there can be no remission of sins , and consequently it cannot be a propitiatory sacrifice for sin . Answ. To this silly consequence , I answer again and again , and say , that what the holy fathers unanimously consented unto and practised dayly as concerning an unbloudy Propitiatory sacrifice , is ten thousand times of more weight , and a better warrant for our opinion , then de Rodon and all his Phanatick rabbles bare word is to destroy or weaken it . Therefore I confess with the Apostle Heb. the 9. that without sheding of bloud there is no remission of sins . Because if there had been no primitive bloudy sacrifice , this unbloudy sacrifice had not been instituted for it was instituted as a memorial or remembrance of the bloudy one ; from whence follows not at all , that the same host which was once offered bloudily , may not be offered again unbloudily for our sins ; and consequently that the sacrifice of the Mass cannot be a propitiatory sacrifice for sin . Rodon . Secondly , because Iesus Christ cannot be offered without suffering ; for the Apostle saith , Heb. 6. Jesus Christ offereth not himself often , otherwise he should often have suffered : But the sacrifice of Iesus Christ with suffering , is a bloudy Sacrifice , therefore there is no unbloudy S●…crifice . Answ. That Christ can be offered without suffering , and that a rigorous Sacrifice may be without death , bloud , or suffering , is sufficiently maintained before , as also that these words of the apostle must be understood of a bloudy sacrifice , which we confess is not to be reiterated ; but not of an unbloudy one we said before . Therefore these consequences drawn out of the Apostle , are but frivolous repetitions of his old shattred stuff . Rodon . Thirdly , because the bloudy sacrifice of the Crosse , being of an infinite value , hath purchased an eternal redemption , Heb. 9. and hath taken away all sins past , present , and to come : whence it followeth , that there is no other Sacrifice either bloudy or unbloudy , that can purchase the pardon of our sins , the Sacrifice of the Crosse having sufficiently done it . Let the Mounsieur stir the r●…bbish never so often , and turn it over and over ; and let him turn and search the Apostle to the Hebrews , and look narrowly into all his other works never so often ; I am sure he will never be able to pick one golden or silver consequence , nay not one worth a straw to serve his turn against us ; for we grant , that there is no other sacrifice bloudy or unbloudy , essentially distinct from the bloudy sacrifice of the Cross , that can purchase the pardon of our sins : But we deny that the sacrifice of the Mass is essentially distinct from that of the Cross : or that the sacrifice of the Mass , being the self-same with that of the Cross , cannot purchase the pardon of our sins : and I pray Mounsieur what force hath your consequence out of the Apostle against this answer ? no more certainty ( as any man may see ) then a broken straw hath . Rodon . Fourthly , Because the justice of God requires that sins shall be expiated by the punishment that is due to them ; and this is so true , that the wrath of God could not be appeased but by the bloudy and ignominious death of the Cross ; Therefore the Iustice of God must have changed its nature , if sins can be expiated in the Mass without pain or suffering . Answ. I grant that Gods wrath for our sins was appeased by the bloudy and ignominious death of Christ upon the Cross ; and that the satisfaction was according to rigorous Justice ; But I deny that the nature of Gods Justice must have changed , if sins can be expiated in the Masse without pain or suffering , because the Masse as it is a sacrifice , derives all its force , vertue and vigour from the Primitive bloudy sacrifice of the Crosse ; and being both are of one essence , and that there is no more need of a bloudy satisfaction for sin ; it followeth , that the repetition or reiteration of the same sacrifice now offered unbloudily ( for there is no more need of a bloudy sacrifice ) has the same force and efficacy ▪ to expiate sin now , as it had when it was offered upon the cross ; the person offered being the self-same , and of the same value and worth . And this is true , that the Mounsieurs consequence is very false , because Christ having satisfied once bloudily , and his body being now glorious and impatible , as it is not convenient he should suffer again having satisfied sufficiently already for all sins in general ; so is it convenient his bloudy passion should be rememorated unbloudily , and applyed for the sins of the faithful in particular ; both because Christ left orders with his Church in express terms , it should be done so ; when he said : as often as you do this , do it in remembrance of me : as also for holy Primasius his reasons , viz. because we sin dayly . Now then to his third Reply . Rodon . 20. Thirdly to the distinction of Primitive sacrifice which was offered on the Cross , and representative , commemorative , and applicative , which is dayly offered in the Mass , I reply , first , that what the Council of Trent saith in sess . 22. viz. that in the Eucharist there is a sacrifice representative , commemorative , and applicative of that of the Mass , may bear a good sense , viz. that there is in it a representation , commemoration , and application of the sacrifice of the Cross , viz. a representation , because the bread broken , represents the body broken ; and the wine powred into the cup , represents the bloud of Christ shed for the remission of sins ; a commemoration , because all that is done in it , is done in remembrance of Iesus Chaist ; and his death , according to his own command in these words , do this in remembrance of me : and according to what S. Paul saith , 1. Cor. 11. As often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come : and an application , because the merit of the sacrifice of the Cross , is applyed to us , not only by the word , but also by the Sacraments , as we shall shew hereafter . But our adversaries are not content with this , for they will have it that in the celebration of the Eucharist , there is offered a crue and proper sacrifice propitiatory for the sins of the living and dead , which hath been already refuted at large . Answ. That you have done indeed , as Luther refuted king Henry the eighth , against the sayings of fathers , of men , of Angels , of devils , &c. But I think any impartial reader may easily see and judge that I have fully and pathetically answ ered all your refutations , and shewed your consequences to be but frivolous and strange . Therefore to the first part of this third principal reply of yours , I answer also : that the mediate representation , commemoration , and application which you found out in a good sense to be in the Sacrament or Mass ( we are glad you found some good thing in it ) if it contains any such good thing it hinders not but that an immediate representation , commemoration , and application according to the holy fathers , and Council of Trents meaning , may be also found in it ; which immediate representation , commemoration , and application , because they are of far more efficacy and vertue then the former are , they may be very well called a true proper sacrifice , propitiatorie for the sins of the living and dead , which propitiatory sacrifice Mr. de Rodon hath not as yet refuted , nor will be ever able to do , having all the holy fathers , and practise of Gods Church against him . Rodon . Secondly , I say that the application of the sacrifice of the Cross may be considered on Gods part , or on mans part : on Gods part , when he offers Iesus Christ to us , with all his benefits , both in his word and Sacraments : on mans part , when by ▪ a true and lively faith , working by love , we embrace Iesus Christ with all his benefits offered to us both in his word and Sacraments . And this is that Iesus Christ teacheth us , S. John 3. in these words : as Moses lifted up the serpent in the wilderness , even so must the son of man be lifted up , ( viz. to die ) that whosoever believeth in him , should not perish , but have everlasting life : he doth not say , whosoever sacrificeth him in the Mass , but whosoever believeth , &c. And S. Paul shews it clearly in these words : God hath set forth Jesus Christ to be a propitiation , through faith in his bloud , he doth not say through the sacrifice of the Mass , but through faith . And we really and truly apply the sacrifice of Christs Cross , when we have recourse to him , as a man applys a pluister , when he hath recourse to it , and lays it on the wound : But the recourse or refuge of a penitent sinne●… to the sacrifice of the Cross , for obtaining mercy from God , is nothing else but faith . As for the distinction of the Sacramental and natural being of Iesus Christ , it hath been already refu●…ed in the 6. number . Answ. This second part of his reply , I answer thus : that Christ being offered not to us , as the Mounsieur says , but for us , as the holy Evangelist tells us ; we ought on our parts by a true and lively faith to embrace him with all his benefits offered us by vertue of his passion both in word and Sacraments . And since by his word we are to believe , that it is his body which is offered for us in the Sacrament , we ought to believe it without any staggering or hesitation , because he himself said absolutely , this is my body . And as in S. Iohn the third is said , that as Moses lifted up the Serpent in the wilderness , even so must the son of man be lifted up : So must we also believe , that he was lifted up bloudily on the Cross , and is lifted up dayly unbloudily in the Mass for our sins ; because our mother the Church commands us so to believe ; and Christ said , he that hears not the Church , let him be to thee as a heathen and publican , Math. 18. However , although belief be a condition requisite , that the vertue of Christs Passion , and his Sacraments should be applyed unto us ; yet it is not the principal cause of our sanctification , but Christs body offered upon the Cross , and in the Sacrament , for Christs body offered for us , is the principal cause of our salvation , and the healing Plaister which is applyed to a sick soul to hea●… her spiritual wounds ; and faith whether it be actuall or habituall , cannot alone do the deed : and consequently S. Paul in the place alleadged , where he says God hath set forth Iesus Christ to be a Propitiation through faith in his bloud ; must be understood through faith , as a condition requisite , and not through faith , as the Principal cause in his bloud : for the principal cause of Propitiation is Christs body and bloud offered for us once bloudily upon the Cross , and dayly offered for us in the sacrifice of the Mass ; so that although the Apostle says not explicitly ; through the sacrifice of the Mass ; yet he says it implicitly ; because Christs bloud is there offered and so there is an end to all Mr. de Rodons replys . As to the distinction concerning the natural and sacramental being of Jesus Christ ; the Prudent Reader may judge , whether its refutation be not sufficiently answered by me ; where I solved all his arguments of the said sixth number . Rodon . 21. I shall conclude this discourse with the testimony of Thomas Aquinas , the most famous of all the doctors of the Romish d●…ctors , and called by our adversaries , the Angelical doctor ; This Thomas in part 3. Quest. 8. Art. 1. having proposed this question , viz. whether Christ be sacrificed in the Sacrament of the Eucharist , he concluds wi●…e these memorable words : The celebration of this Sacrament is very fittly called a sacrificing of Christ , as well because it is the representation of Christs Passion , as because by this Sacrament we are made partakers of the fruit of the Lords Passion . And afterwards he gives his answer , in these words ; I answer , we must say that the celebration of this Sacrament is called a sacrifice of Christ , in two respects ; first because ( as Augustin to simplicius saith ) we are wont to give to Images the name of the things whereof they are Images , as when we see Pictures on a wall , or in a frame , we say , this is Cicero , this is Salust ▪ &c. But the celebration of this Sacrament ( as hath been said above ) is a representative Image of Christs Passion , which Passion is the true sacrificing of Christ , and so the celebration of this Sacrament , is the sacrificing of Christ. Secondly the celebration of this Sacrament is called the sacrificing of Christ , in regard of the effect of Christs Passion , because by this Sacrament we are made partakers of the fruit of the Lords Passion . Let the Romanists keep to this decision of their Angelical doctor , and we shall agree with them in this point ; for I am confident that there is not one of the Reformed Religion , but will subscribe to this true doctrine of Thomas Aquinas . Answ. Will you indeed Mounsieur , this profer ( I confess ) is fair , but I doubt much whether you and yours will stand to his arbitration as to this point : as for my own part , I take him to be one of the most eminent doctors of our Church , and worthy to be called Angelical , both for his excellency in learning ( especially concerning the B. Sacrament ) and for his purity of life ; Therefore I wish you and your party would follow his opinion , and choose him umpire betwixt you and us concerning this high question we dispute of ; for never any body yet spoke more divinely of this grand Mistery of the B. Sacrament , then our famous Thomas Aquinas did : and so great was his devotion to this Sacrament , that he was the first who obtained of the Pope to institute a solenm holy-day throughout the whole Church in its honour : he himself composed the whole office which we use in this festivity , both in Church , and at Masse . In his Rithem upon the Masse of corpus Christi day , he says thus ; docti sacris institutis , panem , vinum , in salutis consecramus hostiam ; we are taught by holy statutes and ordinances , that we consecrate bread and wine into an host of health or safeguard : here he calls it an host , and consequently a sacrifice ; for an host and a sacrifice , are correlatives . Again , in the same Rythem , he says ; Dogma datur Christianis , quod in carnem transit Panis , & vinum in sanguinem ; a decree is left to all Christians , that the bread is changed into flesh , and the wine into bloud . And again , Caro cibus , senguis potus , manet tamen Christus totus sub utraque specie , The meat is flesh , the drink is bloud , and yet Christ remains entire under each species . In a word , there is nothing more clear and palpable , then famous S. Thomas of Aquins opinion is , in all this holy Rythem concerning the real presence of Christs body in the Eucharist , and concerning his unbloudy sacrifice . Nay if the Mounsieur were pleased but to be so just as to prosecute the said doctors words , in the self sa●…e place where he cites him ; he may easily see , that this testimony is also quite against him ; for the holy doctor hath these ensuing words in that very place , viz. Quantum igitur ad primum modum , poterat dici Christu immo●…sri etiam in figuris veteris Testamenti , &c. sed quantum ad secundum modum , proprium est huic sacramento , quod in ejus celebratione Christus immoletur . As concerning the first acception of a sacrifice , Christ may be said to have been sacrificed in the types of the old Law also , &c. But as concerning the last acception of a sacrifice ; it is peculiar and proper to this Sacrament , that Christ is sacrificed in its celebration : where he clearly says , that although in the first acception of a sacrifice , viz. as the Sacrament is a signe , Image , or representation of Christs passion , it may be called a sacrifice , as the word sacrifice is common to the Sacrifices of bo●…h Laws : yet in the later acception of a Sacrifice , viz. as by this Sacrament we are made partakers of Christs passion ; in this later sense the holy Doctor says , it is proper and peculiar ▪ only to this our Sacrament in its celebration , to be called a sacrifice ; which is the self-sa●… thing we say ; for we hold that we are made partakers of Christs passion , and of his bloudy sacrifice upon the Cross , by receiving this our Sacrament offered unbloudily in its celebration of the Mass , for us . Therefore M. de Rodon , all other arguments failing him , if he were not mad , would never pitch upon our Thomas Aquinas of all men in the world ; and he , with his whole party subscribe to his Testimony here , which is father quite against them : for 't is very well known to all the world that our Venerable Lady . Diana never had a stouter Champion to de●…end her then Thomas Aquinas . However , while the Masse is sound and sa●… , and will be alive until the worlds end , ma●…gre all the devils of hell , as Christ promised it should be , We must give leave to malicious and mad hereticks to speak madly , and make 〈◊〉 Funerals ; as this of de Rodons concerning the Mass , is the maddest and most malicious that ever was written . CHAP. VIII . Containing Answers to the Objections of the Romish Doctors . ALthoug when conbatants or 〈◊〉 〈◊〉 to fight , they commonly before they go to the field , choose what arms they are to fight with , and foresee , l●…t there should be any inequality in their weapons ; ve●… it was never heard or seen , that the advers party should choose his enemies sword before they went to fight , weild it for him , while they are actually a fighting ; that he leaves to himself to make use of , as he pleaseth ; and much less ought he to blunt it . However ( prudent Reader ) I would have you take notice , that Mr. de Rodon observes not this common way with us , in this controversal conflict , which all duelists use , but chooses such arguments of ours as he please ; and puts them in such order or form as he likes best ; he mentions not our authors , that we may know whether the arguments be theirs , and set out in their manner or form ; this is the way to blunt our weapons , and to give us directions how we must fight him , but so , and so , make our blow or thrust at him but so and so ; what else is this , but that he weilds our sword for us , while we are actually fighting against him ; and blunts it while he sets out our arguments in his blunt manner or form : Sure any body may see that this is a very unjust and inequal manner of fighting with ones adversary . Nevertheless , being he has no other shift left him now , to oppose and annoy Diana , he shall be answered , and encountred this way also ; for although he chose the weapons both his and ours ; yet I am sure we stand upon the firmer and better ground . Behold him coming against us thus . Rodon . 1. In the two first chapters , we have answered the two principal objections of the Romish doctors , drawn from these words , This is my body , &c. and from these , he that eateth my flesh , and drinketh my bloud , hath eternal life : &c. Now we must answer the rest . Answ. In the first two chapters of this book , these your answers are clearly refuted , shattered , and quasht ; therefore answer the rest better then you did these ; otherwise your labour will prove but ridiculous and vain ; and I question not but it will prove so at last . Objection 1. Romanists . 2. The first objection is this ; when the establishing of articles of faith , the Institution of Sacraments , and the making Testaments and covenants are in agitation , men speak plainly and properly , and not obscurely and figuratively : But in the celebration of the Eucharist , Iesus Christ established an article of faith , Instituted the Sacrament of the Eucharist , and spake of a Testament , and a covenant : for it is said of the Cup , that it is the New Testament and the New Covenant in the bloud of Christ ; yea he spake then to his disciples , to whom he spake in plain and proper terms , and not in obscure terms or in figures or parables , as he did to the people . Answer . Rodon . ●… . To this objection I answer , first . that it is false , that Articles of faith are always exprest in proper terms , in holy scripture as when it is said in the Creed , that Jesus Christ sitteth on the right hand of God , it is evident that this is a figure and a Metaphor , for God being a spirit , hath neither right hand nor left ; and all interpreters expound this sitting on Gods right hand metaphorically , viz. for that Lordship both , of heaven and earth , which he hath received from God his father , as Earthly Princes make their Lieutenants whom they appoint to govern in their name , to sit on the right side of them . Again when it is said S. Math. 16. upon this rock I will build my Church , and the gates of hell shall not prevail against it , and I will give thee the keyes of the kingdome of heaven , and whatsoever thou shalt binde on earth shall be bound in heaven , &c. It is manifest , th●…t these are figures and Metaphors , as Bellarmine confesseth in Book . 1. of the Bishop of Rome , chap. 10. and yet it is chiefly by this Passage , that they endeavour to prove the Popes authority . Answ. If this be our weapon or objection , I pray Mounsieur ▪ give us leave to handle and order it our selves , and then the standers by , or arbiters may judge whether we thrust or push home with it or no ; for as you handle it , it is to blunt too pearce through . Therefore instead of saying : when the establishing of Articles of faith , the Institution of Sacraments , &c. men speake plainly and properly , and not obscurely or figuratively ; give us leave to say ; men ought as well as they can , and as farr as the subject they treat of bears it , to speak plainly and properly , and not obscurely or figuratively , and then perhaps our weapon may do some execution . As for example , at the Institution of this Sacrament , Christ first took bread in his hand , and said plainly without any figure : this is my body : and left it as a Testament with us ; so wee take it , and believe it to be . Afterwards he took wine in a cup , saying : This is the Chalice of my bloud . Certainly , if the consectated bread be his real body , the consecrated wine must needs be his real bloud , because ( as we suppose ) the words of consecration were uttered upon both in the same sense and meaning . Notwithstanding , the words spoken of the bread , were spoken plainly , and not figuratively ; but the words spoken of the wine were figurative ; why ? because he took not the wine immediatly in his hand as he took the bread ; but he took it in a cup , or chalice , and therefore to express the Testament of the bloud , it was necessary he should speak figuratively , and yet he exprest himself as plainly as could be . But in the Testament of his body , where there was no need of a Metonyn●…e or figure , he exprest himself plainly and down right ; from whence follows , that Sacraments , Testaments , and covenants ought to be made as plainly , clearly , and in as proper terms , as their subjects will permit them to be exprest . Sometimes also , a thing is better exprest , when one speaks figuratively then by the proper literal Phrase : for example , when I say : such a man is a Lyon , a Tygar , or a Nero. Such an expression , is as plain , and yet better and more energical to shew and express strength , cruelty , or tyrannie , then if one should say : such a man is mighty , strong , very cruel , and tyrannical . So was o●…r Saviours expression of S. Peter , Math. 16. where he calls him a rock ; because the word rock , is more significative and energical to shew the stability and firmness of Peter and his successours spiritual power , then if he had exprest himself in plain terms , thou art the head or chief Ruler of my Church . And yet I eonfess that Rock there , has but a figurative sense . Therefore I say , that when we have not a proper word to expresse a thing , or when we cannot expresse it so well , with its proper term as we can with a figure , then it is lawful in Sacraments , Testaments , and covenants to use figurative expressions , instead of plain and litteral ones . But in our present question or dispute , concerning the Eucharist , ( especially concerning the consecration of the Bread ) there is no need of any figure , either for to signify the thing consecrated , or to express it with more energy . Therefore being 't is left us for a Testament of the new Law ; we ought to take the words in their plain and litteral meaning , without having recourse to any needless figurative glossation or sense . Therefore although as Mr. de Rodon handles this weapon or objection , it be false , that Articles of faith , Testaments , and covenants are always exprest in proper terms , in holy scripture ; ( which word Always , he has in his answer , though he puts it not in the objection ) yet as I handle it , that is thus : when the establishing of Articles of faith , the Institution of Sacraments , &c. Men ought as well as they can , and as farr as the subject they treat of , ●…ears it , and when there is no necessity to the contrary , in making Testaments , covena●…ts , or Articles of faith , to speak plainly and properly , and not obscurely or figuratively . In this sense , I deny our major Proposition to be always or ever ●…lse . And being the minor is evident , clear , a●…d uncontro●… led by Mr. de Rodon ; with ▪ my good leave , I let the consequence follow . Rodon . 4. Secondly , I answer , that the holy scripture commonly speaks of Sacraments in figurative terms : Thus Circumcision is called Gods Covenant , Gen. 17. in these words , This is my Covenant , every male shall be circumcised , that is , this is the signe of the Coven●…nt as appears by the following verse ye ●…hall circumcise the fle●… of your fore-skin , and it shall be a token of the covenant between me and you . So the Paschal lamb is called the Lords Passover , Exod. 12. because the bloud of this lamb sprinkled on the door-posts , was given as a signe of the Angels favorable passing over the houses of the Israelites ; ●…s appears by vers . 13. of the same chapter . So Baptism is called , the washing of Regeneration , because it is the Sacrament of it . In a word , the Eucharistical cup is called the New Testament , because it is the signe , seal , and Sacrament of it . Answ. Really Mounsieur these wily sophistical excuses or answers , will not serve your turn ; for we grant , that Circumcision , the Passover , and all the rest of the Sacraments of the old Law , were but meer speculative signes and tokens of what they signified ; and that they had no practical or operative vertue in them , of themselves , to sanctify or give grace to those that received them ; and God gave grace to the receivers of the old Sacraments , only by compact , viz. he promised Grace to such as received those Sacraments or signes , he then gave them , for their distinguishment from the unsaithfull ; not that those signes or Sacraments contained actually or practically any grace in themselves , or that they were immediate instrumental causes of Grace , as the Sacraments of the new Law are : for the former Sacraments were ( as divines call them ) but vasa vacua , empty vessels ; and the new ones are vasa plaena : full vessels , dipt in his Passion , and filled with his pretious bloud ; and consequently , vessels full of operative Grace ; for otherwise , the Sacraments of the old law , would be of as much value and worth as those of the new ; and so Christs new Sacraments would be instituted in vain ; which would be a great derogation to to his infinite wisdom ; and consequently Blasphemous to assert . Therefore , although circumcision , the Passover , and all the rest of the old Sacraments ; were but meer tokens or signes ; yet it follows not that Baptism , the rest of Christs Sacraments , and especially the Eucharist , which was particularised , and pointed at with the Pronoune demonstrative ( hoc ) are but meer signes : for as Baptism ( and so I say of all the rest of Christs Sacraments ) is not only a signe of the washing of Regeneration ( as the Mounsieur calls it ) but also the instrumental cause of Regeneration ; so the Eucharist ; or that which is in the Eucharistical cup , is not only a Sacrament or signe of Christ sacrificed ; but also his reall body and bloud , as he himself said it is ; in most plain and express terms without using any figurative expression , especially concerning the consecration of the bread , where there was no need of a figure ; and consequently the Mounsieurs sly and sophistical Illatives , viz. because it is the Sacrament of it ; and , because it is the signe , seal , and Sacrament of it , are sufficiently answered , and quasht ; for his becauses , are not the entire and adequate causes , that constitutes Sacraments of the new law : for besides their significations , or being signes , of Grace , they are also real causers of it ; and the Eucharist principally ; because it is both Sacramentum & res ; the Sacrament , and the thing it self . Rodon . 5. Thirdly , I answer , that in holy Scripture Testaments are not always expressed in proper terms without a figure ; for the Testament of Jacob , Gen. 49. and that of Moses , Deut. 33. are nothing else but a chain of Metaphors , and other figures : ●…nd civilians ▪ will have it , that in Testaments we should not regard the proper significati●…n of the words , but th●… inte●…ion of the Testator . To this I add , that Iesus Christ did not make the new Testament , and the new covenant , but only instituted the seal & Sacrament of them ; for the covenant w●… made with all mankind in the Person of Adam , after the fall ; when God promised him , that the seed of the woman should break the serpents head . This was afterwards renewe●… with Abraham , when God promised him that in his seed , all the nations of the earth should be blessed , viz. in Christ the blessed s●…ed , who hath destroyed the Kingdom of Sathan . After this , it was confirmed by the bloud of Chris●… shedd on the Cross ; then it was published through all the world , when the Apostles had recei●…ved the holy Ghost ; and lastly , Baptism and the Eucharist , are the signes , seals , and Sacraments of it . Answ. We grant , that for the better expression of things , in Testaments and covenants , figures may be used , and for that reason , they are sometimes , nay , often used in holy Scripture : yet to use Amphibologies and figures in Testaments , covenants or Sacraments , without necessity , and when they can be otherwise as clearly or better exprest in plain and proper words ; we hold neither convenient or lawfull : for else how can the Civilians themselves ( whose great Patron de Rodon is ) penetrate or dive into the Testators intention ? sure this were the high way to set all the world together by the ●…ars ; this is the way to wrong and undo poor widdows and orphans , the way to break and distract haman society , and to fill Mr. de Rodons favorits , the civilians pockets with ill-gott-gold . Gods laws and Testaments would be so enveloped and folded up in obscure figures and Tropes , that scarce any body could have a glimpse of them , even in our time of the Evangelical Law , which is called the Law of Grace : De Rodon then must of necessity make way for this weapon as I have ordered it , or else by enriching his dear Civilians , he will quite ruine and destroy , not only thousands of poor honest people , but also human society , and all Christian souls . But if neither he , nor the Translator , his surviver be able to break this thrust ( as I am sure they are not ) then will they be forced to submit to the Romish doctors mercy . As to the Mounsieurs additionate reason , viz. that Jesus Christ did not then make the new Testament , and the new covenant , but only instituted the seal and Sacrament of them ; for the covenant was made with all mankinde in the Person of Adam after the fall , when God promised , that the seed of the woman should break the serpents head , &c. to this additionate reason ( which is but one of Mr de Rodons start-holes to save himself ) I answer , that whatever the Testament or Covenant between God and Adam was , Christ himself called the Eucharist , Novum Testamentum in meo sanguine , this is the New Testament in my bloud : if it be a New Testament or Covenant , how can it be the Testament or Covenant made with Adam ? or did Christ make any Testament or Covenant with any body else before Adam , that his Covenant or Testament with Adam may be called the New Testament in Christs bloud : Christ said not , this is the signe or seal of my new Testament or covenant , as Mr. de Rodon glosseth him . But perhaps de Rodon the great Civilian , understood the Testators intention better then he was able to express himself ; for Christ , the Testatour spoke but plainly , and ordinarily ; and he understood him figuratively , elegantly , and Rhetorically , who then can say but that this grand Civilian received his fee ; I am sure he deserved it , and a good one too . Rodon . 6. Fourthly , I answer , that if by these words ▪ to speak clearly and plainly , be understood , to speak intelligibly ▪ s●… ▪ that the Apostles might and ought understand what he said to them ; then it is certain that Iesus Christ did speak clearly ; for to speak Sacramentally , and according to the stile used in all Sacraments , was to speak clearly , and not obscurely . But if by these words , to speak clearly ; be understood to speak without a figure ; then it is false , that he always sp●…ke to his disciples : wittness the calling his disciples to whom he said , Math. 4. follow me , and I will make you fishers of men . And when he saith elsewhere , ye are the salt of the earth , and the lights of the world ; &c. To this I add , the Apostles did ask Iesus Christ the meaning of Parables , and other things which they did not understand ; and therefore certainly they had much more reason to ask the meaning of so many strange things as follow from the Mass , from Transubstantiation , and from the pretended presence of Christs body in the host , viz. how a human body can be in a point and in divers places at once ? how the head of Iesus Christ and his whole body could be in his mouth ? how accidents can be without a subject . &c. Answ. I do not deny ( Mounsieur ) but that a man may sometimes better and more significantly express his minde with figurative words then with plain and clear words ; and therefore I say that figures may be used in Testaments and Covenants when there is need of them to express a thing with more energy , or when one hath not proper words to serve his turn ; however , figurative words are never as plain and clear as proper words are : for a figurative expression although it may be more significative then a natural expression is , yet in comparison to the natural and proper one , it is essentially obscure ; because obscurity is essentiall to every figure & Trope ; and therefore where there is no need , especially in Testaments and Sacraments ( as there is no need of any figure or figurative sense in these words : this is my body ) they ought not be used . That Christ spoke to his disciples in Parables and figures , in the passages mentioned by Mr. de Rodon : what 's that to our purpose ? at the uttering of these Parables , was he instituting Sacraments , or making of Testaments ? our objection speaks of the establishing of articles of faith , of the institution of Sacraments , mak●…ng of Testaments and covenants , and not of ▪ 〈◊〉 〈◊〉 ●…ords sermons , speeches , and Parables to his disciples and to the vulgar people ; for we deny not , but that our Lord spoke very often figuratively and parabolically to the people , But we deny that when he instituted any of his Sacraments , ( and especially the Eucharist ) he spoke figuratively or parabolically : the matters and forms of all the Sacraments of the new Law have no figures in them ; the water of Baptism is no figure of water , but natural water ; and these words . I Baptize , or wash thee , in the name of the father , son , and holy Ghost , amen ; are no figurative words : No more is the oyl of confirmation , a figurative , but a real oyl ; and the form , or words spoken by a Bishop , viz. I signe thee with the signe of the cross , and confirm thee with the crisme of salvation , in the name of the father , &c. are no figurative or typical words : no more are the man and woman that marry figurative , but real persons ; nor their words of contract figurative , but plain and proper words , viz. I take thee to my wi●…e ; I take thee to my husband ; And so forth of all the rest of Christs Sacraments . Even so I say of the Sacrament of the Eucharist ; for the bread and wine whereof 't is made , are no figures or signes of bread and wine ; and the words of consecration ( which are the formal part of this Sacrament ) are not figurative , but plain words , so that although every Sacrament of the new Law doth signifie something that is Mystical ; yet the essence of the Sacramants doth not only consist in the meer signification of the Mystery it signifies ; but in its own plain matter and form also , which form always consignifies something mystical ; and consequently the stile used in the Sacraments , of the new Law , is not figurative , but rather proper and plain . To what he adds , I answer , that it is pitty the Mounsieur was not with the Apostles when they ask●… Jesus Christ the meaning of Parables , and other things which they did not understand . I say 't is pitty he was not with them to help them out concerning this question ; for when the Jewes askt him , Quomodo potest hic carnem suam dare ad manducandum ? how can this man give his flesh to he eaten ? and they received no other Answer but this ; Amen I say unto you , unless you eat the flesh of the son of man , and drink his bloud , ye shall not have life in you : the Apostles who heard this answer , replyed no more but humbly submitted , and believed Christs words . But if Mr. de Rodon had been by , this answer belike would not have satisfied him , he would argue the case with Jesus Christ more profoundly , according to his Principles of Philosophy , he would pose him , and pose him again , even until he sackt him , if he could ; to fetch out how he could Transubstantiate bread and wine into his body and bloud ; or else he would not believe him . So may he also misbelieve that Christ revived Lazarus , until he shewes him the manner how he did it , for it seems the Mounsieur allowes of no supernatural power in Christ ; for if he did , he would never so often repeat these frivolous questions , viz. how a human body can be in a point , and in divers places at once ? how the head of Jesus Christ , and his whole body could be in his mouth ? &c. Rodon . 7. Lastly , since Iesus Christ said , drink ye all of this Cup , all Priests whether Iesuits , Monks , or other Romish doctors , would of necessity be constrained , really , properly , and without a figure , to drink of the Cup , whether melted or not , and really to swallow it , untill they should confess that there are figures in the words of Iesus Christ , in the celebration of the Eucharist . Answ. No such constraint good Sir ; for the Romish doctors do allow that there is a figure in the word ( Cup ) but they allow not of any figure in the consecrated wine which is in the Cup ; Neither do they hold that the Cup is the Testament , but the consecrated wine which is in the Cup. Therefore I pray give them leave to drink the consecrated wine which is their Testament , and has no figure in it ; and since you are so great a lover of figures ; drink you the Cup molten or unmoulten if you can . Objection . 2. Romanists . 8. The second objection is this : The Sacrament of the Eucharist is more excellent then that of the Passeover ; because the Sacrament of the Passeover is a type of the Sacrament of the Eucharist , and the thing typified is always more excellent then the type , But if the Sacrament of the Eucharist did not realy contain the body and bloud of Christ , but was only the signe of it ; then it would follow , that the Sacrament of the Eucharist , would not be more excellent then that of the Passeover ; nay the Sacrament of the Passeover would be more excellent then that of the Eucharist ; because a lamb , and its bloud is more excellent , then Bread and wine : and the death of a lamb , and the shedding of his bloud , doth much better represent the death of Christ , and the shedding of his bloud on the Cross then bread broken , and wine powred into a cup can do . Answer . Rodon . 9. To this I answer , first , that the thing typified by the Paschat lamb , is Iesus Christ , and not the Sacrament of the Eucharist ; as S. Paul shews clearly , 1. Cor. 5. when he calls Iesus Christ our Passeover , in these words , Christ our Passeover was crucified for us : The truth is , a whole lamb without spot or blemish killed and burnt towards the Evening , and its bloud shed , doth very well represent Iesus Christ perfect without sin , put to death and his bloud shed toward the end of the world , and in the fulness of time ; but such a lamb represents nothing of that which is seen in the Eucharist . Besides , the types and Sacraments of the old Testament , were instituted , that the faithful of those times , might come to the knowledge of the things typified and signified for the salvation of their souls : But the faithful under the old Testament never came to the knowledge of the Eucharist by the Paschal lamb , and though they had come to the knowledge of it , yet they had had no benefit thereby . In a word , seeing the Passeover and the Eacharist are types , Images , and signes , of Iesus Christ , 't is very impertinent to say , that the Passeover is the type of the Eucharist , because a type is not properly the type of another type , but only of the thing typified ; as the Image of Caesar , is not the Image of another Image of Caesar , but only of Caesar himself . Answ. Mr. de Rodon breaks this thrust , or objection , three manner of ways , all which I will answer in order : to his first , wherein he says , that the thing typified by the Paschal lamb , is Jesus Christ , and not the Sacrament of the Eucharist , as S. Paul shews clearly , 1. Cor. 5. when he calls Jesus Christ our Passeover in these words , Christ our Passeover was crucified for us : I answer , that this Passage of scripture , shews not clearly that the Paschal lamb is not also a type of the Eucharist ; Nay I say , that this text makes rather for us ; for whereas all the holy fathers and doctors of the Church , with all the general Councils , do unanimously hold , that the Sacrament of the Eucharist offered , is nothing else but Christ immolated unbloudily upon the Altar , in remembrance of his once bloudy Passion . If the same Christ ( we say ) then the same thing typified ; and the only difference is in the immolation or offering , viz. that the primary oblation of him was bloudy , the secondary incruent or unbloudy ; all which we grant , and for that reason do averr and maintain that the Paschal lamb was a type not only of Christ crucified , but also of Christ in the Eucharist . And we leave it to any Prudent and impartial Reader to consider and judge , whose authority and opinion is surer to be imbraced and followed in this debate , Iohn Calvins , Mr. de Rodons and a handful of new Phanatick opiniatours , or the General Councils of all ages that ever treated of this subject , all the holy fathers , and the universal Christian Church . But ( replyeth Mr. de Rodon ) such a lamb represents nothing of that which is seen in the Eucharist ; I answer , that it represents that which is believed to be in it ; which is a surer and better sight or knowledge then what we see or know with our corporal eyes , which may be deceived by the illusions of the devil ; whereas our understanding supported by the light of saith cannot be ; because it relyes upon the testimony of Gods word , which testimony and word we have expressely in the 6th of S. Iohn of our side . But ( quoth he again ) besides , the types and Sacraments of the old Testament , were instituted that the faithful of those times might come to the knowledge of the things typified , and signified for the salvation of their souls ; But the faithful under the old Testament , never came to the knowledge of the Eucharist by the Paschal lamb ; and though they had come to the knowledge of it , yet they had not benefit thereby . I confess , that the types and Sacraments of the old Law , were instituted for the reason you alledge , and I distinguish your minor thus : But they never came to an explicite sormal knowledge of the Eucharist , I confess ; but they never came to an implicite vertual knowledge of ▪ the Eucharist ; I deny ; and deny also that they had not the vertual benefit of it : for the Eucharist and its immolation , being the self same thing with Christ , and his immolation upon the Cross ; although this being the primary immolation ( as is said before ) and including virtually the secundary which is that of the Altar ; yet because the very same thing is still offered ; it followeth , that this secondary , immolation , which is the Eucharist , was typified also vertually and implicitly , by the Paschal lamb ; and that those of the old Law reapt benefit by it , as they did explicitly by that of the Cross. In a word , seeing the Passeover and the Eucharist , are not Types alike ; but the one mediate , and the other immediate , the one but a bare type , and the other both type and the thing typified ; it is not at all impertinent , that the Passeover should be the type of the Eucharist : Neither is the Parity of Caesar with his own Image , to any purpose ; for Caesar and his Image are not the same thing , as Christ is the self-same thing with the Eucharist : There M. de Rodon ought to hold ●…is impertinent tongue , or speak better to the purpose . But he that is full of impertinencies , and hath nothing else in him , must of necessity burst out with some of them , or otherwise he would become quite dumb . Rodon 10. Secondly , I answer , that the excellency of one Sacrament above another , must be drawn from its form and efficacy , and not from its matter ; because it is form that chiefly gives being to things composed of matter and form : But the form of Sacraments depends on the words of Institution , because being signes of divine Institution , their form can only depend upon the will of God , who chooseth certain things to signifie other things ; and this will of God cannot he known but by revelation , which is the word ; so that it is properly said , that the word joyned with the element makes the Sacrament ▪ therefore although the Sacrament of the Passeover be more excellent then the Eucharist in respect of its matter , because the Paschal lamb and its bloud , are more excellent then the bread and the wine of the Eucharist ; and that the lamb and its bloud have a greater Analogy with Iesus Christ & his bloud shed on the cros , then the bread and wine of the Eucharist have ; yet the Sacrament of the Eucharist is much more excellent then that of the Passeover in respect of its form , which depends on the words of Institution ; because that at the institution of the Sacrament of the Passeover , God spake not the word of the principal end for which he did institute it , viz. to be the type of Iesus Christ and his death . But at the institution of the Sacrament of the Eucharist , Christ declared in expresse terms , that he did institute the eating of the bread broken , and the drinking of the wine poured into the Cup , to be commemorative signes of Christ himself , and his death . The Sacrament of the Eucharist is yet more excellent then that of the Passeover , in respect of its efficacy , which depends on two things , viz. on the form , which being more manifest in the Eucharist , doth operate with more efficacy ; and also because it represents a thing past , viz. the death of Christ : But the knowledge of things past , is more clear and perfect then the knowledge of things to come , and we are more toucht with the memory of things past , when some symbol brings them to our thoughts , then when we consider things to come through clowds and shaddows : To this I add , that the bread and wine of the Eucharist , have a greater Analogie with Iesus Christ , then the Paschal lamb had in one respect , viz. in regard of the spiritual nourishment which we receive by Christs death ; for as Baptism is the Sacrament of our spiritual birth , so the Eucharist is the Sacrament of our spiritual nourishment : But this nourishment is much better represented by bread and wine , which are the ordinary nourishment of our bodies , then by a lamb . Answ. All that Mr. de Rodon says in this second answer , strengthens , and confirms our major above ; but it strikes at our minor , viz. But if the Sacrament of the Eucharist did not really contain the body and bloud of Christ , but was only the signe of it , then it would follow that the Sacrament of the Eucharist would not be more excellent then that of the Passeover ; nay that of the Passeover would be more excellent then that of the Eucharist , &c. That the excellence of one Sacrament a bove another , must be drawn from its form and efficacy , and not from its matter , because it is form that chiefly gives being to things composed of matter and form , as Sacraments are ; this doctrine , I confess , is very good and true ; and that the form of the Sacrament of the Eucharist dependeth on the Institution of Christs words , is also very certain and true . But by what words ( forsooth ) did Christ institute this Sacrament ? doubtlesse by no other but these , viz. this is my body , this is my bloud : and immediately after consecrating he said ; as often as you do this , do it in remembrance of me . Now if you take away the first and immediate signification of the words of consecration , which is , that it is his body and bloud ; I ask Mr. de Rodon , how bread and wine can signifie the body and bloud of Christ , after the words of consecration , more then they did before ? or if Christs body be not really there , how can bread and wine be the signes of his body and bloud because they were consecrated , more then if they were not consecrated at all ? and ( to use the Mounsieurs one phrase ) we cannot see or discern with our eyes , any greater signs of Christs body and bloud , in the consecrated bread and wine , more then we do see in the unconsecrated . I confess indeed , that these words : as often as you do this , do it in remembrance of me , do signifie Christs bloudy Passion : But what that ( this ) is ; unlesse it be Christs body , ( for he said immediately before , this is my body ) I cannot understand ; for if by the word ( this ) Christ had meant the remembrance or signe of his body , and not his real body ; then the sense of his words would be this : as often as you do the remembrance of my body , do it in remembrance of me : which as any body may see , is a perfect Batalogy , or senselesse repetition of the self-same thing . But sure it is , and according to Mr. de Rodons own concession , that the Paschal lamb has a nobler natural entity ( because of its life ) then bread and wine have ; and that his bloud has a greater Analogy with Christ and his bloud shed on the Crosse , then they have ; Therefore not only according to the material entity ( which is the matter ) but also according to the representative or significative entity , ( which is the formal part of the Sacrament ) if Christs body be not there really present ; the Passeover is a more excellent signe or Sacrament of Christs bloudy Passion , then the Eucharist is ; which is a great absurdity , if not rather Blasphemy ( we say ) to assert . To this I add , that whereas according to M. de Rodons own saying , it is an impertinency to make a Type of a Type ; it follows that the Paschal lamb signifies the thing typified , viz. Christs bloudy sacrifice , better then the Eucharist doth ; if you take away the body of Christ from the Sacrament , or cut off the immediate signification of these words , This is my body : upon which words the signification of the Eucharist do wholy depend . Rodon . Lastly , I answer , that it is far les●… inconvenient to give some prerogative to the Passeover above the Eucharist , ( viz. to give it a more excellent matter and Anology ) then to assert the corporal Presence of Christ in the host , by an unheard of Transubstantiation , which destroys the nature of Sacraments , gives our Lord a monstrous body , includes notorious absurdities and contradictions , and gives the lye to sense , Reason , and holy Scripture , as hath been proved . Answ. This last answer of de Rodon is not only absurd , but also impious , and Blasphemous ; for it makes the Sacraments of the old Law , to be better , and more perfect , then those of the new ; which is a great derogation to Christs infinite wisdom , that he should institute Sacraments ( for all the Sacraments of the new Law are instituted by him ) of lesser worth and likenesse then those were which were used before his Incarnation : It puts the Law of Grace , beneath the Law of Moses ; It makes Christs words , Institutions , and Instruments of our Redemption ( which be his Sacraments ) imperfect and vain , if the Sacraments of the old Law be worthier and more significative then his are ; and consequently it lessens the price of our redemption , which is Symbolized perfectly in his Sacraments ; finally , according to this rate , we had better fall to circumcising our selves , become Jews , and forsake Baptism , and consequently our Christianity ; for if the Passeover may without offence excell the Eucharist in matter and Analogy or signification , why may not circumcision also excell Baptism ? away , away then with this blasphemous lyar , who vainly and falsly boasts of his non-sensical proofs , that Transubstantiation destroys the nature of Sacraments , gives our Lord a monstrous new body , includs notorious absurdities and contradictions , &c. for all his silly proofs are already destroied , shattered , & quasht by me , in their due places . This is ( Reader ) that malepart Civilian I told you of a little before , who so well deserved his fee ; and I doubt not but he received it by this time . Objection 3. Romanists 11. The third Objection was proposed at Nismes , Anno 1657. by the Iesuit●… S. Rigaut thus . God doth communicate or can communicate to the creature in a finite degree , that which he possesseth in an infinite degree ; for example , God hath an infinite power , whereby ●…e can do all things at once , as appears in a man , for he can see , hear , talk , and walk at the same time : God hath also an infinite wisedom and knowledge , whereby he knows all things at once ; therefore he communicates or can communicate to the creature a finite knowledge , whereby it may know diverse things at once : And even so God hath a virtual infinite extent , which is called Immensity , whereby he sills all things and all places at once ; Therefore God communicates or c●…n communicate to the creature , viz. to a body , a finite extent , whereby it may sill divers places , and occupy several places o●… once ; whence it follows , that Christs body may be in divers pl●…ces at the same time , viz. in heaven , and in the host . Answer . Rodon 12. To this I answer . that as God cannot be in two places ( for example , in heaven and upon earth ) without being in all those places that are between both , ( for then he would be distant and separated from himself ) so Christs body cannot be in two distant places , viz. at Paris and at Rome , in heaven and upon earth in the host , without being in all those places that are between both ; for then it would be distant and separated from it self , which is impossible ; as hath been sufficiently proved . Therefore since Christs body is not in all places between Paris and Rome , and between heaven and earth ; it follows , that it is not in heaven and upon earth in the host , nor at Paris and Rome in consecrated hosts ; so that to make a creature ( for example the body of Christ ) partaker of Gods extent or immensity , it is sufficient , that as God by his infinite extent occupies all places ; so Christs body , should by its finite extent occupy some place . But if to make it partake in a finite degree of this divine Attribute of Immensity , it must be in divers places ; yet it is sufficient that it be in divers places successively , and not at once : Or if to make 〈◊〉 partake of this Attribute , it must be in divers places at once , yet it is sufficient , that it occupies them by its several parts ; f●…r example ; that the head be in one place and the feet in another , &c. In a word ; that it be without discontinuance or separation , as God is every where without discontinuance . Thus the learned Master Brugier , then answered , and much better , but I cannot remember his full and compleat answer . Answ. Mr. de Rodon , your learned Brugier , shews no learning in this answer , which is but very simple and false ; but if you think his answer to the question was full and compleat , you had better say , that you cannot remember one word of it , for if he and you rely upon this answer , and take it to be a compleat and satisfactory one ; you both shew that you are but a couple of very ignorant fellows that go against all Philosophers and learned men , which I demonstrate evidently thus : The reason you give , why God cannot be in two places together , without being in all those places that are between both , is because he would otherwise be different and separated from himself . But this reason is false , and stark naught , which I prove thus : God is a pure spirit , but betwixt pure spirits there can be no proper distance , or separation , by reason of the difference of material places ; for while Christ was upon earth , his diviniry which was also here , was not distant nor separated from the divinitie of the father and of the holy Ghost , which was at the same time in heaven also : Neither doth any Philosopher or learned man say that two Angels are properly distant or separated from one another , by reason of their material places : and the general reason is , because distance ( as I proved before ) is proper only to corporal things that are in their corporal and material places , by reason of their superfices , and of the superfices of their places ; so that pure spirits ( as Gods is a most pure one ) having no superfices , are consequently incapable of being circumscribed by any material place ; and consequently also incapable of any proper distance or separation ; for otherwise , since the measure of any thing , in the way or line of commensuration , is more perfect then the thing which is measured ; it would follow , that a material place , which is but a corporal thing , ( if it should measure or commensurate a spirit ) would be more perfect in the way or line of commensuration and regulation , then any spirit would be , which is both absurd , and impious to assert . Therefore if there be any reason why God cannot be in two places at once , without being in all those places that are between , it is not for the distance or difference of the places ; but rather because of his Immensity or infinite ubication ; for without his ubicacation , the other intermediate places would desist to be ; because their being doth wholy depend upon his ubication : But Christs body may be in a thousand , and ten thousand places together personally with his sacramental ubication without being in the intermediate places personally ; because all those intermediate places may be preserved in their being , by vertue of the common divine ubication or presence . And whereas a sacramental presence or ubication ( as I have formerly proved ) is a spiritual presence , or rather the real Presence of Christs glorified body spiritualized , according to the Apostles saying ; Cor. 15. It is sown a natural body , it shall rise a spiritual body : I say , because it is a spiritual or spiritualized body and presence , it has no dependance from corporal places , nor consequently from their distances , or differences . All the learned Master Bruguiers , and all profound Master de Rodons other petty answers to this objection , are frivolous , if not ridiculous ; for they grant no more to Gods being able to communicate his Attributes finitely to Christs glorified body , then what we see he doth communicate unto our lumpish mortal bodyes : for our bodies , do possess some place , and our bodies can be successively in two places ; and our bodies , though they be not in two places at once , yet we possess them by our several parts , viz. our head in one place , and our feet in another ; or if he meaneth , by possessing two several places at once , that our heads , feet , and our whole bodies , are at the same time in both several places ; then he gives us more then we ask : for we say not , that one body is circumscriptively , and according to its natural situation in two places together ; But that the same body may be circumscriptively in one place , viz. in heaven , and also at the same time sacramentally in another , viz. here upon earth : or that the same body may be sacramentally at once in divers places ; which is far easier , then for a body to be at the same time in two different places circumscriptively . But that God imparts and communicates his gifts and Attributes unto Christ , and to his body now glorified , more then he doth unto us , and to our corruptible lumpish bodies , is a thing most certain : for without doubt Christ partakes more of the divine wisdome , Power , Justice , mercy , goodness , bounty , &c. then we do ; and his body partakes now of the gifts or dowryes of subtillity , impassibility , Agility , and clarity , which ours do not : why then ( I pray ) cannot God make Christs body partake more of the Attribute of his Immensity , then ours doth ? questionless he doth ; and consequently it can be in more places at once , then our heavy lumpish bodies can be . Objection 4th . Roman . 13. The fourth objection is this ; If divers bodies may miraculously be in one and the same place , then it also follows that one body may miraculously be in divers places ; there being no more difficulty or impossibility in the one then in the other . But divers bodies may miraculously be in one and the same place ; sor Iesus Christ came into the room where his disciples were , the doors being shut , which he could not have done , if his body had not penetrated the do●…rs . Besides , it is said that Iesus Christ was born of the Virgin Mary , and consequently Mary was a Virgin , both before and after his birth , which could not have been if Iesus Christ had not penetrated her belly , and come forth without fraction or overture . Lastly , Iesus Christ penetrated the stone that was laid on his sepulchre when he rose again , and it is said , that he penetrated the heavens when he Ascended . Answer . Rodon 14. To this I answer . First , That it is not said that Iesus Christ came in the doors being shut , for these are the words : The same day when it was Evening , and the doors having been shut for fear of the Jewes , Jesus came , &c. which words do indeed shew the time when Iesus came in unto his disciples , but not the manner of his entry by penetration ; But if the words be translated , the doors being shut , and that they do import that the doors were not opened by any body , yet they do not exclude the opening of them in the twinckling of an eye by the divine Power , sub we have examples of this in holy Scripture ; for Acts the 5th , we reade , that the Apostle went out of Prison , though the doors had been fast shut ; but it is said , that the Angel of God opned them . And Acts. 12. the door of the prison opened to S. Peter of its own accord ; that is , without being opened by any body . And so it is said that Christ entred , the doors being shut , or having been shut ; which excludes the opening of them by any body , but not the opening of them by a divine power in so short a time that it was undiscernable . Answ. Mr. de Rodon has many answers to this objection ; all which answers I will refute in order : his first is , that these words the doors being shut , are not the right words , but these : the doors having been shut , which words he confesseth , do indeed shew the time when Jesus came in unto his disciples ; but not the manner of his entry by Penetration . This answer I say , hath no resemblance of Truth , solidity , or reason ; not of Truth , because our vulgar Translation of the Scripture is far more ancient and authentical for the authors sanctity and learning , ( and consequently far more worthy to be believed ) , then de Rodon , and all his new Translatours are . It has no solidity or reason ; because Christs miraculous manner of entrance to his disciples , deserved as much , or more to be chronicled then the time when he entred did ; for the time of his entrance , whether it was in the morning or evening , or at noonday , imports not very much ; but the circumstance of the manner of his entrance ( the door being shut ) is of great weight , for it shews that he entred not after an ordinary manner . But if the Mounsieurs Translation were the right , then we may imagine , that when Jesus Christ came to the door , and finding it shut ( as we suppose it was for fear of the Jews ) he knockt at it , and that the porter coming to the door asked , who is there ? and Christ should answer him , I am Iesus Christ , I pray let me in ; all this may very well follow from the Mounsieurs right Translation ; for if Christ did not enter , the doors being shut , but the doors having been shut , and afterwards it was opened for him to let him in ; then by all likelyhood it was , as I say ; which if so , then doubtless when he knockt , he putt the poor disciples into a great terrour , fearing lest the Jews came to apprehend or massacre them in the place . But how ridiculous this translation is , and how void of credit or belief ; besides that holy text makes no mention of it , I let any rational Christian judge . Moreover , if the time of his entrance was of greater importance to be considered , then the manner of his entrance was ; 't is wonder the very hour was not set down too . But Mr. de Rodon has another string to his bow , and saves himself thus . But ( quoth he ) if the words be translated , the doors being shut , and that they do import that the doors were not opened by any body , yet they do not exclude the opening of them in the twinckling of an eye by the divine power , ●…ith we have examples of this in holy Scripture : for Acts the fifth , we reade , that the Apostle went out of Prison though the doors had been shut fast : for there we reade that the Angel of God opened them . And acts the 12th . the doors of the prison opened to S. Peter of its own accord , that is , without being opened by any body : And so it is said that Jesus Christ entered , the doors being shut , or having ●…een shut ; which excludes the opening of them by any body , but not the opening of them by divine power , in so short a time that it was undiscernable . Thus Mr. de Rodon very wittyly and wisely answereth us . But good sir , here you are to answer to these words : the doors being shut , and not to these , the doors having been shut . And what else ( forsooth ) meaneth the doors being shut , but , the doors not being open , or while the doors were not open ? If so , then whether the doors were opened by divine or humane power , it imports not , for our Saviour entred not but the doors being shut , or while they were shut : So that though the time be never so short , and the twinckling or instant never so imperciptible , while the doors were open , our Saviour did not enter ; or else the words of the text be not true ; because the text says ▪ he entred the doors being shut , or , while they were shut ; Therefore the Mounsieur by this answer commits three horrid faults ; first , he falsifies the text , by putting the doors having been shut , for the doors being shut ; secondly , for excluding the shutting of the doors by divine power , which is either his addition to the text , or glossing upon it ; which yet he ought not to do , because of the curse that accompanies those that diminish or add to Gods word , or expound and interpret it wrongfully . Thirdly , because whether the doors were opened by Gods power or by mans , although it were but in the least twinkling of an eye ( as he says ) he manifestly contradicts the Text , for if in that twinkling the doors were open , when our Saviour entred , he did not enter the doors being shut , but he entred the doors being open , or at that instant while the doors were open : Or could he enter the doors being open and shut at the same instant or twinkling ? Therefore whether you will or no Mounsieur you must confesse accoridng to this Text , that our Saviours glorified body did penetrate the doors of the room where his disciples were , or else say , that he entred while the doors were open and shut together , which is both non-sensical and contradictory . Neither do your clear passages out of Act. 5. and the 12. avail you a jot ; for first , there is a very great difference between Christs glorified body , and the Apostles patible body , as it was when he lay in prison : and therefore to let a patible body go out of prison , it was necessary the doors should be opened by an Angel , or some body : But Christs glorified body needed no such help . Secondly , because the Text says not , that Peter went out of prison the doors being shut , as it is said , that Christ entred to his disciples while the doors were shut , therefore these passages of Scripture are nothing to your purpose . Rodon . Secondly , I answer , that the Virgin Mary was a true Virgin both before and after her delivery , if by being a Virgin he meant not to have had the company of a man : but it is certain that Iesus Christ came out of the Virgins belly by opening her womb ; for it is said , Luke 2. that Joseph and Mary carried Iesus Christ to Jerusalem to present him to the Lord , as it is written in the Law ; Every male that openeth the womb shall be holy unto the Lord. Answ. Concerning our B. Ladies virginity , your answer Mounsieur is also impious and false ▪ for strict and rigorous virginitie , ( such as the mother of Gods is ) consists in the integrity of a virginal inclosure . Therefore it is so far from being certain , that it is a false and an arrant lie , that Jesus Christ came out of the virgins womb by fraction or overture ; for that is contrary to virginal integrity . But most certain it is , and a thing questionlesse , that de Rodon deserves a double fee , one for vilifiing Christs Sacraments , and another remarkable brand upon his ungodly tongue or lips for speaking blasphemously against the B. virgins virginal integrity , which according to his impious doctrine , would not be as entire as that of ordinary young little maidens is . The Scripture which you alledge for it , helps you not out also ; for although Ioseph and Mary carryed Iesus to Jerusalem to present him to the Lord , as it is written in the Law , Every male that openeth the womb shall be holy unto the Lord : yet it follows not , nor proves at all , that Christ at his birth , did open his virgin-Mothers womb ; for when Iesus and Mary came to the Temple , and he was to be presented there to the Lord , it was not for any obligation he or she had to the Law , for as they were both most free from sin ; so were they exempted from the Law also , which was made only against sinners . But he was pleased to be presented at the Temple like a sinner , because all other males , but he that openeth the womb , were really sinners , and consequently subject to the Law. But he , as he said of himself , came not into the world to destroy the Law , but to fullfill it ; and therefore for to give no occasion of scandal unto others , he was pleased to be presented to the Lord , like unto a sinner , although both himself and his most blessed mother were clear from all sorts of sins , and consequently not subject to the Law : he was also perhaps pleased to be presented in the Temple to the Lord , the better to conceal himself from the devil ; for the same reason as Martyr Ignations gives , why he chose rather to be born of a Married woman then of a virgin unmarried , because the devil only suspected and guest who he was , and was not quite certain of it , as it evidently appears by these words of S. Math. 4. If thou art the son of God , command that these stones be made bread : where as one may clearly see the devil spoke doubtfully . So that as Jesus Christ was exempted from the Law , and yet fulfilled the Law ; even so he came out of his mothers belly without opening her virginal womb as all other males when they are born , do open their mothers wombs , Certain it is therefore , and most certain too , that as Jesus Christ was conceived in the virgins womb without any detriment to her virginal integrity ; so he also came out of her womb leaving her as pure and entire a virgin as she was before his birth ; and consequently as entire as any little mayden virgin ; and this susliceth to refute de Rodons blasphemous answer against the B. virgins Integrety . Rodon . Thirdly I answer , that Iesus Christ did not penetrate the stone that was layd on his sepulchre , for it is said , S. Math. 28. that the Angel of God rolled it back from the door of the sepulchre . Answ. Neither will this text serve your turn Mounsieur for the stone was not rolled by the Angel , to make way for Christs body to come out of the sepulchre , as de Rodon falsely glosseth it , and heaps curses more and more upon his own head by so doing . But the stone was rolled for the Maries who came to visit our Lords sepulchre , and he rose before they came ; for when they came with oyntments to anoynt his body , they found the sepulchre shut ; and S. Mary Magdalene said , quis revolvet nobis l●…pidem ? who will roll the stone for us ? S. Mark. 16. Therefore the stone was rolled for them , and not for Christ to come out of his sepulcher , because he could , and did make way for himself by his own proper might and vertue , without needing the help or administry of his Angels , as he assended into heaven without their aid or help . Rodon . 14. fourthly , I answer , that when it is said , Heb. 4. that Iesus Christ penetrated the heavens , we must understand it improperly , in the same manner as it is commonly said , that an Arrow penetrates the Air , that is , the Air gives way to the Arrow that Passeth through the Air ; and so Iesus Christ penetrated the heavens , because the heavens gave way to his body , and not that the heavens and his body wère in one and the same place . But why Mr. de Rodon ? when the Apostle says plainly and exnresly , that Jesus Christ penetrated the heavens , why ( I say ) must we understand his words improperly ? do you think that Penetration is an impossible thing to God ? have you an Augustine , a Hierome , an Ambrose , a Gregory , a Chrysostome , or any of the ancient Fathers to second you ? or have you any Text of Scripture or General Council that backs you in it ? if you have , produce them , in the name of God ; if you have not , ( as I am sure you have not ) is it not a very great presumption and audacity in you to offer to interpret clear passages of Scripture , and turn them to what sense you please , upon your own bare word and authority ? or finally , do you not see your own heretical Pride , in offering to perswade the world to believe your bare word against the Apostles clear meaning ? for certainly the Apo●…le purposely mentioned the word ( Penetrated ) to let us know that Penetrability is a property that belongs to a glorified body : he●…p on 〈◊〉 , heap on , more and more curses upon your own self , for adulterating Gods clear word ; but I am sure no body of understanding , reason or belief ought to believe you , or pin his saith upon your glosses , after so many blasphemyes and lyes by you exprest in this small treatise . Therefore it is certain that as to be obscure , corruptible , impenetrable and lumpish or heavy , is proper to every patible body ; so it is proper to every glo●…ious body ( as Chri●…s is most glorious ) to be luminous , incorruptible , penetrable , active or fleet ▪ or if you deny penetrability to a glorified body , you must deny it agility , incorruptibility , and clarity also ; and then you contradict your own self : for in your 4th . chap. numb . 15. you own that the glory of Chri●…s body doth principally consist in the brightness and splendor of an extraordinary light ; which is nothing else but the gift or dowry of clarity . Rodon . 15. All the Romish doctors agree with us , that modal accidents ( which are nothing else but the manner of being of substances , as Action , Passion , Relation , figure , &c. ) cannot be without a subject , no not by the power of God himself : But all the Objections by which they endeavour to prove that the accidents of the bread and wine may exist without a subject ( that is without their substance ) do prove the same thing of modal accidents too , so that I shall not stay now to repeat these objections with their answers , which are set down at large in my dispute about the Eucharist . Answ. Certainly Mr. de Rodon you are much mistaken in the general opinion of all the Romish doctors concerning accidents , and I believe you never read them all , nor the tenth part of them : for although these Accidents which you recount , if compared to the accidents of Quantity and Quality ( because of their small entities and being ) are but modal ; yet in themselves they are real and positive entities , and not pure modes : for each of them constitutes a peculiar Predicament or series of Accident , as the common opinion of all the best Romish doctors hold with Aristotle , commonly called the Prince of Philosophers . But whatsoever they hold of these Accidents , whether they be proper entities , or only pure modes , very sure it is , that they hold , that subsistence and existence themselves ( which are substantial modes , and more intrinsecal and neer to their subjects or substances , then modal accidents be ) may be separated from their substances ; as Antichrists subsistence and existence are now separated from his Essence , for essences ( as Aristotle says ) are ab aeterno , from all eternity ; but subsistences and existences are not . But suppose these modal accidents , for the smallness of their entities , cannot be without a subject ; yet it follows not , but that the Quantity and Quality of the Sacramental species ( which have a greater and more solid entity ) may be without their connatural subjects , their connatural subject being supplyed by a better and stronger , as we say the power of God which upholds the Sacrament , is a far better and stronger prop of the Sacramental species , then the bare entities of bread and wine were . And suppose again , that according to all the Romish doctours , these modal Accidents cannot be , ( even by the power of God himself ) without a subject ; yet it follows not , that they cannot be without their connatural subject , because God can supply their connatural subject with a better ; and so he does in the Mystery of the blessed Sacrament ; for he gives the Sacramental species a better and stronger subject then they had before while they were sustentated by their connatural subjects of bare bread and wine . In a word , it is sufficient for all Accidents to have an aptitudinal inherence to their natural subjects , without having an actuall inherence in them . Objection 5th . Roman : 16. The fifth objiction is drawn from Mal. 1. in these words : from the rising of the sun unto the going down of the same , my name shall be great among the gentils ; and in every place shall they offer incense to my name , and a new pure offering : where by this new and pure offering nothing can be understood but the sacrifice of the Mass ; because by this offering , we cannot understand prayers , almes , contrition of heart , and other good works , which are sometimes in Scripture called oblations and sacrifices ; for the Prophet Malachy promiseth a new offering . But Prayers , Alms , and other good works , were common amongst the Iews , and besides , they of the Reformed Religion do believe that all the actions of the faithfull are polluted , and the Prophet speaks of a pure and clean offering . Again , by this offering which Malachy speaks of , cannot be understood lambs , Bulls , and such like animals , which were wont to be sacrificed in Solomons Temple ; because the Prophet promiseth that it shall be offered in every place , amongst the heathens . Lastly , by this offering cannot be understood the bloudy sacrifice which Iesus Christ offered on the Cross , because that bloudy sacrifice was offered but once upon Mount Calvary in Judea , and the Prophet speaks of an oblation that shall be offered in every place : Therefore by this offering must be understood the sacrifice of the body and bloud of Christ , under the species of bread and wine ; which is nothing else but the Mass. Rodon . 17. To this I answer , first , that by the offering whereof Malachy speaks , must be understood that spiritual worship and service which believers should perform unto God under the New Testament , which is comprised in that sacrifice which they offer to God , both of their persons and Religious actions , and this is the reason why S. Paul Rom. 12. speaks thus ; I beseech you therefore , brethren , by the mercies of God that ye present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . And chap. 15. speaking of the grace that was given him of God , he saith . It is given him that he should be the Minister of Jesus Christ to the Gentils , ministring the Gospel of God , and that the offering up of the Gentiles might be acceptable , being sanctified by the holy Ghost : whence it appears that by this oblation whereof Malachy speaks , we must not under , stand the offering of Christs body and bloud under the aecidents of bread and wine ; but the offering up of the persons and Religious actions of those that should be brought unto God by preaching of the Gospel , and particularly the Gentiles . Answ. I wonder where Mr. de Rodon did reade or learn all these witty commentations he has upon Scripture . If they were revealed unto him by God , then they carry as much authority with them as Scripture it self doth . But if they be not revealed , nor seconded by any of the holy fathers , upon what foundation doth their verity rely , but upon de Rodons own bare word ? All the world then must follow Mr. de Rodons bare word , and leave the plain sense of the words of Gods Prophet , although we are sure he was inspired by God. The Prophet says expresly , that in every place they shall offer Incense to Gods name : Incense is the signe of a strict and rigorous sacrifice , not of a sacrifice improperly taken ; for in all the proper sacrifices of the old Law , the ceremony of Incensing the sacrifice was commonly used , though not at the offering of improper sacrifices ; such as are Prayers , Alms , and other good works . Therefore the Prophet meant hear , a strict and proper sacrifice whereat Incense is used . supposing then for certain , that , the Prophet spoke of a rigorous and proper sacrifice ; I see no reason to the contrary , why Mr. de Rodon should not be held to Bellarmines definition of a strict sacrifice ; as well as he holds us to it , until he gives us as good or a better of his own ; holding him then to the same words he held us to , viz. and destroys something that is sensible and permanent ; whereas his answer is , that by the offering whereof Malachy speaks , must be understood that spiritual worship and service which believers should perform unto God under the New Testament , which is comprised in that sacrifice which they offer to God both of their Persons and Religious actions . I ask the Mounsicur when he , or any of his brethren , do offer their Persons , or their Religious actions to God , whether they de●…troy their own Persons and actions , or not ? if they do , then they destroy their own bodies and works ; if not , how is it a strict and proper sacrifice they offer ? for such a sac●…fice cannot be offered wit●…out destroying something that is sensible and permanent . But we seldom see , or hear that any of the R●…formed Church destroy themselves through an excessive zeal to Gods service ; but on the contrary , we often see that they are very curious and careful both of their diet and apparel , and do mortifie their bodies with fa●…ting and other penal exercises , for Gods sake , but very little : yet true it is , that we hear sometimes of some Phanaticks or Quakers ( derived from the Reformed Church ) who now and then , out of meer zeal do hang themselves , or throw themselves out of windows or high places , and so sacrifice their persons to the devil . Neither doth these words of the Apostles , Rom. 12. I beseech you therefore , brethren , by the mercys of God , that ye present your bodies a living sacrifice , holy , acceptable to God , which is your reasonable service , favour you , o●… hurt us ; for the Apostle speaketh there , of a sacrifice taken not strictly , but in its common acception : for he bids us not destroy our bodies , nor our actions ; and yet according to our definition of a proper and strict sacrifice , some sensible and permanent thing must be destroyed . And though he had meant a strict sacrifice , yet it makes nothing against us : for his Passage is very well understood in this sense , viz. that we ought to be always ready , and prepared in minde , to offer up all we have to the honour and service of God , nay to sacrifice , and make victimes of our selves , and our whole estates , and lose all , rather then to swa●…ve from God , or deny our Religion : this manner of Sacrificing unto God ( which is very acceptable unto him ) the poor Catholicks of England , I am sure , do practise a thousand times more , then those of the Reformed Church do : for they , upon the only score of their Religion , are hunted after , from house to house , their names taken up , they are presented , indighted , convicted , their estates taken away , they are banished , imprisoned , and persecuted a thousand manner of wayes ; they are incapable of bearing any manner of office by sea or land , and all ways for them to live in their own native Countrey , to maintain their poor wives and families are obstructed ; a Turk , a Jew , a heathen , nay any body , so he be not a Roman Catholick , has his freedome , and may live as he please , without lett or molestation . And in the sense of an improper sacrifice , must these words also of his 5th . chap. be understood , viz. that the offering up of the Gentiles might be acceptable ; for otherwise , if by offering up the Gentiles , a proper and strict sacrifice were meant ; then it would be acceptable to God , that the Apostle should kill or destroy those Gentiles he was to offer unto God ; and so according to Mr. de Rodons answer , the Apostle was to go up and down the world amongst the Gentiles or heathens , and after he had preached Christ unto them , those of them that believed and were converted by him , the Apostle was to take a knife , or some other weapon , & to cut their throats , or knock them on the head , to make them proper victimes or sacrifices for Christ , for without destruction of a sensible permanent thing ( according to the definition of a strict sacrifice , and we will stand to this definition untill de Rodon shews us a better ) there can be no strict or proper sacrifice . And this may be ( for ought we know ) Mr. de Rodon and his parties true sense or understanding of these words ; for they do as farr as they are able , destroy not only the estates , but also the Persons of the Romish doctors , and all the Romish Catholicks too ; and who knows but they think they offer an acceptable sacrifice to God by doing it ? for if they think otherwise , sure they offer these sort of sacrifices with a guilty conscience , and consequently if they offer them so , they cannot be at all acceptable to God , but to the devil . Rodon . 18. Secondly , I answer , that in the whole Passage of Malachy above-cited , the words New offering ; are not to be found , but only clean offering . And though a new offering had been there spoken of , yet I say , that things may be said to be new , when being spoiled and corrupted , they are restored and made sound again . But the service of God which had been corrupted under the Law , was reestablished by Iesus Christ and his Apostles under the Gospel , so that all things were made new : a new time , viz. the time of the preaching of the Gospel : a new people , viz. the Christian people : a new place , viz. all parts of the world , and not at Jerusalem only a new Prayer , viz. the Lords Prayer : new Sacraments , viz. Baptism , and the Lords supper : and new Preaching , viz. the preaching of salvation by Iesus Christ. Answ. Mr. de Rodon , we will not stand with you here about the difference of these two words , New and clean , for the one serves our turn as well as the other ; and whether you forged the New upon us , instead of the word clean , I know not , for you cite no author for it of ours ; and I finde the words clean offering , in our Bible also , as you have . But this imports nothing at all to our question : therefore , if you will not have it to be a New sacrifice , at least shew us which is that clean one the Prophet spoke of ? If it be a strict sacrifice , a sacrifice with Incense ( as the Prophet sayes it is ) it must be destroyed . Is the new time , ( you speak of ) that sacrifice ? a great deal of that time I confess , is past , and spent ; but when was it incenst ? were the new people , the Christians , this sacrifice ? 't is true , many of them are dead and gone ; but were they all thurified an Incenst at their departure out of the world ? or is the new place ( the world ) your new or clean sacrifice ? that is neither quite destroyed as yet , nor in most places Incenst : No more are the Lords Prayer , the new sacraments , viz. Baptism and the Lords supper , ( as they are celebrated by you ) nor your new preaching , ( if they be your sacrifices ) I say , they are not offered with Incensation , or thurification ; But the Prophet promised that at the new or clean offering or sacrifice of the new Law , which sacrifice is to be offered every where , or in every country or dominion , it shall be offered with Incense and thurification to the honour and glory of Gods name : and so ( I am sure ) do the Roman Catholicks through the whole world , when they celebrate or offer the unbloudy sacrifice of the Mass solemnly to the honour and glory of Gods name , they offer it with Incense and thurification . And this sacrifice ( as we believe it is the real body and bloud of Christ ) is infinitly cleaner then your bare bread and wine , and then all the rest of the sacrifices you mentioned are . Therefore since the Prophet says , there must be a new or clean sacrifice ; and that this sacrifice must be offered in every place with Incense to the name of God ; it followeth according to the Prophets words , that the sacrifice of the Mass , whereat Incense is dayly offered , is that new and clean sacrifice , since that of the Cross cannot be it , it having not been Incenst , nor offered in every place ; and the Mounsieur nor any of his party , can shew us any other clean or new sacrifice of theirs where at Incense is used . Moreover , God not only changed and multiplied his people , but also changed and bettered his sacrifice ; for in place of sacrificing Cattle , birds , and other weak and poor creatures , which were not able to purge sins , and were also often polluted by the sins of the offerers . God in this place promised a most effectuall , pure and excellent dayly sacrifice to continue perpetually in all places of his Church , that cannot be polluted ; which accordingly our blessed Redeemer and Saviour instituted of his own body and bloud , in the forms of bread and wine , as all ancient fathers prove . So Iustinus Martyr teacheth , in dialogo cum Trpihone . S. Cyprian , lib 1. cap. 18. adversus 〈◊〉 5. Damasc●…n . lib. 4. c. 14. de fide orthedoxa . S. Ierom. S. Theodoret , and S. Cyril , in their comentaries upon this place . S Augustine lib. 18 c. 15. de civit . S. Chrysost. in Ps. 95. & oratione conara Iudaeos ; shewing plainly , and urging the Jews , and all oppugners of this Catholick belief and doctrine , that this Prophecy is not otherwise fulfilled , but in the daily sacrifice of the Church ; for that here is proph●…sied another sacrifice distinct and different from the Jewish sacrifices , neither were sacrifices offered in all the world , neither could be ordinarily offered out of Ierusalem . But of this most sacred Mistery , and particularly that this is here prophesied , there is so much published by ancient and late writers , that more need not to be here added . And yet Mr. de Rodon with his bare word , or exposition , thinks to carry away the prize from all these ; so great is his opinion of himself , and of his illuminated spirit , a thing common to all hereticks . Rodon 19. Thirdly , I answer , that the oblation which is offered to God under the Gospel is pure and clean , the service which performed unto him , according to his word , is pure , th●… preaching of the Gospel is pure . In a word , the Christian Religion is pure , though there be many failings in those that profess it . And although the faithfull that present their bodies a living sacrifice , holy , acceptable to God , be compassed about with many infermities , and that their Religious actions be accompanied with diverse failings ; yet their persons and words may be said to be pure and clean in Iesus Christ in whose name they are presented to God ; so that although they cannot of themselves please or satisfy God ; yet as they are members of Christ , they are reputed holy b●…fore God : for it is these S. Peter speaks of , in Ep. 1. chap. 2. Who as living stones , are built up a spiritual house , a holy Priesthood , to offer up spiritual sacrifices , acceptable to God by Jesus Christ. And so our sacrifices are a pure and clean offering , but it is through Iesus Christ , who covers them with his purity and holyness ; so that the defects of them are not imputed to us . To this I add , that besides the perfect purity which we have by the imputation of Christs rigteousness , we have also a purity begun by the holy Ghost , of which S. Paul speaks , Rom. 15. in these words : that the offering of the Gentiles might be acceptable , being sanctified by the holy Ghost : for that which God hath decreed , Iesus Christ hath purchased , and the holy Ghost hath begun , is reputed by God perfect and compleat . And S. Paul shews clearly the truth of what hath been said 1. Tym. 2. 8. in these words . I will that men pray every where , lifting up holy hands without wrath and doubting . And Ephes. 5. Jesus Christ loved the Church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it to himself , a glorious Church , not having spot or wrinckle , or any such thing , but that it should be holy and without blemish . Answ. Your third answer is , that the oblation which is offered unto God under the Gospel , is pure and clean , the service which is performed unto him according to his word is pure , the preaching of his Gospel pure . In a word the Christian Religion is pure , though there be many failings in those that profess it . All this I confess is true , but what is it to your purpose ? I think ( if all the holy fathers above-cited , ought to be more believed then you ; and I know not why they should not ) I think I say , and I am sure on 't too , that you rather accuse and condemn your self , and your whole party by this answer , then save or excuse your selves ; for by that pure oblation which is offered unto God under the Gospel , all the holy fathers did understand the body & bloud of Christ , as they are daily offered & sacrificed upon the Altar , in the Mass , then which nothing can be offered and sacrificed more clean and pure ; but they never made any mention of your bare bread and wine . By the pure service which is performed unto him according to his word , cannot be understood your service ; for you contradict his word ; his plain express word is , that Bread and wine ( after the words of consecration ) are converted into his real body and bloud : for his express words upon the bread and wine he took in his hand , be these , this is my body , this is my bloud : And you say no : it is not his body but the signe or Sacrament of his body only , and you have no more reason to misbelieve this , then you have to misbelieve the Mysteries of his Incarnation , and of the Blessed Trinity ; because his word or Testimony for this , is as clear , if not clearer , then for any of the other two grand Mysteries of our Belief : and Gods word or Testimony is the only ground and motive of our faith : and as you misbelieve his word in this point , so you misbelieve his Church in many things more ; notwithstanding his express word commands you the contrary ; as in S. Math. 18. he bids you hear the Church . And in S. Luke the 10th . speaking to his Church representative , he sayes , he that heareth you , heareth me , he that despiseth you , despiseth me : a lesson which every good Christian ought to heed very well . It is also one of the Articles of our Creed , to believe in the Catholick Church : In a word , because you believe not him , nor obey his Church ; your preaching the Gospel , and your unchristian Religion , whereof you so much boast , and wherein ( as in your selves ) be many failings and absurdities ; are very far from being pure and clean : and consequently the sacrifices you here mention ; ( though as they are offered by the orthodox people , while they are in the state of grace ) be pure and acceptable to God ; yet your schismatical , or rather heretical sacrifices , are neither pure , nor pleasing to him : for you like rotten or withered branches , are excommunicated , and quite cut off from his Church ; and so will still remain , until you be reconciled unto her , according to Christs command . That your doctrine and preaching , and consequently your sacrifice and service to God , are not clean and pure , but rather putrid and stinking , appears manifestly by these your own words , which be these . And although the faithful that present their bodies a living sacrifice , holy , acceptable to God , be compassed with many infirmities , and that their Religious actions be accompanied with divers failings ; yet their persons and works , may be said to be pure and clean in Jesus Christ , in whose name they are presented to God ; so that although they cannot of themselves please or satisfie God ; yet as they are members of Christ , they are reputed holy before God ; for it is these S. Peter speaks of in Ep. 1. c. 2. who as living stones , are built up a spiritual house , a holy Priesthood , to offer up spiritual sacrifices , acceptable to God by Iesus Christ. And so you say , your sacrifices are a pure and clean offering ; but it is through Jesus Christ , who covers them with his purity , and holyness , so that the defects of them are not imputed to you . This ( I say ) is very impure and stinking doctrine ; for it contradicts Gods word , who Proverb . 15. sayes the victims of the impious are abominable to our Lord. God is no acceptor of persons ; if a drunkard , a whoremaster , a murderer or a thief , offer him never so many sacrifices , while he is out of the state of Grace , although he offers them in Christs name , they are not pleasing or acceptable to God , but rather odious and abhominable ; and much less are the sacrifices of disobedient and stubborn heretical spirits pleasing unto him , for Obedience , is with him better then victims ; and consequently , to be obedient to his Church , is more acceptable unto him , then any victims or sacrifices we can offer him in whose name soever . Therefore until Mr. de Rodon can prove , that his is the only universal Church of Ood , ( which he will never be able to accomplish ) he ought not to brag or boast of his sacrifices : for all the sacrifices that are offered to God out of his Church ( as the Jewes , offer him sacrifices too ) are odious and abhominable unto him . Certain then it is , Mr. de Rodon , that you , nor any of your party , are those persons the Apostle meant in the fore-alledged passage : and certain also it is , that Christ never covers or hides your , or any bodies else , his nasty sins and abominable sacrifices , which be always more loathsom to him , then any cloose-stool or carrion is to us : and much less ( whatever you presume your selves to be ) are you his members , being now ( as dead branches lopt of from a tree ) cut off from his Mistical body the Church : for no soul can be a living member of Christ , before she be renst and washt by vertue of his pretious bloud , which boiles in his Sacraments , that are the spiritual salves , which must be applied unto her ; to wash and take away all the filth of her sins . Then , when she is throughly cleansed and purged from sin , Christ enters and inhabits her , afterwards he beautifies and adorns her with a bright ray of inherent Justice ; and finally after well seasoning and sweetning her with the fragrant odour of divine Grace , he incorporates her unto himself , and makes her his mystical member . Therefore Mr. de Rodon , you grosly wrong Christ , by saying that he covers or hids your filthiness and sins , because you are his members ; for Christ hath no commerce with dirt , he is no patron ▪ protectour or coverer of iniquity or sin , he hates it from his very heart , and there is nothing that causes a separation or divorcement between him and his creatures but only sin ; therefore if he does but only cover the sins of his mystical members , and not quite wash them , and take them away ; it follows that the dirt of their sins will stick to them also when they are in heaven ( for Mr. de Rodon says their sins are but covered by Christ ) and consequently that their sins will follow them into heaven ; although holy writt says that no dofiled thing shall enter into the Kingdom of heaven : by this discourse the Reader may well see , how stinking and impure this doctrine of the Mounsieur is as also that neither he , nor his party , with their confessed failings , are those the Apostle spoke of ; and much less that they are members of Christ ; and consequently that their sacrifices are not acceptable to God : Therefore the Apostle meant only the orthodox Catholicks that offer sacrifice unto God while they are in the state of Grace ; and yet the sacrifice the Apostle speaks of here , is not a strict and proper sacrifice , but an improper one ; for otherwise something must have been destroyed . To what you farther answer , viz. that besides the perfect purity which you have by the imputation of Christs rightiousness , you have also a purity begun by the holy Ghost ; of which S. Paul speaks Rom. 15. in these words : that the offering of the Gentiles might be acceptable being sanctified by the holy Ghost . I answer that you are far deceived in this your proud fancy of your selues , for as Christ covers not your impurities , nor imputes his righteousness unto you , but rather esteems you for no better then heathens and publicans , because you hear not his Church ; so the holy Ghost has nothing to do with you ; for Christs holy spirit never contradicts Christ. True it is what you say , that that which God hath decreed , Jesus Christ hath purchased , and the holy Ghost hath begun , that that is reputed by God perfect and compleat . But this only concerns orthodox people , and not you ; for them be these the Apostle speaks of , 1 Tym. 2. 8. in these words you aledge ; I will that men pray every where , lifting up holy hands without wrath and doubting . And Ephes. 5. Iesus Christ loved the Church , and gave himself for it , that he might sanctify and cleanse it with the washing of water by the word , that he might present it to himself , a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . Very farr ( alass ) are you from such people : for you pray but very little or nothing , in comparison of others who pray both day and night , and you pray not every where ; for if you were compared with the rest of the world who profess Christ , you are but a handful of people in little corners or Islands , and there too , but for a very short time in comparison of former ages , how holy your hands are , ( set aside your own private conceits of your selves ) the rest of the world can easily judge , how void of wrath , ( especially against us ) we very well know ; how undoubting you are in points of Religion , no body breathing can tell ; for no two of you could ever as yet fully agree as to that point ; and every one of you is always seeking , but never finding what can quiet and content his conscience in that matter : you run from the luke-warm Protestant to the precise Puritan or Presbyterian , who hates and rayles at the Protestant Bishops and Clergy , as much as they do at us : others of you from being Presbyterians , turn Independents and viceversa ; from Independents , and Presbyterians , you turn Anabaptists , from Anabaptists you become Quakers ; from Quakers Fanaticks , and from Phanaticks , at last you become Atheists : your union consists only in this ; that to preserve your worldly Interest , you retain the common notion or name of Protestant , and band all against the Roman Catholick ; whereas on the contrary , the Roman Catholick or Papist , holds still to his old Lady Dinna , to his Invocation of saints , to his praying for the souls departed , to the Indulgences which are ( as he believes ) bequeathed by Christ unto his Church : to Pur gatory ; all which ( they say ) are included in these two articles of our belief , viz. I believe in the holy Catholick Church ; and in the communion of saints . In a word , all the Roman Catholicks do unanimously agree in all the tenents and points of their whole Religion , and are perfectly satisfied and contented in their consciences as to all matters of faith , without running here and there , from one sect to another , to search and seek after new opinions , as the Protestants do ; How then can you be the Church , the Congregation of the faithful , whom the Apostle sayes , Ephes. 5. Christ loved , and gave himself for ? how can you be a glorious Church ? a Church without spot or wrinckle , or any such thing ? a holy one and without blemish ? Objection 6th . Roman . 20. The sixth objection is drawn from Gen. 14. in these words ; And Melchisedeck king of salem bringing forth bread and wine ( for he was a Priest ) blessed him : and from Ps. 110. and from Heb. 7. where it is said , thou art a Priest for ever , after the order of Melchisedeck : from which words they argue thus : Iesus Christ is a Priest , not after the order of Aaron , but after the order of Melchisedeck ; the difference between Aaron and Melchisedeck consisting in this , viz. that Aaron and the other Levitical Priests , offered bloudy sacrifices , killing and shedding the bloud of beasts , which they sacrificed to God , as a signe and figure of the bloudy sacrifice of Iesus Christ on the Cross ; But Melchisedeck offered an unbloudy sacrifice ; for when he went to meet Abraham returning from the slaughter of the kings , he offered to God bread and wine . And seeing this bread and wine offered to God by Melchisedeck , were signs and types of Christs body and bloud , Iesus Christ was obliged to offer an unbloudy sacrifice , viz. his body and bloud , under the species of bread and wine , which he did at the Institution and celebration of the Sacrament of the Eucharist , that so the reality of the thing typified , might answer to the shaddows and types . Secondly , that although Melchisedeck had brought all his bread and wine for the refreshment of Abraham , and his Army●… that returned from the slaughter of the kings , yet he first offered it to God , and then gave it to them , that so they might partake of the sacrifice of bread and wine , and the reason of this is , because the scripture saith , that Abraham returned from the battle with great spoils , amongst which , there was bread and drink enough for the refreshment of himself , and of his people . Also it saith expresly , that Abrahams people had taken such refreshment as was necessary before Melchisedeck met them ; and consequently , they had no need of the bread and wine which he brought , except it had been to partake of the sacrifice of the bread and wine which he offered . Thirdly , they say , this is strongly proved by the following words , for he was a Priest of the most high God , which show the reason why Melchisedeck brought bread and wine , viz. to make an oblation or offering of it to God ; for if he had brought this bread and wine for the refreshment of Abraham and his people , the scripture would have said , that he brought this bread and wine , because that Abraham and his army being faint and tired , had need of meat and drink , but it speaks nothing of this : on the contrary it saith , that he brought bread and wine for he was a Priest : fourthly , they say , that Jesus Christ is a Priest forever , after the order of Melchisedek ; and seeing there can be no Priest without a sacrifice , there can be no eternal Priest without an eternal or perpetual sacrifice . But the sacrifice of the Cross was offered but once , and cannot be reiterated , for Jesus Christ dieth no more , Rom. 6. Therefore there must be another perpetual sacrifice in the Church , which Iesus Christ offereth by the hands of Priests , which can be nothing else but the sacrifice of the Masse , viz. the sacrifice of Christs body and bloud , under the species of bread and wine , typified by the sacrifice of broad and wine of Melchisedeck . Answer . Rodon . 21. To this I answer , first , that the hebrew word doth not signifie bringing but brought , drew out , caused to be brought , &c. But our Adversaries falsifie the Text thus , to make way for another falsification , viz. to put these words in a Parenthesis ( for he was Priest ) instead of putting them without a Parenthesis , And he was Priest : so that we may say in these few words , they have made three falsifications , first , when they translate it . Proferens , bringing , instead of Protulit , brought , or drew out . Secondly , when they translate it , erat enim sacerdos , for he was a Priest , instead of translating it , & erat sacerdos , and he was a Priest. Thirdly when they translate it , benedixit ei , blessed him , instead of translating it , & benedixit ei , and he blessed him : and so of three different propositions , viz. Melchisedeck brought bread and wine , and he was a Priest , and he blessed him ; they have made but one , with a Parenthesis thus : Melchisedeck bringing bread and wine , ( for he was Priest ) blessed him . Answ. When one tells a notorious and impudent lye indeed , and provokes another too much with his lye ; sometimes he is answered no better then thus ; The devil take the Lyar. S. Ierom or you , must needs be the lyar in this Translation , for the Romish doctors do follow S. Ieroms Translation ; and we know no modern Romish doctors , Translators of our Bible : we all hold to S. Ieroms Translation , which goes by the name of the vulgar Translation among us . If he be your adversary ; then we have one champion of our side , worth ten thousand de Rodons , and all those of his party . But I pray tell me , Mr. de Rodon , where were you , your Bible , and your Translators , when S. Ierom translated his Bible , which we all follow ? or did any of yours oppose or contradict his Translation for so many hundred years that past betwixt him and Luther , Calvin , and de Rodon ? Tell me again ( I pray ) whether you and yours , translated your Bible by inspiration from God , or whether you had your Original from us ? If you had yours by Gods inspiration , then doubtless yours is the true and right one , and we must acquiesce to it . But how shall we know it ? or what warrant can you give us for it ? only your bare word ? pardon us good sir ; that suffices us not , for we have no reason to believe your bare word against the testimonyes of ten thousand authors better then your self , who tell us the contrary . But if you had our Bible for your original ( as you your selves confess you had ) how can your coppies correct their original , but by your adding or diminishing something to it ? by doing whereof , you infallibly purchase to your selves a heavy curse . Of. S. Ieroms soul to be in heaven , I make no doubt , and consequently out of the devils clutches and reach : But as for Mr. de Rodon who strikes at S. Ierom through the Romish doctors sides , who accuses him of corrupting and falsifiing the text , and consequently who presumes to blaspheme against so glorious a saint , and eminent doctor of Christs Church , I dare not swear , but the devil holds him very fast for an arrant Lyar , and makes him sit next to himself , who is the father of Lyes . Therefore I do not think Mr. de Rodon that the Romish doctors , or any man of reason and sense , will easily leave Saint Ieroms vulgar translation , approved of for so many ages by the whole Church , to adhere to your simple bare word , or to any of your parties , whose dictator the devil was , that filled both your Bible and brains with falshood and lyes . But suppose Mr. de Rodon , the right Translation were as you say , and that of the words must be made 3 different propositions , viz. thus : Melchisedeck also brought bread and wine , and he was a Priest , & he blessed him ; suppose I say the true Text runs so ; since holy writt makes no mention of any other kind of sacrifice that Melchisedeck ever offered unto God , and since he was a Priest , and since he blessed Abraham , and finally since the holy fathers ( as I shall hereafter produce ) agree with us as to the principal and main point of this question , viz. that the bread and wine which Melchisedeck brought or offered , was a type of the Eucharist ; there is no reason why the words of the text , whether made into three propositions without a Parenthesis , as he translates it , or made into one proposition with a Parenthesis , as S. Ierom or the Romish doctors ( as he says ) translated it ; I say , there is no reason why the whole text should not be understood in our meaning and sense : for the word , brought ; which he translates for the word bringing , may be well understood , brought to offer or to sacrifice . And these words : And he was a Priest , which he translates instead of these for he was a priest , do signify that Melchisedeck was a priest , and we may well think that holy Scripture did not make mention of his Priesthood in this place , but in order and reference to some sacrifice ; as Priest and sacrifice are always correlatives . And finally , these words , and he Blessed him , which the Mounsieur translates instead of ours Blessed him ; may be as well applyed unto Abraham , as to God , whatever Mr. de Rodon says to the contrary ; for the Romish doctors do take themselves to be as good grammarians and dialecti●…ks too , as he is , and therefore will not swerve from their Principles , nor from the unanimous opinion of the holy fathers concerning the main point of this question , for Mr. de Rodons bare word , or interpretation ; unless he proves his conclusion better ; either by holy Scripture or fathers ; which it seems he cannot do ; or if he can , wherefore doth he not produce them to make his cause good ? Rodon . 22. Secondly , I answer , that the hebrew word used by Moses , signifies commonly brought , drew out , caused to be brought , caused to be drawn out , caused to come , &c. But we must not stray from the proper signification of words but upon very great necessity , which appears not in this Text. And although this hebrew word should signifie brought to offer , and that it should be taken for offered ; yet our adversaries would gain nothing by it , for it is not said in the Text , that he brought bread and wine to offer unto God , but we must rather expound it thus , viz. that he brought bread and wine to offer and present it to Abraham : and indeed the following words , viz. and blessed him , do clearly shew it ; for the Pronoun relative , him , relates to Abraham according to the exposition of the Apostle , heb : 7. where he saith expresly , that Melchisedeck met Abraham and blessed him ; and a little after he saith , that Melchisedeck blessed him that had the promises , and that the less is blessed of the greater . But if these words : he brought him bread and wine , must be expounded thus : he offered bread and wine to God , then it must necessarily follow , that Melchisedeck blessed God , and not Abraham ; for in these words , viz. he offered bread and wine to God , and blessed him , the Pronoun him , can relate to no●…e but to God. Answ. Certainly the Mounsieur would make a better dictionarist , then Philosopher or divine , for he is mighty copious in expounding of words as you see , though none of them can help him out of his straights or necessities , in a Philosophical or theological sense ; nay nor in a gramatical also : for I granted him brought instead of bringing ; and let him make three several propositions of our one ; and yet all cannot serve his turn , as I shewed immediatly before . But he , to recompense our bounty , regratifies us , and says , that although this hebrew word should signifie brought to offer , and that it should be taken for offered , yet we would gain nothing by it ; for it is not said in the Text , that he brought bread and wine to offer unto God , but to be offered and presented unto Abraham ; for so he will have it understood . But good Mounsieur the text makes express mention of Melchisedecks being a Priest , And he was a Priest , thus you translate it your self ; but why does the text make mention of his Priesthood , but in order to a sacrifice ? if in order to a sacrifice , ( because Priest and sacrifice are allways correlatives ) then the sacrifice was offered to God and not to Abraham , for otherwise Melchisedeck would be an Idolater . Therefore if the word brought , signifies brought to offer , and if the offering was done by a Priest , why may not this offering be thought a sacrifice ; and if a sacrifice , then being offered by such a Priest as Melchisedeck was ; it is most certain he offered it to God , and not to Abraham . As to your proofs of Scripture to strengthen your reason that Melchisedeck offered bread and wine to Abraham , and blessed him ; we agree with you as to the later part , viz. that it was Abraham that was blest by Melchisedeck . But we deny that if Melchisedeck had sacrificed bread and wine unto God , that the Pronoun Relative , him , could not relate to Abraham , but to God , against the exposition of the Apostle : for we say , ( and so doth our famous grammarian Lilie also ) that the relative him , may relate either to the former or to the later thing mentioned be-fore in the precedent sent●…e . Rodon . 23. Thirdly , I answer , that Melchisedeck brought bread and wine to Abraham to refresh him and his people and not to offer unto God. Bellarmin in Book 1. of the Mass. chap. 6. confesseth , that Melchisedeck brought br●…d and wine to Abraham to refresh him , and his people ; who returned faint and feeble from the slaughter of the kings , which is true ; but he adds that Iesus Christ had offered it to God before , which is false , and cannot be proved . Jerome in his Epistle to Evagrius writes , that the Iews understood it that Melchisedeck meeting Abraham after his victory , brought bread and wine to refresh him and his people . Josephus writing this history , saith , that Melchisedeck presented bread and wine to Abraham to refresh him and his Army . Damascen , Book 4. of the orthodox faith , saith that Melchisedeck treated Abraham with bread and wine . Answ. Doubtless this Mounsieur must needs be some great Rabbin in his own , or in his parties opinion ; for he speaks so confidently and masterlike , as if all his sentences were oracles ; he thinks all the world is bound to believe what he says , without giving any reason why , or wherefore , he says , that Melchisedec brought bread and wine to Abraham to refresh him and his people , and not to offer unto God : we must believe him , because he sayes it ; though he gives no reason nor authority of any body of note why : he sayes Bellarmin in his 1. book of the Masse , chap. 6. confesseth ; that Melchisedeck brought bread and wine to Abraham to refresh him and his people , who returned faint and tired from the slaughter of the kings : so we say too ; he says , that S. Ierome in his Epistle to Evagrius , writes , that the Jews understood it that Melchisedeck meeting Abraham after his victory , brought bread and wine to refresh him , and his people : what if they did understand it so ? might he not have refresht them with his bread and wine , after offering it to God before ? or might he not have refresht them with his consecrated bread and wine ? the same I say concerning Iosephus , and concerning Damascens words . But why does not the Mounsieur ( as he ought ) prove that Melchisedeck did not offer his bread and wine to God , before he brought it , drew it out , caused to be brought , caused it to come , &c. ( for these be his words ) before Abraham , and his people ? The Mounsieur is here the oppugner , he is to destroy our Objection , wherefore then doth he not prove it ? certainly , if his Translatour were not a very partial man , he could never have said in his Preface , that de Rodon hath by way of Prevention , destroyed all the Arguments made use of by the Romish Doctors for the restoring and re-establishing of our Diana or Mass ; for I am sure all his preventions hitherto are by me sufficiently retorted upon himself , in this Treatise ; and if his Translatour has a minde to second or vindicate him , I trust so much in the goodness of our cause , that I doubt not with Gods help , but to give him a full and sufficient answer also . Rodon . 24. Fourthly ; the reasons of our adversaries , mentioned in the objections to prove that Malchisedeck brought bread and wine to Abraham that he might partake of the sacrifice which he had offered , are not considerable ; viz. because Abraham returned from the battle with great spoils ; and so there was meat and drink enough for him and his people ; and that they had taken their repast before Melchisedeck met them , &c. These reasons , I say , are inconsiderable ; because although Abraham had great spoils , yet he restored all to the king of Sodom , and though his people had eaten and drunk of such as they found amongst the spoils , yet it is not said that Abraham did eat and drink ; and though both he and his people had eaten and drunk , yet it is not said how long it was since , and that they had no need of more provision ; and though they had no need of more , yet Melchisedek not knowing that they had eaten and drank , did that which prudent men are wont to do , viz. provide all that may be needful in case of necessity . Ans. Although these reasons ( Mounsieur ) in themselves ; are not to me ( I confesse ) demonstrative , and evidently convincing , because it is very hard to demonstrate things so long past with all their circumstances , yet they are in themselves as considerable as the reasons you give to destroy them , which are not also demonstrative or convincing , unless your bare word must be taken for a demonstration or oracle ; and that we have no reason to do , considering your so manifold former lyes , blasphemies and absurdities ; yet if these reasons be backt and seconded by the unanimous Testimonies of the holy fathers , ( as I shall hereafter shew they be ) then I dare say , your answer is of no more consideration or weight to counterpoise them , then a feather is to a wain load of lead : therefore I pray ( good sir , ) untill you produce better proofs out of Scripture or fathers to over-ballance them , give us leave to hold them for probable and considerable in themselves ; and for demonstrative by reason of the holy fathers Testimonies . Rodon . 25. Fifthly , I answer , that the principal reason which our Adversaries bring to prove that Melchisedeck offered unto God bread and wine , viz. because it is in the hebrew text , for he was Priest , is a manifest falsification ; for it is in the hebrew text , and he was Priest : Also the old latine Interpreter , and the Greek Septuagint translate it as we do ; viz. and he was Priest. And it is very probable that this Passage hath been corrupted in S. Jeroms latine translation , because in his hebrew Questions , and in his epistle to Evagrius , he translates it , and he was Priest. S. Cyprian in his Epistle to Caecilius , and S. Augustine Book 4. of Christian doctrine , chap. 21. and elswhere , translate it , and he was Priest. So that although the hebrew particle used by Moses do sometimes signifie ( for ) yet seeing that both its proper and common signification is ( and ) and that for one place where it signifies ( for ) there are a thousand at least where it signifies ( and ) and that there is nothing that obligeth us to translate it ( for ) it is evident that the argument of our Adversaries is of no force at all : Therefore it is more pertinent to refer these words , and he was a Priest , to what follows , viz. and blessed him , then to what goes before , viz. brought bread and wine : for as Melchisedeck being a liberal King , brought bread and wine to Abraham to refresh him and his people ; so as he was a Priest much more excellent then Abraham , he blessed him . And though it should be translated , for he was a Priest , yet it would not follow that Melchisedeck did sacrifice bread and wine unto God ; for it might be said that Moses would shew the reason of the good will of Melchisedeck towards Abraham , viz. it was very fit that he that was Priest of the most high God , should testify his kindness to so eminent a servant of God , as was Abraham , by presenting bread and wine to him ; whereof he thought there was need . Answ. It is more then you can do , Mounsieur , to make this a manifest falsification , or a probable falsification either ; for S. Ierome was ever counted for a better latinist then you or I are , and yet this is not the first , and only place of Scripture , where ( for his elegancy in the latine tongue ) he translated and into for . In the 20th . of Gen. where the hebrew text hath , Lo thou shalt die , for the woman that thou hast , and she hath a husband . S. Ierome translates it thus : for she hath a husband : and in Gen. 30. where the hebrew text hath , I have learned by experience , and God hath blessed me : he translates it thus , I have learned by experience , that , he hath blessed me ; which is as much as to say , for he hath blessed me : and again , in Isai. 64. the hebrew text hath , Behold , thou art angrie , and we have sinned : he translates it , Behold , thou art angrie , because we have sinned : which because signifies the same thing as for doth , so that S. Ierome in his latine translation for the elegancy of the latin Phrase , doth often use for for and : for he attends not to the meaning of every word verbatim in his translation , ( as no man else ought to do , when he translates a book into another language ) but he attends to the sense and meaning of the whole sentence , Therefore it is not probable that this passage hath been corrupted in S. Ieroms latin Translation , as Mr. de Rodon says , because S. Ierome attending to these words that went before , viz. bringing forth bread and wine , he purposely changed and into for because he understood that the word for , related to the antecedent words , viz. bread and wine ; and not to the subsequent , viz. blessed him , or and he blessed him , as Mr. de Rodon would have it to be . And for the better confirmation of what is here said , it is to be noted , that not only in the hebrew text , but also in the Caldean , Greek , and latine texts , immediatly after these words , viz. and he was a Priest , there is set a full stop or point , which sort of stop , the hebrews call soph pasuch : and it perfectly ends the whole sentence ; which termination proves evidently , that these words for he was a Priest relate only to the precedent words , viz. bread , & wine & not to the subsequent , viz. and he blessed him . But what need I stickle with Mr. de Rodon about these two words for & and , whereas I have already referred our main question to his own translation ? and yet ( as I have shewed before ) he benefits nothing by it . Rodon . 26. Sixthly , I answer , that from what is said , ps . 110. and Heb. 7. viz. that Jesus Christ is a Priest for ever , it will not follow that he must offer himself every day in the Masse , under the species of bread and wine , by the ministry of Priests ; for the Apostle writing to the hebrews , placeth the perpetuity of the Priesthood partly in this , viz. that there is no need he should be offered any more , seeing by one oblation he hath consecrated for ever those that are sanctified ; and partly in this , viz. that being exalted far above the heavens he intercedes continually for us ; for the Priesthood consists in certain functions , and in the vertue and efficacy of them . And seeing there are two parts of Christs Priesthood , whereof one relates to the oblation of himself , which he offered on the Cross ; and the other to his Intercession ; it is certain that the vertue and efficacy of the oblation is eternal , and that the Intercession will co●… unto the end of the world . Answ. Do no●… you know ( Mounsieur ) that the Royal 〈◊〉 sayes that Christ is not only a Priest after the order of Meichisedec , but also that he is a Priest for ever after that order ; that is to say , until the worlds end ? And do not you know that if he be a Priest for ever , there must be an everlasting sacrifice answerable to his Priesthood , and corresponding with the order of his Priesthood ? because Priest and sacrifice are correlatives , and convertible terms . If Christ then be a Priest for ever after the order of Melchisedec , it must necessarily follow that a sacrifice is to be offered for ever after the same order ; but that sacrifice cannot be his bloudy one ; for although its effect will last for ever , yet the sacrifice it self was offered but once ; and besides , it was a bloudy sacrifice , and so not after the order of Melchisedec ; therefore the everlasting sacrifice must be unbloudy , and since we know of no other sacrifice bloudy or unbloudy , that Melchisedec offered , but bread and wine ; nor of any other kind of sacrifice that is offered in Gods Church , but that of the Mass , under the species of bread and wine ; we conclude that this is the sacrifice whereof the Royal psalmist , and the Apostle spoke . To what you say concerning the Apostles words to the hebrews , and that he placeth the perpetuity of Christ Priesthood partly in this , viz. that there is no need he should be offered any more ; we confess that there is no need he should be offered bloudily any more , because the effect of his bloudy sacrifice lasts for ever ; but we deny that there is no need he should be offered unbloudily any more because the psalmists words must be verified in him , viz. that he being a Priest for ever after the order of Melchesedec , there must be an everlasting sacrifice also after the the same order . To what you farther say , viz. that Christs intercession will continue untill the end of the world , we say so too , but that his intercession is a partial sacrifice , ( if you intend a strict sacrifice , such as we dispute of here ) I deny ; for by his Intercession , you either understand his prayers as they are offered for us in themselves , without a victim or by the mediation of a victim ; if without a victim , then they belong not to the function of his proper Priesthood , and consequently they are no part of a strict sacrifice ; if through the mediation of a victim ; then it necessarily follows , that Christ doth always offer victims ; which is that our adversaries deny . Besides , by Christs intercession , there is nothing sensible and permanent destroyed , which is requisit in a strict sacrifice . To this I add , these inconveniencies that would follow from the Mounsieurs answer ; first , it would follow that there would be no more Christian Religion or Law here upon earth ; because the Priesthood being translated into heaven , Religion and Law must needs follow it , as the Apostle says , heb . 7. It would follow also that there is no bare and ( as we may say ) naked truth in heaven ; but only shadows , figures , Types , and ceremonies of Truth ; for all proper sacrifices must be types of that of the Cross , and certain Religious Ceremonies . It would follow also , that Christs oblation must needs be often repeated ; a thing which our adversaries will by no means hear of . Therefore the Mounsieur must seek after a better answer then this , or else his cause will be quite lost . Rodon , 26. Seaventhly , I answer , that in all the holy Scripture where the Priesthood of Melchisedeck is spoken of , three things only are mentioned of him , viz. that he was a Priest , that he was a Priest for ever , and that he was so with an oath , according to the application that is made of it to Iesus Christ in Psa. 110 , and Heb. 7. in these words : the Lord hath sworn , and will not repent , thou art a Priest for ever , after the order of Melchisedeck : But there is nothing at all spoken of the sacrifice of Melchisedeck , nor is it said wherein it did consist ; for as it was fit that all the offices which we finde , were born by the greatest kings , Priests , and Prophets under the old Testament , should be collected under the person of the Messiah ; which was done by proposing them as types and figures of Iesus Christ , and that the most illustrious type was Melchisedeck ; so it was more expedient not to speak of the nature of the sacrifice of Melchisedeck , because it was not expedient then to speak of the nature of the sacrifice of the Messiah . And therefore we know not the nature and quality of the sacrifice of Melchisedeck ; yet we know that he was a Priest , Even as we know that Melchisedeck was a king , though we know not in what manner he executed his kingly ●…ffice . Answ. Mounsieur as I told you before , that it is pitty you were not with the Apostles to help them concerning this question we are about ; so I tell you now that it is pity you were not one of Gods grand Councellors of the old time to direct and tea●…h the Patriarchs and Prophets of those times , what was expedient , and what was not to be mentioned in holy writt , concerning their rites and sacrifices , since all things ( by your advice ) must be done by expedience or convenience ; I pray tell us why was it expedient that Christs bloudy sacrifice should be typified by the Priests of the Levitical Law , and the things they were to offer , were particularly specified ; and that it was not expedient the things Melchisedeck offered as a type of Christs sacrifice whether bloudy or unbloudy , should be mentioned or specified at all ? what mystical conceit have you in this ? I pray let 's hear it , or else if you keep it to your self , we are never the wiser , nor the more illuminated by you , to follow your opinion , and leave our own ; and if you know not the nature and quality of the sacrifice of Melchisedeck , God help you , the more is your ignorance ; but we are well enough satisfied as to that , because all the holy fathers say unanimously , that he sacrificed unto God bread , and wine ; and that holy writ says , that he was a Priest ; for if one should tell us , such a man is a father , although he makes no mention of his son , nor of his nature or quality ; yet we presently know he has a son or a child ; so also when we hear the word Priest , we presently understand its correlative , sacrifice ; so that when holy Scripture thrice mentions Melchisedeck's Priesthood and makes mention of bread and wine which he brought , or offered , without mentioning any other kind of thing that he ever offered ; and the holy fathers all agree that he sacrificed bread and wine to God as types of his body and bloud in the Eucharist ; we make no doubt of the nature and quality of the things he offered , more then we do of his Priesthood , let Mr. de Rodon , and his party doubt of it as long as they please . Rodon . 28. Lastly , I answer , that it is false that the difference between the Priesthood of Melchisedeck and that of Aaron did consist in this , viz. that Aaron offered the bloudy sacrifices of beasts , and Melchisedeck offered an unbloudy sacrifice of bread and wine . It is also false that the likeness of the Priesthoost of Melchisedeck to that of Iesus Christ doth consist in this , viz. that as Melchisedeck did sacrifice bread and wine , so Iesus Christ did sacrifice his body and bloud under the species of bread and wine , these are humane inventions , and are founded neither on Scripture or reason ; for on the contrary , the Apostle writing to the hebrews , placeth the difference between the Priesthood of Melchisedeck and that of Aaron , and its likeness to that of Christ , in quite another thing , first he is called Melchisedeck which being interpreted ( as the Apostle saith heb . 7. ) is king of righteousness , and then king of Salem , that is king of Peace ; and herein he very well represents our Lord Iesus Christ , who is truely king of Righteousness , not only because he is righteous , and was always without sin ; but also , because by his satisfaction he hath purchased righteousness for us , being made unto us of God righteousness ; he is also truly king of Peace , in that he hath reconciled men unto God , made their peace with the Angels , and hath particularly recommended Peace to them : As for Aaron , and other high Priests they were no kings ; much less are the Priests of the Romish Church so , and consequently cannot be after the order of Melchisedeck . And they that have written the lives of the Popes , have sufficiently declared what righteousness and Peace they have procured for the true and faithful servants of Iesus Christ , as I shall shew at large elswhere . Secondly , the Apostle heb . 7. represents Melchisedick to us as a man come from heaven , without father , without mother , without descent , having neither beginning of days , nor end of life : not that he was really such a one , but because Moses hath wholy concealed from us his father , mother , descent , birth , and death , that he might be the type of Christ , who was without father as he is man , without mother , as God , without descent , both as God and man ; having neither beginning of dayes , as God , nor end of life , as God , or as man. But the fathers , descent , birth , and death of Aaron , and other high Priests , are exactly described by Moses . And there were never any Popes , Bishops , or Priests , whose Parents , birth , and death , were not known , & consequently they cannot be after the order of Melchisedec . Thirdly , the Apostle adds , that Melchisedec being made like unto the son of God , abideth a Priest for ever ▪ because Moses makes no mention of his death , nor of any one that succeedeth him in his Priestly office ; that so he might be the type of Iesus Christ , who never less his Priestly office , but will exercise it untill the end of the world , always interceeding for those that are his , by presenting his sacrifice to God the father continually . As for Aaron , and other Priests , they are dead , and have had successors , and the Popes , Bishops , and Priests , die dayly , and have successors , and consequently are not after the order of Melchisedec : fourthly , the Apostle saith likewise , that Melchisedec took tithes of Abraham , and adds that Melchisedec blessed him that had the Promises , viz. Abraham , and the less is blessed of the greater : whence it appears that Melchisedec having taken tithes of Abraham , and blessed him , and Levi , and all the Priests in his person , was more evcellent then Abraham and all his successors , because he in whom all the promises were fulfilled , must needs be incomparably more excellent then he that received them only . But I do not believe that the Priests of the Romish Church are so bold as to prefer themselves before Abraham , the father of the faithfull , in whose seed all the Nations of the Earth are blessed ; and consequently are not after the order of Melchisedec . fifthly , the Apostle never spoke of the sacrifice of Melchisedec so far was he from comparing it with the sacrifice of Iesus Christ , as being like it , or with that of Aaron , as being unlike it , so that all that our Adversaries say , is nothing else but meer humane invention . Answ. This your last answer ( Mounsieur ) is indeed very false , as to its two first points , viz. that the difference between the Priesthood of Melchisedec and that of Aaron did not consist in this , that Aaron offered the bloudy sacrifices of beasts , and Melchisedec offered an unbloudy sacrifice of bread ●…nd wine ; as also when you deny the likenesse of the Priesthood of Melchisedec to that of Jesus Christ doth consist in this , that as Melehisedeck did sacrifice bread and wine , so Christ did sacrifice his body and bloud under the species of bread and wine . This answer I say , is not only false , but also impious , because it contradicts both scripture , and the unanimous opinion of all the holy fathers . It contradicts scripture , because scripture says in plain and express termes , that Christ took bread in his hand , and said of it , this is my body , and took wine in a cup , and said of it ; this is my bloud ; and yet you pertinaciously say it is not founded in scripture or reason . It is ( I confess ) above our reason to comprehend how Christs body is in the host , and yet it is not contrary to reason that it should be there ; and yet we have reason to believe it is there , both because Christ said it , and his word is truth and omnipotent ; as also because the words of the Royal prophet and of the Apostle concerning the everlasting Priesthood and sacrifice of Melchisedec must needs be verified in Christ , as I said before ; which since they cannot be verified by his bloudy sacrifice , as is also proved , and there is no other strict sacrifice imaginable whereby to verifie them , but this of the Masse ; it stands both with scripture and reason , that as Melchisedec did sacrifice bread and wine ; so Christ did sacrifice his body and bloud under the species of bread and wine ; and consequently that the likeness of both their Priesthoods did chiefly consist in this manner of sacrificing . To what you say , that these are but human inventions , I say , they are liker divine inspirations ( since all the holy fathers concurr in them ; ) then your impudent denial , without any proof but your own consident word , is of any force or weight to weaken or hurt them . You say further more that the Apostle writing to the hebrews , doth place the difference between the Priesthood of Melchisedec and Aaron and its likenesse in quite another thing : first , because being called Melchisedeck , which signifies King of Righteousnesse , and being king of Salem , which signifies Peace , he was the type of Jesus Christ , who is truly king of righteousness , and king of peace : But Aaron ( you say ) and other high priests were no kings , and much lesse are the Priests of the Romish Church so , and consequently cannot be after the order of Melchisedeck . But good Sir , with your leave , the Apostle by this disparity betwixt Melchisedeck and Aaron , viz. that Melchisedeck was a king and Aaron not , that th'ones name signified Righteousness and Peace , and th' others not , placeth no difference between their Priesthood , but only between their persons , viz. that Melchisedeck being both king and Priest , is a more perfect type of Jesus Christ then Aaron was , who was but only a Priest and no king ; and all this we grant : But this shews no difference between their Priesthood as any body may see ; and yet the difference between their Priesthood , and not their persons , is the thing you are to prove out of the Apostle , which you will never be able to do , but by the difference of their sacrifices ; therefore though Aaron nor any of the Romish Priests were kings , your consequence has a huge slaw in it . The same slaw hath your second consequence , because all what you say out of the Apostle Heb. 7. concerning Melchisedecs coming from heaven without father , without mother , without descent , having neither beginning of days , nor end of life ; all these I say , do shew the difference between Melchesedec , and Aarons persons , and that Melchisedec was a more perfect type of Christ then Aaron was ; but it shews no difference of their manner of sacrificing , and consequently touches not their Priesthood , at least reduplicatively , as it ought to do , to make the Mounsieurs consequence slawless , your words out of the Apostle ( viz. Melchisedec being made like unto the son of God , abideth a Priest for ever ) to make your third consequence follow smoothly , are quite for us , and against you ▪ for if the son of God abideth a Priest for ever , then it will follow that he will sacrifice for ever , or that there must be a perpetual sacrifice ; but the perpetual sacrifice cannot be that of the cross , for though its effect be perpetual yet the sacrifice it self is not so , for it is past and gone : and a new other bloudy sacrifice he cannot offer any more ; because Christ can die no more . Rom. 6. Therefore it must be an unbloudy sacrifice , which is offered by his ministers ; his mistical members , that must correspond with Christs everlasting Priesthood ; and that is the holy sacrifice of the Mass , offered under the species of bread and wine , symbolized by the bread and wine sacrificed to God by Melchisedeck ; and consequently the sacrifice of the Mass ( out of these words of the Apostle ) is a sacrifice according to the order of Melchisedeck . And Christs continual intercession for us in heaven , ( as Mr. de Rodon surmizes ) is not a sacrifice , at least , not a strict one ; ( yet if Christ be a strict Priest for ever , there must be a strict sacrifice answerable to hisstrict Priesthood for ever ; ) first , because his Priesthood doth not totally consist in his intercession , as Mr. de Rodon himself confesses ; secondly , because his intercession , unless it be median●…e victima , through the mediation of a victime , is no more sacrifice , then the prayers of other people are ; and if it be through the mediation of a victime , then Christ offers new victimes continually , which our adversaries will not admitt of . Thirdly , the inconveniences I spoke of before , would follow , if Christs continual intercession for us in heaven were a strict and rigorous sacrifice , viz. there would be no Christian Religion nor Law here upon earth ; nor no naked and pure truth in heaven , but only shadows and types of truth ; for the reasons there shewn . But the Mounsieur says , that Aaron , and the high Priests , all died ; and that the Popes , Bishops , and Priests , die daylie , therefore ( he concludes ) our sacrifice is not after the order of Melehisedeck , which is to last for ever . Aaron ( we confess ) and all the Priests of the old Law died , and their Priesthood is also quite destroyed ; But although our Popes , Bishops , and Priests die daily , we deny that our Priesthood dies , or is destroied ; no more then the Kingship of a kingdom dies or is destroied , when the King dies and leaves a successor behinde him to succeed ; where is now your brave consequence Mounsieur ? He will fetch it out smoothly with his fourth reason , which is , because Melchisedeck took Tithes from Abraham , and the Levitical Priests who descended from him ; and consequently Melchisedeck was a type of Jesus Christ , who was infinitely more excellent then Abraham and all his successors ; because he in whom all the promises were fulfilled , must needs be incomparably more excellent then he that received them only : all this we grant : Then replyes the Mounsieur strongly ; But I do not believe that the Priests of the Romish Church are so bold a●… to prefer themselves before Abraham , the father of the faithful , in whose seed all the Nations of the earth are blessed ; No more do I also , and I am sure on 't too , that none of the Romish Priests , nay , nor the Pope himself , dares prefer his own person before the person of Abraham , or of any of the least Saints in heaven ; But for his Priesthood or Priestly function , I am sure both the Pope & all his Priests , will prefer theirs before Abrahams priesthood , and all the priestly functions of the old Law. But all this will not fetch out the consequence you aim at . Lastly , both holy Scripture and the Apostle make mention that Melchisedeck brought or offered bread and wine ; and they say he was a priest , without mentioning any other thing , that he ever brought or offered to be sacrificed , but bread and wine ; and they say also that Aarons offering or sacrifices were beasts , soul , &c. and all the holy Fathers ( as I shall presently shew ) do compare and collect out of these different sort of sacrifices , the difference betwixt Melchisedeck and Aarons priesthood ; therefore if it be true , that Christ promised his spirit to his Church until the consummation of the world ( as we believe he did ) therefore ( I say ) if this be but a humane invention , I dare maintain it is a very good and solid one , and a hundred thousand times of more firmity and weight then Mr de Rodons divine inspirations ( as he may think them to be ) or rather diabolical illusions ( as I take them to be ) with his own silly bare word , without any kinde of proof for the contrary . Rodon 29. To conclude my answer with this argument , Iesus Christ hath offered no sacrifice but after the order whereof he was established a Priest , but he was established a Priest after the order of Melchisedeck only , as the Apostle observes ; Therefore he hath offered no sacrifice but after the order of Melchisedeck : but ( accocding to the Romish Doctors ) there is no other sacrifice after the order of Melchisedeck but that of the masse ; therefore ( according to the Romish Doctors ) Iesus Christ hath offered no other sacrifice but that of the masse ; and seeing ( according to them ) the sacrifice of the masse is an unbloudy sacrifice , it follows that Iesus Christ hath offered no other sacrifice ; and consequently he hath not offered a bloudy sacrifice on the Cross , which is blasphemy . Answ. Mounsieur , as I followed and hunted you all along this Treatise , be sure this captious and sophistical argument shall not save you ; Therefore I answer , that Christs bloudy sacrifice was not after the order of Melchisedeck nor of Aaron either ; but the proto-type of both ; for both Melchisedeck and Aarons sacrifices were but types of Christs bloudy sacrifice ; Therefore since Christs bloudy sacrifice cannot be a type of its own self , it cannot be a sacrifice after the order of Melchisedeck or of Aaron , which were but meer types : and consequently since Aarons Priesthood and sacrifices are quite abolisht and destroyed ; it is necessary for to uphold and maintain Christs everlasting Priesthood , that a sacrifice should be instituted after the order of Melchisedeck , which is to remain for ever ; and since this sacrifice cannot be a bloudy one , it must needs be an unbloudy one ; which we say , ( and have hitherto defended ) is no other then that of the Mass : and so we say , that although Christ offered a bloudy sacrifice ( which we confess were blasphemy to deny ) yet his bloudy sacrifice was not after the order of Melchisedeck , nor of the order of Aaron ; but the primitive , principal , and prototype sacrifice of both ; But at the In●…itution of the Sacrament of the Eucharist , then ( we say ) he offered a sacrifice after the order of Melchisedeck ; and commanded this sacrifice should be continued and ●…terated unto the worlds end ; when he said to the Apostles , ( and consequently to their successors ) as often as y●…u do this , do it in remembrance of me . And so the fox is hunted through all his Blasphemous Treatise and forced to end it in Blasphemy . Yet since we had to deal with an obstina●…e and stubborn enemy , and one that will not acquiesce to S. Ieromes vulgar translation , but prefers his own bare saying ( as if every word of his were an oracle with him and his Translator ) before the Saints vulgar received version ; since I say , he will not yeild to us , and we think we have no reason to yeild to his bare word concerning the Translation of s●…ripture ; and since he , or his , may think that our reasons to prove that Melchisedec before he treated Abraham and his army with bread and wine , sacrificed it first unto God , are not considerable or convincing ; and we on the other side to hold their reasons against our said proofs do be as inconsiderable and weak ; since neither of us will submit one to the other in this point : who can be better umpiers to decide this obscure question , then the holy ancient fathers of Christs Church , who not only lived nearer the Apostles times then we ; but also far surpassed both Mr. de Rodon his party , and us , in eminency of learning and sanctity of life ; especially , when they are all unanimous , and of the same opinion . To these great ●…eroes , to these holy fathers court of Judicature I humbly appeal , and cite Mr. de Rodon with his whole party ▪ these I choose for my Umpiers and ●…udges ; and challenge de Rodon to this scripturistical combat before them ; and if he and his be not insolently proud , they cannot refuse the Gantlet . The first of them I pitch upon is Clemens Alexandrinus , whose words lib. 4. stromat . be these : Melchisedec rex Salem , sacardos dei altissimi , qui vinum & panem sanctificatum dedit nutrimentum , in ●…ipum Eucharistiae : Melchisedec king of Salem , Priest of the most high God , who gave wine and bread sanctified , a●…●…ypes of the E●…charist : where note that he says , not only wine and bread but wine and bread sanctified , or sacrificed . After him I rank S. Cyprian . lib. 2. Ep. 3. ad Caecilium . Nam quis ( quoth he ) Magis sacerdos Dei summi , quam Dominus nester Iesus Christus , qui sacrificium D●…o patri obtulit , & obtulit hoc idem quod Melchisedec obtule●… , id est panem & vinum , suum scilicet c●…rpus & sanguin●…m ? for who is more the Priest of the 〈◊〉 , then our Lord Jesus Christ ? who offered sacrifice to God the father , and who offered the self same that Melchisedec offered , bread and wine , that is to say , his own body and bloud ▪ what ( I pray ) could be said more clearly to our purpose ? S. Ierome , the Mounsieurs adversary , shall come next : In his Ep. to Marcella he writes thus , Recurre ad Genesim , & Melchisedec regem Salem , hujus Principem invenies c●…vitatis , qui jam tuno in typo Christi panem & vinum obtulit , & misterium Christianum in salvatori●… sanguine & corpore dedic●…vit : search Genesis , and there you shall finde Melchisedec king of this citty , who sometime offered bread and wine , in the type of Christ , and dedicated the Christian Mystery , or Sacrament contained in the body and bloud of our Saviour . If these Testimonies and authorities of the abovementioned holy fathers satisfy not the Reader ; I refer him to all these ensuing renowned Interpreters of holy writt ; and every of them ( if I be not mistaken ) will over ballance ten thousand de Rodons with his partitoes . Let him then read Euseb. Caesari●…nsis lib. 5. demonstrat . Evangelica cap. 3. S. Aug. Ep. 95. ad Innocentium Papam . S. A●…b . lib. 5. & sacram : c. 1. S. Epiph. haeres . 55. quae est Melchisedechianorum . S. Chrysost. hom . 35. in Genes . S. Theodoret in Comment . Ps. 109. S. Leo. 1. serm . de Annivers , assump , suae ad Pontific●…t . Euseb. E●…iss . serm . 5. Arnob , in ps . 109. Eucher . lib. 2. cap. 18. in Gen : Primasius , in Comment . c. 5. Epist. ad hebraeos . Cassiod . in ps . 109. Re●…ig . Antisiod . and Euthimius Zigabenus upon the same psalm . Damascenus . lib. 4. de side . c. 14. O●…cumen . in Comment . c. 5. Epist. ad hebraeos Theophilac . in cap. 5. ad hebraeos . Ansel. in cap. 5. ad hebraeos . All these great ones , and many more , which were too tedious to recount , do unanimously combine with the Romish doctors against Mr. de Rodon and his party , in this principal point of our controversie . Therefore since all the Mounsieurs Arguments and keen arrows are all spent , and all his solutions , glosses , and answers to our Objections , do band directly against the whole to rent of holy fathers ; and since he is not able to produce one of them to stand of his side ; I see no reason why he should not be hooted at , like a mad dog , by all rational and impartial readers ; for his bare word against so many eminent Pillars of Gods Church , is but a meer vain barking and consequently unworthy to be farther answered . Laus Deo. FINIS . The PREFACE OF M. de RODONS Translator . THe author of this piece was one Mounsieur de Rodon , Philosophy Professor in the Royal Colledge at Nismes , a Citty of Languedo●… in France , where it was written . But as soon as it was printed , it was supprest by the command of authority , prohibiting all persons to keep any of them , upon I know not what severe penalties , and such copies as could be found , were publickly burnt by the hangman , about 1660. whereupon the poor gentleman , for fear of being condemned to keep company with his books was 〈◊〉 to ●…y to Geneva , where he not long after dyed . These severities of our Adversaries bring to my remembrance , what a learned and ingenious frenchman once told me , viz. that this small Tract hath more n●…tled their party then any one piece that ever was extant in France since the Reformation of Religion there . Whether that be a mistake I know not , but this I dare affirm , that though many famous men of that kingdom , have in the memory of this Age , written very smar●…ly against the Romish heresies , yet there is not one of them whose person and writings have had such hard measure . Whence it appears that our Author ( his very enemies being Iudges ) hath made good what he undertook , viz. he hath destroyed that great Diana , the Masse , and hath also by way of prevention , destroyed all the arguments made use of by the Romish doctors for the restoring and re-establishing of her : which he hath so well performed , that to this very day , not one of them hath dared so much as to attempt to revive her , by answering his book : so that here you may see her , laid in her grave , without hope of resurrection : and therefore the book may very fitly be termed The funeral of the Mass ; and consequently , the funeral of Romish heresies and Idolatries , as the Author well observes . For the truth is , the Masse and the Romish Religion , are almost convertible terms , so that if the former be destroyed , the latter must vanish to its first nothing ; and therefore our Author having destroyed the Masse , hath destroyed the thing called Popery too . As for the monstrous absurdities and blasphemies which flow from this one Romish doctrine of the sacrifice of the Mass , they would fill whole volumes : but I shall contem my self to say that the Masse consists of more gross and abominable superstitions , Phanaticismes , and Idolatries , then ever have been believed or practised by the most ignorant Pagans . What the tenets of the Romanists are , and what their practises have been in reference to Protestant Magistrates and people , woful and sad experience hath sufficiently taught the world ; I only add , that they are as pernicious to our bodies , and estates , as their heretical doctrines , and Idolatrous services are to our souls . And consequently , to imtroduce Popery into this kingdom , would be an act as unpolitick as Anti-Christian , as hath been demonstrated in that incomparable piece , entituled The established Religion in opposition to Popery . But because ( I know not by what strange infatuation or inchantment , or rather by what wonderful judgment of God ) this monstrous , absurd , and destructive ( shall I call it ? Religion prevails amongst us , I thought good to English and print this small Treatise , as the best Antidote against Popery ( the holy scripture excepted ) that ever I read : and for ought I know , it is not inferiour to the best of this kind , that ever was yet extant : to which opinion the harsh usage it hath had from our Adversaries , as aforesaid , doth certainly give no small testimony . But I know that the holy scripture it self cannot profit except God be pleased to give his blessing , much less can this book : and therefore , I earnestly beseech him that he would make it prosperous and successful for the good of souls ; and if any shall receive benefit by it , I desire them to give him all the glory , and then I shall think my self infinitely recompenced for my pains in translating it . AN ANSWER to the PREFACE , AND An Appendix to this book . THe excellency of this famous Philosophy-Professors masterpiece , whom his Translator doth so highly extol and commend ( gentle Reader ) when it is punctually compared with my answer , will evidently shew you of what great validity , depth and piety it consists ; for I faithfully cited him word by word ; I did not cut or clip one tittle of his whole Tract ; you have him whole and entire in my book ; nay , you have him in the full formal vigour or career of his piercing philosophical shafts ▪ therefore I leave the arbitration of our cause to your own prudent and impartial judgment : his country , quality , or profession is related to you by his translator , to render him the more famous ; that is not the thing we are to look upon here , but his doctrine . The traslator complains of the great severity and hard usage his authors book received from his adversaries . I answer him , that it is not harder nor more severe then the usage our books have from his party ; and the gentleman himself ( if he had been taken with his book ) could not be more harshly used , by his adversarys , then our Romish doctors are , when they are taken with , or without their books , by theirs : so that as to this point the good translator has no more reason to complain then we have ; the severity on both sides being ▪ sufficiently repayed with a quid pro quo . If what the inge●…ious french gentleman told the translator , viz. ( that his Authors small tract more nettled our party then any one piece that ever was extant in France since the reformation of religion there ) be true , or whether he told an inge●…ious lie , I know not ; but supposing it was true ; I dare say , it more netled them for its blasphemy , then for any solidity , piety , or semblance of veracity contained in it ; as my answer doth clearly demonstrate . As to what the translator dares affirm , viz. that though many famous men of that kingdom , have in the memorie of this Age , written very smartly against the Romish heresies , yet there is not one , &c. I dare affirm , that the translator speaks very impertinently and improperly , when he calls our Religion the Roman heresie , because he speaks contrary to the usage of all nations , who generally by the Roman Religion , understand the Catholick Religion ; and Catholick is a word opposite to heresie : but what care we for his scolding , barking , and playing the dog , at us , while we are sure he cannot bite , hurt , nor produce one tittle of sound doctrine against our sacred and orthodox Religion ? That none else of your party , had such hard measure in their persons and writings as his authors had from those of ours ; shews rather the lenity and great patience of our people towards you then it doth evince , ( we our selves being judges , as you inconsequently infer ) that he hath made good what he undertook , viz. that he hath destroyed that great Diana the Masse , and hath also by way of prevention , &c. for all these puff-past words and darings of yours , are evidently allayed and asswaged by my answer to his tract , as any man of learning and judgment may easily perceive : so that if your party shewed any more harshness to your authors writings then they used to do to any of the rest of your ( as you term them ) famous wtiters works ; it must eirher be because of its open blasphemous contents against the most blessed Sacrament : or because of its wily sophistical formal method , to inveagle poor ignorant illiterate souls ; and not for any great depth or profundity of learning they could see in it ; for God knows that amongst good philosophers and eminent schollars , this great master-piece is not worth the reading , or to be answered ; though some weak brains , ( especially being destitute of the light of faith ) may perhaps applaude and admire it . As for the title of his tract or book , which ( you say ) may be very fitly termed , the Funeral of the Masse ; it brings unto my memory , what we reade in the history or book of Hester , viz. how graceles and wicked Haman , prepared and reared a high Gallows for innocent Mardochaeus to hang on ; but before he could bring his ungodly atchievement to pass , he himself was set up , and Mardochaeus came off with glorie and renown : the self-same is our Diana and de Redons case : he prepared a funeral and grave for her , without any hopes of reviving or recovery ; but her cause , and his , being throughly scanned and examined in this treatise ; he himself is laid flat upon his back in his grave , to the view of all judicious and impartial readers , without any hopes of recovery : for I took him not by the arm or leg , I luggd him not by the ear , nor pulled him by the nose ; I gave him not a cuff or a kick ; but griped him by the whole body of his funesteous and false treatise , and so shook dis-jointed , and dismembred his whole body , that there is now no more hopes left of his recovery or reviviscence ; but flat he must lie upon his back in his stinking grave of heresie , which he prepared for our excellent and most vertuous Lady Diana , when he made her funeral , while she remains still alive , as fresh , brisk , and vigorous as ever she was ; and so will be , inaugre de Rodon and all his parties funesteous machinations , funerals , and wicked contrivements against her , unto the worlds end . But now I think it high time ( gentle Reader ) to let you know who , and what she is : know then sir , that this Diana about whom Mr. de Rodon and I have so long contested , is the Mass , by his translatour in derision , call'd our great Diana ; and in his opinion , his author hath shewed himself so gallant ▪ and stout a corypheus against her , that with his keen Philosophical arguments and darts ▪ he transfixt her heart through and through ▪ so that to their thinking , she is quite destroyed , and slain down-right , without any hopes of recovery , and with her , they say , is fallen Popery too ; whereupon in a triumphing way , they intituled their treatise , The funeral of the Masse : yet I think I have sufficiently vindicated and cleared her from their false calumnies , and black aspersions ▪ and fully answered Mr de Rodo●…s sophistical and funestuous treatise from point to point , paying him in his own Philosophical coin , and retorting his calumnies upon ●…is own head . But as neither they no●… I , ought to be judges in our own cause , so we ought to leave the decision of the matter to our impartial Readers ; the which for my part ▪ I willingly assent unto . The motive of my Appendix is this ; because as ( I hope ) I have defended and secured this unparalel'd venerable Lady from the cruel bloudy-minded authors fury and force ; so by informing my countrey-men ( for most of them know ●…ot who , or what s●…e is ) of her noble extraction , vertues , and worth ; I should likewise wipe away the ●…oathsome and n●…ufeous spots or blu●…s of superstition , Phanaticism , and Idolatry , wherewith his bitter Translator in the false scolding Preface of his translation , most injuriously bespatters her ; for I doubt not , if they knew her as well as their pious Ancestors did , for many ages , since England was converted to the Christian faith , until the dismal reign of king Henry the Eighth , who was the first that 〈◊〉 schism and subverted Catholick Religion here in England , I doubt not ( I say ) but they would be en●…moured of her , and give her , her due veneration and respect ▪ Know the●… again ( gentle Reader ) that the Masse , ( as we take it to be ) ●…s nothing else , but the lyturgy which hath be●…n used by all Christians , since Christ and his Apostles times in the Church ; as to its essential parts , which consists in the words of 〈◊〉 ; it is the self-same Chrst himself and his Apostles used ; being commanded by him to do as he did ▪ viz. to consec●…ate bread and wine into his body and bloud ; by vertue of which words he made them also Priests , and Bishops : and gave them power to conse●…rate other Bishops and Priests who should s●…cceed them ; as Paul did Tymothy , Titus , and many others , and all the other Apo●…tles did the like ; so that all Priestly power is derived from them ▪ As to the ceremonial parts of this Lyturgy , they were not all instituted at once , but grew by succession of time , according as the Church grew to be more and more in splendour ; and especially since Constantine the Greats time , who was the first Christian Monarch that enlarged ●…nd propagated the Christian faith : ye●… some words and ceremonies that are this day in the Masse , were used by the orthodox ministers of this Sacrament , before his time also ▪ as ancient aut●…entick , and venerable authors do testifie . But whatever the ceremonies be , the essential parts of the Mass is always the self-same , viz. the words of consecration , so that the Masse consists essentially , only in this , vi●… . th●…t in it , the body and bloud of Christ are offered and sacrificed unbloudily to God the father , in remembrance of the once bloudy sacrifice of the Cross ; which is nothing el●…e , but the same Christ offered now unbloudily , ( because he can suffer no more again , his body being glorified ; and being t is the same Christ , it is still the same sacrifice , though not 〈◊〉 after the same ma●…ner ; & being it is offer●…d under the species of bread and wine ▪ with command to reiterate it in remembrance of his bloudy sacrifice , we firmly believe , that it is a sacrifice after the order of Melchisedec , who ( as the holy fathers unanimously assert ) sacrificed bread and wine unto God. That Christs body and bloud is really in the Eucharist , and consequently in the Masse , is so clearly and plainly exprest in diverse places of the new Testament , and especially in S. Iohn . 6. that it is wonder any man that bears the name of a Christian , should be so bold and impudent as to deny it ; after Christ himself said in most plain and manifest terms it is so ; for when Christ said of the bread he took in his hand , this is my body , either it was his real body , or it was not ▪ for betwixt it is , and it is not , when spoken of the same thing in the present tense , and demonstrated with the Pronoun this , and it relates to the absolute being of the thing whereof ●…t is said , and not to its manner of being ; there can be no medium , but a mee●… contradiction ; if it was his real body , then it was as we say ; and it could not be , the signe only or representation of his body ; for the meer signe of any thing is alwaies different from the thing signified , at least in representando , in its significative being : if it was not his real body , as our adversaries hold it was not , but only its signe ; how can Christs words be verified ? since it is , and it is not , in the sense I just now spoke of , be contradictions ; and all divines and Philosophers do unanimously concurr in this , viz. that contradictories cannot be at once true , or verified , also by the power of God : what is it then to say , ( after Christ said this is my body it is but the signe of his body , but to contradict Christs word ? which is as much as to give him the lye in his teeth . Suppose then the●…e were no other passage in scripture to prove the real presence of Christs body in the host , ( as there can be no clearer ) this alone would convince any Christian breath ▪ ing , unless he would wilfully fight against common sense and reason ; for all those that maintain that two contradictory propositions can be verified at once , do manife●…tly oppose and destroy reason . Al●… when Christ said , Panis quem ego dabo , 〈◊〉 est pro mundi vita : the bread which I will give , is my slesh , for the life of the world ; he said expre●…ly , that this bread is his s●…h , he said no●… , this bread is the bar●… signe or figure of his flesh ; but his real flesh ; for it was his real flesh , and not its bare figure that was offered or sacrificed for the lif●… of the world ; therefore this bread is ●…ot a meer signe only of Christs body , but his very real substantial body , for it was his real body , and not its type only that was sacrificed for the life or salvation of the world . After our saviour said to the Jews , I am the bread of life ; I am the bread which descended from heaven ; and the Jewes therefor●… murmured and g●…umbled among themselves , saying : is not this the son of Joseph whose father and Mother we know ? and again ; how c●…n this man give us his flesh to eat ? our saviour to confirm that it was his real body ; assevered it by oath or intermination , saying Amen , Amen , ( for that was his usual teste ) I say unto you , unless you eat the flesh of the son of man , and drink his bloud , you shall not have life in you : here he calls it all along , his flesh and his bloud , and not the signes only of his flesh and bloud ; and for the farther confirmation thereof , he adds , for my flesh is meat indeed : and my bloud is drink indeed . What is but a figure or type of a thing , cannot be the thing it self really and indeed . Therefore if Christs flesh be truly and really our meat in the Sacrament , or Sacramental species ; the Eucharist must needs be the true and real body and bloud of Christ indeed ; and not in type or signification only . S. Paul 1 Cor. 10. in clear terms shews it , The chalice ( quoth he ) of benediction which we do bless , is it not the communication of the bloud of Christ ? and the bread which we break ▪ is it not the participation of the body of our Lord ? he sayes not the communication or participation of any signs or types ; but of his real body and bloud . And in his 11th . chap. to the said Cor. he mentioneth that our Lord took bread , and giving thanks , brake , & said : take ye and eat , this is my body which shall be delivered unto you . These words , I am sure , cannot be understood of a figurative or typical body ; for it was not a typical body that was offered or delivered for us , as the Mani●…hees falsly commented , but the real and substantial body of Christ , for it is certain the Apostle Rom. 8 when he said : proprio filio non pepe●…cit , &c. he hath spared not also his own son , but for us all delivered him , spoke not of a b●…re type or figure , but of his ●…eal body ; as all these clear passages so well cohering , do manifestly demonstrate . This is also confirmed by these words of the said Apostle 1 Cor. 11. Qui●…unque mandu●…averit panem , vel biberit calicem domini indigne , reus ●…rit corporis & sang●…is domini . Therefore whosoever shall ●…t this bread , or drink the chalice of our Lord unworthily , he shall be guilty of the body and bloud of our Lord : how can this be , if it be but the figure or signe of his body and bloud , and not his real body and bloud ? those that did eat the Manna , and the Paschal Lamb , were not said to be guilty of his body and bloud , for eating them unworthily , and yet they were signes of his bloudy sacrifice . Therefore for eating or drinking of a mee●… signe , or for tearing and destroying the meer ●…mage or picture of any man , it is a very hard and severe Law to condemn him , or make him guilty of his death . Therefore it is for eating and drinking of our Lords real body and bloud unworthily , and not for eating and drinking the signes only of his body and bloud , that the Apostle sayes , a man is guilty of the body and bloud of our Lord. Hence any man of judgment may see , how clear and express these texts are for the real presence of Christs body in the ho●…t ; and how improperly and wrongfully our advers●…ries extort upon the clear Texts , to wrest them , and draw them to their own sense of a signe or type . But seeing scripture is so clear of our side ; Let us see what the holy fathers , the spiritual beacons , and true interpreters of Gods word say to it . I will begin with ancient Tertullian , who saith , Tertul de resurr . carn . n. 7. our flesh eateth the body and bloud of Christ , that the soul may be fatted ; therefore they shall both have one reward at the resurrection . Next follows Irenaeus , lib. 4. c. 14. whose words be these , how do they affirm that our bodies be not capable of life everlasting , which are nourished by the b●…dy and bloud of our Lord ? S. Greg. Nyssene also ●…aith , in orat . cathec . magna . that lively body entring into our body , changeth it , and maketh it like and immortal . Allexander 1. that venerable Prelate and Martyr saith , There can be nothing greater in sacrifices , then the body and bloud of Christ : To these I add the renowned S. Hylarie : there is no doubt left of the verity of the body and bloud of Christ ; for now both by Christs own confession , and by our belief , it is truly flesh , and truly bloud . If God was pleased to be made man ( quoth Damascene , lib. 4. de fide orth . c. 14. ) and take flesh of the most pure bloud of the virgin without seed ; can he not make bread his body , and wine and water his bloud ? Great S. Augustin lib. sentent . Prosper . adds his sus●…rage to these , in these words , But we under the species of bread and wine , do honour invisible things , viz. flesh and bloud . S. Ambrose lib. de sacram . sides also with the rest in these plain and express terms ; it is ordinary bread at the Altar before the sacramental words : But when it is consecrated , then of bread it is made Christs flesh . To these I add S. Ierome writing to Edibius . S Cyril of Alex . de consecr . di . 2. c. necessario . S. Greghom . Pasch. S. Crysost . 3. dial . de dignit . sacerd . c. 4. Theophilact . in comment . super Ioh. S. Anselme ; and in a word all the holy fathers and general councils that ever treated of this mistery . Therefore all the greatest and most famous lights of Gods Church , do hold with us as to this main point . And although this Mystery be above humane reason , yet because it is not contrary , nor destructive to reason ; our divinos do give plausible congruityes and reasons for it . The first whereof may be this : it is the nature of goodness to impart or communicate it self to others , because ( as the Philosophers says ( bonum est communicativum s●…i ; Goodness , is communicative of its own self ; and to say the truth , we know not a good or liberal man from a niggard but by imparting of his goodness and liberality to others . If then it be the nature of goodness to impart it self to others ; it must be the nature of the highest and chiefest goodness , to impart and communicate it self to others in the highest degree ; as we see Christ imparted himself to our humane nature in the highest degree , by the mystery of his Incarnation , suppositating our nature substantially , and covering it under his divine Personality . But it is a far higher degree of communication , to impart himself to the rest of mankinde , really and corporally , for to make them his mystical members ; then to impart himself to them figuratively only , or typically ; therefore this real communication in the Sacrament , is more agreeable to Christs infinite goodness , then a typical or figurative communication is : and also his real body is of more vertue and efficacy to incorporate us mystically , and make us his members , then the type or signe of his body is . The second reason is this . God the father , and God the son , are of equal power and verity ; therefore when God the father and God the son do express themselves in the self-same manner of speaking ; their words ought to be understood in the same meaning and sense ; But when God the father in the second of S. Matthew said . This is my son , every one that heard him , understood that Christ was his true and real son ; and to understand his words otherwise , would be open blasphemy . Therefore it is open blasphemy to deny , ( when Christ said , This is my body ) that it is not his true real body , but the figure or signe of his body only . The words were uttered alike ; the power and verity of the u●…terers were alike ; why then should not their words be understood alike ? I see no reason for it , because I see no disparity in the case . Many other reasons and plausible proof●… do our Catholick divines , and Romish doctors produce for the verity of this conclusion , deduced from holy scripture , which are theological demonstrations . But what need I repeat any of them in this place , where the case is so clear , out of sundry express texts of holy writ , and backt by the unanimous consent of all the holy fathers , and General Councils ? all which to contradict , is not only an intolerable impudence , but a meer frantick maddness . Therefore leaving such giddy-brain'd people to the mercy of God , and to be more pittied , or prayed for , then farther refuted ; I conclude out of these irrefragable proofs , and premises , that the Mass , ( whom our adversaries in derision call the great Diana ) is of the noblest , highest , and most eminent extraction imaginable . This Diana whereof we here treat , derives her immediate root and being from heaven , her descent , and pedegree from Christ and his twelve Apostles ; her father is the first person of the most blessed Trinity , her mother a most pure and immaculate virgin , her Majesty and glory none can paralel ; her face is so resplendant and bright that the very cherubins & seraphins are dazled when they behold her . In a word , her brightness is so eminent , that it is inaccessible , and the greatest beatitude and felicity of Angel or man , consists in contemplating upon her beauty ; and yet notwithstanding all this , she endured many a harder shock from her adversaries then Mr de Rodon , or his bitter translatour will ever be able to give her ; but yet she still comes off with glory and victory . All the heathenish Philosophers , and their mighty Emperours she vanquished , the learned Rabbins could never shake her , all the hereticks from Simon Magus to the Quaker she crusht and quasht ; therefore she need not fear the Mounsieurs translator as for matter of superstition , Phanaticism , or Idolatry ; happy are we in her , and thrice happy too , if we can but serve her as we ought ; but as she deserves we are not able in this frail life ; however all our felicity and rest of conscience , we own unto her , in this life also ; for without her , we should become restless and distracted or desperate . Having hinted a little at her extraction or pedegree , which no Angel or tongue is able to express or come near for its loftiness and celsitude ; I must say something of her vertue and worth ; which because it is infinite and in exhaustible , I confess , I know not how to begin : however this I am sure of , that her father who is omnipotent , bequeathed unto her all power and dominion over heaven and earth , Math. 28. so that there is no creature whatsoever , of what rank , be it never so high , but must acknowledge his being , vertue , and power , to depend wholy on hers . It is in her ( as the Apostle sayes Acts 17. ) vivimus , movemur , & sumus , we live , we move , we be , whatever perfections are dispersedly in every creature , are all united in her ; and all their perfections and vertues , are but shaddows , and a meer participation of her essential ones : Christ by his Incarnation noblisied and raised our humane nature above all the quires of Angels ; by his bloudy sacrifice of the Cross , he purchased our Redemption ; and by this unbloudy sacrifice of the Mass , he unites us unto himself , and makes us his Mystical members : for he sayes Ioh. 6. qui manducat meam carnem , & bibit meum sanguinem , in me manet , & ego in eo ; he that eats my flesh , and drinks my bloud ( he sayes not the signes of his flesh and bloud ) abides in me , and I in him ; that is to say , we shall be knit and united together : and sayes again with an oath : ibid. Amen , amen , unless you eat the flesh of the son of man , and drink his bloud , you shall have no life in you . And again , he that eateth me , the same also shall live by me . So that according to the clear expression of those texts , our union with Christ consists in the Mass , or ( which is the same thing ) in eating the sacramental bread which is offered in the Mass ; and our disunion or separation from Christ , consists in our not eating it ; and by the third text we are taught , that in it our life consists ; for he sayes presently after ; he that e●…teth this bread , shall live for ever . The Angelical doctor S. Thom. Aquinas , to whose arbitration Mr de Rodon profers , with his whole party to subscribe concerning the Eucharist , in opusc . 57. hath these words : O pretiosum & admirandum convivium , salutiferum , & omni suavitate repletum ! quid enim hoc convivio pretiosius esse potest ? in quo non earnes vitulorum & hircorum , ut olim in lege , sed nobis Christus sumendus proponitur , verus deus ; quid hoc sacramento miralibius ? in ipso namque panis & vinum in corpus & sanguinem Christi substantialiter convertuntur . O pretious wonderful , and healthful banquet , replenished with all sweetness ! for what can be more pretious then this banquet ? in which not calves or goats flesh , as in former times , but Christ , the true God is set before us to be eaten ; what is more wonderful then this Sacrament ? for in it bread and wine are substantially changed into the body and bloud of Christ. S. Cyril in Ioan. admonishing the faithful people sayes , sciant igitur baptizati homines , & divinae gratiae participes facti , si rarius in Ecclesiam proficiscantur & longo temporum spatio propter simulatam Religionem mystice . communicare Christo r●…usent : ab aeterna se vita procul depellere ; know ye all that are christned , and made partakers of the divine favours and grace , if you come to the Church but seldom , and out of a feigned kinde of devotion , refuse to communicate mistically with Christ , that you banish your selves farr from everlasting life . Great S. Augustine tract . 26. in Ioan. courts our ' Diana thus ; O Sacramentum pietatis ! O signum unitatis ! O vinculum charitatis ! qui vult vivere , habet ubi vivat , habet unde vivat ; accedat , credat , incorporetur , ut vivificetur : O Sacrament of piety ! O signe of unity ! O chain of charity ! he that has a minde to live , has wherewith to live , and how to live , let him approach , believe , be incorporated , that he might live : See what efficacy and vertue this great Doctor attributes to our Sacrament . But heark what golden-mouth'd Chrysostome says hom . 60. ad pop . Antiochen . Quo●… nunc dicunt ; vellem ipsius Christi formam aspicere , figuram , vestimenta , calceamenta : Ecce cum vides , ipsum tangis , ipsum manducas ; how many are there that say now a days , I would fain see Christs shape , his face , his clothes , his shooes ; Behold thou seest him , thou touchest him , thou earest him ; and again , & tu quidem vestimenta ; cupis videre : ipse vero tibi concedit non tantum videre , verum & manducare , & tangere , & intra te sumere : And thou desirest to see his garments : but he allows thee not only to see him , but also to eat and touch him , and to receive him into thy body . And in his 61. homely , to the same people of Antioch he saith , tanquam leones ignem spirantes ab hac mensa recedamus , facti diabolo terribiles , & caput nostrum mente revolventes , & charitatem quam nobis exhibuit : nam Parentes quidem aliis saepe , silios tradunt alendos : ego autem , inquit , non ita , sed carnibus meis alo , & meipsum vobis appono , vos omnes generosos esse volens ; &c. Therefore going from this table , let us like Lions breath fire , being made terrible to the devil ; and let us ponder upon our captain and upon the charity he endowed us with ; for other parents do often send their children to be nurst by others ; but I ( quoth he ) do not so , but feed you with my own flesh , and do set my self to be eaten , before you , for to make you all generous and noble hearted , &c. And again the same holy doctor in his book de sacerdotio says ; per idem tempus quo sacerdos sacrificium perficit , & Angeli assident , & caelestium Potestatum universus ordo clamores excitant , & locus altari vicinus in illius honorem qui immolatur , Angelorum choris plenus est : during the whole time that the Priest offers sacrifice ; both the Angels stand by , and the whole order of celestiall Powers do make a harmony , and the place next to the Altar is filled with Quirs of Angels in honour of him that is immolated or sacrificed . Here you see ( gentle reader ) what esteem and value these holy doctors and fathers had for the e●…charist , and consequently for the mass ; you see what vertue and force they attribute unto it how , they say , it incorporates us with Christ , how it works charity in us , how it makes us generous and resolute to go thorow all crosses and hardship for the love of God ; and how it renders us terrible and formidable to the very devil himself . All these , and ten thousand virtuous operations more are in the Mass , or unbloudy sacrifice which is offered in it , if we of our part did not obstruct its operations ; for there is no glowing fire , ●…evet so active and hot , to make iron , or any other metall as this Sacrament is in it self , to inflame our souls with the love of God , if we would put no obstacle to it ; and nothing deba●…s us more from its operation ( as S. Cyrill tells us ) then our long abstinence from it : for as great S. Gregory says : hoc distare , fratres charissimi , inter delicias corporis cordis solet ; quod corporales deliciae , cum non habentur , grave in se desiderium accendunt ; cum verò habitae eduntur , commedentem protinus in fastidium per satietatem vertunt ; at contra , spirituales deliciae , cùm non habentur , in fastidio sunt , cum verò habentur , in desiderio , &c. Brethren , this is the difference which is usually betwixt spiritual and corporal delights or fare ; that when the corporal fare is not had it raiseth and stirrs in one an exceeding desire and longing for it ; but when it is had , the eater through saticty , presently begins to loath it . But contrarily while one has not the spiritual fare , it is irksome and loathsome to him ; but when he has it , the more ●…e feeds on 't , the more desire and likeness he has to it . From what is hitherto said in this Appendix , considering the clear and express Passages of scripture , the unanimous consent of the holy fathers concerning the Eucharist , and consequently concerning the Mass , and their elogies of it ; and considering the reason I produced of its agreeablenesse with Gods infinite and highest goodness to impart himself really to us ; and my other reason or parity betwixt the formal words of God the father and God the son ; I think no man of reason or understanding , unless he be a quite partial censurer can approve of the bitter expression of Mr de Rodons Translator , in his preface to his authors treatise , against our Diana : where he bespatters her with superstition , Phanaticisme , and Idolatry , &c. for by upbraiding and accusing her with these horrid crimes , he involves all her worshippers and well-wishers in them also ; and consequently not only the Papists , but also the holy fathers and doctors whose clear testimonies I lately produced in her behalf ; nay the very Angels , and whole celestial court who as S. Chrisostome sayes , assist and sing at this dreadful sacrifice ; all these ( if we beleive the Translator ) must be counted superstitious , Phanaticks , and Idolaters , for adoring Diana ; or if they be not counted so for adoring her , there is no reason why we should be , fo doing as they do . But O perversnesse and wickednesse of heresy , and of heretical spirits ! who endeavour to ruine and destroy Christs flock ; for who could believe ( but that we know it by sad experience ) that the devil , and all his ministers should be so subtil and crafty as to bring it to pass , that this sacrifice which is of so old a standing , and universally embraced , for so many ages , by all Christians , and left as a perpetual testament by Christ to his Church ; should be not only rejected , and despised , by so many thousands that pass under the notion of being Christians , but also that they should take a solemn oath , ( and cause others , upon severe penalties to do the like , or if they refuse it , to turn them out of their livelyhood , cast them into Prison , or banish them , &c. ) against the real presence of Christ in the Sacrament ; whereas the thing in it self , is not impossible to God , nor the verity of this oath revealed by him , to any of them . But that which aggravates the sin the more , is , that in the thing wherein God most obliged , and demonstrated his love to mankind , in that very thing they disown and contradict his word : Christ sayes , by way of intermination or oath : Amen , Amen , I say unto you , unless you eat the flesh of the son of man , and drink his bloud , you shall not have life in you : And they swear point blank against him , saying , it is not his flesh and bloud , but bread and wine , or at the best , nothing else but the signe of his flesh and bloud . But how , forsooth , is it possible for us to eat and drink the flesh and bloud of the son of man in the Sacrament , unless his flesh and bloud be in it ? what perjury is , how grevious a sin , how distructive to human society , how infamous , and how it may be committed , and what penalties are due to open perjurers ; I need not set down here ; the laws of all Nations do sufficiently set it down . But to be so ungrateful for a benefit of so high a nature as this is , and to disown it flatly by confirmation of an oath , against Christs express words , and against so many clear testimonies of scripture , and all the holy fathers ; must needs in my opinion astonish any Christian of common reason and sense : yet from whom God withdraws his grace , and the light of faith , he will fall ( I must confess ) into these , and such like inconveniencies and absurdities , and greater too , if they can be possibly ; for heresy is a bottomless gulf of darkness and ignorance , that conveys those miserable reprobates that fall into it , into the other bottomless pit or gulf of hell , out of which there is no redemption : and so is the Psalmists words verified in these two gulfs , where he sayes , that Abyssus Abysum invocat : one pit leads or draws a man to another . As to all the rest of the Translators raylings against Popery , and its tenents , against its practises in reference to Protestant Magistrates or civil government , that as it is pernicious to their souls by its heretical doctrines and Idolatrous services ; so it is to their persons and estates , and consequently , that to introduce it into this kingdom would be an act as unpolitick as Antichristian ; as hath been demonstrated in that incomparable piece intituled ; The established Religion in opposition to Popery . All this old fustian stuff is but to vent his bitterness , whereof he is so full , that unless he gave it some passage , he must needs burst or crack ; for until he shewes this established Religion , we will never own its demonstration : where no two are of the same opinion concerning faith , how can there be a Religion established ? therefore I refer all his scolding-stuff to the oyster-women of Billings-gate to be answered , and I say that if our Religion be the only true Religion ( as we doubt not but she is , for she has all the marks of it , and there is but one Religion that is good ) certainly she cannot be pernicious to civil Government ; for Christs Religion commands us to honour our king , and obey our superiour Powers : but all the world knows that whe Popery is most in vigour and force , and where it is in greatest ●…lourish ; it never int●…enches or encroaches upon their Monarchs temporal power , nor upon any of their Magistrates : It was never read or heard of yet , that the Roman Catho●…icks ever took up arms , against their Catholick Princes , or any Catholick Prince against another upon the score of Religion only : when they are at civill or forreign wars , it is never about Religion , unless it be against the Turk , the common enemy of Christendom . But the l●…st civill warrs of England , all men know , was commenced upon the pretext of Religion , and upon a pretended score of defending the Gospel ; a most virtuous king was innocently murdered by his own subjects in this quarrel ; the Roman Catholicks ( allthough he was of a different Profession ) had no hand in his innocent bloud ; they abhominated , and detested so horrid a sacriledge from the bottom of their hearts ; they stuck to him , defended him , spent their lives and estates for him , as long as they were able , and there was any hopes of his safegard ; he was never betrayed by any of them , in any charge they bore under him ; his welfare and safety was their chief aym ; and every one of them was ready to sacrifice himself , his fortune , and estate for his sake . After they saw , all was lost , that he was taken from them , and there was no resisting the divine fate ; as many of them as could , followed their Liege soveraigne that now is , ( whom God long preserve ) but then banished , ( not by his Roman-Catholick subjects ) and in forraign countries , they cleaved to him there , they , fought for him ; and many of them quitted their good employments , and honourable places they had under forreign Princes , whereupon their whole livelyhood and fortunes depended , only for to follow and serve him , and hazard their lives for his sake , in hopes to rei●…throne him in his fathers ( of happy mememory ) royal throne . Afterwards , they accompanied and wayted on him home at his Restauration , and ever sines served him as Loyally and faithfully all along , as any subjects can their Prince ; and others of them that without evident danger of ruining themselves for ever , could not follow and wayt upon him beyond Sea , helpt him with their hest Intelligences , and some of them under-hand with their means also . All these are fresh demonstrations of their Loyalty ; and things that happened in our own age ; how can such people then be justly impeached with di●…loyalty ? or how can their practises be pernicious in reference to his sacred Majesty , and to his Protestant Magistrates and people ? whereas they all live in Peace and tranquility with their fellow-subjects , and never raised the least commotion or mutiny against the government , though never so much provoked thereunto . That England was so glorious and happy a kingdom in it self , for many ages ▪ and was a terrour to its neighbours that invaded it , and often conquered them and their kingdomes , under Popish kings and their Papist subjects needs no proof ; for the very chronicles of England made by Protestant Authors themselves , do su●…ciently shew that ; as also many memorable worthy things done by them , and many of their happy governments ; we see also that all our neighbouring Popish kings , and absolute Princes do live and govern peacably and quietly over their Papist subjects ; which demonstrats evidently that Popery is not incompatible or inconsistent with k●…ngship , or civil government and consequently , ( if it be the only true Religion ) as for matter of government or state , it is neither unpolitick or Antichristian , ●…o introduce it into any kingdome or country whatsoever . But O England , England , in former times famed through the whole world , for sanctity , learning and Prowess ; wheresore dost thou not consider what Religion made thee so glorious and renowned ? S. Austin the monk , and his forty blessed companions , were the first that brought the light of the Gospel from Rome to the Angles , or english men ; from whom thou hast thy denomination : this Austin and his fellow-Missioners were all Dianaists , or Masse-Priests , and received holy orders ▪ This much thy own Protestant Chronicles can tell thee . To this Austin ( Bake●… sayes ) king E●…helbert gave his chief city of ●…anterbury , and his own Royal Palace there , made sinc●… the Cathedral of that See ; withdrawing himself to Reculver in the I le of Thanet , where he erected a Palace for himself , and his successors . He gave him also an old Temple , standing without the Eastwall of the citty ; which he honoured with the name of S. Pa●…cras : And then added a Monastery to it , and dedicated it to S. Peter and Paul ; appointing it to be the place of the Kentish kings sepul●…hres . But in regard of S. Austin the procurer , both Pan●…ras , Pet●…r , and Paul were soon forgotten : and it was , and is to this day called S. Austins : which Abbey S. Austin enriched with divers Reliques , which he brought with him from Rome , which was a part of Christs seameless coat , and of Aarons Rodd : thus farr Baker . Where you may plainly see , out of one of your own Protestant Authors , how Christian Religion was first brought into England , and planted here by Mass-Priests . Here you may see how those that brought it in , did dedicate Churches unto them , with this intention , that the Saints should patronize and protect all those that should frequent their Churches with prayers . Here you may also see , how in those dayes sacred Reliques were held in esteem and veneration by the Propagators of Christian Religion . Finally , any body may clearly see , by the very notions or names of the festi●…al tymes , viz. of Christ-Masse , Candle-Mass , Lamb-Mass , Mi●…hael-Mass , Martle-Mass ; that the Masse was used and held in great veneration by our devout Ancestors , ever since England was converted to the Christian saith . For it is certain these denominations of the holy times came first from Christians , and not from Pagans . It is also sure , that sanctity , and Christian learning , could never have been attributed to our heathenish Ancestors . Therefore if they were attributed to our primitive Christian forefathers : why do we swerve from their pious wayes and Religion , which is well known , and granted by all Historiographers , both Catholicks and Protestants , to have been the self same which was , and is now in communion with the Church of Rome ; and consequently , that of the Masse ? Or with what Religion and conscience , can the Reformists of our time , censure all the Primitive Christians of England since Austin the Monks time , to be guilty of the horrid crimes of superstition , Phanaticisme , and Idolatrie ? and yet by branding us with those crimes , they do it ; for we hold but the same doctrine of the Masse , which they practised , taught us , and delivered unto us : so that by attaching us with those horrid crimes , they involve them with us in them also . But who could not rather think , that any man of reason and understanding : any man that hath any spark of belief ; of the love or feare of God in him ; or that hath any sense or feeling of the hour of his death , of the immortallity of his soul ▪ of eternity , a●…d of the terrible judgment of God. Who ( I say ) would not think but he ought rather to ponder well , and consider with himself , how dangerous a thing it is , and of what weight and concernment to his soul and eternal salvation ; not to shake of all antiquity , and the old lyturgy which hath been used and practised by all the orthodox Christians of all ages , since Christs time untill now ; and which is now also in use amongst the most universal Professors of Christianity ? a lyturgy so well grounded upon many clear and express texts of Scripture , backt and seconded by the unanimous interpretations and definitions of all the General Councils , and holy fathers of Gods Church in a word , a liturgy so well cohering and agreeing with the infinit goodness , charity , and mercy of God to us ; whereby he demonstrated his love to us in the highest degree imaginable that could be in this life . This mistical liturgy to reject , abandon , c●…shiere and contemn , upon the bare words of some self interessed calumnious opiniators , who in comparison with the Roman Catholicks of all ages ; with the General Couneils : and with the whole torrent of holy fathers , are for fanctity of life , for learning , and for veneration of antiquity , but like a handfull o●… wilde , rude , illiterate cow ▪ heards , to compare with an innumerable multitude of grave , Councellors , or Judges . What man I trow that has any belief or care of his soul , if he were not starkmadd , would cl●…ave to such kinde of fellows , and swerve from all the grand heroes of Gods Church ? what thing else is this , but openly and manifestly to turn ones back to Christ , and to contradict his express commandement , where he bids us hear his Church , or he will count us but for heathens and publicans ? Did not the Apostle ( forsooth ) prophecy unto Titus , 2. Tit. 4. thus : for there shall be a time when they will not hear sound doctrine , but according to their own desires they will heap to themselves masters , having itching ears , and from the truth certes they will avert their hearing &c. These words can in no wise be alluded to the Roman Catholick , nor to their doctrin of the Mass , which is of as old a standing as Popery is : for our adversaries say , that the Mass and Popery are convertible terms : But all Ecclesiastical histories do attest that there have been Popes , or Bishops of Rome , ever since the Apostles time : therefore if Popery and the Mass be convertible terms ; the Mass has been immediately from the Apostles time , and consequently , it cannot be that unsound doctrine the Apostle prophecied , or spoke of to Titus . Neither do we finde in the Acts of the Apostles , or elsewhere , that the Apostles ever opposed the Mass , or Popery either ; which if it were a Phanatick , superstitious , or Idolatrous doctrine and liturgy , ( as the good translator stiles it to be ) doub●…less they would have done tooth and nail ; and would never have suffered it to have ●…rept into Christs Church , and so venemously to have infected her ; S. Pauls faith , and the Romans was the same , when he wrote these words unto them : for I desire to see you , that I may impart unto you some spiritual grace , to confirm you ; that is to say , to be comforted together in you , by that which is common to us both , your faith and mine . Rom. 1. did the Romans differ then in Religion and Lyturgy from their first Bishop or Pope ? no certainly ; therefore it is much to be seared ; nay in all reason and probability , ( if it be not a theological demonstration ) that the opposers of the Mass , be those pe●…ple the Apostle spoke of ; for , it is a thing not only improbable , but incredible also , that S. Peter , ( or if not he , as our adversaries will have it ) or any else of the Apostles , or all of them together ( if they had a hand in it ) should institute a Bishop of Rome ( which all the world for ever after , called the Pope , for his distinction from all other Bishops ) who introduced this Liturgy , which is convertible with his name , if the Lyturgy were at all disson●…te from that of the Apostles themselves . It is also both improbable and incredible , but that S. Iohn , who was both an Apostle , and Evangelist and a most eminent divine withall ; and who outlived S. Peter , and all the rest of the Apostles . It is , I say a strange thing , that he should not take this first Roman Bishop or Pope in hand , confute , quash , and trample down himself and his Lyturgy , if it was not the selfsame , with his own , and the rest of the Apostles . But we see not a word or syllable in S. Iohn , or in any of the Apostles or Evangel●…s ( who were contemporaneans of of this first Bishop or Pope of Rome with whom the Mass is convertible ) against the Lyturgy of the Mass. From whence we cannot but conclude , that the Mass is the selfsame Lyturgy , that was practised and used by the Apostles themselves . Therefore let all the opposers of the Masse take good ●…d , they are not the people the Apostle Prophecied of to Titus his disciple ; and consequently , let them take good heed , that by oppugning the incruent sacrifice of the Masse ; they turn not their backs to God , by rejecting and vilisiing the universal Lyturgy of his Church , celebrated , and practised by his Apostle . Let them ( I say ) take good heed they hearken not too much to the unsound doctrines of their new masters , their Ministers ; whose eares do itch after new opinions ; certes they will and do dayly avert their hearing from God and the truth . And yet few of them agree in all points of their new opinions ; which is an evident signe their doctrine is false . Not to apprehend the dreadful hour of death , and the terrible and strict Judgment of God that follows it ; and not to fear the great power of the severe Judge , who is able to cast both body and soul headlong into everlasting helfire , to band against him , and to contemn his Lyturgy , his Sacraments ; and his Church , after he told us , that unless we hear her , he will count us but as heathens and Publicans ; is th●… greatest s●…upidity and madness imaginable : and yet the opposers and enemies of our ' Diana ▪ for swerving from Antiquity , from all the General Councils , and holy ●…thers , whose authorities are so clear and manifest for ▪ her ; cannot but be at least highly suspected to be in the wrong . They themselves , for the most part , say that we can be saved ▪ in our way ; and yet they perse●…te us more then they do the Turks , Jewes , and Pagans , who are open enemies to Christ ▪ we hold they cannot be saved in their way , because we would not have them be deluded , for we believe none can be saved out of the Church , and there is but only one Church of God : why then do not they follow the surest way , wherein both we and they agree a man may be saved ; and renounce that suspected way , which we who are the far greater number ( and not inferiour to them for antiquity and learning ) do hold to be unsafe ? or can the way to heaven be too to sure ? Were it so secure an estate or great parcel of mony , no-care and diligence would be wanting , great heed would be taken that no slaw , scruple , or doubt should be ●…found in the Patent or Indenture ; wherefore is it not so also in this case or state of our souls safety , which ought to be the dearest , and of greatest con●…ernment to us of all things ? why I say , do we not walk in the common and sure Catholick road approved of by both parties ? oh craftiness and guile of Sathan ! oh vanity of worldly Pompe ! oh sensuality of flesh and bloud ! But in plain and open truth , our adversaries are clearly convicted concerning the sacrifice of the Mass , and of the real presence of Christs body in it : for how ( forsooth ) is it possible to convince any Christian ma●… more , then by plain and express texts of scripture , backt and seconded by the clear authorities and testimonies of all General Councils ; by the unanimous consent of all the holy fathers : and by sound and irrefragable reasons deduced from clear Philosophical Principles ? by all these Mediums , is the sacrifice of the Masse , and the real presence of Christs body in the host proved in this Appendix , and for to convince a Christian , no other medium or argument can be more forcible or convincing . Therefore whosoever yeelds and acquiesces not to these mediums has nothing to plead for himself but meer obstinacy ; and consequently , he wilfully turns his back to God and his Church , and runs directly to his own infallible da●…nation ; he misprises our saviours pretious bloud and Passion ; and vilifies him and all his heavenly treasure and riches , with the promises Christ made unto him of them . In a word , he hath no more belief then a meer Athiest . As for Mr. de Rodons sophistical and false treatise , I suppose , ( and perhaps I am not deceived ) that his wily arguments did so work upon his zealous translator , and totally convince him with his apparent Philosophical reasons , that he took every one of them to be a palpable demonstration ; and consequently in his own judgment thinking his cause to be very clear , out of ●… pure zeal to Religion ; and taking ours to be but meer Idolat●…y ; that made him fall so bitterly upon our bones . But now when he reads this treatise , after he hath seen my full answer to his author , and how I have followed him through his whole tract , from point to point , and refuted him manifestly every where , paying him also in his one Philosophical coine : after ( I say ) the translatot hath perused this book , and examined the case better with himself , pondering well upon the arguments of both sides , pro , and con : I hope he will become milde ; and have a better opinion and esteem for our Diana and Religion , then he had before . I hope also , that his understanding being clarified and enlightned by my solutions , whereby all de Rodons fallacious sophisms are detected , and made minifest to all men of any learning or judgment , he finding him to be but an Impo●…tor , and deluder of weak ignorant souls ; will soon disown both him and his damnable tract ; finally ; I hope that no worldly interest ( as alass it doth thoufands of our adverse party ) will so blinde and intoxicate him , as to make him lose the interest of his soul , and refuse to be an incorporate mistical member of Christ ; which without the help of our Diana ( as I have sufficiently proved already ) is impossible for him , or any man else to be . As de Rodons weak arguments were not of force enough to pearce or annoy our Diana in any thing the lea●…t ; so likewise his Translators rayling and s●…olding at her , can do her no more harm , then a doggs barking can do to the Moon ; therefore he had better follow the good counsel of grave Gamaliel to the Jewes concerning how they should deal with the Apostles , whose words be these : And now therefore I say unto you , depart from these men , and let them al●…ne ; for if this counsel or work be of men , it will be diss●…lved ; but if it be of God , you are not able to diss●…lve them , lest perhaps you be found to ●…esist God also , Act , 5. Even so ( in my poor judgement ) had the Translator best do to the Masse ; for with railing and scolding at it , he will never be able to hurt it : It hath stood from all ages since Christs time untill now ; and if it be of God , it is not the Translator or I that shall be able to put it down ; alas both he and I shall be dead and rotten , while noble Diana will be as brisk , merry and fresh as she was the very first day she came into this world . However I cannot but ex●…use the good Translator because of his great zeal , if his bitterness towards us proceeded onely from ignorance and not from malice or interest●… ; for S. Paul himself out of his ardent zeal to the Synagogue ( wherein he was born and bred ) was once a severe enemy , and violent Persecutor of Gods Church . But after he was illuminated by Christ , and knew better things , who ever after was more zealous for her honour and glory then he ? and yet he himself doth confess , that God shewed him his great mercy , quia ignorans feci : because I did it ( quoth he ) ignorantly : so I beg God heartily , that this small book of mine , by his blessing , may illuminate the minds of those that are plunged ●…n the Abyss of heresy and Ignorance , through the means of Mr de Rodon , and such like Phanatick hereticks , who by their false interpretations and applications of holy scripture , set out , and garnished with their sophistical arguments do deceive and mislead many thousands of poor ignorant souls to their utter ruine , and everlasting damnation , for leaving their true Mother the Church , out of which there is no salvation for any : And amongst the rest of the illuminated , I wish the Translator were one . To conclude this Appendix ; I exhort all the Catholicks of England ▪ and I earnestly beg and beseech them , for the love of our sweet saviour Jesus Christ , and the tender bowells of his infinite mercy towards them : to stick closly , and cleave constantly to their pretious Diana ; and for her sake to be always ready , and prepared to undergoe all manner of persecutions , tribulations , and losses , rather then forsake her : for whatever damage , or ill-entreatment they suffer upon her account , they may be sure , she will requite them a hundred-fold double for it with full interest . Our saviour himself did ●…id us , Not fear them that kill the body , and after this have no more to do ; but I will shew you ( quoth he ) whom ye shall fear : fear him who after he hath killed , hath power to cast into hell Luke 12. for your momentary sufferings in this life , for his sake , your crown and reward will be everlasting hereafter . More then eye can see , ear can hear , or understanding can comprehend : 1. Cor. 2. verity himself doth promise it , and his promise he can , and will perform . Expect him but a little while with patience , and in your patience ye shall possess your souls : S. Luke . 21. It is far better for you to suffer a little and short famine , cold , want , misery , imprisonment , nay death it self for her sakes then to live plentifully , and abundantly here for a moment , and for ever after ( for denying her ) to be in everlasting famine , imprisonment , torment misery and want : for unless we be Christs fellow sufferers in this life , we shall not be his copartners in glory as the Apostle tells Timothy 2. If we shall sustain we shall also reign together . In a word , I conclude my book with the ●…ame prayer , the Translator ends his preface with , viz. I earnestly beseech my Lord and God he would make it prosperous and successfull for the good of souls ; and if any shall receive benefit by it , I desire them to give him all the glory , and I shall think my self infinitely recompensed , for my pains in composing it , yet if there be any thing in it that is not orthodox and sound , I humbly submit my poor judgment to the censure of our holy mother the Church . Errata . PAge ▪ 13. line ult . for it is not repugnant , r. is not repugnant . p. 37. for Iohn . he that , r. is mentioned in S. Iohn 6. he that . p. 67. l. 19. for the wine was destroyed , r. the water was destroyod ▪ p. 85. l. 25. for charity sake , r. clarity sake . p. 87. l. 21. for neither , r. either . p. 115. l ▪ 5. for place , r. places . p. 118. l. 8. for would , r. could . p. 130. l. 14. for between corporal things , r. but between corporal things . p. 168. l. 27. for that charity , r. that clarity . p. 171. l. 9. for therein , r. their . p. 175. l. 11. for consure , r. censure . p. 192. l. 21. for next under the holy writt , r. next unto holy writt . p. 204. l. 14. for in this glory , r. in his glory . In the Appendix p. 3. l. 27. for your r. our . p. 24. l. 23. r. metal ●…iery . p. 25. l. ●… . r. corporis & cordis . FINIS . AN INDEX OF THE CHAPTERS Contained in this Book . Chap. I CO●…cerning the Exposition of these words , This is my Body . p. 1. Chap. II. Concerning the Exposition of these wo●…ds , He that eate●…h my Flesh , and drinketh my Blood , hath Everlasting Life . My Flesh is Meat indeed . p. 36. Chap. III. Against Transubstantiation ▪ p. 64. Chap. IV. Against the real presence of Christs Body in the Host , or Consecrated Wafer . p. 96. Chap. V. Against the Adoration or Worshipping of the Host. p. 199. Chap. VI. Against taking away of the Cup. p. 242. Chap. VII . Against the Mass. p , 293. Chap. VIII . Containing Answers to the Objections of the Romish Doctors . p. 345. The Pre●…ace of Monsieur d●… Rodons Translator . p. 461. An Answer to the Preface , and an Appendix to the Book . p. 1. An INDEX of the chief things contained in this Book . CHrists word is Creative , productive and effective . pag. 4 ▪ Transubstantiation cannot be plainlier exprest , than by these wo●…ds ▪ This is my Body ▪ p. 6. Christs words are practical Signs and causes of what they signifie , other mens words are but speculative signs only of things signi●…fied by them . p. 12. An Image hath always an Essential relation to its Prototype . p. 11. Transubstantiation both a Sacrament , and the thing signified . p. 13. It is not repugnant that the same thing should signifie its own self . p. Ibid. The Bread and Wine were not made the Body and Blood of Christ by a bare Blessing or Thanksgiving . p. 14. The words of Consecration ought to be understood according to their immediate sense . p. 17. The B. Sacrament is the New Testament in Christs Blood , & not only of his Blood , p. 22. These words , This is my Body , signifie a substantial being , and not a Sacramental only . p. 23. The Protestant Communion exhibits not Christs Body & Blood to the Believers . p. 27. The Sacramental Species receive●… worthily , makes the receiver a Mystical Member of Christ. p. 30. Faith alone insufficient for this Sacrament . Ib. Faith is no mouth literally or metapho●…ically . p. 31. Christs glorified Body never damnified by the receiver of the B. Sacramen●… . p. 32. To verifie a proposition , it sufficeth the thing be as the proposition says it is , p. 35. I●… is the Sacrament that is the chief and whole cause of our spiritual refreshment , and the thing which the Soul principally hungers and thirsts after : Faith is only a con●…ition requisite ▪ so is Hope and Charity also , for to receive worthily , p. 38. Christs Body worthily received , works spiritually upon the Soul , p. 40. These words of St. Aug. To eat the ●…lesh of Christ is a Figure , &c. which De Rodon alledges against us , expounded ▪ p. 43. Cardinal Cajetans ▪ Authority alledged against us expounded , p. 45. The action whereby we obtain remission of sins , an●… sanctification ending in glo●…ification , consists not in the spiritual eating or drinking by Faith only , p. 5●… . In these words , My Flesh ▪ is mea●… indeed , no Figure falls upon the word ( Meat . ) p. 55. Christs Flesh is a corporal food that nourishes spiritually only , p. 57. Objects of Divine Faith not to he levelled by our reason and sense , p. 59. Christ come●… into the Sacrament by an adductive power , p. 66. He is not produced there entitatively , but modally only , p. Ibid. Certain passages of Scripture alledged a●…ainst us by De Rodon , viz. That there is ●…reaking , givin●… , ea●…ing and drinking after Consecra●…ion , answered , p. 68. When Christ said , Drink ye all this , Mat. 26. he meant his Blood. p. 71. Why the e●…ects of the Sacramental Species ●…emain after Transubstantiation . p. 73. Transubstantiation is a total substantial conversion , and not a formal substantial conversion only , p. 75. The Sac●…amental Species are something Sub●…ect ▪ li●…e , p. 77. Transubstantiation destroys not the nature of Acci●…ents , p. 79. Transubstantiation destroys not the Nature o●… Sac●…aments , p. 84. Corporal nourishment in the Sacramental S●…ecies , n●…t requisite . p. 85. The Sacrament of the Eucharist ought to be adored with a Latria . p. 88. If our adversaries give not a Latriacal adoration to their Communion Bread , it may be lawfully given to Dogs . p. 89. If they adore their Communion , they are greater Idolaters than we . p. 91. Christ gave power to Priests to Consecrate . p. 97. Christs Body is in the Sacrament immediately by reason of its substance , p. 99. It s quantity is also there , though not with its quantitative dimensions , p. 100. The definition of a proper place , and how many manner of ways both Christian Divines and Philosophers hold a thing may be in a place , p. 103. A glorious Body may be in its equivocal place , p. 109. The Iacobins , and the Jesuits opinion concerning Christs Body to be brought , or produced in the Sacrament , saved , p. 112. Christs Body is in all things subject to his Soul , as his Soul is subject to his Divinity , p. 117. Why the local extension of Christs Body in the Sacrament is hindred , p. 119. De Rodons Argument of to move , and not to move at the same time &c. answered . p. 121. Wherein a formal contradiction consists . p. 123 De Rodons ridiculous quibbles and Unphilosophical illations , answered , p. 129. Distance is only betwixt corporal things , whilst they are in their univocal places . p. 130 A Sacramental place , is properly no place at all . p. 133. De Rodons Dropsical Argument , of a drop of water that drowned many thousands &c. mouldred . p. 136. Division is only between corporal things in their proper places . p. 138. God , and Nature , are not obliged to do , what they can do . p. 140. De Rodon shoots at Christ through Diana's side , p. 143. Christ is seen in the Sacrament by the Spiritual Eye of our understanding , supported by the light of Faith , p. 146. It is not convenient we should see Christ visibly with our Corporal Eyes in the Blessed Sacrament , p. 148. Substances possess no place , p. 151. Christs Body in the Sacrament , whether taken substantially or quantitatively , has no posture or scituation in it , p. 154. His Body appears not more or less , for dividing or sub-dividing the Host , p. 156. Christ is as glorious and happy in the Host , as he is in Heaven , p. 161. What these terms Reduplicatively and specificatively , what sensus compositus , and divisus , mean , p. Ibid. As Christ comes into the Host without local 〈◊〉 so he leaves it without local ●…e ▪ 〈◊〉 , p. 165. De Rodon gives the Apostle the lie , p. 167. Christ , Diana , and the Apostle , saved from De Rodons keen Arrow , p. 168. De Rodon jumps with the Iews against Christ , p. 170. His Thunderbolt or Coelestial Arrow shivered , p. 172. According to De Rodons Principles , there ought to be no Sacrament of our Lords Supper at all , p. 174. Cl●…ud de Xaintes defended against De Rodon , p. Ibid. Exorcismes , p. 176. De Rodons miraculous Arrow put by , p. 179. Christ really in Heaven , and really in the Blessed Sacrament at the same time ▪ p. 182. He is not in the Sacrament impanated , p. Ibid. He gave himself to Iudas also , p. 18●… . Bellormine and Peron defende●… . p. 186. The Sacraments of the old Testament had a relation to those of the new , p. 187. The Mo●…sieurs Scripturistical Arrows shat●…ered , p. 190. The marks of the Roman Church , p. 193. The Seven Sacraments expounded , p. 195. Why we keep the Eucharist in our Pixes and 〈◊〉 , p. 197. Monsieur and his Party , the false Prophets the Evangelist spoke of , p. Illid ▪ God many manner of ways in his Creatures , p. 202. External Adoration due to Christ , where he is known to be personally present , p. 203. Hereticks uncivil both to God and Man , p. 206. According to De Rodons Principles , we may adore the Devil instead of Christ , p. 209. VVhy External adoration is due to Christ in the Sacrament , more than in the VVater of Baptism , p. 210. Heaven and Hell destroyed by the Monsieurs Principles , p. 211. The Monsieurs third Foundation built upon Quick-sands , p. 215. De Rodons very considerable Argument , pernicious to all mankind , p. 218. Destructive to Go●…s Providence , p. 222. A moral certitude of being Christned , sufficient , p. 223. Pope Adrian defended against De Rodon , p. 226. Apostate Priests and Monks in credit and spiritual jurisdiction with De Rodon and his Party , p. 228. The P●…imitive Church adored the Host , p. 233. Proved by the Testimonies of sundry Holy Fathers , p. Ibid. Our Diana , or Mass , holds it out from all Ages maugre De Rodon , and all Hereticks , p. 237. Diana vindicated against Idolatry , p. 238. The Church makes no new Articles of Faith , but only declare what belongs to those made by the Apostles , p. 245. That the Constantian Canon or Statute concerning the taking away of the Cup , contradicts not Christ or his Apostle , demonstrated , p. 247. De Rodon proved a jugler , p. 254. De Rodon proved a calumnions Lyer , p. 256. What the Catholicks do hold concerning Merit , p. 257. Communion under one or both Species , of the same value , p. 260. Christ gave the Sacrament under one Species , p. 262. De Rodons negative Proofs against the Sacrifice of the Mass , answered , p. 266. De Rodon proved an Heretick , p. 268. The Holy Fathers against De Rodon , p. Ibid. St. Gregory and Bellarmine not for him , but quite against him , p. 272. Tradition vindicated , p. 273. Christ the first that eve●… said Mass , p. 275. The Monsieur belyes the Church , p. 276. The Sacrifices of the old Law , Types of Christs bloody Sacrifice , 277. The Sacrifice of the Mass hath a Relation to that of the Cross , and yet essentially both one , Ibid. The Monsieurs first crusher , or Mill-stone shattered , 279. Christs word surer than any visible or sensible knowledge , 284. Christ can supernaturally put his substance in the accidents of another Subject or substance , 285. Christs Sacramental ubication , a Predicable , not a Predicamental Accident , 286. The Sacramental Species being destroyed , Christs Entity or Substance is not therefore destroyed . 288 Christs Entity depends not upon the Sacramental Species , 289. De Rodons rushing absurdities , which he saith would ensue from the Doctrine of the Mass ; all obstructed , 290. The Sacrifice of the Mass , propitiatory for the living and the dead , 292. The Monsieurs second Mill-stone crush'd in pieces , 293. The Monsieurs Objection out of Heb. 9. answered ▪ 295 ▪ To be offered bloody or unbloody , is only an accidental of a strict Sacrifice . p. 296. De Rodon falsifies Scripture . p. 298. Christs Passion applied unto us , by receiving the Blessed Sacrament . p. 301. Christs Body given to him , not only to be Sacrificed upon the Cross , but also upon the Altar , proved by sundry express Testimonies of the Holy Fathers . p. Ibid. De Rodons Objection out of Heb. 9. answered . p. 307. The Holy Fathers , De Rodons Adversaries . p. 310. De Rodon , Luthers true follower . p. Ibid. Christs unbloody Sacrifice may be o●…ered without su●…ering . p. 314. De Rodons weighty Argument as light as a Feather . p. 315. De Rodons illative exclamation makes him an A●…e . p. 317. His other Consequences not worth a Rush. p. 3●…9 . No Priests , Ministers or Pastor●… according to De Rodon . p. 320. Rigorous Sacrifices without death . p. 326. The representation of a thing need not always differ from the thing represented , in its Entitative Being . p. 328. The Sacrifice of the Mass is of an infinite value , as to the thing offered . p. 330. The nature of Gods Justice not altered by the Sacrifice of the Mass. p. 334. De Rodon found some good thing in the Mass. p. 337. St. Thomas Aquinas , Diana's 〈◊〉 Champion . p. 345. De Rodon an unequal Duellist . p. 346. These wor●…s , This is my Body , spoken by Christ without any Figure ▪ p. 349. De Rodons Wiles Sophistical , second Answer to the Romanists , insufficient . p. 353. His third Answer to them , noxious to huma●…e Society . p. 356. The Monsieur deserved his Fee. p. 357. The formal words of all Christs Sacraments not figurative , but plain . p. 360. If De Rodon had lived in Christs time , he would dispute with him . p. 362. De Rodon must drink the Cup molten or unmolten himself . p. 363. The Pa●…eover a Type of the Eucharist also . p. 366. Those of the old Law had the benefit of the Eucharist . p. 368. If by the words of Consec●…ation Christs Body be not signi●… , the bread is no Sacrament after 〈◊〉 more than ▪ t was before . p. 372. De Rodons last Answer to the Romanists , both impious and blasphemous . p. 374. Mr. De Rodon , and his learned Mr. Brugier , a couple of Ignoramus's in Divinity and Philosophy . p 377. Spirits never properly distant from one another , 378. Gods general ubication fills all places , 379. Christs Sacramental ubication in many places together , Ibid. A glorified Body depends not of a place , 380. The Monsieurs , and his learned Brugiers other Answers , all ridiculous , Ibid. Scripture falsified by De Rodon again , 384. He manifestly contradicts the Text , 387. He deserves a double Fee for vilifying Christs Sacraments , and blaspheming against the Virginal Integrity of our Blessed Lady , 389 , He incurs Gods Curse for glossing upon Scripuure falsely , 391. Penetrability , a Dowry of a glorious Body , 393. De Rodon little vers'd in the Romish Doctors Philosophy , 394. Incensation at a strict Sacrifice , 399. The Reformists careful of Back and Belly , 400. The Catholicks of England more persecuted by the Reformists , than Turks , Iews or Pagans . 402. St. Paul , according to De Rodons Principles , was to kill those Gentiles he converted to Christ , Ibid. In a strict Sacrifice some sensible thing must be destroyed , and offered with Incense , 404. De Rodon and his Parties Sacrifice , not pure , but put●…id and stinking . 412. Justification by inherent Justice : 414. Christ no coverer of sin . Ibid. No union among the Reformists , but in banding against the Catholicks . 417. St. Ierom , De Rodons adversary . 422. De Rodon seated next to the Devil , the Father of Lies . 423. De Rodon convinced in his own Interpretation of the Text also . 424. De Rodon a better Dictionarist , than Philosopher or Divine . 425. Melchizedech offered the Bread and Wine to God , which he brought to refresh Abraham and his Soldiers . 429. The Holy Fathers siding with us herein , do over-ballance De Rodon , and his Parties Reasons to the contrary . 432. De Rodons manifest Falsification-Argument against us , answered . 434. Because Christ is a Priest for ever after the Order of Melchizedech , there must be a perpetual Sacrifice corresponding with his Priesthood . 437. De Rodons assertions destroy Christian Religion here upon Earth . 439. Notes, typically marginal, from the original text Notes for div A34012-e130 * Like to li●… quoth the Devill to the Colier . * A notorious turne-coot . 
A14268	----	Two treatises the first, of the liues of the popes, and their doctrine. The second, of the masse: the one and the other collected of that, which the doctors, and ancient councels, and the sacred Scripture do teach. Also, a swarme of false miracles, wherewith Marie de la Visitacion, prioresse de la Annuntiada of Lisbon, deceiued very many: and how she was discouered, and condemned. The second edition in Spanish augmented by the author himselfe, M. Cyprian Valera, and translated into English by Iohn Golburne. 1600. Dos tratados. English Valera, Cipriano de, 1532?-1625. 1600 Approx. 1248 KB of XML-encoded text transcribed from 230 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A14268 STC 24581 ESTC S119016 99854223 99854223 19632 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14268) Transcribed from: (Early English Books Online ; image set 19632) Images scanned from microfilm: (Early English books, 1475-1640 ; 365:1) Two treatises the first, of the liues of the popes, and their doctrine. The second, of the masse: the one and the other collected of that, which the doctors, and ancient councels, and the sacred Scripture do teach. Also, a swarme of false miracles, wherewith Marie de la Visitacion, prioresse de la Annuntiada of Lisbon, deceiued very many: and how she was discouered, and condemned. The second edition in Spanish augmented by the author himselfe, M. Cyprian Valera, and translated into English by Iohn Golburne. 1600. Dos tratados. English Valera, Cipriano de, 1532?-1625. Golburne, John. [12], 256, 267-398, 401-431, 422-445, [1] p. By Iohn Harison [3], and are to be sold [by John Harrison [1]] at the Grey-hound in Pater noster row, Printed at London : 1600. A translation of the augmented edition of: Dos tratados. Bookseller's name from STC. Includes index. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maria da Visitação, -- Soror, b. 1551. Popes -- Early works to 1800. Mass -- Early works to 1800. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2008-02 John Pas Sampled and proofread 2008-02 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion TWO TREATISES : The first , OF THE LIVES OF THE POPES , AND THEIR DOCTRINE . The second , OF THE MASSE : THE ONE and the other collected of that , which the Doctors , and ancient Councels , and the sacred Scripture do teach . Also , A Swarme of false Miracles , wherewith Marie de la Visitacion , Prioresse de la Annuntiada of Lisbon , deceiued very many : and how she was discouered , and condemned . Reuelation 17. 1. Come , and I will shew thee the condemnation af the great Whore , which fitteth vpon many waters . And vers . 15. The waters which thou sawest , where the Whore sitteth , are people , and multitudes , and nations , and tongues . The second edition in Spanish augmented by the Author himselfe , M. Cyprian Valera , and translated into English by Iohn Golburne . 1600. Printed at London by Iohn Harison , and are to be sold at the Grey-hound in Pater noster row . 1600. TO THE RIGHT HONORABLE SIR THOMAS EGERTON , KNIGHT , LORD KEEPER OF the great Seale of England , Chamberlaine of the Countie Palatine of Chester , and of her Maiesties most honorable priuie Councell : I. G. wisheth all health , increase of honour , and euerlasting happinesse . SOlons law to the Athenians ( right Honorable ) adiuged him to die , & vnworthy to liue , that in time of ciuill garboyles , as carelesse of the weale publike , withdrew himselfe and became a neuter . Which law , albeit proceeding from a Pagan , yet holding affinitie with holy writ , I cannot but approue , and wish the same were also of force among Christians . Professed Christians I meane , which ( in these factious broyles in the common wealth of Israel , wherein Religion seemeth to be rent ( as it were ) in two , each part challenging the truth as his owne proper , whereas but one Truth there is , and the same indiuisible ) are either carelesse and negligent in the Lords worke , and so accursed : or els become luke-warme , awaiting onely occasion to runne with the streame , and cleaue to time and stronger part for their better safetie . Both which , as abominable to God , are to be spued out of his sacred mouth : & to be shunned of men as the Apostle willeth . Sith hated then of God , and detested of men , I conculde with Solon , such Foxes not worthy to liue among Christians , & would God they were cut off from destroying the Lords vineyard . The consideration whereof , and that my selfe ( albeit simple and most vnworthy of many thousands , secluded from the world , and cut off from the societie of men , or meanes of imployment to benefit ( as of right it claimeth ) my natiue country ) am also a member of this Christian cōmon wealth : hath made me charie to be taxed with the guilt of like crime : & careful to auoid the note of both the one and the other , prickt therefore with the spurre of dutie , zeale , and hartie desire to good the Region , wherein I first tooke breath ( though little carefull of my good ) to the vtmost stretch of my poor abilitie , I bring here my endeuour , and translation into our vulgar tongue , for the helpe and instruction of the simple . The due commendations of the Author and Subiect farre exceedeth my reach , and therefore do leaue them to the censure of the learned . And taught by long experience , your Lordships godly zeale for the aduauncement of true religion and due execution of iustice ( the hauing or wanting whereof , is the glorie and suretie , or maime and ruine of all sttates and kingdomes ) and seeing your Lordship by diuine goodnesse placed , and by Regall power deputed in this selfe same common-wealth , for a light vnto others , and a Shepheard to feed the people with iustice and iudgement . These ( my good Lord ) with the worthinesse of the worke , best beseeming so worthy a Patron , together with humble acknowledgment of dutie to your Lordship haue caused me make choise of your honorable selfe , the better emboldened thereunto by your good acceptance of my former booke . And so I humbly commend this my trauel to your like view and protection : not doubting but your Lordship , after your wonted honorable disposition will vouchsafe to take in worth my simple present , and pardon my presumption proceeding from an affectionate desire to do your honour seruice , whereunto before all men , I acknowledge my selfe bounden , and my dayly study shall be imployed : I beseech the eternall Deity , to increase his graces in your Lordship , that his glory may more thereby appeare , and multiply your dayes as the dayes of heauen , to pull the pray frō the Spoylers iawes , and relieue the oppressed . And so in all humilitie I take leaue . Fleete my miserable prison this 24. of October . 1600 , Your Lordships most bounden in all affectionate dutie . IOHN GOLBVRNE . The Translator to the Reader . I Haue pained my selfe ( gentle Reader ) to doe thee pleasure , and therefore craue but that curtesie of thee , which in common right is my due : namely , thy good conceit and fauourable censure of my trauell : which albeit not pollished with finenesse of phrase yet it is beautified with truth of matter , as God gaue abilitie , my small knowledge in the tongue , and the misery of the place aforded . If any will charge me with folly and presumption in attempting this translation , better beseeming some of riper iudgement . I graunt there is cause : yet thou forward taxer of faultes , in others , why doest thou not rather iudge & condemne thy self ? that hauing a better talent , hast worse imployed it , nay hast buried the same : & in ten yeares space sithens this worthy worke was first published , hast not bettered thy country by thy paines taking , nor benefited others by translating it thy selfe . For my part , I hold it fitter , that the body rather brooke a meane repast then starue for want of foode : And had rather my rash ignorance should be published in print , and so noted of thee ( for of better minds I expect better thoughts ) then that so heauenly a light of Christian knowledge , should rest obscured in the mysty darknesse of a strange language : and so precious a treasure be buried in rustie silence , without comfort or commoditie to my countrey . For among so many worthy labourers in the Lords vineyard , raised vp by God in this latter age , there is none ( pardon me good Reader if my simple iudgement faile me ) that hath exceeded , nay few or none that hath equalled this Authour , in the matter and method of this booke . Wherein by way of Antithesis , are liuely set forth Christ and Antichrist . To the end that two contraries opposed , Christ the true light may appeare more glorious : and Antichrist the child of darkenes may be viewed in his proper colour , that the one may be imbraced with all obedience , and the other abandoned with all detestation and horror . For if thou wouldest know by the word of God , and be assured by the testimony of his holy Spirit that Ancichrist foretold by the Prophets and Apostles , is already come , and the sonne of perdition renealed , if thou wouldest know the certaine time , the place , the maner and markes of his reuelation . If thou wouldest know and be acertained by the same Spirit , that the Pope is a false Priest , & that very same Antichrist , so proued by his abominable life and doctrine , by the testimonie of Gods sacred word , and vnrefutable arguments drawne from the same . If thou wouldest know and be assured likewise , that the Masse is a diuelish prophanation of the holy Supper of the Lord , a most blasphemous , idolatrous , and false sacrifice , derogating from the most precious bloud , death & passion of Iesus Christ . If thou wouldest know & by the same Spirit be assured that the same Iesus Christ , true God & true man is the only Lord , Sauiour and redeemer of the world : the onlie aduocate , Intercessor & Mediator betweene God and man : the only & alone king Prophet , and true high Priest , which entred into the holy place once for all , and found eternall redemption . If thou wouldest know that his body and bloud once offred vpō the altar of the crosse , is the only & alone true sacrifice of a sweet smelling sauor in the nosethrils of God his Father , for the remission of sins : whereby onlie Gods wrath is appeased , we obtaine pardon , peace & reconciliation with God , grace , fauor and euerlasting life . If thou wouldest know and be likewise assured , that this most holy sacrifice of Christ one only time offered is all sufficient for the sins of all men , & that no place remaineth for any other reiteration of the same sacrifice . If thou wouldest know the true meaning , vse & practise of the holy Supper of the Lord Iesus , & the benfit thereof to the Faithfull . If thou wouldest certainlie know , and be fully assured by the same Spirit of Grace , which is the ancient doctrin of God , leading to all blisse and true blessednesse , confirmed with his sacred word , contained in the bookes of the old & new Testament , and penned by the finger of the holy Ghost : and which is the new doctrine of men , pointing the pathway to hell , death & destruction , confirmed with vaine apparitions , dreames , false miracles , and illusions of the diuell . Come and see , & except the god of this world hath blinded thy mind , that the light of Christes glorious Gospell should not shine vnto thee : except thou list to grope at noone day , and wilfully say , I will not see : except thou hast shaken hands with death , and made a couenant with hell : except God for thy wilfull obstinacie , hath giuen thee ouer vnto a reprobate sence , to oppose thy selfe against him & his knowne truth . In reading this booke without partiall preiudication , thou canst not but see , exactly perceiue and tast to thine vnspeakeable comfort , how sweet are the mercies of the Lord , in reuealing to thee ( dust and ashes ) the mysterie both of the one and the other , which the wise of this world neither haue vnderstood , nor can comprehend : but is reuealed vnto babes , his Saints , to whom he would make knowne the riches of his glorie to confound and make foolishnes the vvisdom of the wise . Which if thou shalt find ( as if in singlenesse of heart thou seeke , thou canst not but find . ) Then praise Iehouah , the author of all goodnesse be thankefull to this Author , the meanes of thy good , and take in worth my simple trauell , an inferiour furtherance thereunto , who hartily wish thee no lesse comfort and ioy in reading , then my miserable selfe receiued in translating of this booke . And because it seemeth a thing difficult to translate the Prouerbs , wherein not the letter , but the sence is to be followed : that course haue I obserued , & set downe withall the proper phrase of the Spanish and Portugal tongues , both in them and some other hard & doubtfull words : that thou ( gentle Reader ) indued with better gifts maist iudge , and curteously amend by thy knowledge , what my vnskilfulnesse hath missed : hoping that my desire herein to do well , may excuse in thy Chistian conceit , whatsoeuer is ( if any thing ) misdone . And so I leaue thee to him that is able to keepe thee . Thine in the Lord , I. G. THE EPISTLE TO THE CHRIstian Reader . HAd it not bene for the great necessity , which our country of Spaine hath to know the liues of the Popes , that knowing them , it may beware them , and nought esteeme their authority , which against all right diuine and humane , they haue vsurped ouer the consciences which Iesus Christ our redeemer , with his death & passion hath freed , I should neuer ( Christian Reader ) haue entred a labyrinth so confused , and rugged , as is to write the liues of Popes . For thou must know , that the Romists themselues concord not nor agree in the number of the Popes . Some set downe more , and others lesse . And hence it commeth that so little they agree , touching the time that they poped ( Let it be lawfull for me , as of a king , he is sayd to raigne to say of a Pope to Pope ) Some of these selfe same also , that all confesse to haue bene Popes of some of them say great Laudes and praises , extolling them to the heauens . Of these selfe same , say others filthie things , casting them downe to hell . An example of the first S. Gregory ( As saith Friar Iohn de Pineda 3. part cap. 8. ¶ 1. of his Ecclesiasticall Monarchie ) was the 66. Pope , &c. And not the 63. As saith Mathew Palmer . Nor the 64. As saith Panuinus . Nor the 65. As saith Marianus . nor lesse . 62. As saith S. Antoninus , This farre Pineda . Gelasius 1. after Platina , is the 51. Pope . After Panuinus , the 50. And after George Cassander , and Carança the 49. Also Paule the second , after Platina is the 220. Carança counteth him for the 219. Pero Mexia for 218. and Panuinus : For 215. fiue lesse then Platina . According to this account . Sistus 5. which in the yeare 1588. tyrannizeth in the Church , should be after Platina the 236. Pope : after Carança 235. After Per● Mexia 234. and after Panuinus 231. Most Popish authors be all these . Some Spaniards , and others Italians . And had we alleaged more authors , more disagreement and contrariety should we haue found . Of this diuersitie springeth the disorder , which is in the time that some Popes Poped . For they which reckon least Popes put the yeares which they take from 4 or 5 Popes ( whom they reckon not ) to other Popes . Carança in his Summa conciliorum , speaking of Boniface 3. ( this was the first Pope as in his life shal be shewed ) saith these words . There is diuersitie among writers how long time Boniface 3. was Pope . For of Platina is it gathered , that he was nine monthes . Others say 8 monethes and a halfe : others a yeare , and 25 dayes : Others a yeare , 5 monthes , & 28 daies . Others say , that he died , hauing bene Pope 8 moneths and 22 dayes . This farre Carança . The same might we say of many other Popes . For example of the second , will we put Liberius and Formosus , besides many others that we might set downe . Liberius and Formosus some of the papists themselues , do cannonize , and others doe curse them . Platina saith : that Liberius was an Arian Panuinus saith : that he was holy . Read his life , which of diuerse authors we haue gathered . As touching Formosus Stephen 6 or 7. condemned him . So did also a Councell holden in the time of this Stephen condemne him . But Romanus successor of Stephen and Theodorus . And Iohn 10 or 9 condemned Stephen , and iustified sn Formosus . And this did not these 3 Popes onely , but a generall Councell of 74. Bishops , holden in the time of Iohn 10. did also the same . But all this notwithstanding , the third time , that Sergius was Pope , he tooke part with Stepben against Formosus Condemding that which 3 Popes , and the Councell had done , and was most cruell , against the bodie of Formosus , vntombing it , and doing that vnto it , which vpon his life , we will declare . Read their liues ( Christian Reader ) Dogges shalt thou see that teare in peeces , and eate one another : Not men shalt thou see : but diuels incarnate . Thou must also vnderstand , that in the names of some Popes , there is great disagreement . Pope Iohn the last , Platina calleth the 24. and in order 214. Carança calleth him 24. But the 213. in order , Pero Mexia calleth him the 24. Another way carrieth Panuinus 22. he calleth him , or 23. and saith : that he is the 209. in order . Thus taketh he from out the Catalogue . Fiue Popes : two whereof be Iohns : And it is also to be noted , that from Iohn 8. which was a wicked woman . All the Iohns almost , haue bene pestilent fellowes Read their liues . Three causes there be , why some do number lesse Popes . The first is , because some Popes a very small time Poped . The 2. is , because many reckon not for Popes , all those that were not cannonically elected . The 3. is , because some will not hold them for Popes , who albeit they were connonically elected , yet in there Popedome wickedly gouerned . For the first reason , many reckon not for Pope , Stephen 2. who but three , or as some say , 4 dayes Poped . For the 2. reason exclude they all those , whom they call Antipopes , chosen in the time of Schisme . 30 : Schismes counteth Panuinus to haue bene , wherein at one time were 4 Popes , another time 3. another 2. Herehence is it , that they count not Iohn 18. Whom others call 17. nor Clemēt nor Clement 8. And therefore Clement 9. they call 7. nor Benedict 5 nor Benedict 7. called they 6. nor Benedict 13. For these 2 reasons exclude they al thē that by wicked artes , deceipt , force , gifts , or promises were made Popes . Such doe the Councels and decrees of the Popes themselues not hold for Popes . Read that which the Councell of Lateran holden in the time of Nicholas 2. ordained touching this matter . And so many hold not for pope , Constantine 2. Who being a lay-man and without any orders , was by force made Pope . Should this decree be obserued . neither Siluester 2. the great inchaūter , nor Boniface 8. nor Gregory 7 nor an infinit nomber of Popes , which by wicked artes , &c. Were made Popes shuld be called Popes & so very few shuld remaine in the catalogue of the Popes . The 3. reason why some be not counted Popes , is that albeit they were cannonically chosen , yet , during their Popedome , either in life , or in Doctrin , or both in life & Doctrin were they abhominable . For this cause some count not Lando . Read his life . For the same cause , some reckon not Iohn 8. a whore before , & when she was Pope . Were this reason ought worth , very few should be counted for Popes . For all the Popes ingenerall from Boniface 3. vntill Sistus 5. who now tyrannizeth , haue either in life or Doctrine bene wicked . And so , ought not to be connted . Boniface 8. Of whom say all , that he entred like a Foxe , liued like a Lyon , and died like a Dogge . And alone was not he , that did this : he had many companions . These be the causes , why some reckon lesse Popes , then others . And in these names , Stephen , Iohn , Clement , Benedict , Constantine , and Felix , shal be found this abridgement of Popes . There are no liues of kings nor Emperors , were they Christians , pagans , Iewes , Turkes , Scithians ; or of whatsoeuer other nation , so confusedly and diuersly written , as are the liues of the Popes . And that which is more to be maruailed , written , imprinted , and approued by the papists themselues . The holy Ghost it seemeth , hath purposely cast into the writing of their liues , this confusion . For the Popes being kings and Lords of Rome . And Rome as say Saint Ierom , Petrark , Laurentius Valla , and many others ) is Babilon . And Babilon , as much to say , as confusion , all whatsoeuer , the Popes haue done , doe , and shall doe , is and shal be confusion : And so can no order be held in counting of them . And with what more proper name then Babilon , or confusion , can that Church be called , wherein they so pray and sing in straunge & confused Language , that one vnderstandeth not another . And that yet which is worse he , him selfe that praieth of singeth , vnderstandeth not oft times that which is sayd . My desire is ( friendly Reader ) to aduise thee of this confusion : That if thou shalt read in one author that Pope Iohn 24. for the great villanies and heresies which in his presence , and to his face were proued , was condemned in the Councell of Constance : and others say this happened to Pope Iohn 23. & others , to Pope Iohn 22. then nothing maruaile : For these 3 Iohns 22. 23. and 24. be one selfe same Pope Iohn . Concerning the concurrences of the kings of Spaine , which I place with the Pope , I haue followed Don Alonso de Carthagena Bishoppe of Burgos in his Latine Historie of the kings of Spaine , which he calleth Anacephalaeosis , as much to say , as a Recapitulation . No other hath bene the purpose and motiue me mouing to write these 2. Treatises of the Pope , and of the Masse . But the great desire I haue that they of my nation , might enioy the same mercies , which the Lord in these last times hath shewed to many nations in Europe , giuing them liberty of conscience ( & this not to let loose the raynes to serue the lusts of the flesh , but in spirit and truth to serue the liuing God , whom to serue , is to raigne ) I very much sorrow , that my nation to whom the Lord God , for the things of this world , hath giuen so much wit , hability and vnderstanding ( which other nations cannot deny ) In things pertayning to God , in the things concerning the saluation of their soules , or going to heauen or hell , is so blockish and blind , that it suffereth it selfe to be carried by the Masse , that it suffereth it selfe to be gouerned , troden vnder foote & tyrannized of the Pope , of the man of sinne , of the sonne of perdition , of Antichrist , whom as God , sitteth in the Temple of God , shewing himselfe that he is God. And that moreouer which S. Paul 2. Thess 2. saith . All the euill of the Spaniards cōmeth vnto them of a false perswasion which they haue conceiued of the authority of the Pope . The Pope , they beleeue to be the successor of Saint Peter , the Vicar of Christ , God vppon earth . They beleeue , that all whatsoeuer the pope doth on earth , God doth it in heauen and what soeuer he vndoeth in earth , God vndoeth in heauen . This first Treatise , shall serue to open the deceipt vnto them : very palpably & plainely will it shew the pope , not to be the successor of S. Peter . But of Iudas . Not to be the Vicar of Christ , but of Sathan ( whom the holy scripture calleth prince and God of this world ) And that we therefore ought not to obey the pope , nor make more reckoning of him , nor of that , hee shal commaund , then we doe of that which our mortall enemy commaunds vs. Mine harts desire and prayer to God is , for my nation , that they may be saued : that his Maiestie deliuer them from the power of darknesse , and transfer them into the kingdome of his beloued sonne . I would if I might by any meanes prouoke my nation . I would they had an holy enuie at other nations . Why doe they ( and not the Spaniards ) read and heare the word of God , in their owne Language , as in the holy Bible it is written ? Why do they ( & not the Spaniards ) receiue the holy sacraments with the simplicity that Iesus Christ did institute and celebrate them . Wherewith , without any humane inuentions , superstitions , and Idolatries , he commaunded his Church to administer them ? This testimony giue I of my nation , that they haue the zeale of God : and so shall you see few Spaniards to be Atheists , which haue no religion . But this their zeale , is not according to knowledge : for by the word of God is it not ruled : but by that which Antichrist of Rome commaundeth . Who hath taken from them , and forbidden them the reading of holy scripture . For well knoweth Antichrist , that if the Spaniards shold read it , then would they fall into account , and know the abhominable life of the popes , and their wicked Doctrine : And so would forsake and detest them . And should Spaine once forsake the pope , the pope would reckon ( as they say ) with the Oleados or annointed , of whom there is no hope of life : O that if God please , I may see this day . And if the pope should fall , then also in a moment , would fall the Masse , and all the other Idolatries which the pope hath inuented . This is the cause why our aduersaries so greatly fight , to intertaine , and mainetaine the authority of the Pope . For very well they know that the Pope once fallen , the popish religion of necessity must fall to the earth . Very well did Pedro de la Fuente ( or Fontidonio , as others call him ) a diuine of Seuill vnderstand this : who in a sermon which he made , the last day of September in the Councel of Trent , greatly inueied against the protestants , calling them heretiques , saying : that they sought to cast downe the 2 pillars of the Church . To wit , the sacrifice of the Masse & the Pope , This Diuine sayd moreouer : that the Councell ought to employ all it force , to sustaine and vphold them . The pillar ( said he ) of the seat papall once pulled downe , that the whole Church would fal to the earth . The reason which he gaue was , because the funerals and obsequies of the Church went iointly , and accompanied with those of the Pope . There is nothing ( sayd he ) that the aduersaries with deliberate purpose more endeuour to doe , then to put downe the Pope , &c. Our aduersaries haue fallen in the reckoning , and this is the cause , why they maintaine and adore ( and many of them doe it , against their owne conscience ) The Pope , howsoeuer abhominable , wicked , and great an Atheist he be . I humbly beseech his maiesty to send the true Sampson , which is Christ , who with one pluck , may wholy pull downe these two pillars , and so the house of Dagon may fall vtterly to the earth . Iudg. 16. 29. I know that were the Pope , and his Masse pillars built vpon the rock , vpon the cornerstone Christ , that neither the gates of hell , nor whatsoeuer men could imagine , should euer preuaile against them . But because they be not founded vppon this firme foundation : but rather vpon humane inuentions , any small thing whatsoeuer , that carrieth any reason , maketh them easily to stagger . The thing which wholy ouerthroweth them , is the word of God. As by the Lordes assistaunce in these two Treatises shal be seene . His Maiestie I hope , whose cause we here maintaine , will draw some fruit out of this my trauaile . To him I commit the charge therof . For as saith his Apostle 1. Cor. 3. 7. Neither he that plāteth is any thing , nor he that watereth , but God , which giueth the encrease . His cause it is , to him I commend it . That which in the meane time Christian Reader , I beseech thee , for that which thou owest to the health of thy soule ( the which if thou loosest , what shal it profit thee to haue gained the whole world ) is that thou read , consider and weigh the reasons which we giue in these two Treatises , for confirmation of that which we say ▪ and see which more agreeth with the word of God , with that which the ancient Doctors and Councels , and which naturall reason , teach : that which we haue said , or that which our aduersaries say . The holy , and true , who hath the key of Dauid , which openeth , and no man shutteth , which shutteth , and no man openeth ; Open vnto thee the gate , that thou maiest consider and adore his holy law . He euer bewith thee , Amen . The 25. of Iune 1588. Your most affectionate brother in the Lord. C. V. The first Treatise : of the Pope and his authoritie . IDolatrie ( which is to giue the honour , worship and seruice only due to God , to a creature , whether good or bad , holy or prophane ) is the most grieuous sin that is , or cābe imagined . For the Idolater , like a traitor to him that made him , directly & manifestly committeth high treason against his God. He endeuoureth , what in him lieth , to cast God frō his throne , & therin to place that which himselfe worshippeth , albeit the worke of his owne hand . To shew the grieuousnesse of this sinne , very seuerely hath God punished it : as he plagued the Israelites ( we see ) when they made the Calfe . For the which the Lord had wholly destroyed them , had not Moses stept in , a very good Mediator . Notwithstanding there died of them in one day by the sword about three thousand men . And it is to be noted , that neither Aaron , nor the Israelits were so blockish , nor foolish , to thinke the calfe which they had made to be God. That which they supposed was this , that the honor done to the calfe they did it vnto God. And so Aaron when he saw the calfe he built an Altar before it : and proclaimed , saying : To morrow shall be a feast vnto Iehouah , This he said , for the representation of God , which he and they supposed they had made in the calf . This maner of Idolatrie had the people of Israell seene in Egypt . For the Egyptians , besides infinite other things , adored the figure of Apis , which they also called Sirapis , being the name of an Oxe . The Israelites applyed to their religion , the manner of worship which they had seene in Egypt : and coueting visible things by which they might represent and worship God , they made of set purpose , a Calfe of mettall , as is read in Exod. . 32. 4. And Aaron formed it with the grauing toole , and made thereof a Calfe of mettall , and they said , These be thy Gods ô Israel , which brought thee out of the land of Egypt , &c. The same saith God in the eight verse , complaining of the people to Moses . And Dauid , Psal . 106. 19. They made ( saith he ) a Calfe in Horeb , and worshipped a molten Image . and turned their glorie to the similitude of a bullocke that eateth grasse . And Ieroboam renewing this Idolatrie , made two calues of gold , one whereof he placed in Bethel , the other in Dan , and said as his predecessors in the wildernesse had said , These be thy Gods which brought thee , &c. Exod. 32. 4. And it is not to be thought ( as before we haue said ) that either Aaron , or the Israelites , or after them Ieroboam , or his people were so sencelesse to thinke that the Calfe , or calues ( which they themselues with their hands a little before had made ) was God , whose being is from euerlasting . That which they thought was this : that God which had brought them out of Egypt , representing himselfe in the Calfe , had poured thereinto , a certaine diuinitie , and therefore would be worshipped in the same : as they did worship him . This doing , they tooke quite away the worship which they only owed to God , and gaue it to the creature . For this cause ( saith Dauid ) that the Israelites turned the glorie of God into the similitude of a Bullocke , &c. &c. Psal . 106. 20. The same say we to our aduersaries . They beleeue not ( will they say ) that the image of our Ladie of Guadalupe , nor that of Mountserrat , is the same virgin Marie , which is in heauen . They beleeue not ( say they ) that the woodden Crucifixe of Burgos , is the same Christ , which sitteth at the right hand of his Father . That which they beleeue is this , that God hath infused into these , and such other Images , a certaine diuinitie , to represent the Virgin Marie or Christ crucified , &c. And therupon ( say they ) worke they miracles : and therefore doe they reuerence and adore them . And so fixe they their eyes , and settle their whole mindes to honour and worship these visible Images : that they take away the honour which is onely due to God , and giue it to a woodden image that is made with mens hands . And being in any affliction , in steede of seeking helpe at God , by the meanes of his sonne Christ Iesus . One crieth out , O my Ladie of Guadalupe , another : O my Ladie of Mountferrat , another : O my Lady of Walsinhham , another : Lord Saint Elmus , Lord Saint Blase , Lady saint Lucie , &c. Of God or his sonne Christ none hath remembrance , except here and there one in a corner : and if the others heare him , they call him a Lutherane heretike , that inuocateth not the Saints , but God only and his sonne Christ Iesus . But God commands vs to call vpon him in the time of trouble , and hath promised to heare vs , Psal . 50. 15. Christ saith , All whatsoeuer ye shall aske in my name shall be done vnto you , Mat. 7. 7. Mar. 11. 24. Ioh. 14. 13. & . 16. 23. But of this will we speake more at large , intreating of inuocation of the Saints , in the Treatise of the Masse . Let vs now returne to the Calfe . The Iewes endeuour what they can to excuse their forefathers , and so lay the fault of this sin vpon the poore base people of the Egyptians , which , together with the Israelits went out of Egypt . But that which the Lord saith to Moses , casteth wholly the fault vpon the Israelites , not once naming the poore people : and saith also , that it is a sti●ffe-necked people , and as such wold consume them , Exod. 32. 8. 9. 10. The Iewes cannot then excuse their forefathers : their owne Rabbins doe witnesse that the sin of the Calfe is not wholly yet cleansed . This said Moses Gerunden , speaking to the Iewes . No punishment hath happened to thee , ô Israel , wherein there hath not bene some ounce of the iniquitie of the calfe : But in crucifying their Messiah the Lord of glorie ( as in Esa . 53. through the whole chap. Dan. 9. 20. and other places was prophesied ) the Iewes afterward committed another no lesse wickednesse . For which so enormious a sinne , God cut them off , being the naturall branches , from the euer-greene oliue tree , which is his Church , & in their place graffed in vs Gentils , branches of the wild oliue tree . Rom. 11. And note that the maner wherein we are ingraffed , is farre different from the common & naturall graffing . For we are not ingraffed , the the wild Oliue into the Oliue tree , nor the wilde peare into the peare tree : but contrariwise , the oliue into the wild oliue tree , & the peare into the wild peare tree : & so our ingraffing into the Church and into Christ her head , supernatural . For which benefit receiued he saith to the Gētils , Praise the Lord al ye Gētils , &c Three great Captiuities ( besides others not so great ) haue the Iewes suffered . The first in Egypt : the second in Babylon : the third , that which now they suffer , scattered like chaffe , or straw through the world . Concerning the first & secōd , God foretold them how long they should be captiues . So he said to Abraham : Know thou for certaine , that thy seed shall be a stranger in a land that is not theirs , and shall serue them , and shall be afflicted foure hundred yeares . But the nation which they shall serue , will I also iudge : and then shall they come forth with great riches , as in Exod. 12. 36. 37. appeareth . As touching the second captiuitie , God sayth by Ieremie , And it shall come to passe that when seuentie yeares shall be fulfilled , I will visite the king of Babylon , &c. Againe , Thus saith the Lord , vvhen seuentie yeares in Babylon shall be fulfilled , I vvill visite you , and performe my good promise towards you , and cause you to returne to this place . Of the accomplishment of these setie yeares speaketh Daniel , chap. 9. 2. 2. Chron. 36. 22. and Ezra . ch . 1. 1. Concerning the third captiuitie , wherin aboue these fifteen hundred yeares they haue bene , and yet are , and shall bee scattered throughout the world , without king , without high-priest , without sacrifice , without Pesah ( that is , the Paschall lambe ) without Prophetes , and many other things by God commanded , subiect to strange nations , and not ( in some sort ) but as slaues , no word in the Scriptures mentioning how many yeares this captiuitie shall endure . But contrariwise , saith the Angell to Daniel , chap. 9. 27. that Ierusalem shall be destroyed , and that the Moysaicall worship and Temple should neuer more returne . This third captiuitie for three respects is worse then the second . First , for the time : That endured seuentie yeares : This hath endured aboue fifteene hundred yeares . 2. In the second , the Iewes had Prophtes , and miracles , Ieremie , Ezechiel , Daniel , &c. the three children were deliuered from the fire , and Daniel from the Lyons : In this haue they had neither Prophet nor miracle . The third respect : In the second they had great dignitie and riches : as Ioachin the king Ieremie the last . Daniel and his three companions , Mardocheus , Zerubbabel : but in this they are much deiected . True it is , that this generall promise they haue made them by God : That whensoeuer they shall repent them of their wickednesse committed , and turne vnto God , that he will pardon them , and gather them from all partes of the world where they shall be scattered and afflicted . And seeing that God doth not gather , nor deliuer them from so long and painfull captiuitie , as is that which they suffer : it followeth , that they are wholly obstinate in their sinnes , and turne not truly vnto God. For if they would turne , God being true in his promises , would gather them . But we see the contrarie , that they still be scattered , and abide in captiuitie , therefore they repent not . And so it pleaseth God to chastise them , as he sayd vnto Moses , Deut. chap. 28. 63. 64. And it shall come to passe ( saith he , speaking of the Iewes ) that as the Lord did reioyce ouer you to doe you good , and to multiply you , so shall the Lord reioyce ouer you to confound and destroy you : and ye shall be plucked out of the land , into the which ye now enter to possesse it . And God will seatter thee through all nations , from the one end of the earth to the other . And there shalt thou serue strange Gods wood and stone , &c. whom thou nor thy fathers haue not knowne . Their obstinacy , and vnbeleefe , not knowing the day of their visitation , and contemning and killing their Messias , is the cause of this so miserable captiuitie : wherein they shall continue , vntill they cease to be incredulous , and acknowledge God , and Christ or Messias whom he hath sent , and so they shall be saued . Moreouer , concerning that which we haue sayd , the booke of Iudges is full of Gods punishments vpon the Israelities for their idolatrie , whom he deliuered ouer into the hands of their enemies . But as a good God , and mercifull father , when they repented , he restored or deliuered them . And eftsones they returned to idolatrie , and God eftsoones did punish them . We read also that the Israelites turned away , and corrupted themselues more then their fathers , following strange gods , seruing them , and bowing downe before them , and nothing diminished their workes and wicked wayes . And the wrath of the Lord was kindled against Israel . And Deborah in her song conceiuing them said : In choosing new Gods , warre was at the gates . So greatly did God abhore Idolatrie , that oftenne commaundementes which he gaue ; the two first be against Idolatrie . First . Thou shalt not haue ( saith he ) any straunge Cod before me . Second . Thou shalt not make to thy selfe any Image , nor the likenesse of any thing that is in heauen aboue , or in the earth beneath , or in the water , &c. And then , Thou shalt not bow downe to them , nor worship them : for I am the Lord thy God , a iealous God , &c. In the first commaundement , internall , and mentall , and in the second externall and visible Idolatrie are forbidden . So horrible and enormious is the sinne of Idolatrie that God who is a iust Iudge , doth punish it with most seuere punishment that can be in this world . God giueth vp Idolaters into a reprobate sence ; so that forsaken of God , and by his iust Iudgement , deliuered ouer , and made slaues to Sathan , they may doe that which is not conuenient , as saith Saint Paule , Romans 1. 25. concerning Idolaters , which turned the truth of God into a lie , honoring and seruing the creature , before ( or more ) then God. And in the twentie eight verse , mentioning the punishment , he saith ; that God gaue them vp vnto a peruerse minde ( which we call a reprobate sence ) to doe that which is not conuenient : namely , the abohmination there mentioned . The answere which the Romists make , in defence of their Images , is friuolous , They adore not , nor honour ( say they ) the Images , but that which they represent . Whereunto I answere ; that as little did the Pagans worship their Images , but that which they represented . For they beleeued not the Image of Iupiter to be Iupiter , but to present Iupiter . Much more doe the Romists , not onely commaunde Images to be made , but to be reuerenced , and which is more , worship them themselues . And in the second Action also of the Neccen Councell ( not of that holy and good first Councell of Neece ) but of the second , assembled by that ceuell Empresse Hirena , it is said : We doe worship the pictures of Images . And in the third Action , The inuisible diuine nature is not permitted to be pictured , nor figured . For no man euer sawe God at any time : but we worship the Image of his humanitie pictured with colours . So also doe we reuerence and adore the Image of our Lady the mother of God , &c. See here , how the Romists doe contradict themselues , on the one side , they say ; they worship not Images . And on the other parte , in their generall Councels , they commaund them to be worshipped . Answerable to this Doctrine of the Councell doe they sing in their hymne . O Crux aue , spes vnica hoc passionis tempore : auge pijs Iustitiam , reisque dona veniam . That is to say . O Crosse onely hope , in this time of passion , increase righteousnesse in the Godly , and graunt pardon to offenders . Also in shewing the Crosse , they say : Ecce lignum Crucis , venite adoremus . That is , Behold here the wood of the Crosse : Come and let vs worship it . Also Crucem tuam adoramus domine . Thy Crosse doe we worship , O Lord. Thomas Aquinus in his Brieffes or partes , speaking of Adoration , saith . That the Crosse ought to be worshipped with the same Gods honour , as God himselfe . And so they doe : and vppon good fryday chiefly , prostrate on the ground , doe they adore the Crosse , and offer giftes vnto it : which adoration ( say they ) Saint Gregorie ordeyned . But how can this be truth , which they say of Saint Gregorie , when the sayd Gregorie writing to Seremus Bishop of Marsella , who had caused Images to be pulled downe , broken , and burned , vseth these wordes , hadst thou forbidden to worship the Images , we should haue praysed thee . And a little lower : Which were placed in the Temple , not to be worshipped , but for instruction onely of the simple . See here how vntrue it is that they say , Saint Gregorie instituted the adoration of the Crosse . True it is , he saith , that Images were the bookes of the simple and ignorant people . But let him pardon vs , if in this we dissent from him , to yeeld vnto that , which the word of God doth teach vs. Habakuk saith , what profiteth the Image ; for the maker thereof hath made it an Image , and a teacher of lies , though he that made it , trust therein , when he maketh dumbe Idolls . woe vnto him , that saith to the wood , awake , and to the dumbe stone , arise , it shall teach thee : beholde it is layd ouer with gold and siluer , and there is no breath in it . In like manner . The stocke , saith Ieremie , is a doctrine of vanitie . Againe : Euery man is a beast by his owne knowledge : Euery founder is confounded by his grauen Image : for his melting is but falshood , and there is no breath therein . They are vanitie and the worke of errors , &c. wherefore well said Athanasius : When a liuing man cannot moue thee to knowe God , how shall a man made of wood cause thee to know him ? Epiphanius Bishop of Cypres comming into a Church , and seeing a veyle , wherein the Image of Christ , or some other Saint was pictured , cōmanded to take it thence , and that the veyle should be imployed for the buriall of some poore , vsing these wordes : To see in the Temples of Christians , the Image of Christ , or any Saint pictured , is horrible abhomination . Of this moreouer wrote he to Iohn Bishop of Ierusalem , vnder whose Iurisdiction was that people of Anablatha , where the veyle was , to prouide that no such veyles which be contrary to that which Religion permitteth , should thenceforth be had in the Church of Christ . So greatly did this epistle please Saint Ierome , that he translated the same out of Greeke into Latine . The same Epiphanius said , Remember my beloued sonnes , that you place no Images in the Church , nor churchyardes , but carry God euer in your hearts ; and yet say I further , permit them not in your houses : For to be fixed by the eyes , but by meditation of the minde , &c. is vnlawfull for a Christian , &c. The most ancient Councell of Eliberis holden in Spaine ( as now we will declare ) and many other ancient Councels condemned Images : and manie Christian Emperours haue forbidden them . And for that purpose wrote Valens , and Thedosius to the chiefe Gouernor of the Councell house saying : As our care is in and by all meanes to mainteine the religion of the most high God : so permit wee none to purtrayt engraue , or picture in colours , stone , or any other matter whatsoeuer , the Image of our Sauiour : Moreouer we commaunde that wheresoeuer such an Image can bee founde , it be taken away ; and all those to be chastised with most grieuous punshment that attempt ought against our decrees and commaund . Seeing then , the Christian Emperours , Doctors and ancient Councels , yea and that which is all , the scripture it selfe to forbid Images ; let not our Aduersaries be obstinate . Let them not thinke it to be nowe , as in time passed , when the blind led the blind , and so both fell into the ditch . Blessed be God , we nowe see , and neede not them which be more blind , to guide vs. Where or when ( I demaund ) hath God commaunded to doe that which they doe ? Let them giue me one only example of the olde or newe Testament , that any of the Patriarches , Propetes , Apostles , or Martyrs of Iesus Christ did that which they doe ? adored or honored God , or his saints , in their Images ? They will not giue it . Then let them not be more wise then they . Let them take heede least God say vnto them , Who required these thinges at your handes ? This is not the worship by God appointed , but humane and diuelish inuention . And so shall God punish them as hee punished Nadab and Abihu Leuit. chap. 10. ver . 1. that offered strange fire , which he neuer commaunded them . Hold we fast that which God hath commaunded : Thou shalt not make to thy selfe any grauen Image , &c. And so shall we not erre . The Church of Rome hath taken away the second commandment , and hath but nine commaundements . But to fill vp the number of tenne ; of the tenth commandement which forbiddeth lust in generall , and afterward the chiefe kind and partes thereof , hath shee made two . But the Hebrewes and ancient Doctors Greeke , and Latine do not so ; who place that of Images , for the second commaundement Some thinke ( saith Origen hom . 8. vpon Exod ) that all this together ( meaning the first and second commandements ) is one commaundement : which , if it so should be taken , there wold want of the number of ten commaundements ; and where then should be the tenth of the Decalog of ten commaundments ? but deuiding it , as afore we haue distinguished ; the full number of the ten commaundements , will appeare . So that the first commaundements is ; Thou shallt haue no other Gods but me . And the second , Thou shalt not make to thy selfe any grauen Image , &c. hitherto Origen . Chrisostome hom . 49. vpon Saint Math. Exposition . 2. Athanasius in Synopsi Seripturarum ; Saint Ambrose vpon the sixt chapter of the epistle to the Ephesians , and Saint Ierome vpon the same place , all these Fathers place ( as we doe ) that against Images for the second commaundement . And for the third , Thou shalt not take the name of the lord &c. For the 4. Remember thou keepe holy &c. for the 5. Honor thy father , and thy Mother , &c. and for the tenth , that we shall not couet any thing of our neighbors , &c. Iesephus in his 3. book of Antiquites chap. 6. and Philo in his booke , which he made of the tenne comandements , deuide them in like manner with vs. If this be the true deuision of the Decalogue ( as it is ) and by the expresse word of God , Thou shalt not make to thy selfe any grauen Image ( as by the Hebrew , Greeke and Latin Doctors we haue proued . ) Hereupon it followeth , that the Church of Rome is accursed of God , because she hath dared to diminish , and adde any thing to the most holy eternall , and inuiolable lawe of God : whereunto ( being perfect , full and entire ) no man ought to adde or take away : according to that which the same God saith , Thou shalt adde nothing to the word which I commaund thee , neyther shalt thou take ought therefro : but keepe the commaundements of the Lord your god which I commaunde you . Deut. 4. 2. Deut. 12. 32. Prouerb . 30. 6. If the Church of Rome heere in a thing so cleere , so notable , and of so great importance , hath so apparantly , and without shame , dared to adde and diminish ; what will they not dare ? Let vs looke more neerely . The belly ( say they ) hath no cares : These things will not the Romists heare . Images in the Popedome fill the bellies , and the chests : Great is the treasure that is giuen to Images , Oyle , waxe , perfumes , silke , siluer , gold , cloth of gold and precious stones : wherein Theeues , and wicked women are most liberall . The Pirestes and friers , doe clothe and decke their Images with the giftes of strumpets : wherein they transgresse the commaundement of God , which commandeth ; that none shall bring the hier of an whore into the house of the Lord , &c. because God , who is iust and pure , abhorreth robbery , and detesteth that which with sinne and filthinesse is euill gotten . And the Glosse in Decret . dist . 90. Cap. Oblationis . determineth ; that no gaine of a whore be offered in the Church . And that the suprestitious vulgar sort may giue the more , they make them beleeue , that the Images do weepe , laugh , sweate , and doe other great Miracles . Moses declareth , that when God spake with his people , the people hard the voice of his wordes , but they sawe no figure , sauing only a voice : what God would haue vs to vnderstand hereby , the same Moses there declareth . Take good heede then to your Soules : for ye sawe no figure , &c. and then : That ye corrupt not your selues nor make you any grauē Image or representation of any figure , whether it be the likenes of Male or female . The common edition which the Roman church alloweth saith : Ne fortè decepti , faciatis vobis sculptam similitudinem aut Imaginem masculi vel feminae : That is to say , least being deceaued , ye make to your selues a grauen similitude or Image of man or woman . Let our aduersaries behold if they make to themselues Images of hee and shee Saints , which be of men and women . And suppose , that the making of Images were not against the expresse comanndement of God ; but that to make thē or not to make them were a thing indifferent : yet ought the good magistrate ( seeing the superstition and Idolatrie which the ignorant common people commit ) to forbid Images , and breake them notwithstanding : imitating therein the holy king Ezechiah , that brake the brasen serpent which Moses had made , when he sawe the Israelites to burne incense vnto it , as in the 2. Kings . 18. 4. appeareth . Read the chapter . See if our aduersaries adorne their Images with flowers , with garlandes , with crownes , decke them , cloth them , girde them , hang vpon them purses , light tapers , candles and lampes before them , perfume , incense , carry them vpon mens shoulders in procession , kneele before them , and in their necessities craue helpe and succor of them . Reade for this purpose , the epistle of Ieremy recited to Baruc in his 6. chap. and thou shalt fully see the same that nowe is done in Spaine , Italy , and manie other places of the world besides . If this be not Idolatrie , and superstition , what shall be ? If that good king Ezechiah nowe liued , what would he doe to these Images ? That which he did to the brasen Serpent : breake and bray them in peeces . Our Aduersaries excuse the matter . The same might the Israelites also , and it may be they did so , yet for all their excuses , the good king brake it . And thinke not that this Serpent , set vp on high , which Ezechias brake , was of small signification . Knowe thou , that it was a figure of the same Christ , that was to be lift vp , and placed as an Ensigne , which all those might followe , that should beleeue in him , beleeuing in him might haue euerlasting life : euen as those which beheld the Brasen serpent were cuted of their bodily infirmities . So they which behold Christ , beleeue in him , and follow him , are no lesse healed of their spirituall infirmities . This is not mine but Saint Iohns interpretation , whose words be these : And as Moses lift vp the serpent in the vvildernesse : so must the Sonne of man be lifted vp , that all that beleeue in him , &c. Ioh. 3. 14. Although this Serpent was made by Moses , and by the commandement of God , and with so high a signification as Saint Iohn giues it , making it the image and figure of Christ . And albeit it had so many yeares remained among the people of God , from the Israelites being in the wildernesse , vntill the reigne of Ezekiah : all this notwithstanding , this good king ( seeing the superstition of the people that burned incense to it ) cast it to the earth , and brake it . This good zeale of his is commended in the Scripture . And in the second booke of Kings chap. 18. 3. these words are vsed . He did that which was right in the eyes of the Lord , according to all that his father Dauid had done . Hee tooke away the high places , and brake the Images , and cut downe the groues , and brake in peeces the brasen serpent which Moses had made . For vntill that time , the children of Israell burned incense vnto it , and he called it Nehustan ( as much to say ) as a peece of brasse . Would God the Christian and Catholike kings would imitate the holie zeale of this good king . Would God they would seeke to be truly informed , and see with their eyes , what be the relikes and Images which they haue in their kingdomes , and their miracles , and the truth or falshood of them . But ( ô griefe ) that the old prouerbe in our dayes is verified : Sease Milagro , y hagado el diablo . A miracle it is , and the diuell doth it . Would God they would take count of the great riches that is offered vnto images . Oh what should be found . The Romistes excuse them , by a distinction which they make : An idoll ( say they ) is one thing , and an image is another . That the law of God forbideth Idols and permittteh images : that the Idoll is an abomination , but not an image . That they detest Idols , and honour Images . Let vs now proue this their distinction of Idoles and Images , to be vaine . God , Exod. 20. 4. & Deut. 5 , 8. saith ; Thou shalt not make to thy selfe Pesel . All the difficulty is , to knowe what this word Pesel is . Pesel is an Hebrewe word , deriued of the verbe Pasal , that is , to engraue , carue & hew . And lest we should thinke ( as thought the Grecians ) that onely Pesel , ( which is , a carued picture , statue or grauen Image ) is onely forbidden ; God presently addeth , Temuna : that is , any figure , forme , shape , or painted Image . He then forbiddeth , grauen , carued , hewed or painted Images . And commandeth vs not to worship , nor do reuerence to them , Call them as you wil , Idols or Images . Idoll is a Greeke word , and is the same which in Latine is Simulachrum or Imago : Simulachrum or Imago is that which in Spanish we called Imagen . These foure wordes , Pesel , Eidolon , Simulachrum and Imagen , be all one thing , and of one selfe signification : but that the first is Hebrewe , the second Greeke , the third Latine , and the fourth Spanish . And Saint Ambrose ( as noteth Erasmus in his Annotations vpon the 1. Cor. 8. chap. ) for Idolum euer readeth Simulachrum . Lactantius deriueth Simulachrū of Simulando , Eidolon of Eidos , asmuch to say , as apparance or shew . It appeareth to be a person , & is none : It hath eyes , and seeth not : eares , and heareth not : feete and walketh not . Dauid in the 115. Psalme , doth liuely depaint them , let our aduersaries behold , if their Images haue eyes and see not , eares and heare not , &c. Saint Augustin . lib. 4. de Ciuitate Dei. cap. 9. and 31. Origen . lib. 8. contra Celsum . S. Ciprian Tract . contra Demetrianum , and S. Epiphanius and S. Ambrose make no difference betweene an Idoll and an Image . Thomas Aquinus that great captaine of the Dominickes , putteth this difference betweene Idolum and Simulachrum ( as noteth Erasmus in the place a little before alleaged ) Simulachrum ( saith he ) is a thing made to the likenes of some naturall thing , but Idolum is , Si corpori humano addatur caput equinum ( to wit ) If the head of an horse be put to a humane body . A distinction truly very rediculous . Conclude we this matter with that , which was ordeyned in the Councell of Eliberis in Spaine , holden about the yeare of the Lord. 335. whose . 36. Cannō was ( as Carranza noteth in his Summa Conciliariorum ) Placuit picturas in Ecclesia esse non debere : ne quod colitur aut odoratur , in parietibus depingatur . It pleaseth vs that pictures ought not to be in the Church : lest that be worshipped or adored which is painted on the walles , Eliberis , where was celebrated this ancient Councell , was a Cittie neare vnto that place where is now Granada . Eliberis was destroyed , and of the ruines thereof , was Granada builded , or augmented . And there is one gate in Granada euen to this day , called the gate Deluira , corrupting the worde in steed of Elibera , The gate is so called , because men goe that way to Elibera . Had this Cannon , made in our countrie of Spaine , 1263. yeares past , bene obserued in Spaine , there had not bene such Idolatrie in Spaine , as now there is . Vp Lord , regard thine owne honour . Conuert or confound ( not being of thine elect ) all such as worship Pesel , grauen or carued Images : or Temuna , picttures , or patternes . All that whatsoeuer we haue sayd against Images , is meant of those that are made for religion , seruice , & worship , and to honour , serue and adore them . Such Images are forbidden by the law of God. And so the Arte of caruing , grauing , painting and patterne making , not done to this end , is not forbidden , but lawfull . The superstition and Idolatrie taken away , the Arte is good . If there be any people or nation that haue , and doe commit inward , and outwarde Idolatrie it is the Popish Church . For what else see we in their Temples , houses , streetes and crosse-streetes , but Idolles , and Images made , and worshipped , against the expresse commaundement of God. Thou shalt not make to thy selfe any grauen Image . No nation hath bene so barbarous , to thinke , that which they outwardly beheld with their eyes to be God. They supposed as before we haue said , their Iupiter , Iuno , Mars , & Venus to be in Heauen , whom they worshipped in the Images that did represent them . Many of the Moores , Turkes , and Iewes , would conuert vnto Christ , were it not for the offence and scandall of Images in the Churches . Therefore said Paulus Pricius a most learned Hebrew , which became in a Christian Paue , that it was very meet Images should be taken out of the Temple , for they were the cause that many Iewes became not Christians . The Popish Church , doth not onely commit the Idolatrie of the Gentiles , but farre exceed them also . One Idolatrie it committeth , which neuer Pagan , nor Gentile euer committed . It beleeueth , the bread and wine in the Masse ( called a sacrifice ) celebrated by her Pope , or a Priest made by the authoritie of the Pope , to be no representation , nor commemoration of the Lordes death : but his very body and bloud , the same Iesus Christ , as bigge , and great as he was vpon the crosse . And so as very God doth worship it . We will then in this first Treatise proue ( by the Lords assistance , whose cause we now maintaine ) the Pope to be a false Priest , and very Antichrist , & that such Idolatrie , and other much more , he hath inuented in the Church . In the second Treatise , we will also proue , by the same assistance , the Masse to be a false Sacrifice , and great Idolatrie . And because our chiefe purpose is not so much to beat downe falshood , as to aduance the truth : after we haue shewed the Pope to be a false Priest , And the Masse , a false Sacrifice , we will shew also ( which is the argument of the Apostle in the Epistle written to the Hebrewes ) Iesus Christ , to be the true , and onely Priest , and his most holy body and bloud which he offered vnto his father vpon the Crosse , to be the true , and only sacrifice , where with the eternall father is well pleased , and receiueth vs into his fauour and friendship , iustifying vs by faith , and giuing vs his holy spirit of Adoption , whereby we crie Abba father , and liue in holinesse and righteousnesse all the dayes of our life . And so be glorified of him , to reigne ' with him for euer . Many will wonder that we with so great constancie ( or as they call it ) sawsinesse reiect , condemne , and abhore the Pope and his Masse : And therefore doe slaunder , and defame vs , not among the common people onely , but amongest the Nobles also and great Lordes , Kinges , and Monarches that we are : fantasticke , heady , arrogant , sedicious , rebellious , partiall , and many other false reportes they raise against vs ; wherewith they fill , and breake the eares of the ignorant , and of all those , that take pleasure to heare them . To shew them then , that it is no foolish opinion nor fantasie , which doth lead vs , neither any ambition , vaine glory , nor other passion , that doth alter , moue , or transport our minds , but a good zeale rather of the glory of God , and feruent desire of the health of our owne soules . A reason will we giue in this first Treatise vnto all that desire to heare & vnderstand it , of that which we beleeue & hold concerning the Pope , and his authoritie . And chiefely , if we be asked , because ( as saith Saint Peter ) we ought to be ready with meekenesse and reuerence to make answere to euery one that demaundeth a reason of the hope which we hold . The reason then , which we giue for reiecting , condemning , and abhorring the Pope , and flying from him , as from the pestilence , is his euill life , and wicked doctrine . Note also what the Doctors and ancient Councels , & the holy Scriptures , in three wonderfull places chiefly for that purpose say concerning him . In the second Treatise , we will declare what wee thinke of the Masse , and the holinesse thereof . The Pope and Masse , two pillers of the Popish church , be very ancient , For it is now a thousād yeares past , since they first began to be buylded . Their beginnings were very small : but they dayly increased , adorning and decking themselues , vntill they attayned to the estate wherein we now see them ; For aswell the Pope , as the Masse , is holden and called God. Without are they made very beautifull , couered ouer with silke , gold , siluer , cloth of gold , rich stones : but within is superstition , hypocrisie , and Idolatrie . I haue often pondred with my selfe , whether of these two pillers , the Pope , or the Masse , were strongest , and more esteemed . The vertues , excellencie , holinesse and diuinitie , which they say , is in the Masse , who can declare ? How profitable it is for al things liuing , and not liuing , quick & dead ? By cōsideratiō hereof , the Masse I supposed was chiefest , and therefore ought to begin with it . But the Pope vpon better aduisement , mee seemed notwithstanding to be the chiefest piller . The reasons mouing me so to beleeue , are these , that the cause in dignitie is before the effect , the creator before the creature ; the maister before the seruant , the Priest before the sacrifice which he offereth . The Pope is he that made and created the Masse : as afterwardes ( God willing ) we will proue . Therefore is the Pope of greater dignitie then the Masse . This proueth the Pope to be maister , and the sacrament his seruant : because , when the Pope goeth from one people to another , he sendeth before him , yea and some time a day or two dayes Iourney , his sacrament vpon a horse carying at his necke a little bell , accompained with the scumme and baggage of the Romane court . Thither goe the dishes and spits , old shooes , caldrons and kettels , and all the sculery of the Courte of Rome , whores and Iesters . Thus , the sacrament arriued with this honorable traine , at the place whither the Pope is to come , it there awayeth his comming . And when the maister is knowne to approach neere the people , it goeth forth to receiue him . Open thine eyes O Spaine : or which is better . God open them , and behold what account the Pope maketh of the sacrament , which he himselfe ( saying it is thy God ) for thy money , selleth vnto thee . Fryar Iohn de Pineda , in the third part of his Ecclesiasticall Monarchie , lib. 23. ¶ 2. saith . That the first Pope , which caused the Sacrament to be carried before him , was Benedict . 13. ( a Spaniard ) when for feare , he fled from France into Aragon : & from that time remained it in custome , that the Pope caried the most holy Sacrament , for his gard before him . The Popes in this carrying of the Sacrament before them , doe imitate the kinges of Persia , before whom went a horse , carrying a little Altar vpon him : whereupon , among a few ashes shone a small flame of holy fire : which they called Orismada . This fire , as a certaine diuinitie , did the Persians reuerence and adore . So that the King , to seeme more then a man , and to be ioyntly worshipped with the diuinitie , which did accompany him , with this pompe went he publikely . Read for this purpose , the Embleme of Alciatus . Non tibi , sed Religioni , pag. 17. where he treateth of a little asse , that went laden with mysteries . He also that sacrificeth , is of more dignitie and estimation , then the sacrifice which he offereth . For God regardeth not so much the gift , or sacrifice to him offered and presented , as the person that offereth it . The Lord , saith the scripture , had respect to Abell , and his present : and : to Caine and his present he had no regard . The Apostle giueth a reason saying . By saith Abell offered to God a better sacrifice then Caine. The Pope is the Priest , the Masse is the sacrifice which he offereth ; Therefore is the Pope of more dignitie then the Masse . By these reasons , and others that may be drawne , I conclude , the Pope to be chiefe piller that susteyneth the Popish Church Of it we will first take hold : not to support it , but to cast it downe : and then we will after intreat of the Masse . And this by the helpe of the almightie God , the Father sonne , ond holy Ghost , whose cause we here defend . To this name Papa , the like as to some other wordes hath happened : which in old time , were taken in good part , and were honourable titles , but after , with the time , haue bene ill taken . For example Tyrannis was in old time a King , and so King Latinus ( as saith Virgill Aeneid . 7. ) called Aenaeas , whose friendship he desired . Tyrant Sophista , was taken for a man of wisedome ; now for a deceiuer or a flatterer . Hostis did signifie a stanger , now taken for an enemy . Euen so in old time , was Papa taken in good parte , and giuen for a title to Bishops , or ministers of Gods word : for in the Primitiue Church , the Bishop , Minister and Pastor were all one . Riches haue sithens made the difference , as now we see . Read to this purpose , the Epistle of Saint Ierome to Euagr. tom . 2. That Papa was so taken as a foresaid , by the Epistle of the auncient Doctors as namely , Ciprian , Dionysius , Alexandrinus , Ierome , Ambrose , Auguistine , Sidonius , Appolinarius , and Gregory , and by the Actes of the Councels is proued . The Grecians vntill this day , call their Priestes , Papaous , the Germanies call them Psaffen , and Flemings call them Papen , names which be derined of this name Papa , which in the Sicilian tongue ( after Suidas signifieth Father ) Of all these authors , I will alleage here but onely two . Ierome writing to Augustine , saith , Most hartily commend me I pray thee , to our holy and venerable , brother Pope Alipius . And writing to Pamachius , he saith vnto him : hold Pope Epiphanius : And writing to Augustine , calleth him Pope . In another place he saith : Except Pope Athanasius and Paulinus : yet neither Alipius , nor Pamachius , nor Epiphanius , nor Aunor nor Athanasius nor Paulinus were euer Bishops of the Church of Rome . Among the Epistles of Saint Ciprian , there is one thus entituled : The Presbiters and Deacons abiding at Rome , send greeting to Pope Ciprian . And this is to be noted , that the Church of Rome , giueth this title to Saint Ciprian , who was Bishop of Carthage , and neuer of Rome . But when the couetuousnesse and ambition of the Bishop of Rome had so increased , that he made himselfe a Prince , and vniuersall Bishop , and therefore Antichrist , as Saint Gregorie calleth him ; then toke he from other Bishops , the title of Pope , and reserued it onely to himselfe : So that none but the Bishop of Rome is now Pope : and being Bishop of Rome , Antichrist . Hence commeth it , that to all the Godly , the name of Pope , is so horrible and wicked : because it is onely giuen to Antichrist . That which hereafter we will say shall not be against the anciēt & first taking of the name of Pope , but against the second . Which name , well agreeth with him : for the Pope Popely all to himselfe : that is to say , he deuonreth and glutteth it vp : as he himselfe saith , All power is giuen me in heauen and in earth . And so the late writers take this name Papa , pro Ingluuie , that is to say , gluttony , As Anthonie de Lebrixa in his dictionary doth note it . Iesus Christ , our Maister , whose voyce the Father commaundeth vs to heare , and thereby , to gouerne our selues , hath giuen vs a sure marke , and infallible token , to discerne the good tree from the bad , the true Christian from the false , the good shepheard from the hierling . A good tree ( saith he ) bringeth foorth good fruite . Matth. chap. 7. 17. This he saith , that we may knowe the hypocrites , by their fruites , or workes ; Speaking also of himselfe , he saith , The workes which I doe they beare witnesse of me , Ioh. chap. 5. vers . 30. The same Lord saith , that the good shepheard giueth his life for his sheep , & not the hierling , but rather flyeth , Ioh. chap. 10. 11. Mē cannot iudge but that which they see God onely knoweth the heart . Following then the counsel which the Lord hath giuen vs , let vs see what hath bin the life & doctrine of the Popes vntill this day : and so will hold them , either for good or bad , for the true ministers of Christ , or of the diuell . And to make that more manifest whereof we intreat , let vs deuide into three partes or orders all the Bishops that haue bene in Rome . The first shall conteyne , all those , that from the beginning , were Bishops , vntill the time of Saint Siluester . The second , all those which were from Siluester , vnto Boniface . 3. The third , all those that haue bene from Boniface . 3. vnto Clement . 8. who this yeare of the Lord , 1600. doth tyrannize in the Church . Come we now to the first order . The common opinion hath bene , that S. Peter was the first Bishop of Rome , the which by holy scripture can no way , but the contrary rather , be proued . Many haue handled this argument : to whom I referre those that would knowe it . For my part , that which our aduersaries say , concerning this matter , to me seemeth impossible . First they soy , that S. Peter ●●ued after after Christ passion , 38. yeares . which they count in this maner . That he was for a time in Iudaea & after at Antioch , where he was Bishop , 7. yeares . So saith Bartholmew Caranza , in his summa Conciliorum . But if that be true which they say , that S. Peter liued but 38. yeares after Christ , the Epistle of S. Paul to the Gal. sheweth this to be impossible . Saint Paul also , in 1. chap. of his said Epistle declareth , that after his conuersion , he went not to Ierusalem : but into Arabia , and thence turned to Damascus ; and that , 3. yeares after he came to Ierusalem ; where he found Peter , with whom he abode 15. dayes ; not to learne ought of him , but to confer with him . 14. yeares after this ( as he saith in the chapter following ) he came againe to Ierusalem : where those that were pillers of the Church , Iames Cephas , which is Peter , and Iohn gaue him the right hand of fellowship . These yeares were , 18. at the least , 3. ( saith he ) and afterwards , 14. and the time which passed from the Passion of Christ , vntill S. Paules going to Arabia . After this , they both were at Antioch : where S. Paul reproued S. Peter for his dissimulation . If there he was seuen yeares , and twenty fiue yeares afterwardes at Rome , ioyned with the eighteene yeares , before mentioned , shall make fiftie yeares , at the least . Then shall it be vntrue which they say , that Saint Peper liued thirty eight yeares after the death of Christ ( as saith Caranza in his summa Conciliorum ) And much more vntrue shal be that , which Humfridus Panuinus , in the Chronicle of the Roman Bishops , and in his annotation vpon Platina , in the life of Saint Peter , saith , that Saint Peter was martyred 34. yeares , 3. moueths and 4. dayes , after the passion of Christ . Count thus the yeares the S. Peter liued after Christ . From the death of Christ , vntill the 2. yeare of the death of Claudius , were 10. yeares , all which time , Saint Peter abode in and departed not once from Iudea . This time passed , he came to Rome , where he abode 4. yeares , from whence , by Claudius Edict against the Iewes , he departed , and returned to Ierusalem : from Ierusalem , he went to Antioch , and there abode , 7. yeares : in which time died Claudius , and Nero succeeded him in the Empire . In the beginning of Neros reigne , S. Peter returned to Rome : whence , after some time , he departed , and trauelled almost throughout all Europe : which peregrination being ended , he returned the third time to Rome . From Saint Peters first enterance into Rome , vntill his death were , 24. yeares , 5. monethes , and 12. dayes , which ioyned with the 10. yeares before passed in Iudea , make 34. yeares , three moneths , and 4. dayes . All this saith Panuinus . Herein , he contraieth his owne authors , which affirme Peter to haue bene 7. yeares in Antioch , and 25. after at Rome . And Gracian , in a certaine decree saith , that Saint Peter by reuelation passed ( or translated ) his seate from Antioch to Rome . And so Fryar Iohn de Pineda in the 3. part . booke 20. chap. 5. Sect. 1 , following this opinion , saith . In Antioch ( before Rome ) had S. Peter his seate Papall . Caranza in his summa Conciliorum , speaking of S. Peter , counteth thus . He sate ( saith he ) in the bishops chaire at Antioch 7. yeares : and departing thence , came to Rome in the time of the Emperor Claudius ; where he sate in the Bishops chaire 25. yeares , 2. moneths , and 3. dayes . We see now the count of Caranza and Panuinus to be false . In this they agree , that he was crucified at Rome . Betweene the death of the Lord and the death of Nero , were 37. yeares . The said Panuinus saith , that S. Peter was crucified in the the last yeare of Nero , then shal it be 37. yeares , and not as he saith , 34. yeares , after the death of Christ . The Legend , and Cannon say , that Saint Peter and Saint Paul , were in one selfe same yeare , day , and hower beheaded at Rome . Saint Ierome saith , that Paul was killed with a sword , and Peter crucified : Eusebius saith , that the one was beheaded , and the other crucified . We demaund , and chiefly of our Spaniardes , which so much beeleeue these thinges . when came Saint Peter to Rome , how longe there stayed he , when , and of what kinde of death , and where dyed he , who was his successor ( for some say Linus , others Clement ) we shall finde great confusion , and disorder amongst them : as already we haue seene ? and how deale they so with Christians whose faith is to be founded vpon the word of God. The Popes Supremacie , to be Peters successour , they sell for an Article of our faith , insomuch ( as saith Boniface . 8. ) it was de necessitate salutis necessarie to saluation , and who so beleeued it not , could not be saued : behold vpon what holy scriptures it is founded ? vpon a legend of mens sayinges disagreeing among themselues . The cause taken away , the effect ceaseth . If Saint Peter were not Bishop of Rome , it followeth , that all whatsoeuer is sayd touching the succession , & Primacie of the Pope , is meere lyes , and fashood . Also Saint Peters Commission was to be Apostle of the circumcision among the Iewes , and that of Saint Paul of the vncircumcision among the Gentiles . Gal. 2. 7. Saint Paul to the Romans themselues , also saith , that he preached the Gospell , where none had once made mention thereof : and giueth a reason . Beast he should seeme to build vpon a straunge foundation . Whereupon it followeth , that Saint Peter was not at Rome . Also in the Epistles which he wrote , being prisoner in Rome , he sent salutations from the faithfull , which were then in Rome , without any mention made of Saint Peter . And had he bene in Rome , it is to be thought , he would haue named him . Read the 4. chapter of the Epistle to the Colossians . from the 10. verse vnto the 14. where he saith . Salute Aristareus , and Marke , and Iesus , called Iustus , which be of the circumcision . These onely be they , that assisted me in the kingdome of God and were a comfort vnto me . Whereupon it followeth , that Saint Peter was not at Rome , seeing he neither did assist , nor comfort him . This Epistle was written from Rome . And in the 2. to Timoth. cap. 4. 1. 2 which some what before his martyrdome he wrote the second time being prisoner in Rome : and in the Epistle to Philemon , verse 23. and 24. Also in the Epistle which he wrote to the Romanes , he not once maketh mention of Saint Peter , to whom no doubt he would haue sent salutations , had hee bene in Rome : and which is more : Saint Peter , being Bishop at Rome ( as they say ) 25. yeares . Read the last chap. of this epistle , and thou shalt see the catalogue which S. Paule maketh from the fift verse to the fifteenth , he saith onely : Salute such a one , salute such a one , &c. without naming of Saint Peter . Because he neither was Bishop of Rome , nor yet was in Rome . Also , the Iewes which dwelled in Rome ( as reciteth S. Luke , Act. 28. 21. 22. ) said to S. Paule , when he came prisoner to Rome , that they had not heard nor vnderstood any thing concerning him : and prayed him to declare his opinion touching that sect , which was gainsayd and euill spoken of in all places , vnderstanding by this sect the Gospel which Saint Paule preached . Who will beleeue that S. Peter which ( as they say ) was before come to Rome , and a Minister of the Circumcision , had not taught nor spoken ought vnto them of the Gospell ? These reasons taken out of holy Scripture , are me seemeth ( as they be ) very sufficient to proue the common opinion holden of S. Peters being Bishop of Rome , and that 25. yeares , to be false . Whereupon that of the Papists appeares plainely to be meere ignorance , or ( which is worse ) extreame malice , when they call the Pope Saint Peters successor , Vicar of Iesus Christ , as though hee were Saint Peter , and therefore vniuersall Bishop . Against the Primacie of the Pope , we will speake in the end of this Treatise . Seeing then Saint Peter was not Bishop of Rome , we place Linus for the first . All the Bishops of Rome that were from Linus to Syluester ( who was in the time of the Emperour Constantine the great ) whom we will put in the first order , were in generall trulie Bishops and holy men , who with their good doctrine , and holy life and conuersation , wrought great fruit in the Church of God : They were the salt of the earth , the light of the world , a Citie built vpon a mountaine , a candle light , and set vpon a candlesticke . These be the titles wherewith Christ adorneth his apostles and ministers , Math. 5. These were the Angelles of God according to the saying of Malachie ; speaking of Leuie , and consequently , of the good Ministers : The lawe of trueth ( saith he ) was in his mouth , and no iniquitie was found in his lippes : In peace and equitie he walked with me , and turned away from iniquitie : For the priestes lippes should preserue knowledge , and they should seeke the lawe at his mouth : for he is the Angell of the Lord of hosts . Many more titles are comprised in the holy scriptures , wherewith the true ministers are adorned : which I will passe ouer , to auoide tediousnes . In the ende , these good bishops of Rome , sealed the Gospell which they had preached with their bloud : and so were Martyrs of Iesus Christ . Men they were , poore in spirit , and simple of heart , strangers to couetosnes and ambition . they were true bishops for the space of almost three hundred yeares : And so the Church of the Lord hauing such ministers , was then happie , and rich in the sight of God : albeit in the eies of men , contemptible & miserable ; such as the Apostle in the eleuenth chapter of the Epistle to the Hebrewes , from the 36. to the 38. verse describeth . Others ( saith he ) haue benetryed by mocking , and scourgings , yea , moreouer by bonds and imprisonment . 37. Others were stoned ; others were hewen asunder . Others were tempted . others slayne with the sworde . Others wandered vp and downe in sheepes skinnes , and in goats skinnes , being destitute , afflicted and tormented 38. whome the worlde was vnworthie of : they wandred in wildernesses , and mountaynes , and dens , and caues of the earth , &c. These Bishops caried on their heads , not Miters , but coifes , not honor , but dishonor : not riches , but pouerty : following herein their Maister , as Esaias the Prophet in his chapter 53. 3. doth liuelie describe him . Despised and forsaken of men : a man full of sorrowes , hauing experience of infirmities , and we hid ( as it were ) our faces from him ; he was despised , and we esteemed him not . This was the outward apparance of the Primitiue Church ; and so hath it bene in our time : sithens the reformation of the Church began these 70. or 80. yeers vnto this time , how many haue bin burned , drowned , beheaded , hāged , banished , shamefully disgraced and died of hunger . Truly innumerable ; and that which is more admirable , the more they burned and killed , the more they increased and multiplied . For the bloud of the Martyrs ( as saith Tertullian ) is the seed of the Gospell . From the passion of the Lord , vnto Saint Siluester , which is the time of the first order , were almost three hundred yeares : wherein the Emperours of Rome became Lords of Spaine . The Romanes in two hundred and so manie yeares , that they conquered Spaine , vntill the time of Augustus Caesar , were neuer absolute Lords thereof . Augustus was the first that vanquished the Montanists and Biscayes , and made himselfe absolute Lord of all Spaine . The Romists , as those ( say they ) that haue held the command and staffe for many yeares , to giue antiquitie and authoritie to their ceremonies , and humane traditions , haue falsly reported , that manie of these good Bishops of Rome ( whom we place in the first order ) ordained them . Clement the fourth Bishop of Rome ( say they ) ordained the confirmation of young children , the Masse , and holy garments wherewith the Priests are clothed . They do not consider that he was a a man poore , and for preaching of the Gospell banished into mines , where he hewed Marble stones , and tyed in the end to an anchor , they cast him into the sea . D. Illescas , speaking of Pope Caius in his Pontificall historie saith : He ordained that no laye man might bring a Clearke to iudgement : That no pagan nor heretike might make accusation against a Christian , &c. How can this be true , sith Caius liued and died in the time of the tenth persecution : which ( as Illescas himselfe saith ) was of all the most cruell , and lasted many yeares ? Let the Romists be ashamed , and cease with lies to confirme their religion . Now is it not the time that was wont to be , when the blind led the blind , &c. So say they also , that Euaristus , Alexander and Sistus , fifth , sixth and seuenth Bishops of Rome , made the popish decrees ; namely , the ordering of the Clergie : holy water , and holy garmentes . Telesphorus ( say they ) that was the eighth Bishop of Rome , ordained three Masses to be sayd on the day of the Natituitie . These good Bishops had other cares , and embraced not such childish and superstitious toyes . Saciety and idlenesse brought them forth . O what euils haue riches wrought to the Church of God ? Wisely therfore said Frederick the Emperour : Detrahamus illis nocentes diuitias : hoc enim facere , opus est charitatis : Let vs take away , ( speaking of the Pope and clergie ) the riches , which so much hurt them , for this to do is a worke of charitie . Here it is to be noted ( as reciteth Panuinus in his chronicle ) 30 Sismes to haue bin ; and that which happened in the yeere 252. betweene Cornelius and Nouatus , is counted for the first : and the same only hapned in the first order : wherin were good all the Roman Bishops , except Marcellinus , who offred incense to Idols : but touched by God , he greatly repented , so came into the Councell holden at Sessa , in the kingdom of Naples ; where were present ( as saith D. Illescas ) three hundred Bishops and thirtie Presbiters , or ( as saith Platina ) 180. Bishops , and there asked he with teares , God and them pardon , of the most grieuous sin which he had cōmitted . Frō Sessa he went to Rome and there did chide Dioclesian for compelling him to sacrifice to Idolles : wherefore Dioclesian commanded to kill him . When Marcellinus was dead , the seate was voide 7. yeeres and a halfe ; as saith Illescas , and 25. daies , or ( as saith Platina ) 25. daies . The second order conteineth the bishops of Rome from Siluester 1. vnto Boniface the 3. These neither in life , nor doctrin agreed by far with the bishops of the first order . For persecution nowe ceassing , they gaue themselues to idlenesse and pleasure and made Cannons , and Decrees , wherby they prepared the seate of great Antichrist . Those of the second order were called for the space of 200. yeeres Archbishops . It is to be vnderstood , that from the yeere 320. vnto that of 520. afterwardes , from the yere 520. vnto that of 605. they were called Patriarks . S. Siluester was then the first Archbishop , whome Marcus , Iulius . 1. and Liberius succeeded : Liberius in the beginning of his Bishopdome thought well of the diuinitie of the sonne of God ; and for ought the Arian Emperour Constantius did , would not be drawne to condemne Athanasius : for which cause he was banished Rome . Theodoretus lib. 2. ca. 16. of his historie , reciteth the conference that passed between him and Constantins , when he was banished ; wherein Liberius shewed himselfe verie constant . Three yeeres ( saith Platina ) and others say lesse , was Liberius banished . The Romans at this time held a Councell , wherein they chose for bishop Felix second . This Felix ( as saith Platina ) was a very good man : and so by his liking , and consent of 48. bishops , Vrsacius , and Valens , which held part with Constantius the Arrian Emperour , were deposed . These two went to Constantius and complained vpon Felix , praying the Emperour to restore againe Liberius , who wearied with the trouble of his banishment , and nowe changed his opinion , through ambition , and the counsell of Fortunatus , Bishop of Aquilea . His banishment pardoned , and Liberius restored to his Bishoprike , in and by all things ( as saith Platina ) he agreed with the heretikes . This restoring of Liberius , and deposing of Felix caused great tumult in Rome , so that the matter came to blowes , and many Priestes and Ecclesiasticall men , euen in the Churches were murthered . This was the second Sisme . In that which I haue said of Liberius and Felix , I haue followwed Platina , who vpon the life of Felix saith , that faulting in nothing which became a true and good Christian , he was caught with manie more good Christians , and so by the aduersaries murthered . Athanasius , in an Epistle written to such as led a solitarie life , saith plainly , that Liberius after two yeares of his banishment passed , being threatened wrth death , changed his opinion : and subscribed against Athanasius . Ierome in his Chronicle saith , that Liberius ouercome with disdaine of banishment , subscribed to that wicked heresie Tome 1. Concil . It is said , that when Liberius was entered Rome , he agreed with the heretike Constantius . The same saith Damasus in his booke de Pontif. And Platina , and Alonso venero , in his Enchiridion of times , and Iohn Stella , and others . Bale saith , With ambition Gigas saith , that Liberius moued with the martyrdome of Felix , and fearing the like agreed with the Arrians , & approued their doctrine . No mention is made of Liberius repentance , & therefore he is counted among the Arrian Popes . Damasus his successour for this cause condemned Liberius , & al that he did . But Gregorie 7. that abominable Pope , as afterward in his life shall appeare , canonized notwithstanding this Arrian Liberius , and cōmanded ( saith Card. Benon ) his feast to be celebrated . Panuinus the Popes great parasite , in his chronicle of Bish . cals him S. Liberius . Behold , if that which is said be true , that many bee holden for Saintes , whose soules are burning in hell . Behold if the Pope may erre in ●aith . To write the life of this Liberius hath cost me some trauell , and diuersity of opinions , the cause . Some hold him for a Catholike , others for an Arrian , and both the one and the other say truth . For in the beginning of his Bishopdome he was ( as we haue said ) a Catholike , but after without repentance , an obstinate Arrian . Note we here what an euill beast is ambition . He that standeth , let him take heed lest he fall . It sufficeth not to begin well , but to end well is needfull . He that continueth to the end ( saith the Lord ) shall be saued . God giue vs grace to tame our ambition , which we all haue need of . For there is none which reputeth not himselfe for a demi-God : and giue vs strength in afflictions , which for his name we suffer . Remember we Liberius . But what speake I of Liberius ? Remember we Salomon , that so well began , but how proceeded he afterward ? The Lord gouerne vs vnto the end . In the time of this Liberius , and in the citie of Tagasta in Affrike , was borne the great Doctor and light in the Church , Saint Augustine : and on the same day ( they say ) that Pelagius the heretike was borne in great Brittaine . Oh the great mercie of God , that prouided an Antidote against the poison of Pelagius ! Damasus , a Portugall ( as we haue sayd ) condemned Liberius . Damasus was verie deuout and ceremonious . Panuinus in his Chronicle noteth , that all the Bishops of Rome vntill Damasus , were chosen and consecrated vpon one selfe same day . But afterwards ( saith he ) this was not so obserued . Vpon the day of Consecration , now called coronation , is a solemne triumph holden in Rome . So much haue increased the riches , power , ambition , and pride of those which call themselues the Fishers successours . In this time flourished Saint Ierome , and was a deare friend of Damasus , as by their writings appeareth . Betweene Damasus and Vrsinus was the third Sisme . But in the 367. yeare Vrsinus renounced , and was made Bishop of Naples . Damasus died in the 384. yeare , and Siricius succeeded him . Siricius ( as saith Gracianus , dist . 82. ) was he that first forbad mariage to the Westerne priests : which ordination many nations , and chiefly our countrey of Spaine , nothing esteemed . Wherefore Hymerius , then Bishop of Tarragona , wrote to Siricius , that the priestes of Spaine would not obey the lawe which commanded them to leaue their wiues . At the hearing whereof Siricius was angry , and sayd , That such as were in the flesh could not please God , Rom. 8. 8. The same Siricius alleageth this authoritie in the fourth epistle which he wrote to the Bishops of Africa . Siricius vnderstanding this place , of maried folks , writhed and wrested the scripture . So also was this place wrested by Innocent the first . But S. Paule by this ( in the flesh ) meant not maried folks , for therby should he condemne the estate of matrimony , instituted by God in Paradise , Gen. 3. 24. & sanctified by his sonne Iesus Christ with his presence working there his first miracle , Ioh. 2. 11. Very well knew the Apostle , Mariage to be honorable among all men , and the bed vndefiled . Very well did he know , that God would chastise fornicators and adulterers . Heb. 13. 4. Wherfore he commandeth , that they which had not the gift of chastity should marie . 1. Cor. 7. 2 9. And he himselfe defendeth the liberty , which he and Barnabas , being Apostles , had , to haue their wiues , and to carry them with them . Or haue not we authority ( saith he , 1. Cor. 9. 5. ) to leade about a sister ( that is to say , faithful ) aswell as the other Apostles , and the brethren of the Lord , &c. Paule then ( with fauour of Siricius , and Innoncent 1. ) by being in the flesh , vnderstandeth not the maried but carnal men , and vnregenerate by the Spirit of God. Such ( saith he , be they single , maried , or widdowes ) cannot please God. And that this is so , appeareth by that which the same Apostle , speaking to the Romanes , of whom many were maried , saith , But you are not in the flesh , but in the Spirit , because the Spirit of God dwelleth in you , &c. Rom. 8. 9. By this interpretation which Siricius and Pope Innocent 1. made of the place of S. Paule , shall our aduersaries see , albeit they denie it , that the Pope may erre & that in the interpretation of the Scriptures . Siricius after Platina hauing bene Pope almost 16. yeares , died & Anastasius the first , Innocentius the first , Zozimus the first , and Bonifacius the first succeded him . Betwene Boniface and Eulalius , was the 4. Sisme in the yeare 420. Eulalius verie vnwillingly renounced : but yet was made Bishop in Campania . Celestine succeeded Boniface : Sistus 3. succeeded Celestine ; who being falsely accused , made answere for himselfe in an open Sinod , and Bassus his aduersarie , was condemned . The councels were then aboue the Pope . Leo 1. Hillarius , Simplicius , Felix 3. Gelasius succeeded Sistus . To this Gelasius , that notable saying , of communicating in both kindes is attributed ; which we will alleage in the Treatise of the Masse . After Gelasius 1. Anastasius 2 succeeded . Anastasius 2. tooke parte with the Eutichians , and other heretiques , and communicated with them ▪ For confirmation hereof , reade Gracian in the decree dist . 19. Cap. Secundum ecclesiae Catholicae : And Cap. Anastasius . And the 2. Tome of the Councels : and Platina . Beleeue not the Popes Parasites , ( as be D. Illescas , and the two late writers , Albertus Pighius , & Diego de Couarrunias whom he alleageth ) Anastasius in doing his needes , voided ( say Volateramus and Platina ) his guttes into the draught . At this time in Spaine the Gothes reigned : who began there to reigne in the yeare of the Lord. 417. where expelling the Roamanes , and other nations , they reigned three hundred yeares . After Anastasius succeeded Symachus . Between Symachus and Laurencius , was the 5. Sisme But Laurencius renounced ; and in the 498. yeare ( as saith Panuinus ) was made Bishop of Nucesino after Symachus , succeeded Hormisda . Hormisda Campanus , was the first ( as saith S. Isidor ) that by means of Iustin the Emperor in the 520. year , of an Archbishop was made Patriarch , by litle & litle they proceeded , they wil shortly be Popes , I wold say perfect Antichrists . He excōmunicated the Emperor Anastasius : because he said the Emperor was to cōmand , & the Bishop to obey . At this time began Antichrist to appear . Hormisda died , in the 523. year , Genselaricus reigning in Spaine and Iohn 1. succeeded Hormisda . Iohn . 1. a Tuscan , being made Patriark was iointly with others sent Embassador for Theodoricus king of Italy , vnto Iustinus the Emperor . The Bishops of Rome had not as yet that absolute , or to speake better , that dissolute power which now they hold . He died a Martyr . in the 527. yeare . I cannot omit a ridiculous historie , which Friar Iohn de Pineda , speaking of this Iohn the first , reporteth for a miracle . About to go ( saith he ) to the Emperour , he tooke a borrowed horse , which when Pope Iohn was mounted vpon him , would not permit his maisters wife to ride . Felix the third called the fourth succeeded Iohn : and Boniface the second succeeded Felix . In the 530. yeare was the 6. Sisme betweene Boniface the second & Dioscorus . After Boniface , Iohn the 2. Agapetus , Siluerius , Vigilius succeeded . Vigilius a Romane , and a crafty accuser of his predecessour Siluerius , by deceit aspired to the Bishopdome : whereunto he was aduanced by meanes of Theodora Augusta , and of Antonina , the wife of Belisarius . But God who is iust , gaue them both their reward . Vigilius by subtilty , and Siluerius ( the sonne of Pope Hormisda ) by force , obtained the Bishopdome . This was the seuenth Sisme . And Theudiselo or Theodisco in Spaine at this time reigned . Pelagius a Romane , was the first that affirmed the primacie of the Church of Rome to depend neither of the Councels , nor men , but of Christ himself , dist . 21. But the Cannonists are against him saying : that Omnis maioritas & minoritas , etiam Papatus est de iure positiuo : that is , all maioritie and minority , yea the Popedome it selfe , is of the positiue lawe . He ordained that Ecclesiasticall persons should pray ( or mumble vp ) the seuen Canonicall houres , which be the Mattens , Prime , Third , Sixt , Tenth , the Euenings and Completes . Pelagius ordained ( saith D. Illescas ) that the Priestes should each day pray ouer the seuen houres , which we call Canonical . And the same Illescas vpon the life of Sabinianus , saith : Sabinianus was the first that set an order in prayer , diuiding the Office into seuen houres , which we call Canonicall . How can Sabinia●●us be the first that ordained the 7. Canonicall houres , if Pelagius had first ordained them ? This institution was an occasion that Ecclesiasticall persons should not read the Bible . And so we see that very few Church-men in Spaine haue the Bible in their houses : but none of them is with his Breuiarie , which all of them do hold for a verie Catholike booke ▪ but the Byble in generall , doe they call a booke of heresies . One day will God punish this blasphemie . In the time of this Pelagius , Agila reigned in Spaine , and in the 561. yeare , Iohn 3. suc●eded Pelagius . Iohn 3. made a contrary decree , to that which his predecessor Pelagius had made ; and Dist . 99. comaunded ; that none should call him high priest , nor vniuersall bishop . So one Pope did that , which another vndid : one commanded that another forbad : In his time the Armenians became Christians ▪ and Athanagilda now raigned in Spaine . After Iohn . 3 succeeded Benedict , and Pelagius 2. Pelagius 2. a Romane ( the citie being inuironed contray to the wonted custome , and without the Emperours commaund ) was made cheife Bishop . For which cause he sent Gregorie , who after him was Bishop , to Constantinople , to satisfie and appease the wrath of the Emperour . In the 590. yeere died Pelagius , and then Leonogildo reigned in Spaine . Gregorie 1. a Romane , was of best life , and more learned then any of the Patriarkes his predecessors : yet very ceremonious : as by so many suprestitions by him brought into the Church , appeareth . He was the first that granted Indulgences to such , as at certaine times wold come to the church : Pardons he granted : but sold them not ( as his successors ) for money He brought backe from Hell ( saith Damascen ) the Soule of the vnfaithfull Emprour Traian ; ( O horrible lie ! ) Pero Mexia vpon the life of Traian saith ; that which is said of the soule of Traian to be a fabulons Iest Illescas vpon the life of Gregorie 1. holdes it for a very trueth , and condemneth Pero Mexia : In the following treatise of the Masse , wil we speake of this matter . This good did Gregorie ; that both by wordes and deedes , he was mortall enemy to the Primacie : and so wrote against the name of vniuersall bishop ( as we will afterwardes declare ) against which , he called himselfe the seruant of Gods seruants ; which title haue his successours ( but hypocritically ) holden ; seeing that calling themselues seruanth , they haue made themselues lordes of the worlde , and kinges , Emperours and Monarkes kisse their feete , and if the Pope will doe them that grace and fauour , they holde themselues happie . Gregorie much complained that in the worlde were so many Priestes , and so few prachers of the Gospel . Of this S. Gregory , Huldricke Bishop of Augusta , in an Epistle sent to Pope Nicholas 1. reciteth a notable historie , the summe whereof is this . That Saint Gregorie commaunded , priestes should not marry : but afterwardes vnderstanding they secretle committed great filthinesse ; and for that cause much murder ensued , by commaunde he disanulled his decree : affirming it better to marry , then to giue occasion of murther . Wherfore sending vpon a time to fish , they found in a fishe poole , or pond , 6000. heads of young children , that had there bene drowned . Which Gregorie seeing to proceede of constrained single life , sorowing and sighing from his hart , he then reuoked his decree . For that not only ( as saith the same Huldricke ) they had not abstayned from maydes , and married women , but defiled themselues also with their kinred , with males , and brute beastes . Such are the fruites of Popish chastitie , and their Angelicall life . These thinges considered by Pope Pius 2. with great reason ( said he ) he forbad Priestes marriage , but with much more reason he ought to restore it them againe . And in another place : It shall not happilie be worst , that the greater parte of priestes doe marry : for many are saued in their marry priesthood , which in their barren priesthood are cōdemned . The same Pius 2. ( as witnesseth Celius . 2. ) supressed certain Monasteries of Nuns of Saint Bridgit and S. Clares order ; commaunding them thence to depart , and no longer to burne in lust , lest they shrowded a whore vnder a religions habite . In the 604. yeares dyed Saint Gregorie , at this time Leonigildo the Arrian that martyred Herminigildo his sonne , raigned in Spaine . Sabinianus , successour of Gregorie 1. was the last Patriarke of Rome , a man very simple , and so much hated Gregorie his predecessour , that he caused his bookes to be burned . Onely will I here set downe a fable of the death of this Sabinian . reported by Bergomenso , for a very truth . Saint Gregorie ( saith he ) being dead , three times appeared to Sabinianus , and sharply reproued him for seeking to defame him ; but his speach could nothing a mend Sabinianus ( which seeing S. Gregorie ) he gaue such a blowe vpon the head of Sabinianus that he made him die miserably . Mon. eccl . part . 3. lib. 17. cap. 10. ¶ 1. hereof is made mention . If this be true then one Pope killed another . In the 605. yeare dyed Sabinianus . This Sabinianus ( saith Illescas ) was the first that set an order in prayer , deuiding the Office into the 7. Canonicall houres : the same said he of of Pelagius 1. At this time reigned in Spaine Recaredo king the Gothes , who destroyed the Aryan heresie , which most parte of the Gothes maintained . The third and last order conteyneth those Bishops , which we properly call Popes , and be very Antichristes . As Boniface 3. began this order vntill Clement , 8. who now tyranizeth , hath continewed , and in the last Pope shall take end . Whom Christ will destroy with the spirit of his mouth , as he destroyed his prodecessours . And so shall the end come . The Bishops of the first order were the Angels of God , holy in life and Doctrine . These of the second , were men , subiect to falling : but these truly of the 3. are diuels incarnate . Not by any figure Hiperbole , or exaggeratiō : but plainely doe I speake this , I know it to be so , as by their liues we will afterwardes proue . Boniface 3. and first in this Catalogue , was a most ambitious deuill : And being Patriarke of Rome , was made Pope by meanes of Phocas the Emperour , who was an adulterer , murtherer and tyrant . A murtherer I call him , for that to make himselfe Emperor ( as he did ) he murthered Mauricius his Lord and Christian Emperour . This Boniface 3. ( by many requestes and giftes , which breake the very rockes much more Phocas ) obteyned of Phocas , that the Roman seate should be called the head of all Churches . Three miserable thinges at this time happened : the most noble Empire began to fall : the Popedome to arise and Mahometisme to spring vp . Of the ruines of the empire , these two beastes arose , which so much haue harmed the Church of Christ . And by how much the more the Empier decayed , by so much the more these two beasts increased . It is now almost 1000. yeares since , that by superstition and false Doctrine , the light of the Gospell began to be darkened . This miserable first Pope , before a yeare of his Popedome was fully ended , went to visite the Diuell the Father of ambition , and with him there remayneth . And albeit this first Pope was so ambitious and , in his Ambition obstinately dyed . Yet Panuinus calles him Saint Boniface notwithstanding . At this time in Spaine , the most Catholique Recaredo 1. reigned . Boniface 4. succeeded Boniface 3. who ( as saith Platina ) obteyned of Phocas the Emperour the Temple which they called Pantheon ( to wit of all the Gods , because it was dedicated to Sibylla , and all the others Gods. This Temple did Boniface dedicate vnto the blessed virgin , and all the Martyrs , which now is called S. Maries the round . And thus far Platina . Don Alonso of Carthagena Bishop of Burgos , vpon the life of King Recaredo , saith these wordes : Phocas graunted to the blessed Boniface 4. Bishop of Rome , the Temple called Pantheon , to be consecrated in the honour of the blessed virgin Mary , and of all the saintes : as in the legend of that feast , celebrated the first day of Nouember , more largely is conteyned thus farre the Bishop . Here is to be noted the saying of the Bishop , Platina and many others . That the Pope demaunded of the Emperour this Temple , and that the Emperour did graunt it . Doctor Illescas , as a flatterer of the Pope , in his Hist . Pontif. saith , that Boniface did consecrate the Temple , &c. the which ( saith he ) well pleased the Emperour Phocas : and saith not : that he demaunded it of the Emperour , least he he should seeme to impeach the authoritie of the Pope . Of that which we haue said it followeth ; that the Pope was not then Lord of Rome : For had he so bene , he would not haue requested the Temple of the Emperour . This onely reason ( were there no other ) sufficeth to proue the donatiō of Constātine ( as they call it ) to be false , which was almost 300. yeers before : wherin he made the Pope ( saith they ) absolute Lord of Rome , and of many other lands which they call S. Peters patrimony . The Pope , as a thiefe , hath either stolne it from the Emperor , or as tyrant by force hath life himselfe vp with him . In the 613 , yere dyed Boniface . At which time in Spaine the great Catholique Recaredo 1 reigned . Theodatus , or Deus dedit , ordeyned Godfathers and Godmothers to be had in baptisme : and that the godfather should not marry with the Godmother , nor the goddaughter with the son of the Godfather . This Pope died in the 616 yeare , & at that time in Spaine Huiterico reigned . Boniface 5. ordeyned , theeues and murtherers , which fled to the Churches or Churchyardes , might not be drawn from thence , which hath emboldened many to commit great villanies , and flying to a Church haue freely escaped without any punishment . And these they call sanctuary men . He dyed in 622. yeare . In which time raigned Sesibuto in Spaine . After Boniface . 5. succeeded Honorius 1. A Monothelite heretique he was , and for such a one ( as saith Fryar Iohn de Pineda . part . 3. lib. 17. cap 34. ¶ 1. ) in the 13. 16. and 17. Acts , of the 6. Councell of Constantinople , coneemned . The which by a letter of the Emperour , and by a nother from Leo. 1. to the Emperour , is confirmed . D. Illescas , as he which could not beleeue that any Pope could erre , calleth Honorius a holy and commendable Bishop . Panuinus to excuse Honorius saith , that the copies of the 6. Councell of Constantinople be corrupted : he giueth his excuse . Seuerinus succeeded Honorius . Iohn . 4. Theodorus , and Martinus . Martine . 1. ordeyned that Priestes should carry Crownes , to wit , the head shaued , leauing a circle vpon it , which they call a Crowne . The Pope this commaunding , did not imitate Christ , nor his Apostles , who neuer had shauen Crownes : but the Priestes of the Idolls , which ( as saith Baruc ) had their heads and beardes shauen , and sate bare headed in the houses of their Gods. Let our aduersaries see , if their Priestes doe not the like . Wherein they imitate doutlesse , the Priestes of the Idolls . He commaunded , that bishops euery yeare should consecrate holy oyntment , and send it through their Dioses . He imposed vpon Priests the vowe of Chastitie , a very hard yoke , and borne but of a fewe , as in Gregorie 1. we haue noted . In the. 653. yeare dyed Martinus 1. Sisenando then reigning in Spaine , and Eugeniup , and Vitelianus succeeded Martinus . Vitelianus ordeyned the song , and organs in the Church . He commaunded , the howers , singinges , ceremonies , and Masses should be celebrated in the Latine tongue : contrary to that which saith the Apostle : the vse of strange tongues is vnprofitable , and therefore without interpretation of that which is said , not to be vsed . 1. Cor. 14. Vitelianus dyed in the 672. yeare in whose time Tulga reigned in Spaine , after Vitelianus succeeded Adeodatus , Donus , and Agathus . Agathus commaunded , that the constitutions of the chiefe Bishop should be holden for Apostolicall , as pronounced by the mouth of God ( O grieuous blasphemie ! ) In this time was celebrated the sixt generall Councell in Canstantinople , where marriage to the Grecian priestes was permitted but to the Latine priestes forbidden . This Agathus sent to the 6. Councell an Epistle , wherein he condemned Honorius 1. for a Monothelite . In the 682. yeare dyed Agathus , and Leo 2 Benedict . 2. and Iohn 5. succeeded him Iohn . 5. being dead , then arose the 8. Sisme , and 2. Popes were elected , Petrus and Theodoretus : which being deposed , in the 606. yeare was Cunon chosen . Cunon dying in the 687. yeare was the 9. Sisme and 2. Popes Theodor and Pascall , were elected . Both which deposed , Sergius who was Pope thirteene yeares , eight moneths , and thirteene dayes , was chosen . After Sergius succeeded Iohn . the 6. Iohn the 7. Sisimus and Constantine the first . Constantine 1. was called of the Emperour Iustinianus to goe to Constantinople : He was the first that gaue his feete to the Emperour his Lord to be kissed . And against the first commaundement of God , Thou shalt not make to thy selfe any Image , &c. he commaunded Images to be placed in the Temples and worshipped . He dyed in the 716. yeare . At this time was the miserable dissipation of Spaine , made by the Moores of Affrik with the ayd of the Count Don Iulian. Don Rodrigo then king , the last of Gothes , end the first vnfortunate . Gregorie 2. and Gregorie 3. continewed the commaundement of Image-worship , contrary to the commaundement of God. And Leo the Emperour for not allowing them , was excommunicate . In the 731. yeare dyed Gregorie 2. & in the 741. yeare Gregorie 3. In the time of Gregorie 2. Don Pelayo reigned in Spaine , and in the time of Gregorie the third Don Fasila . Zacharias , was the first that inuented to adorne the Church vestiments with gold and precious stones . He was also the first that attributed to himselfe , a certaine diuine power : concontemptuously tooke vpon him to make and depose kinges . He was the first that absolued vassals of their othe made to their Lordes : which Childerick King of France ( whom the foresaid Zacharie deposed at the instance of Pipin the little bastard sonne of Charles Martell , vassall of Childericke ) tried . In this Zacharie and Pipin , the old prouerbe was verified . Vn mulo rasca à otro , y Hazme la barua , y hazer tehe el copete . One mule rubbeth another , and doe thou forme and I le doe thee . The Pope had neede of Pipins ayd , to exempt himselfe from the subiection of the Emperour of Greece , his Lord. Saint Gregorie writing to the Emperour , called him Lord. Pipin and and his successors the kinges of France , mindfull of this benefit , did great seruice to the sea Apostolique . And for being such loyall seruantes , he gaue vnto them , the name of Most Christen . All that which the Pope holdeth , and all that almost which was the Kinges of France ( for that which they say of Constantines donation is mockery and lies , as Laurencius Valla , and other learned men haue proued ) it may be , and is so to be thought , that God will raise vp some of France , which will take it from him , seeing by himselfe it is so il vsed . Zacharie dyed in the 752. yeare , In his time Don Alonso the first called Catholique reigned in Spaine . Stephen 2. ( or as some call him , 3. because Stephen 2. was before him , which was not Pope , but 3. or 4. dayes ) being inuaded by Astolpho king of Lombardie , sent with great instance , to demaund ayd of Pipin ; who was very diligent to serue him , and taking Exarcado from the Emperour , gaue it to the Pope . This is the blacke donation which they falsely call Constantines . Pipin prostrate on the ground before the Pope kissed his feete , held his stirrop with one hand , and his bridle with the other . Thus the king of France made the Pope rich , and the Pope seeing himselfe rich , made himselfe mightie , high , presumptuous , a tyrant , God in the earth , ouer all Christian Princes , and them his vassalls , and feodaries . In the 757. yeare dyed this Stephen , In his time in Spaine reigned Froila . Paul 1. excommunicated the Emperour Constantine 5. who nothing regarding the foolish excommunication , perseuered to forbid that , which God in his holy law forbiddeth . Thou shalt not make to thy selfe any grauen Image , &c. This Paul ( as saith Vicelius , the Popes notable parasite ) exceeding much reuerenced the body of Saint Petronilla , daughter of Saint Peter : vpon whose marble tombe ( as saith Carsulano ) he found this Epitaph written with the proper hand of Saint Peter ( a lye qualified with supersticion ) To Petronilla made of gold , most sweete daughter . Paul dyed in the 767. yeare and Aurilio , in his time reined in Spaine . Great Sisme , which was the 10. arose in the Roman Church , wherin Theophilatus , which renounced , and Constantine , that was deposed , were chosen . Constantine 2. by meanes of his brothee Desiderius King of Lumbardy , albeit he had many competitors , was made Pope . In this Pope a very rare thing hapned , that he being a lay or or secular man , was imediately made Pope . And therefore of many , not reckened among the Popes . One yeare very pontifically he executed the Popes office In whose time , a Councell was holden , wherein he was deposed . And it was commaunded , that all whatsoeuer Constantine 2. had done and ordeyned ( Baptisme and holy oyntment excepted ) should be voyd , and of no vallewe . I demaund now of our aduersaries , what thinke they of the Bishops and priestes in this Popes time , and that which they did by his authoritie ? What : say they of the Masses which the , celebrated , did they consecrate , or no ? If they did not consecrate , then the Pope that ordeyned them , was not Pope , nor they priestes . And so both Pope , and they were disgraded , and by the same reason , all those that heard their Masses did commit Idolatrie according to their owne Cannons , which say : that he cosnecrateth not which is no Priest . And moreouer it is meete the priest haue an intent to consecrate ; which wanting , there is no consecration at all . Constantine thus depriued , was put into a monasterie , and his eyes , puld out : but king Desiderius his brother reuenged this iniurie , by pulling out their eyes that pulled out the eyes of his brother Cestantine . Silo at this time reigned in Spaine . Now also was the eleuenth Sisme . wherein Phillip was chosen ; but at the endeoffiue he dayes was deposed , and Stephen elected . Stephen 3. or after others 4. demaunded ayde of Charles the great , against Desiderius king of Lumbardie . This Stephen , condemned the actes of his predecessour Constantine . He condemned the 7. Councell of Constantinople , against Images ; commaunded they should be worshipped , and censed , after the maner of the Gods of the Gentiles . In the 772. yeare he died , and Silo then reigned in Spaine . In this busines touching Images insisted Adrian 1. he wrote a booke of the adoration of them : and condemned Felix , and all the enemies of Images , Charles the great , the sonne of Pipine ( for the great benefite receaued of Pope Adrian , who tooke part with him , against the sonnes of Charles Manno his brothers right heires of the kingdome , and made him king ) deliuered the Pope from all vexation . This Adrian , called Charles the great Most Christian , and gaue him power to choose the Pope . When Adrian had bin Pope almost 24. years , in the 795. yeare he died . Maugaretto at this time reigned in Spaine . In the time of this Adrian ( Constantine , and his mother Hirena ruling the Empire ) was holden the second Councell of Neece , called the seuenth generall Councell : wherein , it was decreed , that Images ought to be adored &c. and the reliques of saints , worshipped . This Constantine ( as saith Rodrigo Sanchez bishop of Palencia , in the third part of his Spanish historie ) was in name 10. years Emperour with Irena his mother who ruled all : but 10 yeares expired , he reigned alone without his mother . Herein saith he , did he Imitate Ninus ; who depriued Simiramis his mother of the kingdome of Babylon . But Irena tooke the Empire from Constantine her sonne , and incited with infernall rancor , put out his eies ; and so depriued him both of life and Empire . Wherefore , and for that she sought to marry with Charles the Great , the Grecians shut her vp in a Monasterie , and made Nicephorus Emperour . Thus far Rodrigo Sanchez . Terrible was this cruelty : when was it heard , that a mother ( to rule ) pulled out the eies , and tooke away the life of her sonne ? and chiefly , being of age to inherite and rule the Empire of his deceased father ? Frier Iohn de Pineda lib. 18 Cap. 13. of his Ecclesiasticall Monarchie sufficiently speaketh against the wickednes , cruelty and ambition of this Irena . Leo 3. in an oration which he made , to make Charles the Great , Emperor in the West , among other reasons for that purpose , giueth this : Seeing ( saith he ) that by the renunciation of Augustus the Empire , ( at least in the west ) was voide : and strictly examining the businesse , as well may it also be said , that the Empire of Greece was voyd , sith a woman held it almost by tyrannie . These selfe same wordes reciteth Illescas vpon the life of Leo the third . And notwithstanding holdeth Irena for most holy : and so vppon the life of Adrian the first , these words saith he of her : Most faire was Irena , and one of the most excellent and famous women in all kind of vertues and of all Christendome the most renowmed . And a little lower . Irena as a holy and Catholike woman which she was and euer had bene , &c. Thou seest here what a one was Irena , the great Patronesse & Defendresse of Images . In causing images to be adored , she sinned against the second commandement of the first Table , which saith , Thou shalt not make to thy selfe anie Image , &c. And in murthering her sonne , she sinned against the second Table , which saith , Thou shalt not kill . This is that holy Irena , so much celebrated of the Papists . Leo 3. acknowledging the benefites of Charles the great , gaue him the title , and crowned him Emperour : but with this condition , that the Emperour with an oath should promise him obedience . This Leo commaunded that the Decrees of the Pope should be of more authority then the writings of all the Doctors . In Mantua at this time a citie of Italie , was a woodden Crucifixe , which , they affirmed did sweate bloud . When Pope Leo the third heard this newes , he went to Mantua , and there seeing ( as hee said ) the miracle , commaunded this bloud to be holden for the true bloud of Christ . And to this day at Mantua is this Crucifixe seene and worshipped . Of this bloud maketh mention Baptista Mantuanus , saying : Et quae purpureus sanguis faciebat in horas , Mira opera intuitus , credi debere putauit Effusum nostra pro libertate cruorem . Which signifieth the Idolatrie before mentioned . What diuell could more inuent to raise vp and authorize images , which in Greece were vtterlie abolished . In the 816. yeere died Leo the third , hauing bene Pope more then 20 yeares . At this time in Spaine reigned Don Bermudo . Stephen the fourth ( or the fifth ) who succeeded Leo , was chosen without consent of the Emperour wherefore , to excuse himselfe to the Emperour Lodouicus pius , after 3 moneths , he went into France , Lewis answered , that what was past , was past , but they shold afterward beware of doing the like . Behold here , how the Popes obserue their owne Decrees . Adrian and Leo imediate predecessors of Stephen , made this decree : but Stephen did nothing regarde it . The Pope considering , that this decree , which gaue such authoritie to the Emperour , might cause great euill to the Sea Apostolike , returned from France to Rome , and perceiuing the Emperour to be of gentle and milde nature , he attempted to disanull it , saying : that the election of the chiefe Bishop pertained to the Clergie , Senate & people of Rome . And not to prouoke the Emperour , he smothed this abrogation , saying : that they aboue named without licence of the Emperour , might choose the chiefe Bishop : but consecrate or ( as they call it ) crowne him without the presence of the Emperour , or his vicar they could not . In the 817. yeere died Stephen , and Don Alonso the 2. surnamed the chast , then reigned in Spaine . Pascall the first following the steppes of Stephen , without consent of the Emperour was elected Pope : and when the Emperour complained of this election , he craftily cleared himselfe . Pascal died in the 824. yeare . Don Alonso thē reigning in Spain . Eugenius 2. succeeded Pascal , in whose time the 12. Sisme betweene Eugenius & Zinzinus arose . After Eugenius succeeded Valentinus . And after Valentinus Gregorie the fourth . Gregorie 4. would not be Pope vntill the Emperour had confirmed his election . He died in the 844. yeare . And D. Ramiro the first then reigned in Spain . Sergius 2. was the first Pope that changed his name : before he was Pope he was called Swines-mouth . Lotharius the Emperour sen● ▪ Lewis his sonne to Rome , to confirme the election of this Pope . This confirmation the Popes expected vntil Adriā 3. ordained , that it should not be respected . Sergius 2. died in the 847. yeare , and Don Ordono then reigned in Spaine . Leo the fourth was the first that promised Paradise to such as in defence of the sea Apostolike , would fight against the infidels . He made a Decree that the Bishop shold not be condemned but by the testimonie of 72 witnesses . He was the first that against the Cannon of the Councell of Aquisgrana , adorned with precious stones his Crosse Papall , and caused it to be borne before him . He gaue his feete to be kissed of the people , and in the 847. yeare he dispensed with Ethelulpheus , of a Monke to be made king of England . For this benefite commaunded the king , that each house in England should pay euery yeare to the Pope a penie , which they called Saint Peters penie : sixe of which pence make a Spanish Ryall . In the 855. yeare he died , and Don Alonso the third then reigned in Spaine . Iohn the eight , an English woman , or to speake better , Ione alone of that name , before called Gilbert , succeeded Leo the 4. In her is plainly fulfilled without figure or allegorie , that which Saint Iohn in the 17. chap. of his Reuelation saith of the whore of Babylon : for she was a woman and a whore . Such as list to know her life , let them reade Platina vpon the life of Iohn the eight . Sabel . En. 8. lib. Volat. libr. 22. Berg. lib. 11. Boccace of famous women . Fascic . tempor . Mant. vpon Alphonsus lib. 3. Enchiridion ef times . Rodrigo Sanchez vpon Don Alonso 3. and Pero Mexia vpon the liues of the Emperours , and in his Sylua variarum lection . where of her hee maketh one whole chapter . This Pero Mexia was a man very superstitious , and wholly a Papist , who procured what he might to quench the light of the Gospell , which at his time in S●uill was kindled . He greatly persecuted the good Doctor Egidius , or to say better , Christ in Egidius and other his members . Notwithstanding that he was so great a Papist , yet could he not but speake , & note so so great an infamy & blow to the Church of Rome . For authors of that he saith cōcerning this woman Pope , he citeth in his histories Martin , Platina , Sabellicus , S. Antonino . In the 9. ch . of his Sylua thus speaketh Pero Mexia . There is none almost but knoweth , or hath read , or hard , that there was a womā Pope , which went in mans apparell , but because all men know not how this thing hapned ; and for that it was one of the wonderfull chances that euer hapned in the world , I will here declare , as in faithfull authors I find it written . There was a woman borne in England , who with a man greatly learned liued in her youth a dishonest life , of whom being welbeloued , and he of her , taking mans habite , and calling her selfe Iohn , shee left her natiue countrie , and went with him to the citie of Athens in Grecia , wherein at that time , was a great Vniuersitie , and generall studie . With her excellent wit , and great studie , shee there so much learned , and attained such knowledge , that some yeares after she came to the citie of Rome , alwayes in the habite of a man , tooke the Chaire , and taught openly in which , and in publike disputations , shee caried such estimation , that she was holden for the most learned man of that time : and such fauour and authoritie among all men obtained , that the seate Apostolike by the death of Leo , the fourth of that name being voyd , in the yeare of the Lord 852. supposed to be a man , she was chosen for chiefe Bishop of Rome , and Pope vniuersall in the Church of God : and in that seat ruled two yeares , and thirtie and so many dayes . And albeit placed in this throne , yet liued she not chastly , but vsed priuate familiaritie with her slaue , in whom she much trusted , and by whom she was great with child , yet so diligently she cloaked it , that no other but himselfe knewe it . And as God would not suffer so great wickednesse to rest any longer vnpunished : so it happened , that vppon a day ( being the time of her child-birth ) as she went with accustomed pompe to visite Saint Iohn de Lateran : of a secrete sinne it pleased God to shew an open punishment : and comming to a certaine place betweene the Church of Saint Clement , and the Theater , which they call improperly Coliseo , with extreme paine shee brought forth a creature , to the wonderfull amazement of those that were present : and therewithall sodainly died : and without honour , or pompe was buried . For this so strange accident , in this place happened , it is commonly sayd , that when the chiefe Bishops go sithence to the Church of Lateran , comming neere vnto it , they turne aside & go not that way , in detestation of so horrible a chance . And lest happily another such like woman might worke the like deceit , there is now in the sacred palace a seate , open below , that it may secretly be seene if it be a man that is chosen . The Romans now ashamed at the ceremonie for which his seate was inuented , call it a dunghill , & imploy it to other purpose . Another like seat there is , or was if it be not thence taken , in the Monasterie de Monte Cassino , where in olde time they chose many Popes . The same Author proceedeth . In that way ( saith he ) is also a statue of stone , representing the child-birth and death of this bold woman . Thus farre Pero Mexia . That which he saith of the statue , and the cause of it there being , is most true . But it is to be vnderstood , that the ceremony of the seate , to knowe whether it be man or woman , is not now vsed : because those which are chosen for Popes , haue so honestly liued , that ( wanting lawfull wiues ) amongst their concubines , whores , and strumpets which they keepe , and by whom they haue had he or she bastards , they haue shewed themselues to be men . Sergius had a bastared by a notable strumpet called Marozia , as saith Luithprandus an ancient Writer , in his secend booke and thirteenth chapter , and in his third booke and twelfth chapter . This sonne of the Pope was Pope also called Iohn the twelfth . This Iohn the twelfth had a bastard which also was Pope , called Iohn the fourteenth . Innocentius 8. had 8. sonnes , and as many daughters . But leauing out the auncient let vs come to our later Popes . How manie hee and she bastards had our Spanish Alexander the sixth ? Of Leo the tenth it is sayd , that he had bastardes , and that Clement the seuenth was his sonne , of whom the Bishop Paulus Iouius counteth manie abominations . Paule the third had bastardes , among whom was one , and Pero Lewis his name , the most abominable Sodomite of his time , and for the same was put to death . Pope Gregorie the thirteenth , not long since deceased , before and when he was Pope , had also bastardes . Iohn Pannonius giueth the like reason with vs in these verses : Non poterat quisquam resorantes aethera claues Non exploratis sumere testiculis . Cur igitur nostro mos hic iam tempore cessat ? Antè probat sese quilibet esse marem . The Church of Rome then hauing such certaine proofes , a seate now is not needfull : Friar Alonso venero in his Enchiridion of times , speaking of the vnhappines of these times , saith thus : What greater euil thē a woman by her subtiltie , & worldly learning dissembling her sexe and nature , to vsurpe the Pontificall seat of Christ ? Friar Iohn de Pineda par . 3. lib : 18. cap. 23. ¶ . 6 saith : This deede caused great admiration , that a woman did dare to be the vicar of God , sith the holy virgin Marie for being a woman , is held irregular for any ecclesiasticall act or holy gouernment soeuer , &c. So long haue I dwelled vpō this historie of Pope Ione , and with so many , to wit , 12 authors at the least confirmed it to confound some papists of our time ; which seing the disorder of this Pope ( this shee Pope I saie ) because the Pope is oft of the common of two genders , to auoide the same , very maliciously denie any such Pope to haue bin : and the more to fortifie their vntrueth , they are not contented to speak but also to write , and print the same . Amongest whom Onuphrius Panuinus of Saint Augustins order , as they call it , is one , who among many other notes vpon Platina , concerning the liues of the chiefe Bishops , speaking of this Pope Ione , maketh one verie large note : wherein he absolutely , or rather dissolutely denieth any such Pope to haue bene . And his chiefest argument drawne to confirme his opinion , is , that such a one , and such , &c. writing of the liues of the chiefe Oishops , doe not once mention this Pope Iohn . 8. whereupon it followeth as he concludeth , that there was neuer any such Pope . To this I answer , that the Authors by him alleaged , either by forgetfulnesse ; or ignorance , or which is more credible , mallice , or else at least for shame , haue made no mention of him . As a Logitian , I further answer : that an argument taken ab authoritate negando , is nothing worth . For example , Cicero vsed not this word : therefore it is not Latine : but if any other Latine authour , as Caesar , Liuius , Salust , &c. vsed it , it shall be Latine , though not vsed by Cicero . I now likewise answer , that albeit those Authors by him alleaged , make no mention of this Iohn the eight : others and manie more , such also as Pero Mexia calleth faithfull Authours , haue done it . An argument taken not ab authoritate negando , but affirmando is good . Of this Pope Mautuan in his third booke vpon Alphonsus , speaking of hell , thither saith he Iohn the eight descended . Hic pendebat adhuc sexum mentita virilem Foemina cuitriplici Phrygiam diademate mitram , Et tollebat apex , & pontificalis adulter . Here will we make to the Papists , and with much more reason , the same demaunds , that we did , speaking of Constantine the second . What will they say of those Bishops , Archbishops , and other Ecclesiasticall persons , by her or her authoritie ordained ? Take away the cause , and the effect ceaseth . As she by their owne Cannons was not Pope : so all those that she ordained were not Priestes , nor did celebrate , nor consecrate . And all the people in hearing their Masse committed idolatrie . Who then was head and vniuersall Bishop of the Church ? Who Saint Peters successour ? Who the Vicar of Christ ? A woman , and that a whore , both before she was Pope , and after . Pero Mexia hereof aduising , answereth : that albeit neither she , nor any other woman , be capable to receiue any character of ordination , nor to ordaine , nor absolue anie , and those which were so ordained , ought to be againe ordained ; yet the grace of the Sacrament did she obtaine for those that with a good faith , by an inuincible ignorance did receiue it . I answer , he deceiues himselfe : for those are not Sacraments , which are not administred by those whom God hath ordained , albeit they haue many imperfections ; yea although they be hypocrites , as by the Priestes that liued in the time of Iesus Christ , appeareth : which , albeit they were wicked , yet because they were of the tribe of Leui , and so outwardly called , their Sacrifices were Sacrifices , and their Sacraments were Sacraments . And so the Lord and his Apostles , when they found them sacrificing and celebrating in the Temple , held them for such . Contrariwise the Sacrifices which the Priestes of Ierohoam did offer , and the Sacraments by them administred , were no Sacrifices , nor Sacraments , because they were not administred by those of the Tribe of Leuie , whome God himselfe had ordained . Ione then , being a woman ( I say ) was no Priest , and being no Priest , had authoritie neither to ordeine nor yet to consecrate and therefore the Priestes by her authoritie ordained , were not the Priestes of God , but of Ieroboam , or of Baal . And ( these I say ) that receaued their sacrament , had no sounde faith , for Faith is founded vpon the word of God. Faith ( saith the Apostle ) commeth by hearing , and heariing by the word of Christ . Other maner of consolation and quietnes of conscience haue they , which beleeue that Iesus Christ , euer was , is , and shal be the head and foundation of his Church , and that there is no other head , nor foundation but he alone : as saith Saint Paule 1. Cor. 3. 11. Other foundation ( saith he ) then that which is Iesus Christ , can no man lay , he onely is the foundation , he onely is the head of his Church , whose Vicar generall is his Spirit , as he himselfe witnesseth : That Comforter , the holie Spirit , whom the Father shall sende in my name , he shall teache you all thing●s , and bring to your remembrance all that , whatsoeuer I haue said vnto you . Pero Mexia by a good faith , meaneth that faith ( as they call it ) of the Collier . This Collier being at point to die , a learned man ( the diuell , say some others came to tempt him ) demanding of him what he beleeued . I beleeue ( answered he ) that which the holy mother the church beleueth . The deuill replying , and what beleeueth the Church ? That ( answered the Collier ) which I beleeue . And so often as the diuill demanded , the veri● same did the collier answer : For the poore man knew not what he beleeued , much lesse what the Church beleeued . Of that sort was he , which not knowing what they beleeue , sayd they beleeue in God , à pies Iuntillos , fully . Hosius Bishop of Varmiens intreating in his third booke of , or against the authoritie of holy scripture ; doth hold it a very safe thing to followe the example of this Colliar . Oh fearefull ignorance , which shall not excuse sinne ! God commaundeth to reade , and search the scriptures ; and they will neither reade , nor search thē ▪ what excuse wil they haue with their ignorance ? Saint Peter exhorteth , eu●rie faithfull Christian to be readie to yeeld accompte of his hope : And who shall giue accompt of his hope or faith that neither readeth , nor heareth the word of God ? For knowe this , that as the wyke in a candle or Lampe no longer burneth then oile continueth , no more also can faith liue , but whiles it is nourished with the word of God. He that neither readeth nor heareth , nor meditateth vpon the worde of God , what faith can he haue ? that which they call fully to bele●ued in God : and that of the Colliar , which neither knewe what the Church , nor he himselfe beleeued . But returne we now to our Pope Ione . The Emperour Lewes 2. sonne of Lotharius , in the time of this Ione , came to Rome ; & at her handes , receiued his septer , and crowne Imperiall , together ( as they call it ) with Saint Peters blessing . In her time also Don Alonso the third reigned in Spaine , as Don Rodrigo Sanchez Bishop of Palencia describing the life of Don Alonso the third , saith : In his time ( saith he ) at Rome sate Leo the fourth , Iohn the eight , Benedict the third , and Nicholas the first . And Don Alonso of Carthagena , speaking in his Concurrence of this Don Alonso the third , saith : there was Leo the fourth , and Iohn the English . Pope Ione dying in sort as before said , Benedict the third was chosen . He was the first that sate in holed seate , &c. The cause why , vpon the life of Ione we haue before declared . Lewes the Emperor sent his Embassadours , to confirme this election . At this time Don Alonso the third raigned in Spain● . The thirteenth Sisme was betweene this Benedict . and Anastasius : but Anasta●sius renounced . In the the presence of Lewes the Emperour , Nicholas the first was chosen : but when the Emperour was departed out of Italie , the Pope made many ●●nstitutions , and among others , these . That the life of the Clergie should not be iudged by the Laytie : that none should any way dispute of the Popes authoritie : That the Christian magistrate had no authoritie ouer the chiefe Bishop : because the chiefe Bishop ( say they ) is called God. Anton. tit . 16. The constitution , that the diuine office should be celebrate in Latine he renewed . Yet dispensed with them of Slauonia , and Polonia , which did celebrate it in their vulgar tongue . He ordeined that the constitutions of the Popes should be equall in authoritie with those of the Apostles . The Beastes hornes growe : very seuere was this beast , against married Priestes . To which impietie , Huldricke Bishop of Augusta , oposed himselfe , and wrote an Epistle which excellently shewed the cursed fruites of constrained single life . The summe whereof , speaking of Gregorie the first , we haue before declared . This Nicholas with other Bishops forbad all faithfull Christians to heare Masse said by a wenching Priest . If this were obserued , few Masses would be heard , because the greatest parte of priestes , be wenchers . In the 867. yeare , dyed Nicholas . In whose time in Spaine reigned Don Alonso 3. and Don Garcia his sonne . After Nicholas succeeded Adrian 2. and after Adrian , Iohn 9. whom others ( omitting Ione ) call Iohn 8. Martin 2. by deceit , and wicked arts was made Pope , with the ceremony of the seat , &c. and confirmed without any autho●itie or consent of the Emperor . For now the hornes of the Popes were growne , and of the Emperour they nothing esteemed , he dyed in the yeare 884. Adcian 3. being Pope made a decree , that in the election of the chiefe Bishop , the Emperour should not be regarded : but that the Clergie & people of Rome , might freely make choise , without any confirmation at all of the Emperour . Thus lost the Emperour his right in Rome . and in the choise of the chiefe Bishop . And by reason of the Emperours then warres with the Normans , the Pope swayed the matter . Adrian dyed in the 885. yeare . In whose time Don Garcia reigned in Spaine . Stephen the 5. ( or 6. ) was the first ( saith Gracian dict . 16. cap. Enimuerò ) that commanded al men of necessitie to obserue the statute of the Roman Church . In the 891. yeare he died . In whose time Don Alonso 4. reigned in Spaine . Formosus being Bishop , was deposed , and sworne neuer to be so againe , of which oath made to Iohn 9. Martin 2. for m●ney absolued him . Stephen 6. being dead , Formosus by giftes obteyned the Popedome ; albeit Sergius , who sought to haue had it , did greatly withstand him : but Formosus with his faire giftes preuailed . This was the holy spirit that did choise him . In the 895. yeare dyed Formosus , Don Alonso 4. then reigning in Spaine . The 14. Sisme wherein Sirgius 3. was elected against Formosus . But vnable to striue further , renounced , & was banished . Formosus being dead , Boniface 6. was chosen , who continewed Pope 15 dayes . Don Alonso 4. reigned in Spaine . Stephen 6. ( or 7. ) was vngratefull to Formosus , that had made him Bishop , whom he so much abhorred , that being Pope , he not contented himselfe to disanull and make voyd all whatsoeuer Formosus had don● , saying : that he was not lawful nor truly Pope : but afterwards condemned him in a Councell which he held . After he was condemned ; he caused him to be vnburied , and being vntombed , taking from him all his pontificall ornaments , & clothing him in secular habite , did disgrade him : he caused the 2 fingers of his right hand , which the priests vse chiefely in consecration , to be cut off , and cast into Tyber . The very same almost , did Pascal 2. to the body of Clement 3. Herein did he not imitate Christ , who commanded to pardon iniuries , and to do good to them that hate vs ; but Silla , who for the great hatred he bare him , caused Marius to be vntōbed . Platina vpon the life of this Stephen , saith : that he raised hereby an euill slaunder and example to his successors : for the Popes afterwardes , did vsually disanul that , which their predecessors dad ordeined : yea albeit by a Councell confirmed , by authoritie of another Councell they made it frustrate . And so did Romanus successour of Stephen condemne all whatsoeuer Stephen had done , and restored to his honour Formosus . The same did Theodor 2. and Iohn 10. or 9. These Popes saith Platina , were monsters , or to speake better diuels in carnate . Iohn 10. held a Councell of 74. bishop , wherin he iustified Formosus , & condēned Stephen 7. Note here , that frō the 891. yere to the 903. which was 12. years were 10 Popes . Formosus , Sergius 3. Boniface 6. Stephen 7. Romanus Theodorus 2. Iohn 10. Sergius 3. againe . Benedict 4. Leo 5 ▪ Christopher . And lastly Sergius 3. whom in this catalogue haue we three times named . For thrise was he Pope , the 1. & 2. time deposed , but the third time truly , because he caried away the matter . In the first time that Sergius was Pope , was the 14. Sisme , and in the second , the 15. Sisme in the 897. yeare dyed Stephen 7. And Don Alonso 4. reigned in Spaine . Plati●a speaking of Benedict . 4. saith : that when the Church through wealth began to wax wanton , and wanted a Prince to bridle the villanies of the Clergie , then libertie to sinne brought forth these monsters , and intolerable burthens . This honorable testimony of him giueth Platina . Leo 5. being Pope liued in great troubles . For one Christopher whō he had brought vp & aduanced , not without great bloudshed , as noteth Platina , tooke & cast him into prison , & by that meanes made himselfe Pope , whose violence , ingratitude , and wicked artes , were the holy spirite that did chose him . But Sergius 3. ayded by Marozia his strumpet , of whom he had a sonne , that after his father was Pope ( as Luithprandus in his historie , doth witnesse ) deposed the Pope , put him into a monasterie , and by the helpe of his Marozia , a famous and notable whore , made himselfe Pope . This Sergius 3 : was competitor with Formosus in the Popedom : but Formosus ( as vpon Formosus we haue said ) preuailing , Sergius wēt into France . From whēce returning , he so intreated Christopher as afore is declared . When Sergius was made Pope he called to mind the iniuries receiued of Formosus , and thirsting for reuenge , vntombed his body , that had eight yeares bene buried , made shewe to kill him as though he had bene liuing , cut off the three fingers which Stephen had left , and moreouer , his body as vnworthy of Christian buriall , he cast into Tyber . And notwithstanding that Formosus had by three Popes bene approued : yet did he condemne whatsoeuer Formosus had done , & ordeined a new all those by Formosus ordeined . Behold here , how Stephen and Sergius condemned Pope Formosus : Romanus , Theodorus & Iohn approued him , and all that he did . In these Popes time , Don Ramiro 2. reigned in Spaine . Anastasius 3. succeeded Sergius 3. in whose time histories report , that certaine fishermen in Tyber , found the body of Formosus : they say further , that when his body was buried in the Church of S. Peter , the Images of the Church did salute him & doing him certaine reuerence , gaue him the welcome . Monstrous is this lie : or if it be true , the diuell , the more to blind the people with superstition , and deceit , caused that motion : For Antichrist ( as saith S. Paul ) shall come with lying wonders . In the 913. yere died Anastasius , & D. Ordono 3. reigned in Spaine . Lando as saith Petrus Premostratensis had a sonne in adultry before he was Pope , which also was Pope , and called ●ohn 11. or 10. of wicked life was this Lando , he was Pope but 6. moneths & 22. daies , & therfore by some not counted among the Popes . Iohn 11. ( or 10. succeeded his father Lando ; another such or rather worse then he , for he was Pope 14. yeares . Platina saith that he was the sonne of Sergius 3. whose life , Luithprandus which then liued , noteth to be wicked . At this time Theodora , a shameles strumpet , is said to haue commaunded in Rome : two daughters she had , Marozia , and Theodora ; and if the mother were a notable whore , the daughters were more notable . Of this Iohn , before he was Pope , was the mother enamored , and by his strumpets meanes , was he first made Bish . of Bologna , & afterwardes Archbishop of Rauenna : during which time , the Pope dyed . Now Theodora seeing this occasion , and vnwilling to remayne so far remote from her louer , for that Reuenna , was 200 miles distant frō Rome , she caused him to leaue his Archbishoprick , and made him Pope . The same Luithprandus in the 12. chap. of his 3. booke , reciteth the miserable end of this Iohn . And thus it is , Marozia his daughter in law ( say we ) the daughter of Theodora , intending to make Pope his sonne Iohn 12. the son also of Pope Sergius 3. caused him to be taken , & with a pillow laid ouer his mouth , to be murthered . But as thē could it not be ; for Leo 6. was chosen , who liued but 7. moneths , and dyed ( as they say ) of poyson giuen him by Marozia , to make her bastard to be Pope . Yet fayled he at this time also , and Stephen the 7. ( or the 8. ) was elected , who many yeares enioyed not his bishopdom . In the 930. yeere , not without suspition of poyson , he dyed . And D. Sancho 1. then reigned in Spaine . Iohn 12. ( or 11. ) was the bastard son of Sergius 3. and of Marozia that shameles whore , as Luithprandus calleth her . Platina supposeth that this Iohn and Iohn 11. were brothers , the sonnes of Sergius 3. Marozia , the mother of this Pope in her sonnes time also , as before , both in the temporalty , and spiritualty ( as noteth Luithprandus ) gouerned the Roman Church . In the 935. yeare he dyed . And Ra●iro 3. then reigned in Spaine . After Iohn , Leo 7. Stephen 9. Martin 3. Agapetus & Iohn 13. succeeded . Iohn 13. ( or 11. ) of all the Popes before his time , was the greatest villaine . Fryar Iohn de Peneda in his ecclesiasticall monarchie pag. 3. lib. 19 calleth him Iohn the sinner , and in the ¶ 1. he saith : An infernall monster in his liuing , the sonne of Alberto a mightie Roman , succeeded Agapeto , who with requests , money and threates , caused his sonne called Octauian to be chosen , and after being Pope he was called Iohn . And a little lower , he was of cursed life , in cruelties and huntings , & most vnhonest lustes , &c. who listeth to know his villanies , let him read Luithprandus from the 6. ch . of the 6. book vnto the 11. In a Synod at Rome , & presence of the Emperour Otho 4 , he was accused for not recititing his howers : that saying Masse he did not communicate : that he ordained Deacons in a stable , that he had committed incest with two sisters : to make him win at dice-play , that he had inuocated diuels : that for money he made younglings Bishops , defloured maidens : turned his sacred palace to a stewes : lyen with Stephana his fathers concubi●e : and with the widdow Reynera , and with another widdow called Anna , and with his neece : that he had made his Confessor blind : that he went publikely a hunting : that he went armed , that he had caused fire to be kindled : that he had broken downe doores and windowes in the night season : that in wine he had drunke to the diuel . &c. for these and other like abhominatious he was deposed in the Romane Councell , and Leo 8. chosen . But when the Emperour was departed , those wicked women , with whom he accompanied , incited the Nobility of Rome , by promising thē the treasures of Rome , to receiue Iohn for Pope , & ( which they did ) to thrust out Le● . This Pope Iohn ordeined that the Emperor thēce forth should be crowned by the Pope in Rome . The end of this cursed Pope was this . In the yeare 964. & 10. yere of his bishopdom , he was stabbed to death by the husband of one , with whō he was taken in adulterie . The diuel ( saith Luithprandus in his 6. booke & 11. ch . ) did so wound him , in the verie act of adultery , that within 8 dayes after he died . It may be that the husbād was arrayed in figure of a diuell to kill the Pope . Read this historie , ô ye Spaniards , & behold what a one is the Pope , for whom ye wontedly hazard your goods , honors & liues . God for his mercies sake , & the honor of his son Christ Iesus giue you the grace to know him . In the time of this dissolute & carnall Pope , the married Priests in England were cast out of the Cathedrall Churches : & Don Bermudo reigned in Spaine . In the yeare 963. betweene Leo and Benedict was the 16. Sisme . Iohn 13. being dead , through partiality Benedict 5. was elected : but Otho the Emperor came to Rome , & cōpelled the Romans to deliuer vp Benedict 5. & receiue againe Leo , whom they had cast frō the Popedome . Which benefit receiued of the Emperour , Leo eftsoones Pope acknowledging , made a synodall decree wherin he tooke away from the Clergie and people of Rome , the authority to make the Pope , giuen thē ( as saith Gracian ) by Charles the great , & gaue it to the Emperour , & adnulled the Law , made by Adrian against him . This did Leo to auoyd seditions that wontedly hapned , in the elections of the Popes : & the Emperor restored vnto him that which Constantine ( they say ) had giuen to the Pope , or rather that which Pipin & Charles ( taking it frō the Lombards ) gaue thē . In the 965. yeare died Leo. At what time in Spaine reigned Alonso 5. who woūded with an arrow which was shot by a Moore , at thesiege of Viseo , died . Iohn 14. or 13. son of Pope Iohn 12. was against his enemies extremely cruel , as by one Peter , a chiefe Magistrate in Rome appeareth . Frier Ioh. de Pin. par . 3. lib. 19. cap. 11. ¶ . 1. concerning him , saith : The Pope caused a certaine gouernor to be hanged one day by the haires , set naked vpō a horse of the Emp. Constastantine , & afterwards set him to tide vpon an asse , with his face backward , & a beasts skin vpō his head , to be whipped through the citie : afterwards to be put in prison , and lastly banished into Almaine . He more resembled Phalaris , Dionysius , Nero , & other such tyrants , thē Christ , who cōmands vs to loue & do good to our enemies . He it was that baptised the great bell of S. Iohn de Lateran , & gaue it his name : frō whence sprang the custome to baptize and giue names vnto bels . In the 972 yeare he died . Donus 2. succeeded Iohn 14. he was Pope onely 3 moneths whō Benedict 6. or 5. not counting the 5. which was made in the Sisme , succeeded . For his villanies was he cast into prison , where he was strangled : or ( as say his friends ) at cōmandement of his successor Boniface he died of hunger . Alonso 5. then reigning in Spaine . Between Boniface & Benedict 6 or 7. was the 17. Sisme . Boniface 7. through wicked artes made himselfe Pope , but a smal time cōtinued ; for the Romans cōspired against him , who seing himself vnable to preuaile , robbed al the treasure found in the church of S. Peter , & therwithal went to Constantinople wherof making sale , after some moneths , with much siluer he returned to Rome : whiles he was absent from Rome , the Romanes made pope Iohn 15. or 14. but Boniface with his money corrupted the Romans , & so they turned to receiue him for Pope , who eftsoons being Pope , imprisoned Iohn the fifteenth , pulled out his eyes , and famished him to death . In the 976. yeare died Boniface , after he had bene Pope 9 yeares and more . Of him saith Friar Iohn de Pineda part . 3. lib. 19. cap. 15. ¶ . 1. Boniface but a while liued after that he returned to the seate , and sodainely died ; towards whom , the Romanes shewed the loue which they bare him , taking his dead body , and giuing it a thousand blowes and woundes , they drewe it , tied by the heeles to the streete of Saint Iohn de lateran , and there left it to the dogs , &c. Quien tal haze , q̄ talpague . Such deed ( saith the spanish prouerb ) such paiment . Benedict 6. or 7. succeeded him , and then reigned in Spaine Bermudo 3. Such were the deedes of Pope Iohn . ( or . 15. ) that he was abhorred of the Clergie and people of Rome . He gaue without discretion , all to his kindred , which error ( say Platina and Estella ) we see vnto our time continueth . He died in the 995 yeere : at what time Don Bermudo 3. reigned in Spaine . Iohn 17. succeeded Iohn 16. and the same yeere , after he had bene pope only 4. monethes , died . Gregorie 5. being an Alman , by authoritie of the Emperour Otho 3. was made Pope . But when the Emperour was returned into Almaine , the Clergie and people of Rome deposing Gregorie made Iohn 18. ( or . 17. ) Pope . Gregorie retired to the Emperour , who offended with the Romans , came against them and tooke Rome : he tooke also Pope Iohn , pulled out his eies , & so the Pope which with his store of mony had corrupted the Romans to make him pope , died , Mantuan . 3. Calamitatum lib. thus speaketh : Pernicies mercantur equos , Venalia Romae Templa , sacerdotes , altaria , sacra , Coronae Ignes , thura , preces , coelum est venale , deusque . As much to say , as all things are sold at Rome , be they holy or profane , and euen God himself . Platina calleth this Iohn a thiefe who dying as afore is said , Gregorie returned to be Pope : he appointed that thenceforth the Princes of Germanie ( namely the 3 Archbishops of Maguntia , Treuir and Cullen , the Countie Palatine of Rhine , the duke of Saxonie , the Marques of Brandenburg , and the king of Boheme , who then also was not king , should choose the Emperour , and so the Empire was translated into Germany . In the 998 ( or after some 997 ) yeere Pope Gregory died . And some count not Iohn 18. for Pope . Syluester 2. euen frō his youth gaue himselfe to inchātments & witcherie , who vnderstanding that in Seuill dwelled a Moore and great maister in that Arte ; with the great desire he had to be perfect also therin himselfe , he left France , his natiue countrie went to Seuil , and there abode with the Moore . And now seing himselfe skilfull he returned into Fraunce , carrieng with him a booke wonderfull in that arte ; which by the meanes of the Moores daughter with whome Syluester had abused himselfe he stole from his Maister . This Syluester the better to effect his Inchantments , made a couenant with the deuill offering him his body and Soule , conditionally ; that the diuell should helpe him to attaine to great dignities , returned into Fraunce : with greate applause taught he the liberal Artes , notable disciples he had , by whose meanes he was made bishop of Remes , and afterwards by wicked artes , Archbishop of Rauenna : In the end , by the aide of the deuill , in the 999. yeere , he came to be Pope . who listeth to know his holy life , let him read Platina , Sabel . En. 9 lib. 2. Volat. lib. 22. Berg. lib. 12. Fascic . Temp. Pet. Premostrat . and Benon . And particularly Frier Iohn de Pineda , par . 3. lib. 19. cap. 15. ¶ . 5. & 6 ▪ a very late writer , and he shal see , if I speake truely or no. Whiles he was Pope , he concealed his arte : but in priuate he could not forget his old friendship which he had with the diuel . A copper head had he in secret , which alwayes gaue him answer of that he demanded of the diuell . This Pope vpon a time , lusting to know how long he should be Pope , demaunded the same of the diuell : who doubtfully answering ( as he wontedly doth ) told him he should not die , vntill he had sayd Masse in Ierusalem . This historie reporteth S. Antonino , Frier Iohn de Pineda , & others . At this answer the Pope much reioiced : & neuer purposed to go to the city of Ierusalem . It was a custome in Rome , that on a certaine day in Lent , the Pope should say Masse in the church of the holy Crosse , called Ierusalem : where Syluester forgetfull of the diuels deceits , did celebrate his Masse : and was forth with taken with a great feuer . The Pope then ( saith Petrus Premostratensis ) by the roring of the diuels , knowing his end to be come : being in these sorrowes , he besought them ( saith Benon ) to cut off his hands , & tongue , &c. Behold here if the Pope can erre . Note what maner of vicaredge is that of the Pope , seeing many attained it by wicked , & deuillish arts . Learne heere ( ô Spainards ) what a thing is the Masse seeing with it the deuill mo●keth & deceiueth , as in this Syluester we haue seen . Be wise now ye Spainards : For long time vpon earth haue the Pope & Masse bene your god . Nowithstanding that such a one was Syluester 2. one Iulius Roceus , Genebrardus , Panuinus & Illescas , the Popes great parasites affirme , that he was no Magitian , but a most wise Mathematitian , &c. Speake the truth although it be bitter : God , to aduance his holy catholike faith , hath no need of your lies . Don Bermudo 3. at this time raigned in Spaine . Iohn Siccus 19. or after some ( who count not of Iohn 8. being a womā , nor Iohn 18. being Antipope ) the 17. by the same means & help of the diuel , that had his predecessor , succeeded Siluester in the Popedome : & as the disciple of such a maister , cōmanded that the feast of the soules in Purgatorie , the day following the feast of all Saints , should be celebrated . This Pope affirmed , that he hard the grones , which the deuils gaue whē by vertue of the Masses , & praiers for the dead , the soules snatched at thē . At this time ( saith Baconthorpius ) began the name of Cardinal to be had in estimation . This Iohn . 19. took away the voyce of the Roman people in the election of the Pope , saying , that the people were to be taught , & not to be followed : and that of greater dignitie is the law which by the holy spirit is gouerned , then that of the secular law . In the yeere 1003. not hauing fiue moneths bene Pope , he died , and Don Bermudo 3. then reigned in Spaine . Iohn 20. ( or 18. ) by wicked Arts was made Pope . And it is to be noted ( as also noteth Cardinal Benon ) that all the Popes being 18. successiuely from Syluester 2. vntill Gregorie 7. ( no lesse a villaine then an Inchanter ) were Inchanters . The doctrine of Purgatorie in the time of this Iohn 20. ( by meanes of false apparitions of wicked spirits , which cryed , groned shriked , & complayned of the great torments they endured in Purgatorie : saying they were the Soules of such and such , and desiring so many Masses , and so many trentals to be said for them ) did grely increase . The simple poore people beleeued that which they said , to bee truth and drewe the money from their purses , wheate from their barnes , the wine from their cellars , and the waxe from their hiues , and offered them for the soules in Purgatorie . But who eateth and drinketh the same ? not the soules ; but the Preists , and Friars , their concubines and children . A poore old woman watched early and late to spinne , and ad farthing to farthing , for a Masse to be said for the soule of her husband , brother or son : she forbare to eate , and gaue it vnto knaues . All these visions or apparitions they made by the Arte of the deuill . Iudge ( Lord ) thine owne cause : deliuer the poore people from the handes of these Inchaunters , false prophets and deceiuers . Open thine eies ( ô Spaine ) and see , beleeue him that with great loue doth aduise thee . Behold whether this that I say be true or no : Iohn 20. of poyson ( as some say ) in the 1009. yeare died . & Don Fernando 1. then reigned in Castile & Leons . Sergius 4. a Roman by the accustomed waies in his time had the Bishopdome : albeit Platina and Estella , the Popes parasites , affirme him to haue bene a holy man. The Sun in his time was darkened , the Moone in shew like bloud , famin & pestilence were in Italy , & the water of a certaine fountaine in Lorena was turned into bloud . All these were prognostications & most certain signs of Gods wrath , for the idolatry which then reigned . Sergius died in the 1012. yeare . Benedict 7. or 8. son of Gregorie Bishop of Porta , a lay man , by the aid of his nephew Theophilact , a great inchanter , and disciple of Syluester 2. which learned his nigromancy in Seuill ( as in his life before we haue declared ) was made Pope . This Theophilact proued very expert in his art : so that sacrificing to the diuel in woods & moūtaines , he caused by his sorcery ( saith Cardinal Benon ) that women enamored of him , left their houses & followed him : such a one as he was , he was afterwad Pope . Whilest Henrie Banare the Emperour liued , this Benedict was Pope quietly ; but the Emperour once dead , the Cardinals dispoped him , & placed another in his room , but afterward appeased with mony , which Benedict gaue them , they inthronized him againe , & cast out the Antipope . This was the 19 Sisme . Of this Benedict reporteth Pet. Damianus . & the same also reciteth Antoninus , Frier Iohn de Pinedapar . 3. lib. 19. cap. 17. ¶ . 3. & others , that a horseman on a blacke●horse ( after his death ) appeared to a Bishop his verie friend . The Bishop appalled with the vision , demaunded , saying : What , art not thou Pope Benedict , that lately died ? I am the same that thou sayest , sayd Benedict . The Bishop demanded : Father how doest thou ? Grieuously tormēted , answered the pope , but I may well be holpen . Go then & tell my brother , the now pope , that he giue to the poore the treasure in such a place hidden . Moreouer he appeared to the pope his brother , saying : I hope I shall be deliuered . Oh wold God Odilus Cluniacensis wold pray for me . See here how the diuel dalied with men , to confirm their Masse & purgatory . Benedict in the 1024. yeare died , and Fernando 1. reigned in Castile and Lyons . Iohn 21. or 19. was pope by the same means that his brother was : to wit , by the means of Theophilact his nephue , the great inchanter . This Iohn being a lay man without any orders receiued was made pope . In the 1032. yeare he died . And Don Fernando 1. in Castile and Lyons reigned . Theophilact the great inchanter , of whō we haue made mention , after the death of his two vncles , Benedict 8. & Iohn 21. by his wicked arts was made Pope , & called himselfe Benedict 9. or 8. The Cardinals Laurentius & Ioh. Gracianus his disciples , and great nigromancers , he made great account . So skilful wer they in Nigromancie , that they knew what passed in the East , West , North & South . Many thought thēselues happy to be their disciples . Out of this cursed schoole issued that cursed Hildebrand ( who being Pope called himselfe Gregory 7. ) and as saith Cardinal Benon , wrought so great mischief . This Benedict 9. fearing Henry the Emperor , for 1500. ● . sold his Popedome to l. Gracian . his companion , who called himself Gregory 6. For this sale ( saith Platina ) was Benedict of all accused , & by diuine iudgement cōdemned . And why was he not so , for his fornications , adulteries , idolatries , nigromancies , inchantmēts , exorcismes , inuocations of diuels , & other abominations ? Thus was his end , he was strāgled by a diuel . Histories report , namely Martiniana , Iohn de Col. S. Anthonin . Ioh. de Pineda & others , that this Theophilact or Benedict appeared after his death to a certain Hermit , in a very fearful figure : for in his body was he like a beare : & his taile & head like an asse , & being demanded of the Hermit , how he became so fearful ? he answered ( say they ) because in my popedō I liued without law , without God , & for defiling the Romā seat with al kind of filthinesse . The name of Cardinal in his time very highly climbed . In the 1034. or after others 1032. died Benedict 9. of whom note more vpon Syluester 3. Don Fernando 1. then reigned in Spaine . After that Benedict 9. had sold his Popedome . Syluester 3. by bribes was made Pope : albeit others labored for Iohannes Gracianus , vnto whō for mony , Benedict had renounced the Popedome : in the end was Syluester Pope , albeit no more but 49. dayes . For to such a state ( saith Platina ) the Bishopdome then came , that who so could do most with money and ambition ( I say not with holinesse of life and doctrine , the good being suppressed and cast aside ) he only obtained the Popedome . Would God such customs were not in our time vsed . But this is nothing worse things then those shal we see , if God put not to his hand . Hitherto Platina . Otho Frinsingensis , Godfridus Viterbiensis , and other Anthours report three Popes to haue bene in the time of Benedict . 9. and all of them in Rome Benedict 9. Syluester 3. Gregorie 6. Benedict held his seat in the Pallace of Lateran , the other held his in S. Peters , and the third held his in S. Maries the great . Henry the Emperour hearing of these seditions , came to Rome , and held a Councell , wherein the said three Popes were condemned , and a fourth chosen whom they called Clement the second . These three great villaines did not the Emperour punish as he ought , but only ( as saith Bennon ) chased Theophilact from Rome , cast Gregorie into prison , whom iointly with Hildebrand he banished into Germanie : and caused Syluester to returne to his Bishopricke of Sabina . Note that this Bendict 9. was three times Pope : the first , he cast out Syluester , and was depriued : the second , Clement 2. being dead , and was depriued : the third , after the death of Damasus the second : he was Pope by times ( as writeth Platina ) the space often years , foure moneths , and nine dayes . The like happened to Sergius 3. who in the yeare 897. was three times Pope . In the 1045. yeare was Syluester depriued , and Don Fernando 1. reigned in Spaine . In the Councel of Rome after the said three Popes were deposed , Clement 2. an Almaine , by commandement of the Emperour was chosen . He crowned the Emperour Henry , and caused the Romans by an oth to renounce their right in election of the Pope . For cofirmation of this renunciation , I will here declare what Frier Iohn de Pin. pa. 3. lib. 19. cap. 24 ¶ 2. Blundus ( saith he ) holdeth , that Clement 2. for the auoyding of Sismes , depriued the Romans of the election of the Popes . But Crancius & Saxus say , that in the Sutrian Councell it was forbidden them , and granted to the Emperour . And Naucterus and Sigebertus write that Henrie the Emperour bound the Romanes by an oth , not to intermeddle with the Popes elections . Thus farre Pineda . The Romanes not regarding their oth , after the Emperours departure from Rome , poysoned the Pope : whereof , hauing bene Pope nine moneths , he died . Stephen ( they say ) who succeeded him in the Bishopdome , and called himselfe Damasus the second , prepared for him the poison . Don Fernando 1. reigned in Spaine . Damasus the second of Bauara , without consent either of the Clergie , or people of Rome , by force held the Popedome . For then ( as saith Platina ) was the custome , that he which most could , he had the Popedome . But he enioyed not his bishopprick , so ambitiously gotten , but 23 dayes , for he was poisoned . The cause therof was , that there was thē in Rome a man called Gerardo Brazuto , who vsing a certaine deceitfull kind of friend ship , in the space of 13 yeares dispatched with poison 6 Popes , whose names be these , Clement 2. Damasus 2. Leo 9. Victor 2. Stephen 9. Nicholas . 2. The Romanes , seeing themselues in such Sismes and seditions by the blacke elections of the Popes , sent their Embassadors , and besought the Emperour Henry to giue them a pope : who sent vnto them Leo 9. Leo 9. comming to Rome , encountred by the way with the the Abbot of Clunia , and Hildebrand , that afterward was Pope , who seeing him Bishop-like attired , perswaded him by no meanes so to enter Rome , because not the Emperour but the Clergie and people of Rome had authoritie to make a pope . Brunon , before so called , did as they aduised him , came to Rome confessed his offence , & so they made him pope . When he was pope Hildrbraud he made Cardinall , and was with him very familiar , granting all whatsoeuer , he demaunded : And so was Hildebrande of a poore Monke , made a rich Cardinall Hildebrand reconciled with Pope Leo his old Lord and maister Theophilact , before deposed from the popedome , and now hipocritically reconciled . In Verceles held Leo a Councell , wherein he condemned the doctrine of Beringarius , because he would not worship the cōsecrate bread , for that it was bread , & not God. Frier Ioh. de Pineda par . 3. lib. 19. ca. 26. ¶ . 2 of Berengarius ( albeit an enemie touching doctrine ) reporteth great vertues : Beringarius ( saith he ) was a man of good learning , quicke and mercifull : and S. Antoninus addeth humbled : whereof I much maruell , &c. And a little lower : Most chast was he also , so that he would not enter where any woman was . This Leo 9. and partly at the instigation of that good peece Hildebrandus , wholly forbad mariage to to ecclesiasticall persons . Of this Leo 9. reporteth Carion lib. 4 of his historie , that being Pope , he went with the Emperour into Almaine : And when the Emperour had called a Synod , which was held in Maguncia , the Pope being in the Councell , would haue preferred himselfe to the Bishop of Maguntia . But the Bishop ( alleaging his right defended the same : and so was the Pope constrained to giue place . For albeit the Popes had oftentimes attempted the tyrannie to be preferred before other Bishops : yet had they not preuayled . The which in the time of Henry the fift they obtained . Fiue yeares was he Pope , and the 1054 yeare of poyson which Brazuto gaue him he died . Don Fernando 1. then reigned in Castile . Victor 2. was Pope two yeares and somwhat more , but Brazuto with poison dispatched him . Don Sancho 2. reigned in Castile . Stephen 10 ( or 9. ) fulfilled not one whole yeare . For Brazuto dispatched him quickly in the 1058. year . Don Sancho 2. reigned in Castile . In the absence of Hildebrand , was Benedict 10. ( or 9. ) But Hildehrand , who then was the holy Spirit which ruled the Court of Rome , did much stomacke this election , and accusing him that by force & bribes he had attained the Popedome , so wrought that Benedict was deposed . Wretched Hildebrand and how was he afterwards , and his predecessors before him ? The old saying in this Benedict was fulfilled : Para los desdichados se hizo la horca . For the vnhappie was the gallowes prepared . In the 1059. yeare , Benedict vnwillingly renounced . And Don Sancho 2. reigned in Castile . Benedict deposed , Hildebrand laboured the Clergie to choose Gerrard , whom they called Nicholas 2. But ( vnable with his safety to make him in Rome ) they went to Sena , and elected him there . Nicholas seeing himselfe Pope , called against Benedict the 10. a Synod in Sutrio . This was the 21. Sisme : which Benedict perceiuing , who was a peaceable man , leauing the Popedome he fled from Rome , and so died not of poyson . This Nicholas 2. held another Councell in Rome , which they called the Councell of Lateran : wherin he commanded , that whosoeuer , either by money , fauour , popular tumult , or warre , without the mutual consent of the Cardinals , attained to the seat of S. Peter , should not be holden for Apostolicall , but Apostaticall . To the Cardinals , Clergie , and Laity he gaue power to excommunicate and curse as a thiefe such a chiefe bishop , and to call a Councell for deposing of such a Pope . And if they could not in Rome , yet in some other place they should call it . Behold if his successours kept this decree . Nicholas 2. poysoned by Brazuto , in the 1061 yeare dyed . Don Sancho 2. then reigned in Castile . By the crafty subtiltie of Hildebrand , and without consent of the Emperour , was Alexander 2. made Pope : for which cause the Lombards in the Diet holden at Basil , where the Emperor was present , elected Honorius Cadolus . This was the 22. Sisme . Honorius came with a great host , and besieged Rome : but he & his were destroyed , and so Alexander 2. gotte possession . This Alexander commanded that the Cardinals only should choose the Pope . Great alterations haue bene in chusing of the Pope . First by the Senate , Clergie and people of Rome , with consent of the Emperor he was chosen : then was he chosen of the Clergie and people of Rome : one while with the Emperours consent , another while without : afterwards he was chosen by the Clergie : now only by the Cardinals : and is not to be chosen , except he be Cardinall , present in the Conclaue when the election is made . The holy Spirit that gouerneth in the Popes election , is euery day more wise , and better aduised . Hildebrand cast this Pope Alexander into prison , aduancing himselfe with the papall rents , and not giuing to the Pope but only fiue shillings a day . Thus did Hildebrand enrich himselfe greatly . Alexander by Hildebrand so tyranically handled , in the 1074. yeare dyed , and of poyson as it is presumed , which Hildebrande gaue him . Don Sancho 2. reigned in Castile . Alexander being dead , Hildebrand fearing that if he foreslowed it , another would be chosen , ayded by his souldiers , without consent either of the Clergie or people , enthronized himselfe . To his election none of the Cardinals subscribed . And as the Abbot of Cassina was comming to this election ( already made ) Hildebrand said vnto him : Thou hast much slacked brother . To whom the Abbot answered , and thou Hildebrand hast too much hastened ; which before the Pope thy Lord was buried , hast cōtrary to the commons , vsurped the seat Apostolicke . Hildebrand thus enthronized , how he liued , how he cast from him the Cardinals , which ought to haue bene witnesses of his life and doctrine ; how miserably he tormented the world ; with how many heresies he corrupted it ; how many were his periuries ; & what great treasons he practised , hardly could many describe . The blood of Christians , which hath miserably beneshed , whereof he was the author and procurer cryeth vnto the Lord. This tyrannicall history reciteth Cardinall Bennon . Hildebrand being Pope , called himselfe Gregory 7. In briefe he was a notable villaine , and terrible inchanter : which art he learned of Lawrence , who was disciple of Siluester 2. Betweene the Cardinals , Lawrence , Theophilact , Iohn Gracian & Hildebrand , was a most staight league of familiaritie . Of this Pope , Cardinall Bennon , reciteth a notable historie . The Emperour ( saith Bennon ) did vsually repayre to S. Maries church , which is in mount Auentino to pray ; and as Hildebrand by his espials , diligently enquired of all that Henry the Emperour did , he caused the place where the Emperour prayed , to be marked ; and perswaded a certaine man with great promise of reward , to place secretly certaine great stones ouer the beames of the Temple ; so that they might fall from an high vpon the head of the Emperour praying , and bruse him to peeces : which thing as this minister of so notable a villanie hastened to effect , & would haue placed ouer the beames a stone of great poise , the stone with it waight , fel backward vpon him , and breaking a table that was amongst the beames , the stone and the miserable man by Gods iust iudgement , fell from an high to the floore of the Church , & so was he crushed in peeces . Thus farre Cardinall Bennon . This Hildebrand demanding answere of the Sacrament against the Emperor ; and it not answering , he cast the sacrament into the fire , albeit the Cardinals present did gainesay him . He left not for all this , to persecute the Emperour ; he excommunicated him , depriued him , and named another Emperour , to whom he wrote this verse : Petra dedit Petro , Petrus diadema Rodulpho . The Rocke gaue to Peter , Peter giueth the crowne to Rodulph . This Rodulph , was Duke of Sueuia . Henrie here with disquieted , left his Imperiall ornaments , and with his wife and little sonne in the middle of winter , came to Canusium , where the pope remained . The Emperour clothed in linnen , and bare-footed , made a spectacle ( as saieth Cardinall Bennon ) to Angels and men , came to the gates of Canusium : There continued he fasting from morning to night , humbly crauing mercie . The beast must be cut off ; his horne hath very much increased . Somewhat long is the historie , but we will make it short . Thus abode there the Emperour for three dayes space : and when he instantly craued license to enter . The Bishop ( he was answered ) as yet was busied , and could not speake with him . In the ende , the fourth day , at request of the Countesse Mathilda , ( who sayth the historie much loued the Pope ) and others , the Pope commanded he should enter . Forasmuch as this Maud is one of the chiefe benefactors of the Popes , I will heere declare that which saieth Pineda . lib. 16. cap. 26. ¶ 4. There was ( sayth he ) in Italie , one Beatriee , sister of the Emperour Henry the second , and wife of Boniface Lord of Luna , of whom was borne the famous Maude wife of the Counte Gofredo , which inherited her fathers possessions , and Gofredo gouerned the landes of Luca , Parma , Regio , Mantua , and others of Italy , which came by the Testament of Maud to the power of the Popes , and called them S. Peters patrimonie . When the Emperour was entered , he demaunded pardon , and gaue him his crowne , but the Pope would not pardon , nor absolue him of the excommunication ; vntill he promised to purge himselfe in the Councell ; with other vnlawful cōditions as the Pope should command . All which the Emperor promised : yet for al this was he not restored to his Empire . After ( saith the history ) that Henry vanquished Rodulph : and that Rodulph was dead , the Pope made Emperor Herman County of Lucēburg ( whō a womā slew with a stone . ) And yet for all this , this cruell Pope did not cease ; but a third Emperour named against this good Henry : who being newly named , by the hand also of the Emperials , as miserably ended . By how much the more adulterous and filthy was this pope ; by so much the more , pure mariage hee forbade to his Clergie . Fryar Iohn de Pineda part . 3. lib. 16. cap. 29. ¶ 5. of him saith : He depriued married Priestes from the diuine office , and forbade lay men to heare Masses of such and publique wenchers : and they mortally sinne that of such heare Masses : although they remaine without Masse hearing vppon Easter day , except the Councell of Constance doe free them , &c. And a little lower : This euill happened , that lay men contemned the most holy Sacrament of the bodie of our Redeemer consecrated by Priests openly married , or concubine keepers , and turned the blood of Christ , as if it were no Sacrament : but let this be holden for an vndoubted trueth , that the Sacraments of Baptisme , and the Eucharist , loose nothing of their vertues by the wickednesse of the Ministers , which that crue beleeued they did . Thus farre Pineda . All Germanie ( as saieth Carion lib. 5. ) withstoode this wicked forbidding of matrimonie : the which when Maguntino propounded it , those that were present were so greatly prouoked , that they almost killed Maguntino . To this purpose , reade aboue the liues of Siricius and Gregorie . 1. Pope Liberius an Arrian he canonized , and commanded ( as sayth Cardinall Bennon ) that his feast should be celebrated . Behold if the Pope erred ; one heretique did canonize another . Pope Damasus , which liued in the 366. yere , for an Arrian condemned this Liberius . And S. Ierome , who at the same time liued , held him for an Arian : but Gregorie 7. did sanctifie and canonize him : Pope Vrban 2. who in the 1088. yere liued , confirmed all that which Gregorie the seuenth had done , this Gregory condemned the doctrine of Beringarius touching the Sacrament . This Pope was the first ( as is said ) that put in practise Transubstantiation . Gregorie in the end wickedly ended : for the Emperour celebrated the Councell of Brixa , wherein Pope Gregorie was condemned , and a new Pope made , who was called Clement 3 Reade a little lower , in Pascual . 2. ( this was the 23. Sisme ) whom the Emperour placed in the church of S. Peter in Rome , and put Rome to such a straight , that forced it was to demand peace . Gregory seeing himselfe forsaken , fled to Salernum , where in the 1086 yeere , he miserably ended his life . Albeit that this Gregory was so abhominable , there wanted not papists that said he wrought miracles after his death . D. Illescas vpon the life of this Gregory 7. as a great flatterer of the Popes , of him saith : The Cardinals without much dispute ioyning in one , gaue their mutuall and willing consents to the most excellent , and no lesse valerous S. Hildebrande : and somewhat lower . And this in particular was due to the holy and most prudent Hildebrand : one of the most famous chiefe bishops , the Church of God hath had &c. Mon. Ecclesiastic . he calleth him the great seruant of God. Against this deuillish beast , wrote Hugo Candido the Cardinall Walramus bishop of Neburgo , Venericus bishop of Vercelle , Rolandus a priest of Parma , and many others ; Cardinal Bennon doth witnes . 13. Cardinals to haue bene against him . Should we recount all the villanies of this Pope , we should neuer make an end : let what is said suffise . When Gregory 7. was deposed , Clement 3. was made Pope . He was pope 21 yeeres , after whose death those of his part , in the 1101 yere , elected Albertus . Pascal . 2. caused the bodie of Clement to be vntombed and burned . The same which hapned to Clement 3. hapned also to Formosus as before we haue said , vpon Stephen 6. or 7. and Sergius 3. In the time of this Pope Gregorie 7. raigned Don Alonso 6. This Alonso wan Toledo , in whose time and presence the miracle in Toledo , recited by Don Rodrigo , Archbishop of Toledo , in his historie of Romish and Gothish offices , which both were cast into the fire , happened . The Romish was burned , and not the Gothish . Which historie in the treatise of the Masse we will afterwards declare . Victor 3. not by the Cardinals , nor the people of Rome , but by Maud the adulteresse , & whore of Pope Gregory 7. was made pope . This Victor tooke part against the Emperour , and Clement 3. but that which he would he did not : for in the 1088. yeere of poyson which his subdeacon , in saying of Masse , cast into the Chalice , he quickly died . Don Alonso , of Cartagena bishop of Burgos , speaking of Don Alonso the king in his time maketh mention hereof . By Maud also , was Vrban 2. made Pope . He was the disciple of Hildebrand , whom Cardinall Benon in contempt calleth Turbano . He was a Sismatike , an heretike , an Arrian . He excōmunicated Clement 3. and the Emperor that did chuse Clement . This Clement also ( as saith Vicencius ) did excommunicate Vrban and when Vrban would not absolue any of those whome Hildebrand had excommunicated , he secretly departed from Rome . Many Councells did this pope celebrate . 1. in Melphis . 2. in Troya in Pull . 3. in Placencia , 4. in Clarmont . 5. in Turon : wherein he approued and confirmed that which Gregorie 7. ( that good peece , did . In that of Claremont , a voiage into the holy land was concluded : and so went there 3000. men ; and with them Petrus Hermitanus . From this Petrus Hermitanus , say many , ( as noteth Friar Iohn de Pineda ) issued praying by count , which we call the Rosaries . But I demaunde what worde of God ; or what example taken out of the old or newe Testament haue they to confirme this maner of praying . It is then a humane inuention and by consequence abhominable in the sight of God. This Vrban made the Archbishop of Toledo Primate of all Spaine . Two yeares was this Pope hidden in the house of Peter Leo , for feare of Iohn Paganus a citizen of Rome , where in the 1099 yere he died . His aduersary Pope Clement 3. who being Pope , saw 3 Popes the same yere , died . Don Alonso 6. reigned in Castile . Pascal 2. a Thuscan , was the disciple of Hildebrand . This Pascal seeing they wold make him Pope , would not ascend to the Papall seat , before the people had three times said , S. Peter hath chosen a most good man Reinerus . In warres and seditions he consumed his life . In a Councell which he held , he renued the excommunication against the Emperour Henry 4. & such was his hate towardes him , that with deceits and subtilties he incited Henry 5. against his owne father . What thing more cruell and horrible can be , then to cause an onely sonne not onely causelesse to despise , forsake , and abandon his father : but also with warre to persecute him , take him by deceit , and so taken , to suffer him die a most miserable death ? And who incited him to this ? Euen the Pope himselfe , who being a Priest ( as he cals himselfe ) was to haue exhorted the sonne to loue and honor his father , as God in th fifth Commandement of his holy law commandeth . And yet after the fathers death ceased not the Pope to shew his malice : He commanded to vntombe him , cast him out of the Church , and his bodie to remaine fiue yeares without Christian buriall . Otherwise commandeth Saint Peter ( whose successor he saith that he is ) that kings should be honoured . Be subiect ( saith he , 1. Pet. 2. 13. ) to euery ordinance of man , for Gods cause : be it to the king as superiour . Otherwise commandeth S. Paule , that we should honor them . Let euery soule ( saith he , Rom. 13. 1. ) be subiect to higher powers , for there is no power but of God , &c. And to Titus , chap. 3. 1. he saith , Warne them that they be subiect to Princes and potentates , that they obey &c. But he is shamelesse , all the earth is his , he may do all whatsoeuer he listeth , without reckoning of God , his sonne Iesus Christ , or his holy Apostles , who commaund vs to honour kings and bee subiect to them . And as Pascal was an vnquiet and seditious man : so began he also with the sonne , and denied to confirme the Bishops which Henrie the fifth had nominated . But the Emperour gaue him his payment , who ( dissembling ) came to the Pope , and after he had kissed his feete , caused him to be taken , and would not release him out of Prison , vnill he had confirmed the said bishops , and crowned him . But as the Emperour turned his backe to returne into Germanie , then reuoked the Pope ( periured as he was ) all whatsoeuer he had promised : and excommunicated the Emperour . In Campania of France held this Pope a Councell : Wherein he tooke away the lawful wiues from the priests of Fraunce : as Hildebrand his maister tooke them from those of Germanie . In his time the Templars began . This Pope ( as in Gregory the seuenth we haue said ) caused the body of Clement the third to be vntombed and burned . Pascal died in the 1118. yeare . and Don Alonso the seuenth reigned in Castile . Gelasius Gaietanus the second , with great tumult , and without consent of the Emperour was made Pope . The Emperour leuied a great hoste against Rome . Gelasius fearing him , went with his partakers to Gaeta . When the Emperour was come to Rome hee made another Pope , whom they called Gregorie the eight . Archbishop of Braga , which done the Emperour departed from Rome . Gelasius hearing the same , came secretely to Rome , and boldly went to say Masse in the Church of S. Prax●idis : where those of the contrary faction did so assault him , that he hardly escaped their hands , and so fled to Pisa , and from thence into France : where , after he had a yeare and some dayes bene Pope , he died . In Colonia he held a Councell , albeit not present there himselfe , where the Emperour was excommunicated . He ordained in this Councell that his successors the chiefe Bishops of Rome , neither might nor ought to be iudged of anie . In the 1119. yeare he died : and Don Alonso reigned in Castile . In the place where Gelasius died , was Calistus the second , a Burgoignian , by some of the Cardinals that went with him chosen : which election some Cardinals abiding in Rome and Italie did also approue . He ( thus made Pope ) went to Rome , where most honorably he was receiued , & thence sent to command his Legate , as then at the Councell , to continue the excommunication against the Emperour . Who fearing the like should happen to himselfe as did to his father , admitted ( albeit wicked ) the conditions of peace , Gregorie as yet liuing , whom he had made Pope . This peace concluded , Calistus bent himselfe to persecute Gregorie . Gregorie seeing his part ouerthrown fled from Rome to Sutrio , whither followed Calistus : tooke him , and with great ignominie brought him to Rome , & put him into a Monastery . This Calistus the more to confirm idolatrie , and the better to intertaine superstition , made the Church of S. Iames of Galicia an Archbishoppricke , and a booke also of S. Iames his miracles . In the 1124. yeare he died : and Don Alonso 7. reigned in Castile . Honorius the second , a Bullonist , entered not ( saith Platina ) rightly into the Popedome . For more by ambition then the consent of good men , he obtained it . The Cardinals chose for Pope Theobald , Cardinall of S. Anastasia , whom they called Celestine the secōd . This was the 25. Sisme . The people sought to haue the Cardinall of Saint Stephen to be Pope . There was thē in Rome a very rich mā called Leo , who so much wrought both with the Cardinals and people , that neither the Cardinall of S. Anastasia , nor he of Saint Stephen , but whom he himself listed , called Honorius 2. was Pope . Honorius sent into England Iohn of Crema , Cardinal of S. Grison his Legate : which Cardinall in a Councell by him held in London , condemned married Priests , and was taken the night following with the theft in his handes : with a wicked woman they caught him , which ( as saith Mathew Paris ) gaue no small scandall to the Church . Such be these , as were the Pharisies , of whom the Lord saith : that they binde heauie burthens , and hard to beare , and put them vpon the shoulders of men , but they themselues wil not moue them with one of their fingers . Honorius died in the 1130. yeare , and Don Alonso 7. reigned in Castile . Innocent being Pope , shewed great hatred to Rogero king of Sicilia , against whom he went forth in battell . And as he carried him away vanquished , behold , the sonne of the king came , and tooke the Pope and his Cardinals . Now did the Romans make another Pope , whom they called Anacletus the second ( this was the 26. Sisme ) which Innocent hearing , compounded with the king , and minding to go to Rome , but durst not attempt it . He went into France , and in Claremount held a Councell , where he condemned Anacletus : and went to see Philip king of France : then Henrie the first , king of England : and afterwards Lotharius king of Almaine ; to the end they should restore him to his Popedome . Lotharius with a great campe came vpon Rome , put to flight Anacletus , and in his seat placed Innocent , which Pope to shewe himselfe gratefull , crowned Lotharius Emperour . This Innocent ordained , that whosoeuer wounded any Priest or ecclesiastical person , should ipso facto , be excommunicate , and none might absolue him but the Pope himselfe , Concil . 17. q. 4. Siquis . In the 1143. yeare hee died : and Don Alonso the seuenth reigned in Castile . Lucius 2. was made Pope . In whose time the Romans ( vnable to beare longer the violence and tyrannie of the Popes ) elected one Patricio a noble man of Rome called Iordan . This Patricio demaunding the rights of the citie of Rome , aswell within as without the walles , said : that this right by reason of his office perteined to him : which the Pope , by meanes of Charles the Great suppressing al the Patricios , had so long time vsurped to himselfe . He commaunded that the Pope ( as his predecessors had done ) should content himself with the first fruits ; tenths and oblations . The Pope seeing himselfe so disquieted by the Romans , sent his Ambassadors to the Emperor Conrado , requesting him to come into Italie and aide him , which Conrado could not do . The Pope seeing there was no remedie to be expected by the Emperour , vsed this subtiltie . He awayted his time , when all the Snators of Rome and the Patricio with them were together in the Capitol . This oportunitie found , the Pope like a good Captaine , vtterly to destroy that Senate , went with many souldiors in person to the Capitol . The bruit of the Popes pretense flue presently through Rome : the Romans took armes and fought brauely against the Pope : who receiued in the battell so many blowes with stones , that thereof shortly after , in the 1145. yeare , not hauing yet fulfilled a yeare in his Popedome , he died , Don Alonso 7. reigned in Castile . In the time of this Don Alonso 7. and whiles Eugenius 3. successor of Lucius was Pope , Don Alonso 1. after he had 27. yeeres bene Earle of Portugal , hauing conquered fiue Moorish kings , was made king of Portugal , and so continued king 46 yeares . Anastasius 4. was not so wicked as his predecessours : In the second yeare of his Bishopdome he died . In his time ( saith Mathew Paris ) was William restored to his Archbishopricke of Yorke in England , who the same yeere ( of poyson , which in saying Masse they put into the Chalice ) died . Don Alonso 7. then reigned in Castile . When Adrian an Englishman , and son of Robert a Monke of Saint Albons , was chosen , he wold not be consecrated vntill Arnold Bishop of Brixta was cast out of Rome . This Arnold had perswaded the Romans to recouer their liberty of chusing their magistrates , & gouerning their common-wealth : but the people would not graunt what the Pope demaunded : for which cause the Pope did excommunicate them . Arnold in the end was expulsed Rome , and the Consuls renounced their office . At this time came Fredericke the Emperour to Rome ; the Pope and clergie met him in Sutrio . The Emperour then lighting from his horse , led the horse of the Pope , and held his left stirrope , for the Pope to alight : The Pope derided the Emperour , because he held not the right stirrop : with this dirision was the Emperour somewhat angrie , and smilingly answering him , said : That he neuer had bin horse boie . The daie following , came the Pope to the Campe of the Emperour , who corrected with his former reproofe , by holding the right stirrope , better perfourmed his office . This done , the Emperour would be crowned : but the Pope wold not crowne him till he had cast from Pulla Willam king of Sicilia : and this at the proper charge of the Emperour . The Popes resolution vnderstood , the princes answered ; that a greater Campe was needefull : that then he should crowne the Emperour , who wold returne with a greater host , and performe that which he commaunded ; and so was he crowned the daie following ▪ when the Emperour was departed , the Pope seeing himselfe destitute of his assistance , excomunicated the king of Sicilia , and absolued all his vassals of their oath and allegeance ; but seing this nothing preuailed , he incited against William , Manuel Emperor of Grecia : William seeing himselfe so greatly straighted , demaunded peace ; promising to make full restitution : but by the counsaile of some Cardinalls , which gained by the warres , the Pope would not grant it : William seeing the cause to be desperat ; leuied a great armie , wherwith he put to flight the Emperour : he besieged Beneuente where was the Pope with his Cardinals , and put them to such a straite , that they craued peace : which William graunted : and so the Pope declared him king of both Sicils . At this time commaunded the German Emperour , that if the Pope sent his Legats into Almaine , they should not be receiued , but commanded to returne . The Emperor also cōmanded that none shold appeale to Rome , & in letters placed his owne name before the name of the Pope : wherwith the Pope was highly offended : as by a letter which he sent , cōplaining of these things which the Emperor had cōmanded , appeareth . Whereunto the Emperor very Christian-like , among other things answered , saying , that Iesus Christ cōmāded to giue vnto Caesar that which was Caesars : & that the Pope being his vicar , should do the like . He shewed the cause why his Cardinals were not admitted : for that they were ( saith he ) not preachers but robbers : but when they performe their duty & office , then will we not let to ayd them . D. Illescas in his hist . Pontif. vpon the life of this Adrian 4. setteth downe the letter of the Pope : but ( craftie as he was ) he set not downe the answer of the Emperor , recited by Nauclerus . In the end he excommunicated the Emperor : but no further could the Pope shew his malice : for that he swallowed a flie : and in the 1159 yeare thereof died . This Pope granted the Henrie 2. king of England , the seignory of Ireland . In this yere 1159. died Don Alonso 7. who reigned 51 yere in Castile . Alexander 3. was made pope with great sedition : for 9 Cardinals , which tooke part with the Emperour , made the Cardinal of S. Clement , whō they called Victor 4. Pope . Victor being dead , in his place was chosen Pascal , then Calistus , and afterwards Innocentius . All these one after another opposed themselues to Alexander . This was a much greater Sisme then the 27 was . The last ( which was Innocent ) vnwillingly renounced . All the time that Alexāder was Pope , which was 22 yeres , indured this sisme Frederick the Emperor in the time of this Sisme , held a Diet in Pauia , where he cōmanded that Alexander , & the Pope his aduersary , should appeare , that the cause might be examined , and he Pope alone , which had most right to be Pope . Alexander scorning the messēgers of the Emperor , proudly answered : The Bishop of Rome ought not to be iudged of any : & thē wrote his letters to the christian Princes , & excōmunicated the Emperor & Victor the Pope . To the Cardinal his vicegerent in Rome sent he great presents , to gaine the good wils of the Romans , that they might chuse such Consuls as shold take part with him . To him Philip king of France gaue great assistance . The Emperour seing the obstinacy of Alex. leuied a great host & came into Italy : whē the Emperor was come to Brixia , Harmā Bish . of that citie , who had bin Secretary to the Emperour , perswaded him ( & that by the coūsel of Alex. whō he feared ) to passe with this gret host into the holy land , & there make war with the Turke . The Emp. moued with this exhortatiō of Hermā , supposing al waters were cleare , and that there was no deceit , departed to make warres with the Turkes : of whom he had many victories , and gained many cities , and among them the citie of Ierusalem : Aelexander hearing of such , and so great victories , beganne newly to feare , lest the Emperour at his returne into Italie , would newly assaile him . To preuent so great a mischiefe , by all possible meanes he practised to destroy , and cause him to be killed . Then sent he for a painter , which should picture the liuely purtrait of the Emperour , which picture or purtraite the Pope sent to the Souldan , aduising him by his letters , that if he coueted to liue in peace , he should kill him by deceit whom that picture represented . The Souldan taking the counsell of this diuellish Pope , sought all wayes possible to kill him : and vnable by force of armes , by fraud and subtiltie . The Emperour and his campe then marching in Armenia , and the season being verie hot , he resolued to go bathe in the riuer , and none to accompanie him but one of his Chaplaines : being thus alone , he was taken by such as the Souldan sent to watch him : and taken , was through the woods and groues carried to the Souldan , without the knowledge or suspition of anie of his followers . His people on horseback all that day and the next sought him , and not finding him , it was bruited through the host , that the Emperour was drowned . And supposing that he was drowned , they returned to their owne countries . When the Emperour was presented to the Souldan , he fained himselfe to be the porter of the Emperour : but the Souldan well knowing him by the picture , which the good Pope had sent him , commanded the purtrait and letters sent by the Pope to be brought forth , which in his presence he caused to bee read . Then was the Emperour apalled : and seeing that his deniall nothing auailed , confessed whom he was , and craued mercie . The Souldan seeing the great goodnesse and wiseof the Emperour , with great gentlenesse vsed him : and so it happened , that he gaue him libertie , with this condition , that an euerlasting peace should be betweene them , and that he should pay an hundred thousand duckets for his ransome : for the which his Chaplaine ( taken with him ) should remaine vntill it were paide . The Couenantes thus beeing made , the Soldan dismissed the Emperour , and giuing him many presents , and prouiding all things necessary for his iourney , he caused 34 horsemen to attend him , & so came he to Brixia , where he abode . The Gemane Princes hearing of the Emperours arriuall , came to kisse his hands , and giue him the welcome-home . The Emperour rewarded the Souldans people that had attended on him , and sent them backe to their Lord againe . This done the Emperour held a Diet in Norinberge : where he recoūted that which had hapned , the great treason of the Pope , & read the letter sent by the Pope to the Souldan : which seene , the Princes promised their aid both for performance of his promise to the Souldan : and also for the chastising of Pope Alexander . A great campe he leuied , without any let passed through Italy , and went towards Rome . The Emperour sent Ambassadors to Rome , by whom he required ( without mentioning the receiued villanies and iniuries by Pope Alexander ) that the cause of the Popes might be heard & examined , that he which had most right might be Pope : and so the Sisme cease . Alexander seeing his part vnfurnished , fled by night to Gaeta , and from thence to Beneuente : and there attiring himself in the habite of his Cooke , in the 17. yeere of his Bishodome came to Venice , where he was made Gardiner of a Monasterie : from whence by commandement of Sebastian Duke of Venice ; with great pome he was taken and very pontifically carried to the Church of Saint Marke . This historie is cited by Nauclerus , Barnus , Funcius , and others . The Emperour hearing that the Pope was in Venice , requested the Venetians to deliuer so pernicious a man his enemie vnto him : which denied by the Venetians , the Emperor with an Armie sent Otho his sonne : & commanded him not to fight before his comming . The young Prince desirous of fame , sought with the Venetians against the commandement of his father , of whom he was vanquished , and carried prisoner to Venice . This was a notable victorie : for the Generall of the Venetians , called Ciano , brought but thirie Gallies and Otho 75. I will here recite that which Frier Iohn de Pineda lib. 25. cap. 7. ¶ . 3. saith : Glorious Ciano entered into Venice , &c. and somewhat lower . The Pope gaue him the glorie of the victorie : a little gold ring he also deliuered him : saying : he gaue him that , in token he graunted him the segniorie of the sea , which he had gotten ; and would , he should cast it into the sea , to bind the sea thenceforth as his wife , to be alwayes kept vnder the Venetian Empire . And that all the after Dukes should vpon some speciall day , celebrate this ceremony euerie yeare . And somewhat after : the ceremony passed , was vpon the day of the Ascension : and the Pope granted in that Church vpon such day , full remission , &c. for euer . Thus farre Pineda . Alexander growne proud with this victorie , would not make peace with Fredericke , vntill he himselfe should come to Venice , at such day as the Pope would appoint . The father , for the loue he bare to his sonne , did all whatsoeuer he was commanded . He came to Saint Markes : where the Pope before all the people commanded the Emperour to prostrate himselfe , and craue mercie : which the Emperour there did . Then trode the Pope with his feete vpon the necke of the Emperour , who was prostrate on the ground , and with his mouth that spake blasphemies , said : It is written , Thou shalt go vpon the Aspe and Basiliske , and vpon the Lyon and Dragon shalt thou treade . The Emperour herewith ashamed , made answere : Not to thee , but to Peter . Whereat the Pope stamping vpon the necke of the Emperour , said : Both to me and to Peter . Then was the Emperour silent , and so the Pope absolued him of his excommunication . Another such like thing as this , to the Emperor Henry ( of whō we haue spoken in the life of Gregory 7. ) hapned . The conditions of peace were , That the Emperor shold hold Alexander for rightfull Pope : & restore all whatsoeuer , that during the war he had taken . The peace thus made , the Emperor with his sonne departed . Robert. Montensis , in his historie , reporteth , that Lewis king of France , and Henry king of England , going on foot , and holding the bridle of the horse , whereupon this Alexander rode , the one with the right-hand , and the other with the left , with great pompe they led him through the citie of Boyanci , which is vpon the riuer Luera . In the time of this Alexander . God to reproue the pride and tyranny of the Bishop , raised vp the Waldenses , or as other call them , the poore of Lyons , in the yeare of the Lord 1181. in which yeare this beast died : and Don Sancho 3. reigned in Castile . Lucius 3. who purposed to abolish the name of Consuls in Rome , by the commō consent of the Cardinals was chosen . For which the Romans much offended , expelled him from Rome , disgraced with diuers kinds of reproches those of his part ; and some of them also they killed . In the 1185. yeare he died : and Don Sancho 3. reigned in Castile . Vrban 3. ( whom for his troublesomenesse they called Turbano , as saith Albertus Crantzio in the 6. booke , and 52. chap. of his Saxon historie ) determined to excommunicate the Emperour : because he was a let vnto him , and wold not permit him to do what he listed : but he did it not , because in the 1187. yere , he died before he would . Don Alonso 8. reigned in Castile , and at this time the Moores tooke Ierusalem . Gregorie 8. before he was two moneths Pope died . When Clement 3. was Pope , he incited the Christian Princes ( as had done his predecessours ) to warre beyond the seas : which did the Popes , not so much for the increase of Christendom , as for their own peculiar intents & commodities , as vpon Alexander 3. we haue already declared : because the Princes being so farre remote , and intangled with warres against the Infidels , the Popes might do , and did , whatsoeuer they listed . The Danes this Pope excommunicated , because they would their Priestes should be married , and not concubine keepers . In this 1191. yeare he died . Don Alonso the eight then reigned in Castile . The next day after , Celestine 3. was made Pope . He crowned Henrie 6. and much repining that Tancred , the bastard son of Roger ( whom the Sicilians had chosen for king , William their king being dead without heire ) should be the king of Sicilia . The Pope married the Emperour with Constantia the daughter of R●gero , taking her out of the Monasterie of Panormo , where she was a Nunne , vpon this condition , that expelling Tancred , who then possessed it . He should demaund for dower the kingdome of both Sicils : and for being king of Sicilia should pay his fealty to the Pope : which was the cause of much bloudshed . When this Emperour Henry was dead great sisme arose in the Empire , & such and so great was the discord , that hardly one parish agreed with another . By these cōtentions amōg the priests the Pope greatly enriched himselfe ; because in Rome they were to be ended , as noteth Conrado Lichtenao , Abbot of Vespurg : whose words , for that they are worthie of perpetuall memorie , I will here recite them . Hardly , saith he , remayned any bishopricke or ecclesiasticall dignity which entertained not strifes ; whose cause , but not with emptie hande , was caried to Rome . Be glad mother Rome ; because the sluces of treasures doe open in the earth ; that the flouds and riuers of money , may come to thee in great abundadnce . Reioice ouer the wickednes of the sonnes of men : because for recompence of so great wickednes , the price to thee is geuen : delight thou with discorde thy helper , which issued from the pit infernall , that many rewardes of money might be heaped vnto thee . Hold that for which thou hast thirsted : Sing to sing , because by the malice of men , and not their godly religion , thou hast ouercome the world : draw men vnto thee , not their deuotion , but the committing of great abhominations , and the deciding of strifes for reward . Hitherto the Abbot ; who so now would say thus should be an heretike , a Lutherane . In the 1198. yeare died Celestinus . Don Alonso 8. reigned in Castile . Innocent 13. ( whom the Historians call Nocentissimus ) bare so great hatred to the Emperour Philip , because against his liking , he was chosen by the Germane Princes , that he said these words : Bishop , either take the crowne and kingdom from Philip ; or Philip take from the Bishop his Bishopdome . And so stirred he vp Otho , a great and rash warriour , against the Emperour . Much bloud he shed for the Popes cause : vntill another Otho , and great taitor slew Philip : and so his Competitor Otho came to Rome , and for his good seruice done to the Pope was crowned . Note that which before we haue said vpon Alexāder 3. against the Emperour : but long lasted not the friendship between Innocent & Otho . For Otho willing to recouer that which the Popes had vsurped of the Empire , was by the Pope excommunicated : & all whosoeuer should call , or hold Otho for Emperour were accursed . And so the Pope procured the Princes to choose for Emperor Frederike king of Cicil. The Popes be like vnto stumpets , which no longer loue their ruffians , then they do them seruice . In the time of this Pope , which was in the 1212 yeare , some of the Nobles of Alsacia ( as Huldericus Mucius reporteth ) condemned the Pope for wicked , because he suffered not the Priests to be maried : And because certaine men said : it was lawfull for euerie Christian to eate flesh and marrie at any time of the yere ; the bishops burned in one daie a hundred persons . If this be heresie , then Saint Paule was an heretique . 1. Timothie . 4. 3. where he calleth them that forbid mariage , and meats , which God hath created , &c. apostatates from the faith . This Innocent 3. vnder colour to recouer the holy land , did celebrate the Councell of Laeteran : but his principall intent was , to excommunicate and depose the Emperor , because he had taken some citties of the Patrimonie of Saint Peter . The Pope in this Councell , brought forth auricular confession . He was the first that imposed this charge vpon christians He was the first , that forbad the laitie ( as they call them ) the cuppe in the communion . This prohibition was confirmed in the Councell of Constance . Almericus a learned man , he condempned for an heretike , and cōmaunded his bones to be burned in Paris , and all those that held his opinion . This did the Pope , ( saith Friar Domingo Soto in one of his sermons ; ) because Almericus had taught , that Images should be cast out of the Temple . Seest thou not ô Pope , that God forbiddeth that which thou commandest ; and comandeth that thou forbiddest ; with great reason doe men call thee Antichrist . The Councell of Eliberis , celebrated in Spaine , at the same time almost with the first Councell of Nice , comaundeth ; that that which is reuerenced , or adored , should not vpon the walles be pictured , as in the beginning of this Treatise , we haue said . This Pope ordeined , that when the princes disagreed in election of the Emperour ; such election should remaine to the arbitrement of the pope . Concerning the election of the Emperour , and the authoritie of the 7 electors , reade Carion . lib. 5. fol. 3. and 5. Therewith hath the Pope nothing to doe . He commaunded the God Pan , the wheaten God , should in the Churches be kept . And that when they carried it to any sicke person , a little bell and light should be borne before it . Hee ordained that the Pope ought to correct the Princes of the whole world . And that none bee holden for Emperour , which shall not bee crowned by the Pope . If this be true , it followeth , that Don Fernando in our Countrey of Spaine , nor Maximilian his sonne , nor Rodulph his nephewe , that nowe is Emperour ; were no Emperours : seeing , that none of these three besides other more were crowned by the Pope . In the 1216. yeere he dyed , Thomas Cantipratensis , a Dominican ( as recounteth Friar Iohn de Pineda lib. 21. cap. 26. ¶ 7. ) writeth that this Innocent , after his death burning in cruell flames , appeared to the holy Virgine Lutgarda , and said vnto her , that so should he goe vnto the end of the world : and that for three sinnes hee had deserued euerlastingly to bee condemned , but that the glorious mother of God , and of mercie fauoured him because he had built a Church in honour of her holy and sweete name . And this Authour saith , that Saint Lutgarda tolde him what sinnes they were , but that hee for the Popes honour would not write them . O yee Church-men that for true prelates confound the Churches , God grant ye become not worse then Innocent . Thus farre Pineda . Open thine eyes ( ô Spaine ) and vnderstand at last , what a one is the Pope , whome as a God on earth thou adorest . Don Alonso the ninth then reigned in Castile . Honorius the third against the excommunicated Otho the fourth and Henry the first , crowned Frederick second sonne of Constantia the Nunne ( of whom we haue spoken in the life of Celestinus the third ) which Fredericke , because he sought that which was his in Sicilia and Pulla , the Pope did afterwards excommunicate . This Honorius forbad the Ciuill lawe to be read in Paris . In the time of this Pope , and the 1223. yeare , did one Adam Bishop of Cathan in Scotland , excommunicate certaine men , for not paying their tithes , against whome the citizens were so muche offended , that they burned him in his kitchin . So much did the Pope stomacke this matter , that he staied not ( till the king of Scotland called Alexander did it : ) but 400. of them he caused to be hanged , and their sonnes to be gelded ; that their name shoulde not remaine in the earth . Cruell and reuengefull is this beast . In the 1227. yere he died . Don Fernando , surnamed the Holie ; which wan Seuill , Cordoua , and a great part of Andalusia , reigned in Castile . Gregorie 9. the Nephew , or to speake better , the sonne of Innocent 3. bare great hatred against Fredericke , and so he confirmed the sentence of excommunication , which Honorius had giuen against him . The Ambassadors , which the Emperor sent for his excuse , he would not heare . He incited manie Princes against him , which thing the Emperor seeing , to auoyd the furie of the Pope , he went to Palestina to make warre with the Souldan , as the pope commanded . But when the Emperor was passed the sea , then the Pope made himselfe Maister of Pulla , and would not consent that the crossed souldiers , which were to go and serue the Emperour , should passe the sea . The Emperor went thither , where so valiantly he behaued himselfe , that he wan Ierusalem and other cities , and made truce with the Souldan for ten yeares . All which , by his Embassadors he signified to the Pope , supposing that the Pope would haue reioyced : But so farre off was the Pope from reioycing at the newes , that he commanded those which brought them to be slaine , lest they should tell them to others , and bruted it abroad , that the Emperour was dead . This did the Pope , that those certaine citties of Pulla , which were not yet rendered , hearing of the Emperours death might yeeld themselues vnto him . Herein the Pope shewed himselfe a murtherer and lyer , the verie sonne of the diuell . And that the Emperour might not returne , the Pope by letteres requested the Soldan not to deliuer the holie land vnto him . But the Emperour set all things in good order , returned into Italie , and recouered againe that which the Pope had vsurped in Pulla . The Pope seeing this , did excommunicate him againe , obiecting against him , that hee had made truce with the Souldan : yet in the end by the mediatiation of the Princes the Pope absolued the Emperour , prouided that he payd for his absolution an hundred thousand ounces of gold , or as saith Hist . Pontific . vpon the life of this Gregory the ninth , a hundred twenty fiue thousand ounces . But Nauclerus , Friar Iohn de Pineda , Rerum Germanicarum Epitome : and Carion lib. 5. say , 120000. ounces of gold . How deerely the Pope selleth his vile merchandise here appeareth . There is no Mercer , chapman , nor Pedler , which sell so deere their wares , as the Pope selleth his inke , paper , waxe , and leade . When the Emperour was departed out of Italy , hee vnderstood that the Pope and his confederates sought to depriue him of the Empire : whereupon he returned into Italy and chastised the rebelles . The Pope hearing thereof , did eftsoones excommunicate the Emperour as then in Pauia , who now vnable any longer to endure the couetousnesse , sausinesse and tyranny of the Pope , resolued to make them knowne to all faithfull Christians , that they might fly from the error & false religion of the Popes . For this cause he commaunded a man well exercised in the Scripture , to preach in his presence , wherein he should intreate of Excommunication , and the Roman Church . And so it was . The Sermon being ended , the errours of the Romane Church were so discouered and the craft and subtiltie of the Popes so manifested , that the Emperour wrote to the Pope these verses . Roma diu titubans longis erroribus acta Corruet , & mundi desinet esse caput . To wit Rome , that long time hath stumbled , shall fall , and cease to be the head of the world . The which we see dayly more and more to be verified . How many kingdomes haue cast off the Romane tyranny ? This Pope commaunded , that at the Aue Maria , the Salue Regina : ( that so blasphemous Antheme against Christ , which this Pope first cōmanded to be sung in the Churches ) and also at the eleuation of his pasted God the bel should be tolled . To Saint Fraunces was this Pope very much deuoted : and so commaunded , that the faithfull should beleeue , Saint Fraunces to haue had the fiue woundes . Frier Iohn de Pineda ( as a Frier Franciscan ) libr. 22. cap. 23. ¶ . 3. handleth this matter at large . And in the 39. cap. ¶ . 3 he intreateth of the Saints , which he saith had the woundes , as had Saint Fraunces : which historie , among the swarme of false miracles you shall find in the end of this booke . This Pope ( as noteth Frier Iohn de Pineda , lib. 21. cap. 33. ¶ . 3. ) compiled and ordained the Decretals . The lawes of the Popes whereby the Cannonists be gouerned , some are called Decretals which be ( as Pineda in the place alleaged doth note it ) determinatiue Epistles of some doubtful causes which the Pope alone , or with the opinion of the Cardinals and consultation of some maketh . A Decree is called that , which the Pope establisheth by aduise of the Cardinals , without request of any . A Cannon is that which in an vniuersall Councell is established . And this is a distinction of the Glose . Cann . Omnis . Dist . 3. vpon a Decree . He addeth , that the statute in matter of faith is called Dogma : and that which consisteth in matters of vices or vertues , Mandatum . And if it be prohibitiue , an Interdiction it is called without punishment assigned : and Sancion is the member of the lawe , that appointeth the punishment to transgressors , &c. And somewhat lower : Other constitutions , which other popes haue sithens inuented remaine in another volume , which wee call Liber Sextus , compiled and authorised by Pop Boniface the eight and in the Councell of Lyons in France by him published . And Clement the fift made afterwards many others , which are called Clementines , &c. Other Extrauagants many Popes made , &c. Extrauagants be they called , because they are not put in the titles of the Law , as other ordinarie ones be , but each one apart by it selfe , euery one intreating of it distinct matter : euen as Quodlibets are so called , because they be put amongst diuine questions , handled apart by themselues , euery one according to it matter . I thought good ( seeing in this booke is handled the authoritie of the Pope ) to set downe here the names of the lawes wherewith the Pope gouerneth his Church . Iesus Christ the only vniuersall head of his vniuersall Church , with the word of God conteined in the old and new Testament ( which we call the Byble , and our aduersaries so much abhor and detest as the pestilence , and doctrine of diuels ) gouerneth his Church : and therefore vnder such rigorous paine forbid they the reading thereof : calling it a booke of heresies . Arise ô Lord , sleepe not , disperse thine enemies , and driue those away that abhorre thy holie lawe which thy Maiestie hath published by the mouth and writing of thine holy Prophetes and Apostles . In the 1241. yeare this Gregorie 9. died . Don Fernando 3. reigned in Castile . Celestinus the fourth , a Milanist , assayed what he might , to secute the good Emperour Fredericke : but , for that hee was Pope but eighteene dayes , and ( as is sayd ) poysoned : hee could not performe it . In the election of this Celestine the fourth ( saith the historie , ) an English Cardinall called Robert Somerton , lest he should haue succeeded Gregorie the ninth , was poisoned . Celestine being dead , because the Emperour tooke the Cardinals , the popedome was voyd almost 21 moneths , but in the end , at the request of Baldwin Emperour of Constantinople and others , he let them go . Don Fenando 3. reigned in Spaine . When Innocent the fourth , a Genoway , was Pope , of a most deere friend to the Emperour Fredericke he beame a mortall enemie . I will here recite what saith Ieronymus Marius , concerning this Pope , of him saith he : that being Pope he held a Councell against the Emperor at Lyous in Fraunce : in which Councell the Pope himselfe cited the Emperour . The Embassadors of the Emperour besought the Pope to giue him time to come to the Councell : this time the Pope refused to graunt , but there , like a mad man , excommunicated and deposed the Emperour : commaunding that none should obey him , and the Princes to choose another Emperour : whom he so sollicited , and with promises deceiued , that they chose for Emperour Henrie , Lantgraue of Turingia . Fredericke the second vnderstanding hereof , against the Pope and the rest defended himselfe valiantly , vntill being in Pulla , he could not escape the snares of the Pope , where a certaine man by the Pope corrupted , did poyson him . Yet began he notwithstanding to recouer , vntill a young man called Manfredo with money also ( as some say ) by the pope corrupted , strangled him with a towell . Concerning this good Emperour , no credite is to be giuen either to Blundus , Platina , Estella , nor Sabellicus , because they wrote the sayings of the Pope and his flatterers to stirre vp the world , if they might against this good Emperour . Who listeth to knowe the truth , let him reade Petrus de Vinea in his sixe bookes of Epistles . Hitherto Marius . In Sueuia at this time were preachers , that with great libertie preached the truth , against the Pope and his Cardinals , they iustified the cause of the Emperour Fredericke the second and Conrad his sonne : and boldly affirmed , that neithe the Pope , Cardinals , nor Bishops had any authority , because they were stained with Simony , and that they held no power which Christ had giuen them . The Priests ( sayd they ) being in mortall sinne , did neither bind nor loose , nor yet consecrate at al , &c. At the end of their sermons , they said , that the indulgēces which they preached , were not feigned of the Pope , nor inuented of his Prelates , but graunted by the omnipotent God. In the foresayd Councell of Lugdanum , Innocent ordeined , that the Cardinals should vse red shadowes ( which they call hattes ) and cloakes , and ride vpon trapped horses : and this ( saith Platina ) to adorne his order of Cardinals . Note for this purpose , concerning the Cardinals , that which Pero Mexia vpon the life of the Emperour Henry the fourth saith : where to paint Saint Ierome with a hat is made a mockerie : for Saint Ierome died aboue 850 yeares before Innocent inuented the hattes . This Pope Innocent the fourth had many bastards ; whom , after the popish custome he called Nephewes . Vntill the time of this Pope ( as noteth Bibliander ) there was no article of faith , nor law of the Church , that men should worship the bread and wine in the Eucharist . This Pope was the first that created a new God by his transubstantiation : albeit true it is , that Honorius 3. began this building . This Pope offered to Henry 3. king of England , the kingdome of both Sicils , if he would buy it . In the 1254. yeare he died : and Don Alonso 10. called the wise , which was Emperour , reigned in Castile . Alexander 4. an Italian was the first that persecuted and excommunicated Manfred king of Sicilia . By reason whereof , many reuolts happened in Italie . William de S. Amor , a learned man , who wrote against the feigned pouertie of the begging Friars , was in the time of this Pope , which bookes , with a terrible edict the Pope prohibited . This good man affirmed these idle poore and lazie fellowes , which liued by almes , were not in the state of saluation . This Alexander 4. secretly fauoured Richard the sonne of king Iohn of England , for money which he had promised , if he would make him Emperour , but publikely hee made shewe to fauour Don Alonso 10. king of Spaine , of whome hee had receiued verie much money . A double hearted man , is neuer good . In the 1262. yeare , or after others 1261. he died : and Don Alonso the tenth reigned in Castile . Vrban 4. a Frenchman , was Pope , he tooke against Manfred , as his predecessour Alexander the fourth had done . And the better to be enabled for his owne reuenge , he prayed Lewis king of France , to send Charles his brother , Earle of Prouince and Aniou , whom he called king of both Sicils , with a great campe into Italie . Charles in the end , after many warlike conflicts , ouercame and slew Manfred , neere vnto Benauente : and so took he vnder fealty , the kingdoms of Sicilia , with Dukedome of Calabria and Pulla ( the pope against all right , as he that faulteth in whatsoeuer he doth , giuing the same vnto him ) This manifest roberie was the cause of manie ensuing murders . This Vrban the fourth at the instance of a certain woman called Eua , a Recluse in the land of Leege ( familiarly by him knowne before he was Pope ) did institute the great feast of the breaden God , called Corpus Christi . This woman Arnoldus Bostius , and Petrus Premostratensis report , had a reuelation ( a diuellish one no doubt ) vpon the celebration of the feast of the Sacrament , which shee by her letters signified to the Pope , requesting him by his papall authoritie to cause it to be celebrated : Which thing the pope graunted , as by a letter in answere thereof appeareth . This letter thus beginneth : Vrbanus Episcopus , seruus seruorum Dei , dilectae in Christo filiae Euae , salutem , &c. Vrban Bishop , the seruant of Gods seruants , to Euah his beloued daughter in Christ , health and Apostolique blessing : We know ô daughter , that with great desire hath thy soule desired the solemne feast of the body of our Lord Iesus Christ to be instituted in the Church of God , and for euer celebrated of all faithfull Christians , &c. The Letter is long , and therefore contenting my selfe to haue put downe the summe , I haue spared here to recite it . Behold heere , my brethren the cause of this solemne feast , with so manie daunces , Castles , Maygames , playes , maydes borne vpon mens shoulders , streetes strowed with boughes and decked with Tapistrie . A day it is of most great superstition and Idolatrie : a day wherein more villanies then vertues are committed . For who , ( he or shee ) vpon this day , will not see , and be seene ; & that beside which passeth , more to be lamented then laughed at . True it is , that Pope Honorius the third laid the foundation , and made the ground-worke of this building . In the 1265. or after some others , 1264. yeere died Vrban : and Don Alonso 10. reigned in Castile . Clement 4. a Frenchman was like his predecessors , cruell , and a great bloodshedder . He called into Italy against Manfred king of Cicill , Charles Earle of Aniou : Charles vanquished and killed Manfred , whom this vngentle Clement made king of Sicilia , and Ierusalem , with this condition to pay him yeerely 40000. duckats . This caused infinite numbers of men to be murdered . For Conradino , the sonne and heire of Conrade , king of Sicilia , sought to defend his right : but Charles ouercame and tooke him prisoner , together with Fredericke Duke of Austria neere vnto Naples ; and by the counsell of the pope did behead them . For Charles wrote to the Pope what he should doe with Conradino his prisoner ? The Pope answered , The life of Charles , the death of Conradino &c. After him , Adrian 5. against this Charles , demanded aide of Rodolph the Emperour . The kingdome of Naples , by meanes of this cursed Pope , came to the French , and the Dukedome of Sueuia tooke end . In the 1270. yeere , this butcher died . The seat of Sathan was long time , to wit , two yeeres and nine moneths , and two dayes , voide . And Don Alonso 10. then reigned in Castile . Clement the fourth being dead , the Cardinals which were 17. number , to chuse a new pope assembled together ; Amongst whom so great discord arose , that in almost three yeeres space , they could not agree : for euery of them pretended to be pope . Philip king of France , and Charles king of Sicill , hearing of this great discord , came to Viterbo where the Cardinals were , and prayed them to dispatch and chuse a chiefe bishop ; but so great was the ambition of the Cardinals , that all this trauell and sute of the two kings , were to no purpose : & so they returned without any thing done . When they were in the election , inuocating the holy spirit , bishop Iohn Cardinall Portuensis , seeing the great forwardnesse of the Cardinals , said vnto them : My Lords , let vs vncouer this chamber : for the holy spirit through so great roofes cannot enter vnto vs. When the same Cardinall vnderstood that Gregory was Pope , he cōpiled these two verses : Papatus munus tulit Archidiaconus vnus : Quem patrem patrum , fecit discordia fratrum . To wit , an Archdeacon attained to the Popedom , whom the discord of brothers , made father of fathers . All this reporteth Panuinus an Augustin Frier . Behold here what the Romists thēselues report , of the elections of their Popes : behold here Ambition the holy spirit , which in their election gouerneth . Gregory 10. thus elected , in the yere 1273. at Lyons in France did celebrate a Councell : where Michael Paleologus Emperour of Constantinople , who approued the doctrin of the Romaine church , his predecessors hauing 12 times done the like , & as many times more reuoked the same , was present . In this councell it was ordeined , that the Pope being dead , the Cardinals shold shut thēselues in the Conclaue . And that moreouer which Panuinus in the note vpon Platina , vpon the life of this Gregory 10. saith . He renued a fresh the warre of the holy land . And in 5 yeres that he poped , neuer saw Rome . In the 1276. yere he died , and Don Alonso 10. reigned in Castile . Innocent 5. a Burgonion , was the first begging friar that was made pope : for which cause , he much fauored his dominicks . And hauing poped 6. moneths & 2. daies , the same yere with his predecessor he died . Adriā 5. a Genoway was the nephew , or as is thought the son of Innocēt 4. whē he was Pope , he went frō Rome to Viterbo : frō whence he wrote to Rodulph , the Emperour to aide him against Charles king of Sicilia : which Charles , had the former popes against all right made king of Sicil , as in the life of Clement 4. we haue noted : but the Emperor occupied in the wars of Bohemia , could not succor him . He poped but one moneth , & 7 daies & then died . Iohn 22. ( or 21 or 20 ) before he was pope called in latin Petrus Hispanus , was born at Lisbon , & by professiō a Phisition . Albeit this mā was holden for very learned ; yet was he very vnskilfull to gouerne . And as saith Platina wrought more domage thē profit to the popedom . Many things he did , which shew his folly & lightnes . One good property he had , that whē he saw a yong man inclined to study , with benefits & money he would aide him . This mā ( foolish as he was ) promised by the stars long life to himselfe : & so would tell it to all men . But it farre otherwise happened to him : for a certaine chamber which Valerius calleth a sporting chamber , & Estella calleth it a precious bed chamber , which he had builded for his pleasure , in the pallace of Viterbo , at the end of 4. dayes , fell suddenly to the ground : & the Pope was found betweene the timber & the stones : who ( hauing poped 8. moneths , and 8. daies ) at 7. dayes end , in the 1277. yere died . Six moneths after the death of his predecessor , was Nicholas 3. chosen : for the Cardinals could not agree : at the end of which time , Charles king of Sicilia ruling as a Senator in the Conclaue : Nicholas 3. was chosen : who after he was pope began thē to persecute Charles : he tooke frō him the vicaredge of Hetruria : he tooke frō him also the power of Senator , giuē him by Clement 4. he forbad , that no king or prince thenceforth should dare to demand or administer that office , & tooke it to himselfe . But Martin the 4. his successor , did restore it vnto him . For so agree the Popes , that that which one doeth , another vndoeth . This Nicholas with great wars vexed Italy . And the better to effect his purposes , he perswaded Don Pedro king of Arragon , to demand the kingdom of Sicilia : seeing it was his in the right of his wife Constance . This counsell much pleased Don Pedro : which was afterwards the cause of much bloodshed : In the yere 1381. died Nic. Martin 4. a Frenchman ( Panninus cals him 2. ) with great humanity receiued Charles king of Sicilia , and restored him to the dignity of Senator ; & that moreouer , which his predecessor had taken frō him . He excōmunicated Don Pedro king of Arragon ; who leuied a great armie to inuade Charles in Sicilia : gaue his kingdome for a prey , to the first that could take it : absolued all his vassals from their oth to him made , as their king &c. yet Don Pedro of al this made no reckoning , but passed into Italy , & aided by Paleologus , Emperor of Constantinople wan Sicilia . The Sicilians for their pride & luxuritie , bare great hatred to the French , so that they conspired against Charles & his frenchmen , & toulling the bels , they issued out , & killed all ; nor sex nor age regarded ; yong & old , men and women , albeit great with child they destroyed . These be the Euensongs , which the Sicilians call so famous . After this , Charles with his armie comming to Naples was vanquished , taken , & ( as saith Platina ) sent into Arragon . This Pope Martin tooke the concubine of his predecessor Nicholas 3. when Martin had 4. yeares and one moneth poped , in the 1285. yeare he died , of whom ( saith Platina ) that after his death , he wrought great miracles . Don Alonso 10. then raigned in Castile . Honorius the fourth following the steps of his predecessor Martin 4. confirmed the excommunication , and interdiction against Don Pedro , which held the kingdome of Sicilia . In the 1288. yeare , and the second yeare of his popedome , died Honorius . Don Sancho the braue raigned in Castile . When ten moneths and eight dayes of the vacation were expired : Nicholas the fourth was chosen . In this time were great tumults in Rome . So that in the 1292 yeare , for very griefe and sorrow ( say they ) he died . When Nicholas was dead , the Cardinals for more quiet election of a new Pope , went from Rome , to Perusio . But notwithstanding so great were the discordes among them : that in two yeares , three moneths , & two dayes , they could not agree together . Don Sancho 5. raigned in Castile . After so great a vacation Celestine 5. by the fauour of Charles king of Naples , & of Cardinall Latinus was made pope . This pope in his first Consistorie , ( as sayth Christianus Masseus ) willing to reforme the church for example vnto others , began the reformation of the ecclesiastical persons , resident in Rome : for which the church men were so offended with him , that they called him blocke , and foole : among whom was a Cardinall named Benedict , or to speake better Maledict , which after being Pope was called Boniface 8. He I say , placed a certaine person in a chamber of the pope : which person many nights thorough a trunke , should say these words : Celestine , Celestine , renounce : for the burthen is greater then thou art able to beare : Celestine being a good man , without deceit , and not malicious as Maledict was , supposed it was an Angell , that spake to him by night : and so for discharge of his conscience , began to treat of renouncing : which heard of king Charles , he besought him with great instance , in no wise to renounce . And all the people did the same : but Celestine answered , he would doe that which God willeth . In the end being exhorted by many of the Cardinals , and chiefely by Maledict that succeeded him , hauing first made a decree by consent of all the Cardinals that the pope might renounce after he had 6. monethes bene Pope ; he renounced , and so Boniface was made Pope : who when hee was Pope , fearing ( as saith Colemucius in his Neapolitaine historie ) the holines of Celestine , laid hand on , and tooke Celestine , after he had renounced , and in the way to Yermo , where before he was Pope , he had liued . Celestine thus taken , in the thousand two hundred ninetie fiue yeere died . Boniface like a subtill and craftie man yeelded ( albeit but friuolous ) his excuses . Be it as it wil be ( saith Platina ) this is notorius ; that verie vngratefull and craftie was Boniface ; seing by his ambition he deceaued so holie a man , caused him to renounce his Popedome , and going to Yermo , tooke him , and put him into a Castle ; where before the time of a yeare , and fiue moneths , after he was made Pope he caused him to die . Of this Celestine ( saith Genebrardus ) by authoritie of some hiostories , ( as Pineda lib. 22. cap. 7. 5. 3. reporteth it ) that this holy Pope comaunded , that thenceforth neither Popes nor Cardinals should ride , but on Asses , as rode Iesus Christ , and he him selfe , whiles he was Pope ; as writeth Papirus , &c. Don Sancho the braue reigned in Castille . Boniface 8. of the Spanish race , through his great ambition and deceipt , was pope : as in the life of his predecessor we haue declared . So arrogant he was ( saith Platina ) that he no man regarded : some of the Cardinals complained of him , to the kings and Christian princes , accusing him of Ambition , that against all right and reason , by deceauing , and causing Celestine to be taken , with that moreouer which before we haue recited , he had made himselfe pope . So greatly this pope hated the Gibilins , that vpon a time , being the first wednesdaie in lent , Prochetus , Archbishop of Genoa , kneeling at his feete to take ashes , the pope , in steed of saying , Remember that thou art dust ô man , and to dust thou shalt returne , he said , Remember man that thou art a Gibiline , and with the Gibilins into ashes shalt returne : and in stead of putting ashes vpon his head , he cast them into his eyes : and depriued him of his Archbishoppricke , albeit afterwards againe hee restored him . This Pope excommunicated Philip king of Fraunce , because hee would not suffer him to draw money out of Fraunce , and banned him and his race , vnto the fourth generation . He would not confirme Albertus the Emperour , albeit two or three times he had requested him , except ( Philip deposed ) hee would make him king of France . And so on a time , as by ouermuch ambition and pride , he was besides himselfe , hee girt vnto him a sword , put a crowne vpon his head , and gloried that hee was Emperour and chiefe Bishoppe : and so denied the confirmation of the Emperour . But of himselfe afterwarde for the hate he bare to the French king , did he offer it . The cause of this hate recounteth Carion . lib. 5. He adunaced the excommunication , to Don Peter king of Arragon : euer sought to entertaine discord in Italy : gloried that hee was porter of heauen : and that he might be adiudged of no man : he was the first that appointed the Iubile , promising full pardon and remission of sinnes to such as should visite Rome . The Fraticellians which saide that the Clergie ought to imitate the Apostles , he condemned . He compyled the Sexto of the Decretals , and commaunded them publiquely to be read in all Vniuersities . Of the Decretals read aboue vpon Gregorie the ninth . He canonized Saint Lewes king of France , and vncanonized Harmon of Ferrara ; commaunded him to be vntombed , and after hee had beene buryed thirtie yeeres , to be burned . Of this Hermanus ( saith Histor . Pontific . vpon the life of Boniface the eight ) that more then twentie yeeres they helde him for holy in Ferrara , and then was he verified to haue beene an heretique , of those which were called Fraticellians . Of this Boniface ( saith Cornelius Agrippa , lib. de vanitate scientiarum , cap. 62. This is that Boniface the great , which did three great and wonderfull things . The first that with deceipt and a false Oracle , he perswaded Celestine to renounce the popedome : The second he compyled the Sexto of the Decretals , and affirmed the Pope to be Lorde of all ; The third hee instituted the Iubile , and market of Indulgences , and he , the first that stretched them out euen vnto Purgatorie . Thus farre Agrippa . Of the Iubile , afterwardes vppon Nicholas the fift , and Alexander the sixt , and Carion lib. 5. The ende of this beast was thus ; some which for feare of him , had hid themselues in the mountaines and woods , holding the wilde beastes , not so cruell as he that was Pope , came to Anagnia , where secure was the Pope in the house of his father , and breaking the gates , they tooke , and caried him to Rome , where fiue and thirtie dayes he remained ; after which time , hauing poped eight yeeres , nine monethes , and seuenteene dayes , in the 1304. yeere of very griefe and sorrowe hee died . Frier Iohn de Pineda , speaking of this Boniface 8. lib. 22. cap. 11. ¶ 3. sayeth : he added that , which to many others seemed meere noueltie ; namely , that he , ( as wrote also Papyrus Saonensis ) was Lord of all the world ; which thing Philip king of France did denie him &c. And a little lower , sayth the same Pineda : Crantzio sayth , that on a solemne day to declare himselfe Lord , as well of the temporaltie as of the spiritualitie : pontifically arrayed as a Pope he shewed him selfe to , and blessed the people ; and another day clothed as an Emperour , carying before him a sword naked shewed himselfe , and cryed out , saying , Ecce duo gladij hic , &c. Beholde here two swords &c. wherein he would say ; that he was Lord of both swords , ciuill and spirituall . This is that Pope , of whom say the Historians , that he entered like a Foxe , liued like a Lyon , and died like a dogge : Thus died that Boniface ( sayth Platina ) that more endeuoured to terrifie Emperours , Kinges , Princes , Nations , and people , then make them religious . He attempted to giue and take away kingdomes , dispatch men and eftsoones call them backe , euen as hee listed himselfe , much thirsting after golde . seeking for it on all sides more then can be spoken . Pandulphus Calenucius , in the fifth booke of his Neapolitane historie , recounteth manie great villanies of this Pope . With Boniface the eight will I conclude , saying that which Frier Iohn de Pineda in his twentie and two booke , chapter 12. ¶ 1. saith . Let ambitious men ( saith hee ) note the life and death of Boniface , so openly practised in his popedome : and who coueteth more ( saith Frier Iohn de Pineda ) let him read Iohannes Vilaneus in the eight booke of his historie . And notwithstanding he was such a one as manie men worthy of credite , doe paint him out , yet did Clement the fifth for all this celebrate a Councell in Vienna , where were present ( as saith Frier Iohn de Pineda ) three hundred Bishoppes , with very many other Prelates : and it was there determined , that Pope Baniface had bene most Catholike , a Christian and true Pope and Vicar of God. Wo vnto you , that call good euil , and euill good . Behold here if the Pope and Councel may erre . Don Fernando 4. the sonne of Don Sancho reigned in Castile . Benedict 11. or after others , the 9. a Dominican was very liberall to entertaine Idolatrie . When he was Pope , he cited those that had taken Boniface his predecessour : and for not appearing before him , he excommunicated them for their contempt . Hee absolued of the excommunication the king of France , and receiued into fauour Iohn and Iames Cardinals of Colen , whom Boniface so much abhorred . This good is reported of him , that he would not see his mother poore , but poorly clothed . In the 1305. yeere , 9 moneths of his popedome not fully complete , he died , and of poyson ( as is thought ) giuen him in certaine figs sent him by an Abbesse : Don Fernando 4. then reigning in Castile . After great differences , who should be Pope , Clement 5. a Gascon , was chosen being absent . His election being knowne , he departed from Burdeux , where he was Archbishop , and came to Lyons in Fraunce , whither he commanded ( and they so did ) all the Cardinals to come , and so the Court of Rome in the 1305. yeare passed into Fraunce , and there continued almost 74. yeares . At the coronation of this Clement , Philip king of Fraunce , Charles his brother , and Iohn Duke of Brittaine were present : vpon whom , and other twelue also , fell a wall , whereof they all there died . The king also himselfe receiued some part of the euill ; and the pope sawe himselfe in so great a straite , that he fell from his horse , and lost a Carbuncle , which he bare in his Miter , or as they call it Reyno , worth 6000. Florences . How could he say with Saint Peter , whose successour ( saith he ) he is , Gold and siluer haue I none ? The pompe of this coronation ended , many Cardinals he made , & all were French men . To Rome he sent three Cardinals , with authority of Senatours which should gouerne the same , and Italy also . He made a decree that to the elected Caesars in Almaine ( albeit they were called kings of the Romanes ) the pope notwithstanding should giue both authoritie and name : a Brotheller was this Clement , and Patron of whores , and so for his pleasure and delight , setled his Court at Auignon . At Vienna in the 1311. yeare , he celebrated a Councel : in which ( for their goods sake , wherewith he inriched those of S. Iohns order of the Rhodes ) most cruelly he dissolued the Templars , which were more rich then the French king himselfe . The great maister of the Templars , & one of his companions in the presence of the Cardinals he burned at Paris . Against the Fraticellians , Begardians , and Begninians , that denied to adore the bread in the Sacrament , he published a Bull. He excommunicated the Venetians , Florentines and Lucquesians . The feast of the Recluses dreame in the life of Vrban 4. before mentioned , which feast is called Corpus Christi , he confirmed . Celestine 5. he cannonized . But why condemned he not Boniface 8. who was a traitor to his Pope & Lord Celestine ? In the 1314. yeare Clement died . In which same yeare , as the Emperor Henry from Lucemberg meant to come into Sicilia , offered and giuen him by the Sicilians themselues , a cursed man called Bernardus de Monte Policiano , a Dominick Friar , who fained of set purpose great seruice to the Emperor , gaue him poyson in the Sacrament . And whē the good Emperor perceiued that he had giuē him poison , he said vnto him : Sir , depart hence : for if the Almaines perceiue what thou hast done thou shalt die an euil death . The cursed Dominick fled to Sena , where like another Iudas , he receiued the money promised for his treason . But his fellow Dominickes could he not deliuer : for in Tuscan , Lombardie and diuers other partes , many of them were murthered , and they and their monasteries by fire and sword perished . Fryar Iohn de Pineda lib. 22. cap. 24. ¶ 4. of this Clement speaketh these words ; Saint Antoninus Iohannes Villaneus and Papirius say : that hee was very couetous of money and thence it happened , that he suffered Simony in matter of benefices , to goe so openly through his court : meerly ignorant bee they , which say the Pope cannot be a Simonist : seeing we know by deuine law , that to buy or sell things holy and spirituall , is called sinne , and is that of Simony &c. It is no marueile ( being such ) though he approued that good peece Boniface 8. Two yeares , 3 moneths , and 17. dayes the Sea was voyd . In the time of this Pope , Don Alonso 11. reigned in Castile . After many contentions among the 23 Cardinals , Iohn 23 , or 22. or 21 was chosen . The Cardinals ( as saith Saint Antoninus whom Friar Iohn de Pineda alleageth ) disagreeing , they yeelded the court to this Iohns disposing , and whomsoeuer hee should name , was to be holden for Pope , &c. & he named himselfe . And somewhat lower saith Pineda , Titus , Liuius saith , that the Romans were offended , because Apius Claudius had chosen himselfe of the Decemuiri , and Lucius Furius Camillus to be Consull , and they were pagans ; and to be named Pope he being a Christian , held it no let , &c. Such like vnto him was this Iohn 24. that elected himselfe . This Pope depriued Hugh , Bishop of Catura , disgraded , and deliuered him to secular power to be tormented , embowelled , and burned till he were dead . The cause of his great crueltie was this , that the said Bishop ( he said ) had conspired against the Pope . This Iohn much affected nouelties , of one Bishopricke he made 2 , and contrarywise of 2 , one . Of an Abotship , he made a bishoprick : and of a bishoprick , he made an Abbotship . Caragoça he made an Archbishoprick ; and fiue bishopricks of 11 , in the Prouince of Taracona hee gaue it for suffraganes . The Knights of Christs order ( as they call it ) to fight against the Moores , he instituted in Portugale : and by consent of Don Alonso king of Portugal , gaue them the goods of the Templars . Those he condemned for heretiques , which said , Christ and his Apostles had nothing proper . He forbad this question in the vniuersities , to be disputed . He condemned one Peter a Franciscan Friar , because he exhorted men to follow Christs pouertie . For which cause , many were condemned , and burned . This Pope so cruell against such as he called heretiques , erred in the faith , and was an heretike : For hee taught that the soules , seperated from the bodies , saw not God , nor reioyced with him before the day of iudgement . For so ( as saith Masseus ) deceiued by the visions of one Tundall an Irishman , had his father taught him . By that saying of the Lord to the theefe vpon the Crosse ( This day shalt thou be with mee in Paradice Luke 22. 43. ) and by the speech which he vttered concerning Lazarus , whose soule ( saith he ) was in Abrahams bosome , Luke 16. 22. by that which saith S. Stephen Act. 7. 59. Lord Iesus receiue my spirit , imitating therein , his maister , who being vpon the crosse , said , Father Into thy handes I commend my spirit . And by the saying of S. Paul Phil. 1. 21. To me Christ is gain , whether in life or death . and verse 23. I desire to be dissolued and to be with Christ , and that ( he saith ) is better for him . Also Eccle. 12. 7. And dust returne to the earth &c. & the spirit returne to God that gaue it . Also Matth. 22 , 23. the Lord speaking of Abraham , Isack & Iacob , ( who were dead as touching the body ) saith , that God is not a God of the dead , but of the liuing . And Luke 16. 9. Make ye friends of the vnrighteous Mammon : that when ye shall haue neede , to wit , when ye shall die . They may receiue you into euerlasting habitation . And 2. Cor. 5. 8. ( we loue to be out of the body , and to be with the Lord ) is this heresie confuted . Whereupon it followeth that the soules of the faithful which die in the Lord , see God ; and at the parting from their bodies , enioy his presence , in these two thinges , to see God , and enioy his presence , our happinesse consisteth . To , teach and preach this heresie , this Pope sent 2 Friars to Parris the one a Dominican , the other a Franciscan , vnto whom Thomas Vales an English Dominicke opposed himself , for which the Pope cast him into prison : many others likewise opposed themselues . In conclusion , the vniuersitie of Paris ayded by the fauour of their king Phillip the faire , who had withdrawne himselfe , and all his kingdome from the Popes obedience ; compelled the Pope ( as he did ) to recant : & not without sound of trumpet , for feare of loosing his Popedome : as Iohn Gerson in the sermon of Easter , doth witnes . The errors of this Pope which now we will reckon are according to the papists , errors ; but according to Christian religion perfect truth . He commaunded the Nunnes , called Beguinas , to marry . He could not abide to see pictures , nor Images . He affirmed that Iesus Christ gaue no other rule to his Apostles , then that which he had giuen to all faithfull Chistians . The Apostles ( said he ) neuer vowed Chastitie ; And that vowes make not them perfect , which vowe them ; nor put them in the state of perfection . We will now returne to his wonders . Iohn Mandeuell lib. 1. cap. 7. reporteth this Pope to haue written a large Epistle to the Greciās , saying , That there was but one church , whose head he was , & the vicar of Christ . Whereunto the Grecians in few words answered , thy power ouer thy subiects we verily beleue to be great , thy excaeding pride we cānot suffer thy couetousnesse we cannot satisfie ; the deuill be with thee : for the Lord is with vs. In this Laconismo , or breuitie , well declared the Grecians the whole state of the Pope . This Pope Iohn proclamed the Emperour Lodowicke of Bauiera for a Rebell , Sismatique , and heretique . The cause was ( as saith Ieronymus Marius ) for that the Emperour being elected by the Princes , without othe of subiection to the Pope , as Clement 5. had commanded , tooke vpon him the administration of the Empire . The Emperour to auoyd contention , sent his Embassadours to the Pope , being then at Auignon : requesting at his hands the authority and title of the Emperour . But so farre of was the Pope from graunting this , that he sent home with a mischiefe , and verie euill intreated the Ambassadours ; peremptorily cyting the Emperour himselfe , personally to appeare in Auignon , and submit himselfe to the decrees of the Church : But the Emperour knowing the tyrannie which the Pope vsurped in the Church , and perceiuing that he had receiued onely of God his Emperiall Maiestie , would not , as a seruant , subiect himselfe , nor come to Auignon . Affecting peace notwithstanding , he eftsoones by Embassadours did gently request him to graunt what he demaunded . The Pope was still obstinate , and for the hate which he bare to the Emperor , excommunicated the Vicounts , whom the Emperour had placed to gouerne Millan . When the Emperour sawe his obstinacie , he came to Rome : where he was very magnifically receiued : and demaunded of the Romanes that which the Pope had denyed him : The Nobles of Rome hearing this , sent their messengers to the Pope , beseeching him to come to Rome , and graunt that which the Emperour desired : which if he denyed to doe , they would doe ( said they ) according to the law and auncient custome of the Romans : yet for all this was the Pope nothing moued , but rather much more incensed , and cast them from his presence , with many iniuries and threatnings . When the people of Rome saw this , they determined to graunt that which the Emperour demaunded : and so the Senators Stephen and Nicholas , by commaundement of the Clergie & people crowned the Emperour , with his wife the Emperesse . This knowne to Pope Iohn ; he made great processe against the Emperour calling him heretique , and saying he had committed high treason : he depriued him of all that he had , excommunicating him a new , with a most cruell excommunication . Thus farre Ieronymus Marius . Diuines and lawyers in those times were not wanting that affirmed Christ and his Apostles to haue had nothing in proper , and that the Emperour in temperall thinges was not subiect to the Pope . The Emperour and Nobles of Rome well perceiuing the villanies of the Pope ; and the Romans much stomacking their messengers bad intreatie with the Pope ; all with one consent determined that the ancient custome of choosing the Roman Bishop , should bee eftsoones obserued : namely , that the Pope being chosen by the people of Rome , should be confirmed by the Emperour . And so declaring Iohn to be an heretique , tyrant , and no pastor , but a perturber of the peace publique of the Church , they chose Petrus Corbarensis , a Minorite , whom they called Nicholas 5. This Pope graunted tenthes to Charles the faire , king of France for the conquest of the holy land ; and willing them against the Emperour Lodwicke Bauare . The king was ill thought of , and worse also the Pope , when it was knowne ( which was a scandalous theft ) that to the halfes they were graunted : as saith Fryar Iohn de Pineda lib 22. cap. 25. ¶ 6. In this Popes time ( saith Carion lib. 5. ) was the question handled , if the Emperor ought to depose the Pope , when he shal not doe his dutie in his office , and put another in his place : as did Otho 1. who deposed the Pope after that his cause had bene heard in the Councell . In this time , and the 1335. yeare , dyed Pope Iohn , beeing 90. yeares old . He left so much treasure , as none of his predecessors had done , to wit , 205000. dragmes of gold : or as saith Friar Iohn de Pineda lib. 22. cap 26. ¶ 4. a millyon he left in money and 700000 duckets : and in the margin , he saith : some say 25. millions , how shall he say with Saint Peter whose successor he boasteth to be . Siluer & gold haue I none . The Bull of this Popes recantation , touching the heresie of the Soules ; in the Historie of Petrus Premostratensis appeareth . In the time of this Iohn , Don Alonso 11. reigned in Castille . Don Alonso the sonne of Iames 2. in Aragon , and another Don Alonso in Portugale . Benedict . 12. ( or 10. ) was no better to Lodowick the Emperour then was Iohn 23. his predecessor . He confirmed the excommunication , and that moreouer which Iohn had done . For which cause the Emperor assembled in Almaine all the Electors , Dukes , Earles , Bishops , and learned men . In whose presence he shewed , that the Electors of the Empire , and none others , ought to chuse the king of the Romans ; who being so elected ( as Emperor ) without the Popes confirmation , might exercise , and administer the office of the Emperour . This good Emperour shewed further , that saying of the Pope to be false , that the Imperiall seate being voyde , the Pope was the gouernour of the Empire . He shewed , that this was against the libertie , dignitie , law , and Maiestie of the sacred Empire , and that the good and approued custome , which hitherto had beene obserued , was , that the County Palatine of Rhin , in the time of such vacation , should gouerne the Empire , graunt the fees , and ( the Clementine notwithstanding ) further dispose of the affaires of the Empire . In conclusion , so great was the goodnesse of this Lodowicke , that Benedict receiued him into friendship , and absolued him of the excommunication . Albeit , in very deede , the Pope did this , not so much for the goodnesse of the Emperour , as that he might ayde him against the King of France , whom hee feared : and so by publike edict , ad●ulled and made voyde , all whatsoeuer his predecessors had done against the Emperour , saying : that Iohn had exceeded his dutie in excommunicating of the Emperour , &c. And that which in his defence the Emperour had done like a good Christian he had done it . In the time of this Pope liued Franciscus Petrarca , who had to sister a beautifull woman : whom this old lecher the Pope , with great summes of money bought , for his pleasure , of her other brother called Gerrard . For the Popes abhorre to haue lawful wiues , and loue to embrace strumpets . In the 1342. yeare , dyed Benedict 12. Don Alonso 11. reigning in Castile . Clement 6. ( as saith Ieronymus Marius Eusebiocatiuo ) was was much giuen to women ; very ambitious , desirous of honour , and power , and with a deuillish furie furious . He caused writinges to be fixed vpon the dores of the Churches , wherein , with terrible threates and punishments , menaced the Emperour Lodowicke , if within three dayes he did did not that which he commaunded The Eemperour being a peaceable man , and enemye to blod shed : set his embassadors to the Pope , beseeching him , to pardon and receiue him into his fauour ▪ But the Pope answered , that by no meanes he would pardon him , vntill he should confesse all his errors and heresies , depriue himselfe of the Empire , put himselfe , his children , and all that he had into his handes to doe therewithall as he best pleased and had also promised not to take againe these things , without his fauour and good will. To all this that the Pope demanded , for the auoiding of warres and slaughter , which he saw imminent , if he subiected not himselfe , the Emperour yeelded : and so sware to obserue that which the Pope commanded . Whereat the Pope himselfe wondered : and neuer thought the Emperour would so haue done : yet for all this , was not this vnmercifull Clement appeased : but frō day to day , became worse : he confirmed all that which Iohn 23. had done against Lodowicke the Emperour : commanded the Princes to choose another Emperour : tooke the Archbishopricke from the Archbishop of Maguncia : and because the Archbishop , seeing the innocencie of the Emperor , wold not be against him , depriued him of the Electorship . With great summes of mony were the rest of the Electors corrupted by Iohn K. of Boheme , to the end they might vow for Charles his son : & so they chose him Emperor . Which election this vnmerciful Clement thē approued . Thus left Lodowike the gouernment of the Empire . But the Pope not herewith contented , sent one in wine to giue him poison , wherof he died . Hasten ô Spaine to know this cruel beast . Frier Iohn de Pineda lib. 22. cap. 28. ¶ 2. saith : Leaue we Pope Clement in his Court at Auignon , where Symony hath free passage in the exchange of benefices , &c. This pope to rake together mony , reduced the Iubile from an hundred to fifty yeares : which in his absence , & the 1350. yeare was celebrated at Rome . Boniface 8 did institute the same from 100 to 100 yeares . This Clement 6. authorized the Bishop of Bamberg to absolue all such as had takē part with the Emperor : but with 3 cōditions . The 1. to swear fealty to him , as to the Vicar of God : the 2. to beleeue that the Emperor had no right in the electing or deposing the Pope : the 3. not to acknowledge any for K. nor Caesar , if he wer not by the Pope confirmed : Euidently shewed this Clement 6. the authoritie hee tooke in heauen , Purgatorie and Hell. For in his Bull of Iubile , speaking of the Pilgrime , that iornying to Rome to obteine the Iubile , should die in the waie : We graunt ( saith he ) that if being truly confessed , he shall die in the waie , he shall be free , and absolutely absolued from all his sinnes : And moreouer , we commaund the Angels , to place the soule ( wholly freed from purgatorie ) into Paradice . And in another Bull , he saith : We will not that the paines of hell shall any way touch him . He graunteth to such as take the Cruzado to goe a warfare ; that they may drawe 3 or 4 soules , of whome they will , out of Purgatorie . The popish Bulles , are very mockeries . Bulla is a Latin word , as much to say as a litle bubble , which the raine maketh in the water ; being a vaine thing , and of no continuance . There is also in Latine a prouerbe , which saith , Homo bulla : man is vanitie . The popes purposely ( it seemeth ) haue put this name in their Indulgences and pardons ; whereby , they signifie their bulles , to be mockeries , and vanitie . For such then let vs hold them . In the 1352. yere Clement 6. being alone in his chamber , sodainly died . Don Alonso 11. then reigned in Castile . Innocent 6. a Frenchmen , was very sparing to giue , and very liberall to take , and so gaue he benefices most liberally to such as gaue most for them . He sent his Legate into Italie , Don Gill Carillo of Albornoz a Spanish Cardinall , and Archbishop of Toledo . A great warrier was this Don Gill , and so more exercised in armes , then in the Bible . In Rome gaue he the crowne Imperiall to Charles , sonne of the king of Boheme : But with this condition , that the Emperor should no longer remain in Rome nor Italie . This Cardinall at his owne charge , buylded a notable Colledge for the poore Spanish Students in Bologna . Thus far Tarapha vpon the life of Don Pedro. Fryar Alonso venero in his Enchiridion of times , saith , that in the 1351. yeare , this Cardinall commanded he should after death , be brought on mens shoulders to the Church of Toledo : and so was he carried , the Pope giuing great Indulgēces to whom so euer would be partner in that traueile . For which cause , all the people by whom he came , went out to receiue him , and one people carried him to another , and the other , vnto another , vntill they came to Toledo . In saying this Don Gill to haue bene in the time of Martin 5. Venero is deceiued . Platina , and Tarapha place him in the time of Innocent 6. In the courts which at this time were held in Perpinan , he commanded , that not at the incarnation , which is the 25. of March : but at the Natiuitie , the yeare should beginne . This custome to begin the yeare at the incarnation , is yet to this day obserued in England . When Innocent heard the difference happened betweene the king Don Pedro , & the Queene his wife ; Cardinall William , to make friendship betweene the king and Queene , and the states of Castile which tooke parte with the Queene : but seeing the king obstinate , without ought effecting , he returned , and the Queen for griefe & sorrow afew dayes after died Auignon in the 1362. yeare , this Pope died in . Vrban 5. being absent , and no Cardinall was chosen Pope . Cardinall Don Gill Carillo he sent into Italie for his vicar generall : which office he had executed , in the life of his predecessor Innocent 6. as before we haue said . In the 4. yeare of his Popedome , this Pope with his Cardinals , came from Rome to Auignon . In the Lent time , he sent a Rose to Iane Queene of Sicilia , & made a decree euery yere to giue this Rose vpon that Sunday in Lent which they call Laetare : & so returned with his court into France . In the time of this Vrban was the Archbishop of Colonia ( as saith Petrus Premostratensis ) maried . D. Illescas vpon the life of this Vrban 5. saith : That when he had forgotten where were the heads of the holy Apostles Peter & Paule : instantly did the Emperour sollicite the pope that they should be sought for . And at last were they found in a chest , in the Sancto Sanctorum of S. Iohn de Lateran , & put in the place where nowe they remaine , &c. See here the assurance which our aduersaries haue of their so great relikes . In the 1371. yeare , & not without suspition of poison , Vrban died . Don Henry 2. bastard son of Don Alonso 11. reigned in Castile . Gregory 11. Nephew or son to Clement 6. being 17 yeers old was made Cardinal . When he was Pope , seeing all Italy to bee mutinous , & almost all fallen frō his obedience : by the counsell of Catalina of Sena ( who was afterwards canonized ) & of Baldo his master ( as saith Volateranus . ) In the 1376. yere he left France & with 12 galleyes came to Rome . Clement 5. remoued the Court of Rome into Fraunce : where it was holden almost 74 yeares . Others say that Saint Bridget returning from Ierusalem , came to Rome : & wrote to Gregory , saying : that the Lord wold that the Romane Court should returne to Rome . So also saith Masseus . Others ( among whom is Crātzio ) say , that the Pope reproued a certaine Bishop , because he followed the Court Papall , and was not resident vpon his Bishopricke : to whom answered the Bishop : And thou Pope of Rome , why giuest thou not example to others , by returning to thine owne Bishoprick . And so the Court of Rome , either by the counsell of one of the two women , or both , or by the counsell of a Bishop , at the end of 74. yeares returned to Rome . This Pope did excommunicate the Floren●ines , which had bene the heades of the Rebellions : against whome he made great warres , because they nought regarded his excōmunication . In the 1378. yere died this Gregory . In whose time Don Henry 2. raigned in Castile . When Gregorie 11. was dead , the clergie & people of Rome , that the court of Rome should not eftsoons returne into France , ran to the cardinalls , and praied them to make choice of some Italian ; but in no wise of a French man. And as they began to make the election , between the Cardinals ( which were 17. 4 Italians , & 13 Frenchmen ) arose great contention . The French being many more in number , might easily haue preuailed , but they durst not , for the Romans were in armes , and threatened them , except they chose an Italian . For which cause on Fryday the 9. of April made they a Pope , & called him Vrban 6. And ( as saith Platina ) before he was published , & not once suspected to be pope , the French Cardinals , began a grudge , saying , that this electiō was vnlawful , and nothing worth : because ( the Romans requiring with weapons in their hands , that the Pope should be an Italiā ) by fraud & force it was made . And so the Cardinals de parted the Conclaue : some retired to the Castle S. Angello : others , to the mountains , to escape the rage & fury of the people . When Cardinall Vrsinus saw the great discord among the Cardinals , he well hoped he should be Pope , and so did hee surely pretend it . Thus farre Platina . Eight of the French Cardinals , fearing the seuerity and cruelty of Vrban , went to Fundo : where for the causes aboue said , and alleaging that the seat was voyd ( & yet there were 18 Cardinals ) ayded by Iane Queene of Naples , another Pope they elected , whom they called Clement 7. This was the most pernicious Sisme , & longest lasted of any others . For vntill the Councell of Constance began , which was 40 yeares after , & 10 yeres after that it continued : so that it endured 50 yeares . Who listeth to know the deceipts , subtilties , periuries , dissimulations , &c. of those that poped in the time of this Sisme , let him read Theodoricus de Nyem , who as an ey-witnes , wrote the historie of this Sisme : & Bonin Segino in the Florētine history : & Frier Iohn de Pineda lib. 22. cap. 37. ¶ . 3. 4. This Vrban ( saith Estella ) was a man subtil & reuengefull , bearing iniuries in mind ( not that which he had done , but that he had receiued ) Crantzio saith , that he was fierce , cruel & vntreatable : & so being Pope , he sought not to set peace but wars : & to reuenge himself on the Frēch Cardinals & Queen Iane. For which cause , & to make thē on his part , he absolued the Florentins , of the excōmunication , which Gregorie his predecessor had giuen out against them . This Vrban caused 5 Cardinals to be put in 5 sacks , and so cast into the sea , where they were drowned . From this kind of death , but very hardly , escaped Adam an English Cardinall . The cause why the Pope did this , was , for that these Cardinals taking part with Clement 7. had conspired against him . After this , for the better strengthening of his faction , he made in one day 29 Cardinals , three of them ( saith Platina ) were Romans , & all the rest almost Neapolitans . Pandulphus Colenucius , a most learned Lawyer , addeth in his Latine Neapolitan history another cruelty , much greater then this we haue spoken of . This Vrban ( saith he ) being in Genoa , cōdemned to death three Cardinals , commanded their heads to be cut off , their bodies to be rosted in a furnace & being rosted , to put thē into sackes , and whēsoeuer he went frō one people to another , he caried them vpō 3 horses : & that it might be known they had bin Cardinals , they placed their red hats vpon the sackes . All this he did , to be feared : & that none shold dare to attempt ought against him . Thus far Colenucius . This Vrban vnable by force and artes , to be reuenged on Queene Iane , sent to intreat Charles , nephew of the king of Hungarie , to come aid him with an host , & he would make him king of Naples . Charles aided with the counsel & people of the king his vncle , came and seazed the kingdome of Naples : tooke Queene Iane , who was retired to Newcastle , a fort in Naples , and so taken , put her to death . The Pope vntil this time was a great friend vnto Charles : but as peace among the wicked doth not long continue , so this great loue of the Pope turned into much more hatred . And why , deeme you , his Diuellishnesse was so much offended ? The cause was , for that Charles refused at the Popes request , to make the Nephew ( or as some thinke the sonne ) of the Pope Prince Campano . Platina , Colenucius , and others recite this historie . When the Pope could not obtaine this , being a man vnciuill , vngentle , and ill beloued , began to threaten . Wherere with the king was so much offended , that the Pope for certaine dayes durst not go abroad . But the Pope a while dissembling this iniurie , for excessiue heate , as he said departed by the Kings consent from Naples to Nocera . The Pope come to Nocera , there fortified himselfe , and made new Cardinals . He made processe against the king , and sent to cite him to appeare before him : whereunto the king answered : that he would come quickly to Nocera , not only with words , but with weapons to iustify his cause . The king came , and with a great campe besieged the citie . The Pope seeing himself so besieged , escaped and went to Genoua , where he acted that , which we haue before spoken of the Cardinals . When Lodowicke king of hungarie , and vncle to Charles , was dead , the Nobles of Hungarie sent for Charles king of Naples , to make him king of Hungarie : whither Charles went , in the yeare 1385. & by great treason of her that had bene Queen of Hungarie was slaine . When Vrban ( as reporteth Colenucius in his Neapolitane historie ) heard of the cruell death of Charles , he tooke great pleasure : and when the sword , as yet bloudie , wherewith Charles was slaine , was presented vnto him , he beheld and did contemplate the same with great ioy aud contentment . So did not Iulius Caesar being a pagan , no Christian , nor holy Father , who ( saith Plutarch ) when one presented to him the head of Pompey his mortall enemie , in detestation of so great an euill , turned away his eyes , and would not beholde it . Note that which the same Plutar. reporteth of Lycurgus , who pardoned him which had put out his eye . These exāples I draw from pagans , for his greater shame who calleth himselfe holy Father , & vicar of Iesus Christ . Vicar of Sathan , I call Vrban ; who was a murtherer from the beginning . With the death of Charles ended not the malice of Vrban : it passed further ; for a yeere after the death of Charles , this Pope practised to disinherite Ladislaus & Iohn , sons of Charles , as then but little ones , but those of Gaeta kept thē safely . The pope returned to Rome and not without suspition of poison , hauing cruelly poped 11 yeres and eight moneths in the 1390. yeere , died : whose death ( saith Platina ) very few lamented , because he was a man rude and vntreatable . In the time of this cruell Pope , was founde the cruell inuention of gunnes in Almaine . Don Iohn 1. bastard son of Don Fernando K. of Portugal , at this time reigned in Portugal . This Don Iohn got the victory of Aliubarota , another Don Iohn 1. being king of Castile . This is that battell against the Castillians which the Portugals so much prize , and glory of . And so vpon a time as Don Charles the Emperor almost threatened the Portugal Embassadour , and said vnto him : Behold Embassador , there are not many riuers to passe from hence , to Portugall : It is true ; answered the Embassador : because there are now no more riuers , then were in the time of Aliubarota . The king of Portugall for this answer , rewarded the Embassador . Don Iohn 1. and Don Enrique his son raigned in Castile . From the election of Clement 7. fully spokē of in the life of his Antipope Vrban 6. the Sisme endured 50. yeres . Almaine , Italie and England fauored Vrban : France , Castile , Aragon , Nauarre and Cathaluna fauored Clement 7. and many there were also that were neuters , and neither fauored Vrban , nor Clement . This Clement celebrated a Councel in Paris , In his time , and the 1387. yere arose a question betweene the vniuersitie of Paris , and the Dominicks about the conception of the virgin Marie . And afterwardes was much brawling betweene the Dominicans and Franciscans , the question as yet being vndetermined . For the Popes therein haue put them to silence , lest the foolish deuotion and superstition of the ignorant common people should be despised . In the 1392. yeare Clement died . Very many and terrible Bulles sent these Antipopes into diuerse partes of the world : many famous libels cast they one against the other , where with they did bite , detest , and curse , the one calling the other Antichrist , Sismatike , Heretike , Tyrant , Theefe , Traitor , wicked , sower of tares , and sonne of Beliall . And verily in this , that the one saith against the other doe they not lie : neuer in their liues spake they more truly : For aswell the sonne of Beliall , as the rest , was both one and other . Many holding this Pope for Antipope , count him not in the Catalogue of the Popes . But certenly he hath wrong : for more canonically was he chosen , then Vrban ( if there be any election of the pope canonically made ) and was not in his life so great a villaine , nor so cruell as Vrban was . Hereby moreouer great iniurie is done to our countrie of Spaine , and to Fraunce , which held Clement for true Pope , and Vrban for Antipope and Antichrist : as Clement called him . And so Don Iohn . 1. king of Castile ; that his kingdome should not be seperate from the communion of the Seat Apostolike caused ( as saith Don Rodrigo Bishop of Palencia in his historie , speaking of K. Iohn ) the Prelates and men most learned in diuinitie and humanitie , and the estates of his Realme to assemble together : who after they had well examined and debated the businesse , declared , that Clement 7. was to be obeyed . And when Clement was dead , they gaue it to his successor Benedict 13. as hereafter we will declare . Boniface 9. ( not being as thē 30 yeares old , by the parciality & factiō of Vrban 6. who ( as saith Crantzio ) intreated the Romans not like a bishop , but like a cruel Emperor or tyrant was chosen in Rome . And for that he held them suspected , put many of thē to death ) This Pope made a law , that no Priest should inioy his liuing without paying to the pope the first fruits , called the Annales , which is one whole yeres value of his liuing . The English only did resist this decree , as Platina , Volateranus , Blundus , Polidorus Virgilius , Pantaleon , &c. do note . Hee caused Ladislaus sonne of Charles to be crowned king of Naples . Vrban 6. ( as in his life we haue said ) for the hatred which he bare vnto his deceased father , endeuoured to disinherite and vtterly destroy Ladislaus . A great Simmonist was this Boniface : by his Bulles , Indulgences , pardons , and the great Iubile , which in the 1400. yeare he celebrated at Rome , he gathered much money which against al law & right he with his kindred prodigally wasted . In the 1404. yeare he died . And Don Henry 3. reigned in Castile . Benedict 13. or 11. a Spaniard , for the same causes , as was Clement 7. is not reckened among the Popes : but sith our countrey of Spaine and Fraunce held him for Pope , we will not displace him . A Spaniard he was , borne in Cataluna , and called before he was Pope Pedro de Lunae : by 20 Cardinals of Clements faction , he was chosen in Auignon , a man learned he was and before he was Pope , disputed against the authoritie of the Pope : and concluded , that he was not to be feared . For this so true doctrine , he was by the Pope , which then held the seat of Antichrist , as an heretike condemned . Pope he was vntill the Councell of Pisa deposed him . He was afterwards deposed by the Councel of Constance : who albeit by two Councels deposed , yet left he not for all this to be called Pope , vntill the 1424. yeare , after he had bene Pope 30 yeares and more : he died in his land of Cataluna . At his death he commaunded the Cardinals when he was dead to choose for pope Gill Nunoz , Cannon of Barcelona , whom they called Clement 8. who at the instance of Don Alonso king of Aragon , created new Cardinals , and did all that the popes were accustomed to do . But when pope Martin 5. elected in the Councell of Constance , ioyned in friendship with the king Don Alonso , Nunoz , after he had 4 yeares poped , by commandement of the king renounced , and was made Bishop of Mallorca , and his Cardinals of themselues forsooke their functions . In the time of this Sisme liued a learned & good man , called Theodoricus of Nyem , bishop of Verda , who ( as before we haue sayd ) wrote the historie of this Sisme : which historie is now hard to be found , because the papists , for that it manifested the truth , almost cast it out of the world . But in the 1566. yeare was it againe newly printed , to the popes great griefe , in Basilea . Among other things , this Author said & proued , that the pope held no politike right ouer the Emperour : but contrariwise , that the Emperour ought to chasten wicked Popes : & said moreouer , that they which dissemble such enormious abhominations and tyrannies , which the popes commit , are not worthy to be called Emperours . In the time of Benedict 13. Don Henry and Don Iohn 2. reigned in Castile . Innocent 7. was chosen in Rome to succeed Boniface 9. whiles he was Cardinall , he reproued the negligence and fearfulnesse of Vrban and Benedict , saying : that they were the cause of the Sismes so long continuance , which to al Christendom wrought so great mischiefe . But when he was pope he changed his opinion , and not only did that which before he had so much reproued , but was also much offended , if any spake to him thereof . In doing what he would , he tyrannized ouer the people of Rome : but his popedome not long endured , and so in the 1407. yeare he died . Don Iohn 2. then reigning in Castile . Gregorie 12. whom Thodoricus de Nyen alwayes called Errorius , and his followers Errorians , was elected at Rome in place of Innocent 7. Benedict 13. then liuing in Auignon . With this condition was Gregorie chosen , that were it for the good of the Church , he shold renounce the popedome , which being pope , he cōfirmed before witnesses , & Notaries that wrote the same , so that Benedict 13. would doe the like . But as Benedict would not renounce , no more would Gregorie : albeit both the one & the other , being great dissemblers , and subtill , gaue great hope that they would do it . And so they appointed Sauona whither they should come and agree , yet al was but wind . For this cause in the 1410 yeare was holden a great Councell in Pisa , where manie Cardinals on the one side and the other , 124 Diuines , and almost 300 Lawyers were present . Both the Popes in this Councell were deposed , and Alexander 5. a Cretian in their place elected . This did al Christendome approue ( Spaine , Scotland and the Countie of Ameniaco , which claue firmely to Benedict 13. excepted ) Gregorie and Benedict nought esteeming the Councell of Pisa , yet held themselues for Popes : but fearing to be caught , Gregorie went to Arimino , and Benedict to his land of Cataluna . Thus at this time were there three Popes , Benedict 13. made in Auignon , Gregorie 12. made in Rome , and Alexander the Cretian made in the Councell of Pisa . Poets do feigne Cerberus the porter of hell to haue three heads : which fable we see now verified in the Popedome , whose porter ( which is the Pope ) hath three heads , and as touching the kingdome of Antichrist , as well the one as the other was the head . Gregorie cast Nicholas de Luca downe from the pulpit , and for punishment to him , and example to other , put him in prison : because in his preaching , for the good of the Church , he exhorted him him to vnitie . The fathers in the end , and the 1415. yeare , assembled in the Councell of Constance , wrot vnto him , to come , or at least to send some in his place to the Councell , who seeing their desire was to haue him renounce , forthwith there renounced : but shortly after , for very griefe and sorrowe dyed . Petrus de Luna was alwayes called Benedict 13. against whom Iohn Gerson , a famous diuine , often said in the Councell , whiles Luna liueth , there shall no peace be in the Church ; but neither the authoritie of the Councell , nor the threates , nor requests which they vsed , could cause him renounce , and so till he died , ( which was aboue thirtie yeares ) was Pope , In the 1424. yeare he dyed . Alexander 5. a Cretian was made Pope in the Councell of Pisa , as before we haue said . An Alexander he was in giuing , and so was he accustomed to say merily of himselfe , that he had bene a rich Bishop , a poore Cardinall , and a begging Pope . So haughty was his humour , that being in the Councell of Pisa , Ladislaus king of Naples , of whō we haue made mention in the life of Vrban 6. he depriued of his kingdome . This Pope ordeyned , that all Christians should beleeue ( as an article of their faith ) that his Saint Frauncis , had the 5 woundes which Christ imprinted vpon him , and commaunded solmnely to celebrate the feast of the woundes of Saint Frauncis . Herein did Alexander shew himselfe to be very Antichrist : seeing he vsurped authoritie to make new articles of faith ; which whosoeuer would not beleeue , should for the same be condemned . Saint Paul doth teach vs , that if any , albeit an Angel from heauen , shall preach another Gospell vnto vs , then that which he had preached vnto vs , he should be anathematized , cursed , and excommunicate , such a one then was Pope Alexander . This Alexander , which afore time called himselfe Petrus de Candia , being ( as reporteth Theodoricus of Nyem ) at the point of death , said : that he neuer knew father , nor mother , nor brother , nor any of his kindred , & that when he was yong he liued by begging for Gods sake from dore to dore . He said : that a Franciscan Italian Friar , tooke him from that course of life , and taught him Grammer , afterwardes made him Friar of his orders , and carried him with him into Italic . And that from Italic he went into England , and in Oxeforde studied , and after he had continewed many yeares in this vniuersitie , he went to Paris , where he was made maister in diuinitie : from thence , he went into Lombardie , where by the meanes of Duke Iohn Caleaço , he was made bishop of Vincentium , and afterwardes Archbishop of Milan , then Cardinall , and in the end Pope . In the 1411. yeare he died . The cause of his death ( as saith Baptista Panecius in his 6. sermon ) was poyson , which his Phisition Marcillias of Parma , corrupted with money by Cardinal Baltassar Cossa , who sought to be pope as he was , gaue him . D. Iohn 2. thē reigned in Castil . Iohn 24. as Platina calleth him . or 23. or 22. for the causes before mentioned , with the poyson which he caused to be giuen to Alexander his predecessor , was made Pope . Hee better knew how to manage armes , then bookes , and so ( as noteth Friar Iohn de Pineda lib. 23. cap. 10. ¶ 5. ) a man he was , notable for matters of the world , but ignorant in spirituall things ( a very good beginning ) for confirmation hereof he aleageth Leonardus Aretinus , Blundus , Flauius & Pius 2. More by violence , thē free election , as the papists themselues do witnes , was he made Pope : For when Alexander was dead , the Cardinals assembled to chuse a Pope in Bologna , he being Legat in Bologna , and hauing like a good captaine many souldiars , very much threatned the Cardinals , except they should chuse a Pope according to his wil. For this cause named they many , saying : wilt thou haue this ? wilt thou haue this other ? but with none of thē was he pleased . And when they praied him to name whom he would haue Pope . Giue me ( said he ) the mantle of S. Peter , and I will put it vpon him that shal be Pope . And when they had giuen it , he put it vpon himself , & said : I am Pope . This is like that which is reported of Don Fernando , grandfather of Don Charles the Emperor , king of Spaine , maister , for maister , this let it be , & so casting vpon him the habit , made himselfe maister of S. Iames. The like election to this , was that of Pope Iohn 23. as before we haue declared . This deed of the Pope , displeased the Cardinals : Yet thought they it best to dissemble with him , and for that he was so terrible a man , to passe with the election . In this man ( saith Platina ) was more fiercenes & boldnes , then besemed his profession : all his life almost was soulderlike : such were his customes , that many things , vnlawfull to be spoken of , he thought it lawfull to doe . And such were his abhominations , that Platina shamed to speake them . When he was Pope , he wrote to the Emperor Sigismund that he would crowne him . He began to hold a Councell in Rome , whereunto when the Emperor and diuers nations could not freely come , by reason of the discord , that the Pope had raised in Italy , at the request of almost all nations , the Pope apointed Constance the 1. of Nouember in the 1414. yeare . In which Councel he himselfe would be present , And albeit , that some did coūsel him , not to go to the Councell , lest he thence returned without his bishoprick , yet went he notwithstanding , carying with him subtil aduocats to defend him , if ought were obiected against him . Thē begā the general Coūcel , by cōsent of pope Iohn , Sigismūd the Emp. & other Christian princes . The night of the natiuitie , the Emp. as a Deacon , sang the Gospel , which began Exijt edictum à Caesare &c. When the Coūcel was set , & licence of free speech to each one giuē , they obiected , and proued against Pope Iohn , in the presence of the Emp. more then 40. hainous offences , he was then cōstrained , by the Coūcels cōmand , to renounce . The causes were , for that to make himselfe Pope , he had caused poyson to be giuē to Alexander 5. because he was an heretique , Symonist , a liar , an hipocrite , a murtherer , a witch , a gamester , an Adulterer , a Sodomit , &c. Wherfore , Iohn changing his garmēt , fled from Constāce , & went to Friburg : but by cōmand of the Coūcell , after he had 5. yeares poped , he was depriued of his Popedome , & euery other office . He was sought for , found , caught , & imprisond in the castle of Hidelberga in Germany : where he was 3 yeares prisoner in great affliction : for that his kepers were Germans , simple & rude , which neither vnderstood Latine , nor yet Italian , & the miserable Pope , neither spake nor vnderstood Duch From this prison , he afterward escaped . The questiō whether the Pope be aboue the Coūcel , or the Councel aboue the Pope , was in this Coūcel debated . And in the 4. & 5. Sessiōs cōcluded ( as Caran●a himselfe saith ) that a general Councel lawfully assembled , which represēteth the catholike church millitāt , had it authoritie imediatly of Christ , which Councel , euery person of what estate & dignitie soeuer , yea the Pope himselfe , ought to obey in matter cōcerning the faith &c. This decre of the Coūcel of Cōstāce , is confirmed in the 3. and 18. Sessions of the Councell of Basile . In the Councell of Constance , was Iohn Gerson . a famous diuine , present ; who not onely with wordes , but also with writing approued and extolled this decree , that the Pope was to be subiect to the Councell . This decree , he saith , deserued to be fixed in all Churches , and in all publike places , for a perpetuall remembrance . He saith , that those which brought this tyranny into the Church , that the chiefe Bishop ought not to obey the Councell , and that the Councell neither ought , nor could Iudge the Pope , were pernicious flatterers . As though the Councell receiued all that power and dignity of the chiefe Bishop , and could not be assembled but at the will of the Pope : As though there were no law for the Pope , nor account to be demaunded of that which he did . Such monstrous words ( saith he ) ought to be far from vs : as those that be contrary to lawes , equitie and reason . He saith : that all authoritie whatsoeuer the Church holdeth , the same holdeth the Councell , and that apleales from the Pope ought and may be made to the Councell . He saith : that they which demaunde , whether the Pope or Church be greater ? Doe no lesse then they , that demaunded , whether the whole or parte bee greater ? The Councell ( saith he ) hath authoritie and right , to chuse , Iudge , and depose the chiefe Bishop . All which , with the Councell of Constance , Gerson confirmed . This Councell Iudged the causes of three Popes Gregorie 12. Benedict 13. and Iohn 24. and finding them all there faulty , deposed them and elected Martin 5. Eneas Siluius , afterwardes called Pius 2. was present in the Councell of Basill , and wrote all whatsoeuer was there debated , extolling to the clouds that was there decreed : but afterwards being Pope , he changed his opinion , saying : that the Councell ought to be subiect to the Pope . The vniuersitie of Paris ( a few moneths before Luther handled the question of Indulgence ) from Leo 10. appealed to the Councel This decree of the Councels of Constance and Basill , did not , nor yet doth please the Popes flatterers , who against their owne consciences make the Pope God in the earth , & absolute Lord of all . Iohn Wickeliffe an Englishman before in England deceased , for freely preaching , the euangelical Doctrin which discouereth hypocrisie and false papisticall doctrine , was in this Councell condemned : For the same also were Iohn Hus & Ierome of Prage , who suffered their Martyrdome with great constancie and ioyfulnes , condemned and burned . Pius 2. saith : that Iohn Hus was greater in age & authoritie , but Ierome was greater in learning and eloquence . And a little before , he saith : both suffered death with a constant mind , & as if they had bene inuited to some banquet , they prepared themselues to go to the fire . When the fire began , they sung a Psalme , which the flame & rushing in of the fire could hardly hinder . None of the Philosophers with such constancy & fortitude of mind is read to haue suffered death , as these men endured the fire . Eneas Siluius , albeit an enemy , thus speaketh of them . Vnder safe conduct came these two to dispute & maintaine their cause , as they did in the Councell . But neither faith , nor promise regarded , they against all law and reason were condemned and burned . The reason , which the Papists yeeld for this deed doing , is , because no faith is to be kept with heretiques . This faith-breach , was cause of great bloodshed in the great warres which afterwards happened in Bohemia , as Siluius himselfe reporteth . Great praise worthy are the Bohemians , that with great constancy , haue continewed in the good Doctrine , and reformation , which these holy martirs of Iesus Christ taught them . And so much the more is their praise , by how much the more they haue suffered troubles & persecutions for almost 200 yeares : & yet by the mercy of God doe they stil vse this good doctrine , and reformation , which from thence hath crept to Morauia and Polonia the bordering regions . In our time , hath God stretched the same through Germany , & from thēce spread throughout al Europe , and hath further passed the great Ocean sea , and gone to India , all the lets of Antichrist , by meanes of his Inquisitors , notwithstanding : and the more they shall burne , the more will it spread abroad , because ( as before we haue said of Tertulian ) The bloud of the Martirs , is the seede of the Gospell . Carança , in his Summa Conciliorum noteth 45 errors ( as he calleth them ) of Iohn Wickelife , and 30 of Iohn Hus , who listeth to knowe what Iohn Hus taught , let him read Carion lib. 5. When Iohn 24. had ( as we haue said ) escaped out of prison , he came to present himselfe to Pope Martin 5. who was chosen in the Coūcel of Constance : to Florence came he , & prostrated himselfe at the feet of Pope Martin & acknowledging him to be Pope , kissed his feet . Martin moued with this humilitie , within few dayes after made him Cardinal , & Bishop of Tuscan , read Friar Iohn de Pineda lib. 23. cap. 20. ¶ 3. O. what a Cardinal , O what a Bishop , if that be true ( as it was ) which was obiected and proued against him , in the Councel of Cōstance ? But no new thing it is , that the Popes Cardinals , & bishops should be as he was . But a few moneths , after , Iohn in his Cardinalship & of very griefe is supposed , in the 1419. yeare died , Friar Iohn de Pineda saith : that it was suspcted , they gaue him poyson . And saith that most solemnly was hee buried in the chappel of S. Iohn Baptist . Don Iohn 2. thē reigning in Castil . Martin 5. was made Pope in the Councel of Cōsance : of whose electiō , Sigismund the Emp. much reioyced : & so thāked the Councel , for chusing such a Bishop . And prostrating himselfe before the Pope , kissed his feete . This pope embraced him as his brother , & gaue him thankes , that by his meanes and trauell the Church was quieted , after so great a Sisme . But for all this friendship , the Pope secretly departed from Constance : as saith Volateranus against the will of the Emp. and so came to Florence : where taking his pleasure , he 2 yeares remained . Before he departed from Constance , the Emp. and other Princes exhorted him , to giue some good order for reformation of the ouermuch libertie & euill customes of the Clergie . Whereunto Martin answered . That this was with time , nature & consideration to be done , and for confirmation of his answere , hypocritically aleaged the saying of S. Ierome , that euery prouince hath it customes & maners , which could not sodainly be abolished , without great trouble and damage . How much better should he haue put his hand to the worke , & begun to reforme himselfe , and his court of Rome ? To speake of reformation to the Popes , is to speake or preach death vnto them . And this is the cause , why they cannot brook to heare tel of a Coūcel : because they then know , that each one , tam in capite , quàm in membris : Aswell in the head as in the members , wil begin to speake of reformation . They remēber that the Councels haue deposed Popes , and placed others . They remember that in the Councell of Pisa , celebrated in the 1410. yeare , 2 Popes were deposed , and Alexander elected : that in the Councell of Constance , in the 1416. yeare , were 3 deposed , and Martin chosen : And in the Councell of Basil , in the 1432. yeare , Eugenius was deposed and Amadeus chosen . For this cause would the Popes haue willingly no Councels : And albeit for shame they cannot but graunt that a Councell shal be , the Pope feareth ( as to eate poyson ) to be present therein ; but sendeth his Legats ; which accustomably , as in the last Trident Councel ( which buried so many Popes , and none of them appeared in the Councell ) was seene . The Popes doe feare ( as before we haue said ) least the like to them ( as to the others Popes ) should happen in the Councels . For these causes , made Martin a decree , that no Councel , after that of Constance , before 5 yeares passed should be holden ; & after that Coūcel , ten yeares should passe , before another Coūcell were holden . See here the reformation , which the Popes desire . If any Pope , in maners be lesse wicked ( for in Doctrine be they al Antichrists ) & in his Roman Court wisheth & practiseth some reformation : then doubtlesse ensueth some conspiracy against him , that they giue him a morsel wherewith they dispatch him . An example we haue in Celestine 5. whō his Cardinal that after him was Pope , dispatched : & in Adrian 6. as afterward we wil declare . It is said of this pope Martin , that he dispensed with one to mary his own sister . After 2 yeeres he went frō Florence to Rome . The cause of this going was : for that the pages ( as saith I. de Pineda ) sang in his disgrace a Sonet which began : El Papa Martino no vale vn quatrino . Martin the Pope is not worth a rope . Whē he came to Rome ( saith Pineda ) his face shewed him to be quite chāged : for before he was pope , he was demed a man gētle , simple & vnwise , & wāting that gētlenes that was suposed to be in him , was afterwards discouered to be most wise . And a litle lower . So scraping he was & couetous a mony-gatherer that he gaue great cause of slander , chiefly : because what he euilly got , he worse spēt , &c. whē he was come to Rome , he gaue himself to repaire , not the true Church of Iesus Christ , which is his mēbers : but the wals of the citie & Churches : he adnulled the decrees of the Popes , passed in the time of the Sisme : he depriued Dex Alonso king of Arragon , of the kingdom of Naples , & gaue it to Lewes . And in the 1431. yere died . D. Iohn 2. reigned in Castile . Eugenius 4. a Venetian , after the death of Martin his predecessor was elected in Rome . In so great a straite was seene this Eugenius , that to saue his life ( being Pope ) be left his owne garments , & in a Friers habit , put himselfe , with his companion in a fishers boate which he found : certaine Romanes which perceiued his flight , cast many stones and arrowes at him . In the end , he scaped and went to Florence : where some yeeres he abode , and for his better defence , made 16 Cardinals . In the 1432. yeare , was the Eugenius cited by the Councell of Basil . But he knowing that the Councell would be aboue the Pope : and that vpon appearance he should answere the exhibited accusations against him , would not appeare . Eugenius not appearing , was deposed by the Councel : & Amadeus Duke of Sauoy , who had made himself an Hermit , and now called Felix 5. was elected in his place : yet for all this would not Eugenius leaue to be pope . And so to defeat the Councel of Basil , hee assembled another Councel in Ferrara , & frō thence went to Florence . Don Iohn 2. king of Castile , albeit he had sent his Embassadors , and learned men to the Councel of Basil , yet fauored this Eugenius . Eugenius incited Lewes the Dolphin of France , with an host to go to Basil and breake off the Councell , whereof ensued great mischief . This Eugenius was the cause of the vnfortunate death of Ladislaus king of Hungarie , in counselling him to breake his faith & word giuen to the Turke : which counsell this poore yongling but of 22 yeares , tooke : & so set vpon the Turke , when ( by reason of the peace betweene them ) he least suspected . The Turke seeing this vnfaithfulnes , reinforced himselfe , & returned vpon him . In which battel the king , with Cardinal Caesarinus the Popes Legate was slaine , & his host destroyed . It hath wontedly bene argued , whether faith and promise giuen to an infidell , might lawfully be broken : wherunto I answer that , which Frier Iohn de Pineda , lib. 26. cap. 28. ¶ 1. to this purpose saith . There is no doubt ( saith he ) but faith is to be kept aswel to an enemy , albeit he be an Infidel , as to a friend & Christian : the reason which he giueth is this : because the bond to obserue it , issueth from the law of nature , which is indispensable , God hauing bin put for witnes of the truth that each one promiseth to another , &c. So that Eugenius the fourth was wicked indispensing : and Ladislaus was periured against God , notwithstanding the Popes dispensation . Wickedly did the Councel of Constance , which brake faith with Iohn Hus and Ierome of Prage . Much better did the Emperour Don Charles : who being but young , of 21 yeares , sent with safe conduct for Luther , who appeared before the Emperour at Wormes , and publikely gaue an account of his faith ; and the Emperor ( keeping with him his word ) sent him backe , albeit the Spaniards did incite him to kill him . Much better did the Captaine Mondragon in keeping the faith which he had promised to the Prince of Orange , whose prisoner he was . This Eugenius most cruelly burned a Frenchman , called Thomas Rēdon , a Carmelit , for saying , that in Rome were committed great abominations : that the Church had need of great reformation : and that when Christs glory was in question , the Popes excommunication ought not to be feared . Antoninus part . 3. tit . 22. cap. 10. maketh mention of this Thomas . And Baptista Mantuanus in the last chapter of his booke de vita beata , giueth him an honorable testimonie , calling him holy and a martyr . This Eugenius ( as reporteth Platina ) was verie vnconstant in his life . In the beginning of his popedome , guided by euill counsell , he troubled things diuine and humane . This Eugenius celebrated a Councell in Florence , to match with that which was holden at Basil : He compelled in this Florentine Councell , Iosephus the good Patriarke of Constantinople , to translate the bible , after the vulgar latin editiō ( which is that which the Roman Church approueth ) into Greeke : that this translation might among the Grecians , as the other among the Latines be esteemed . In many things did the Greekes conforme themselues in this Councell with the Latines : but could in no wise be induced to admit of transubstantiation : notwithstanding did the Councell and Pope allow them for faithful ; as speaking of Transubstantiation in the Treatise of the Masse , we will hereafter declare . After he had bene Pope almost 16 yeares , in the 1446. yeare he died . This Eugenius ( as is reade in the 16. and 17. Sessions of the Councell of Basil ) declared the same Councell to haue bene , and from the beginning to be lawfully assembled , and so adnulled , & reuoked the Buls , geuen out to dissolue it . Don Iohn 2. reigned in Castile . Felix 5. is not accounted of the Papists for Pope : In the Councel of Basil he was chosen , after that Eugenius ( who wold not leaue to be Pope ) was deposed . The 30. Sisme was this , & 9 yeres endured : in which time , al Christendom was deuided into 3 parts : some were for Eugenius : others for Felix : & others were Neuters ; which neither tooke the one part , nor the other : Such as tooke part with Felix , said the Councell to be aboue the Pope : and those of Eugenius part , denied it , when Eugenius was dead , those of his part , chose Nicholas 5. in whose time and the 1447. yeere Felix 5. renounced , & so the Sisme ceased . For this renunciation , Nicholas 5. to stop his mouth from further barking made him Cardinall of S. Sabina : and Legate in Almaine and Fraunce . Iulianus Taboecius , in the genealogie of the Dukes of Sauoy , proclaimeth this Amadeus for a Cannonicall Pope , and holy man. Two yeres after he had renounced , and in the 1449. yeere died Felix . Don Iohn 2. reigned in Castile . Eugenius being dead , Nicolas 5. was made Pope : who in one selfe same yere , was Bishop , Cardinal & Pope . He gaue the Hat to Amadeus , which renounced the popedom . He celebrated the Iubile , in the yeere 1450. Boniface ( as in his life we haue said ) was the first inuenter of this Iubile frō 100 to 100 yeres . These Iubilees the Popes did willinglie celebrate , for the great profit therof arising , Of this Iubile it is reported that as the people vpō a time came from Vaticano to the citie , they encountred a Mule of Cardinall Barbo . And when the number was verie great of cōmers & goers , stumbled vpon the vnhappy Mule , which with the multitude was fallen to the ground , ouer whom fell many more , that it seemed they plaied the play which children vse , called Crescael monton : more sacks on the Mill , and cast one vpon another , so great was the presse , that 200 men were squized & stifled with the waight . And for that this hap befel ( as they cal it ) on Adrians bridge others fell into the riuer . See here the effect of foolish zeale , without discretiō or true religion . For how many of these had it bin better to haue staied , and wrought in their houses for maintenance of thē , their wiues & children ? But S. P. Q. R. Stultus populus quaerit Romam , to wit , foolish people go to Rome , but the wise abide at home . The Turk in the time of this Pope took the most noble city of Constantinople . This Pope was much giuen to drink , and edifie , not soules , but wals . Platina recounteth his buildings . He approued that which the Basile an Councell , and Felix the fift had done : and also admitted the Cardinals which Felix had created . In the 1455. yeare died Nicholas . In which selfe same yeare , or a little before , died Don Iohn 2. king of Castile . In whose time liued Iohn de Mena the Spanish Poet , as appeareth by the beginning of his poesie which he dedicated saying : To the most potent Iohn , &c. Calistus 3. a naturall Spaniard of Valencia in Aragon , before he was Pope , called Alonso de Boria , who studied and read the Lecture in Lerida an Vniuersite of Spaine , was a most learned Cannonist . When he was Pope , all his care he bent to make warre with the Turks . For which cause he sent many Echacueruos or deceiuers ( in Spaine so commonly called ) to preach his mockeries & pardons : and incited against the Turke the Armenians & Persians : he caused certaine countreymen to be strangled : for that they mocked at his mockeries and Buls : he commanded that none should appeale from the Pope to the Councell : and more of these things would he haue done , had he longer liued . Ouer much libertie he gaue to his Nephewes , and chiefly to Rodrigo de Boria whom he made his Chancellor , and which afterwards was Alexander 6. Calistus , for very age in the 1458. yere died . In whose time Don Henry 4. reigned in Castile . Pius 2. before called Eneas Syluius was a Notary Apostolike in the Councell of Basil : In his Orations and Epistles he spake against the authoritie of Pope Eugenius : but after he was made Pope , he changed his copie . When he was Pope he treated of making warre against the Turke : but nothing did , because he speedily died . He wrote two excellent bookes of that which was debated in the Councell of Basil , which when he was pope he endeuored what he might to hide and obscure : as vnwilling to remember what before he had written : for he pretended ( ambitious as he was ) to magnify & greatly aduance his authority papall . Estella Veneto speaking of him saith , that they neuer saw him feare either kings , Captains , or tyrants : he tooke part with D. Fernado bastard son of D. Alonso , whō ( dispossessing Iohn the son of king Renato ) with force of armes , he made king of Naples . He excommunicated Sigismund Duke of Austria , because he chastised for his robberies his Cardinal Nich. Cusanus . He excommunicated Gregorie of Hamburg a most learned lawyer : He tooke from Dirtherus Enseburgus the Archbishopricke of Maguncia : & put in his place Adulphus de Nassao ; because he thought euill ( as he said ) of the Roman Church . The chiefe causes of the deposing of Dirtherus was ; for that he constantly opposed himselfe to the Popes vniust exactions , wherewith they robbed the prouinces , vnder pretence of war against the Turke . This Pius made a young man bishop : because he was nephewe of the duke of Burgonie and brother of the duke of Burbon ( as noteth it frier Iohn de Pineda ) this election was cause of great mischiefe . He depriued the Archbishop of Beneuente : He cited George , king of Bohemia , vpon paine of loosing his kingdome , to appeare : many bishops deposed he for mony : celebrated a councell in Mantua ; where he disabled the lawe Pragmaticall , which was made in France , as a thing pernicious to the Roman seate : gaue himselfe much to build : made Corsiniano , the place where he was borne , a cittie ; and after his owne name called it Piencia : imitating therein Alexander , who after his name , called a Cittie , Alexandria ; and Constantine , who called Bizantium Constantinople . In the 1464. yeare he died . Platina and Sabellicus say , that Pius 2. was accustomed to say : that matrimonie with great reason was forbidden to the Priests , but with greater reason it should be restored to them againe : dna that moreouer mentioned in the life of Pope Gregorie 1. done and said by this Pope , touching this matter . Don Henrie 1. reigned in Castile . Paul 2. before called Petrus Barbus , hearing that his Vncle Gabriel , called Eugenius 4. was Pope , he changed his estate of liuing . For leauing merchandise , which he professed , he applyed himselfe to learning : but he was of hard and dull vnderstanding : and so , neither loued learning nor vertue . To Rome hee went to his Vncle , and so was made Cardinall , and afterwards Pope . Of him saith Platina , that in Pontificall habite , and chiefly the Miter , hee exceeded all the Bishops his predecessours : wherein hee consumed much money , buying where , and for great price hee could Diamondes , Sapphires , Emeralds , Chrysolites , Pearles , and other most precious stones , furnished and adorned , wherwith , like another Aaron , he went forth to be seene and worshipped . Great diligence hee vsed to gather gold , and sold benefices also . He commanded that none should beare the red hatte , except he were a Cardinall , In the first yeare of his bishopdome , he presented red cloth to the Cardinals , wherewith they might couer their horses or mules when they rode abroad : hee endeuored with armes to entertaine his maiestie Papall . Very wickedly he dealt with all the decrees and acts of his predecessour Pius : exceeding ambitious he was , and ( as saith Volateranus ) gaue himselfe to pleasure . Estanislaus Reuthenus reporteth : that this Paul 2. reading certaine verses , compiled against him and his bastard daughter , wept , and complained to his friendes of the cruell law of constrained single life , seeing that he ( which ought to be not onely Prelate of the Church , but an example of chastitie ) sawe his daughter with great shame in the mouthes and eyes of all the citie : who although she was most beautiful , yet he grieued ( said he ) she should be thought to be a bastard , knowing that by the law , she should haue bene borne in lawfull matrimonie , had not vnhappy forced single life hindered it . So that he purposed ( say they to restore mariage to Ecclesiasticall persons : which he could not do , because he died . Against forced single life note that which Paphnucius in the first Nicen Councel , & that which we haue said vpon Siricius , Gregory 1. Nicholas 1. and Pius 2. This Paule 2. promised long life vnto himselfe : but hauing supped well to his liking , in the 1471. yeare , vnseene of any , he sodainly died . D. Illescas Hist . Pontif. of him saith : A most great eater he was of fruits , and chiefly of Melons : and they in the ende killed him : for one night finding in himselfe a strong appetite he lusted to suppe vppon both flesh and fish ; and eate infinitely of all , and afterward did eate two whole Melons , with many other thinges of ill disgestion : and a little lower : And halfe an hower after , a chamberlaine entered , and found him fallen to the grounde , and dead , that he neuer spake more . Carion . lib. 5 of his historie saith Paule 2. was openly infamous , and execrable , for his most filthie and vnaturall lust , the report was publique , that he was strangled of the deuill ; and his neck broken , in the verie act of his abomination . Notwithstanding that such a one was Paule 2. , yet did D. Illescas praise him for most liberall , an almes-giuer , charitable and pitifull to the diseased , a friend of iustice , and verie mercifull . But who so listeth to know what a one he was , let him reade Platina . At him ended Platina his liues of the chiefe Bishops : of whom he receiued notable losses , , and iniuries : he depriued him of his goods and dignities : cast him into prison , and caused him to be tortured : as Abbot Iohn Tritemio reporteth , Platina remained in prison vntill Paule died . Don Henrie 4. reigne din Castile . Sistus 4. a Genowey , on the day of his coronation was in great perill of his life : for as they carried him in his horslitter to Saint Iohn de Lateran , there arose great tumult against him among the people , that they hurled stones at him . So liberall he was , that what he had promised to one , he wold promise also to another , and so to many , if many did demand it . He was ouermuch addicted to his kinsfolkes , and chiefly to his Nephew Pedro R●irio , a Franciscan Frier whom he made Cardinall , a cursed , filthy and ryotous person . This Seraphicall Minorit ( consumed with fleshly delight ) at the age of 28 yeares died . Many make mention of this cursed Nephew of the Pope . Iohn Rauisius Textor saith : that when Sistus 4. was chiefe Bishop , Petro Presbitero Cardinall , consumed in two yeares , and that in vanities , three hundred thousand duckets . Iohannes Riuius , Baptista Mantuanus , and Baptista Fulgosus report fearfull monstrousnesse of this beast . For he made no reckoning to walke by his house clothed with cloth of gold : the couerings of his beddes were of cloth of gold , the basens wherein he did his necessaries , were of siluer : that he caused the shooes of his friend Teresa to be couered with precious stones . All this is nothing . Baptista Mantuanus in his Alphonso , lib. 4. bringeth in Pluto , that gaue him the welcome to hell . Sistus this Pope much cōsumed in wars : which to entertain , he inuented & sold new offices . A solemne stewes he builded in Rome , where enormious and wicked sinnes were committed . What Pope , or what incarnate diuell is this ? Euery whore in Rome , did paie vnto him , ( as nowe also they doe to the Pope ) a Iulio , which is euery weeke a ryall , which then came to 20000 duckets . But the rēt ( say they ) is now increased that it is brought to 40000. duckets of yearely rent . Horrible things of this Sistus & Fryer Peter his Nephew writeth Mantuan . A great warriour also was this Pope , and that vniustly ( as Volateranus witnesseth ) he made warres against Vitellius Tiphernatus , against the Florentines , Venetians , Colonnists , against Don Fernando king of Sicillia , and Duke of Callabria , and against nations and Princes . He sought to hold at his command kings and Christian Princes , whom hee aduaunced or put downe as himselfe listed . He moued the Swissars to make wars with the Lombards , whom he had excommunicated . He caused the Iubile to be from 25 yeeres to 25 yeeres : which Boniface 8. did institute from a hundred to a hundred yeares . And Clement 6. from 50 to 50. and this by perswasion of his kindred , which gaped for gaine by him . He inuented many offices of Scribes , Solicitors , Breuiaries , and Apostolike Notaries , which he sold for good mony ( if that may be called good , which is euilly gotten . He cursed Laurencio de Medices a Florentine , because he hanged Raphael the same Popes Nephew : he grieuously afflicted the Florentines : and was a great defender of the Roman seat . The forenamed Volateranus lib. 5. Geograph . reporteth a fearful impiety of this Sistus 4. committed by his command , at the eleuation of the sacrament : which when we speak of the Masse , we will afterwards declare . Leander Tritenius reporteth , that in the 1470. yeare , one Alanus de Rupa a Dominick , moued with certaine visions , renewed the Rosary ( as they cal it ) of our Ladie : which ( the Gospel of Iesus Christ cast aside ) he preached . And that this Rosarie should the more be esteemed , and of the common people adored , Iacobus Esprengerus Prouinciall in Germanie did extoll it to the heauens with false miracles and illusions of the diuell . And finally Sistus 4. approued and confirmed it : of which a book was made , in the beginning whereof it is said : that the blessed Virgin Marie on a time entered into the shut cell of the said Alanus , who taking of her haire , made a little ring , where with she was married to Friar Alanus : that she kissed him , and caused him to handle her teates and dugges : and lastly was so familiar with Alanus , as the wife wontedly is with her husband . At such blasphemous dishonesties , and such dishonest blasphemies who can haue patience . Surely I am ashamed to write them : but it is needefull to discouer their villanies and shame , that Spaine and all the world may hasten to knowe them . And for asmuch as this foolish and superstitious deuotion of praying ouer the Rosarie , is one of the most principall of the papacie : I will here briefely set downe , what the Papists themselues report of it . The Dominican Breuiarie , at Lyons in Fraunce , printed in the 1578. yere , saith , that in the 1200. yeere Saint Dominicke did inuent and preach it : and that when so holy a deuotion was put in obliuion , the glorious Virgin did determine to renew it : and so in the 1460. yere she appeared ( Tritenio saith 1470. ) to Frie● Alanus : and commanded him , that he in her name should publish to all Christians this so needfull maner of praying , promising him to confirme this deuotion with signes and miracles , &c. It saith also : that in the 1466. yeare , the blessed Virgin , the more to inflame the hearts of all men with this deuotion , appeared to the Priot of the Couent of S. Dominicke at Colonia , commanding him to preach it to the people , and tell them that verie many and great mercies wold the Lord shew to all those , that should offer this Psalter deuoutly vnto her , &c. It saith also , that Sistus the fourth did confirme it , granting many indulgences to them that should pray it : the which many other chiefe Bishops did also confirme . It saith : that in the 1572. yeare , Gregorie 13. commanded , that the feast of the Rosarie should be celebrated the first Sunday in October . There is a Spanish booke , printed at Bilboe by Mathew Mares , in the 1583. yeare : which at large recounteth this historie of the Rosarie , or Psalter , or Crowne of our Ladie , fol. 185. it saith , that Pope Clement 4. Iohn 22. and Sistus the fourth graunted 78 yeeres of pardon for euery time that they prayed ouer this Psalter . Innocent the eight graunted also plenarie indulgence , &c. Also Leo the tenth confirming all the pardons graunted by the other Popes , to those that should pray it , &c. granted newly ten yeares , and ten times fortie dayes pardon for euery entire Rosarie , &c. Also Pope Alexander 6. graunted to whomsoeuer should pray this Crowne , full remission : and on the Fridayes doubled : and how oft soeuer on good Friday he should pray it , so many soules out of Purgatorie . Also fol. 187. it saith , Pope Paule 3. at the instance of the most reuerend Cardinall , Don Friar Iohn of Toledo . Archbishop of Saint Iames , granted to all them that should pray the Rosarie fifty and six thousand yeares , and for euery time plenarie Indulgence . Thus far this booke . And in two words to speak all ; our aduersaries neuer cease to count the great vertues of the Rosarie with many miracles confirmed . Behold how much hath the superstition of praying by count , the Paternoster and Aue Maries crept in , whose first Inuenter was Petrus Hermitanus , without the word of God , and without any example , of Saint of the old or new Testament . Behold whether the ignorant papists haue great occasion to esteeme their Rosarie , inuented with false miracles and illusions of the diuell , and renewed by the meanes of Friar Alanus : and what Alanus ? The husband of the virgin Mary , preached by Iames the prouincicall , and confirmed by Sistus 4. the holy father of Rome . All these strange wonders , blasphemies , and impieties haue I reckoned , that our aduersaries may be ashamed , seeing there be some that vnderstand them : and so may turne to the Lord , who onely is he that pardoneth sinnes : and graciously this for his sonne Christs sake . In the 1477. yeare , Sistus 4. did institute the Inquisition of Spaine : the first Inquisitors generall was Friar Thomas of Torquemada , Pryor Dominican of Segouia : who so list to know more concerning the Inquisition , let him read the life of Alexander 6. which we wil afterwards recount . Albeit such ( as we haue heard ) was this Sistus 4. yet doe our aduersaries much esteeme him . And so Felix Pireto when he was Pope , called himselfe Sistus 5. Onuphrius Panuinus , an Augustine Friar and the Popes great parasite , reporteth that the mother of this Sistus 4. being with child of him , she sawe in a dreame , that Saint Frauncis , and Saint Anthony gaue to this her son the habite and cord of their order . The mother for this dreame , called him Frauncis at his Baptisme . Proceeding in his fable he saith : that on a certaine day , as the nurse washt him in a bath , the Infant swounded , and that she carried him almost dead to his mother . And that the mother seeing her sonne in that plight , and remembring her dreame , promised and vowed that her sonne for sixe moneths space should weare the habite of Saint Frauncis ; after which time they tooke from him the habite : which taking away the child , beeing now but one yeare old , became estsoones infirmed , and much more greuously then before : But the mother renewed her vowe , and then was he cured , who at the age of nine yeares , was made Friar in a monstearie of Saint Frauncis . Thus farre Panuinus . see here , vpon what is the popish religion founded : vppon dreames , illusions of the diuell , false miracles , and lyes . God by his iust iudgement doth blinde them , and leaue them to fall into a reprobate minde : And because they beleeue not the truth , written and manifested vpon men in the olde and new Testament , meete it is ( as saith Saint Paule ) that they should beleeue lies . The report , that the Duke of Ferrara against the will and consent of Sistus had made peace with the Venetians , caused the death of Sistus . For so highly was he offended thereat , that within fiue dayes , & in the 1484. yeare he died . In whose time reigned in Castile & Aragon , Don Fernando and Dona Isabella . Innocent 8. a Genowey , before called Iohannes Baptista Cibo , when he was Pope , conspired against Don Fernando king of Sicill , taking part with the Nobles , that rebelled against the king : But his enterprise not succeeding , as he supposed , vnable to doe more , he made peace with the king , with this condition : that he should haue his tribute , & the rebels , their pardons : but the king performed neither the one , nor the other . The Pope after this gaue himselfe to pleasure , which accustomably bringeth & draweth with it vanities , delights , pastimes , pompes , rio● , glutony , whoredoms , & other such vices , & sins . He was of like beautiful & fair body ( wherof he much esteemed ) as was Paul 2. he was also like vnto Paul 2. in hardnes of vnderstanding ; & not giuen to learning . Eight sons , & so many other daughters he had without mariage , as by these verses of Marcellus appeareth . Octorecens pueros genuit , totidemque puellas : Hunc meritò poterit dicere Roma patrem . Spurcities , gula , auaritia , atque ignauia deses , Hoc octaue iacent , quo tegeris tumulo . To wit eight sonnes he begot , and so many other daughters : For this cause with reason might Rome call him father . Filthinesse , gluttony , couetuousnesse and negligent slothfulnes , lye ( ô Octaue ) in this sepulchre . With riches and dignities he shamelesly aduaunced his children . He was the first Pope that without any circumstance , colour , or titles of Nephewes or Neeces , as others had accustomed to doe , dared publikely to doe this . Wicelius notwithstanding , doth commend him for his holy life , learning , and eloquence . He was much inclined to lucre , and when neither his plenary Indulgences , nor his Iubile , nor was against the Turke could suffice to fill his hands ; a new inuention he found to draw out money . And this it was , hee had found in a wall ( said he ) the title of the crosse of Christ Iesus , of Nazareth king of the Iewes , written in three tongues , Hebrewe , Greeke , and Latine : and withall the iron of the speare , which pearced the side of Christ . Friar Iohn de Pineda lib. 26. cap , 3 3. ¶ 1. saith : that Baiazet sent him the Iron of the launce , &c. that he should not permit Zizimus his brother to moue wars in Turky : This is he which now I will shewe to haue bene called Geme , &c. This Geme flying from his brother Baiazet retyred to Rhodes : afterwardes was he brought to France ; then to Pope Innocent 8. and then to Naples , in the time of Pope Alexander 6. &c. Of this Geme will we make mention in the life of Alexander 6. Behold what great thinges can couetousnesse effect , A great drinker he was , and in his time all the offices in Rome men might haue , and had for money . In a certaine place called Polo , he condemned for heretiques . 8 men 6 women , & the Lord of that people , because they said , that none of Peters successors had bene Christs vicar , but those only which had imitated the pouertie of Christ . In the 1492. yeare died . Innocent Don Fernando , and Done Isabella , then reigning in Spaine . Alexander 6. a naturall Spaniard , borne at Valencia , was so abhominable and shamelesse , that his papistes themselues doe openly speake it . Panuinus an Augustine Friar , vpon his life , and not without cause , saith filthie thinges of him , and albeit he said much euill of him : yet left he much vnsaid . He saith then , that Alexander aided by certaine Cardinals , corrupted with blind ambition , and auarice ( a good beginning ) attained to such great dignitie : who afterwardes perceiuing the great vnfaithfulnesse of this vngratfull Pope , receiued the Chastisement for selling of their suffrages , that their seruice deserued : the chiefe of these Cardinals was Ascanius Esforcia , who sold it for great giftes and promises which Alexander made : and principally , that Alexander promised he should be his Chauncellor : which office very few yeares he enioyed . The rest suffered moreouer great misery , and calamities : some liued in banishment , others were imprisoned , others violently murthered . And that moreouer , which of him writeth the forenamed Panuinus ; among other things he saith : Some fathers there were in that election , which prophesied ( and were not false Prophets ) that a Spaniard was foolishly chosen ; who was a man that would smother wickednes , a great dissembler , and one that in the end would be a totall reine to all , &c. The olde Spanish prouerb in these miserable Cardinals is verified . Plaze la traycion , mas no eltraydor . The treason pleaseth , but not the Traytor . Ieronymus Marius , in his Eusebius , speaking of this Pope , saith : who can reckon the foule , & neuer heard of deeds of Alexander 6. He made a couenant with the deuils . He gaue & deliuered himself wholly vnto them . So that by their meanes and artes he might attaine to the Popedome : which when the diuels had promised , and performed , so holily Alexander ordered his life , that he neuer attempted to doe any thing , but first he consulted thereof with the diuell . In the 1500. yeare , he graunted the Iubile not to such onely , as should come to Rome ; but also to those that would not , or could not come thither , prouided that they gaue a certaine summe of money . Pope Boniface 8. in the 1300. yeare , graunted the Iubile from 100 yeares to 100 yeares . Pope Clement 6. in the 1350 yeare graunted it from 50 yeares , to 50. yeares . Pope Sistus 4. in the 1475. yeare , graunted the fame from 25 yeares , to 25 yeares . But it benefited him nothing , if he came not personally to Rome . Our Alexander moued with that spirit that made him Pope , did grant it , not to those onely , which should come to Rome : but to those also that abode at home : conditionally to giue money , as before we haue said . And seeing we now intreat of the Iubile , it shal be good to recite here the ceremony which is vsed in Rome . Among many other Churches which are in Rome , seuen principall there are , where pardons are obteyned , euery one of these seuen Churches hath one gate or wall at the least fast closed so that none can goe in , nor out thereby , but in the yeare of Iub●le . The Pope set in a chaire , borne on mens shoulders , and clothed with red goeth to S. Peters , the principall Church there . And being brought to this shut gate , saith the 9. verse of Psal . 24. Atollite portas principes vestras , ' &c. Lift vp your heads ye gates , &c. & ( this saying ) with a golden hammer , which he holdeth in his hand , he giueth a blow ; & at the blow giuing , in a moment , the earth , bricke , & morter which murred the gate , fall wholl●y downe , and so the people , which will purchase the Iubile , enter by that gate : for if they enter by another gate , they shall not obteine it . The matter that murreth the gate , is so within vndermined and prepared , that when the Pope striketh , then falleth it downe . And so great is the presse of the people to enter , that ther is no Iubile wherin some or more persons be not stiffled . And such is the superstition of the common people , and foolish and ignorant deuotion : that it leaueth neither small stone , nor morter , nor earth , nor dust of that broken wall . Each one striuing , endeuoreth to take some thing , which they reserue for relikes , & carrie with them to their coūtries . This gate call they , the holy gate . Clement 6. ( as in his life we haue said ) commanded the Angell of Paradice , to carry into heauen , the soule of the pilgrime , which going to Rome to obteyne the Iubile , should die by the way . What a grement hath this Iubile , instituted by the Pope , with that Iubile , which Iehoua who is the true Almightie God , in the 25. chap. of Leuiticus , did institute . From 50 yeares , to 50 yeares , did God institute the yeare of Iubile , that therein euery seruant of the Iewish nation , should depart out of bondage , and haue freedome as the rest , and that the gaged possessions should returne to their first owners . So that the yeare of Iubile was a yeare of freedome generally to al the children of Israel . The papistes are very apes , which imitate and follow , either the Iewes or gentiles . But returne we to our Alexander 6. who inuented allwayes possible to gather money : and so made a new Colledge of notaries of writing , which were So in nomber , euery of which offices he sold for 750 duckets . He created 36 Cardinals , or ( as saith Panuinus 43 ) 18 Whereof were Spaniards . And of these 18 three were his alyes , verie neerekinne , and of his name Boria . Much inclined he was to building : Comedies , and enterludes , he heard with great pleasures : neuer in Rome had sword players , fencers , and baudes more libertie then in his time ; and neuer the people of Rome had lesse freedome : A great multitude of promoters were in his time , and for the least matter , or word , the punishment was death . All this the diuellish father permitted , for the foolish loue , that he bare to his children . For he imitating his predecessor Innocent , put all his felicitie in aduancing , and without all shame enriching his bastards : The least of his sonnes he made prince in Sicilia the second , called Caesar , he made Cardinall , the greatest of all made he Duke of Gaudia . This Duke ( as saith Panuinus ) after both brothers had supped that night together , in the house of their mother Zanochia , Caesar his owne brother murthered , and cast him into Tyber . All this the Pope his father vnderstood and knew ; yet dissembled the same : For this Caesar , which was the worst of all , did the Pope his father loue more then all : for through ambition and auarice he slew him . The brother beeing dead , Caesar esteemed not the hat , but gaue himselfe wholly , to milytary excercises : and carrying with him great treasure , he went into France , where he married with a neere kinswoman of the King , and was made Duke of Valence . This Caesar , by meanes of the king of France , and the Pope his father , came to doe what he would in Italie . So much did king Lewes 12. in regard of his bond to the Pope , for the sonne of the Pope : who had dispensed with him to forsake his lawfull wife , sister of Charles his predecessor , and to marry with the Duches of Brittaine , Charles his widdow : as Pineda in his 26. booke 38 chap. ¶ 1. and 2 , declareth . Who lists to know the abhominations , and villanies that this Popes sonne committed , let him reade Panuinus . When Alexander 6. was dead : Caesar his sonne fell from the Maiestie and power wherein he had liued . For by commaundement of the king Don Fernando , was he taken and caried into Spaine : where he remained prisoner 2 yeares in the Castile of medina , from which prison he escaped & fled to the king of Nauare : whom in some wars he serued , whereof an harguebush ( as saith Carion ) he died : or as saith Pineda lib. 27. cap. 4. ¶ 4 a young gentlemen of the Garceses of Agreda , with a flew him in Nauare . The daughter of this Alexander 6. called Lucrceia ( whom like a wicked irreligious man he carnally knewe ) was 3 times married , the first with Iohn Efforcia Duke of Epidauro , the 2 hauing forsaken the Duke her first husband , with Don Lewes of Aragon , bastard sonne of king Don Alonso : the second husband being dead , the third time she married with Don Alonso Duke of Ferrara . At whose nuptialls ( as declareth Panuinus ) the father made great mirth and feasting . Note here the small shame of Pope Alexauder . By an Epitaph made Iohannes Iouianus Pontanus , how holy and chast was the single life of this Pope , and what was his religion manifestly appeareth . Then speaking of Lucretia , he saith . Hic iacet in tumulo Lucretia nomine , sedre , Thais , Alexandri filia , sponsa , nurus . As much to say , as here in this tombe lieth in name , Lucretia ; but in deede , Thais , the daughter , Spouse , and nourse of Alexander . Zanazaro , a famous man of that time , and excellent port , of Alexander saith . Policitus caelum , Romanus , & astra , Sacerdos , Per scelera , & caedes adstyga pandit iter . The Roman Bishop , who heauens and stars did promise , by his villanies , and murders is gone the way to hel , the fame also . Ergo te semper cupiet , Lucretia sextus ? O Fatum diri numinis : hic pater est . How then , Lucrrtia , will sextus euer desire thee ? Gvnluckie fate : he is thy father : Of Alexander 6. they say , that he sould the crosses , the Alter , & Christ himselfe . All this he had bought before , and therefore might sell the same : So Alexander committed Simonte in buying it , and sacriledge in selling it . This Alexander is he , that caused Geme , or as others cal him Zazimo brother of the great Turke Baiazet , whom he held prisoner in Rome , to be poysoned : and this did Alexander for 200000 duckets which the great Turke sent him : what good example was this to worke the Turkes conuersion ? Of this Geme began we to speake in the life of Innocent 8. & here with him will we make an end . Charles 8. K. of Frāce made war with Pope Alex. in Rome , the pope seing himself vnable to resist the Frenchman made peace with him : amōg other acords this was one , that the Pope should deliuer ouer to the king , Geme the Turkes brother . This put the Pope into great pēsiuenes : because he should loose 40000. duckets , which the Turke yearely gaue him : that he should not let Geme goe . The Turke in the end promised 200000 Duckets , to cause Geme to die , as with poyson hee performed . In Naples Geme died , to the great griefe of the king , as saith Guiciardine , & others , or after Iouius , in Goeta : but all agree that he was poysoned , with yoyson which Alexander caused to be giuen him . This is he , that to mainetaine his tyranny , called the great Turke aforenamed , against the king of France : wherein he gaue example to Frauncis , of Fraunce , to call afterwardes the Turke , against our king Don Charles the Emperour . This is he , which commaunded both the handes and tongue , of Antonius Mancinellus , a most learned man to be cut off for an elegāt oratiō , which he made against his abhominable customes , most filthie life , and not heard of villanies : But God , who is iust , gaue him his hire : And thus it was ; that being at a banket , which he made to certaine Cardinals , and Senatos of Rome , of purpose to poyson them , with the selfe same poyson that he poysoned Geme the Turkes brother withall , the seruitors ill aduised , mistaking one flaggon for another vnwillingly gaue drinke to the Pope of that flaggon wherein was the poyson , and so ( after he had 11 yeares Poped ) he and some of the seruants , and Cardinals , in the 1503. yeare died . In the time of this Pope , and the 1499. yeare , Ieronymus Sauanarola a Dominican , that excellent preacher , a man admirable in life , and doctrin , with other his companions , was burned in Florence . He maintained the communion in both kindes , condemned Indulgences : sharply reproued the wicked life , and great carlesenesse of the Pope , Cardinals , and moreouer of all the Clergie , in their office : denyed the Popes supremacie , taught , that the keyes were not giuen to Peter onely : but to the whole : Church . He said : that the Pope followed neither the life , nor doctrin of Christ , seeing he attributed more to his indulgence & trifling traditions then to the merit of Christ . He affirmed that the Popes excommunications were not to be feared : & foretold some things which were to happen , namely the destruction of Florencr , & Rome , & the restoring of the Church : which in our time haue come to passe . For this cause , the Count Franciscus Picus Mirandula , called him an holy Prophet : and defended him by writing against the Pope . Marcillius in a certaine Epistle , and Philippus Comineus in his French Historie say , that he had a propheticall spirit , and many other learned men defended his Innocencie . D. Illescas , in the life of Alexander 6. speaking of Sauanarola , saith these wordes : Many opinions there were , and yet wantes there not some which iudge of the iustification of this fact . This onely resteth , to referre the same to the Iudgement of God : who knoweth the secret of all things . I heard the most learned father and maister , Friar Mancius of the order of Saint Dominicke say , that he heard it affirmed of a faithfull witnesse and familiar of Bishop Remolinus ( which afterwardes was Cardinall ) that it repented the Bishop all his life time to haue pronounced this sentence . And that for satisfaction thereof before God , he fasted three daies in the weeke . And verily , who so readeth some spirituall things , which he left vs in writing would not deeme them to proceede from an hypocriticall , but a true religious man : Hitherto Illescas . In the time of this Alexander Don Fernando and Dona Isabella reigned in Spaine . In whose time , about the yeare of the Lord 1492. somwhat more or lesse , sixe notable things hapned in Spaine . The 1. the Pope was a Spaniar dthe 2. Grananda was won . The 3. the discouerie of the Indies . The 4. The inquisitiō of Spaine . The 5. the holy brotherhood . And the 6. the disease called Bubo . Abhominable ( as we haue seene ) was the Spanish Pope Alexander ) neuer good , but great mischiefe did he to Spaine , or any land of the world . The taking of Granada wrought great good vnto Spaine in freeing it from continuall wars , & slaughters betweene the Christians & the Moores , and in banishing out of all Spaine , the false sect of Mahomet . The discouerie of the Indies that ( being well considered ) hath done more hurt then good , to the soules of the Spaniards , that went thither . Casaos the bishop ( who was an eie witnes , & a natural Spaniards ) wrote a booke of the cruelties of the Spaniards towards the poore Indians , would God those which went thither , had had more zeale to teach , & augment the holy catholike faith , conteyned in holy scripture , then to enrich thē selues , and for the enriching of themselues , to murther and on all sides robbe ( as they say ) that simple people , which had reasonable soules , aswell as we ; and for whom Christ also dyed . The Indians ( as Augustine de çarate complayning , reporteth in his Historie of Peru ; said that the Spaniardes tooke from them their Idols , and gaue them the Idols or Images of Spaine , crosses , the Virgin Marie &c. to worship : They said : that the Spaniardes had taken from them their many wiues , telling them that the lawe of Iesus Christ permitted but one onely wife , and tooke them for themselues . Had they taught them to worship God in spirit and truth , as he saith that he will be worshiped : no mention at all had beene made , of Idols or Images : seeing that God , in the second commaundement of his holy law forbideth them . And chiefly the Indians being so addicted to Idolatrie . If the law of Christ permit but one only wife , according to the first institution of mariage , wherefore kept our Spaniardes many whores and concubines ? What manner of Doctrine was this ? If the blind leade the blind , both fall into the ditch . The which to our Spaniards and their Indians hath hapned . God send them better teachers . Of good zeale and intention , was the Inquisition ordeyned ; and after some , it was ordeyned before the warres of Granada , by the same Don Fernando , whiles Sistus Poped . But be it as it was . In the time of Alexander the fixt , and after the wiuing of Granada , was it trulie executed . Then commanded king Don Fernando , that all the Iewes should be Baptised which would liue in Spaine : or otherwise depart : and so ( as saith Sabellicus ) departed a hundred and twentie thousand . The Inquisition then was instituted , to teach the Christian religion , to Iewes , and Moores which were turned Christians , and yet secretly returned to their olde customes . But hauing now almost ceased , with the Iewes and Moores , from day to day , hath it done more and more tiranny against the faithfull , Catholique and true Christians , who detesting Popish Idolatrie , and vaine supersticions , confesse that only God , the Father , Sonne , and holy Ghost is in spirit and trueth to be worshipped . Their manner or teaching them , whome they suppose to erre , is iniuries , disgraces , tortures , whippinges , and euill life , Sanbenitos galleies , perpetuall imprisonmentes , and in the end Fier , wherewith they burne those , whom God , by his mercie , maketh constant in the confession of his sonne Christ Iesus . Who so listeth to see the craftes , deceites , stratagemes , and cruelties , which the Lord Inquisitors , or to speake better Inquinators of the faith vse , with the poore sheepe of Iesus Christ , appointed to the slaughter , or furnace , let him reade the booke intituled Inquisitio Hispanica , translated into French , English , and Flemish . In this booke it is liuely depainted , and with many notable exampeles confirmed . This is to be noted , that how many soeuer entred into the Inquisition ( for what cause soeuer ) all came out with confusion , and losse of goods , and many , of their liues , and none at all instructed . Such is the intreatie wherewith the Fathers of the faith doth intreat them . They haue not leysure to teach them , but to robbe and kill them . Would God , that according to the lawdable custome of Spaine , in other Audienecs , Iudges of residence should be sent , men learned and voyd of passion , which might examine the Inquisitors , and those that be , and haue bene prisoners in the Inquisition : O what would then bee discouered ? Aragon as it were by force , receiued afterwardes the Inquisition : and so they killed the first Inquisitors . In the 1546. yeare , Don Pedro of Toledo attempted to place it in Naples , but could neuer effect it , ( as Doctor Illescas vppon Paul 3. reporteth . For the Neapolitanes , did vehemently withstand it . Thinges standing in these termes , Pope Paule before certified of what passed in Naples , dispatched forth a writ apostolique , whereby he declared , that the knowledge of causes , touching the offence , of heresie apperteyned to the ecclesiasticall Court and Iurisdiction apostolique , commaunding the viceroy , and all whomsoeuer secular Iudges , to surcease in them , and not entermedle to proceede against any heresie , by way of Inquisition , nor any other manner : reseruing to himselfe the determination of such causes , as of a thinge concerning the Ecclesiasticall Iurisdiction . Thus farre Doctour Illescas . Some yeares after , one Sayavedra Cordoves , perswaded the king of Portugale that he was sent a Nuncio from Paul 3. vnto him . And so in the 1545. yeare , thus brought in the Inquisition into Portugale . There went out of Portugale 30000. Iewes . Time brought it to light , that the Pope had not sent him , and so was he condemned to the gallies . Another pleasant conceate haue I heard of this Nuncio , an excellent writer he was , and well knewe to counterfeite what handsoeuer . This Nuncio , remayning in the gallies , came a poore woman to beseech the Generall of the gallies , to ayde her with some almes , for the mariage of her poore daughter . The General made answere ; that very willingly would he helpe her : but present want of money , was the cause he could not . The poore woman with this answere departed weeping ; of whom , when the Nuncio saw her weepe , hee demaunded the cause of her weeping : She told him , that which she had passed with the Generall . Then did he comfort her , saying : that he would effect what she desired . And taking inke and paper , he wrote these words : Steward , vpon sight of these presents , giue so many thousand marmades ( the number I remember not ) to her that shall giue you this scedule , which scedule the Nuncio subcribed , as if the Generall himselfe had done it . The poore woman departed with her scedule to the Stewarde . The steward answered : that he wondered his Lord would in such a time send that scedule . But sith such was his pleasure , he would giue her that which he commaunded him to giue her : and so gaue it indeede . When the day came that the Generall tooke account of the steward , the steward presented the said scedule vnto him : which he read againe , and said to the steward . True it is , that such a poore woman came to me to aske an almes : but I answered her , that I could not helpe her for the present . And beholding the subscription said : this is my hand , but I wrote it not . Wherefore he made inquirie in the gally who had written it : and it was proued to be the Nuncio . For which cause the generall would haue caused his hand to be cut off : but at request of many , his hand cutting was spared and he put to the oares . For by reason of his wealth , he rowed not-before . D. Illescas in the life of Clement 6. saith : that he saw him in the gally rowing . One of the chiefe causes of the low countries reuolt : wherein so many thousands of Spaniards and other nations haue died , and so many millions of crownes haue bene wasted , y aun el rabo ( como dizen ) estápor desollar : & yet the taile ( as the say ) is to be fleyed ( for to begin anew is each day needfull ) was , that the Duke d' Oliua sought to bring in the inqusition . You see here the profit which the Inquisition hath brought to Spain . This saie I not , as though I would that there were neither king , nor ruler , but that each one might doe , and beleeue what he listed . Good lawes be necessarie in euery cōmon wealth , for this cause committed God the sword to the Magistrate , for the chastisement of the wicked and praise of the good ; as saith the Apostle Saint Peter . Let them then that doe euill be punished ; but not tyrannically . All lawes permit the delinquent to know who is his aduersarie , and the witnesses that depose , and who they be , that he may except against them , if they be infamous , or his enemies , &c. In this Inquisitorie Audience , the Lo. Treasurer , who it may be neuer knewe nor saw the delinquent , is made partie , the witnesses , howe infamous , what villaines soeuer , or great enemies they be , are neuer named , and so cannot be excepted against . The which is contrary to all diuine and humane Iustice . If the witnesses haue witnessed against one , three or foure things , the Inquisitors doe charge him , as though the witnesses had spoken of ten or twelue things , much more horrible then the witnesses haue deposed . And so maie the Inquisitors doe what they list , knowing that there is no residēt Iudge , which is to take account of that they haue done . Against this tyrannie doe we speake . Maie it please the diuine Maiestie , which hath geuen to the king the sword , authoritie , and commaund ouer all whatsoeuer that liue in his kingdomes , be they secular ( as they terme them ) or ecclesiasticall ; to put into the kinges heart willingnes to be informed of the wronges and grieuances which the Inquisition doth , and to geue ( as is his dutie ) remedie for the same , which one day I hope the Lord will performe , & reuenge the blood of the iust , which the Inquisition vniustly hath spilled . The blood of the Iust , is as the blood of Abell , crying for vengeance . How long ( say the dead ) for the word of God &c. Lord holy and true , wilt thou not iudge & auenge our blood . &c. The brotherhood hath done , and doth great good to Spaine : for it clenseth the waies , and wast places of the eues , and robbers and so men may walke , and sit safely , vnder their figge trees , and at the foote of their vine . A common prouerbe it is , that in Spaine are three holy sisters : the holy Inquisition , the holy Crosse , and the holy brotherhood : frō the one , which is the Inpuisitiō , they pray God to deliuer them : from the other , will they keepe themselues . The tyrrany of the Inquisition , in this saying is noted : God of his great loue deliuer vs from it . The Bubos ( a disease vntill then vnknowne in Spaine ) they brought with them , which returned from the Indies ; wherewith God did punish them , for taking the wiues that were not theirs . This filthie and contagious disease , hath spread it selfe so greatly throughout all Europe , that they make now almost no reckening thereof . And he is not holden for a gentleman which hath not had two or three times the bubos ( as they call them ) Other nations call them , the French euill . The Frenchmen call them the disease of Naples . A disease it is , wherewith God punisheth such as liue in that filthie single life , dispising mariage , which God in Paradice , & the state of innocencie ordeined ; and Iesus Christ with his first miracle ( as saith Saint Iohn ) at a mariage in Cana of Galile confirmed : albeit the popish votaries call it filthie , &c. Returne we to Alexander 6. Of him saith the Enchiridion of times , that many thinges in his time did he license , which neither for his person , his estate , nor for Rome ( being that it ought to be ) were lawfull and honest . Machauell lib. de Principe , cap. 18. of him saith : Nought else but deceiue men did euer Alexander the sixt , nor euer did hee thinke vppon other thinges : and found meanes suficient to effect it : and neuer had man more efficacie in striuing to affirme , and with greater oathes would promise a thing , and lesse performe it , notwithstanding his deceit did alwayes prosper with him , &c. Guicciardine , a graue author and of much credit ( as faith Doctor Illescas ) in the life of Alexander 6. ¶ 2. lib. 2. of his Historie giueth this notable testimonie of him . The most vile nature ( saith he ) of the bishop made what wickednesse soeuer in him credible . Who listeth to know further of this abhominable Alexander 6. great shame of our countrie of Spaine , let him read Paulus Iouius . In the 1503. yeare , Alexander with poyson , as before we haue said , died . Don Fernando and Dona Isabella , then reigning in Spaine . Pius 3. of Sena , nephewe of Pius 2. was thus chosen : when Alexander was dead , Caesar his sonne which murdered his brother , &c. aduanced with al the treasure , and iewels of the Pope , and with twelue thousand men , garded the Vaticano , a place where the Cardinals vse to assemble for a new election . And this he did , that the Cardinals should make Pope , whom he best pleased . But to another place they went , called Minerua , which when Caesar vnderstood , he sent thither his people , and beset thē about . Then ran the report through Rome that the Cardinals were prisoners , and that there was nothing but death to be expected throughout all Rome . So great was the feare , that it only seemed Haniball was eftsonnes to enter Rome . Caesar in the end , at the request of the Romans , and the Embassadours of Spaine and Fraunce . And for that his purpose he saw would not preuaile , with all his people departed from Rome . And so the Cardinals went to their Conclaue ; where after long contention , they elected Pius 3. who being Pope , he presently conspired against the French , which occupied a great part of Italy : But he proceeded not further , for hauing Poped but 27. dayes , in the 1503. he died . Iulius 2. a Genowey , nephew of Sistus 4. by his great and subtill wit , obteined great dignties , and in the end , to be Pope . A man he was naturally inclined to warres : which inclination , albeit he were Pope , yet mortified he not ; but holding rather absolute power ( as the Popes faine to haue ) put the same in execution . He had great warres with the Venetians , the king of France , the Duke of Ferrara , the Bentiuolians and other Princes . This Iulius , in the space of 7. yeares , that he warred with his excommunications , and armes , he tooke many things from Christian Princes . In which seuen yeares , through the intollerable tirany of the Pope , ther died by the sword aboue 200000 men . And yet nothing at all he grieued , imitating therein , the cruell Nero , who hauing caused Rome to be fired , reioyced to see it burne , as saith the Spanish song . Mira Nero de Tarpeya , A Roma como se ardia : Gritos dan ninos y vieios , Y el de nada se dolia . Tarpeyan Nero did behold Rome Citie how it burned : Yeeld shrikes and cries did young and old , His heart yet nothing turned . This Iulius was the cause of that so cruell and bloudy battell of Rauenna , betweene the Spaniards and Frenchmen : wherein both the conquerors and the conquered remained loosers . He seeing himselfe vnable to vanquish the French king by armes , attempted another way , and so excommunicated him , and also with him the king of Nauarre , which tooke part with France , he gaue their kingdomes for a pray , to such as could get them . By vertue of this excommunication , Don Fernando the king that wanne Granada , entered into Nauarre , and in the 1512. yeare , by force of armes tooke it . Guicciardine in his 11. booke of his historie , speaking of this taking of Nauarre , saith these words : The king of Nauarre being vnprepared and hopeles of power to make resistance , fled to Bierna on the other side of the Piren mountaines : The kingdome of Nauarre being abandoned ( except certaine forts , kept for the fled king ) without any cost or difficulty , and this , more through the reputation and neerenes of the English , then his owne force , came into the power of the king of Aragon , who vnable with other title to auouch his lawfull possession , alleaged the occupation thereof to be rightfully for the seate Apostolique . The noble Acts of king D. Fernando , be summed vp in this Sonnet . Iunté Aragon con Castilla , Gané à Nauarray Granada , Puse in Napoles mi silla , Conquiste desde Sevilla Otro mundo con miarmada . Castile with Aragon I ioyned : I wanne Nauarre and tooke Granada : In Naples my seat I placed . Another world from off Seuilla I conquered with my Armada . In this selfe same yeare 1512. ( as Frier Alonso Venero ) in his Enchiridion of the times reporteth ) died Pascall Bishop of Burgos . In this Bishopricke he ordeyned , that no vigils should be kept in Churches , for the dissolute behauiour , dauncings , and other thinges much offensiue to God , which there passed , and oft times whordomes , and other grieuous sinnes . Thus farre Venero fol. 117. For the same causes in all Spaine were they also taken away , for Pilgrimages were commonly turned into whoredoms . Doctor Illesoas vpon the life of Eugenius 1. saith : that in the time of this Eugenius was celebrated the Councel of Cabilona , &c. In which it was cōmanded , that in Churches , hermitages , & other houses of deuotion ( where it is accustomed to goe on pilgrimage , & to make watches ) no dauncing nor vauting should be vsed , &c. & alittle lower : This is a thing that requireth remedy ; & I hold it for good : if the prelates should cōmand to shut by night , the houses of deuotion ; & that there should not be in thē the crie & small deuotion , & the other inconueniences , which we ordinariely see in such like places , &c. And vppon the life of Benedict . the eight saith , the same Illescas : That it should not be amisse for the prelates to commaund : that none remayne by night in such like hermitages , for many wicked thinges which are there committed should be excused , &c. This Iulius with his hoste , vpon a time , issuing out of Rome , hurled the keyes of Saint Peter into the riuer Tyber , saying . Sith the keyes of Peter are now of no force , et , the sword of Paule preuayle : and so drewe he the sword out of the scaberd : For like a good captaine , he carried the sword at his side . Vppon this so notable a deede , many Poetts made verses , of which I will recite fower , that declare the Historie . Inde manustrictum vagina diripit ensem , Exclamansque truci talia voce refert . Hic gladius Pauli nos nunc defendet ab hoste , Quando quidem clauis nil iuuat ista Petri. From scaberd then his naked sword he drew . Exclaming & , with cruell voyce he said : This sword of Paul shall make our foes to rew . Sith Peters keyes nought serue vs for our ayd . What religion had this Pope , that so shamelesly mocked with Saint Peter , and Saint Paule ? When hee was made Pope , he promised , & that with an othe , that within 2 yeares , he would hold a Councell . Of this oath maketh mention , Friar Bartholmew Carrança , speaking of the Lateran Councell , that in the time of this Iulius was holden . But when the 2 yeares , & yeares , & yeares more passed , and no hope of a Councell was seene , the Pope being far of from any such matter ( for that the Councels are too bitter purges for the Popes : as before in the Coūcels of Pisa , Constance and Basile we haue seene ) 9 Cardinals ( whereof Barnardino Carauaiall a Spaniard was one ) together with the procurators of Maximilian the Emperour , and of Lewes 12 king of France , assembled at Millan and nominated Pisa for the Councel to be holden , which should begin the first day of September , in the 1511 yeare . The causes that moued them so to doe , were , that the Pope had broken the othe which hee had made : sith so many yeares passed , yet made he no showe of a Coūcel : & therfore , to accuse the Pope of enormious offences , had they called a Councell : Their purpose was , to depriue him of his Popedome : where vnto he had aspired through ambition and bribes . But Iulius vnderstanding hereof commaunded vnder a greiuous paine , that no person , of what condition , or estate soeuer , should goe to Pisa and that nothing of that should be obeyed , which those of Pisa decreed , ordeyned , and nominated Rome for the celebration of a Councell , the yeare following ; which was to begin the 9. of Aprill , 1512. At this time liued in Padua , Philipus Decius , an excellent lawer : who by writing , defended against the Pope , the cause of these Cardinals . When the king of France perceiued that the Pope had ioyned with the Venecians to make war with him ; he called a Councell at Tours , and there propounded these 5 questions : whether it were lawfull for the Pope to moue warres , and that causelesse , against any Prince : whether such a Prince defending his countrie , might set vppon him that had inuaded him , and depart from his obedience ? It was answered , that it is not lawfull for the Pope to moue warres , &c. and that it is lawfull for such a Prince , in defence of himselfe , to doe that a foresaid : and that for the kingdome of France , the law pragmaticall ought to be obserued . That no account was to bee made of the Popes censures and excommunications , if then hee should passe them . The King receiuing this answere , sent it to the Pope , praying him eyther to be content with a peace , or else to call a generall Councell , purposely to examine and determine this busines : but the Pope admitted , neither the one nor the other . This wretched Iulius , as some authors report , was reputed for a great Sodomite . Queen Anne of France ( say they ) sent 2 youthes to Cardinal Robertus Nanetensis to be instructed : whom the Pope abused : the like report , another author maketh of an Almaine youth , & great Lord , with whom he committed the like wickednesse . These be things , which neither honest pen ought to write , nor chast eares to heare : yet is it needfull to discouer the shames of the Roman Courte ; that Spaine thereby be no longer deceiued . And for this , pardon mee good Christian reader . Albeit that such a one was Iulius ; yet wanted he not those , that did extoll him for very Godly , wise , prudent , and a man of Counsell . Woe vnto you that call euill good , and good euill . When Iulius had Poped 10. yeares , in the 1513. yeare , he dyed . In whose time died also Dona Isabella Queene , and in her place Dona Iane her daughter , which married with Don Phillip of Austra , sonne of Maximilian the Emperor reigned . And so the low countries were ioyned with Spaine . Leo 10. a Florentine , was of his owne nature , quiet and gentle : but leauing himselfe to be ruled by vnquiet and cruell men , he suffered many Insolencies to be commited . Much giuen he was to Idlenes . pleasure taking , and carnall delights , many bastards he had : whom he greatly enriched , making them Dukes , and mightie Lords , and marrying them with great Ladies . At the age of 13 yeares , was this Leo made Cardinal ; what age was this to be a pillar of the Church ? At this Coronatiō , were made most great feasts which should be long to recount : Aboue 100000 duckets ( they affirme ) were cast among the people , as saith D. Illescas vpon the life of Leo , &c. Leo 10. at one time created 13 Cardinals among whō he would make Raphaell Vrbinas , a most excellēt painter , that this way , he might recōpēce the great sum of money which he owed him for his picturs . See here wherfore the hats doe serue ; & yet is this to be passed ouer , for they are wontedly giuē for other abhominatiōs . Liberal he was in granting of Indulgēces , & much more in taking money for them , to enrich his children . In the 1515. yeare , Leo graunted a Iubile to Fra●ucis king of France : which Iubile passed also , into many other prouinces . The comissares Echacueruos deceiuers did preach , that whosoeuer would giue the summe of money which was taxed should draw one , what soule he would out of Purgatorie . They said : that God ( according to the promise made to S. Peter , whatsoeuer thou looseston earth shal be loosed in heauen ) would doe all whatsoeuer they would . But not a farthing ( said they ) must be wanting of that which was taxed . They pardoned those that tooke this Iubile , for thinges done , and to bee done ; which gayne ( as they said ) displeased many Godly and learned , and so they began to debate the question of the authoritie , and power of the Pope . Which question , was the ruine of the Popedome . Martin Luther , among others , opposed himselfe to these Insolent Pardons , and preached against them in Almaigne ( as saith Bartholomew Carança a dominican Friar ) whose wordes , be these : In the time of Leo 1● . Martin Luther an arch heretique , arose vp in Germany : who first preached , and wrote against the Indulgences of the Pope , afterwards against the Primacy of the Roman Church , then against constraned single life , and other rites , and customes of the ancient Church . Carança our aduersarie , doth herein witnesse , what was the cause that moued Luther to speak against the Church of Rome . Who listeth to know this , let him read Sleidons Historie . Eckius tooke part with the Pope : and Luther and Eckius in the pulpits , preached , the one against the other . When Leo 10. heard of these rufflings , he condemned Luther for an heretike , which condemnation vnderstood by Luther , he apealed to the first General Coūcel : wherin he did imitate the vniuersitie of Paris , which a few moneths before had appealed frō the same Leo , to the Coūcel . In Rome Leo caused Luthers bookes to be burned , which when Luther vnderstood , he burned in Wittenberg the Cannon Law , which is the decretals , and Popish decrees , saying as they haue done vnto mee : So haue I also done vnto them . VVho will not wonder , and be astonished at so great a courage , and daring boldnesse , that a poore begging Augustine Friar should dare to doe such a disgrace , and to giue such a blowe ? and to whom thinkest thou ? to the Pope . Was not the Pope he , whom in times past the potentates , Princes , kinges and Emperours , fell prostrate vnto , and worshiped ? How commeth it then to passe , that a meane man of no esteme , gaue him such a blow , that hee left him for dead ? Not Luther , but God it was , that chooseth the low thinges to confound the most high . T●e stinke of the villainies and abhominations of the Popes , & Clergie , was gone vp to heauen : now were the iniquities of the Amorites come to their height . And God cast downe the pride of the Pope a second Lucyfer . God gaue vs the grace , that acknowledging such a benifit , we may be thankfull , and in holines and righteousnes serue him , all the dayes of our life . By this meanes , hath God brought vs out of darkenesse into light , and out of thralldome , into libertie . And Luther , not content here with , came to Wormes or Wormacia where Charles the Emperour held his first Dyet , & presenting himself before the Emperour & so many ▪ Papists as were with him , he disputed , & mainteined his cause : and in the end departed ( the Emperour , better keeping promise with him , then it had formerly bene kept , with Iohn Hus , and Ierom of Prage in the Councell of Constance . One thing here I cannot leaue to speake of : that Luther going to wormes ; his friend aduised him in the way : before they came at wormes , to beware of going thither : because they would doe to him , as they had done to his bookes : which they had burned . Whereunto Luther with great courage answered , that albeit he knew there were so many diuels against him in Wormes , as there were tyles vppon the houses : yet for all that , would he not let to appeare there , and giue account of his faith , in so solemne , an assembly . And so he dyed . In the 1522. yeare . Leo 10 hearing that the Frenchmen , by the Imperialls were vanquished , slaine , taken , and cast out of Italy , and that through his assistance , died by his excessiue ioy , and laughter , his soule departed from him , but of poyson that they gaue him , as Panuinus supposeth . An Atheist he was , & thought there was after this life , neither heauen nor hell . And so he died without receiuing the sacraments . He could not ( saith Sanazaro ) receiued them ; because he had sold them . And so almost no chiefe bishop ( as noteth Panuinus vpon the life of Pius 4 ) receiued them . His Atheisme plainely appeared by an answere which he made to Cardinall Bembus ; who had alleaged vnto him a passage of the Gospell : Whereunto in these wordes , he dissolutly āswered : what profit this fable of Christ hath brought to vs , and our company : All the world knoweth . Leo by this answere , well shewed himselfe to be Antichrist . Obey him then Spaine , and hold him for Chists vicar . Paulus Iouius wrote the life of Leo 10. where among other thinges . he saith these words : Leo had also an euill report , because it apeared that he affected vnhonestly some of his chamberlaines ( which were of the greatest nobles of all Italic ) & hartely and freely played with them . It is not Luther his enemie , that saith this against him : but his friend , an Italian , and Bishop Paulus Iouius . Albeit that such a one was Leo , as the historians of his time doe paint him : yet so great is the flattery of D. Illescas , that vpon his life ¶ 12. these words of him he saith : After that he came to the Bishopdome his care was alwaies to eate litle , & of meats but meanely ▪ hot , because they should not prouoke him to dishonesty . Hither to Illescas . In the time of this Leo , Charles the Emprour reigned in Spaine . Adrian 6. a Hollander , was tutor to Don Charles the Emperonr , and by his meanes , came to be bishop of Tortosa , Cardinall , and ( ioyntly with Don Francisco Zimenes Archbishop of Toledo ) gouernour of Spaine : & being resident in Spaine , after the death of Pope Leo , was in his absence elected ▪ when he was Pope , he promised to the princes by his letter to cause the court of Rome , which had giuen occasion of commiting great wickednesse , to be first of all reformed & amended : to the end , that that which had giuen cause of the malady , should giue also the beginning of the medicine , & health : but all was but words . For Adrian following the steps of his predecessor ▪ the ▪ Antichrist of Rome , gaue himselfe to persecute Luther ▪ Ecolampadius & other godly ministers of the word of God. He changed not his name , nor yet in customes & life was so wicked , as the other Popes : & for not being so wicked , many say , he was dispatched with poyson , & in the 1523. yeare dyed . In whose time Don Charles the Emperour reigned in Spaine . Clement 7. ( or as after some others ) 8. or 9. for the cause we haue spoken of in the life of the other Clement 7. Florentine was nephew , or as others say , the sonne of Pope Leo 10. Panuinus saith : he was the sonne of Iulianus de medices , and of another not certenly , or manifestly his lawfull wife . D. Illescas vpon the life of this Clement ¶ 5. saith : It is a thing much to be noted , that Clement hauing all his life time , bene most liberall , and a spender , & here with al affable , and well spoken , exceeding discreet , and a great Negociator , when he came to be Pope , he was not knowne , for he wholly changed his conditions , and became most sparing and remisse . So great is the change which dignities & honours doe often make , &c. In the time of this Clement , was great war betweene the Spaniards and French , which this Clement did much kindle to his owne shame and Infamie . And this by his vnconstancie : for now was he a Spaniard , now a Frenchman : and contrariwise , now a Frenchman & now a Spaniard . Three great things in his time happened in Spaine . 1. The taking of Frauncis K. of France , & so his nobilitie in Pauy : who was carried into Spaine , and there was prisoner . 2. the sacking of Rome , as we will declare in the yeare 1527. in which yeare was borne Don Phillip the prince sonne of the Emperour Don Charles 3. The coronation of Don Charles the Emperour , king of Spaine , by the hand of this Pope Clement in Bologna , and in the 1530. yeare . In the same yeare , the Germaine princes presented to the Emperour in the Diet , held at Augusta their confession of the faith , which they called the confession of Augusta : and for that they made publike protestation at the presenting thereof , therfore euer sithens are they called Protestants . Such was the sacking of Rome by the Spaniardes , Italians , and. Germaines , that since Rome was Rome , there was not another like it , The Spanish prouerbe is verefied : Lo mal ganado elloy su dueno ( se pierde ) euill gotten euilly spent . Rome had robbed them , and many other nations of all that treasure : God sent them such theeues , robbers , and Ruffiians , which neither pardoned men , nor women , small , nor great , Priest , nor Friar , ecclesiasticall , nor secular person . These theeues , ( if that be true which the Spanish Prouerbe speaketh ) Quien hurta al ladron cien dias gana de perdon gained a hundred dayes pardon . Clement himselfe , that Sathanicall father was taken prisoner in his owne castle S. Angelo , and the Spaniards made him rime a new Paternoster : which they sang together at the Popes windowe , to giue him musique . Padre nuestro en quanto Papa , Soys Clemeynte , sin que os quadre : Mas reniego yo del padre , Que al hijo quita la capa , &c. O father our as being Pope , Clement thou art , though not a right : In him for father haue I no hope , That his sonnes cloake doth take by might , &c. This cloake was the state of Milan , which the Pope pretended to take from the Emperor . Among others that wrote this History of the sacking of Rome , was a Spaniard , which at that time liued : the booke is intituled ●Dialogo ; wherein the thinges are particularly handled , that in the 1527. yeare happened in Rome . In it will very well appeare what a one was this Pope Clement , and how he , and his Court of Rome , were iustly handled of our Spaniardes . Paulus Iouius doth also recount it . Iohn Tilius saith : that Pope Clement was ransomed for 40000 florences . In the time of this Pope , and in a monasterie of Auserra in France , a notable historie happened , of that which in the 1526. yeare was done with the vomited Sacrament . The which when we shall treat of the masse , for that shal be his proper place ( if God please ) we wil declare . Most great vices had this Clement , a witch he was , a manslayar , a brotheller , a Simonist . a Sodomit , periured , a rauisher of young maids , a nigromācer , & a sacriliger . Adorned with these precious stones , he exercised his papal office : which is neuer to preach the Gospel , but to persecute them that doe preach it , and cast them out of the Church : Another Diotrephes ( as were also the other Popes ) was this Clement , of whom S. Iohn in his last Epistle saith : that he loued to hold the chiefest roomes , &c. And a litle lower , speaking of the same Diotrephes he saith : He not onely not receiued the brethren : but also forbad those that would receiue them , & cast them out of the Church . Note the place : & that the Pope at this day doth fully the same . Into France went this Clement , & liued in Marsille with Frauncis K. of France , with whō he made great friendship : for confirmation whereof , he gaue in mariage his neece , Catalina de medices , to Hennry 2. some of Frauncis . This is she , whom they call Queene mother , so spoken of in Histories , who died in the yeare 1588. After the pope returned frō France , but a short time he liued , In September and in the 1534. yeare he died of poyson , which was put in the smoke of a torch : wherewith he and son●e Cardinals his familars , were poysoned . Don Charles at this time reigned in Spaine ▪ When Paul 3. a Roman was Pope , he endeuored by al waies possible to aduance his bastards , of whom he had store : and to beat downe & oppresse Luther . For reformation of the Church , ( as he said ) he first appointed Mantua , to celebrate there in a generall Councel : but al was but words . He afterwards appointed Vincencia , as little was ought done . The 3. time , he appointed Trent , al was but wind . The 4. time , he again nominated Trent , where it began the 13. day of Dceember , 1545. & ended in the yeare 1563. in the time of Pius 4. So that it 18 yeare continued ; and for the hate as we haue said , which the Popes beare to the Councell , nothing euer had bene done ; had it not bene for the instāt v●ging of the Emperor , & his instigatiō of Pope Paul therunto . To recount his enormious & horrible vices , his murthers , robberies ; witcheries , treasones , tirannies , incests , and wicked whoredomes , we should neuer make an end . Some notable things wil I declare , notwithstanding that thou Spaine mayest open thine eies , & hasten to know him , whom thou worshipest as God in the earth : as the successor of S. Peter ; as the vicar of Christ . Paul 3. was a great Astrologer , southsayer , Inchanter , & nigromancer , & such as were of that arte , he loued & aduanced . A great friend he was of Dionisus seruita , whom he made Cardinall : of Gauricus Lusitanus of Cecius and Marcellus notable nigromancers , of these he sought to know the fortune of his bastards : which by their horoscopicall aspects , and houses of the stars , and planets , they gaue him to vnderstand . To haue the hat , as he had it , he gaue his owne sister ▪ Iulia Farnesia to the Spanish Pope Alexander 6. His owne mother , and sister he poysoned : Another sister he also poysoned , with whom he had an euill report : the cause why he poysoned her , was for that she loued not him , as she loued others , &c. Whiles he was Legate in Ancono with promise of mariage , he deceiued a young gentlewoman : & so the miad not thinking , it was the Legate , but one of his gentlemen , was deceiued . Of this coniunctiō sprang that good peece Pero Luis prince of Sodome , captaine Generall of the Roman Church , & Duke of Parma , & of Plazencia . The wicked abhomination he committed against Colmus Cherius Bishop of Fana all the world knoweth . This Pero luys , his owne gentlemen ( vnable longer to endure his tyrannies , and wicked abhominations ) in the 1548. yeare murdered . He was the eye of the Father , vpon whom he looked , and looked againe : And when the Pope heard any of his abhominations , ●e shewed no great sorrow : but smiling as it were said that his son had not learned those vices of him . This notwithstanding , there are some Parasites of the Pope , that against their owne conscience , affirme Panl 3. to haue bene married . And so D. Illescas vpon the life of this Paul 3. ¶ 17 saith : Paul 3. was married , and after he had put away his wife , of whom he had Poro luys , he was made Priest & obteyned the hat , &c. ¶ 23. he saith : the vnthought of death of Pero luis , lawfull son of this Pope &c. But Illescas telleth not who was the mother of Peroluys , nor how lōg time he was married ; nor wher he was married ; nor yet where he liued married . This Paul poysoned Fulgosius and Contarenus Cardinals , & Iohannes Baptista Vergerius Bishop of Pole , because they tasted how sweete and good was Christ , and how bitter and euill was Antichrist . Paulus Vergerius Bishop of Iustinopole , brother of the abouesaid Iohn escaped , and fled into Germany , and from thence with his writings made warre against him . In his time , with fire and blood , &c. Suffered the Church great persecution . In the 1546. yeare Alexander Farnesius Cardinall : and Octauius his brother , Duke of Parma , sonnes of the cursed Poro luys , and nephews of the Pope , going to make war in Almaigne , bruted it a broad ; they there purposed to shed so much blood of the Lutherans , that the horses might swimme therin . This Paul enioyed the rent of aboue 40000. whores , or as they call thē , Curtesanes , which were in Rome . The rent ( as before we haue said ) is a Iulio , or Spanish royal euery weeke . Multiply the same , & thou shalt see , if the Pope may make a mighty birthright of his whorish rents . This Paul 3. did excommuncate & an anathemise Henry . 8. king of England , and gaue his kingdome for a praie to them that could take it . Al which this Magnanimious king nought esteemed , but so valliantly defended his kingdome , that they , whom the Pope had incited against him , themselues sought peace with him . In the biginning of his Popedome , & the 1534. yeare , hapned one notable villany , done by the Franciscan Friars in Orleans . The tale is this : that in that yeare , died the wife of the Corregidor , or maior of Orleās who commanded that she should simply , without any pomp at al be buried . With her father , and grandfather did they bury her in S. Frauncis Church of Orleans . The Friars ( the person being qualified and rich ) supposed they should haue a rich reward ; & commanded many masses to be said &c. but they were deceiued . For they had but only six crownes , which the widdower Corregidor sent thē : whereat the Friars were highly offended , and for reuenge , with deui●lish minds , they suborned one of their nouices , whom they placed aboue in the feeling of the Temple , that he might make a great noise frō thēce , at the time whē they said their mattens : which the Nouice persormed , and said he was a soule ( as they cal it ) sinful & damned . By some that knew the mistery of Iniquitie , was this soule coniured , & being demāded of the cōiurers whō he was ? he answered , that he was the soule of the wife of the Crrregidor , which a little before was deceased , & that she was for euer cōdemned ; being demanded whereof ? answered : for Lutheranisme . Whē the Friars hard this , they made great exclamations ; heald their Church for excommunicate , drue thēce the sacramēt , & wold not there say masse but went within the monastary . The fame hereof ran throughout all the citie . when the Corregidon vnderstood his villany , he called the Friars before the Chauncellor of Paris : where the cause being examined before the Chauncellor Antonias praetentis the villanie was proued : and so Colimanus , and Stephen of Arras both preachers , and chiefe authors of this tragedie , were by publique sentence condemned . But to what ? To shame the villanies deseruing a 1000. deathes , for mocking at God & his religrō , & defaming of men . So gentle was the punishmēt , because they seemed not to faourthe Lutherans . In the time of this Paul 3. arose vp frō the depth & bottōe of hell , the new sect , called of the fellowship of Iesus , or Iesuites : Whom with greater reason may we call Iebusites , or Iebuseans . Their first author , inuentor , and founder was Inigo Layola : whom the more to authorize his name , they called : father Ignacius . This Inigo was a Guipuscuan borne , who being a simple and ignorant man , applyed himselfe to the the warres , and so in the yeare , las Comunidades as they call it in Spaine ( which was about eyeare 1520. or 1521. ) he was a souldiour in the castle of Pamphona : which Castle was then beleagred by the king of Nauarre , and the Frenchmen . And vpon a day as the enemies shot at the Castle , one of the bullets stroke a stone of the Castle , and brake it , some of the peeces of the stones , stroke into the feet of this souldiour Inigo ; so that vnable to stand , he fell to the earth Inigo finding himselfe vnfit for the war , changed his purpose , and so of a souldiour , became a holy hypocrite ( yet recouered he his feete ) and so gaue himselfe to foolish deuotion and superstition , which men of themselues , without the word of God haue inuented : and so deceaue all those , whose names are not written in the booke of life . Inigo then hauing bene a souldiour , and anignorant man , gaue himselfe to study ; and when he vnderstood somewhat of the Grammer , to prosecute his study , he came to Alcala de Henares , where , to gaine the greater credit , & , reputation of a holy man , he went barefooted : which maner ofliuing , when the students of Alcala , laughed and Iested at Inigo , confounded and ashamed , that they nought esteemed his course of life : leauing Alcala , he went to Salamanca : where the Students much more mocked him then before : For which cause . Inigo leauing Salamanca , went to Paris , where he was made maister , and gayned the opinion of an holy man : with whom in the 1537. yeare there ioyned ten companions , and so went they into Italie . Whiles Panle 3. Poped , the Iesuits began to be knowne in Italie : but not without great gainesaying and contradiction . They were permitted in the end , to heare confessions : and by this meanes they obteyned great reputation of holy , chiefely among Ignorant people . These ten companions , in the 1538. yeare were all together in Rome : whereof they obteyned of Pope Paul 3. confirmation of their sect , and were receiued vnder the protection of the Romane seate : but this holy viua vocis oraculo , remitting them , in asmuch as touched the dispatch of the perpetuitie of their sect , to Cardinall Guidiccion Luques : And being ayded by him , they were approued and confirmed by Letters and Bulles of the first of October , in the 1540. yeare , geuen at Tiuoli , vnder the name and title of the fellowship of Iesus , with licence and power to receiue into their companie ( which then was onely ten ) to the nomber of of sixttie per●ons . In the 1543. yeare of the said Paul 3. they obteyned license , to receiue into their companie so many as they would : which Paul in the 1545. yeare , did graunt them all the priuilledges , faculties , and graces , which at this present they enioy . Shortly after the maister Petrus Fabrus , and Antonius de Araoz , and then others also came to Castile . When Paul 3. was dead . Pope Iulius 3. almost with the confirmation of this sect , in the 1550. yeare began his Popedome . By the conuersation which Don Francisca de Boria Duke of Gandia , and Marquesse of Lombay had with the said Araoz , he bare great loue and liking to this sect ; wherein he was much more confirmed by the perswasions of his wife Dona Leonora de Castro a Portugale , much deuoted to the Iesuites : And so went the Duke to Rome , in the company of the said Araoz , who was the first prouinciall in Castile . VVhen they both two returned into Spaine ; the Duke was made a Iesuite in the Colledge of Onate : where he tooke all the orders . In Rome built Inigo Layola , the Almaigne Colledge , to instruct the youth of that nation against the Doctrine which they cal Lutheran : & saw befor he died 16 Prouincials of his owne Institution and more then 70. Colledges . he died in Rome in the 1556. yeare , and in the 61 yeare of his age , The Iesuits were commonly , and yet in Italy and Spaine , are called Theatinos , but so be they not . For the Theatinians had another beginning , and manner of liuing , certaine gentlemen , and other people they were , which moued with deuotion , were giuen to praiers , & singing other such exercises : and were called at the beginning , the fellowship of Godly loue . Of this company , was made Iuan Pedro Carrasa a Neapolitan , Bishop of Chiety : who holden ( a person famous as he was ) for the principall and head of these religious persons , they began to bee called Chietinos & after corrupting the word , for Chietinos were they called Theatinos . This passed in the time of Clement 7. These Chietinians or Theatinians by reason of the sacking of Rome , fled from Rome to Astia : where they found certaine venecian galleys , and in them passed to Venice . And this was 11. yeares before Inigo layola & his 10 cōpanions came to Venice , to go to the holi-land . The Iesuits stopped in this voyage , by the wars between the Turk & Venecias , went frō Venice to Rome . The Romans supposed they were the Chietinians or Thiatiniās , which returned to Rome , and so through ignorance they confounded these two sects , which are far diferent the principal of the Thiatinians Iuan Pedro Carraf● was afterwards Pope & called Paul 4. Of the Thiatinians , but few Colledges or monastaries are foūd ( to wit ) in Venice , Rome , Naples ; & Pauia . The Iesuites also , in Arogon of Inigo their founder are called Iniguistes : & in Portugal , Apostles : but in al places else , they are called Iesuits : and so in the buls & processe of the Pope are they called . Greatly in short time haue these Iesuites multiplied . For the locusts be they , wherof speaketh S. Iohn in the 9. chap. of his Reuelation , which issued out of the bottomlesse pit , whose K. which is the Angell of the deepe , in Hebrewe is called Abaddon , & in Greeke , Apolyon : both the one and the other word , as much to say as destroyer . And who but the Pope can be this Abaddon , which Popeth , and all destroyeth ? And who be his locusts but the Iesuits , which wheresoeuer they come doe destroy & consume all things ? They Insinuate themselues into the houses , castles , & palaces of princes , kings , and monarches , and stay not till they know the very inward secret , and intents of the hart : with fire & blod doe they incite them to war vpon those which speake not , nor thinke as they doe . And if force and violence suffice not , then by crafty treasons & poysonings do they practise to kill them . And so no Lord , prince , king , nor monarche , in his owne house is secure , if he speak , & think not as they doe : Sufficient exampls hereof we haue had within these 20 or 30 yeares let the Histories be read . Lady Elisabeth the most illustrious Quene of England ( wel knowing thē for such , as she , that of the Iesuits great treasons , hath so great experience , whō so , & so often , they haue practised to murther ; & ▪ God the father of mercies hath as often againe deliuered her , for the comfort of his Church , advancemēt of the kingdome of his Christ , & the confusion and contempt of Antichrist , that Abaddon : hath banished them from her kingdome ; commanding vpon paine of life , that they enter not into it . These Iesuits haue also practised to murther Henry 4. king of France . And so one of this company called Iohn Castell did wound him ; but by the prouidence of God , hee missed his blow , and willing to strike him in the throat , hit his vpper lip , & brake one of his teeth . The murtherer was caught , and as a traitor adiudged to death , and so Iustice was executed , on Thursday the 29 of Decēber , in the 1594. yeare : The house where the said Iesuit was borne , was pulled down , & in it place , a Piramides set ; wherupon the cause why the house was puld downe , and the pyramides erected , are written in marble with letters of gold : which in latine say thus . Audi viator , siue sis extraneu● , Siue incola vrbis , cui Paris nomen dedit : Hic alta quae sto Piramis , domus fui , Castella , sed quam diruendam funditus : Frequens senatus Crimen vltus Censuit . Huc me redegit tandem herilis filius , Malis magistris vsus , et schola impia , Sotericum , eheu , nomen vsurpantibus . Which in English is this : Listen O thou traueller , whether thou be straunger , or inhabitant of the Citie , which Paris named . In this place where I stand the high Piramides , was the house of Castel : which the cōmon consent of the senate , for punishment of the fault , appointed to be pluckt downe . To this hath the son of my maister , brought me , because he had ill maisters , and was trained vp in a wicked schole , which ( ô griefe ) vsurpe the name of the Sauiour Iesus . There was also written . D. O. M. which is : Deo Optimo Maximo . Pro salute Henrici ▪ 4. clementissimi , ac fortissime Regis , quem nefandus Parricida perniciosissimae factionis haeresi pestiferra imbutus , quae nuper abhominandis sceleribus pietatis nomen obtendit , vnctos Domini , viuasque maiestatis ipsius Imagines occidere populariter docuit , dum confodere tentat , caelesti numine scelestammanum inhibente , cultro in labrum superius delato , & dentiū occursu faeliciter retuso violare ausus est . Which in English is thus . For the health of Henry 4. most mercifull and potent king , whom whiles the wicked homicide ( infected with the pestiferous heresie of the most pernicious sect , which with abhominable wickednesse here lately , pretended the name of pietie , taught the people to murther the annoynted of the Lord , and dared to violate the sacred Images of his maiestie attempted to stabbe . But the dyuine maiestie letting the cursed hand , caused the knife to wound the vpper lip , and so by the teeth to be most happily hindred . Also : Pulso praeterea tota Gallia hominum genere nouae ac maleficae snperstitionis , qui rempublicam turbant , quorum instinctu piacularis adolescens dirum facinus instituerat . As much to say as : Banished from all France that kind of men , which with their new and pestilent supersticion disturbe the weale publique : by whose instinct and perswasion that miserable young man committed so great abhomination . It was also by the same Parliament of Paris ( which is the Chaūcery royall of France ) commanded ; that the Priests and students of the Colledge of Claremont , aud all the rest of the same fellowship , as corrupters of youth , perturbers of the publique quiet , enemies of the king , and common-wealth , should within three dayes after the publication of the present sentence , depart from Paris , and from the other Cities and people ; where they haue their Colledges ; and auoyd the whole Realme , within 15 dayes after : vpon paine , wheresoeuer they were found ( the said time expired ) to be punished as offenders , culpable of high treason : their goodes aswell moueable as vnmoueable to them any wayes belonging , to be imployed in Godly workes : and the distribution thereof , to be made according to the oder which the Parliament shall prescribe . Moreouer it was commaunded to all the kings subiects , that none of them send their students to any Colledge of the said company , which were out of the kingdome , to be in them instructed , vpon the same paine Laesae Maiestratis . All that which I haue said be the selfe words of the Sentence . Thus then were the Iesuits , for their treasons and villanies out of all France banished . But they , as vnquiet spirits , and friends to blodshed , haue not ceased to effect their busines , And so haue printed a booke , wherein wickedly they speake against the king , and the Parliament , that gaue such Sentence . They iustifie , sanctifie , and Canonize the foresaid traitor Iohn Castell , incite the people , and euery one of them , either by force or treason to kill their Princes and Lordes , if in and by all things they agree not with that which the Iesuites teach . This their shamelesse boldnesse , caused the most prudent Parliament in the 1598. yeare , eftsoones to confirme the Sentence which it had formerly giuen against the said Iesuites . Don Sebastian king of Portugale , for listening to these Iesuites , and being gouerned by them , destroyed himselfe and his kingdome . They perswaded his going into Barbarie , where he valiantly fighting , with the whole Niobilitie of Portugale , was destroyed , These Iesuites are the cause of the vprores in the kingdome of Swethland . They of the kingdome being protestants , would not that the king ( at his returne from Polonia ) should place Iesuites about him . The king , who was gouerned by the Iesuites , would place them . So that of necessitie it came to blowes . Then let other princes and Lordes beware of strange directions , and in no wise suffer the Iesuites in their lands : because they nought serue for , but spies , and disturbers of the peace publique , setting Princes against Princes . And that which worse is , all this which they do , they sanctifie with the title , pretext and collour of religion . Much puffed vp they are with the title which they haue taken of the fellowship of Iesus : as though the rest of the Priests and Fryars , and all other Christians were of the fellowship of the deuill . Many of their owne Papists , doe now begin to smell and vnderstand . And so the Franciscans , Dominicans , & others eate no good crommes ( as they say ) with them . I wil here conclude this matter of the Iesuites , with a terrible lie : which to aduaunce the kingdome of their king Abaddon ( that is to say , destroyer ) they haue forged . All the world knoweth , that in the land of Sauoy , is a Cittie called Geneua . This Citie in these last times , hath God perticularly blessed with the true knowledge of his holy word . With these weapons hath this Citie warred against the Ignorance , supersticion and Idolatrie of the Popedome . And that to the great aduauncemēt of the kingdome of Iesus Christ , & confusion of Antichrist . The Antichristians for this cause , and cheifly the Iesuits beare secret hatred towards the citie , & haue practised the totall ruine and destruction thereof . And seeing they could not by violence destroy it ( because God did helpe & defend it ) with notable lies haue they often practised to defame it . And so inuented they that , which their father the deuill ( who is the father of lies ) could not more inuent . They wrote one to another with great reioycinges , that Geneua was reduced ( as they call it ) to the lappe of the Church . They sayd , that Theodor de Beza ( the chiefe minister of Geneua ) who with his learned sermons , and writinges in that citie , hath aduaunced the kingdome of Christ for fortie yeares space , and more , beeing readie to die , had repented and turned to the Church Catholique : and that being in this holy purpose , he sent to request the Lordes of Geneua , and the ministers to come visit him : which had some what to impart vnto them : they came ( say they ) and that Beza exhorted them to be come Catholiques . And that with such vehemencie he spake vnto them , that he conuerted them : and that hee also reduced al ▪ Geneua to the catholique Roman faith . They proceede with their lie : The Lantgraue of Hessen ( said they ) hearing this newes ; sent some of his Gentlemen to Geneua , to vnderstand what had passed ; who returning from Geneua , said , that Geneua was reduced to the catholique Roman Religion . They said also ; that their Iesuites had gone to dispute with the ministers of the elector of Brandenberg : and that they had shamed & confounded them . To these most notable lies , answered the most learned Beza : the other ministers of Geneua did briefly also answere , but very liuely , in their proper coullours and shaddowes depainted the Iesuites . To which answere I referre me . The deuill , ( as our redeemer painteth him out ) hath bene a murderer from the beginning , and abode not in the truth : for there is no truth in him . When the deuill speaketh lies , he speaketh of himselfe : For he is a liar , and the father of lies . The sonnes of such a father , cannot be but murderers , and liars : Perque de mal Cueruo ( conforme al Commum refran ) mal hueuo . For of an euill crow , ( after our Spanish Prouerbe ) an euill egge . Such ( except by miracle ) cannot leaue their nature . When the Blackmore shall change his skinne and the Leopard his spots , then these sonnes of the deuill , taught to worke wickednesse , to murther , and lie , may doe good , and speake the truth . The gaine which these wretches haue gotten by their lie , is that very many which before well conceited them , seeing their lies so palpable , & knowne , that God ( to aduaunce his holy catholique faith hath no neede of lies , now nought account of them . Amongst wise people , and such as feare God , by little and little , will they loose their credit ; and so returne to the bottomlesse pit from whence they came . For God abhorreth all those that worke iniquitie , and those that speake lies will he destroy . The bloodie and deceitfull man ( as are the Iesuites , murderers and lyars ) will the Lord abhorre . Returne we now to Paul the third , who approued , sanctified , aduaunced , and extolled such monsters in nature . Paule 3. hauing Poped 15 yeares in the 1549. yeare dyed . In whose time Don Charles the Emperour raigned in Spaine . Iulius 3. an Aretinian , after great discord had among the Cardinals , was chosen ; who ( for that by the ancient custome he might giue his hat where his listed ) gaue it to a youth called Innocent , whom he had fauoured being Legate in Bologna ; & so made him Cardinall , and receiued him to his ancient office , This pleased not the Cardinals . And albeit one of them spake freely vnto the Pope , saying : what saw your holinesse in this young man , for which he ought to be placed in so great dignitie ? The Pope answered : what saw yee in me , that ye elected me chiefe Bishop ? So that ( seeing it is the play of fortune , which aduaunceth whom she pleaseth ) as your aduaunced me without desert of mine , we aduaunce this young man , and make him Cardinall : and so he was . This Innocent the Romans called Ganimedes : and the Pope they called Iupiter : The Fable of Iupiter and his Ganimedes is filthy : and therefore will I passe it ouer . When the same Iulius was merry , he said of his Innocent , that he was very la●ciuious , &c. O what a vicar of Iesus Christ ? ô what a holy father ? D. Illescas ( albeit the Popes parasite ) vttereth these wodes , Iulius 3. gaue his hat with the tittle of Cardinall de monte to a youngling of 15 or 16 yeares , whom he held with , him and most● strangely affected him . He shortly made him rich : & Caesar holpe him with sufficient pensions , and all this to gaine the fauour of the chiefe Bishop , that the Councell should eftsoones returne , and be holden in Trent : hitherto Illescas vpon the life of Iulius 3. Iulius was a great blasphemer , very filthie in his wordes , and much more filthie in his deedes : the same blasphemyes he vsed , that the desperate souldiers and horsekeepers , are accustomed to vse : which , for that it is so much against the maiestie of that good God , that with so great patience suffereth the blasphemy of him who boasteth to be his vicar , & calleth himself most holy father , ( A sathanicall father I call him ) I omit to write them . Swines flesh , & peacoks he greatly loued ( which flesh is euill for the gout ) & therefore his Phisitions forbad them to be set on the table : but notwithstanding , he would haue them . And when vpon a time they failed to set them on the table , the Pope missing them , demaunded where the porke was become ? And when the steward answered , that the Phisitions had commanded not to set it on the table : he cursed with his cursed mouth , dispiting God , with the same words , which ruffians & villaines in Italie blaspheme , saying , that they should bring him the porke . Another time as he was eating , they brought vnto him a peacocke , which was vntouched : and the Pope commanded they should reserue it for supper . And when he saw not at supper that cold peacoke , albeit he had hot peacokes , he was terribly enraged , & blasphemed , as he was wont . A certaine Cardinal which supped then with him , said : Let not your Holinesse be so angry for a thing of so small importance : whom Iulius answered . If God would be so angry for an apple , that he cast our first parēts out of Paridice : why shall it not be lawful for me , that am his vicar , to be angry for a peacocke , seeing a peacocke , is a thing of greater importance then an apple ? If this be not to profane the scripture , what shal be ? So wicked was Iohn of the house of Florence Archbishop of Beneuent , Deane of the Chamber Apostolike , and this Iulius his Nuncio in Venice , that he compiled a booke in prayse of the wicked sinne : which booke was printed at Venice , in the house of Troyano Nauo . Behold , if the abhominations of the Ammorits be come to the height . Awake Lord , remember , and iudge thine owne cause : behold for thy Churches sake , that swine doe destroy her : Qual Abad ( Aizen ) tal Monazillo such Abbot ( say they ) such nouice . An abhominable Sodomite was Pope Iulius , an abhominable Sodomite was his Nuncie ; which sat to Iudge the cause of Christians . Open thine eyes , O Spaine . Vpon the money made by Iulius , he put this circumscription . Gens quae non seruierit tibi , peribit . The people that will not serue thee shall perish . Wherein Iulius 3. appeareth to be another Nabuchadnezzer K. of Babilon , of whom these words are spoken . Ier. 27. 8. In the 1555. yeare he died . In whose time the Emperour Don Charles reigned in Spaine . Marcellus 2. a Tuscan changed not his name ; who being meanely learned in humanitie , was made maister of Grammer and afterwards Paul 3. made him tutor of Alexander his grandchild , whom he had made Cardinall , being a youth of 12 yeares old . What a pillar of the Church was this ? Thus by little and little came Marcellus to be Cardinal , & afterwards to be Pope : He was one of the three Legats , whom Paul 3. sent to the Coūcell of Trent . This man ( as he whom the Pope most trusted ) the Pope commaunded , that nothing in the Councell shoud be suffered to be spoken , which might any way preiudice the Maiestie of the seat Appostolique . & that all those which any such thing attempted , should be expulsed the Councell : and when Iacobus Nachiantes Bishop of Clodia Fossa , said : that he could not approue the decree which said : That traditions ought to be receiued and kept with the same Godly affection and reuerence as the Gospell which was written . This Marcellus was the cause , that the said Bishop was expulsed the Councell : and when Gulihelmus venetus a Dominican Friar , said in the Coūcel ; that the Councel of Constance was aboue the Pope . This Marcellus sent for him , and most sharply reproued him , and when the Friar answered , that experience shewed the Councell to haue bene aboue the Pope , sith it desposed him : Marcellus answered , it is not so . For that the Pope willingly depriued himselfe : & said moreouer ; that this he could proue by a bul of lead : and so commanded him to depart the Councell . Petrus Paulus vergerius , Bishop of lustinople , was at this time come to the Councell some held this man suspected in doctrin . For that he had bene often the Popes Legate in Almaine . The other two Cardinals Legats of the Pope : Poole , & monte , & the Cardinall of Trent himselfe , and Pachecus would haue permitted the fore named Vergerius , to haue entred the coūcel : & this lest in should be said the Councell was not free , if they chased away Vergerius , a man well knowne in Germany . But Marcellus the Popes third Legate , neuer stayed vntill hee saw him forth of the Councell . Many Bishopes hearing that the purpose was to expulse Vergerius . The Councell agreed , to write to the Pope that in no wise he should suffer such a thing to be done : because many would say the Councell was not free , seeing that the Bishops were expulsed the same . Ier●nimus Vida Bishop of Cremona , had in the name of the other Bishops , indited the letter to the Pope . Which knowne to Marcellus , with most vehement words he warned Vida , in no wise to send the letter to the Pope . For that it should be a thing euill in example , that the Bishops assembled in the Councell should write such letters to the high Bishop , as though they would seeme to prescribe him a law : which would be so great a mischiefe , that they should be holden for suspected . Vida vanquished with this saying so tempered with the other Bishops , that the letter was not sent . When Vergerius was to departe the Councell he went to speake with Marcellus , and among other thinges that he sayd vnto him , he demaunded , for what cause he did cast him from the Councell , and what Articles he could obiect , why he would exclude him from the company of the other Bishops ? To this answered Marcellus , because I haue heard , thou hast sayd the Legends of Saint George , and Saint Christopher , were not true . Vergerius answered : so it is , I sayd so ; and so I say still . For I relie vpon the authoritie of Pope Paul 3. who hauing commanded , that both the one , and the other Legends should be spunged out of the Roman Breuiarie . In the preface of the said Breuiarie he had commaunded ( saith he ) the Legends , which were not true to be taken away ; Marcellus thus caught , answered : that they ought not to be holden for good men , that seeme in the least thing , to consent with the Lutheranes , and so said he vnto him : depart then from our Councell . This haue I said , that it may appeare , what hope is to be had of the Councelles , where the Pope and his Legates gouerne . If there be any that will speake with good zeale of Gods glorie ; his mouth they will stoppe : and if he will not yet be silent , cast him out of the Councell . Behold how free is that Councell , where each one is not suffered to speake that is meet ? Such a one was Marcellus , before he was Pope : and such , and worse being Pope would he haue bene , had not God taken him from the world , when he had Poped but twenty three dayes , and some say that hee dyed of Poyson . Paul 4. a Neapolitane , before called Iohannes Petrus Carafa Cardinall Chietino or Theatino in the 1555. yeare with ful consent of the Cardinals , who desired to please Henry the French king , was chosen Pope . He being in Venice , before he was Pope , with his hypocrisie and fayned holynesse did Institute , or reforme the new order of the fellowship of diuine loue , which of him ( that was Bishop of Chiety ) was called Chietinos or Theatinos , as we haue said vpon Paul 3. He forsooke this order , by him instituted or reformed : and being ready to depart Venice , his religious consort demaunded whither he went. Whether I goe , answered he , can ye not come : giuing them to vnderstand , that he went to Rome , to be Pope , if he might . He gaue it out before he was Pope , that he nought else desired , but reformation of the Church : and so of this argument wrote a booke , which he dedicated to Paule the third . But when he was Pope , he for nothing lesse cared . Who listeth to read this booke , shall see , that almost he confirmeth those Articles , whereof we accuse the Papists . To wit , that so ruyned is the Church among them , that it is not now the Chuch of Christ , but of the diuels . The Popes ( saith he ) hauing itching eares , haue heaped vp Maisters , which entertaine them in their lustes and concupiscence . That through the Cardinals , and Bishops , the name of Christ is blasphemed among the Gentiles . That the power of the keyes , serueth onely to ●ake together money . That wicked men are ordeyned . That nothing but Symony is seene in the Church : That the Prelates bee verie ambitious , and couetous : That in monasteries , are committed enormious offences : That Rome is full of whores . These thinges and other such , doth this booke conteyne : of wicked customes and life , it onely speaketh : but not once intreateth of the false doctrine , Idolatrie , and superstition , which is taught in Rome : nor yet of the tyranny of fire & bloud , wherewith such are handled , as indeauor to serue God in spirit and truth doth it speake . But when he was Pope , how did he amend it ? As did Benedict 13. Pius 2. Pius 4. his predecessors and others ( who before they were Popes , much spake of the dutie of the Pope ; but being Popes , did the like , or worse then the rest ) euen so did he . For the cause of Religion , certaine Augustine Friars , many Bishops , and a great nomber of the faithful , he imprisoned , tormented , and did them in the end , what euill he could : Not for that they were adulterers , nor Incestuous persons , Simonists , nor blasphemers : was all this : but for the Christian religion , which they professed . Reformation then cast aside : he was occupied in the warres , against Don Phillip our king , and the Spanish blood . Deny him then ( O Spaine ) for father , who from the sonne taketh the cloake . The which this Paul from the king Don Phillip , and Clement 7. from Don Charles the Emperour indeauoured to take ; as in the life of Clement 7. we haue before declared . This Paul being a Neapolytan , and so vassall to the king , was to him a traitor , & teacher : taking part with Frauncis his kinges enemy . His great seruant Panuinus saith : that ayded by the French & Swizzars , he raised great warres against king Phillip : and renewed the old hatred . For the Spanish name , had he long before detested , that ( as saith Panuinus ) for publique and particular Iniuries , and so the Neapolitanes he well hoped , would haue risen against their king . When he was Cardinall , he perswaded Paule 3. to warre against the Imperials in the kingdome of Naples : promising him his seruice , and the ayd of many Neapolitans : of whom he had many friends ( said he ) within that kingdome : But Paul 3. was more wise , and refused his Councel . Then Duke Dalua vnderstanding that this Pope Paul 4. conspired against the king to take Naples : with a great camp , came vpon Rome and sent a letter to the Pope , wherein he shewed all , that sithens he was Pope , he had practized against the king , &c. and vehemently exhorted him to peace , warning him , that if hee said not , and that quickly , what he would doe touching warre , or peace , that he should be assured , the warre was proclamed : To the Colledge of Cardinals , he wrote also to the same purpose : and after fifteene dayes , when the Duke perceiued that the Pope prolonged the time , he entred vpon the Church lands and very many of them tooke , which he kept ( said he ) for the Church , and the succeeding Pope . All this notwithstanding would not the Pope yeeld to peace ; vntill he heard newes of the great victorie , which the king in the yeare 1557. hadhad against the French at the taking of Saint Quintanes : wherein all the nobilitie almost of France , and Saint Quintanes also were taken . In the 1558. yeare , and the moneth of September , died in Spaine Don Charles the Emperour . And the 17 of Nouember the same yeare , dyed Mary Queene of England and Cardinall Poole , & in her place reigneth Ladie Elizabeth by whose meanes , the great persecutions of fire and blood , prisonment and banishment , which the Church , in the time of Queene Mary had suffered in England , ceased . Fortie whole yeares that this magnanimous and most prudent Queene hath reigned , hath this kingdome by the mercie of God enioyed this freedome . In which time , this kingdome hath bene , and is , a refuge and sanctuarie for many straungers , who escaping the tallons of the haukes , and the teeth of the lyons , and woulues , haue thither retired . God for his infinite mercie , enrich it , with his spirituall and temporall riches : sith it hath entertayned and holpen poore straungers , in the time of so great affliction and calamitie . In the time of this Pope Paul 4. began the great persecution in Spaine , and chiefly in the Cittie of Seuill , and Valladolid . At the end almost of the 1557. yeare , this pesecution began : as we will afterwardes declare . The Cittie of Seuil , is one of the most Ciuill , populous , rich , ancient , fruictfull , and of most sumptuous buildings , that is this day in Spaine . To be most rich it plainely appeareth , seeing all the Treasure of the west Indies cōmeth vnto it , & that the king hath thence euery yeare a million and a halfe of Duckets . Which rent is so great , that fewe kings there be , that haue so much of one whole entire kingdome . Most ancient it is : For ( if we credit Histories ) Hispalo Nouono king of Spaine ( of whom it is called Hispalis ) built it , and Hercules before the destruction of Troy did augment it . That it is fruitfull , is proued by that place Axarase where be such , and so many oliue trees , from which is drawne so great plenty and aboundance of oyle , that it storeth not onely a great part of Spaine : but many other landes also farre distant from Spaine : It is seene also by the fieldes , of Carmona , and Zeres , so abounding with wheate : and by the pastures so full stored with vines , oreng trees , figge trees , pomgranate , and other infinit fruites . And where nothing is sowne , the earth bringeth forth much spirage and palme trees , &c It hath also much cattle : & chiefly sheepe , from whence much woole is sent into Italy , and flaunders . The father of mercy hath not onely enriched this citie , making it so ciuill , populous , rich , auncient , fruitfull , and of such sumptuous buildings : but hath also enriched & blessed it with all spirituall blessings , in heauenly thinges in Christ : electing it before the foundation of the world ( all this saith Saint Paul of the citie of Ephesus ) to be the first citie of our Countrey of Spaine ; that in these times should knowe the abuses , supersticions , & Idolatries of the Roman Church . Wherwith Spaine hath so long time bene deceiued ; and knowing them to cause it to amend , should publish ( as it hath published and dyuulged ) the same . And so Iesus Christ might reigne in his Church , and Antichrist be banished , destroyed , and slaine . About the yeare 1540. one Rodrigo de Valer borne at Lebrixa , liued in Seuill , where also was borne , the most learned Aentonius de Brixa , restorer of the Latine tongue in our Countrie of Spaine . This Valer passed his youth , not in vertue , nor spirituall exercises , not in reading , nor meditation of holy scripture , but in vaine and worldly exercises as rich youth accustomably doth . Hee delighted to haue good and well barded horses . To day was he suited in one apparell , and to morrow in another : hee gaue himselfe to play , to hunt , and to such other exercises , whereunto knights and Gentlemen applye themselues . In the middest of which his vaine exercises , he knew not how , nor by what meanes , God touched , altered and changed him into a new man , farre different from the former . So that by how much the more he formerly loued and followed his vaine exercises : by so much the more did he afterwardes abhorre , detest and forsake them , hartely applying himselfe , and bending all the forces of his body and minde , to the exercise of pietie , reading , and meditation of holy scriptures . Some small knowledge he had in the Latine tongue , did much herein auayle him . For now is the tyranny of Antichrist knowne , which suffereth not in Spaine , the bookes of holy scripture in the vulgar tongue . Many that vnderstood not the misteries , which God wrought in Valer , held for foolishnesse and want of Iudgement , such a suddaine and great alteration . For this is the Iudgement , which flesh holdeth of spirituall and diuine thinges : it holdeth them for foolishnesse , and drunkennesse , as saith S. Paul 1. Cor. 1 18. The word of the crosse is truly foolishnesse to them that are lost , &c , And in the 12. verse . It pleased God by the foolishnes of the Gospell to saue those that beleeue . And in the 2. chap. 14. The Carnall man vnderstādeth not the things that parteine to the spirit of God : for to him they be foolishnes , &c. And S. Luke Act. 2. 13. reporteth that many , ignorant of the suddaine alteratiō which the spirit of God wrought in the Apostles , said , they were drunken ; but those that haue eies , may see , that it was not folly , nor drunkennesse , but a change , wrought by the hand of the most high : and that the spirit of God it was , that moued Valer . When Valer was thus changed , he conceaued great sorrowe and repentance for his vayne life passed , and so imployed himselfe wholly in the exercise of Godlinesse , alwayes speaking and intreating of the principall poyntes of Christian Religion : reading and meditating in the holie Scriptures , and gaue himselfe so to read them , that he knewe much thereof by hart : which he very aptly applyed to that which he handled . In Seuill where he dwelled , had he dayly disputations and contentions against the Priestes and Friars : And told them to their faces , that they were the causes of so great corruption , as was , not in the ecclesiastical state onely , but also in euery Christian common-wealth : which corruption ( said he ) was so great , that there was none , or very little hope of amendmēt . For this cause , he reproued thē sharply , & that not in corners , but in the middest of the markets , & streets , & vpon the exchange in Seuill , a place where Marchants twise a day meete about their businesse : he pardoned nor spared them not . S. Paule ( as saith Saint Luke Actes 17. 16. and 17. seeing the citie of Athens so greatly giuen to Idolatrie was much moued , and disputed with the Iewes in their Sinagogue , and in the open market or assembly of men , with those that encountred him . Euen so our Valer seing so noble a citie as Seuill is , giuen to so great superstition and Idolatrie , and so full of scribes and Pharesies , of so many priests and Friars , he disputed with them in the markets & streetes , and reproued and conuinced them by the spripture . The same God which of old : made Saint Paule to speake : the same made Valer also to speake , And as Paule was holden for a Preacher of Nouelties , and foolish : for such another was Valer held also . The newe Pharesies seeing themselues thus handled , demaunded whence he had such wisedome , and knowledge of holy thinges ? whence ( being a secular man , not hauing studied , nor giuing himselfe to vertue : but so euill spent his youth in vanities ) proceeded his bouldnesse so vnreuerently to handle the ecclesiasticall persons , which be pillars of the Church ? By what authoritie ( demaunded they ) did hee this ? Who had sent him ? What signe had he of his callings ? The selfe same demaundes , made the old Pharesies to Iesus Christ , and his Apostles , when they could not deny their villanies , nor well be silent , when he shewed them their wickednesse . Behold how the old Pharesies , and the new be all one , and the sonnes of the deuill . To these demaundes , excellently and with great constancy answered Valer . This knowledge of holy thinges , he had obteyned ( said he ) not of his owne stincking pudles , but of the spirit of God , which maketh flowing riuers of wisedome runne from the harts of those which truly beleeue in Christ . He told them , that God and the cause he had in hand , gaue him courage and bouldnesse : that the spirit of God was not tyed to any estate how ecclesiastical soeuer ; the ecclesiasticall state especially of any other being the most corrupted and neerest to destruction . That the spirit of God in old time made of secular , vnlearned , and fishermen , Apostles : that they might clerely shew the blindnesse , & ignorance of all the Synagogue , so well instructed in the law , and call by their preaching , the That Christ had sent him : That in the name and authoritie of Christ , he did that he did : But the adulterous generation ( said he ) which hath long time degenerate from the true race of the sons of God , seeing that darknesse to be much manifested by the light and reshining of the sunne , demaundeth a signe . In conclusion , for so liberall and constantly speaking , was he called before the Inquicisitors ▪ valiantly did Valer dispute of the true Church of Christ , her markes and signes , of the Iustification of man , and other like chiefe points of Christian religion : the knowledge whereof Valer had obteyned , without any ministery , or humane helpe , but by the pure , and wonderfull reuelation of God. His foolishnesse ( as the Inquisitors called it ) did then excuse him , and so first confiscating all that hee had ; they sent him away . To take away his goods , pleasant meanes to reduce a mad man to his sence . Valer notwithstanding this losse of goods ; ceased not to prosecute what he had begun . A few yeares after , for the selfe same cause they called him againe : and yet supposing , that he was a foole indeede , they burned him not , but made him to recant or deny , not in open audience , but to himselfe alone , in the great Church betweene the two quiers . For all his foolishnesse , they condemned him to continuall wearing of a great Saint Benito ( or diuels coate ) and to perpetuall prison . From this perpetuall prison , euery Lords day , they carried him , with many other penitents , to heare masse and sermons in the Church of Saint Sauiour ; where , set to heare the Sermon ( albeit a prisoner ) he oft times rose vp before all the people , and when he preached false Doctrine , gaine said the preacher . But the Inquisitors , as then not so wicked , with conceit of his folly , excused him . Much did it also auaile Valer , to haue bene an old Christian , and not descended of the Iewish or Morish race . The Inquisitors in the end , drew him from this perpetuall prison in Seuill , and sent him to a monasterie in Saint Lucas , called of our Lady of Barrameda ; where being 50 yeares old and vpwardes , he died . By the meanes of this Valer , many that heard and conferred with him , had knowledge of the true religion : & chiefly that famous and good Doctor Egidius , Cannon & preacher in the great Church of Seuill , that so much good did in Seuill , both with his good good life and Doctrine . I haue long dwelled vpon discourse of this Historie of Valer : but pardon me ; for this Valer was the first , that openly , and with great constance , discouered the darkenesse in our time in Seuill . After this persecution of Rodrigo de Valer , many others were persecuted , some of whom escaped : as Doctor Iohn Perez , who came to Geneua : where he imprinted the new Teament , & other bookes in the Spanish tongue , others aboade there stil , of whom many perseuered . And others of the Inquicitions conceiued such feare , that they denyed the truth : and which is worse , were persecutors therof as was doctor Herman Rodriguez , & maister Garci Arias , whom commonly they called maister White . But God shewed mercy vpon White , and of a woulfe , made him a lamb , & so was he with great constancie burned . This White , when God had made him truly White , said freely vnto the Inquisitors , whē they examined him in the audience , that they were fitter to follow a droue of asses , then to sit and Iudge matters of faith , which they nothing vnderstood . In the 1555. yeare , seuen persons , men and women went out of Seuill , and came to Geneua , where they made their aboad . In the 1557. yeare happened maruelous things in Seuill , & worthy of perpetuall memorie : namely , that in a monasterie called S. Isidor , the most famous and rich in all Seuil , the busines of true religion went so , & so plainely forward : that vnable with good conscience , there to stay longer , 12 of the Friars in short time departed , some one way , and some another : al which within a yeare came to Geneua ; whither at their departure , they determined to goe . None of thē there was that passed not great dangers & perils : but from all these perils God did free them , & with a mighty hand brought them to Geneua . Thees , that abode in the monasterie ( for it is to be noted , that almost al those of the monasterie , albeit they went in woulues habits , had knowledge of Christiā religion ) suffered great persecution : taken they were , tormented , disgraced , very hardly & cruelly intreated , and in the end many of them burned : and in many yeares almost was there no act of Inquisition in Seuill , in which there went not more or lesse , out of this monasterie : Among those that went out , and came to Geneua , was the Prior , vicar & procurator of S. Isidor , & with thē the Prior of the Vale of Ecija , of the same order . And God with his mightie arme , did not only deliuer these 12 from the cruel grype es the Inquisitors before the great persecution began in Seuill : but afterwards also in the time of the great persecution , deliuered other 6 or 7 from the same monasterie , making foolish ; and of no worth nor effect , all the stratagems , Councels , subtelties , craftes , & deceits of the Inquisitors , that sought , but could not find them : for who shall destroy , whom God wil preserue ? In the same yeare of the Lord : 1557. another memorable thing hapned also in the same citie of Seuill . And this it was , that one called Iulian Hernandez ( whom the French , by reason of his small stature , called Iulian le petit ) with the great desire , and zeale that he had to doe some seruice to God , and his countrie , drewe out of Geneua two great drifattes , full of Spanish bookes , of those which before we haue said Doctour Iohn Peres to haue printed in Geneua ; Which bookes , and moreouer all those that taught true Doctrine and Godlinesse , had the Inquisitors forbidden : because the ignorance , and darkenes of Antichrist , loueth not the wisedome , and brightnesse of the Gospell of Christ : for feare that their workes should be conuinced and reproued . Iulian by Gods great miracle , carried all these bookes , and put , and dispersed them in Seuill . Yet so secretly could he not doe it , but ( by meanes of a fearefull man , an hypocrite , which sould himselfe for a brother , and was in deede a Iudas ) it came in the end to the Inquisitors eares : and so they tooke Iulian , and many others more . So great was the takeing , that they filled the prisons , and some particular houses also . There was eight hundred then taken for the Religion in Seuill : a thing which astonished the Inquisitors themselues . Among these prisoners , and them also , which were afterwardes taken , were found many men , excellent in life and doctrine . As were Doctor Constantine , maister White , the licenciate Iohn Gon●ales , the licenciate Christopher de Losada Phisitiō , & minister of the priuate Church in Seuil , Christopher de Arellano Friar of S. Isidor , a most learned man , euen by report of the Inquisitors themselues , & maister Ieronimo Caro , a Friar dominik , Olmedo , a man learned , & the beneficed çafra . There were also people both men & women , rich & of qualitie ; among whom , was that truely illustrious , in pietie and goodnes , Don Iohn Ponce de Lyons , brother to the Countie of Baylen , and eldest sonne of the Duke of Arcos : and Lady Iane , wife of the Lord de la Higura ; to whom ( newly deliuered of childe ) the Inquisitors gaue the torment called del Borro , in the Castle of Triana : and such was the torment , that thereof she dyed . For the cordes pearced the very bones and marrow pipes of the armes , of the muscles , and of the legges . And so tormented , they caried her to her prison as dead , casting out of her mouth bloud in great aboundance ; by reason that her intralles were broken in her bodie . Eight dayes after this cruel torment , without company , or any assistance ( saue onely a young maide , which a few dayes before was likewise tormented ) in the end she died . Oh Inquisitors , more cruell then wilde beastes , how long shall the Lord suffer your tyrannies and cruelties . O yee Spaniardes , that so much loue your wiues ; and so zealously , keepe them : how long will ye suffer that these cursed Elders of Susanna , should see your wiues and daughters in their smocks , yea in a manner naked , taking pleasure to behold them , and after giuing them torments , hauing sometimes formerly made loue vnto them , ô that all that were knowne , which in the Inquisition passeth . A certaine Inquisitor there was , which in merriment and iest , said of his companion ; that he contented not himselfe to beate a cutle , but also to eate it . This said hee , because the Inquisitor , had whipped a faire young maid , that was taken for a Iewe , thē lay with her , & burned her afterwards . By this subtillty may the rest be vnderstood , which the Lords Inquisitors vse with the women , which they hold prisoners . Of this great number of prisoners , where many burned by twēties , or fewe lesse , it chaunced that they burned them . The rest were vnhappily handled . The house of Isabella de Vaena , where the faithfull assembled to heare Gods word , was plucked downe and sowne with salt , that it should neuer be built againe : and fot a perpetuall memorie that the faithfull Christians , whom they called Lutheran heretiques , there assembled . In the middest thereof they placed a marble pillar . The Licenciat Losada , minister of Gods word , was burned : many deceassed , were vntombed and burned : namely Doctour Vargas , and Doctour yeares was this Egidius in the Inquisition prisoner , part of them in the castle of Triana , and the rest in other places ; where they shut him vp . D. Constantine ( who by infirmitie and ill intreatie was not long before dead in the castle of Triana ) and so knewe by such as were present at his death , and ayded him in his sicknes ) was also vntombed : which notwithstanding , the sonnes of falshood bruted it abroad , that Constantine murdred himselfe . This so great a lie , they inuented , that the vulgar sort , which neither know nor beleeue , but that onely , which the Inquisitors command them to know and beleeue , should abhorre the religion , and the preachers thereof , sith being desperate like Iudas they killed themselues . This D. Constantine , was one of the most learned , and eloquent men , that of long time our country of Spaine yeelded : confessor , & preacher he was , to Don Charles the Emperor & K. of Spaine ; & thereby might ( if he had would ) haue attained to great dignities : but as one that nought esteemed the vaine honors of this world , he dispised them al and returned to Seuill : where , of the Inquisition , he was taken ; therin died , and by the same was afterwards burned . About this same time , or a little after , began the great persecution in Vallodalid , where Doctour Caçalla preacher to the Emperour , the most eloquent ( as saith D. Illescas ) in the pulpit , of any that preached in Spaine , his mother , brethren and sisters , Don Charles a knight qualified , aud many others , were burned : The sonne of the marques of Poza , and others were disgraced , and the house where they assembled was pulled downe ; and in like sort vsed as was that of Isabell de varna in Seuill . The vulgar sort beleeued , that they met by night in these houses ; and that the sermon ended , they put out the candles , and abused themselues together without respect of kindred or other , & of many other abhominations were they slaundred . These lies be not newly stamped : many yeares are since passed that to defame the Gospel , and professors there of , Sathan did innent them : as by the apologies made by the fathers of the Church that then liued , to Iustifie their cause doth appeare . Read Iustine Martir lib 1. of his questions , and the answeres to the 126 question . Tertulian , in his Appologie . S. Ciprian against Demetrianus . Origen against Celsus , Arnobius in seuen bookes , and chiefly in the first against the Gentiles Saint Ambrose & Prudencius , against Symachus , & much to the purpose S. Augustin in the 5 first bookes de Ciuitate Dei : and Orosius lib. 7. Of the selfe same things that were the Christians in old time slaundered , of the very same thinges are we now falsely slaundered . About the sixty fiue yeare Nero caused Rome to be fired : which burned nine dayes : and the tyrant gaue it out , that the Christians had done it . About the 170. yeare , the Gentiles forced with tormentes the seruants of the Christians , to say of their maisters , many abhominations : and among others , that they eate their owne children . Celsus the Gentile Philosopher , accused the Christians for disloyall , and traytors : and said : that their religion they had taken from the Barbarians and Iewes . Origen defended the Christians , with 8 bookes which he wrote against this Celsus . In the time of S. Augustine , were great calamities and wars , the which Symachus an orator , and many other imputed to the Christians , saying : that whiles the Roman Empire adored their Gods , it prospered . The like Historie reciteth Ieremy , that when they worshiped the Queene of heauen : then all thinges prospered . Read the bookes intituled of the citie of God , where Saint Augustine wrote against this slaunder in defence of the Christians . In the time of the glorious martyr Saint Ciprian , who many yeares liued before S. Augustine , there was a Proconsull in Africa , called Demetrianus a great enemy of the Christians : he , and others such like with him , said : that all the wars , famine and pestilence , wherewith the world was then afflicted ought to be imputed to the Christians ; because they did not worship the Gods. Against this Demetrianus , wrote S. Cipriā , saying , that not the Christians , but the Gentiles were the cause of these calamities : because vnwilling to worship the true God , they adored false Gods , and afflicted the Christians with so great , and so vniust persecutions : not that they should confesse God , but that they should denie him . The weakenesse of their Gods he shewed them , seeing they could not defend themselues , &c. Al this in our time fully passeth : For the selfe same causes are we at this day slaundered , and vniustly , to the most cruell and shamfull kind of death condemned : The same state of the Church is now , as it was in the time of Saint Ciprian , and of the other Saintes by vs named : And as they were defended against the Gentiles . So we , against the Antichristians doe now , make our defence . We tell them , that God sendeth in our dayes , so many calamities of wars , famine , and pestilence , because they haue profaned the diuine worship , and in the place of the creator , they honour the creatures : They worship not God ( as he hath commaunded ) in spirit and truth , but after the doctrines and commaundements of men , and God alone doe they not worship : but also the Saints , their Images and pictures . They adore not , will they tell me , the Images , but that which they represent albeit their second Nicen Councell ( not the first which is holy and good ) commaundeth Images with the same adoration to be worshiped , as that which they represent : as in the beginning of this Treatise we haue declared . Also our aduersaries seing themselues in some affliction , inuocate the saints of Paradise , without any commandement or example in al the holy scripture so to do , where they ought to inuocate none but God alone . Also wheras ther is but one only mediator , Intercessor & aduocate , betwixt God & mā , which is Christ Iesus , as the Apostle calleth him : they not contented with the only Intercessiō of Christ ( for were they cōtented Christ is sufficient for thē ) many mediators do they inuent , & each one maketh choice of one for himself . Also they take away , & ad to the law of God ( he which so doth being cursed of God ) & so take they away the 2. cōmandement against Images : & to fil vp the number of ten . of the tenth , doe they make two commandements . Also we read in holy scripture , that the Lord in his catholike church did institute but two sacraments , baptisme & the holy supper : they haue made 7. They also say that neither the Pope , nor Coūcel nor the Inquisition can erre : hence commeth it that they giue so much credit to the decrees & constitutions of the Popes , Councels , & Inquisitors , as if they were the word of God it selfe : & yet would God they gaue not more credit to them , then to the word of God. Very common are ignorance , supersticion , & Idolatrie in the Romane Church : This is the height of al their wickednesse , that with fire & bloud doe they persecute the true & catholique Christiās : because so instructed & gouerned by the word of God , they worship one only God in spirit & truth ; & because they hold Iesus Christ for the only , and alone mediator and because they ad not , nor ought diminish from the law of God , nor his worde . When our aduersaries shal then say ; that we trouble the world with our new doctrine , we will make them the same answere that Elias ( inspired with the diuine spirit ) freely made vnto K. Achab. Art thou he ( saith Achab ) which troublest Israell ? Elias answered . Not I , but it is thou & thy fathers house , that trouble Israell : because ye haue forsaken the commandements of the Lord and followed Baall . yee then ( will we say to our aduersaries ) are they , that haue forsaken the commandements of Christ , & haue followed the traditiōs of Antichrist , your father the Pope ; ye are they , which worship not , nor honour God , but ye worship and honor Images , against the expresse cōmandemēt of God Exod. 20. Deut. 5. with many other places . Let our aduersaries ( at last ) vnderstand , these & others such like , to be the cause why God afflicteth the world , with so great wars , famine , pestilence , & diuers other calamities , within our dayes we haue , & yet doe suffer . His maiestie for his infinit mercy , & for his Christs sake , opē their eyes : that they may consider the works of God , & so may soften , & not harden their harts , as did Pharo : who by the more God did afflict him for his rebellion & contempt , by so much the more was he hardened against God , & the people of God. But leauing ancient histories , come we to that which in our dayes happened , let vs come to our countrie of Spaine . God by his iust iudgement hath many times in the space of 40 yeares afflicted Spaine , with wars , famine , pestilence , and other calamaties , which began a little after that great persecution , against the faithfull and catholique Christians : This persecution beginning in Seuill , hath stretched almost throughout all Spaine , against the noble & learned people ( as after we wil declare ) The priests of Baall in their pulpits , cōfessiōs & discourses do affirme all this of right to be imputed vnto those whom they cal Lutheran heretiques : The common people which neither know , nor other thing beleeue , but that which these Baalamites tell them , & cōmand thē to beleeue , doe beleiue it so to be . For confirmation of my sayings , I wil here recite that which D. Illescas cap. 31. vpon the life of Pius 4. saith . His wordes be these . In the 1561. yeare , on Saint Mathewes day the 21 of September being the Saboth , two howers before day in the morning , aftre was kindled in the streete called Costanilla of Valladolid so terrible and fearefull , that without hope of remedy , in the 30. howers space , it ruined aboue 400. of the most principal & rich houses of that famous citie . So wonderfull , & almost neuer seene was this calamitie , that it was taken for a thing myraculous : For the neighbour houses , and neere adioyning to those that burned , were not onely burned : but the fire in a moment did leape from one streete to another farre of distant , and beginning at the top of the house , brought the whole presently with it , to the earth . Many marchandizes , much wheat , wine , and other thinges , which by reason of the great furie and fiercenesse of the fire could not be put in safe keepeing were lost . The whole Citie was greatly troubled : because none could know , how , or by whom the fire was kindled . And all feared , that it was some coniuration of the Lutherans , And a little lower : There is made euery yeare vpon Saint Mathewes day a most solemne procession , to intreat our Lord , to be pleased by the meanes of his holy Apostle , to deliuer the citie from the like plague & tribulatiō . Thus far D. Illescas . To the selfe same purpose wil I here also recount a very pleasant tale , which I read in a historie , & I my selfe also heard D. Bourne , who in Queene Maries time was bishop of Bathe in England tell the same . The historie is this : In the time of K. Henry 8. one Malary maister of Arte of the vniuersity of Cambridge , was for profession of the Gospel of Iesus Christ , condemned to doe publique penance in the Church of S. Mary , in the vniuersitie of Oxford . The penance was , that he should publiquely recant , and beare vpon his backe a faggot , for the terrour of the studentes of that vniuersitie . And for the more solempnitie of this recantation D. Smith diuinitie reader preached . The principall and only matter , which he handled in his sermon was , concerning the Sacramēt of the altar . The Doctor for more confirmation and credit of that he had to say in his sermon , caused their holy and catholique peace of White bread , which they call the Sacrament of the altar , to be hanged in the pulpit before him : To this spectacle , ran very much people ; aswell students as citizens : which heard the sermon with great attention : hardly had the doctor halfe finished his sermon , when a voyce of one that cried in the streete Fire , fire , was suddenly heard in the Church . The cause of the crie was , for that one comming along the streete , espied a chimnie on fire , and after the English vse in such cases , he cried through the strete Fire fire . Whē they within the Church , & nere to the doore heard fire fire : they also began to say , fire , fire . And so frō mouth to mouth went fire fire . euen to the doctors & the preacher himselfe : who at the hearing of fire fire , remayned astonished with the great feare he conceiued , and marueyling what it might be , began to lift vp his eyes , and behold on all sides the roofe and walles of the Church . His auditorie seeing him looke vp , began with a loud voyce to crie , Fire , fire : some demaunded of other some , where see yee the fire ? To this demaunde one answered : In the Church● Hardly had the other answered : In the Church : when all in a moment began to crie out , The Church burneth , the heretiques haue set the Church on fire . And albeit no man sawe any fire , all notwithstanding together cryed Fire , fire , and each one supposed that was truth which he heard . Then feared they indeede : such was the concourse and tumult in the Church , that cannot with wordes be expressed : such as haue found themselues in the like cases , haue experience thereof . This strong Imagination of fire possessing their heades ; all whatsoeuer they saw or heard , confirmed and increased in them the imagination conceiued . The principall cause that augmented this suspition , was to see him with his faggot , whom they held for an heretique . This made them beleue , that al the other heretiques had ioyntly conspired with him , to set fire on the Church . The great dust which with the vnquietnes , concourse , & tumult of the people was raised in the Church , did augment in thē also this suspitiō . This dust then seemed to be smoke of the fire which they had imagined . This concourse was also the cause that many came to their deathes : for the small ribs & bones were broken , whereof many died . The people flocked to the doores of the Church : but so great ▪ was the throng & presse ; that none could go out of the Church In the end seeing no remedie , they begā to crie out against the cōspiracie of the heretikes , which had kindled the fire , to burne thē aliue . It was a world to see those great rabbines , those great doctors , with their long scarlet robes & doctorall habits , runne from one side to another , blowing , panting , and sweating , seeking some corners where to hide themselues . In all this cōpany was there none more quiet , then the poore penitent heretique who , throwing from him the faggot , it fell vpon the head of a Friar that was next him , & so abode quiet , expecting what God would doe with him . Among thē al was there none more feareful , nor more cried out for feare ; then Smith the preacher ; who with the first began to crie from the pulpit , saying . These be the webs & crafts of the heretiques against me : Lord haue mercie vpō me , Lord haue mercy vpō me : But his breaddē God , which he called Lord , & was hanged as we haue said neere vnto him , could not quiet him . Nought in this garboile more caused thē to feare , then when the lead was to begin to melt ( for ye must know , that many Churches in England are couered with lead ) & many of thē began now to affirme , that the molten lead fell vpon thē . Then were they amased , & many of them that had authoritie & cōmand , seeing that neither by force , regard of their learning , nor authoritie they could ought preuaile , they chāged their purpose & began to vse very gentle words ; promising to them they would pull them from that daunger ( albeit by the eares ) a good reward . There was a man that gaue 20 pound ( euery pound is forty Spanish ryals ) an other promised his garment , & others , other like thinges . They that might , placed thēselues in the hollownes betweene pillar & pillar , that the lead , which they said was moltē , should not fal vpō thē . A maister of the Colledge ther was , which vnnailed a table , & couered therwith his head & shoulders , that the lead should worke him no anoyance . There was a mā , albeit very grosse , who seeing there was no meanes to goe out of the Church , needs would be breaking of the glasse , to go out by the pane of a window , but half of his body being forth , he stuck fast in the grate ; so that he was not maister of himselfe , nor could he go forward nor backward . The poore paunched monke saw his danger doubled : for if the fire , or moulten lead should fal without , that part then that was without the window , would be in danger , & if it fell within the Church , the part then within was in the same danger . To another monke , another chaūce hapned . And this it was ▪ A certaine boy ( seeing that by reason of the great presse and multitude of people , he could not goe forth clymed as he could , vpon their shoulders and heades ; and so came and placed himselfe on the top of the Church dore , where he aboade , not able to passe further : Thus resting vpon the height of the dore , he espied by chaunce ( among those that came crawling vpon the heades of others ) a monke comming towards him , who bare at his backe , a great and large cowle : the boy seing good occasion offered , let it not slip : and so when the monke was neare vnto him , he let fall himselfe from the height of the dore , and very wittily put himselfe into the monkes cowle ; supposing if the monke escaped , that he also with him ( as it hapned ) should goe out of the Church . In conclusion the monke crawling vpon the heades of others , at last escaped , carrying the boy at his backe that was placed in the cowle , & for some time perceiued not any weight or burthen vpon him . In the end , within a while the monke came somewhat to himselfe ; felt his cowle more weightie , then wontedly it was , and hearing the voyce of one that spake in his cowle , then began he afresh to feare , more thē before , when he was thronged among the people , supposing ( & that verely ) that the euill spirit , which had fired the Church , was placed in his cowle : & then presently began he to coniure the spirit , saying : In the name of God , and of all the Saintes I commaund thee , to tell me whom thou arte , that hanges at my backe ? To whom the boy answered : I am Beltrams boy ( for so was his maister called ) But I coniure thee ( said the monke ) in the name of the indiuisible Trintie , that thou wicked spirit tell me , who thou art ; whence thou comest , and that thou depart hence . To whom the youth answered , I am Beltrams boy : I beseech you sir let let me goe : and so speaking , assayed to goe out of the cowle , which , with the weight , and the boyes endeuour to goe out , began to rend vpon the shoulders of the monke . When the monke well vnderstood the matter , he drew the boy out of the cowle . The boy seeing himselfe out of daunger ; tooke him to his heeles , and ranne with what speede he could . In the meane time whiles this passed , they that were with out the Church , beholding on all sides , and seeing there was no cause of feare , marueyled to see them in such a straight , and made signes & showes , to them in the Church , to be quiet , and told them abroad , there was no cause of feare . But for asmuch as they that were in the Church , could not for the great noyse , and rushing within , heare that which was told them ; the signes which they made , they interprete to the worst sence , as though all without the Church had with liuely flames burned , and that for the distilling downe of the molten lead , and for that it fell in many places , they should abide within the Church ; and not aduenture to goe forth . So that signes , and voyces much increased the feare . For the space of some howers indured this confusion . The day following , and that whole weeke also , were many billets fixed one the Church dore : one said . If any haue foūd a payer of shooes , lately lost in the Church of Saint Mary : another said , if any haue found a garment : In another it was prayed that a hat should be restored : In another , a girdle , with a purse , and mony which was lost : In another was demanded a little ring , & other such like thinges : for there was no one person almost in the Church , which had not lost or forgotten some thing . As touching the poore penitent , him they commaunded , that for asmuch as he had not by reason of this tumult , done his pennance as was meete , he should doe it the day following , in the Church of Saint Frideswid , and so he did it . These Histories of the fire of Rome , of the fire of Vallodalid , and the imaginarie fire of Oxford doe very wel confirme that which wee haue said : that the poore Chistians ▪ haue at all times bene slaundered , and vniustly condemned . Therefore are they called sheepe appointed to the slaughter ▪ God , who is Iust , will not leaue without punishment , such monstrous lies , such false testimonies , and such fierce cruelties : his day ( albeit he slacke ) will come vpon the Inquisitors . For the bloud of the Iust , holy , faithfull , and catholique Christians , by them shed , cryeth vnto God , as did the bloud of Abell , saying . How long Lord holy and true , wilt thou slacke to Iudge and reuenge our bloud on those that dwell vpon the earth ? To whom it was answered : that they should rest yet a while , vntill their fellow seruantes were fulfilled , and their brethren which were also to be slaine with them . This day let vs then expecte with pacience . God one day shew mercie to Seuil , that this monasterie of Saint Isodor , be conuerted to an vniuersitie , where diuinitie may be chiefly professed . The rents of this monasterie , which be great , suffise , with ouer plus to maintaine the said vniuersitie : and the ruyned house of Isabella de Vaena , may be conuerted to a publique Church , where the word of God may be preached , and the Sacraments without adding or diminishing , according to the institution of Iesus Christ , administred . So great and greater things then these , hath the Lord in our time brought to passe . It shall not be from our purpose to recite that which D. Illescas reporteth to haue happened in Spaine in the time of this Paule 4. touching the great nomber of Spaniards , of the religion ( which he calleth Lutheranes ) that was discouered . His words be these : In the former yeares were Lutheran heretiques accustomed to be taken & burned whatsoeuer , in Spaine : but al those that they punished , were straungers , as Dutchmen , Fleminges , or Englishmen , &c. And of those which came from these kingdomes . And a little lower : vile people and of most wicked race afore times did wontedly goe out to the Scaffoldes , and to weare the Sarbenitos in the Churches : but in these latter yeares , haue we seene the prisons , scaffolds , and fires also furnished with famous people . And ( which is more to be moaned ) of illustrious persons also and of such , as to the eie of the world , in learning and life were farre before others , &c. And somewhat lower : The businesse came to termes , that they practised now among themselues , a most fearefull conspiracie , such , as had it not happened so soone to be discouered ( as it was afterwardes vnderstood ) al Spaine had run in great hazard to be lost , &c. And a lttle lower : In Valladolid D. Caçalla , his fiue brothers and mother , with most great secrecie , & singular diligence , were taken . In Toro was taken Herrezuelus , & many other in Cemora , & in Pedrosa , many men & women , Nunnes , maried women , and damsels , famous and of great qualitie , &c. Among those that were burned , were also certaine Nunnes , very young , and beautifull : who not contented to be Lutherans , were teachers of that cursed doctrin , &c. And alittle after . Al the prisoners were of Valladolid , Seuill , and Toledo , persons sufficiently qualified , &c. And so many & such they were , that it was thought if they had two or three moneths more slacked to remedy this mischiefe : all Spaine would haue burned , and we should haue come to the most bitter mischaunce that euer was seene therein . Hitherto D. Illescas . Whereof we will conclude , that God hath reuealed the light of his Gospel in Spaine to learned people , and people of renowne , famous & noble . He will shew like mercy when he pleaseth , to the vulgar and common sort . When they see in Spaine a man well lettered and learned then say they , Que es tan docto , que està en peligro de ser Luthrano he is so learned , that he is in danger to become a Lutheran : And there is not almost any noble house in Spaine , that hath not had in it some one or more of the reformed religiō . His maiestie for his Christs sake our redeemer increase the nomber , for his glory , & the confusion of Antichrist . But returning to Paul 4. In August , and the 1559. yeare , after he had poped 4 yeres , and almost three moneths , he died . The seat was voyd 4 moneths , & 7 dayes , Don Phillip 2. being king of Spaine . Pius 4. a Millanist was not much liked nor loued of his predecessor Paul 4. which Paul in the consistorie , did publish , & openly speake against him , saying : that by euill meanes he had procured the Archbishoprick of Milan . Then Pius knowing the dislike of Paule 4. against him , departed from Rome : & thence was absent all the time that Paule the fourth Poped . But when Paule was dead , and he chosen after great discord , and foure moneths & 7 dayes : that the sea was vacant , he reuenged himselfe of him . For many things which Paul had commanded , did Pius countermaund : & so pronouncing Don Charles the Emperour , & Don Phillip his son , kings of Spaine innocent and faultlesse , he absouled them of all whatsoeuer Paule 4. had obiected against them . He confirmed the resignement of the Empire , made by Don Charles , to Ferdinādo his brother , which Paul whiles he liued , neither would approue , nor cōfirme . To master Antonius Columna , he restored his patrimony , whereof Paul had depriued him : many otherlike thinges he did , in despite of his predecessor Paul 4. by Panuinus vpon his life recited . The same Panuinus , of Pius 4. saith : that when he was Bishop , he became another man ; entertaining other customes , & maners ( not better but worse ) For he which till then was holden curteous , pacient , a well doer , gentle , and not couetous , suddaynely seemed to haue changed his nature . Such is the seat papall , that he which once sitteth therein ; albeit before he were not euill , becometh euill . And if he were euill , becometh worse , and in the end most euill : as to this Pius 4. it happened . The same Panuinus saith : that Pius had no grauitie , either in countenance gate , or gestures : that more scoffing he was , then beseemed the maiestie which he represented : of him ( saith he ) that whiles he liued without charge he was of good life & reputation , and whiles also he had charge , vnder the high bishops his predecessors . When he was Pope , great shewes he gaue of a good Bishop , insomuch that he held the Councell of Trent ( note the hypocrisie ) whiles the Councell continewed , he fayned to be good , but the Councell once ended , Pius vsing great libertie , did many thinges that pleased not all men . And a little lower , Pius was a glutton , and swillar : but chiefly in eating , for at supper he exceeded . Giuen he was to delights and pleasure : he was openly collerique , enuious he was , but in secret : impatient to heare . In his answeres sometime hard and bitter , ambitious , to commaund , crafty , a fayner and distembler . When he sa●●e it needefull , fearefull , but bould in dissembling his feare , and ill be loued . Panuinus his friend , all this ▪ and yet much more saith of him : Albeit true it is , that as a Parasite of the Popes , much good he saith of him also . But what vertues could possesse a man subiect to such manifest and enormious sinnes ? He had ( saith he ) a singular memorie , and so could aptly , and suddenly recite the whole volume of the auncient lawyers , Poets , and Historians ( but not of the Bible , which I suppose he neuer read ▪ for by his profession , he was not a diuine ▪ but a lawyer ) of him ( saith he also ) that at the handes of Cardinall Borromeo his nephewe and sisters sonne , with great deuotion he receiued all the Sacraments of the Church , the which ( to my knowledge ) we doe not read ( saith the same Panuinus ) to haue happened to any of the chiefe Bishops . Doctour Ille●cas speaking of Pascall 2. saith . That hauing first receiued the holy sacraments , he died . Of the other Popes I doe not remember that he saith any such thing . The reason is ( as saith Sanazaro speaking of Leo 10. ) that the Popes being great Simonists , haue sould the Sacraments , and so not kept them for themselues . Or to speake better , the cause is , that the Popes hold and say in their harts there is no God : and so in the time of sicknes , and at poynt to die , they make no esteeme of the sacraments , or Christian religion , but die like swine . This Pope Pius 4. ordeyned a confession of faith , which all they should make , that were to be Bishops : the which in his life Panuinus placeth . This confession is a summary of all the ignorances , supersticions , and Idolatries of the Antichristianisme or papisme . This Popes whole study was , by right or wrong , to get money : and whereof he had store : which vpon his kindred , friends , & buyldings , Whereunto he was much inclined he wasted . In the 1565. yeare , after he had Poped almost six yeares , he dyed ( as in Rome went the common voyce and fame ) in the armes of his minion ( which is not much out of square , sith Panuinus his friend of him saith , that he was giuen to delightes and pleasures ) and ( as saith the same Panuinus ) he procured his owne death . Morbo ex victus intemperancia hausto ) to wit by disorder in eating , and glutting , whose belly was his God : our king Don Phillip 2. then reigning in Spaine . In the time of this Pius 4. and the 1563. yeare , a thing very strange happened in Seuill , the which , had it proceeded further , & the Inquisitors bene a little more carelesse ; so likely it had brought the whole papasie to the ground : else should it at the least haue receiued some notable damage . The matter is this . In Seuill where some more curious , then was mete for the papasie : which of the priests and Friars complained bitterly to the Inquisitors , because they abused confession ( as others also afore time had abused it ) in courting and making loue to honest matrons and damsels ; and for such end moreouer , as such beginnings accustomably succeede . The holy office thought meete , that such confessors should be punished : But for that the matter was obscure , and none in particular but generally were accused ; they made an edict , & published it throughout al the Churches of the Archbishoprick of Seuil , commanding al & euery person of what estate or condition they were , which had knowne , heard or vnderstoode , if any Fryar or Priest whatsoeuer , that with their daughter or daughters at confession had to this end abused the sacrament of confession ; that such person vpon most grieuous payne , shoud declare it to the holy office within 30 dayes . This decree once published , so great was the multitude of women , which from Seuill only went to accuse their filthie confessors to the Inquisition , that 20 notaries , and so many Inquisitors , sufficed not to take their depositions . The Inquisitors finding themselues much wearied and vnable in 30 dayes to dispatch the businesse , gaue them other 30 , and yet these 30 not suffising , againe and againe , they prolonged the time . Many honest matrons , and many Ladies of qualitie , held great warres within themselues : The scruple of conscience , on the one side , to incurre the sentence of excommunication imposed by the Inquisitors vppon such as should conceale it , moued them to goe . And on the other side , they feared lest their husbandes holding them for suspect , should become iealous of them . And so , neither durst they , nor yet found oportunitie , to goe and speake with the Inquisitors . But at last disguised and masked after the manner of Andaluzia , as couert as they could , they went to the Inquisitors : yet how disguised , and secret soeuer they were , many husbands left not to follow them , and watche them earely to knowe whither they went : which was the cause of great iealousie . On the other side it was a sport to see the priests and Friars fathers of confession , to goe sad and sorrowfull hanging downe their heades , by reason of their guilty conscience : euery hower and mynute expecting , when the Familiar of the Inquisition would lay handes vpon them . Many of them supposed , that a great persecution was to come vppon them ; yea and greater then that which the Lutherans then suffered , yet was all their feare but winde , and smoke which passeth away : For the Inquisitors by experience foreseeing the great damage that would redound to all the Romane Church , if their ecclesiastical persons should be despised and pointed at : and the sacrament of confession should not be so prised nor esteemed as before : would no further proceed in the busines ; but interposing their authoritie , hushed all thinges , as though nothing had euer happened . And so no cōfessor was chastised , no not those , whose villanies were sufficiently proued : which thing freed the ecclesiasticall order from great anguish of mind , and all their sorrowe was turned into ioy . But his day will come vppon such , and the Inquisitors that smothered so great villanies , and abhominations : Who pardoning their friendes , and houshold fathers of confession : turned all their hate and fury against their enemies the Lutherans : whom with fire and bloud , they did not onely persecute in Seuill and Valladolid : but in many partes of Spaine also . And thus was Iesus Christ againe in his members condemned , and Barrabas let loose . About the 1550. yeare one Don Pedro de Cordoua priest made confession an Instrument to abuse his deuout penitents . About 1576 yeare for the like businesse , were many Theatinians , or Iesuites ( called Alumbrados ) in Erena condemned : the principall of whom was called Father Ternan daluares who dyed in the gallies . Not many yeares since , in Sicilia another such like chaunce happened , not that which to this purpose saith Machauile , in the third booke and first chapter of his discourses . I alleage not Machauile because I hold him for Godly , but for a wicked polititian doe I hold him : the Historie that he recounteth , doe I alleage . Of all the Romane Bishops ( as saith Panuinus vpon the life of this Pope ) very fewe there were , that from such lowe beginnings , and in such short time had attained so great dignities as did Pius 5. for being a friar Dominick , without any other office , he came on foote to Rome : and within 15 yeares obteined all these offices : Inquisitor he was , Bishop , Cardinall and Pope . His name at the font was Anthony : because he was borne on S. Anthonies day : when he was fifteene yeares old , he placed himselfe a Fryar , in a monasterie of the Dominicks , and called he was Michaell : This name he held , vntill he was Pope : and would then neither be called Anthony , which was his Christian name : nor Michael , which was the name of his order , but called himselfe Pius 5. which name well agreeth with the figure called Antiphrasis , as when we call a Negro White Iohn ; So he being Impious , called himselfe Pius . Cōcerning his electiō might well be said , that which said Iohn Bishop and Cardinall of Porta said ( as Panuinus reporteth ) of Gregorie 10. Quem patrem patrum fecit discordia fratrum . The discorde among the Cardinals , made Pius the fift ; Pope . After hee was made Pope , he gaue out against the most gracious Queen of England , defendresse of the true & Catholique faith , a most pestilent bull ; wherin he absolued all her subiects from of their oathe of obedience which they had made : and exhorted the Christian Princes , to take armes against her . This furious and brutish lightning effected no mischiefe , al was turned to smoke nothing was heard but a certaine thunderclap , & noise of gunshot or childernes squibbes . And so his bull was foolishnesse , a little bubble it was , which when is rayneth , is made vpon the water , and presently vadeth away . He that brought this bull to England , was caught ; and as a traitor sentenced to death : and quartered ; the Pope his God on earth being vnable to helpe him , nor with all the Masses , they sayd for him , could draw him out of hell . And the Queene in her kingdome liueth and reigneth ; triumphing ouer her enemies , maintaining and defending the holy catholique faith , and making her kingdome a receptacle , refuge and sanctuarie for poore strangers , which from so many parts of Europe ( flying the tyranny of the Roman Antichrist ) haue these 40. yeares space with drawne themselues to it . The powerfull arme of the most high God , all sufficient , whose name is Iehoua hath done this : to him be the glory for euer & euer amen . For besides him is there no God : cōfounded then be they that serue and worship carued Images ; those that worship Idols : sith they neither can helpe them , nor yet doe goodnesse . This Impius 5. spunged out of Petrarque and Bocace the famous Italian Poets , all that , which with great liberty and truth they had said concerning the Pope , the court of Rome , and ecclesiastcall persons . For ye must note , that before God raised vp Luther , and others more that succeeded ; the Italians , and chiefly , the subtill and free witted Florentines , were those , that with their liuely collours , and proper shaddowes painted out the Pope , his Roman Court and clergie . Read Dant , Petrark and Bocace ( but beware they be not those which the Pope hath gelded , and thou shalt see if I speake truth . Great shame it is for our Spaniards , who esteemed themselues of as free and good conceit as the Italians , that they disable , and deiect themselues slaues to the Pope ; not daring to whisper against him , what villanies soeuer they see him commit . Libertie of conscience : Libertie , away away with the Pope this proud Antichrist . Some of these places which Pius 5. hath gelded , among the sayings of learned men , which haue spoken against the Pope , will we afterwards alleage . In the 1572 yeare , and first day of May died Pius 5. Don Philip being king of Spaine . Gregorie 13. a Bolonnist , before called Hugo boncompagno the 15. day of may , & 1572. yeare was set in the seat of Antichrist . 13 yeares little more , or lesse he Poped , when he was Pope , he renewed the old hatred of his predecessor Pius 5. against the Queene of England : & so practized by al possible meanes , one while by force ( as appeareth by the great Armada sent into Ireland , & had a miserable end ) another while by craft and deceit , ( as was seene in the great traitor Parry , and others by him sent , who had also a miserable end , and were quatered into 4 parts , as they had deserued ) to doe her all the mischiefe he could . But God deliuered the Queene from all those cursed inuentions , and the same God a iust iudge , in the end chastized this Gregorie , by killing his body , and sending his soule into hell . It was the common voyce and fame in Rome , that Gregorie , before he was Pope , and also being Pope , like a father , but not most holy : nor yet holy , but carnall , had his concubyne of whom he had also little sonnes , which said vnto him such graces , as made him to laugh . And beeing Pope , such was the grace that his little sonne Philippicus sayd , that the Pope his father gaue him fiue thousand crownes of rent . Marke ô yee Spaniards , how the Patrimony which you call Saint Peters , is imployed . And he is not alone , he which hath it doth so also imploy it : as we haue seene in the liues of the Popes . The ceremony of the stoole , needed not this Gregorie : for very well was he knowne to be a man , and not a woman . In the time of this Pope , was the most fierce & bloudy battaile betweene the Portugales , and Moores in Africk : wherein 3 kinges died . Don Sebastian the king , being dead in this battell ; the Cardinall Don Henry , brother of king Don Iohn the third grandfather of Don Sebastian , was elected king , who like another Anius was king and Priest , of whom Virgill saith in the 3. of his Aeneads . Rex Anius , rex idem hominum , Phaebique sacerdos . Of this Cardinall say the Portugales , that in the Epistle of the moone he was borne , and in the Eclipse of the moone he died . In the 1581 or 82 yeare , & in the time of Gregorie 13. his Popeing , a very straunge chaunce happened in Valladolid . There dwelled in Valladolid , a knight quallified , who in the Inquisition had 2 daughters , which constantly perseuering in the good religion , they had learned of the good D. Ca●alla , and other martyrs of Iesus Christ ; were condemned to be burned . The father being a most rancke Papist : besought the Inquisitors to permit thē for their better instruction to be carried to his house : which thing , the Inquisitors , in regard of the great credit they reposed in him : graunted . And brought thus to his house , the father endeauored to diuert them from their constant resolution . And seing he could not conuince them ; he caused Priests and Friars to dispute with them : but in vaine were all their disputs . For the Lord ( as in Luke 21. 15. he had promised ) gaue them vtterance and wisedome , which the new Pharesies , Priests , and Friars were not able to resist , nor gainesay , The father then seeing al his endeuour nought auailed , went himselfe to his groue , cut downe wood , and caused it to be drawne to Valladolid , he himselfe kindled the fire , & so were they burned . And no maruell : Seing the Lord in the same place of S. Luke forwarned vs , that it so shuld happē . Ye shal be ( saith he ) deliuered vp , euen of your owne fathers , brothers , kinsflolkes & friends , & they shall kill you , & ye shal be hated of all men for my names sake , thus farre of the afflictions & miseries of the poore faithful : yet that which the Lord then addeth , is for our comfort . But one haire , saith he , shall not perish or fall from your head : in pacience possesse ye your soules . So did these two blessed of the Lord possesse , and now enioy that celestiall glorie , which the Lord , for whom they died , had prepared for them before the foundation of the world . This cruell father , in doing that he did against his daughters , vndoubtedly supposed , he did great seruice to God. Of this also hath the Lord foretould vs , Iohn 16. 2. The hower commeth saith he , that whosoeuer shall kill you , shall thinke he doth God seruice . And that we should not bee dismayed , but coragious in such afflictions , the Lord , in the end of this chapter saith . These things haue I told you , that in me ye might haue peace : in the world ye shall haue trouble , but be of good comfort , I haue ouercome the world . This Gregorie carelesse to correct himselfe , or Clergie either in life or doctrin , by āticipating 10 daies in the yere , gaue himselfe to correct the callender . And to eternize his name , this callender he called Gregorilanum . At this time , were reunited al the kingdomes of Spaine , which from the enterance of the Moores into Spaine 880. & so many yeares sithens , haue bene deuided , & so Don Philip our king and Lord in all Spaine reigneth I beseech my God , from the bottome of my hart , to giue him vnderstanding to know who the Pope is . In the 1521. yeare & the yeare of famine , the 13 of December , and in a village of 25 or 30 houses , called Montalto neere to the citie of Firmo , which is in the marches of Ancona , was borne Felix Pereto called Sistus 5. In this Sistus 5. the common saying in Spaine was fulfilled : Rex por natura y papa por Ventura . A king by nature , a Pope by aduenture : for so poore was his father , that he was a swineheard . Felix in his childhood was very poorely brought vp , but shewing some sufficiencie of wit , a gētlewoman for Gods sake , clothed him with the habite of Saint Frauncis , & intreated the warden to receiue him into his couent where he studied Grāmer , logique , Philosophie , & schoole diuinitie : and in those sciences much proffited . In the end , being nowe of age hee was made Inquisitor . In which office , such was his cariage , as few could abide his crueltie : And so it happened , that he called before him , a magnifico of Venice , who ( being come ) very discourteously , & inhumanly he intreated . This gentleman vnaccustomed to heare such iniuries and disgraces , ( as by that which after he did for reuenge to the Lord Inquisitor appeareth ) did stomacke the matter . A few dayes after , this gentleman encountered the Inquisitor , & when he saw him , he cōmanded his seruant with a good cudgell , which he carried , to abate the fearcenes of the vnhappy Pereto . Inf●●lix being thus cudgelled , returned to Rome , and recounted his mischaunce to Pope . Pius 4. very much complayning vpon the Magnifico . The Pope hereat disdayning : sent him backe to Venice , with much more authoritie & power then before . When Felix was returned vnto Venice , he presented his cōomission to the Segniory . The Segniory being wise & prudent , & knowing the quarrilous humor of this man , & wel perceiuing that he came with a desire to reuenge , commanded a wax candle to be kindled and Felix if he were wise , precisely to depart their dominion and iurisdiction , before that candle were consumed . This Infoelix vnable to doe otherwise , returned eftsoones to Rome , & complained to the Pope . The Pope seeing this man meete for his seruice . made him maister of his Pallace . After this when the Spanish Inquisition ( of all men how high soeuer feared , & liked of none ( held the Archbishop of Toledo for suspected of heresie ; the Pope sent Felix into Spaine to heare this cause . The General of the Franciscās , the chiefe dignitie among them , now happened to die . This dignitie gaue the Pope to Felix , whom a few yeares after , the same Pope made Cardinall . In conclusion , when Gregorie 13 was dead : Felix by meanes of his good friends in Spaine , was made Pope , and called himselfe Sistus 5. This name he tooke in memorie of Sistus 4. who was , as was he a Franciscan Friar . So abhominable truly are the thinges read of this Sistus 4. that their memorie with him , deserueth to be buried in hell , and perpetuall obliuion . Read his life , which we haue culled out of diuers authors . Notwithstanding , all this , would Felix be called Sistus 5. because he thought to be another , and yet worse then Sistus 4. When he was Pope ( as though in himselfe , his Romane court , his Rome , his Babilon , which for her customes , is the mother of all fornications , and more then beastly abhominations , and for Doctrine , the schoole of error , and Temple of heresie said her renowned Petrarque ) now 200 yeares past , nothing there were to be corrected or amended ) he gaue himselfe I say ( as though in his owne house he had nothing to doe ) to seeke to correct & after his maner , to entermedle in the houses of others . And so by all possible wayes , deceites , crafts , treason and violence , he practized to disturbe the quiet and happinesse of the kingdome of England , suborning , and animating most wicked men , and abhominable traitors : promising them that , which he neither had for himselfe , nor could giue to others : at least the kingdome of heauen ; if they should murder the most illustrious Queene of England , who for forty yeares space , with so great peace , & clemencie , most prudently hath gouerned her kingdome . In which time with temporal riches & abundance of bodily necessaries , & with spiritual riches , which is the preaching of the Gospel , hath God blessed this kingdome . From all these treasons , God as a most mercifull father , maugre Antichrist of Rome hath deliuered the Queene . Let the Pope then burst for anger . So also hath this Pope opposed himselfe to the most illustrious king of Nauarre , and his first brother the prince of Conde , cursing and depriuing them of all whatsoeuer they had , and were to haue , and chiefly of the vndoubted right which for wāt of right heire male , hath the king of Nauarre to the crowne of France . God for his infinit goodnes , haue mercy on his poore Church , which this Antichrist in these princes doth persecute . Arise Lord , put to flight thine enemies , break the hornes of this beast , that he doe no more harme to thy poore children : hasten to destroy Antichrist with the spirit of thy mouth , with the preaching of the Gospel . The God of peace beate downe Sathan , & that speedely vnder our feete , and exalt his sonne Christ Iesus , subiecting al things vnder his feete , & placeing him aboue all things , for head of his Church : which is his body , & he the fulnes thereof ; which filleth al things in al persons . This most Christiā prince of Conde , whom Sistus 5. bāned , in the 1588 yeare died of poyson . In the same yeare did Henry 3. K. of France cause the Duke of Guise to be slaine , & another day the Cardinal , brother to the Guise : the cause was , for that the Duke had cōspired to kil the king , & vsurpe the kingdom . Shortly after ( but of her natural death ) died also the mother of the king . The death of the Duke of Guise , & of his brother , caused many , & the most principall cities of of Frāce , as Paris , Roan , Lyons , Tholous , & others to rebell against the king . The yeare following , which was the 1589 the king came vpon Paris , and besieged it straightly . The Parisians seing themselues in that estate , resolued of no other remedy for deliuerance frō their present miserie , but to kill the king : To him that would kill him , did they promise great rewards : & so there wanted not some desperate persons , which offered to doe it . Amongst al these , was a Dominican Friar called Clement before the rest preferred , aman vnlearned , & of little honesty : & for such a one , had oftē bene chastised , with the discipline of the couent . To the kings campe came he , fayning busines to deal with the king , of most great importance : The king in affection much inclined to these Friars , cōmāded he should come in . The Friar being entered , kneeled on his knees befor the king ▪ the king , who was sitting the better to heare him , somewhat dubled his body : The cursed Sinon then drawing a poysoned knife , which he had brought for that purpose , thrust it into the bowels of the king . The king feeling himselfe wounded , cried out : to the crie ranne many , who stabbed and killed this vnmercifull Clement , albeit the king commaunded they should not kil him . This wound of the king , caused sadnes and sorrow in the kings campe ▪ contrariwise , great mirth amongst the enemies : who instantly demanded aloud , if the Friars knife were sharp enough . The king ( after he had appointed the king of Nauarre his brother in law , called Henry 4. who was the neerest in bloud , for his successor ) the night following died . When newes of the kings death came to Rome , Pope Sistus 5. made a solemne Oration in the concistorie of Cardinals , the 11. of September 1589. where he not only compared the treason of this cursed Dominick , with the act of Eleazar , and of Iudith : but said also it surpasseth them . ( Of Eleazar is made mention 1. Macha 6. ) who seing an Elephant more mighty then the rest , armed with the armes of the king supposing that king Antiochus was vpon him , to deliuer his people , and purchace eternall glorie , he aduentured himself , & ran couragiously to the Eelephāt , through the middest of the squadron , killing on the right hand , and on the left , and all sides throwing downe , vntill he came vnder the Elephant , and placing himselfe vnder him , slew him : the Elephant fell to the ground vppon him , and there he dyed . Iudith cutte of the head of Holophernes . The warre that Antiochus and Holophernes made against the people of God was vniust : but the warre which Henry the third made against the league , which had conspired against him , to kill him , and take from him his kingdome ; was most iust : So that herein was hee no tyrant . Besides this , both liuing and dying , hee was of the same religion of the league : as at his end appeared . For in that small time that he liued , after he was wounded , hee confessed , communicated , and was anoynted . But leauing these humane reasons , come we to the holy scripture . It appeareth by the scripture , that Saule was a wicked king , an hypocrite , a tyrant , forsaken of God : and so hath God to Samuel . How long doest thou morne for Saul , seeing I haue forsaken him , and that he shall not reigne ouer Israell ? And commanded him to goe , and anoynt for king , one of the sonnes of Issai : which was Dauid , and in the same chap. verse 14. it is said . The spirit of the Lord , departed from Saul , and the euill spirit of the Lord did torment him . Albeit such a one was Saul , yet did not God commaund Samuel or any other to kill him . And so Dauid ( although God had chosen him , and Samuell annointed him for king ) when manifest occasion and meanes were twise offered him , to kill Saul ; yet killed he him not . Also when Dauid and his followers were hid in a caue for feare of Saul ( as 1. Sam. 24. ) appeareth Saul entred the same caue to doe his needs : then did Dauids men aduise him not to let slippe occasion , but to kill Saule . But Dauid instructed in a better schoole then were they , answered : The Lord keepe me from doeing such a thing against my maister , and the annointed of the Lord , that I stretch not out my hand against him : for he is the Lordes annointed : And not only did not kil him , but grieued to haue cut of the lap of his garment , as if herein he had done some great disgrace . And in the 26. chap. of the same booke , it is reported ; that Dauid & Abisai came by night to the camp of Saule , & found him sleeping , &c. Then Abisai said to Dauid , God hath closed thine enemy into thine hands this day : now therfore I pray thee let me smite him once with a speare vnto the earth , and I will not smite him agayne . And Dauid said to Abisai : Destroy him not : for who can lay his hand on the Lords Annoynted , and be guiltlesse . Moreouer , Dauid said : As the Lord liueth , either the Lord shall simite him , or his day shall come to dye ; or he shall descend into battayle , and perish . The Lord keepe me from laying myne handes vpon the Lordes annoynted , &c. And when one brought newes of the death of Saule , saying ; that hee had slaine him : what gaue Dauid vnto him for his good tidings ? He said vnto him , How wast thou not affraid to put forth thy hand to destroy the Annointed of the Lord ? Then Dauid commanded one to kill him : who wounded him , and so he died . And Dauid said vnto him . Thy bloud be vpon thine owne head : for thine owne mouth hath testified against thee , saying , I haue slaine the Lords annointed . And Dauid mourned for Saule , &c. Whereupon we will conclude , that wickedly did this Friar , and those of his counsell , in murthering their king : and that wickedly did the Pope , in praising and cannonising this fact . What reuelation had Sistus 5. that God had wholly cast off Henrie the third , that he should forbid any obsequies and honours , accustomed to be made for the dead , should be made for him , & commanded also , that they should not pray for him ? Samuel and Dauid had most sure reuelation that Saule was forsaken of God , and that ( as such a one ) was he fallen into a reprobate sence : yet notwithstanding did they let him liue , & cōspired not his death . If a Prince in our time , be he heretike ( as they call him ) or Catholike , shall not fully obey whatsoeuer the Pope commandeth him , albeit it be to the depriuing him of his kingdome , and giuing it to another , then shall he be cursed and excommunicate both in bodie and soule , and the most vile person ( if we beleeue Sistus 5. ) with good conscience may kill him . And such a one that shall murther him , shall haue done an act very meritorious and holy , for the which he deserueth to be cannonized . What Christian religion is this , that one shall be cannonized for committing that which by the word of God ( as by exāples we already haue proued ) is expresly forbidden ? Oh times ! oh customes ! But vpon such will his day come : these swine shall not escape ( as they say ) without their Saint Martin . With Sistus 5. conclude we saying , that in the moneth of September , and 1590. yeare he died , whom Vrban 7. which poped 12 dayes succeeded . At the end of the yeare 1590. Gregorie 14. succeeded him , and died in September 1591. Innocent 9. succeeded Gregorie 14. who a small time poped . So that in the space of 14. moneths , foure Popes died : Sistus , Vrban , Gregorie , and Innocent : and it is to be thought , the most , or all of them died of poyson . For Brazuto is not dead that giueth thē poyson . This Brazuto killed 6 Popes with poison ( as vpon the life of Damasus 2. we haue declared . ) In the 1592. yeare Innocent 9. being dead Clement 8. or 9. or 10. succeeded . This Clement poping , in the 1599. yeare , a Friar Capuchan , incited by the Iesuits , attempted to kill the French king Henry 4. but his treason was discouered , and so was he caught . In the time of this Pope , & in September 1598. died the king Don Philip 2. aged 70 yeares : & Don Philip 3. sonne of the forenamed Don Philip 2. and of the daughter of Maximillian the Emperour , and of the Empresse Dona Maria de Austria , sister of the king Don Philip 2. succeeded him . God grant him grace , as the dutie & office of a king requireth , night and day to meditate in the law of the Lord , & accomplish that which God ( Deut. 17. 18. ) commandeth a king shuld do : When he shall sit ( saith God , speaking of the king ) vpon the throne of his kingdome , he shall cause to be written the booke of this law , &c. And it shall be with him , and he shall reade therein all the dayes of his life . Note ye Spaniards , that God commandeth the king to reade the holy Scriptures : and then ( saith he ) he is to reade them , that he may learne to feare the Lord his God , that he may keepe all the words of this Law , and these ordinances to do them : That he lift not vp his heart aboue his brethren , nor turne f●rm the commandement , to the right hand nor to the left : that he may prolong his dayes in his kingdome , he and his sonnes , &c. And God not onely comaundeth the king to reade the holy scripture , but his captaines also , when they be in warres , to reade the same . So comaunded he Iosua the Generall , and most warlike captaine of the people of God , saying vnto him : The booke of this lawe , shall neuer departe from thy mouth : but daie and night shalt thou meditate therein : that thou maist obserue and do according to all thinges , that are written therein . For then shalt thou make thy way prosperous . And then shalt thou vnderstande . God of his infinite goodnes , giue to our king and Lord , his captaines and gouernors , the grace , to reade the scripture ( which god hath comaunded them , and the Pope hath forbidden ) that ruled thereby , they may well gouerne his subiects . Albeit , by that we haue said it clerely appeareth the popes , I meane from Boniface . 3. which was in the yeare . 605. vnto Clement the 8. or 10. which nowe tirannizeth ) to be of euill life , and of worse doctrine , by reason whereof , they neither are , nor in any wise can be successors of Peter , nor vicars of Christ , but truly Antichrists : yet , for better confirmation , with reasons , and notable sayinges of the doctors of the Church ; with Decrees of Ancient Councels ; & cheifly , with 3. passages of holy scripture admirable for this purpose , we will confirme it not with standing . But before we do this , we wil set downe , certaine ancient Spanish prouerbs , declaring what are the liues of these ecclesiasticall persons , and how we ought to flye them . The Spanish toung , is not only eloquent , and copious , but sententious also . Many prouerbes it hath , by vs called Refranes : which be certen breife sayinges , sentencious , and true ; so by common consent , and that of long time allowed . To such prouerbes , in all tongues , aswell learned as vnlearned geue great credit : because they be some cheife principles , which the latines call Perse nota . Contrary whereunto ; whosoeuer will speak , shal be holden for vnlearned , and ignorant . That the Spanish toung is plenteous in prouerbes & briefe sentences , the booke called Celestina ( the first part I say , for the rest is falsified ) a booke doubtlesse , did it intreat of some other matter , worthy to be read , doth very euidently declare . The book of Prouerbs , which Hernan Nunes , the Comēdador , most excellent professor of Rhetho●icke and Greeke in Salamanca collected , doth shew also the same . Whose purpose was not only to collect so infinite a number of Spanish prouerbes , but also would ( had not death preuented him ) haue glosed and commented vpon them , as did Erasmus vpon the Latine prouerbes . Verily had the Comendador effected his purpose , our Spanish tongue should haue had a great treasure . But to what end , wilt thou say vnto me , intreating of the Pope and his Clergie , sayest thou this ? To great purpose ( I answere ) haue I sayd this : because here I will alleage many Spanish prouerbes , which very briefly , and most truly do naturally , & with liuely colours , paint out the life of the priests , and Fryers , and of all the other ecclesiastical persons ▪ from the little Nouice that helpeth to say Masse , euen to the Pope himselfe . Of the wicked life of the Clergie , their deceits , subtilties , & hypocrisies , couetousnesse , robberie , whordoms , ambition and simonie , &c. speake these vndoubted true prouerbes , and so command vs to fly from thē . All these prouerbes following , are drawne out of the said book of the Comendador . OF THE WICKED LIVES OF Ecclesiasticall men . Sin Clerigoy palomar teruas limpio tu lugar . Of priests and doues where is a want , There 's cleannesse rife , and foulnesse scant . Siboo negocio trazedes frade , podeys falar de la calle ( Potuguez . ) Speake Frier , if good : it light doth craue : If bad , it darkenesse seekes to haue . Entrays Padre sin licencia , o os sobrà favor , o falta verguen●a . Here freely father entrest thou , Or vnder leaue , or shamelesse now . Cregos , frades , pegas , e choyas do à ordemo quatro joyas ( Gallego ) clerigos , frayles , pica●as , y grajas do al diablo tales quatro alhajas ( ● joyas . Priests , Fryars , Pyes , Dawes and such like chaffer , All iewels foure to the diuell I offer . Frayle ni Iudio nunca buen amigo . Nor Friar nor Iew , euer friends true . Hize ami hijo monazillo , y tornoseme diablillo . A nouice young my sonne do make , For demi deuill do him take . Quien quisiere su hijo vellaco del todo , meta lo missario , o mo●o de cor● Of knauery who listeth to haue his son heire , Make him a Masse priest or youth of a Quire. Moço missero , y Abad ballastero y frayle cortes reniego de todos tres . A massing youth , a flattering Friar , A hunting Priest , a hatefull lyar . Monja para parlar , y frayle para negociar , jamas se vido talpar . A Nunne to prate , a Fryer to proule , Who ere two such hath seene so foule . Ni amistad con frayle , ni con monja que te ladre . With flattering fryar , nor puling Nunne , No friendship , els thou art vndone . Ni fies en monje prieto , ni en amor de nieto . In coale blacke fryar haue thou no trust , Nor rest on grandchilds loue thou must . Ni à frayle descalço , ni à hombre callado , ni à muger baruuda no le des posada . To barefoot Friar , nor silent man ▪ Nor bearded shee , subiect thee than . Nunca vide de cosas menos , que de Abrilee y Obisp●s buenos , Things lesse I neuer vnderstood , Then Aprils faire , and Bishops good . Bendita la casa que no tiene corona rasa ( quiere dezir rapada . ) Este Refran es tomado de Italiano . Beata quella casa que non ha cheregarasa . The dwelling house is surely blest , Wherein no shaueling hath his nest : This Prouerbe is taken from the Italian , Beata quella casa que nen ha cherega rasa . Ni fies muger de frayle , ni barajes con alcayde . No woman trust a holy Freyr , Nor yet scolde with a Iudge for feare . Ni mula mohina , ni moça Marina , ni poyo à la puerta , ni Abad por vezino . No Mule of colour sad , Nor bench haue at thy doore : Nor maid of Marians trade , Nor priest for thy neighbour . Ni frayl● por amigo , ui Clerigo por vezino . A Frier for friend see thou forsake , And priest for neighbour do not make . Ni buen frayle por amigo , ni malo por enemigo . No good Frier for a friend do choose , Nor bad for foe , els shalt thou loose . Por las haldas del vicario sube la moça al campanario . By Vicars skirts , the mayd Vp to the Belfry goeth , Yet nought at all afrayd , What makes she there , who knoweth ? Muchas vezes de hombres casados Clerigos y soldados no son amados Holy Priests and Souldiers then , Are oft not lou'd of maried men . Obispo d● Calahorra haze los asnos de Corona . For bribes do bishops orders giue To Asses shorne , ô that they liue ! Ni de frale , ni de menja no esperar de recebir nada ▪ Of Frier nor Nunne ought to receiue The hope that is will sure deceiue . Si con Monia quieres tratar , cumplete de guardar . If with a Nunne thou list to deale , Stand on thy gard for thine auaile . El frayle que pide pan , carne toma , si se la dan. The holy Frier , that bread doth craue , Will take flesh , if he it may haue . De los biuos muchos diezmos , de los muertos mucha oblada ( q. d. offrenda ) en buen ano renta , y en mal ano doblado . Of the quicke many tithes , of the dead many oblations ( to wit , offerings ) In a good yeere a good rent , and in an euil yeare doubled . Al cabo delano mas come elmuerto , que el sano . ( Esto se entiende por las offrendas q̄ los Eclesiasticos tienē por las animas de purgatorio . ) At the end of the yeare , eate the dead more , then the whole . ( This is meant by the offerings which the Ecclesiastical persons haue for the soules of Purgatory . ) Andad diablos tras aquel finado , que no mandò nada ( q. d. à los clerigos que lo entterrauan no dexó dinero para Missas , &c. ) The Deuil foule that corps do take , Which gaue vs nought good cheere to make . That is to say , which left nothing to the Priestes for saying of Masses . Hurtar elpuerco , & dar los pies por amor de Dios. To rob , to spoyle , to steale a swine , And giue the feet for cause diuine . Vnas de gato , y habitos de beato . Fell Wolfe in Lambe-skin queintly clad , Like Cats nailes Frier , though habit sad . Cuentas de beato , y unas de garauato . A Friers beades , a graple hooke , A guilefull heart , though holy looke . La Cruz en los pechos , y el diablo en los hechos The holy crosse vpon the breast , Yet there the diuell hath his neast . Haz lo q̄ dize el fraile , y no lo q̄ haze . ( Son pues phariseos hypocritas ) What saith the Frier that do : what doth he , that do not . ( They be then hypocriticall Pharisies . Sease milagro , y hagalo el Diablo . A miracle is it , and the deuill doth it . La carcely la quaresma para los pobres es hecha . The prison and lent for the poore are meant . Camino de Roma ni mula coxa , ni bolsa floxa . ( Q. D. que el que va à Roma por algun beneficio , o por meior dezir maleficio , ha de tener buena cavalgadura para bolar , si pudiesse , de medio quo otro no se adelante , y se lo coja . Y no basta ir presto , es menester tambiē llevar la bolsa fornida para comprar el beneficio : lo qual es Simonia . ) Neither a halting mule , nor emptie purse is the way to Rome . To wit : he that for any benefice , or , to speak better , malefice , goeth to Rome , must haue a good horse to flie if he could , lest another come before him , & catch it vp . And to go speedily is not sufficient , a purse well stuffed must he carie also , to buy the benefice , which is Simony . ) Roma , Roma , la que à los locos doma , y à los cuerdos no perdona . Rome , Rome which tameth fooles , And spareth not the wise : To prie , and proule for gaine , Hath Linx his piercing eyes . Quien tiene pie de altar , come pausm amassar . Idle Masse of the Altar , Eate the fruit of others labour . No ay casa harta , sino donde ay Corona rapada . No house there is that 's fitly stored , Which wants a crowne not finely shared . Quien es Conde , y dessea ser Duqut , metasc frayle en Guadalupe . Who so is an Earle , and would be a Duke , Put he himselfe Friar in Guadelupe . Que la fortuna , como ellos llaman , y no el espirtitu santo elija al papa . That fickle fate , not Spirite diuine , Doth choose the Pope ( they say ) in fine . Rey por natura , y Papa por ventura . A king by nature , and a Pope by aduenture . That we ought to fly these Ecclesiastical persons : by that which is said , and this prouerbe appeareth . A frayle hueco soga verde y almendro seco . A hollow hearted Fryar , A rope that 's very greene , A withered Almond tree Are neuer gainefull seene . This thē being so ( as these most true prouerbs affirme ) blessed are they , that knowing them , depart from them , and do that which God by Ieremy commandeth : Fly sayth hee out of the middest of Babylon and deliuer euery one his owne soule , lest ye perish by reason of her wickednesse , &c. And feare not pouertie : for God is the God of all the roundnesse of the earth : he will prouide for you For if ( saith Dauid ) it be God that giueth food to the beasts , and to the yong rauens which cal vpon him , according to that which God himself demādeth of Iob : Who pre pareth ( saith he ) for the Rauen his meat , whē his birds crie vnto God , wandering for lacke of meat . If God then take care for beasts , rauens , and young rauens , and feedeth them , how much more shall he feed man , made to his owne likenesse , and bought with the bloud of our Christ his sonne ? chiefly , if such a man , abhorring superstition and idolatrie , desire in holinesse & righteousnesse , to serue his creator ? I haue bene yong ( saith Dauid , well experienced in the power and mercies of God ) and now am old : yet neuer saw I the righteous for saken , nor their seed begging their bread . The godly will he neuer faile , seeing he neuer faileth the beast , from whom by this or that meanes , their need is satisfied . For example , the Rauens that brought bread and flesh to Elias , and the pottage brought by Habacuc to Daniel , in the den of the Lyons . Notwithstanding all that I haue said touching the wicked life of the Cergie : I confesse ( as the truth is ) that there be some good , honest , & desirous to serue God among them : which more offend of ignorance , then malice : who , when the Lord shall shew them mercie to know the vices , both in life & doctrine , will reproue them : and if that suffise not , go out from among thē . As the Lord in all times hath euer preuented some , in our time chiefly , and hath made them notable preachers of the Gospell of his son Iesus Christ . His Maiestie shew the same mercy to the rest , that the kingdom of Antichrist may wholly fall to the earth , and that of his Christ be exalted . Let vs now come to the reasons . Two Roman Empires haue bene ( the first will we call the old , and the second the new ) Of verie mean beginnings , began the one and the other , & by little and little so greatly climbed , that they became the greatest & most mightiest Empires that euer were , or shall be in the world . The first tooke beginning in two shepheards , Romulus and Remus , his brother : who made a receptacle of euill doers and offendors , and a gate ( as it were ) whereby they retyred and escaped : of that multitude was a citie buylded which they called Rome . Romulus , not brooking a competitor in the Empire , slew Remus his brother . From this citie , did they great violence and outrage to their neighbour nations ; not only robbing them of their goodes , but of their young maidens also . This was the first occasion of the warres : This warre ended , others much more great , had they : wherein they so much increased and inriched themselues , that not contented with Italy , they made warres also vpon forreigne nations , and leauing their owne limits , they inuaded Affrike and Asia . Thus were they dayly increasing , vntill another Prince and Lord arose vp in Rome , thrusting himselfe into the same seat of the Empire , and at the side ( as it were ) of the Roman Emperour . This new Prince at the first made no shew , that he purposed ought to diminish the authority of the Emperor : but only took care of the affaires of the Church : wherein , whiles he was so employed the strength of the Emperour , & Empire flourished . But afterwards , he began to thinke , how to benefite himselfe of that opinion of religion , and holinesse which he held : and to attaine hereunto , he doubted not to intreat the Emperour , that by his authority he might hold the souereignty ouer all Churches . The cause that this new Prince alleaged was , that Rome was alwayes the Lady of the whole world : and therefore was it meet that the Bishop of that city shuld go before other Bishops in degree & dignity . To obtaine this was a thing most difficult : For albeit that the Emperour let it slip : yet did the Bishops of other nations confidently gainesay him : alleaging lawfull causes why they withstood him : vnwilling to acknowledge the Bishop of Rome , otherwise then for a brother , companion , and in power equall with them . Notwithstanding all this he of Rome forslowed not , but continually vrged to attaine to his purpose , vntill he obtained of Phocas the Emperour ( who murthered Mauricius his good Lord and Emperour ) that which he would : and so called himselfe vniuersall Bishop , and what besides he best pleased . Here may ye see , that olde Rome was founded vpon one murder , and the new , which is the Popedome vppon another . In this concerning the primacie , was the Pope merely oposit to Christ , who sharpely in his disciples reproued the like strife and ambition , But the Pope mounted to this height by the benefit of the Emperours , did nowe further dare to promise to himselfe greater matters : yet long time proceeding with great dissimulation . A hundred yeares almost after the death of Constantine the great , was the Empire much weakned : it lost Fraunce , England , and Almaine , The Hunnes held Italie , the Vandals , Africke . Such was the dissipation , that the Emperours leauing Rome , which is in the West , went to Constantinople , where they made their abode . The Bishop of Rome , seeing the scattering of the Empire , minded not to let slippe occasion : but armed a question for his parte against the Emperour : The chiefe cause was ; that the Emperour commaunded all statues and Images to be taken out of the Churches : So greatly did the Pope withstand this commaund , that hee dared to excommunicate the Emperour : so much nowe was the horne increased . At this time in the East , arose vp Mahomet , who tooke many landes form the Empire . The Emperours notwithstanding , would haue it vnderstood , that all the dignitie , power and Maiestie , which the Pope did hold , depended vppon them . The Pope then to bee freed from this subiection , and the warres which the king of Lumbardie made in italie , deuised a notable policie ; and this it was . To aduaunce of himselfe another , whom he liked , and to name him Emperour of the Romans . Who accknowledging the benefit , should deeme himselfe happie , to please and serue him in all that he would : And so Charles the great he elected , and declared Emperour , who had chased out of Italie , the king of Lumbardy , and enemie to the Pope . This caused great anger , and strife betweene the Easterne and Westerne Emperours : and not betweene them onely , but the Churches also of both the one and other partie : of all which , the couetousnes , and ambition of the Pope of Rome were the cause . Much contention was there afterwards , among the Italians , French and Almaynes , about the election of the Emperour . But in the end , when Otho the third Duke of Saxoni● was Emperour , and Gregorie 5. an Almayne Pope , order was giuen , that seuen electors should choose the Emperour , ( as in the life of this Gregorie the fift we haue declared ) And this was done , to exclude straunge nations , that none but an Almayne should be Emperour . Great garboyles arose afterwardes betweene the Pope and the Emperour , who could no longer endure , the vnmeasurable arrogancie and ambition of the Pope . Reade the Histories of Henry the third and fourth , and of Frederick the first & second , and to come neerer our time , those of the Emperour Charles 5. whose host in the 1527. yeare , sacked Rome ▪ tooke Pope Clement 7. and held him prisoner . This Clement ( as sang the Spaniardes at the Popes windowe , whiles hee was prisoner ) would haue taken away the cloke from the Emperour , as vppon the life of this Clement , we haue before declared . So also sought Paule the fourth to take away the cloake from our king Don Philip the second . The kingdome of Naples would he haue taken from him : but the host of the king , whose captaine was the Duke Dalua put the Pope into such a straight , that he was contented to make peace , and chiefly hearing of the taking of Saint Quintans , which was in the 1557. yeare ( as vppon the life of this Paul the fourth , before we haue said . So proud is the Pope become , that he hath made the forme of an oath , the which he causeth the Emperour to sweare ( being in time past his maister and Lord , and so Saint Gregorie called Lord , the good Emperour Mauricius ) but now , is he his seruaunt and vassall . This forme of oath , conteyneth ; that the Emperour , by all possible wayes keepe , increase and defend the goodes of the Roman Church , and chiefe Bishopes , their dignitie , priueledges , and decrees . And so no Emperour ( but if he would be holden infamous & a faith breaker ) durst in any thing contradict him . The oath which the Emperour Charles 5. made to Clement 7. or 8. in the 1530. yeare , at the time of his Coronation , will I here put downe . Ego Carolus Romanorū rex , &c. That is to say . I Charles king of the Romans , which by Gods assistance , hold to be Emperour , promise , protest , affirme , and sweare to God & blessed S. Peter , that I will henceforth be protector and defendor of the chiefe Bishop , and of the holy Church of Rome in all their necessities and profits , keeping , and preseruing their possessions , dignities , and rightes , &c. When he had made this oath , was Don Charles made king of Lumbardy , and after he was king of Lumbardy , another oath in this forme hee made : Ego Carolus , &c. I Charles king of the Romanes and Lumbardes , promise and sweare , by the father , sonne , and holy Ghost , and by the word of the liuing flesh , and by these holy reliques , that if the Lord permit mee to come to be Emperour , I shall to my power , aduaunce to holy Romane Church , the holinesse thereof ▪ and her Rector , and that by my will , Councell , consent , nor exhortation , he shall loose neither life , member ▪ nor honour which he holdeth . And I shall not make in Rome any decree or ordynation of all that , to his holinesse , or to the Romans perteyneth , without your consent : And all that of Saint Peters landes , which shal be in our power , we shall then restore , and to whom soeuer I shall deliuer ouer the gouernement of Itali● , I shall cause him sweare to be an ayder of his holinesse , to defend to his power , the landes of Saint Peter , as God me helpe , and by these holy Gospells of God , &c. After this 2. oath Don Charles was made a Chanon of Saint Peter , and after , a knight of Saint Peter . These two oathes shall ye find in the Historie and 10. booke of the marquesse of Pescara . Here may yee see , how the world goeth contrary . The Pope of a subiect to the Emperour , hath made himselfe his Lord. This which I haue sayd , touching the originall and growing vp of the Pope , in an information , presented to the princes , and states of the Empire in the time of Don Charles the Emperour , our king and Lord , is handled more at large . Hence will we conclude , that the authoritie , which the Pope boasteth to hold , is neither by diuine nor humane right , but diabolicall : with subtilty he thrust himselfe into it , with straunge force ( as saith Daniell ) he doth and shall maineteine the same , vntill God destroy him with the force and power of his word . By which saying it appeareth , that the Popedome built ( as it is ) vppon hypocrysie , craft , auarice , ambition and tyranny , is not builded vppon the firme rocke which is Iesus Christ , whom Saint Peter confessed saying : Thou art the Christ , the sonne of the liuing God. And if the Popedome be not founded vpon Christ , much lesse is the Pope the head , or vniuersall Bishop of the Church of God , but of the deuill . And that he is not vniuersall Bishop , I will confirme it prouing with short and apparant reasons , that Saint Peter whose successor they say the Pope to be , was not vniuersall Bishop of the Church . The first reason Saint Clement , Bishop of Rome , writing ( as say our aduersaries ) to Saint Iames , called him the brother of the Lord , Bishop of Bishops , Gouernour of the Church of Ierusalem , and of all others through the whole world . If this be true , it followeth , that so was not Saint Clement , albeit he were Bishop of Rome . 2. Also in the first Christian Councell , whereof Saint Luke in his Historie maketh mention , not S. Peter as vniuersall Bishop but S. Iames gouerned . Who heard each one , and among them S. Peter : and when all had spoken , Saint Iames , as President , concluded , in the 19. verse , saying : wherefore my sentence is &c. Read the chapter , and you shall see that which I say to be truth . Notwithstanding all this D. Illescas the Popes parasite , in his part 1. fol. 20. saith : That Saint Peter as chiefe Bishop was president in this Councell . 3. Also the Apostles ( as reporteth Saint Luke ) hearing that Samaria had receiued the doctrin of the Gospell ; to teach and more fully instruct them ; sent Peter & Iohn thither . But who shall now , send the Pope to preach ? Suerely the Counsell wil not be so bould : and though the Coūsel so should , yet would not the Pope do it , saying : he is Immediate from God. The Apostles sent Peter , and Peter , as a faithfull member of the. Church , obeyed , went and preached . 4. Saint Paule , reproued Saint Peter because ( faith Saint Paule ) he so deserued , Saint Peter listened thereto and allowed the reprehension . That he was imediate from God , that he was vniuersall Bishop , and therefore greater then he , answered he not neither did he answere , that none ought , nor could reproue him , nor yet demaund account of him , why he did so , or so : as the Popes nowe , and many yeares also , to kings , Emperours , yea and generall Councels , haue answered . So shamelesse are some of our aduersaries , that notwithstanding Saint Paule saith , that beeing come to Antioche , I withstood Peter to his face , &c. And verse 14. hee saith : whom when I saw that they walked not rightly , according to the truth of the Gospell , I said to Peter before all , &c. yet say they , that Saint Paul reproued not S. Peter , but another , which was called Cephas ▪ Read D. Illescas part 1. fol. 21. Whose words be these . Before that S. Peter ( say they ) came to Rome , he held equality with S. Paul in Antioch , &c. Illescas beleeueth not that which S. Paul witnesseth of this equalltie : and therefore ; as one doubting , saith : They say , what credit shall we giue to such a one , that doubteth of that which Saint Paul affirmeth ? That Antichrist , whosoeuer he shal be , which Saint Paul calleth the sonne of perdition , & man of sinne , shall sit in the temple of God ; and as addeth S. Iohn , in the citie situate vpon 7 ▪ mountaines . This citie as S. Ierome and many others declare , is Rome : Only the Pope sitteth in the Temple of ▪ God , in the citie of seauen mountaines , which is Rome . Therefore onely the Pope is that Antichrist . 6. Also , in the first Councell of Nice assembled by Constantine , that good Emperour , to confound and destroy the heresie of Arrius ( who with this blaspheamous mouth tooke away the diuinitie of Iesus Christ ) the Legats of the Bishop of Rome , not in the 1. 2. nor 3. but in the 4. place did sitte : Ergo the Bishop of Rome , was not then head , nor vniuersall Bishop of the Church . In this Nicen Councell , the Limits of the Patriarkes were bounded , to whom the same authoritie , ouer their Churches , was giuen , as held the Bishop of Rome ouer his neighbour Churches . The Papists ( as they knowe , which haue read Histories ) haue endeauoured , what they could , to falsifie this decree . Reade for this purpose , the sixt Councell of Carthage , whereof we will afterwardes make mention . Cardinall Cusanus alleaging the Nicen Councell , shewed the rialtie of the truth , saying as followeth . The Bishop of Rome , of the ancients , is often called Patriarke , or Archbishop : and like authoritie was giuen him in the Councell of Nice , as to the other Patriarkes . Here wee see , what great authoritie hath the Pope newly in our times vsurped , more then that which the holy and ancient constitutions gaue him , and all this by continuance , and custome of slauish obedience . Neither Iu●us , who then was Bishop of Rome , nor his Legates , which were in this Councell , gaine sayd this decree . And that which more is , the same decree , was afterwareds , in the Councell of Antioche , and in the Councell of Constantinople , confirmed . In the first Councell of Ephesus , Cyrillus , In the 2. Dioscorus , Patriaches of Alexandria did gouerne , albeit the Legats of the the Bishop of Rome , were there present . In the 5. Coūcel of Cōstantinople , Menas , as patriarke of the city where the Councel was holden , gouerned . In the General Councell holden in Aquilea , S. Ambrose bishop of Milan was president , & not the bishop of Rome : albeit the Councel was holden in Italy . But what forceth it to alleage so many Councels : sith in one Councell this question was heard and determined , and both parties heard also ? The bishop of Rome , with the title of Patriark , tooke vpon him much authoritie , ouer the Churches of Affrique . So that the Sismatiques of Affrick as to a refuge , retired vnto him . For this cause , the Councell of Maleuant ( wherein was Saint Augustine , and a great number of fathers ) pronounced al those excommunicate , which should appeale to parts beyound the seas . The Bishop of Rome grudging here at , sent his Legates , to the 6. Councell of Carthage ( wherein also was S. Augustine present ) to defend his right . This question , in this Councell , was truly handled ; Zozimus , Boniface , and Celestine , successiuely being Bishops . Aurelius , Archbishop of Carthage , where the Councell was holden , and not the Legates of the Pope ( albeit they were three , and present : namely , Faustine Bishop , Philip & Aselias presbiters ) there gouerned . These had the Bishop of Rome sent to the Councel of Carthage , to defend the authoritie , which the Nicen Councell ( said they ) had giuen to the Bishop of Rome : to wit , that appeale might be made to the Bishop o of Rome , from the sentence giuen by any metropolitaine whatsoeuer . One Daniell a notarie red the whole 5. chap. of the Councel of Sardice , which the Bishop of Rome said ( but very vntruly ) was of the Councell of Neece . The Pope like a good apothecarie , when it is for his profit , well knoweth to giue quid pro quo . All the Bishops and Archbishops much marueyled , and said , that such a thing was neuer read in the Councell of Nice : and so the same Councell of Nice , which they had then in writing , they commaunded to be read : which beeing read , and no word of such appellation found : yet did the Romane Legates insist , that it was so . Needefull it was then , to send certaine men , to Constantinople , Alexandria , and also to Rome it selfe , that they might bring other copies of the Nicen Councell . Within one yeare were they brought , and the originall it selfe chiefly , which was kept in Constantinople : Read they were , and no mention , nor ought else that might giue suspition of this priueledge , which the Romans alleaged , to haue bene graunted them in the Nicen Councell : was at all found in any of these coppies . A letter then was written by consent of the whole Councell of Carthage , to the Bishop of Rome , wherein no such thinge ( said they ) but the contrary rather was found in the Councel of Nice : that the Bishop of Rome , as did other Popes and metropolitanes , should medle within his owne limits and boundes . And that therefore , if he were wise , hee should thenceforth be content with his owne dioces , and bishorick ; & not intrude vpon an others possession . This letter was subscribed by 230 fathers , and among them , the Popes selfe same three Legats before named . If the Pope and his Legats , when they vsed not such tyrāny as now they vse , did dare to falsifie a Councell : in almost a thousand , two hundred , and so many yeares passed , after this Councell of Carthage , vnto this yeare 1598. What shall they not haue done ? Quien haze vn cesto , hara ciento : He that maketh one basket , wil make a hundred . And no wonder it is , that they haue dared to falsifie the Councels , seeing they haue shamelesly taken from the law of God the 2. Commandement , Thou shalt not make to thy selfe any image , &c. And seeing but 9 Commandements , of the tenth commandement , Thou shalt not lust , &c. haue they made two commandements , as in the beginning of this Treatise we haue noted . Our Spanish Caran●a in his Summa Conciliorum , setteth down no one of so many Cannons in it ) of this 6. Councell of Carthage the cause is , least he shuld therein haue discouered the falshood of the Bishop of Rome , in alleaging of the Nicen Councell , that which the Councell neuer , but the contrary rather determined . A Summarie onely he made , and verie briefe saying : that the Councell determined , what the Nicen Councell demaunded of the Easterne Bishoppes : but saieth not vnto what purpose . O great subtiltie . This Councell of Carthage , albeit it was generall , called he prouincial . So also calleth it Panuinus , notwithstanding they both cōfesse that there were found there present 217 Bishops , and three legates of the Pope : what letteth it then to be generall ? The Papists , what they may , wil forget this sixt Councell of Carthage : albeit , saith Panninus , it was confirmed in Trullo . Gracian also interpreting the words of the Councell , vseth the same malice : That none appeale ( saith he ) to partes beyond the sea , except it be to the Bishop of Rome . The cause why it was commanded in this 6. Councell of Carthage , that no appeale should be beyond the sea , was , for that the sismatikes of Affrike , condemned by the good Bishops of Affrike , appealed to Rome : Therfore commanded the councel they should not appeale , but that the businesse , without seeking further , should be concluded in Affricke . And so was the conclusion of this Councell : That the Bishop of Rome should not receiue those , that were excommunicate by the Bishops of Affricke , nor accept their appellations , which had in Affrike bene condemned : and those that appealed to him , should be , for the same matter , excommunicate . The reasons whereuppon this Councell was founded , sent by it to Celestine Bishop of Rome , be these : That in no Coūcel was any such thing determined : But that the Nicen Councell contrariwise gaue the charge of the Bishops , and Ecclesiasticall persons to the Metropolitane . The grace of the holy Spirit ( saith it ) will assist euery prouince to iudge controuersies : that each one which felt himselfe greeued , might appeale to a prouinciall Councell : For it is more to bee beleeued , that God will rather inspire manie Priests in a Councell assembled then one only man , &c. By that which wee haue alleaged of the sixt Councell of Carthage , it clearely appeareth : how false is that , which the Pope said , that in the Nicen Councell the primacie was giuen him : and yet want there not some in our times also , which renewe this falshood . And so D. Illescas vpon the life of Boniface 3 in the marginall note saith these words : Phocas de clared by the Law , that the Roman Church is head of the Church vniuersall . Also he saith : This superiority of the Roman Church hath euer sithens bene , and by all faithfull and Catholike Christians is holden for a thing proued , & without dispute : as the Councell of Neece chap. 6. and Raimundus Rufus against the heretiks of this time , for louers of nouelties , &c. most plainely proueth . In the seuenth Councell of Carthage , the matter of the primacie was also debated . The cause was this : That Iohn , Bishop of Constantinople , seeing himselfe fauoured of Maurice the Emperour , called himselfe Bishop of Bishops , and vniuersall bishop . And this because he was Bishop of the citie , where the Emperour was resident . Mauricius willing to aduaunce his citie , and abase Rome , did support , and maintaine him . A curse then was pronounced in this Councell , not against Iohn of Constantinople , but generally , against whomsoeuer should take vpon him the title of vniuersall Bishop . The Doctors which at this time liued , and chiefly Saint Gregory , do witnesse the same . Let them read his epistles of the first booke the 76. 78. 80. 85. and of the second booke , the 188. and 194. In none of these epistles saith S. Gregorie , that the said Iohn wronged S. Peter , nor withheld , nor yet vsurped the right and title of the Bishops of Rome : but protesteth , that it is title profane , sacrilegious , and the forerunner of Antichrist . And in the 4. booke and 48. chap. of the Register , the same Saint Gregorie doubteth not to pronounce him , that suffereth himselfe to be called vniuersal and chiefe Bishop , to be the forerunner of Antichrist . Reade for this purpose the same Saint Gregorie lib. 4. Epist . 76. 78. 30. lib. 7. and 69. epist . And in the 35. epist . which he wrote to Iohn Bishop of Constantinople , who vsurped this title , he saith : All that was prophesied is fulfilled : the king of pride ( namely Antichrist ) is neere at hand : and that which is abhomination to speake , an host of Priests make preparatiō for him . And in an epistle , which he wrote to Mauricius the Emperour , hee saith : And I say boldly , that whosoeuer is called vniuersall Priest , either in his pride desireth so to be called , or is the forerunner of Antichrist : for that in waxing proud he preferreth himselfe to the rest , and with incomparable pride , walketh in the way of error . For , as that peruerse man wil aboue al men be holden for God : so neither more , nor lesse is he ( be he what he will ) that seeketh to be called Priest ouer the other priests , &c. About the 1240. yeare , Edward Archibishop of Salisburg , speaking in the Councell holden at Ratisbon to represse the insolencie and tyranny of the Popes , said these words : we might haue perceiued , had we not bene blind , vnder the title of chiefe Bishop , a most cruell wolfe in shepheards clothing . The Roman bishops daring , deceiuing and sowing the warres of warres , drawe weapons against all Christians . And becomming great , they kill the sheepe , cast peace and concord out of the world : draw from hel ciuil wars and domesticall seditions : more & more weaken the strengths of all men to triumph ouer all men , to deliuer vp all men , and to put all men in bondage and captiuitie . It is now ( saith he ) 170 yeares , since Hildebrand ( he was called Gregorie 7. ) vnder colour of religion , laid the foundations of the Empire of Antichrist : he was the first that began this abominable warres : which his successors : vntil this day haue cōtinued . And then , the chiefe Bishops of Babylon , desire to reigne , they cānnot endure an equal . Beleeue me , that haue made experiēce : cease they will not , vntil ( hauing suppressed the Emperor , defaced the maiesty of the Roman Empire , & oppressed the true Pastors ) they destroy by the same way , all whatsoeuer remaineth : they put al vnder their feet : they sit in the temple of God , & lift vp thēselues aboue all that is worshipped . He which is seruant of seruāts desireth ( as if he were God ) to be Lord of Lords . In his breast tosseth , he new Coūcels to establish a proper empire : lawes he chāgeth , and establisheth his owne : This man of perdition , whom they wontedly call Antichrist ( in whose forehead is written the name of blasphemy , I am God : I cānot erre , polluteth , robbeth , spoyleth and killeth . He is set in the temple of God , making himselfe Lord of all . And that moreouer , which ye may reade in the 7. booke of the Annales of Auentino fol. 685. If such were the Popes 357. yeares since , when malice was not yet come to the height , what maner of men shall the Popes of our times be ? Surelie , much worse : for in nothing do euill men profite , but in doing more euill . Arnulphus Bishop of Orleans , openlie in the Councell at Remes , holden more then 560. yeares since , called the Pope Antichrist . Saint Bernard , who liued in the 1150. yeare , in his second , third and fourth books of Considerations , called the Pope Antichrist . The Abbot Ioachin Calabres , who liued 350 yeeres since , called the Pope Antichrist . About the 1101. yeare liued Bishop Fluencius , that called the Pope Antichrist . About the 1245. yeare , liued Nicholas Gallus , who seeing the deformitie of the Church , wrote a booke against the Popes intituled Ignea sagitta , a fiery arrow . Marsilius , a learned man , wrote more then 200. yeares since , against the Pope and his lawes . At the same time almost liued Michael Cesenas , Generall of the Minoritts , who openly called the Pope Antichrist . Aboue . 200. yeres past , Iohn Wicliffe wrote and preached against the Pope ; and reformed many popish abuses in England . The same did after wardes Iohn Hus , and Ierome of Prage in Bohemia Francisco Petrarca , an Italyan borne in the 1304 yere , and in the 1374. yere dyed , very truly wrote , against the Pope , and his court . Read this 20. Epistle , wherein he calleth the court Papall , Babylon , & Babilonish strūper , which is set vpon many waters . Mother of all Idolatries , and whoredomes . Read his 92. which beginneth : Del ' Empia Babilonia , &c. which word for word thus soundeth in English . From wicked Babylon , whence all shame is fled , where no goodnesse remaineth : Harbour of sorrowe , mother of errours , to prolong life am I fled . Item the 106. Sonet , which beginneth Fiamma d'oal ciel , &c. The flame of heauen vpon thy hayres ( or curled lockes ) O caytife , which from the fountaine and wallet ( to wit from drinking of water , and poorely feeding ) by impouerishing others , art become rich and great : Sith so much thou reioycest in doing euill . Neast of treasons , wherein what mischiefes are now spread through the world , be hatched . Seruant of wine , bed , and belly cheere , in whome whoredome hath made her last proofe : For thy Chamberlaines young and olde goe playing the wantons , and Baelzabub in the middest , with bellowes , fire , and looking glasses . In the fether at the shadowe wast thou not brought , but naked to the winde , vnshod among the bushes , &c. Such now is thy life , that the stinke is gone vp vnto God. Also in the 107. Sonet , which beginneth , L'auara Babylonia , &c. Couetous Babylon so full hath heaped the sacke of the wrath of God , and of wicked and peruerse vices , that it bursteht : and not Iupiter , nor Pallas , but Bacchus and Venus hath made her gods . Expecting reason doth torment and consume me , &c. And foure verses further . Her Idolles shall be holden for earth , &c. Also the 108. Sonnet , which beginneth : Fontana di dolore , &c. Fountain of griefe , harbor of wrath , schoole of errors , and Temple of heresie : Rome in elder time , now false and peruerse Babylon , for whom I so much weepe & sigh . O shop of deceit , ô prison of wrath , where goodnesse dyeth , and euill is maintained and nourished : hell of the liuing : great wonder shall it be , if Christ in the end be not wroth with thee , founded in chast and humble pouertie , liftest thou vp thy hornes against thy founders ? Shamelesse strumpet , where hast thou put thy trust ? In thine adulteries , in so great abundance of euill gotten riches ? &c. If Petrarch 260 yeares and more sithens , with great reason and truth said this against the Pope and his Court papall : what shall be said now , when the malice , tyranny , vngodlinesse and idolatrie of the Pope and his court are come to the height ? Danter an Author more ancient then Petrarch , and Bocace , of the same time with Petrarch , as litle flattred the Pope : other things as much as Petrarch say they . Dante in his 7. song of hell , accuseth the Pope of couetousnesse . In the 11. song and 6. circle he accuseth him of heresie . In the 15. song he accuseth him of sodomie . And in the 19. he accuseth him of simonie . ( These bee the foure cardinall vertues , which are found in the Popes , Couetousnesse , heresie , sodomie , and simonie . Bocace in the second Nouell of the Iornada of his Decameron , in the name of a Iew called Abraham , saith , that generally all the Court of Rome , from the greatest to the least , dishonestly sinned in the sinne of whoredome : and not naturally onely , but also sodomitically , without any bridle , without any remorse of conscience , or shame , &c. They haue not ( saith he ) either holinesse , deuotion , or good works , &c. And in manie other places doth he the same . These three Dante , Petrarch and Botace bee ancient writers , Italians , and fathers of the Italian tongue , and well experienced in the affaires of the Pope and his Court. Sanazaro the most excellent Italian Poet of our times , speaking of the Pope , thus saith in his Epigrams . In vaticano noster latet , hunc tamen alto , Christe vides coelo , proh dolor , & pateris . To wit , In the Vaticano ( which is the pallace of Saint Peter in Rome ) our ( Barbarian ) lieth hid : but yet thou Christ from the high heauen beholdest him : ah griefe , & doest thou suffer him ? What more could Luther , or Caluin , or the rest of the late writers , which haue written against the Pope and his Romish court say , then these his Italians haue said . Petrarch calleth it wicked Babylon , mother of errors : he wisheth fire to fall from heauen and consume it ( such abhominations had seene therein ) he calleth it a neast of treasons , &c. gluttonous and luxurious . God cannot ( saith he ) longer be patient with her , &c. Idols he saith shall be throwne to the ground , &c. Hee calleth her the fountaine of griefe , harbour of wrath , schoole of errours , temple of heresies , &c. Behold if the Pope may erre in faith : And it is to be noted , that Pope Pius the fifth , ( as in his life wee haue said ) hath spunged all these places by vs alleaged , out of Petrarch and Bocace . The cause is , least men should know their wickednesse , abominations and impieties , but may hold him for holy , and for God vpon earth . Great shame was it for the Pope , that so famous Italian Authours , that Italian books , and printed in Italy , should so roundly tell the wickednesse of him & his . About the 1430. yeare liued Thomas Rendon , a Carmelite , of whom in the life of Eugenius the fourth , we haue before made mention : He said in his sermons , which in Italy & France he preached : that in Rome were committed great abhominations , &c. For which cause Pope Eugenius 4. did cause him to be burned in Rome . Aboue a hundred yeares is it , sithens Laurencius Valla Patricius , a Roman opposed himselfe to the Pope , and called Rome Babylon : for which cause he was banished : but the king of Naples , receiued , and very honorably entertained him . Ieronymus Sauanarola a Dominican Friar , preached in Italy , the Pope to be Antichrist , &c. For this that our cursed Spanish beast Alexander 6. ( as in the life of this Alexander 6. we haue said ) did cause him in Florence most cruelly to be burned . Within these 80 yeares space , haue bene infinite numbers , that in Almaine , France , Italy , England , yea , in Spaine , and other nations also haue written against the Pope and his Popish doctrine : let their workes be read , and their reasons agreeing with the word of God considered , which is the true and onely squire & rule , whereby euery life and doctrine ought to bee ruled and confirmed . Returne we now to the Primacie , which the Pope as another Diotrephes ( of whom speaketh S. Iohn in his 3. catholike Epistle ) loueth to hold , and so doth vsurpe it . A history wrote S. Augustine , very wel declaring the equality which hath the Bishop of Rome with other Bishops . Donatus ( saith S. Augustine ) de casas negras , of whom the Donatists take their name , had grieuously accused Cecilianus Archbishop of Carthage . Constātine the Emperour ( the cause being simply ecclesiasticall ) committed the same to Miltiades Bishop of Rome , & other certaine Bishops of Italy , France , and Spaine . Had there bene ordinarie iurisdiction no commission from the Emperour , nor to appoint him associates had bene needfull . But listen a litle : Donatus was condemned by them aboue named , who seeing himself condemned , appealed to the Emperour : the Emperour remitted the appeale to the Archbishop of Areletum , either to allow or disallow of the sentence , which the Bishop of Rome and his associates , had giuen . Where then was the Primacie of the Pope his iurisdiction : his sentence without any appellation : his knowledge , & hearing of all appeales , his fulnesse of power , whereof he so much glorieth ? And the Emperor , wil they not say , was an infidel , or tyrant : for it was Constantine the Great , who ( by their owne reckoning ) spoiled himself of a good part of the Empire , to giue it vnto them . That Constantine the Great appointed Miltiades iointly with the rest , for Iudge , to heare the cause of Cecilianus . Onuphrius Panuinus in his note vpon Platina , in rhe life of Miltiades doth witnesse the same : and confirmes it with Optatus Mileuitanus in his first booke , and with that which saith Eusebius in the tenth booke and fift chap. of his ecclesiasticall historie . But Panuinus as a Flatterer of the pope maketh no mention of the appeale we haue spoken of , because it impeached the authoritie , which the Popes haue vsurped . As touching the calling of the Councels , the Emperours called the General , the Patriarks and Metropolitans called the Nationall , or prouincial Councels : The Patriarkes and not the Bishop of Rome did gouerne in the Councels , which they held in their Patriarkedomes : for all being equall , and vnder one head Christ , the Bishop of Rome did not exceede them either in dignity or power . So saith Athanasius , writing to Liberius Bishop of Rome . All the Apostles ( saith he ) in honour and power be equall . Saint Cyprian likewise , more ancient then Athanasius : There is not ( saith he ) but one bishopricke through the world , wherof euery bishop holdeth his part . Also that none in his time was called , or made Bishop of Bishops , nor had by tyranny subiected his companions to obey him . Also he complaineth that the prophane Sismatikes withdrew themselues to the Bishop of Rome . There was none ( saith he ) that would doe this , but certaine lost and desperate men , making men beleeue , that the Bishops of Affrike had lesse authoritie thē he of Rome . S. Ierome to this selfe same purpose saith : Wheresoeuer a Bishop shal be , be it in Rome , or in Egubium , be it in Constantinople , or in Regium , one selfe same dignity he hath , and one selfsame priesthood : riches nor pouertie either make him superiour or inferior . And so the ancient Doctors , as Ireneus , Tertullian , Hillarius , Cyprian , &c. when they wrote to the Bishop of Rome , they gaue him not the glorious titles , which the flatterers of our times now giue him : Most holy father , most blessed Pope , chiefe Bishop , our Lord , & God vpon earth : they called him brother , fellow Bishop , companion in office : & other such like titles , which sauored of loue & Christian simplicitie , & not of flattery & pride , wherewith the miserable Popes are puffed vp , & rest much contēted . And if it seemed to those Fathers , that the Bishop of Rome countermāded , or in any thing faulted ( seeing he was a man ) either in life or doctrine , they aduised him , & if need so required reproued him . Thus not once by chance , but many times , & that very sharply did Cyprian handle Stephen Bishop of Rome . Ireneus reproued Victor , for that through an impudent ambition , he excōmunicated the Churches of Asia , for the differēce in celebration of Easter . Who should now dare to do this , albeit the Pope were another Iohn 8. 12. 13. 14. 23. or 24. or were he another Boniface 8. another Syluester 2. another Gregory 7. another Alexander 6 , Paule 3. & 4. or Pius the fift . By diuine law all Bishops are equall : and so as brothers , are to aduise and correct one another . If any difference there bee of Maioritie , or Minoritie , by positiue lawe it commeth , as the Cannonists themselues , when the truth doth inforce thē , confesse , saying : Quod omnis maioritas & minoritas , etiam Papatus , est de iure positiuo . That all maioritie and minoritie , yea the verie Popedome it selfe , is by the positiue law : as much to say , that men haue made it . And yet go I further . The maiority , say I , which the Pope hath vsurped ouer all the Churches , being against the Lambe of the Apocalyps , and against his Saints , is not by diuine , nor yet humane law , I say it is de iure diabolico , of the diuell : that it is , an infernall tyranny , against which , all the world is to rise vp , as against a fire and generall burning , which toucheth euery particular person . Note here , that which in the life of Iohn 24. we haue noted : where the Pope by a decree of the Councell of Constance and Basile is proued to be subiect to the Councell : and that more ouer which there we haue said . Not bluntly and foolishly ( as they say ) but with good reason me seemeth , do I say this : as by the sayings of the Fathers , and decrees of ancient Councels , we haue sufficiently proued the same . And had there bene none to haue said it , yet their proper life and doctrine , which we haue in the beginning mentioned , are most euident testimonies to confirme our sayings . By their liues may each one see ( if of wilfull ignorance he become not blockish , foolish , and blind ) the Popes , which haue bin bishops of Rome , from Boniface the third ( who was a creature of Phocas the Emperour , an adulterer , murderer , and tyrant ) vntil Clement 8. or 10. which now tyrannizeth ) to haue almost bene al noted ( read their histories ) of terrible , enormious and wicked vices , and sinnes . Witches they haue bene , murtherers , ill beloued , tumultuous troublers of common wealths and kingdomes , seditious , reuengefull brothellers , simonists , sodomites , periured , incestuous , Nigromancers , sacrilegious , wicked , without God , without religion . They then being such , we conclude them not to be successors of Peter , but of Iudas : not to be vicars of Christ , but of the Diuell , and verie Antichrist . But now for more confirmation of that which is said , we will alleage certaine passages of holy Scripture , which the Papists themselue vnderstand and interpret of Antichrist : we will consider if that which the Scripture saith Antichrist shall do and say , the Pope doth and saith . And seeing that the doctrine and life of the Pope is the very same , which the scripture doth say shal be that of Antichrist : by the Papists owne confession , will we conclude , the Pope to be Antichrist . The first passage , is taken out of Daniel the 11. chapter : which saith : And the king shall doe what he list : By king , aswell in this place , as chapter 8. 23. and 24. is ment Antiochus , a great persecutor of the people of God ; This Antiochus was a figure of Antichrist , which is the Pope . Antiochus burned the Bible , aduanced his God Mauzim , forbad marriage , made Idols of gold and siluer , adorned them with rich ornaments , &c. and the same doth the Pope . Daniell proceedeth . He shall exalt , and magnifie himselfe against all that is God , and shall speake marueylous thinges against the God of Gods : and shall prosper till the wrath be accomplished : for the determination is made ; Neither shall he regard the God of his fathers , nor the desires of women , nor care for any God : for he shal magnifie himselfe against all , &c. Note here in Daniel . 3. notable markes which ( saith he ) Antichrist shall haue : In whomsoeuer then we shall see them , hold we him for . Antichrist . The 1. is that he shall not acknowledge the God of his fathers : 2. is that he shall not regard the loue of women , 3. nor care for any God. The cause of all this ( saith he ) is the excessiue pride . The Pope being of the race of Christians , which haue worshipped the true God , father of our Lord Iesus Christ , hath brought into the Church of God , where he holdeth his seat , Idolatrie and superstition , commaunding men , in afflictiō & calamitie , to inuocate another , & others then God : contrary to the expresse cōmandemēt of God. Thou shalt haue no other Gods before me : and contrary to that which he commaundeth by his Prophet : Call vpon me in the day of trouble . There is no commaundement of God , either in the old or new Testament , that commaundeth vs to inuocate any other but God alone . Neither is there any example of Patriarke , Prophet , or Apostle , which hath called vpon any , saue God alone . For how shall they call vpon him , in whom they haue not beleeued ? as saith Saint Paule . In one onely God we beleeue , vpon him onely let vs call . This new Doctrine hath the Pope brought into the Church , to call vpon others then God alone : Therefore is he Antichrist . Who hath forbidden Christians to reade the law of the Lord , the bookes of the Prophets , Apostles , and Euangelists ? The Pope . Who burneth these holy bookes , and those that for instruction of their conscience read them ? The Pope . Who hath taken vppon him authoritie to pardon sinnes , and that for money , it being God alone which doth graciously pardon thē ? The Pope . Who hath caused a little peece of white bread to be worshipped saying : it is the true God , which created heauen and earth ? The Pope . Therefore is he Antichrist , which neither honoreth nor a doreth the God of his fathers , who in the bookes , that the Pope burneth , hath manifested himselfe to his faithfull . The 2. marke is , that he shall not regard the loue of women ( to wit ) that vnder colour of chastitie , holines , & meritorious works , he shall abhorre marriage . So greatly hath the Pope abhorred marriage that a law he hath made , that no Pope , Cardinal , Patriarke , Archbishop , Bishop , Deane , Archeacon , Priest , nor Friar , Deacon , nor subdeacō , nor any Nunne shal marry . And wherefore ? For pure hypocrisie ; to be sold to the ignorant people , for holy ; for Angels , which are not fleshly , but wholly spirituall : And the miserable people , dispising the meanes of marriage , which God hath giuen them . Will rather burne then marry . And so God deliuereth them vp to shamefull & vile affections , and in their lusts doe they burne ( as saith S. Paule ) Fornicators they are , adulterers , Incestuous persons , & that moreouer which the Apostle mētioneth . These be the fruits of his cōstrained chastitie , of his angelical , & not fleshly life , of his vowe of chastity , vowed of so many , and kept of so fewe . Of such like , the same S. Paul fore warneth his disciple Timothie , saying : that they shall speake lies through hypocrisie , hauing their cōsciences seared ; that they shall forbid marriage . What nation in the world , hath bene so barbarous , so cruel , so tyrannous , & Godlesse that hath forbidden marriage to so many thousands of men and women as are at this day of Priests , Fryars , and Nunnes ? Onely such law maketh Antichrist : Only the Pope maketh it , therefore is the Pope Antichrist : which regardeth not his owne lawful wife , but his Ganimeds and strumpets . Much paine hath the Pope of long time taken , to cause this his tyrannicall lawe to bee obserued : Many people and nations , seeing it a law tyrannous , and preiudiciall to the Common-wealth haue withstood him : because that priests and Friars , not hauing proper wiues , and being lusty men , which liue in idlenesse , and abundance ( a life inclyning men to luxuritie ) bestow themselues among the wiues & daughters of their neighbours & friends . In the Councell of Nice , was this busines proposed : but through the Councell of good Paphnucius not affected . S. Gregorie forbad marriage : but ( taught afterwards by experience of 6000. heads of young Infants , which they foūd in a pond ) adnulled & reuoked his decree : as before in his life , we haue declared . Note that which we haue said to this same purpose vpon the life of Siricius who so against the hayre alleaged the saying of S. Paul. Those which be in the flesh cannot please God. And that which we noted vpon Nicholas 1. & in the life of Pius 2. & of Paul 2. experience at this day sufficiently sheweth , how impious and tyrannous this law is . And suppose it were good yet is it not obserued . Much better should it be to leaue to each one the liberty which God hath giuen them , and not to lay s●ares for the conscience . He that can passe without marriage , shall doe very well not to mar●y : and chiefly the minister in time of persecution which i● to be free to preach the word of God wheresoeuer they shall call him . But the guift of chastitie is not giuen to all : and if to any , yet is it not perpetuall . The surest way then not to offend God , nor defile his owne body , w●ich is the tem●le of the holy Ghost , and ●herefore to be kept cleane is that euery man ( as Saint Paul doth aduise vs ) haue his owne wife and euery woman her owne husband to the great griefe of the Pope , who is Antichrist , and commaundeth the contrary . The third marke is , that Antichrist shall not care for any God : to wit , hee shal be an Atheist ; a Godlesse man , and without religion . This in many Popes haue wee fully , and clerely seene which neither liueing , nor dying , had any religion . He is not one alone , that entred into the Popedome like a fox , liued in the Popedome like a Lyon , and dyed like a dogge : Let their liues be read . the reason of all this giueth Daniel , saying : for hee shall magnifie himselfe aboue all Antichrist , which is the Pope , hath made himselfe vniuersal Bishop , head of the Church absolute ( or dissolute ) Lord , aswell in the temporaltie , as the spi●itualty , euer all the Monarkes . kings and Princes , of the world : that he may displace and place them , when he pleaseth , and no man ought to demaund why doest thou so ? And so causeth Emperours , kings , and great Lords to fall prostrate on the gorund , in token of vassallrie , slauerie , and subiection , kisse his feete , and worship him : The Pope truly is proud as the diuell , who said to Christ . All this will I giue thee , if thou wilt fall downe and worship me . And so shall haue the wages , that had the diuell . Which thing Daniell declareth , in the 36. verse of the 11. chapter saying , that he shall prosper , vntill the wrath bee accomplished : for the determination is made : and in the last words of this chapter he saith . And his end shall come , and none shall helpe him . This is the comfort of a Christian , that Antichrist , the Pope , his enemie , and persecutor : shall so end , as he hath deserued . And so shall the Church be from hi● tyranny . The 2. passage is , of S. Paul to the Thessalonians , where clerely and plainely he calleth Antichrist , man of sinne , and sonne of perdition , which opposeth , & li●teth vp himselfe against all which is God , or that is worshipped : So that , as God , he sitteth in the temple of Cod shewing himselfe that he is God. And a little lower : whose cōming is by the working of Sathan , with great power , & signes , & lying wonders , & with all deceiueablenesse of vnrighteousnesse ( working ) in them that perish , &c. The papists themselues cōfefse , that Saint Paul here speaketh of Antichrist . Now let vs fee , if the Pope doe the same things : and if he do them , then is he Antichrist . By Antichrist , must we not vnderstand one man alone , which is to be and happen : but an estate , a seat , a succession of men ▪ & an Empire exalted against Christ : yet with the name and title of pastor , and Bishop of the Church , and with the title of the vicar of Christ Iesus himselfe . Through hypocrisie , and fayned humilitie , he calleth himselfe , the seruant of Gods seruants : but through diuelish pride , he maketh himselfe Lord of all . In the time of S. Paul , began this Empire of Antichrist , as he witnesseth saying : For all ready the misterie of Iniquitie beginneth to worke , onely he which now ruleth , shall let , vntill he be taken out of the way . This shal be , when the Lord shall slay him , with the spirit of his mouth ( as there saith the Apostle ) Now haue we proued that of the ruyne of the Romane Empire , the Pope , who is Antichrist , by little and little hath erected his kingdome . All this to one man cannot be applyed : but to an estate , and condition of men . Antichrist is a Greeke word , as much to say , as contrary to Christ : See wee then some thinges , wherein the Pope doth oppose himselfe to Christ . The people sought to make Christ a king : but Christ would not : For his kingdome , he sai●h : is not of this world . The Pope without demaunding , or seeking it of the people , hath made himselfe vniuersall king ouer all the kings of this world . and so at his fantasie , doth place and displace them . The second opposition . Christ , being God , humbled himselfe , and to saue vs , became man , reconcyling vs with the father . The Pope being a man , maketh himselfe God , saying : that in hell he hath authoritie and power casting into it , whom soeuer he will , and also drawing out from thence ( If he please ) as did Pope S. Gregorie ( say they ) drawe the soule of the Emperour Traian , who was an Infidel , & persecutor of the Church . Authoritie hee hath in purgatorie , drawing soules from thence ( as say they ) hee doth dayly . Hee hath authoritie in earth binding and loosing whomsoeuer hee will : He hath authoritie also in heauen , placing therein whom hee will , commaunding the Angels to carrie the Soule of whomsoeuer he shall please without passing the paynes of purgatorie ( as by the bull which Pope Clement the s●xt graunted to such as comming to Rome to obteyne the Iubile , should die by the way ) doth appeare . All this saith the Pope that hee can doe . And so also saith his Parasites : Yet all is but lies , to condemne , and carry vs with him , to the house of his Father the diuell . The third opposition . Christ doth commaund vs to search the scripture : and giueth a reason , for by them shall we know him . The Pope vnder most greiuous payne , commaundeth vs not to reade them , nor looke vppon them : least that wee knowing Christ by reading of the Scriptures , may also know him to bee Antichrist . And to busie vs with some thing , hee commaund● vs to reade lying Legends , he commaunds vs to pray the Rosarie , which Alanus with so great falsehood and impietie , as we haue said in the life of Sistus 4. renewed . So many Paternosters , and so many Aue Maries , before a c●●●●fixe , before the Image of the virgin Mary , or of this or that other he , or she Saints , he commaunds vs to pray . To a certaine great Lady , called Isabell graunted Pope Leo pardon of all her sinnes , if kneeling in her owne lodging , before the Image of any he or she Saint , she should say fiue Paternosters , and fiue Aue Maries . Behold what agreement is there betweene the Aue Marta and the Crucifixe : or the Paternoster , and the virgin Mary ? What maner of prayer is this , when he that prayeth , neither knoweth , nor vnderstandeth what he prayeth ? Oh blindnesse ! Oh ignorance . The fourth opposi●ion . Christ calleth vnto him all those that trauell , and be afflicted in conscience , that he may refresh them . The Pope commands vs to goe to the virgin Marie , and to hee and she Saints . What other thing is this , but to leaue the fountaine of liuing water ( as saith Ieremias ) and to dig pooles , that can hold no water ? Between Christ , and the Pope are there many other opposicions yet will we set downe but the last of all : that Christ with great triumph is ascended into heauen , and there sitteth at the right hand of his father : And shamefully the Pope descendeth into hell , and to the depth of hell falleth in the company of Iudas , whose successor hee is , and there by his owne Father the diuell shal be euerlastingly tormented . Yee see here , that the Pope is an aduersarie , and opposeth , and lifteth vp himselfe against all that is God , or that is worshipped , and sitteth in the Temple of God , shewing himselfe to bee God. By that which the Apostle saith , that Antichrist sitteth in the Temple of God , hee giueth to vnderstand , that Antichrist shall neither bee Turke , Moore , Iewe , nor Pagan , but a Christian , and that professeth Christian religion . The Pope sitteth in Rome , a City very ancient in Christian Religion , where were so many good Bishops , for almost the space of 300 yeares : which sealed with their bloud the Doctrine , which preached , and nowe also in Rome , notwithstanding the tyranny of Antichrist , hath God his Church , as hee had in Sodome , where was Lot and his familie . That which Saint Paule saith , that the comming of Antichrist shal be with great power , signes , and lying woonders : is to be noted : and all this shall hee doe , by the working of Sathan . Here also it appeareth , that the diuell worketh his miracles . Which confirmeth the Spanish prouerbe . Sease milagro , y hagalo eldiablo . Be it a Miracle , and the diuell doth it : but all , to dec●iue . The mightie power of the Pope who is ignorant of ? That which Christ of himselfe saith , dareth the Pope to say of himselfe . Data est mihi omnis potestas , all power is giuen vnto mee . O blasphemy intollerable ! As touching his signes , and lying wonders , the world is full : The very papists themselues , that haue any vnderstanding , are ashamed of them . But the simple , the Idiots , the vulgar sort beleeue , and holde them for true miracles , and for them rather will die , then for the Doctrine of the Prophetes , or Apostles , or Christ Iesus himselfe , whereof they are wholly ignorant ! Oh ignorant blindnesse , and blinde ignorance . How many Images haue spoken ? How many haue sweate , and that droppes of bloud ? The ignorant people beleeueth that the beard , haires and nayles of the crucifixe of Burgos , doe grow . How many miracles , say they , doe the Images of our Lady of Guadalupe , and that of Monsarrate ? How many Capti●es deliuer they ? How many dead doe they rayse againe ? How many blind giue they sight vnto ? &c. Either this which they say , is vntruth , and not therefore to bee beleeued : or else verily doe they these miracles ( if they doe them ) by the operation of Sathan ; that the vnbeleeuers , ●hich wil not beleeue the truth may beleeue lies : as in this selfe same chapter Saint Paule doth aduise vs , not to beleeue such miracles , as are ●or founded vpon the word of God. In the Treatise of the Masse more shal be said concerning miracles . Not to make an Image ▪ nor any likenesse , &c. Not to worship or do them reuerence doth God commaund vs. To make Images , to worship and doe reuerence vnto them doth the Pope commaund vs , that purgatory should be better beleeued . O how many m●r●cles , howe many dreames , visions , & apparitions haue there bene ? only one I will recite ▪ which is read in the Enchiridion of times , composed by Friar Alonso Venero . Thus then saith hee fol. 118. In the yeare of our Lord 1164. a certaine holy Hermit before deceased , appeared in visiō to the bishop of Ligoniū , & said vnto him ; there dyed in all parts with him 30000. men , and onely Saint Barnard without any payne , flew to heauen , 3. descended into purgatorie , and all the rest into hell , perpetually to be damned . Thus far Venero . He that reporteth this , was no Ideot , but a preacher ; and of the order of preachers . Who will not beleeue an holy hermite , come from another world ? a Bishop , and a preacher also ? O happie Bishop which knew what passed in Heauen , Purgatorie , and hell . Blessed be our God , which hath opened our eyes , and made vs to vnderstand , such apparitions , to be illusions of the diuell . For confirmation of this our Doctrine , Reade the Parable , which our Sauiour propoundeth , of the rich worldling , who prayed Abraham , to send Lazarus before deceased to the house of his father , that he might declare to his fiue brethren , that which he passed . But Abraham answered : they haue Moses and the Prophets , let them heare them : whom if they will not heare ; neither will they bee perswaded though a man should rise from the dead . Luke 16. So that euery Christian , which readeth , searcheth , and meditateth the holy scripture , doth know , that all this which they say concerning Purgatorie , is lies : albeit the Pope will haue it an Article of faith . Were it an article of faith , it should be founded vpon the scripture : On the scripture it is not founded : therefore it is no Article of faith . Also , were it an Artticle of faith , it should be one of the twelue of the Apostles creede : but it is not , therefore it is not an Article of faith . But it is ( as saith Doctour Constantine ) the head of the wolfe . It serueth to mainetayne idle bellies . Conclude wee this then of the false myracles of Antichrist , with that which the Lord saith . False Christes , and false Prophetes shall arise , and shall worke signes great and wonderfull , so that , if it were possible , the verie elect should be deceiued . Well hath our Redemer forewarned vs , well hath his Apostle Saint Paule foretold vs. See we now to our selues : for of ignorance now shall we not sinne , we are forewarned . And as Daniel for our consolation foretold vs of the miserable end of Antichrist : so also saith Saint Paule , and that more plainely then Daniel , that the Lord will destroy him with the spirit of his mouth , and consume him with the brightnesse of his comming : which we see dayly more and more accomplished . How many kingdomes and prouinces do now know the Pope to be Antichrist ? And how came they by this knowledge ? not forced , but by reading and hearing the word of God. Very wise was the Pope in forbidding the Bible , in forbidding the reading of the holy Scripture : well did he vnderstand , that all his euill , his whole ruine and destruction should there thence proceede . But I commaund it . The Lord ( saith Saint Paule ) will destroy him with the Spirit of his mouth , with his word , with the holy Scripture , with the doctrine of the olde and new Testament , with the Bible , which he so much abhorreth . Many nations haue forsaken him , onely Spaine and Italy giue him life . But albeit they so do , yet is his sicknesse vncurable , and doubtlesse shall he die thereof . The third and last passage , wherewith we confirme the Pope to be Antichrist , is taken out of the seuenteenth chapter of the Reuelation of Saint Iohn . Reade the whole chapter . Here will we note the principall points . Saint Iohn saith , hee saw a woman sit vppon a beast : the woman and the beast with their quallities and attire he depainteth . The woman ( saith hee ) was the great whore , which sitteth vpon manie waters , with whom the kings of the earth haue committed fornication : He saith , that she was set vppon a beast : That this woman was clothed with purple and Scarlet , and guilded with golde , and adorned with precious stones , &c. Who had in her forehead a name wri●ten , A Mysterie . Great Babylon , mother of fornications , and abhominations of the earth : that this woman was drunken with the bloud of the Saints , and with the bloud of the Martyrs of Iesus . And concluding the chapter , he saith : that this woman is the great citie , wh●ch reigneth ouer all the kings of the earth . Concerning the beast ( saith he ) which was of the colour of Scarlet , full of the names of blasphemie , which had seuen heades and ten hornes . Saint Iohn saith , that when he saw this woman ride vpon the beast , he greatly wondered . The Angell declareth vnto him the secret of the woman and of the beast . The beast ( saith the Angell ) which thou hast seene , was , and is not , &c. He saith vnto him that the seuen heades be seuen mountaines , whereupon the woman sitteth . He saith : that the ten hornes be ten kinges , subiect to the beast : That these kings shall fight against the Lambe : but the Lambe shall oue●come them . That the waters whereupon the Whoore sitteth , bee peoples , and kindreds , and nations , and tongues . Hee saieth , that the ten hornes of the beast shall hate the whore , shall make her desolate , and destroy her . Who seeth not Antichrist , the Pope of Rome , here figured and liuely painted out ? to whom can all these things be applied , but to him alone , The whore is the Pope : the beast is the Romane Empire , whereupon the Pope sitteth , a●d wherewith hee hath lifted vp himselfe . It is a common p●rase of speech in the Scr●pture , to call Idolatrie and superstition , fornication : and t●e Idolaters it calleth strumpets and whoores . Reade the s●cond chapter of Ieremie and 3. verse . Ezech. 16. chap. Of 〈◊〉 chap. 1. 2. and 3. The Pope then is called Whore and gre●t whore , for his idolatrie and superstition which he committeth , and teacheth to so many people and nations . Note that which we haue said in the passage , cited out of the 11. chapter of Daniel . How much more yet , by the great prouidence of God , hath this thing fully , and plainely happened ; seing a Pope hath bin , which was a woman and a greate whoore . Reade the life which we haue recited of Iohn 8. where he saith : that the woman was clothed with purple and scarlet , and gold &c. Euen so , is the Pope in his pontificall habite , and chiefly the day of his coronation fully clothed . Platina , speaking of Pope Clement the fifth ( as in his l●fe we haue decla●ed ) saith : that at his coronation , fell a wall , which killed many , and that the Pope falling from his horse , lost a Carbuncle which fell from his Miter , or as they call it Reyno , that was worth s●xe thousand Florences . D. Illescas , chap. 24. speaking of the coroantion of Leo the tenth ▪ saith these words : The day of this coronation in Rome was so solemne and ioyfull , that any hardly remembred to haue seene the like thing . For besides the other feastes made , which should be tedious to recount , they affirme aboue an hundred thousand duckets to haue bene cast among the people , &c. How could this Pope say that which said Saint Peter , Siluer and gold haue I none ? This woman he calleth Babylon , as much to say as confusion . He calleth her the mother of whoredomes and abominations . The same also is Rome fully and plainely . What citie is there nowe in the worlde , wherein are so great confusions of vices , and so many thousands of common whoores , which they call Curtisans , of whom the Pope hath so great a rent , that hee may make thereof a great inheritance ? Yet this is nothing , compared with other infinite abominations , which in Rome are committed . What place in Christendome is the wicked sinne more suffered without punishment , then in Rome ? This woman , saith Saint Iohn was druken with the bloud of the Martyrs of Iesus . How many , and how many hath the Pope caused to be burned , and to die by the sword , for saying and beleeuing Iesus Christ to be our only and chiefe Bishop , Intercessor and Mediator , as the Apostle calleth him ? For beleeuing that the body which he once offered vpon the tree of the crosse , is the onely and alone sacrifice , wherewith the wrath of the Father is appeased ? For beleeuing that by faith onely , without any respect of our owne workes , we are iustified ? In our times of these threescore or fourescore yeares , how much innocent bloud hath this rauening wolfe , for this cause shed and spilled in Almaine , France , England , and in Italy also , and within fortie or fiftie yeares , in our countrey of Spaine ? The fires and persecutions of Seuill , Valladolid and other partes of Spaine , do witnesse . What satisfaction shall this so cruell beast make for one Doctour Constantine , the onely pearle of our countrey of Spaine ? For one Doctour Vargas ? For Doctour Egidius ? For Don Iohn Ponce of Lyons , sonne to the Countie of Baylen , so neare kinsman to the Duke of Arcos ? For one Christopher de Arellano , a man , by the confession of the Inquisitors themselues , most learned ? For one Ieronymo Caro ? For one Licenciate Iohn Gonçales ? For the Licenciate Losada ? All these were men of singular life , which the Papistes themselues that knewe them , cannot denie : and godly they were in doctrine . All these in Seuill , and many others , men and women , were either condemned aliue , or else vntombed being dead , by the fire consumed . At one time , were all these , and so all at one time almost burned in Seuill . O Seuill , Seuill , that killest and burnest the prophetes which God sendeth vnto thee . Name me some eight of thy seruants of the Pope , at this day liuing in thee , which aswell in life as doctrine , may compare with or paragon those eight which I haue named , as thou then burnedst . As the bloud of Abell cried out to God : so now the bloud of these Martyrs do likewise crie vnto God. Vnder the ashes of these blessed men hath God hidden many small sparkles , which when he shall please , he will blowe away , and so kindle them , that a farre greater fire shall they make , then that which is passed : and so shall increase the number of the faithfull : For the bloud of the martyrs is the seed of the Gospell . Saint Iohn concludeth his chapter , saying : That this woman is the great Citie , which reigneth ouer all the kings of the earth . Is not this a mainifest description of the Court of Rome ? what other citie , but Rome , reigned ouer all the kings of the earth ? From all parts of the world they went to Rome : The riches of the world they caried to Rome : the Pope onely was king of kinges , and Lord of Lordes . And woe to him that should displease him . Of the beast , saith S. Iohn , that he had 7 heads , and 10 horns : which S. Iohn himself declareth , saying : that the seuen heads which the beast hath , are 7 mountaines . The holy Spirit ▪ which spake this by the mouth of Saint Iohn , nothing wanted but the naming of Rome . The ancient Poets , as Virgil & Horace , which liued in the time of Augustus Caesar the Emperour , in whose time also S. Iohn liued , called Rome Septicollis , of 7 hils or mountaines . The Grecians call it Eptalophos , which is the same with Septicollis : ●o seuer it from all the cities of the world , this Epitheton they giue it : Calepin . Septicollis , vrbis Romae Epitheton , à septem collium numero impositū . Tertullian in the 35. chap. of his Apologie , saith : Ipsos Quirites , ipsam vernaculā septem collium plebem couenio , &c. Horace in the end of his Epodon . Dijs quibus septem placuere colles . Dicere carmen . He speaketh of Rome . And Virgil Aeneid . 6. Septemque vna sibi muro circundedit arces , And Propertius : Septem vrbis alta ingis , toto quae praesidet orbi . As much to say , as the loftie citie with seuen hils , which is Lady of all the world . The names of these seuen mountaines are : Capitolino , Palatino , Quirinal , Auentino , Celio , Viminal , and Exquilino . By these words of Saint Iohn we cleerely see , that Antichrist hath his seat at Rome : and no other there is that hath his seat at Rome , but the Pope . Therefore the Pope is Antichrist . The ten hornes , saith Saint Iohn , be tenne kings , subiect to Antichrist , who stoutly fight in defēce of their Monarch Antichrist : & they shall fight , saith he against the Lambe . What more sorcelesse thing is there , without weapons and subtiltie then a Lambe ? Notwithstanding the weake , simple and disarmed Lambe ouercommeth these ten kings , which with Lyonlike & Wolfe-like force , rush vpon him , and not preuaile . And when by force they cannot , as old Foxes , by craft will , they seeke to catch and kill him . But come as they will , the Lambe ouercomes them all . Who is this Lambe ? The same is he of whom Saint Iohn saith that he is slaine from the beginning of the world ▪ How ? The slaine Lambe , doth he ouercome ? Yea verily . This is the power of God. That Lambe he is , of whom witnesseth the other Saint Iohn , saying : Behold the Lambe of God , which taketh away the sinnes of the world . Iesus Christ is this Lambe , who killeth Antichrist with the spirit of his mouth : as in handling the second passage which we alleaged of the Epistle to the Thessalonians , we haue before declared . Saint Iohn saith further , That these ten hornes are ten kings ( who perceiuing the inuincible power of the impotent Lambe ) shall forsake Antichrist , disgrace him , make warre against him , and destroy him . Before 80 yeares past , what king in Christendome durst whisper against the Pope ? All were his vassals , all were his souldiers , and all hee commanded . But seeing the mortall wounds which the Lamb with his only word ▪ hath giuen the Pope . How many haue forsaken him within these fourescore yeares ? In Almaine , England , Scotland , Denmarke , and Swethland , we haue manifest examples : France also and Polonia are falling away from the Pope . Who so shall liue shall one day heare the same of Spaine . God hath begunne his worke ; he will not leaue it imperfect , nor yet end in the middest . Behold , how Daniel , Paule , and Iohn concurre and agree together . All they three with one Spirite which caused them to speake declare that ●his so●e ●f perdition , and man of Sinne , shal be very abhominable in his life , and much more abhominable in his doctrin . Very rich , verye mightie , clothed with silke , and clothe of Gold and precious stones ; a great warrior , and persecutor of the Lambe , and his followers . Saint Paule noting the place of his abode , saith : that he shall sit in the temple of God. Saint Iohn goeth further : he shall sitt , saith he , in the cittie that hath . 7 mountaines ; which is Rome . And so vnder stoode Saint Ierome , when he said : This Babilon , and this whore , which in the Apoc : is painted out to vs , no other thing then Rome can signifie vnto vs : In the life of Mar●k he repeateth the same : Verie blinde is he which seeth not through a boulter . That this can agree with none but only the Pope , who seeth not ? Therefore is he Antichrist . Concerning his ende , the holy Spirite by Daniel , Paule , and Iohn , before alleaged , sa●th : ( as we haue said ) that it shall be miserable ; wherewith he helpeth ▪ comforteth , and animateth the poore faithfull which with his tyrannie are afflicted and oppressed . Come Lord Iesus . Blessed are those that reade , and those that hea●e the wordes of the prophesies of this booke , and keepe the thinges which are written in them , as saith the same Saint Iohn in the beginning of his Re●elation . By that which we haue said touching the life and doctrine of the Popes , and by that which the Doctours ▪ and ancient Councels haue said , and the holy Scripture also it selfe : which we haue before alleaged : each faithfull . true , and Catholike Christian , which hath any iu●gement or litle spark of faith shal clearely vnderstand the Pope , not to bee vniuersall Bishop , not to be Peters successor , nor the vicar of Iesus Christ , but contrariwise , to be the successour of Iudas , to be the Vicar of Sathan , to be the man of sinne , and sonne of perdition , which as God , sitteth in the Temple of God ▪ to be the whore of Babylon , which hath her seat in the great Citie , that hath 7 mountaines , which is Rome : to be the Antichrist , which in all and by all opposeth himselfe to Christ : and knowing him for such a one shall abhorre and detest him . And shall know also , how to answer the reasons , or to speake better , reasonlesse reasons , which the Popes Parasites ( for their owne temporall commodities , to be made Bishops , or enioy other ecclesiasticall dignities , &c. and oftentimes against their owne conscience , contrarie to that which they thinke , to entertaine the Pope , and maintaine his primacie ) do alleage ▪ To answere to all their obiections , and passages , which this way and that way they alleage , should be neuer to make an end . Onely will we answer to the principalles , whereupon the rest are founded , which being cast downe , all the building thereupon builded , of necessitie must needes fall to the ground . These in number be two : Thou art Peter , Matth. 16. and , Feede my sheepe . Ioh. 21. and in Pro●●mio Sexti in Gloss . it is said : that the Pope by these words obtained the Primacie : Tu es Petrus , thou art Peter : or by these , Pasce oues meas : Feed my sheepe . Iesus Christ ( say they ) sayd to Peter , Thou art Peter , and vpon this rocke will I build my Church , &c. To thee will I giue the keyes of the kingdome of heauen ; whatsoeuer thou bindest in earth , shall be bound in heauen : and whatsouer thou loosest in earth shall bee loosed in heauen : The sheepe ( saith Christ ) know the voyce of their shepheard . All this then which Iesus Christ said vnto S. Peter , we know to be very true , because it was pronounced by our pastor , master , and redeemer Christ Iesus , who is truth it self . But we say , that by no way , neither in part , nor by art hath it any agreement with the Pope : neither in part nor art it can be applyed to the Pope who is Antichrist , nor yet pertaines it vnto him : when the Pope shall haue made the same confession that did S. Peter , Thou art the Christ , &c. & shal so beleeue : when the Pope shall liue as S. Peter liued : when the Pope shall teach & preach the doctrine which S. Peter taught and preached : then shall it agree with him . But the Pope is an Atheist , he holdeth for a fable the historie of the Gospell : abominably liueth , teacheth doctrins of diuels ( as befoe we haue proued ) wherupō it followeth that this which Christ saith to S. Peter , he said not to the Pope , nor in any wise doth it belōg to him . But the better to vnderstād it , examine we this place . Christ demāded of his disciples , whom do men say that the sonne of man is ? They answered vnto him : Some say , Thou art Iohn Baptist , others , Elias , &c. And againe Christ asked them , But whom say ye that I am ? Peter answered : Thou art the Christ , &c. Then Christ approuing the confession of Peter , which proceeded of the Spirit , and not of the flesh , said vnto him : Thou art Peter , and vpon this rocke ( to wit , vpon this confession which thou hast made , saying that I am the sonne of God ) will I build my Church . So that not so much the person , as the confession of Peter is here to be considered . And so saith Christ these words , not to Peter only , but also to whomsoeuer shall make the same confession , and with the same faith that Peter did . For the rocke which Peter confessed , which is the fundamentall stone of the corner , whereupon the Church is builded , that rocke is Christ . Vpon Peter is it not sounded : but Peter ( as saith Saint Augustine ) is founded vpon the rocke . For other foundation ( saith Saint ▪ Paule ) then that which is laid , which is Christ Iesus , can no man lay . H●e onely and no other , is the foundation and head of his Church : the Virgin Mary , Peter , Iohn , and the other Apostles , and faithfull Christians , be liuelie stones , builded vpon this foundation : thy are members of the Church , whose head is Christ . The Pope ought to be contented to be a stone of this building : to be a member of this body . But as he is no member , much lesse is he the head . To thee ( saith Christ ) will I giue the keyes , &c. All whatsoeuer thou bindest , &c. Not only to Peter , but also to all and each one of the Apostles , to all and whomsoeuer of the Apostles successours ▪ that shall teach the word of God , did Christ make this promise . And that this is the true meaning of this place , appeareth clearely , by that which the same Iesus Christ , Matth. 18. 18. saith , Whatsoeuer ye bind in earth , shall be bound in heauen : and whatsoeuer ye loose i● earth , shall be loosed in heauen . Seest thou not , that the same which Christ before had said to Peter . the same , & by the same words saith he afterwards to all the Apostles . The same saith he by Saint Iohn , when he spake to all his Apostles , and sent them to go and preach the Gospell : As the Father ( saith Christ ) sent me , so also send I you . And when he had thus spoken , he breathed vpon them , and sayd vnto them , Receiue ye the holy Ghost those whose sinnes soeuer ye remit , they are remitted vnto them : and whosesoeuers sinnes ye retaine , they are retained . To all equally doth Christ shewe mercy , to all equally graunteth Christ the priueledge , and giueth authoritie . To thinke that Christ reserued matters for the sea Apostolique of Peter , which neither Iohn nor Iames , nor Paule , nor any of the other Apostles were able to dispatch , is meere mockerie , and Impietie also . In authoritie and dignitie , were all the Apostles equall . And long continewed this order in the Church among the ministers of the Gospell , vntill couetousnesse and ambition crept in , and confounded this good order , making one greater , and another lesse , because one was more rich then another , we ( speaking of the Primacy ) confirme this , with the sayings of the ancient Doctours . If Christ by these words , Thou art Peter , &c. had appointed Saint Peter vniuersall Bishop , and head of the whole Church ( as they say ) to what purpose did then the Apostles so often reason among themselues vpon this questiō of the Primacie , who should be chiefe amōg them . Saint Matthew from the 1 verse to the 5. of the 18 chapter , maketh mention hereof : S. Marke cap ▪ 9 from the 33. verse vnto the 37. S. Luke , from the 46. verse vnto the 48. of the 9. chapter doth mention it S. Matth. 20. 20. saith . That the mother of the sonnes of Zebedeus , and ( as saith Saint Marke ) the sonnes themselues . 10. 15. besought Christ that one might sit at his right hand , and the other at his left , for which cause ( as say both the Euangelists ) the tenne Apostles disdained at the 2. brethren . Saint Luke cap 22. 24. telleth : that there was a contention among the Apostles , which of them should be greatest . What answereth Christ Iesus to the demaund which the Apostles made Matth. 18. 1. who shal be the greatest ? &c. He set in the middest of them a little child , and said vnto them . Whosoeuer shal humble himselfe as this little child , he shal be the greatest , &c. S. Marke 9 35. saith , he that will be the first , he shal be the last , & seruant of al. S. Luke 9. 48. he that is least among you shal be great . Christ reproueth the sonnes of Zebedeus , for their ambitious demand : He said vnto them , ye know what yee aske &c. the tenne were angry with them for this superioritie which they pretended , Christ said vnto them , that in a Politicall kingdome there it superioritie : and so kings and princes holde authoritie ouer all : But that in his kingdome , which is spirituall ; wherein there neither is , nor ought to bee superioritie , it is not so . But it shall not bee so ( saieth Christ ) among you , &c. Would our aduersaries well examine this , they would be ashamed of their primacy , and principalitie that they seeke to g●ue to their Pope : which neither Saint Peter , nor any other of the Apostles euer had . For had Christ giuen the primacie to Saint Peter , when hee heard them contend , which of them should bee the greatest , doubtlesse hee would haue said vnto them : Wherefore striue you ? know yee not that I haue giuen the Primacy to Peter ? Doe yee not knowe that I haue made Peter the chiefest of you all ? Quiet then your selues , and for such a one doe yee holde him ? The same also would Saint Peter haue said , I am hee , whom Christ hath appointed to bee the head of the whole Church , &c. But neither did Christ so say , but rather for their ambition , and affectation of the primacie reproued them . Nor yet did Saint Peter alleage , that Iesus Christ had said vnto him : Thou art Peter , and vpon this rocke , &c. The second place fundamental which our aduersaries doe alleage , to mainetaine the primacy of the Pope is , that Christ saide to Peter , Louest thou mee ? &c. Peter answered , Yea , Lord , &c. Then said Christ vnto him . Feede my sheepe . Here doe they inferre , that seeing that Christ said this to Saint Peter , and sayd it not to any other of the Apostles , that by the same reason , hee made him Prince of the Apostles . The most high wisedome , and loue of Christ , in Peters confirmation and comfort , they nothing consider . There times had Peter denyed Christ . And Christ three times demaunded if hee loued him ? Twise answered Peter , Yea Lord : but the third time he waxed sorrowfull : and to comfort him , Christ saide vnto him , Feede my sheepe . As if he should haue sayd : Thou hast thrise denyed mee Peter : but hast repented , and with most bitter weeping craued pardon for the same : Thy sinnes I pardon , and restore thee to the same state thou wast formerly in : Feede then my sheepe . And to cheere him the more , he said ●nto him ; that he should be constant , & should not denie him . And gaue him to vnderstand ( as there saith the Euangelist ) with what death he should glorifie God. The same charge and office of feeding , gaue Iesus Christ to all the Apostles , Mark. chap. 16. vers . 15. when he commanded them to goe through the world , and preach the Gospell to euery creatu●e : and when he said vnto them ▪ Receaue yee the holy Ghost . Whosoeuers sinnes ye remit , &c. So that in this , carried not Saint Peter any preheminence ouer the rest of the Apostles . In dignitie and authoritie all are equall , and principall members of the mysticall body of Christ , which is his Church : which body ( seeing it is no monster ) hath but one only head , which is Christ . And yet say I further : suppose that Saint Peter had bene Prince of the Apostles , and of much greater authoritie then they all : yet not withstanding , the Pope not being Peters successour , nor the Vicar of Christ ( as already we haue proued ( shall not be prince of Bishops , nor vniuersall Bishop ouer all Churches . He should content himselfe to be Bishop of Rome , nor is he yet so , but Antichrist . These two be the principall & fundamentall places wherewith the Romists endeuour to maintaine their primacy . And seing they proue not these thinges , much lesse will they prooue the rest by them alleaged : to which may be answered , that which I haue before said . One thing wil I demaund of them , and this it is . If it be necessary for a man to beleeue the Pope to bee the successour of Saint Peter , Vicar of Christ , and vniuersall head of all the Church ( as Boniface the eight ordeyned ) what shall become of the Greeke Church which neuer so beleeued ? what shal become of all those that liued in the time of Pope Ione ? what shall become of all them that liued in the time of Anastasius 2. Liberius , and Felix 2. these three Popes were Arians , Iohn the 24. an heretique . For the which and other great abhominations proued against him in the Councell of Constance he was deposed ? What shall become of them , which liued in the time of this Pope , and other heretiques , and of the Popes , that by Armes , or bribes , or both armes and bribes ioyntly obteyned the Popedome ? Such according to the decrees of the Popes themselues , be not Popes . And yet notwithstanding is this almoste alwayes , & of long time before hath bene the common way to obteine the Popedome . How often hereof , complained Platina , and the other writers of the liues of the Popes ? What shal be come of them that liued in the time of Sisme ? 30. Sismes ( as Onufrius Panuinus , a most papisticall author noteth it ) haue bene in the Church ? A Sisme hath bene which 50. yeares endured . For from Clement 7. vntil our Spanish Clement 8. renounced hauing poped foure yeares , after that Benedict 13. a Spaniard also , dyed in Spaine , so many yeares passed . What shall become of them , that liued in the time that foure Popes , Victor , Alexander 3. Calistus 3 and Pascall , in the time of the Emperour Frederi●ke Barbarossa were ioyntly together ? What shall become of those , that in the time of 3. Popes Benedict 8. or 9. Si●●ester 3. and Gregorie 6. liued . And all they three , at one instant , held residence in Rome ? Benedict had his seat in the Palace of Lateran , Siluester , in S. Peters , and Gregorie ; in Saint Maries the great . But the Emperour Henry 3. deposed them all three . Somewhat before the Councell of Constance was hol●ē , Gregorie 12. Benedict 13. & Alexander 5. excommunicated one another ▪ In Rome was Gregorie made Pope . Benedict in Auinō , & Alexander in the Coūcel of Pisa , which of these 3. will they hold for Pope ? what shall become of them , that in the time of the Pope Sergius 3. and of Pope Benedict 9. or after other 8 liued ? Each one of these 2 was 3 times Pope . Read their liues . These by force , deuises & bribes were made Popes ; But came others more strong , more cunning in deuises , and greater bribes & cast thē forth : but recouering strength , they eftsonnes returned and cast out them , that had cast them our . This done , the other againe re●u●ned , and cast them out . These the 3. time ( for the 3. ●ime was gotten the victorie ) returned to be Pope . What shamefull heades of the Church of Iesus Christ bee these ? What shal become of them that in the time of vacations which long continewed , and wherein were many dissentions , and altera●ions liued ? After the death of Clement 4. was the sea voyd two yeares 9 monethes , and ● dayes . After the death of Nichol●s 4. was the sea voyd 2 yeares 3 monethes & 2 dayes . After the death of Clement 5. was the sea voyd 2 yeares three monethes , & 17 dayes . Marcelinus as saith D. Illescas being dead , the seat of S. Peter was voyd 7 yeers & a halfe , & 25 dayes And Illescas addeth that Damascus and many other authors affirme the same . But Platina satih , it was void 25 dayes . In such times as these , what was the Church ? How miserable was the state of a Christian , if he could not be saued , except he beleeued the Pope to be his head ? What should he do in the time of foure Popes of 3. of 2. In the time of heretike Popes , Simonists , and to passe ouer worse things , whoremongers : & of so long vacatiōs ? But most happie is the state of a good Catholique Christian ; Not vpon men , but Christ his head , is his faith founded . He beleeueth that he cānot die , he beleeueth that he once died to destroy the sin of al those that beleeue in him : but that being now set at the right hand of his father making intercession for vs , he liueth eternally . He himselfe is the chiefe Bishop , and of such a one , and not of the Pope haue we neede . To Christ then be glory and Empire , and to the Pope confusion and shame , & let al those which desire that the kingdome of God may come , say ioyntly with me Amen , so be it . Willing now to conclude this Treatise of the Pope , briefely wil we here set down by way of an appendix or addition , some of the blasphemies which the Pope teacheth , or commandeth to be taught ( for seldōe or neuer he either preacheth or readeth ) whereby may be vnderstood , what is al his doctrine , which he cōmands vs to beleeue & adore ; as if it were Gods word it selfe . And woe to him that will not beleeue it , to the fire he cōdēnes him for a dogge , an heretike , a Lutherā . God haue mercy vpon thē & open their eies . This then is his doctrine , that followeth . The Roman Bishop is God. Dist . 96. cap. Satis and enidenter Baldo in L. vlti . C. sentent . rescin . Decio in C. 1. de Constitut . Felino in C. Ego . N. de Iure iurando . The Pope is not man Lib. 1. sexti de eloctione tit . 6. cap. fundamentum in Glossatore . The Pope neither is God , nor man. In prologo Clementinarum in Glossatore . ( Wherein he appeareth to be very Antichrist , because Christ is God and man ) It is lawfull for none to will , or , breake the commandements of the Sea Apostolique . dist . 20 ▪ ca. Nulli . Item dist . 12. & 22. Whosoeuer obeieth not the statutes of the Pope , is an heretike Ibid. in Glos . He committeth Sacriledge which lieth to the Pope : For he holdeth in earth , the place of the liuing God. De panitent . dist . 1. c● . Libenter ignosco . The Pope is Bishop of all the world . lib 5. sextica . Foelicis in Gloss . The Pope holdeth the principality of al the world lib. 3. sexti . tit . 16. cap. Periculoso . No man dare say to the Pope , Lord , why doest thou so . In Extrauag . tom . 22. tit . 5. cap. Ad Apostolatus in Gloss . 2. Decretal . tit . 7. cap. 5. Vide Glossam . The Pope by these wordes thou art Peter , or Feede my sheepe hath obteyned the primacy . In Proaemio sexti in Gloss . No man may iudge the Pope . Caus . 9. quest . 2. ca. Nemo . Item , aliorum & dist . 40. ca. si Papa ca. 12 quest . 2. ca. Quisquis in Gloss . dist . 50. ca. Non nos in Glossatore . To none it is permitted , to iudge of the iudgemēt giuē by the sea Apostolike , nor reuoke his sentence ca. 17. quest . 4. ca. Nemini The Pope dispenseth against the Apostle . Dist ▪ 34. ca. Lector in Gloss ▪ dist . 28 ca. Presbiter in Gloss . caus . 15. q. 6. ca. autoritatem in Glossatore . The Pope hath a heauenly iudgement . li. 1. Decret . Grego . tit . 7. ca. Quinto , The Pope can change the nature of things ibidem . The Pope of nothing , can make some thing ibidem . The Pope his wil serueth , for a reason in , that he wil do ibidem The Pope can dispence with the law of God. ibidem . Of vnrighteousnes can the Pope make righteousnes ibidem The Pope holdeth the fulnesse of power ibidem . How great a difference there is betweene the Sunne & the Moone : so great is it betweene the king , and the high Bishop . Lib. Decret . Gregor . tit . 33. Solitae . Those that are vniustly condemned , ought to haue restitution by the Church of Rome , and the oppressed , succor . Caus . 2. quest . 6. ca. Ideo . And because Iesus Christ speaking of himself saith , al power is giuen me of my father aswell in heauen as in earth . The Romists here vpon conclude . ●rgo the Pope absolutely commaundeth in heauen and in earth . And for that God ( saith Daniel ) displaceth , and placeth kings , and transferreth kingdomes from one nation to another . Ergo ( say they ) the Pope hath autho●i●ie to dispose kingdomes giuing them to whom he will , and taking them from whom he listeth . Herehence came it that kinges and Emperours began stri●ingly to kisse their feete beeing present , or by their Embassadous being absent Hence it is , that the Emperour himselfe ●erueth him for a horse boy ▪ holding the stirrop to his Sathanship , when he mounteth on horsebacke . And yet brawleth the Pope if he hold not the stirrop featly . So shamelesse was Pope Boniface 8. that he made an Article of faith ( without which there could bee no saluation . That the Pope aswell in the temporalltie , as spiritualltie , is absolute Lord : presenting himselfe in the Iubile ; to the viewe of all men , with a keye in the one hand , and a Sword in the other . His successor Pope Clement the sixt , not contenting himselfe to commaund kinges and Emperours , dared in a bull , to commaund the Angels . In the Popes ( Rota ) which is his Chauncerie , was it concluded and determined , that whatsoeuer the Pope doth , God holdeth for good , and approueth it . That the will of the Pope , is the rule of all lawe and Iustice . That the Pope , may doe absolutely in this world all whatsoeuer God doth . Seeing that he is all , and aboue all thinges . And that if hee chaunge his opinion it ought to be presumed that God also hath chaunged . That ableit the Pope should send many thousands of soules to hell , none can reproue him , That the power extendeth to heauen , earth , and hell it selfe , That from him , may no man appeale to God. That he may dispence , and commaund , against the Epistles of S. Paul , as hee that is greater then Paul. The same may he doe against the old Testament : as hee that is greater then the authors of the old Testament . And yet haue they gone further : they haue disputed , whether the Pope might dispence against the Gospell ? Whether the Pope hath more power then Saint Peter ? Whether the Pope , be simple man or as God ? Briefly , the deuill hath so farre further proceeded , that a little before the comming of Luther , and afterwards also , it was disputed in the schooles whether the Pope did participate ( as did Iesus Christ ) of the ● . natures ( to wit ) diuine and humane ? Better should they haue demaunded , if the Pope were an Hermophrodit , which well may be : because a woman hath bene Pope . Read Erasmus Annot. 1. caput 1. Epistle ad Timotheū . They also disputed ( to vse their proper Latine ) An mille Angels possint saltare in summitate digiti . To wit , whether a thousand Angels might daunce one the end of a fingar ? Item an Christus sub forma scarabei posset saluare genus humanum ? Whether Christ in forme of a beetle , could saue mankind ? Item whether the Pope were more mercifull then Christ ? O blasphemy : they conclude , yea . The reason which they giue is this : That it is not read in all the scripture , That Iesus Christ drewe any soule out of Purgatorie : But the Pope of his great pietie and mercy , an infinite number of Soules doth daily deliuer . And yet go they further , and in their disputations conclude , that the Pope hath power to kindle and quenche the fire of Purgatorie . Flattering the Pope , conclude they in all these questions ; lying against their owne consciences ; and making no reckoning of the honour onely due to God : nor of his onely sonne Christ Iesus . And Ca. Quoniam de imunit in 6. the Pope saith : we not willing to contemne our Iustice , nor that of our spouse the Church . The Church is well knowne to haue no other spouse but onely Christ . The Pope passeth further . Hee saith and commaundeth : that so it be said and preached , and that we also so beleeue , the vertue and holinesse of his seate to be such and so great , that what wicked man soeuer , how impious , periured , and abhominable hee be , which shall sit therein , euen then in a moment , for hauing sitten therein , is altered and changed to another man , and is made holy . But heare we the selfe same words , which the beast himself speaketh , as in Ca. Non nos dist . 41. they be written , and these they be . The blessed S. Peter transferreth to his successors , together with the inheritance of innocency , an euerlasting dowery of merits . That which to him was granted by the light of his workes , pertaineth to those , that be lightened with like clerenesse of conuersation : For who may doubt him to be holy , which is lifted vp to the height of dignitie ? wherein , if he want goods gotten by his owne merit , those that are giuen by the predecessor of the place , suffice , &c. If this were truth , then no Pope should be euill either in life or Doctrine , sith that in being Pope , he is learned and holy : and in a word to speake all , he is God vpon earth , and so all whatsoeuer he doth , God approueth it in heauen . But the liues of the Popes by vs recited , and the same liues also , which the Popes parasites haue written , doe shew vs the contrary . This is that seate papall , this is the heritage which one Pope inheriteth of another , that one sitting therein , were he not so euill before , he is made euill . And if he were euill , he becommeth most euill : and in the end , each one is made the sonne of perdition , and man of sinne , opposing , and lifting vp himselfe against all that is called God , or that is worshipped : So that as God he sitteth in the Temple of God , shewing himselfe that he is God. All these things , which here we haue gathered together , concerning the doctrine of the Pope , are blasphemies , such , as were the diuell himselfe clothed with humane flesh , he could not speake greater nor more horrible : yet for all this , art thou blind ô Spaine , and seest not , nor yet knowest thou Antichrist , whom ( supposing thou doest seruice to God , and honour to Iesus Christ his sonne ) thou adorest and honorest . God shewe thee his mercie , and open the eyes of thine vnderstanding , that thou maist reade , heare and vnderstand the will of God : which his Maiestie hath reuealed in his holy Scriprure : without the reading or meditation whereof , vnpossible it is for a man to attaine to the truth . Search ( saith Iesus Christ ) the Scripture : for they be those that testifie of me , & so by consequence of Antichrist also . When with the Spirit of humilitie thou shalt well haue read , and meditated vpon them : thou shalt then vnderstand how great hath bene thy blindesse and ignorance . Then turning thy selfe hartily to the true God , that created , redeemed and sanctified thee , thou shalt abhorre the idols of siluer , and the Idols of gold , which thy sinfull hands ( as saieth Esaie ) haue made : And thou , blind and ignorant , ( supposing thou didst great seruice to God ) diddest honor and adore them . Then shalt thou cast them from thee , stampe them in peeces , and consume them ; so greate shall be thy hatred against Idolatrie . Then , then , by how much the more , thou of all other nations of the world , in these last times , hast abased and deiected thy selfe , to serue and adore this monster , this man of sinne , this sonne of perdition , this whore , clothed with scarlet & purple , & adorned with so great store of gold & precious sto●s this beast , this Antichrist , this thy Pope , this thy God vpon earth : by so much the more holding thy selfe ashamed & confounded , for that which thou hast done ( because thou so much louest , and more esteemest honor then other nations ) thou shalt abandon , abhorre him , and shalt practise his vtter ruine and destruction . God giue thee that grace , & that quickly , for the sacrifice sake which Iesus Christ his sonne , our chiefe and only high Bishop , our redeemer and Lord , vnto him hath offered Amen . For the healpe of memorie haue we heare placed a table , wherein is plainely declared the Pope to be Antichrist : which is the summe of of this first Treatise . An end of the first Treatise . A briefe table wherein most clearely & euidently is declared who Antichrist is , and by what markes he may bee knowne The necessitie of this Doctrine is first declared . AS it behoueth the Christian Church , and euery faithfull member thereof to know Iesus Christ the Lord ; and followe his Doctrine with all obedience : So is it meete , that euery faithfull Christian should perceiue and know , what the holy scripture doth teach concerning Antichrist : to the end that all the faithfull may truly know him , and knowing him flie from him , and beware his deceites . And if the Apostles themselues in the Primitiue Church , forewarned the faithfull of the daunger : and comming of the great woolfe , as in the 2. Thes . 2. 3. 4. &c. 1 Ioh. 2. 18. &c. appeareth . How much more now , in this old age of the world , wherein all iniquitie aboundeth , & the end of all thinges approcheth , ought we to esteeme this Doctrine necessarie . 2 Concerning the name of Antichrist , and how the holie scripture speaketh touching the same . Antichrist is a Greeke word , and asmuch to say as contrarie to Christ . For as Antipapa is hee , who not beeing Pope , attributeth to himselfe , the whole authoritie and power of the Pope . So is he Antichrist that opposeth himselfe to Christ ; attributing to himselfe , that which is proper to Christ . The holie scripture of Antichrist , speaketh two manner of waies : For as this word Christ or anointed is sometimes generally taken , Psalme 105. verse 15. Touch not mine Annointed , where , by annointed , all the faithfull that hold Communion with Christ are vnderstoode . And properly againe , when Christ our Lord is mencioned . So by this word Antichrist is some time generally vnderstoode , all such as in Doctrine , oppose themselues to Christ . 1. Iohn 2. 22. and cap. 4. 3. But then properly it mentioneth Antichrist , when it noteth an head of an abominable kingdome : which head lifteth vp it selfe against Christ , as in 1. Ioh. 2. chap. 18. where the Apostle saith , that Antichrist should come . It is to be noted , that as many things in the scripture foretold of Christ , are applyed to some persons , which were types and figures of Christ : as Dauid , Salomon , Zerubbabel , &c. Which properly , and truly are meant of Christ , and in him accomplished : so many things also foretold of Antichrist , Dan. 7. 8. 20. 21. 25. chap. 8. 23. 24. 25. chap. 11. 36. and 1. Timoth. 4. 1. 2. 3. are applyed to certaine tyrants and heretikes , as forerunners and types of Antichrist but properly to Antichrist , & in him are fulfilled . 3 Whether Antichrist be come . The Papists say that Antichrist is not yet come , but shal come ( teach they ) of the race of the Iewes , of the Tribe of Dan , be borne in Babylon , brought vp in Chorazain and Bethsaida , and shall reigne in Ierusalem , &c. with sundrie such like inuentions of man , not warranted by authoritie of holie Scriptures . But wee say that Antichrist is alreadie come , and that will wee prooue by the testimonies of the holy Scriptures . For the same thing nowe is befallen the Papistes , which in time past , when Christ Iesus our redeemer did manifest himselfe in the world , happened to the Iewes . For as the Iewes ( with the Apostles ) did beleeue and confesse , the Prophetes to haue spoken manie things touching the Messias : but not beleeued nor confessed that the promised Messias then was come , nor that Iesus borne of the Virgin Mary in Bethelem , was that true Messiah . Euen so doe the Papistes at this day , fully confesse with vs , that many thinges in holy Scripture are foretolde concerning Antichrist , yet beleeue they not , nor confesse that he is come , but say he shall come , as the Iewes did of the Messias . We say then , that Antichrist is already come . Let vs see now who he is , and by what marks he may be knowne . 4 Who Antichrist is , and by what markes he may be knowne . This question in former time was hard and obscure : but now Antichrist being reuealed is Verie cleere and easie . For as this is the true Messias , in whom , all things foretold by the holie Ghost , concerning the Messias , are fulfilled : So is , and ought this to be truly Antichrist , in whom , all thinges foretold of Antichrist , by the Prophets and Apostles , do properly belong , and are fulfilled . Let vs then consider what the holie Ghost , in holie scripture hath spoken of Antichrist , which we will deuide into three points . 1 Of the time of his reuelation . 2 Of the place of his seate and being . 3 Of his estate , life and Doctrine : The time of Antichrists reuelation is signified by Dan. cap. 7. 5. 8. when he saieth : A litle horne arose vp among the other hornes in the heade of the fourth Beast . The Prophet declareth that the kingdome of Antichrist should rise vp in the Romane Empire , which was the fourth Monarchie ; signified by the fourth Beast . The Apostle Saint Paule well noteth the time of the reuelation and comming of Antichrist ; when he writeth . 2. Thestal . 2. 3. Let no man deceaue you by any meanes : for that day shall not come , except there come a departing first , & that that man of sinne bee disclosed , euen the sonne of perdition . Cleerely signifieth the Apostle , that after an Apostasie , Antichrist shall come . True it is , that from the Appostles time haue bene some forerunners of Antichrist , of whom we read Io. 1. 18. 22 &c. And that then the Mysterie of iniquitie did worke 2. Thes . 2. 7. yet could not the kingdome of Antichrist increase whiles the Roman Empire flourished : But when the Roman Empire should be weakened , then should Antichrist be cheife : as the same Apostle declareth , when he saieth 2. Thes . 2. 7. 8. Only he which now withholdeth shall let , till he be taken out of the waie : And then shall that wicked man be reuealed . The place where Antichrist shall holde his seate , is noted by Daniel ●1 . 45. when he sayth , And he shall place the Tabernacles of his Palace betwene the seas . Saint Iohn also in his Apoc. ca. 17. when he signified Antichrist by a woman , arrayed with purple and scarlet , guilded with golde , and decked with pearles and precious stones , &c. In the 9. verse . he plainely mentioneth 7 mountaines , whereon the woman sitteth : adding afterwards in the 18. verse : That great citie which reigneth ouer all the kings of the earth . And Saint Paule 2. Thes . 2. 4. saith : that Antichrist shal sit in the temple of God. Largely writeth Daniel , chap. 7. 5. 8. concerning the estate life , and doctrine of Antichrist : where Behold ( saith he ) there came vp another litle horne , and then addeth , That in this horne were eyes , like the eyes of a man , and a mouth speaking presumptuous things . And in the 20. and 21. verses . And he appeared greater then any of his fellowes . And I beheld , and the same horne made war against the saints , and ouercame them . And verse 25. And hee spake wordes against the most high , and shall consume the Saintes of the most high : and thinke that he may change times and lawes . And chap. 8. vers . 23. 24. 25. There shall rise vp a king of fierce countenance , and vnderstanding darke sentences , and his power shall increase , but not in his owne strength : and shall destroy wonderfully , and prosper , and practise , and shall destroy the mightie and holy people : and through his policie also he shall cause craft to prosper in his hand , and he shall extoll himselfe in his heart : and by peace shall destroy many : He shall stand vp against the Prince of Princes : but he shall be broken downe without hand . Also in the eleuenth chap. vers . 36. And the king shall doe what he lifteth : he shall exalt himselfe , and shall magnifie himselfe against all that is God : and shall speake maruellous thinges against the God of Gods , and shall prosper , till the wrath bee accomplished : for the determination is made . vers . 37. Neither shall hee regard the God of his Fathers , nor the loue of women : nor care for anie God : for he shall magnifie himselfe aboue all . vers . 38. But in his place shall he honour his God Mauzim . A God whom his fathers knewe not , shall he honour , with golde and vvith siluer , and with precious stones , and thinges of great price . vers . 39. This shall hee doe in the strong holds of Mauzim , vvith a strange God , whom hee shall acknowledge : hee shall increase his glorie , and shall cause them to rule ouer many , and shall diuide the land for gaine . The Apostle Saint Paule , in the second epistle to the Thessal . chap. 2. 4. saith : that this man of sinne , and sonne of perdition shall exalt and lift vp himselfe against all that is called God , or that is vvorshipped : So that he doth sit as God , in the temple of God , shewing himselfe that he is God. And in the ninth verse Who shall come by the effectuall working of Sathan , vvith great power , signes , and lying wonders , and in all deceiuablenesse of vnrighteousnesse . Also 1. Timoth. chap. 4. vers . 2. 3. Which speake lies through hypocrisie , and haue their consciences seared vvith an hoteyron : forbidding to marrie , and commaunding to abstaine from meates , vvhich God hath created . Also in the Apoc. 13. 11. And I beheld another beast , comming vp out of the earth , which had two hornes like the Lambe , but spake like the Dragon . And cap. 17. 6. And I saw the woman drunken with the bloud of saints , and with the bloud of the martyrs of Iesus . These prophesies doe teach vs , that Antichrist must bee a king , who from meane estate , shall become exceeding great and mightie , and prosper . That he shall bee also a blasphemer , an Idolater , a sacrileger , exceeding proud , subtill , an hypocrite , a contemner of marriage , couetous , a great Tyrant , a persecutor of the Saints , a deceiuer , & full of impietie . Examine we now these testimonies of holy scripture , which wil appear to be most properly belōging to the Pope of Rome : So as by these prophesies we are warned ( as it were ) with the finger of God from heauen , that the Pope is Antichrist . Therfore the time of his reuelation considered , the Popes reigne began in the fourth monarchie , and want of the Romane Empire . For about the yeare 606. Pope Boniface the 3. receiued of Phocas the Emperour ( who was a tyrant , and murthered Mauricius his Lord , with his wife and children ) the title of Vniuersall Bishop , and Head of the Church : which once being graunted , the Popes whole endeuors were to lift vp themseues with the Empire of Rome , and the whole world besides . For the seat of Antichrist , it is cleare , and to all men knowne , that the Pope sitteth at Rome , which is a city scyted betweene the two seas Thyrren and Adriartike , hath 7 mountains , & reigned ouer all the kings of the earth , which cannot be said of any other city in the world . And seeing Rome is in Europe , & neither in India , Asia , nor Africa : it plainly appeareth , that Antichrist sitteth in the temple of God ( to wit ) in Christendome , as Saint Paule 2. Thes . 2. 4. declareth . Meane at the beginning was the estate and condition of the Pope , but it mightily , and with great successe increased . So that he holdeth not authoritie and one crowne as a king onely , but three crownes , declaring thereby , his power to be greater then that of all kings and Emperours . As he attributeth also to himselfe : the two swords or powers , spirituall and temporall , figured by the two hornes . Apoc. 13. 11. A Blasphemer is the Pope , in saying he is Christs Vicar : head of the Church : that he can pardon sinnes : may not be iudged of any : cannot erre : in conclusion , that he is God in the earth : can change nature : holdeth an heauenly power , and the fulnes of power , and of vnrighteousnesse can make righteousnesse . See lib. 1. Decret , Gregor . tit . 7. Can. 5. An Idolater he is , when he commandeth Image-worship , inuocation of Saints , maketh of the Sacramēt an Idol , of Mauzim a God , whom neither the Apostles nor their fathers knew , because they worshipped and honoured one only God in spirit and truth , Ioh. 4. 23. A Sacriledger he sheweth himselfe to bee , when he robbeth the Church of the second commandement of Gods law : the lay people of the cup in the Lords supper : and forbiddeth Christian people to reade the holy scripture , contrary to the doctrine and expresse commandement of Christ . Ioh. 5. 39. Most proud he appeareth , when he is carried on mens shoulders , as they carryed in time past the Arke of the Lord , vppon the shoulders of the Leuites : when hee calleth himselfe most holy Father , and Holinesse it selfe : dares to breake and change the ordinances of God , and impose new lawes vpon mens consciences : compareth himselfe to the Sunne , and the Emperour to the Moone . lib. 1. Gregor . tit . 33. and both Emperors and kings do kisse his feet . Subtill hee is in all his kingdome : but then chiefly when by meanes of auricular confession , he diueth into the hearts of all men , not of the common sort onely : but also of the greate States of the world , vnderstanding thereby all secrets . A manifest hypocrite hee is , when vnder the title of Seruant of seruantes , hee ruleth as king of kings : and vnder the name of Pastor , he sheweth himselfe a rauening Wolfe : and vnder pretence to be S. Peters successor , he declareth himselfe the follower of Iudas : For as Iudas with a kisse & fayned friendship betrayed his Lord , so with fayned holinesse , and outward ceremonies doth the Pope draw the common people , into the chaines and snares of ignorance and superstitions . The said title therefore , which Christ gaue vnto Iudas . Ioh. 17. 12. the Apostle giueth to Antichrist . 2. Thess . 2. 4. A contemner of mariage , when he esteemes it a carnall estate , and therefore with such seuerity forbiddeth it to his Clergie ; that although fornicators , and adulterers can easily purchase absolution of their sinnes ; no pardon remaineth for the Clergie that mary according to the ordinance of God : but the same is reputed and punished by the Pope for an vnpardonable sinne . Albeit the holy scripture teacheth . 1. Cor. 7. 9. That it is better to marry then to burne . And Hebr. 13. 4. Marriage is honorable among all men . Also 1. Timoth. 3. 2. Euery Bishop must be the husband of one wife . Insatiable is the couetousnesse of the Pope , and extendeth into all parts . For money , he pardoneth sinnes : selleth ecclesiasticall functions : maketh marchandize of his Bulles , indulgences , Iubilies , Reliques Masses , praiers and sacraments , and compelleth the miserable people to buy his marchandize , not on such dayes onely , as other marchants vse to traffique : but also , and principally on the feast dayes , the Lords dayes and Sabboths , when other men rest . And raketh together euery day in the yeare , and of all sortes of people , euen of the Iewes , and Curtesans of Rome . A tyrant he is , and persecutor of Saints , being the cause of the sheding of so much Christiā blood , inciting kings & princes to persecute such as contradict him , and abandon his Idolatries and superstitions , to serue God according to his will and word : whom the Pope condemneth for heretiques to be burned : and least they should speake , putteth a gagge in their mouthes . And to fill vp the measure of his crueltie , he spareth not Emperours , nor kings , being the Lords Annointed , when they refuse to execute his tyrannies : as histories plainely witnesse . A deceauer he is sundry waies ; because he deceaueth the common people with false doctrine , and vaine promises , with high titles , and fayned holinesse , with bulles , Pardons , false miracles , and illusions of the diuell . &c. He is full of impietie ; because he pleaseth and delighteth himselfe : not only in sinne , but causeth others also to sinne ; because he hath depraued the worship of God with idolatrie , the authoritie of kings with tyrany . The common faith with deceit : and the life of his Clergie with shame and filthinesse , occasioned by constrayned single life . To conclud , in the kingdome of the Pope is the fountaine and spring af all abhominations and slaunder , according to the old prouerbe . The neerer to Rome , the worse Christian : So the neerer to Antichrist the further from Christ . By these demonstrations it appeareth plainely , that the Pope is Antichrist , whom the Holy scripture hath foretold , and by whom , the Church of Christ hath so much suffered . The second Treatise of the Masse and the holinesse thereof . WE haue passed by the Lords assistance , the Laborinthe , not of Creete , but of Rome , of the Pope , and his Roman Court , another much worse , and for more intricate & troublesōe . The Pope haue we proued to be a false Preist and very Antichrist , to be the man of sin , & sonne of perdition , to be that whereof whom speaketh S. Iohn in his Reuelation . This haue we proued by his euil life & wicked Doctrine , by the sayings of Doctors and ancient Councels ; and by three notable passages of holy scripture , Now will we shew the Masse , which is the second pillar that supporteth and vpholdeth the Roman Church , to be a false sacrifice , an inuention of the diuell ; and a profanation of the holy supper , which Iesus Christ our redeemer instituted . And if such bee the Masse ( as we will proue it to bee ) it followeth , that wee ought to flie and detest it ; and so doe we flie and abhorre it , as a thing condemned and abhominable before the face of God. This done , wee will shewe by the Lordes assistance ( without which we can doe no thing that good is ) Iesus Christ , to be the true and onely priest , and chiefe bishop , And his propper body & blood which he offered vpon the crosse to his father , to be the true & only sacrifice , the memory wherof we shew forth , so oftē as we celebrate his holy supper . A table wil we place at the end of this Treatise , wherein we will shew the conformity vnion and likenesse , which the holy supper instituted by Iesus Christ , holdeth with the holy supper in the reformed Churches celebrated . And thē also wil we shew the differēce disconformity & contrariety that the Masse which our aduersaries celebrate , holdeth with the holy supper of Christ , which is the same we now celebrate . As the name of Pope is not found in the holy scripture , as little also is there found the name of Masse . And doubtlesse , had it bene so necessarie for a Christian to beleeue the authoritie of the Pope and holinesse of the Masse , without which faith ( say they ) it is vnpossible for a man to bee saued : It is , I say , to bee beleeued , that Iesus Christ , or his Apostles would haue made some mention thereof . For all whatsoeuer is necessary for our saluation doth Christ and his Apostles teach vs. Saint Paule speaking to the Ephesians , saith . Ye knowe , that I keepe backe nothing that was profitable , but haue shewed you , and haue taught you openly , and throughout euery house . Witnessing both to the Iewes , and Grecians , the repentance and faith in our Lord Iesus Christ . But this holy Apostle , so diligent in teaching that which we ought to beleeue , maketh no mention of the Pope , nor of the Masse . Hereuppon it followeth , that to beleeue the authoritie of the Pope , or holinesse of the Masse , is no Article of faith . But true it is , will they saie vnto me , that this word Masse , is not found in the scripture , but its equiualent is found , the supper of the Lord : And if we ought to admit the Lords supper , thē must we admit this name Missa . Whereunto we aunswere : that most great Iniurie and wrong doe they to the holie supper which the Lord instituted , in saying it to be the same that is their Masse , which they haue imagined , and forged . For how great difference there is betweene Truth , and Falshood , Light , and darkenesse , God and Belial : So great is the difference betweene the holy supper , and the profane Masse . Had the question bene concerning the name ; whether the holy supper were to be called Missa or no. It should not be of great importance . Agree wee in the substance of the things , and call it as ye list : Albeit , it bee il done , when the holy spirit calleth a thing by such or such name , that man dare call it by another name . The Apostle calles it the supper of the Lord , and not the Masse . Call wee it then , the supper of the Lord , and not the Masse . And chiefly , the difference betweene the supper and the Masse beeing so great as wee shal see . Concerning the name of Masse , yet is it not concluded among the Romists themselues , whence it is deriued . Some say : that it is deryued of this hebrew word Mas , which signifieth trybute , or taxe : others sayd , that it is Latine , and that Missa is the same that Missio is , as Remissa ( which word some of the ancients , and chiefly Saint Ciprian vsed ) is the same that Remission is : and others sayd other thinges . The Masse as our aduersaries define it , is a sacrifice , whereby pardon is obtained for the sinnes of the quick , and dead . The Romists doe magnifie their Masse , and that ( as they say ) for diuers reasons . Eight of the chieffest whereof , I will here set downe . The first for that it is a sacryfice expiatorie . The second in regard of him who instituted the same , which ( as they say ) was Iesus Christ . The third in regard of them that say it , which were ( as they say ) Saint Peter , Saint Iohn who was chaplaine ( say they ) of the virgine Mary , Saint Iames and the other Apostles . The fourth , for the antiquitie of the Masse ; seeing all the Church from the death of Christ vntill now , hath celebrated it with great reuerence . God would neuer permit ( say they ) that his Church should so long time be deceiued . The fift with many myracles which the Masse and their consecrate host haue done , they confirme it : which shew the holinesse , and diuinitie that remayneth in the Masse . The sixt they maintaine it , saying : that in the Masse , are many good thinges taken out of holie scripture : as the Epistle , the Gospell , the Hoc est corpus meum , the Pater noster , &c. The seauenth , that this sacrifice of the Masse ( say they ) was figured in Melchisedech , who being a priest of the most high God , offered bread and wine vnto him . Malachie ( they say ) spake of the Masse , when he said . For from the rising of ths sunne , vnto the going downe of the same , my name is great among the Gentiles , and in euery place , Incense shal be offered vnto my name , and a pure offring . 8. For the great profit which thereby we receaue , doe they esteeme it . Of all this , they conclude that the masse is holy , good , blessed , and diuine ; And that we for so shamelesly speaking against a thing so excellent , which Iesus Christ ordayned , his Apostles celebrated , and all the Church Catholique worshippeth and honoreth are heretiques , dogges , &c. In conclusion , their Masse is their Helen , for whom they trouble the whole world . These be the principall reasons , wherewith our aduersaries doe maintaine their Masse . Whereunto ( inuocating the name of the Lord , whose cause we deale in , and here mainetaine ) in like order as we haue proposed them , will we answere . I beseech thee Christian reader , for the zeale thou holdest of the glory of God , & the desire thou hast of the saluatiō of thine own soule , attentiuely to read , & with ripe Iudgment to waigh the foresaid reasons , and the answers which we will giue , and that moreouer which wee shall say to this purpose : See which of these two Doctrines doe agree , and are more conformable with the squier and rule of holy scripture , and that beleeue . Bee not a beast , vnderstanding and his law hath God giuen thee . Consider well if thou be an idolater or no , that nought therein befall thee , but the saluation of thy soule . Concerning the first , where the Masse , they say , is a sacrifice to obtaine remision of sinnes , &c. I say , by their leaue , that the Masse is no sacrifice . For were it a sacrifice , it should not ( speaking properly ) be a sacrament . And they affirme the Masse to be both a sacrifice , and a Sacrament : which cannot be : For so great is the difference betweene a sacrifice ; and a sacrament , as there is difference betweene giuing and taking . The sacrifice , is offered and presented vnto God. The sacrament is taken and receiued of the hand of the Lord , by the ministerie of the minister of his word . The holie supper ( speaking properly ) is no expiatorie sacrifice : for of this doe wee now speake : but a sacrament of the precious bodie and blood of Iesus Christ our redeemer . But improperly speaking , it may bee called a sacrifice ; because , a memoriall it is of that euerlasting and onely sacrifice , which Iesus christ offered to his father vppon the alter of the Crosse : And so vnderstand it the fathers , when they call it a sacrifice . Not that the supper is a sacrifice , but a memorial of the sacrifice , doe they vnderstand according to that which Christ speaketh of his supper saying : Doe this in remembrance of me . And Saint Paul to the same purpose saith : Ye shall shew the Lords death till his comming againe . And if the supper be no sacrifice , much lesse shall the Masse be , which they celebrate in the place of the supper . Besides this , were the Masse a sacrifice , It should be either propitiatory , which we also call expiatory , or Eucharisticall , to wit either offered for remission of sinnes : or in thanksgiuing . They will say vnto me , as in the definition thereof they said , that it is a sacrifice expiatory . I say vnto them , it cannot so be : for no other expiatory sacrifice is there , but only the death and passion of Iesus Christ . An expiatorie sacrifice is that ; which is made to appease the wrath of God , and to satisfie his iustice , and in so doing , doth purge and clense sinnes , that the sinner beeing clensed from his filthinesse and sinnes , and restored to the purity of righteounesse , may be reduced into the fauour of God. All this wholy and perfectly did the Lord , by his death vppon the Crosse , and hee onely , and no other did sacrifice such kind of sacrifice : For the vertue and efficacy hereof , which Christ alone , one only time offered , is eternall . And so said he in offering this sacrifice , all is finished all is fullfilled , asmuch to say . That whatsoeuer was necessarie to reconcile vs with the father , to obtaine remission of sinnes , righteousnesse , and saluation , all this was ended and fulfilled , with that onely sacrifice , which Iesus Christ offered : And so faulted hee nothing : that no place might afterwardes remaine for any other sacrifice . Hereuppon will we then conclude : that it is an intollerable disgrace , and monstrous blasphemy against Iesus Christ and against his sacrifice , if any offer any other sacrifice , besides that already offered : or shall reitterate that , which Christ before offered , supposing by such sacrifice to obtayne forgiuenesse of sinnes , reconciliation with God , and righteousnesse . And what other thing is done in the Masse , but that wee by the merit of a new sacrifice , may bee made partakers of the death and passion of Christ ? Who so will well vnderstand this , which wee saie , concerning the onely expiatory sacrifice , one onely time offered , and neuer more iterated . Let him read the Epistle which the Apostle wrote to the Hebrewes : and chiefly the seuenth chapter . Of this will wee intreat somewhat more to the purpose hereafter . The 2. manner of sacrifice , which wee call Eucharisticall , comprehendeth all the exercises of charitie : which done to our neighbours , in some sort are they done vnto God ; who is thus honored in his members . Our prayers , praises , thankesgiuing , and all whatsoeuer we doe for the seruice and honor of God , are also comprehended in this kind of sacrifice , Al which sacrifices doe depend vppon that great sacrifice , by which we are consecrated in body and soule , and dedicated for holy Temples to God. This kind of sacrifice nought serueth to appease the wrath of God , to obtaine forgiuenesse of sinne , or to deserue , or purchase righteousnesse : but is only to magnifie and glorifie God. This Eucharisticall sacrifice , can no way please God ; except it proceede from those which ( hauing by the other kind of sacrifice , which we call Expiatory obtained forgiuenesse of sinnes , bee already reconcyled with him , and iustified . This sacrifice Eucharisticall is very necessarie in the Church : And woe to that day which a Christian passeth , without offering of this sacrifice to God. This is the incense , and oblation , cleane and pure which Malachie Prophesied , that the Church of God should offer . Of this sacrifice speaketh Saint Paule when hee saith : that we offer vp our bodies , a liuing sacrifice holie and acceptable vnto God , a reasonable seruice of God. For this cause the almes and other good works of the faithfull , are called sacrifices ; wherewith God is well pleased . The Prophet Hoseas exhorteth the people to returne vnto the Lord , and saie vnto him : Take away all iniquitie , and receaue vs gratiously : So will wee render the Calues of our lippes . What the Prophet vnderstood by the calues of lippes , the Appostle declareth , when hee saith : Let vs therefore by him , offer the sacrifice of praise alwayes to God , that is the fruite of the lippes ; which confesse ( or prayse ) his name . Saint Paule calleth the liberalitie wherewith the Phillippians in his necessitie , had relieued him , A sacrifice of sweete sauour : and all the good workes which the faithfull doe , are called spirituall sacrifices . His Maiestie giue vs grace continually to offer such sacrifices vnto him , and that when we offer them , we may without all hypocrisie confesse that wee are vnprofitable seruauntes , &c. For if hee commaunded his Apostles so to say , and thinke , yea when they had done what God had commanded them . Why , shal he not command the same vnto vs , which be in life and doctrine so farre inferiour to his Apostles , that we are vnworthie to lose the latchets of their shooes ? God giue vs grace to be humble in heart . Of this kinde of sacrifice will we also say more hereafter . By that which is said , is plainely seene , that the Masse is neither an expiatorie , nor Eucharisticall sacrifice : and so by consequence , no sacrifice at all . That it is not expiatorie , we already haue proued : and that it is not Eucharisticall : by that which our aduersaries say , that the Masse is an expiatorie sacrifice , is proued : If it be expiatorie , then is it not Eucharisticall . The force of this Argument consisteth in a rule of Logicke , which saith : The members diuiding must not be confounded : As touching the definition of the Masse , this is sufficient . Wee haue taken from it the kind , in prouing it no sacrifice : we haue taken from it the difference , in prouing that it is not expiatorie : both the kind and difference taken away , what shall be the definite ? Nothing . Or if the Masse bee anie thing , it is a priuation of the holy supper of our master and redeemer Iesus Christ : euen as sinne is the priuation of grace . Let not our aduersaries thinke that we yeeld thē their Masse to be so ancient , as they make it , saying : that the Lord 1565 yeares past did institute it : for so long it is since he suffered . Neither do we grant them that S. Peter . nor S. Iohn , nor any of the Apostles euer said that which our aduersaries say to bee the Masse . Those which they bring are false testimonies . If any man beare false witnesse against his neighbour , how vile or abiect soeuer he be , he breaketh the 9. commandement , he breaketh the law of God , and for the same is worthy of eternall death . Howe much more shall he breake it , and be worthy of death , that vpon cold bloud and deliberat purpose ( of the learned I speake , and not of the vulgar sort , which can neither read nor vnderstand ) bringeth false witnes against Christ , his king , prophet , and priest , saying that he did institute the Masse , wherin are so many superstitions and idolatries : saying that the Apostles , chosen vessels of God to denounce the Gospell , and to preach the holy catholike faith , haue sayd such a Masse ? And so say they that S. Peter was the first that sang Masse : but by hearesay they speake , without alleaging any Authors . How is it possible that S. Luke , so diligent an Historiographer of the Acts of the Apostles , hath left in the incke-horne this Article which our aduersaries hold so necessarie to saluation , as any other of the twelue Articles of the faith contained in the Creed . And seeing that this false testimony which they raise vp against Peter auaileth little to the confirmation of their Masse . Another false testimony raise they vp also of S. Iames : that S. Iames ( say they ) was the first that said the first Masse in Ierusalem . Yet are they more shamelesse , bring to light the said Masse said of S. Iames , which 1500 years since at the least was buried : & cry out , a miracle , a miracle . Now is there no further disputing to be had : sith it is an Apostle which hath said Masse : now neither can or ought they to moue any more doubts touching the Masse : vpon paine to be an heretike , & blasphemer , whosoeuer shal moue it . In the 1560. yeare was this Masse of S. Iames ( as they call it ) printed in Paris . In this Masse ther is a prayer , wherin are said these words : We pray for the gifts offred , sanctified , precious , supercelestiall , ineffable , immaculate , glorious , horrible , fearful & diuine . What maner of speech is this ? when vsed the Apostles any such forme of speaking ? Also that this falshood may be clearely perceiued , there is a prayer in the Masse for the Monkes & Nunnes , which liued in the Monasteries . They which say that this Masse is of S. Iames , should read this and be silent . For in the time of the Apostles was there neither Monkes nor Nunnes , nor Monasteries : many yeares after were these things inuented . Moreouer , if this be a Masse of S. Iames let them augment the Cannon : Let them place them among the Canonicall bookes of the holy Scripture . Let them beleeue & do al that which is said in the same . In this Masse which they call of S. Iames , all the people did vnder two kinds communicate : all the office was said in the vulgar tongue , the people sang and answered to the prayers : in it was neither the sacrament of the bread nor wine adored . But in the Masses of our aduersaries are all things contrarie : wherein the people do not but once in the yeare communicate , & this once that they do communicate , they take from them halfe by the middle : they take frō them the sacrament of the bloud of Christ which Christ cōmanded that all should drink : their Masses they say in a strange tongue , which the people vnderstand not , and oftentimes he himselfe that saith it , neither knoweth nor vnderstādeth that which he saith : The people are silēt , as though they shuld heare an Enterlude : The people adore the bread & wine as though it were Christ , and not the sacrament of the body & bloud of Christ . That which Iesus Christ instituted , was his holy supper , & he commanded his Apostles ( who represented the vniuersal or catholike Church ) that they shuld afterwards do the same which they had seene him do . Do this ( saith he ) in remembrance of me . And S. Paul ( speaking to the Corinthians , among whō Satan had already bestirred himself , bringing some abuses into the Church , concerning the supper of the Lord ) saith : For I receiued of the Lord , that which also I deliuered vnto you . That the Lord , the night , &c. And what agreemēt hath the masse with this which the Apostle saith ? Nothing at all . Let our aduersaries then cease to cōfoūd things togither : Let them cease to change their names : Let thē not call the supper of the Lord , the Masse , nor the Masse the supper of the Lord : Because it is not so . This supper of the Lord a very smal time cōtinued in it being & perfection . For euen thē whiles the Apostles yet liued , arose vp dissentions , scismes & heresies about the same : The which S. Paul willing to reforme , reduced the supper to it first institution , as the Lord had instituted & celebrated it , & cōmanded that the faithful shuld celebrate the same . After these times came others & the busines went frō il to worse : Men not cōtented with the simplicity , wherwith the Lord had celebrated his supper , sought to be famous , shewing thēselues more wise , more prudent and aduised , thē Christ himself . And so they began to ad & diminish in the supper of the Lord. But notwithstāding al this for a 1000. yeares space the substāce of the supper was not touched . Albeit as touching outward shew , they vsed many ceremonies , which Christ Iesus neuer vsed & attired themselues with other , then cōmon ornaments , the which Christ nor his Apostles neuer did . The 1000. years passed , mē dared to touch the to quick , the substance of the holy supper . They begā to say , that the bread was not bread and that the wine was not wine : but that they were cōuerted trāsformed , & transsubstantiated into the body and bloud of Christ . And this gainsaying the holy Scripture and the Fathers , as well of the Greeke as Latine Church : which wee will afterwards very sufficiently proue . The matter thus going in the Councell of Vercele , Leo the ninth being Pope , Transubstantiation was concluded . This Pope condemned the doctrine of Berengarius : as speaking of the fourth domage , we will afterwards declare . Berengarius beleeued what the holy scripture had taught him , and in the Fathers hee had read : to wit , that the Sacrament of the Lords supper in two things consisted : in matter ( as they cal it ) and in forme : the matter is that , which is seene , touched , & tasted , which is the bread and wine . The forme is that which is not seene , but beleeued , the body and bloud of Christ . You see here the great herefie of Berengarius which the Pope and the Councell ( gouerned by the Pope ) condemned . Afterwards speaking against transubstantiation by manifest authorities of the Scripture , and by the sayings of ancient Doctors will we proue true bread and true wine visible and tangible to be in the Sacrament , and the true body and bloud of Christ to be iuuisible and beleeued by faith . And albeit the Pope commanded that Transubstantiation should be beleeued , and the Councell decreed it , yet were there in those times manie learned and godly men , who ( giuing credit to that which the holy Scripture and ancient Doctors said ) nought esteemed that which the Pope and his Councell commanded . And yet as constantly passed they further : they wrote against such doctrine , as impugning the word of God , and the Fathers . Afterwards in the yeare of our Lord 1200. Pope Innocent 3. confirmed this decree : and Vrban 4. in honor of this sacrament , at the request of a recluse ( with whom in times past he had bin ouermuch familiar ) inuented the solemne feast which they call Corpus Christs . Read the life which we haue written of this Vrban 4. And the diuel not contented to haue so euilly intreated the most holy Sacrament of the body & bloud of Christ , nor to haue giuen it so mortal a wound , passed yet further . He cut off the sacrament half in halfe : he took away ( say I ) the sacramentall wine , which represented , sealed , and ioyntly gaue ( receiuing it by faith ) the bloud of Christ : And so was it decreed in the Councell of Constance , where were three Popes deposed : that the Sacrament not sub vtraque specie , in both kinds , but in one only should be giuen . True it is , they yeeld their excuses , why they departe from the institution of Christ & that which in the Church was vsed , but their excuses be very friuolous & to be laughed at : As more hereafter we shall see , intreating of the sixt domage which the masse causeth . And a faire thing it is that they condemne those for heretiques , which in both kinds receiue the Sacrament according to the Institution of Christ himselfe . If they seeke antiquitie . This manner of communicating sub vtraque specie , vnder both kinds continued in the Church for the space almost 400. yeares : Their communion in one kinde is newe and hath not bene but 180 yeares , for so long is it since was held the Councell of Constance . One thing had I forgotten that it is many yeares sithence they began to say their Masse without cōmunicating of the People , for the priest alone eateth and drincketh it vp all without giuing any parte thereof to any . How can this be said to be the supper of the Lord , a communion , a common banquet set forth , and prepared for all the faithfull . These maner of Masses call they priuie Masses and with fauor speaking ) very priuie . True it is that many Canons ▪ and decrees haue bene made against these priuie Masses : but behold how they are kept . The priuies haue so evilly smelled that each one thought good to stoppe their noses and passe by them . Priuate be these Masses called , not for that they be priuately or secretly said , which publiquely are in the Churches and hearing of all men that will : But so they are called : Because not the people , but the Priest alone doth communicate . And yet haue they gone further : The Pope giueth license to say these priuie Masses in the corners of houses : but then is the charge of them double . For the Priest which saith Masse must haue mony . And the Pope for the license which he giueth to haue an altar portable , which is also called the Bull. All this is contrarie to the institution of the Lord. You see heere howe the holy supper which Iesus Christ did institute , and his holy Apostles did celebrate , hath bene by little and little disfigured , vntill from the Supper of the Lord , it is conuerted into the Masse of the Pope . Behold the institution of the holy supper , and behold that which is done and said in the Masse : and it is to be seene if the Masse be the Supper , or the Supper the Masse . By an infallible argument and palpable demonstration doe we now proue , that neither Iesus Christ did institute the Masse , nor his Apostles sayd it : and this it is : that which very many yeares after the death of Christ and his Apostles , and not of one , but many , and in diuerse times was inuented : Ch●ist did not institute , nor yet his Apostles did it . The Masse which our Aduersaties say , many yeares after the death of Christ and his Apostles , not of one , but of many , and in diuerse times was inuented . It followeth then , that such a Masse was not instituted by Christ , neither did his Apostles say it . The first part of this argument none , except he bee sencelesse and foolish , will denie . But the secōd part will our aduersaries denie , which easily may be proued . For one Pope made the Confiteor : another the Introit : another the Kyrie-elison : another the Gloria in excelsis : another the Gradual : another the Offertory : another the Cannon : another the Mementoes : another the Agnus Dei : the same say I of all the rest that is done or sayd in the Masse . None of these things Christ , but the Popes , & in sundry times , ordained . Our aduersaries ( of those I speake which haue but meanly read the histories ) though they burst againe , can by no means denie , that the Masse from end to end hath bene made by many Popes . They well know that Damasus , which was Bishop of Rome in the 368. yeare ordained the Confiteor . Gelasius Affricanus , about the 492. yeare , composed ( as saith Neuclerus ) the Hymnes , Collectes , Responsories , Graduals , and Prefaces , and added the Verè dignum . & iustum est . Symmachus , about the fiue hundreth and twelfth yeare , ordayned , that euery Lords day , and principall feast of the Martyrs should be sung Gloria in excelsis Deo. Pelagius , about the 556. yeare , added the commemoration of the dead . Gregorie the first about the sixe hundreth yeare made the Anthems and the Introit . He ordained also that the Kyrie-elison should nine times be sung , and the Alleluia : Item ▪ that the Pater noster should with a high voyce be sung ouer the consecrated Host : and addeh the Cannon , Diesque no●tros i● tua pace disponas . Sergius which in the seuen hundred and first yeare died , ordayned that the Agnus Dei should three times be sung before the breaking of the bread . Gregorie the third added to the secret of the Masse , Quorum solennitas hodie in conspectu tuae Maiestatis celebratur , Domimine Deus noster in toto orbe terrarum . Nicholas 1. added the Sequences . As little can they denie that Sistus the first , added to the Masse Sanctus , Sanctus , Sanctus , Dominus Deus Sabaoth . Innocent , about the 405. yeare added the kissing of the Paxe . Leo the first added Orate pro me fratres , and the Deo gragratias . He added also the Cannon , Sanctum sacrificium immamaculatam hostiam , Item hanc igitur oblationem , &c. Celestine ordained the Offertorie . Alexander the first , who died in the yeare 117. began to corrupt the order and maner which Iesus Christ and his Apostles held in celebrating of the Supper : And so the said Pope ordayned that the bread should be thinne without leauen , and not common , as before it was . As it appeareth by Dist . 93. Cap. Siquis . Item , he ordained that water should be put into the wine . De Consec . Dist . 2. Cap. Sacramento . Item , he added , Qui pridie quam pateretur , &c. This sheweth verie clearely that Iesus Christ did not institute the Masse : seeing so many persons sithence the death of Christ haue bene much busied in making the same . Besides this , the great Teigitur clementissime Pater , which is one of the chiefest patches of the Masse : wherein mention is made of the Pope , of the Bishop , and the king , doth manifestly shew , that Iesus Christ made not the Masse , because in the time of Christ was neither Pope nor bishop . The communicants , wherein made mention of the holy Virgin , of the Apostles , and of many Saints , which very long time after the Apostles liued in the world ( as S. Cyprian , Laurence , Grisogonus , Cosmus , Damianus , and others ) very well sheweth that Iesus Christ made not the Masse . Saint Peter they haue not placed in this Cannon : for should he so haue beene , it would haue beene said , that he sought his owne glorie . A peece of the Masse is there also , and that of the chiefest , which beginneth , Nobis quoque peccatoribus , wherin mention is made of some of the Apostles , hee and shee Saints mingled without order one with another , as Saint Barbara , Perpetua , Agueda , Lucia , Iues , Cicelia , &c. which long after the death of Christ liued in the world . By this then may be seene , that Christ did not institute the Masse : that which we pretended haue we prooued , that Iesus Christ did not institute the Masse , and that his Apostles neuer sayd it : but that the Popes in diuers times did make it , one adding one peece , and another , another ; vntill it was brought into the being and estate wherin it now is : which hath no agreement with the Supper of the Lord. Entring sometimes into consideration of these patches , ragges , shreds and peeces , whereof the Masse is made , a wonderfull similitude or comparison ( me seemeth ) came to minde , and the same I suppose will also appeare to such as well consider it . To the Masse neither lesse nor more hath it happened , then to a pilgrims scrippe , to an old cloake of a begger that beggeth from doore to doore : vpon such a cloake the elder it is , the more patches doe they set vpon it : so that in time , nothing therein is seene but here a little peece , and there a smal peece of the cloth whereof it was first made . And this cloth is so vsed , so wasted , so discolloured , & so without being , that it no way appeareth to be that which it was . In this cloake are not seene but patches of cloth , corrupt , and rotten , and very ill placed , and worse sowed together : so that it causeth loathing to those which haue bene delicately brought vp . Such another cloake , and neither more nor lesse is the Popish Masse . The cloth wherof it was made , was the Supper of the Lord : which men not celebrating according to the institution of Christ , waxed olde , and lost it collour , it being , and worth : Thus commeth one and casteth a peece vnto it : afterwards commeth another and casteth vnto it , &c. So that now it is not the Supper of the Lord , but the Masse of the Pope : now it is not the robe of an honourable man , but a cloake of a shamelesse begger . By that which is said , haue we answered to the second and third reasons , wherewith our aduersaries doe confirme their Masse . The fourth reason with which our aduersaries suppose to mainetaine their Masse is : That all the Church Catholique , from the death of Christ , vntill this day , with most great reuerence hath celebrated the Masse . This their reason they confirme . saying : that God who loueth his Church , as his spouse , would neuer suffer it so long time to be deceaued , especially with so great superstition , and idolatrie , as the Masse ( wee say ) is . This fourth reason of our aduersaries , in two thinges consisteth . In antiquitie : And in that God who loueth his Church , as his spouse , would not suffer , &c. concer-cerning the first , of the Antiquitie of the Masse . In answering to the second and third reasons of our aduersaries wee shewed , that Iesus Christ neuer instituted the masse : nor his Apostles euer said it : and that the Church Catholique for the space of a thousand yeares neuer celebrated the Masse , which our aduersaries now celebrate . But the holy supper was celebrated with some humaine traditions , and ceremonies inuented by man : Notwithstanding all this , the holie supper , as touching it substaunce was euer in it beeing conferued , by the space of a thousand yeares . For fiue hundred yeares space hitherto , the supper hath ceassed to bee a supper , and hath euery day more and more bene conuerted into the Masse : such as nowe wee see , and chiefly since transubstantiation and the Communion in one kind were commaunded to be beleeued , as an Article of faith : Then fell wholy , the holy supper , not in name onely , calling it the masse : but also in substaunce as before we haue said . Concerning the second part which they bring for confirmation of the first namely , That God , who loueth his Church , would not permit that his Church so long time should liue deceaued : To this I answere praying them to read the Histories of the olde and newe Testament . Wherein they shall finde ( if they well consider ) that the Church faulted and mainteined errours , and that no meane ones . The people of Israel was the people of God , the Church of God and the spouse of God , and dearly beloued ; but for all this , the same people fell into many errours superstitions , heresies and Idolatries and not once by chaunce but oftentimes , and of deliberate purpose . Read that notable song , which Moses the man of God made , written in Deuteronomy : There I say , shall yee find that that people , and that Church of God , fell into idolatrie verse ninth , Hee saith : For the Lordes portion is his people : Iaakob is the line ( or lot ) of his Inheritaunce . And in the tenth verse , hee saith that God kept this people as the apple of his eye . And in the eleuenth : God carried this people vppon his back like the Eagle . &c. But behould what hee saith in the same chapter and verse fifteene of this people so deare and so beloued . Behould if they fell to idolatrie : And hee forsooke ( saith hee ) God that made him and regarded not the strong God of his saluation . They prouoked him with their straunge Gods , and made him angry with their abhominations : They sacrified to diuels , and not to God. But to Gods whom they knewe not : new Gods , newly come vpp whome their fathers feared not , &c. And in the two and thirtith chapter of Exodus , it is said : that the people of Israell pluct of their golden Earnings &c. And that Aaron tooke them and made of them a moulten calfe : And when the calfe was seene , Israel sayd : These be thy Gods which brought thee out of the land of Egypt . And when Aron sawe that . Hee built an altar before it , &c. As wee haue sayd in the beginning of the first Treatise . Here may yee fee , How all the people of Israel , and Aaron their chiefe Priest committed idolatrie . Let vs proceede fur●her . When the people of Israel were entred into the land of promise . How behaued they themselues ? they also committed Idolatrie . Read in the booke of Iudges , and chiefly the second chapter . and the eleuenth verse . And the children of Israel ( saith hee ) did wickedly in the sight of the Lord , and serued Baal . And verse nineteenth . But when the Iudge was dead , they turned and corrupted themselues more then their fathers following other Gods , seruing them and bowing downe before them . They ceased not from their owne inuentions : Nor from their rebellious way . All this booke is full of examples hereof . The Iudges ended , and this people of God gouerned by kinges . How was it then ? As ill , or worse then before . Let them read the Prophets ( which they call ) great and small . This people of God , their Priestes and Princes condemned the good Doctrine , and persecuted the holie Prophets that preached the same . So obstinate was this people in turning away from God , That God in indignation commaunded Esaie to say these wordes vnto the people : in hearing , heare and not vnderstand . In seeing , see , and not perceaue . The heart of this people is waxed fatte and their hearing dull , and their eyes are blinded , least they should see with their eyes and heare with their eares , &c. The prophet Ieremy protesteth to all the people of Iuda , and to all the Inhabitantes of Ierusalem : the diligent care which the Lord had vsed to conuert them from Idolatrie to himselfe and the small profect they receaued thereby . Hee had this ( said hee ) preached vnto them by the space of twentie and three yeares , and they heard him not . Note what the Prophet saith : in the second verse that hee spake this to all the people of Iuda , and to all the inhabitantes of Ierusalem . And note , that onely this Hebrewe people , and no other in all the world , was then the Church of God : And behould if the Church erred , Who wounded and imprisoned Ieremy for his sermons ? Pashur the chiefe Priest of the people of God. What was the state of the people of Israel , when Elias supposed that there was none but hee that worshipped the true God of Israel ? S. Paul alleageth this place , Rom. 11. 13. Let this suffice concerning the Church of the old Testament . Come wee nowe to the newe . When the diuine word , taking flesh came into the world , How found he his spouse the Church ? All to be smeared with dirt , and sootte . The Scribes and Pharisies , priests and high priests with their traditions had wholely corrupted her . As nowe doe the Priestes and Fryars , Bishoppes and Popes . So great then was the corrupption in Doctrine among the people of God , that there was their principall sects of the Pharifies sadduces & Essees . The Pharises great hypochrits , corrupted the scripture with their traditions . The Sadduces shamelesly denied the resurrection , and allowed neither Angel nor spirit . As by the disputation which they held with Christ about the woman that had seauen husbands , appeareth . Matth. 22. 22. and in the Acts 23. 8. The Essees apart had their opinions . It was a people solitarie like the Charterhouse Monkes . They had no wiues , drunk no wine , nor did they eat any flesh , a people they were very austere , and euery day fasted . Whiles the Church was deuided into these sects , when all was confused , came the sonne of God into the world . With such he conuersed : And of such , for preaching the truth vnto thē he was crucified . When the light of the Gospel was come , which Christ and his Apostles preached : who allowed it not , but rather killed and crucified those that preached the same ? The same people of God , the Church of God , & chiefly the Scribes & Pharisies , priests and high priests . These came togither , & held a Councell wherein they concluded , that Christ should die , and all those that should preach the same Doctrine : They tooke him , & because they wanted authoritie to put any to death , with false witnes they accused him before Pilate , Deputy to the Emperour Tiberius , and thisin the holy Ierusalem . And so was he condemned for an euil doer , & for such a one was crucified . O what a Church ? O what a Councell , if the cheife Preist may erre , and erred in dede . The Lord by diuine power eftsoones raysed vpp , who suborned his keepers to say that his disciples had stollen him away ? Who assembled a Councell to persecute the Apostles ▪ and commaunded them that they should not preach ? who caused S. Iames to be put to death ? Who made S. Peter to be taken , to cause him to die , had not the Angel of the Lord deliuered him ? The visible Church of God , the scribes and Pharisies and high Priests . Not without cause faid the Lord , speaking of Ierusalem : Ierusalem Ierusalem , which killest the prophets and stonest those that be sent vnto thee . Afterwards the very same hath hitherto happened : & leauing former times spake we of these wherein we liue . Who hath for the space of 70 , or 80. yeares hitherto , shed so much bloud of Martyres ? they that call themselues the Church of Iesus Christ & chiefly the peeuish Friars , Bishops & chiefe Bishops , and the same shal they doe , vntill the end of the word . And so Christ speaking of his second comming , when he shall come to the vniuersall Iudgement , saith : Luke 18. 8. The son of man when he commeth , shall he find faith vpon the earth ? As if he should say : no. And in the XXIIII . chapter of Saint Matthewe , he maketh a discourse hereof : verse 12. And because ( saith he ) iniquitie shal be increased , the loue of many shal be cold . And verse 24. For there shall arise false Christs and false prophets , and shall shew great signes and wonders , so that if it were possible , they should deceiue the very elect . And thinke we not , these false Christs , and false Prophets shal bee Turkes and Iewes : Christians they shal be , and for such shall they be holden : Bishops and chiefe Bishops shal be the principally as at this day they be . I haue sufficiently proued ( me thinketh ) by many examples and passages of the old and new . Testament , that the Church of God may erre , and hath erred indeede : which to our aduersaries seemeth vnpossible . Now will we resolue a doubt : and this it is : If the Church bee such , and subiect to fall into Errours , superstitions , heresies , and idolatries ( as before we haue proued ) How shall that be vnderstood which the scripture saith : That the Church is the body of Iesus Christ ; That the Church is the spouse of Christ : That the Church is the pillar of truth founded vppon the sure foundation . That the Churche is without spot or wrincle , and wholy faire : That the gates of hell shall not preuaile against her , and other like commendations and prayses thereof the word of God witnesseth ? To this may we answere that both the one , and the other may very well stand . For God neuer suffered all his Church to fall togither into Error : But rather hath alwayes reserued some good and some times also seauen thousand . As said he speaking of Elias , albeit in corners which neuer bowed the knees to Baal . Such as these , the common error , dispatched : wherewith all the Church was generally deceaued , Against this Error , such others of these spake , preached and wrote : and most times it cost them their liues : and had each one of them had a thousand liues : a thousand liues would each one of them haue lost for the same cause . That Church wherein Catholiquely and vniuersally raigned that Errour , or heresie : shee and her Bishoppes , did persecute condemned and kill them . As by examples wee haue confirmed the same . So that when the scripture saith : All Israel , all Iuda , all the inhabitants of Ierusalem turned away from God , committed Idolatrie , &c. Of such a manner ingenerall must wee vnderstand , which hath it Exceptions : for in the middest of these Errours , and idolatries so Catholique , fo vniuersall had alwayes God some particular men , whom he reserued cleane and pure from that common errour . So reserued God Moses and Iosua , and some other particular persons also which worshipped not the calfe , when all Israel ingenerall , and Aaron the high Priest him selfe , worshipped it . The same will wee say of the time of the Iudges , that God neuer forsoke his Church . The same wee say also of the times of the kings of Israel , and of Iuda . When all committed Idolatrie God raysed vp an Esaias , a Micheas , a Ieremias , an Ezechiel , a Daniel , &c. Who reproued vices and false Doctrine , and declared the truth . But which of these did not the Church , and her high priests persecute and kill . So also reserued the Lord vnro himselfe at his first comming into the worlde . A Simeon , an Anna widdowe , a Ioseph , and his spouse , the virgin Marie , mother of our sauiour . An holie Elizabeth , and her sonne Saint Iohn Baptist : which were Godly , very well thought of the true religion , and agreed neither with the Pharisies nor Sadduces nor Essees . And so the Lord in so vnhappy times , preserued his Church . And so likewise vntill now hath he preserued the same . And now also , in these lest miserable times , wherein neither faith Luk. 18 , 8. nor loue is found Matth. 24. 12. God reserueth some which oppose themselues to the tyranny of the Antichrist of Rome , and to the common errour and Idolatrie of all the Romane Church ingenerall . And so God hath not permitted that his Church hath wholly bene deceiued : nor according to his promise , I am with you vnto the end of the world . Wil he euer permit the same . Euer thē , hath God reserued fome that haue not bene deceiued with the cōmon errour : & many from time to time be enlightened : As by experience we haue seene it . God of his infinit mercy increase them , that the number of his chosen may be fulfilled , & so sinne may cease : and only Christ , without any competency of Antichrist , may reigne . So be it . Amen . I haue long dwelled vpon this fourth answere : for the matter so required : considering that many simple people , which not otherwise haue heard , nor are able to vnderstand how God who loueth his Church , would permit her so long time to be deceiued , at the least , with such a deceit of idolatrie , are in this deceiued . And so they and the rest shall see that , not to be the truth , which our aduersaries hold for for an oracle , that the visible Church cannot erre . God open their eyes , that seeing , they may see , and hearing they may heare : and so conuert and be saued . Amen . Only God is he which cannot erre , but doth euer right . But only his sonne Christ Iesus is he which sinned not , which erred not , neither was there any guile found in his mouth . Onely the word of God abideth for euer . And as often as the Church ( be she neuer so populous & apparant ) shall depart from this word of God , and shall not hold it for her squire , rule , and patterne , she shall erre . And the more she turneth away , the more shall she erre . But alwayes , when she will be gouerned thereby , she shall be established , and shall neuer erre . For the word of God saith Dauid ) is a lantern vnto our feet , and a light vnto our paths . The 5. reason wherewith they confirme their Masse is the great miracles which the Masse & their consecrate hostes haue done . Here will I recken some ( for to seeke to recken all , should bee neuer to end . Damascen , among other great & strange matters , which he citeth in the sermon of the dead ( afterwards will wee speake of these wonders ) telleth for a great miracle , a true fable and old womans tale . One Macarius ( saith he ) desirous to know the state of the dead , spake with the drie scull of one that was dead , &c. And that the same scull answered him : that the soules of the dead are not so greatly tormented whilest the sacrifice of the Masse continueth . Herehence our aduersaries conclude , the Masse to be holy and good . S. Cyprian an Author more ancient and autentike , and a martyr of Iesus Christ , reporteth a strange miracle , which in his presence happened : Thus then saith he : I my self being present : & an eye witnes therof . It chāced that the parēts of a yong girle flying , & making through great feare no reckening of their daughter , they left her with the Nurse that brought , her vp . The Nurse hauing the abandoned childe , caried her to the Magistrate gaue vnto this young girle ( before the idoll , whereunto the people flocked ) a foppe wet in the wine , that was left of the sacrifice of them which perished : This sop gaue they vnto her , for that by reason of her tende● age she could not yet eate flesh : the mother after this , recouered her child : but so much could the infant tell or declare the horrible fact it had committed , as it could not before either vnderstand , or auoyd it . It happened that the mother brought her through ignorance , when we were sacrificing ( as much to say as celebrating the supper of the Lord , which in memorie of the sacrifice , by the Lord once offered , was celebrated ) but the infant mingled with the Saints , vnable to abide our supplication and prayer , nowe with shrikes tormented her selfe , now with feruour of heart , like a waue of the ●ea , she cast her selfe to and fro as though a hangman had tormented her . And with the tokens and shewes , that the ignorant soule of her age and simplicitie might , shee confessed the conscience of the deede . But when ( the solemnities ended ) the Deacon began to present the cuppe to them that were present ( note the communion in both kindes ) and the others hauing taken it , the turne came to her ( in the time of Saint Cyprian they also gaue the cup to young children ) the girle by very instinct of the diuine Maiestie , turned away her face , shut her mouth , and forcing together her lippes , refused the cuppe . But all this notwithstanding , albeit she refused the sacrament of the cuppe , yet insisted the deacon , and cast it into her mouth . Then began she to sigh , and vomite . The Eucharist could not stay in a body and mouth which were filthy . The drinke sanctified in the bloud of the Lord ( note that he calleth the wine in the supper drinke sanctified in the bloud of the Lord ) with furie departed from the polluted intralles : so great is the power of the Lord , so hreat is his maiestie . &c. Hitherto Saint Cyprian . Of this miracle Saint Augustine also in the 23. Epistle maketh mention , reciting it there so certaine authours : and more , Saint Cyprian saith , that hee was an eye-witnesse , I assuredly beleeue that so it happened . But the same will I not say , of that recounted by Dam●scen : no● of that which now I will declare . Albeit reported by Pius the second . In the description of Europe , cap. 21. Pius the second speaking of Estiria , a prouince of Almaine , saith these words : It is said , and is a thing common among thē of Estiria , that there was a certain Gentleman , who manie times purposed to hang himselfe : which much displeasing hm , he went to a certaine learned person , to demaund remedie against this temptation . The counsell that hee gaue him was this , that he should carie his owne priest euery day to say Masse in a solitary rocke , where he dwelled . The Gentleman obeyed , and so continued for a yeere , and neuer after came into his memorie this wicked thought . Afterwards , the Priest craueth of him licence to goe , and ayde another Priest his neighbour , which dwelled in another mountaintaine neare adioyning , to celebrate the feast of the dedicatiō of the Church . The Gentleman was contented that the Priest shuld go , purposing in himself to follow speedily , & heare Masse . The Caualle●o busied now with one thing , then with another , stayed long after . In the end , almost at the middle of the day , he departed , and in the way encountred a certaine villaine , which said vnto him : The Masse in the other mountaine is already ended , and the people departed : The Gentleman sorrowing at this newes , and calling himselfe vnluckie , for not seeing that day the body of Christ : the villaine began to cheare him , and said vnto him : that he would sell him the merite , which he had gotten by hearing of Masse , if the other would buy it : and demaunded for a price of the Gentleman his coat ( for know this , that among the Papists one selleth his merits to another : as if there were some that had done more thereof then hee ought , wherewith he might do what he pleased . ) The sale made and passed , the knight notwithstanding went vp into the mountaine , and made his prayers in the Church . And as he returned , he found the villaine hanged vpon a tree , and neuer afterwards was troubled with wicked temptations . Hitherto Pope Pius the second . If this were truth , who ought not to worship the Masse ? But either it was a lie : or if it so happened , it was one of Sathans miracles , the more to blind the people with the idolatrie of the Masse . Of such miracles the Lord and his Apostles do aduise vs to beware that we bee not deceiued by them . Manie other miracles they recount , but in answering to these aforesaid , we shall haue answered to all that they can recken . And the better to answere this fift obiection , knowe we that there are two sortes of miracles , the one true , and the other false . Those that are true , are done by the power of God , for confirmation of the truth , and the confusion of falshood . Such were the miracles which God wrought by the hand of Moses , and of the other Prophetes : Such bee those which Christ and his Apostles did . Comming then to our purpose : I say that the miracles which God hath done in the most holy sacrament of the body and bloud of Christ , to make vs vnderstand that he instituted this sacrament , and that it was not humane inuention , he did them : And this did the Lord for one of these two endes : The first is to expell the wicked , impious , and vnworthy persons from this so high a Sacrament : for this end serued the miracle , which Saint Cyprian saw , and we haue declared : and others also which the same author reporteth . For what actuall sinne had a sucking infant , witout anie discretion committed , in eating a soppe moystened in the wine sacrificed vnto idols ? But did the Lord , to make vs vnderstand howe much those men , which vnworthily , and without any consideration , receiue the holy Supper , doe displease him : and that to them is it all one , to sitte at the table of the Lord , and to receiue the Sacrament of his bodie , and of his bloud ▪ or to sit at the table of the Diuell , and receiue the Diuell himselfe . If God chastised by his iust Iudgement , a sucking Babe : as Saint Cyprian reporteth , for hauing participated of the table of the Diuell , and of that of the Lord : how thinke wee , will hee punish those , that of ripe age and deliberate purpose do participate of both tables ? This young childe could not drinke the cuppe of the Lord , hauing first drunke that of the Diuels : it could not bee partaker of the table of the Lorde , and of the table of diuels . For the cuppe of the Lord is the communion of the bloud of Christ : and the bread which wee breake ( in the Supper ) is the Communion of the bodie of Christ . And what agreement hath Christ with the Diuell ? This is not mine owne inuention , they are the words of Saint Paul , speaking for this purpose to the Corinthians . 1. Cor. chap. 10. 15. So that we confesse , that God hath miraculously many times chastened those , which vnworthily receiue the most holy sacrament of the body and bloud of Christ . And the Apostle in the eleuenth chapter doth witnesse the same , when he saith : For which cause ( as much to say , as for hauing vnworthily eaten ) many amongst you are sicke and weake , and many are asleepe , that is to say , are dead . The second end that God pretendeth in the miracles which he doth in the Supper , is touching good men . In the celebration of this sacrament hath God willed sometimes to do miracles , to illustrate the same , and to shew forth the excellencie and dignitie thereof : and the more therewith to confirme the faith of the godly , that ( the Lord hauing blowne away their sinnes ) doe worthily receiue it . And not onely for confirmation of the faithfull hath the Lord in the Sacrament wrought miracles : but also hath he done them in the celebration of Baptisme . And so S. Iohn Baptist , when Christ was baptized , sawe the heauens open , and the holy Ghost visibly descending in the shape of a Doue . And this was , that the Baptist , as an eye witnesse , might testifie of Christ , and say : Behold the Lambe of God , which taketh away the sinnes of the worlde . Such miracles then admit wee , that for confirmation of our faith are done hy the power of God. The second sorte of miracles ▪ are done by the arte of the Diuell , to deciue men , and to cause them not to beleeue the true , but the false doctrine : such miracles call wee false for one of these two causes . The first is , in regard of the Authour the Diuell , who is a lyar , and the father of lyes . The second because such miracles deceiue them that beleeue them . By the arte of the Diuell did the Sorcerers of Pharaoh worke wonders , as Moses did . Of such miracles the Lord forewarneth vs : There shall arise vp ( saith he ) false Christes , and false prophetes , and shall shewe great signes and wonders : so that the verie elect , if it were possible , should be deceiued . Behold , saith the Lord , I haue tolde you before . And Saint Paule speaking of Antichrist , saith : That his comming shall bee by the working of Sathan , in all power , signes , and lying wonders , &c. Such may we thinke were the miracles of the Sorcerers of Pharaoh . Such bee the miracles which Damascen reporteth of the dead mans scull , and of the soule of Traian , and of the soule of Falconilla , that being condemned , and in hell , were saued . Of these miracles of Damascen we will speake afterwards . Such may we thinke was the miracle of the Masse by vs recited of Pius the second . In conclusion all miracles which bee to confirme a thing that is contrarie to the word of God , be false , and done by the arte of the diuell . Against the word of God is it , that the soules by the iust iudgement of God condemned and buried in hell , should go out thence and be saued . Against the word of God is it , to beleeue there is any other Purgatorie then the bloud of Christ . Ireneus , a most ancient Doctor , telleth that a certain man called Marke , a great deceiuer , and heretike , with the Sacrament of the Eucharist did strangely deceiue the simple . For he so changed the colour of the wine , that nothing but bloud appeared : and by his inchantments so greatly increased a little of the wine , that it filled the cuppe , and also ranne ouer . And another cuppe greater and more capable being brought : the selfe same , without adding more liquor , did fill it vp to the top . Shall we beleeue his heresie , because he confirmed it with miracles ? Surely no. A commandement haue we , that if an Angell from heauen shall teach vs another Gospell , another doctrine , another faith then that which Iesus Christ and his Apostles haue taught vs , wbich they haue left vs , written in the olde and new testament ; that although hee confirme it with many miracles , as did this Marke , and the sorcerers of Pharaoh , we should not beleeue him . Of this Marke maketh Saint Ierome mention , and citeth Ireneus for his author . This Marke ( saith he ) went into France , and thence passed into Spaine : and with his enchantments deceiued many , the Gentle women chiefly , whom he allured to carnall loue . Reade the epistle to Theodora , the wife of Lucinus Beticus , or Audaluz . tom . 1. If we reade the histories of the Gentiles , we shall find that they shew many and very strange miracles : in them shall wee find , that there ran riuers of bloud , that bloud flowed from the thumbe of Iupiter . Titus Liuius reporteth , that it rained flesh in Rome . Quintus Curtius saith , that when Alexander besieged Tyre , the bread commonly did sweat bloud . And other infinit miracles to confirme their idol worship , may the Gentils alleage : notwithstanding these miracles , their idoll worship is wicked & detestable . And such be the miracles which our aduersaries recount to confirme their Masse : their transubstantiation , their idolatrie , wrought by arte of the diuell to confirme false doctrin , deceiue the simple , and if it were possible , the verie elect . The sixt reason wherewith they confirme their Masse , is : to say that in the Masse are many good things , taken out of the holy scripture : as are the Epistle , the Gospell , the Hoc est corpus meum , &c. To this obiection we may answere : That suppose , that in the Masse there bee some good things taken out of the holy scripture : it followeth not therfore that the Masse is good : for so should sorceries , witchcrafts , and inchantments be very good . For in them the name of God , the name of the Father , of the Sonne , and of the holy Ghost is very often named . And no sorcerie , witcherie , or inchantment is there , wherin these names with many epithites and properties are not named . And the witches ( that these names may haue the more efficacy ) doe name them in tongues , which they themselues vnderstand not : in Hebrue , Greeke , and Latine . All goeth backward , wherein our aduersaries do imitate the witches . For all the Masse almost they say in Latine , mingling with it some Greeke words , as Kyrie-eleyson , Christe-eleyson : He brue do they also mingle with it , as Sabaoth , Hosanna , Alleluia . But Christ when hee celebrated his supper , all whatsoeuer he spake , in the vulgar tongue did he speake it , that all the Apostles , simple men , might vnderstand , and speake the same . From hence we conclude , that it sufficeth not that the Masse , because it hath some good thinges in it , should therefore be holy and good , how much more good then this there is in the Masse ▪ is so corrupted and endomaged with superstition and idolatrie , that it can do no good , but much euil . or as a litle leuen doth leuen the wholle lumpe of dough , & as a litle poyson doth corrupt the best meate that is in the worlde and the most excellent wyne yf neuer so litle they cast into yt killeth him that drinketh it ▪ as Examples wee haue in our Spanish Alexander 6. who by the errour of his seruitour drunke the poysoned wine , which he had prepared to kill some Cardinals , that he had inuited , and thereof dyed ) euen so also , the same things , which of their owne nature be good , placed in the Masse are poyson , which destroy . This will we afterwards examine , and chiefly that which our aduersaries themselues , affirme to be most holy ; and of the Masse , the holinesse it selfe , which is , Hoc est corpus meum . For now ( say I ) they apply it not to the purpose , that Christ sayd . So contrarie , say they it , to the institution of Christ , and in a strange tongue , which the people vnderstand not , that it infecteth him that heareth it . And if you beleeue their Hoc est corpus me●m , as they vnderstand it , into a terrible heresie shall yee fall : As a little beneath , when we shall speake of the fourth domage of the Masse we will declare . That which our aduersaries conclude , that the Masse is good , because many good things be in it , euidently appeareth by that we haue said , to be false . The seuenth reason wherewith they maintaine their masse is , that the sacrifice of the Masse was figured in the sacrifice , which Melchisedech made , who being Priest of the most high God , offered vnto God bread and wine . They say also that Malachy chap. 1. vers . 11. speaketh thereof , as wee haue before alleaged . Concerning that which they say of Melchisedech , it shall bee needfull that they reade and consider the historie , as Moses setteth it downe . Whereof the Apostle maketh mention , and applyeth it to Christ , whose figure ( saith hee ) Melchisedech was . Moses declareth that Abraham returning from that notable victorie , which against foure kings , God had giuen him . Melchisedech king of Salem , brought forth bread and wine : he saith that Melchisedech was Priest of the high God. Our Aduersaries hearing that Melchisedech was a priest , and that he offered bread and wine : from hence they conclude , that this bread and wine he offered in sacrifice vnto God , and that this was a figure of the sacrifice of the Masse . Whereunto we answere : that Melchisedech offered not bread nor wine vnto God : but brought it forth , or to speake better , caused it to be brought forth : for this is the force of the word which Moses here vseth : which very well agreeth with our Spanish maner of speaking : Hee brought forth , or caused to be brought forth bread and wine . If you will aske me why made he bread and wine to bee brought forth ? I will tell you , to refresh Abraham and his people , that came wearied from the slaughter , and hungry in the way which he made . For confirmation of that which I say , I will content my selfe to alleage Saint Ambrose and Saint Ierome . Thus then saith Saint Ambrose vpon the seuenth chapter to the Hebrues . No new thing should it be , if Melchisedech went out to meet Abraham the Conqueror , & brought him bread and wine for the refreshing as well of him , as his fellow souldiers . The same , word for word saith Saint Ierome . You see heere , wherefore serued the bread and wine : which Melchisedech caused to bee brought forth . What agreement then hath the bread and wine of Melchisedech , with the accidents I say , Because they denie any substance of the bread and wine in the Masse . Melchisedech , saith the Apostle , was the figure of Christ : and sheweth wherein ; but hee maketh at all no mention of the sacrifice of bread , nor of wine : for in this Melchisedech was not the figure of Christ , sith neither the one nor the other offered the ●acrifice of bread and wine . In three things ( if we note well , that which the Apostle saith , ) shall wee finde that Melchisedech was the figure of Christ : the first , in that Melchisedech was a king , and not after a sort , but King of Righteoufnesse and Peace : in this was he the figure of Christ , who onely is the true King of righteousnesse and peace . The second is , that Melchisedech was a Priest , not as the Leuiticall priests , which being mortall , one died , and another succeded him : but Melchisedech was eternall : and therefore his sacrifice was eternall : as of him the Apostle thus speaking , doth say : Without father , without mother , without kindred , which neither hath beginning of dayes nor end of life : But is likened vnto the Sonne of God , and doth continue a priest for euer . You see here , how Dauid speaking with his Lord the Messiah , which is Christ : saith vnto him , Thou art a Priest for euer after the order of Melchisedech . Psalm . 110. 4. As much to say , as in that Melchisedech was thy figure and likenesse . As Mechisedech ( in that he was a figure of Christ ) was an euerlasting Priest , so thou also the Messiah , art the same . That which the Apostle saith , that Melchisedech was without father , without mother , is to be vnderstood , insomuch as he was the figure of Christ : for otherwise had he father and mother : and so think some that Melchisedech was Sem. The Priests after the order of Aaron were mortall , and none of them continued for euer : but he of the order of Melchisedech is immortall and euerlasting . Of the order of Aaron were there many : but of the order of Melchisedech was there but onely one , the same Messiah our redeemer and Lord : who in that he is the eternall son of God , hath no mother : & in that he is man , borne in this world , when the fulnesse of time was come , hath no father : and as hee is eternall , so shall his priesthood be eternall . Euery day sing they in their euensongs , Iurauit Dominus , & non poenitebit eum . Tu et Sacerdos in aeternum secundum ordinem Melchisedech . But I call their owne consciences to witnesse that dayly sing it , if they vnderstand that which euery day they sing . Of this order of Melchisedech expect no other priests then Christ . But Antichrist is he that shall so terme himselfe to be ( as he saith ) the vicar of Christ . Hee , and all his shavelings and fatlings will say themselues to be Priestes after the order of Melchisedech : and not after the order of Aaron . But so are they not after the order of Melchisedech , sith there is no more but one , which is Christ : as little are they after the order of Aaron , seeing with the death of Christ ceased the Leuiticall priesthood . What priests then be the Papists ? After the order of Baal : and so they be enemies of God , and of his Prophets , which preach against idolatrie . The third thing that the Apostle noteth , wherein Melchisedech was the figure of Christ , is : that Melchisedech , by reason of his priesthood , was much more excellent than Abraham : and so , as the greater , blessed Abraham . And Abraham himself acknowledging this maioritie and superioritie , gaue vnto him the tithes of the spoyles . Such a one truly is Christ , vpon whom the redemption , righteousnesse , & sanctification , not of Abraham only , but of all the faithful also , doe depend . Here see you the things , wherin ( may we beleeue the Apostle , a vessell of election ) Melchizedeck was the figure of Christ , No mention at all maketh he , of the sacrifice of bread nor of wine ; which we doubt the Apostle would haue done , had Melchizedeck in this bene a figure of Christ . The place which they cite of Malachy , saith thus : For from the rising of the sun , vntill the going downe of the same , my name ( is great among the Gentiles . And in euery place shal be offered to my name pure incense , and Myrrach ( which we translate , present or guift ) The common edition , wherunto our aduersaries giue more credit , then to the Ebrew text , translateth : Et in omni loco sacrificatur & offertur nomini meo oblatio munda . To wit : And in euery place is sacrificed and offered to my name , a cleane offering . Here hence they conclude : that this cleane offering which in euery place , is sacrificed , and offered is the sacrifice of the masse . But the Masse , being a profanatiō of the holy supper ( as before we haue proued ) it cannot be a present , nor offering , which is offered to God ; nor acceptable to him : whereof it followeth , that this Incense , and present . Of which speaketh Malachy is another thing farre different from the Masse : It is ( say I ) the sacrifice , not expiatory , but Eucharistical , of prayse and thanksgiuing , which the faithful euery day , and moment , doe offer to God As before wee haue said , in the one hundred forty one Psal . and 2. verse . The Prophet vseth these two very names which we translate Incence and offering . The which place , none vnderstand of the Masse : because the Prophet saith . An euening sacrifice ; But their Masse is said in the morning . It is no new thing with God , when his people , his priests and princes , prouoked him with their superstitions ; and Idolatries , to threaten them , that he would forsake them : that he would nought esteeme them : that he would take vnto himselfe another people , which should serue him much better . Of whom , he would haue great regard . S. Paul alleageth to this purpose , a notable passages when he saith : But I say , hath not Israel attained to knowledge ? First Moses saith , I will prouoke you to ielousie with a people which is not mine : with a foolish people I will prouoke you to wrath : also Esaias is bold to say : I was foūd of those that sought me not , I was manifested to them , that enquired not for me &c. The same doth the Lord , in the place of Malachias : which we haue in hand , forsaking the Iewes , he saith I take no pleasure in you ( saith the Lord of hostes , neither do I regard the offerings of your handes . You see here , how he forsaketh the Iewish people : And then in the following verse , hee admitteth the Gentiles , saying : For from the rising of the sunne vnto the going downe of the same , my name is great among the Gentiles : And in euery place shal be offered to my name Incense , and a pure offering , Then saith God : That his Church should now no more be straightned in Iudea : But that it should extend throughout all the world . Which was fulfilled , when the Lord sent his Apostles throughout all the world , to preach the Gospell to euery creature : Then did Malachy prophesie the calling and conuersion of the Gentiles : which hartily conuerted ; should offer Incense , and a pure offering vnto God. That is to say : That they shall serue him , with spirituall worshippe and seruice , and shall worship him in spirit and truth : and not in this mountaine , nor at Ierusalem ( As said Christ to the woman of Samaria ) but throughout al the world The prophets when they will speake of the calling of the Gentiles , are wont to signifie the spirituall worship , Whereunto they exhort them , by the ceremonies of the lawe : And in stead of saying , that all the people should turne vnto God , They say : That they shall goe vp to Ierusalem . In stead of saying , that all the people of the South and of the East , shall worship God : they say , that they shall offer for a present the riches of their land . To shewe , the great and abundant knowledge , which he was to giue to his faithfull , in the kingdome of Christ , they say : That the Daughters shal prophesie , the young men shal see visions , & old men shal dreame dreames . So now Malachy willing to say , that the Gentiles shall worship God in spirit , and in truth , saith : that they shall offer Incense and an offering , which bee things which God in the lawe commaunded the Iewes to offer vnto him , and addeth , pure : to denote , that this Incense and offering is not to be carnal but spirituall . What agreement hath this with the Masse ? Which is a diuelish inuentiō , & prophaneth the holy supper ? Other places of the scripture alleage they for confirmation of their Masse : But with as great faithfulnesse , and as much to the purpose , As these two , of Mechilzedeck and Malachy , which by that is said may easily be answered . The 8 reason wherewith our aduersaries do magnifie their masse , is for the great good & profit that therof they receiue : And of al these reasons , & others such like which they alleadge , they cōclude : vs to be heretiques & dogs worse thē Iewes & Turkes : Because , we so shamelesly speake against the Masse ; which Iesus Christ instituted , his Apostles said , & all the Church Catholike vnto this day hath celebrated &c. They say then , that besides the oblatiō and sacrifice which Iesus Christ hath made vppon the Crosse , of his body and of his blood for remission of our sinnes , to reconcile vs with God and to obtayne for vs life eternall : hee hath ordayned the Priestes , which be successors of the Apostles : to consecrate in the Masse , the bread and wine : to transubstantiate it in the body and bloud of Christ : to sacrifice and offer vnto God the father , that body and that blood for the remission of our sinnes and to obtaine all that is necessarie for vs , both in body & soule . And what greater good then this ( say they ) can be ? This sacrifice ( say they also ) doth much profit the dead , to allay the paines , which they haue to suffer , and doe suffer in purgatory As we cited before of the dead mās scul of Macharius reported by Damascen . Who so lusteth to knowe the profits of the Masse , Let him read the Spanish houers , & he shall find very many . Amongst others there mentioned , be these which follow , as much worth is the masse , as is the passion of Iesus Christ . Also that he which heareth it waxeth not old , whilst he heareth it . Also that hee shall not loose that day , the light of his eyes Also that he shal not die an euil death : also that he which shal haue seen the body of the Lord , if that day he shal die sodenly , that it is taken for comunicating , & he may not feare to be condemned . And al this say they that S. Iohn Chrisostom , S. Augustine S. Ierom say ; for they knew how to raise false testimonies . These Articles of faith , haue the inquisitors of our countrey of Spaine many yeares ago yeelded to goe among the houers , which cōmonly are praied . And if now they haue caused thē to be taken away , and not suffered them to be printed : in this yet doe they shew their ignorance that for so many yeares , they haue suffered and commanded , that with their license they should print them . The cause that they now fall in account is : that so grosse , and abhominable lies , more serue at this day to make wary the people , then to deceaue them ; And therefore permit they such things more , to be printed . We say then , that the Masse procureth vs no good at all , but great mischiefe rather , As after we shall see . Now that we haue answered to the reasons wherewith our aduersaries thinke to mainetaine their Masse , for more confutation thereof , we will now likewise set downe some notable domages which it causeth , and great aduersaries , which necessarily follow the popish Doctrine of the masse . And I will not be much curious in seting down here al the domages & absurdities which follow of the masse : for that should be neuer to end . Only wil I set down such as most fitly come to mind for the presēt . I say then , that the Masse causeth many domages . First it prophaneth the holy supper of the Lord , suppressing and despising his death & passion . 2. In it , they inuocate the dead saints . 3. In it dead saints are placed for intercessors . 4. The priests that saith it , holde hee intention to consecrate or not , and the people that heare it commit idolatrie . Fiftly , The Masse mainetaineth many other abuses , besides the Idolatrie of transubstantiation : As the worshipping of Images , and the inuention of Purgatorie , which is a common cutpurse . Sixt. In the masse defraud they the people of the halfe of the Sacrament , and this halfe doe they giue seldome and wickedly . Seuenthly . And put case the Masse were good ; yet is it said in a straunge Language which the people vnderstand not , and with such gesture mouing childish toyes , & apish fopperies that rather prouoke laughter , then deuotion . These seuen domages wee proue by the same order , as we propounded them . And that the masse derogateth from the passion of Christ , is clerely sene . For the Masse which for this cause was ordayned , that a hundred thousand sacrifices should euery one day be offered , what doth it pretend ; but that the passiō of Iesus Christ , wherin he offered himse●●e , and this once by one only sacrifice remaineth buried and cast in a corner ? Who will thinke to be redeemed by the death of Christ , when he shall see a new redemption in the Masse ? Who will beleeue his sins to be pardoned by the death & passion of Christ , when he shal see a new remission of sins in the Masse ? Inuocation is a high worship & seruice , which is only due to God. For in him only we beleeue , how saith S. Paule shall we call vpon him in whom we haue not beleeued ? So that inuocation presupposeth faith , & such a faith as is founded vpon the word of God , the Nicen creed , they sing in their Masse , which beginneth Credo in vnum Deum . I beleeue in one only God. If in one only God we ought to beleeue , one only God ought we to inuocate : The which inuocation being done in faith , God promiseth that he will heare it . Whosoeuer shall call vpon the name of the Lord ( saith Ioel ) shall escape &c , As S. Paule Rom. 10. 13. and Saint Peter Acts 2. 21. doe interpret it , shal bee saued . Also that only God ought to be inuocated , is by this reason proued . Sacrifice is only due to the true God ( this our aduersaries will not deny ) inuocation is a sacrifice . As saith the Psal , 50. 14. Sacrifice vnto me praise : or as saith the common edition , The sacrifice of praise : The sacrifice of praise commendeth the Apostle Hebr. 13. 15. and Hosea 14. 3 , that we shal offer to God. Therefore Inuocation , sith it is a sacrifice to God onely , ought it to bee offered . But our aduersaries forsaking the fountaine of liuing waters , haue digged them broken cesternes which can holde no water . They leaue to call vppon God , and inuocate the Saints . And Saints sometime also , that it is not knowne who they bee ; and some of them , it may bee , that are burning in hell . An example haue we hereof , in the prayer of S. Roccus , which togither with the Crowne of our Lady in the 1581 yeare was printed in the house of Iohn Gutierres in Siuell . The praier saith thus God which to the blessed Roccus diddest promise a table which an Angel caried that hee which shall pittiously inuocate him , may not bee offended with the affliction of the pestilence , &c. This prayer of Roccus , I put for example , because it came first to hand . Many other examples may bee drawne from their Masses . For what doe they in all their prayers , which they make to the Saintes : but call vppon them , requesting them to doe this or that ? There is no commandement either in the olde or newe Testament , wherein God commandeth vs to call vpon any other then himselfe . Call vpon me ( saith God ) in the day of trouble , and I will heare thee , and thou shalt honor me . He neuer saith , Call vpon such , or such an Angel , vpon this or that other Saint , vpon Abraham , Samuel , Dauid , Esay , &c. Iesus Christ , when his Apostles besought him to teach them to pray , did not command them to call vpon his mother , vpon such or such a Saint : but he commaunded them to call vpon God : and of him should they demaund whatsoeuer they had need of , as well for the body as the soule . All which is contained in the prayer that he taught them , Our Father , &c. And as there is no commandement to call vpon any other , then vpon God : So is there no example of any the faithfull , either in the old or newe testament that hath called vpon any other then God alone . Secure wee are of the infinite goodnesse , loue , and power of God. Assured we are , that wheresoeuer wee shall be , albeit in the belly of the whale , or in the fierie furnace , and shall call vpon him , he heareth vs. But of the Saints will we not say so much , whose goodnesse , charitie and power is limitted , and communicated of that infinite . Only God is infinite , and so is in euerie place . The Saints be finite , and therefore cannot be in euerie place , & so can neither heare nor see our miseries and necessities . And seeing we intreat of inuocation , reason would wee should say something of prayer , because inuocation is so commonly called Prayer is a certaine familiar conference & discourse , which the faithfull soule hath with her God : wherein she sheweth all her necessities : that he is as a Lord , may not only beare thē , but also as a father may prouide for them , and beleeueth that his Maiestie will so do , and so he doth the same . Prayer is a lifting vp of the soule vnto God. Prayer is a ladder , by the which , the soule mounteth from this vale of teares , from this gulfe of miseries , and pierceth all the heauens , and stayeth not vntill it present it selfe before God , and propose vnto him all her necessities , beleeuing as a good father , that he will prouide for them . This Ladder of Prayer hath foure stages . The Ladder of Prayer . 1 Necessitie constraineth vs to pray . 2 The Commandement of God commandeth it . 3 The Promise maketh vs assured to be heard . 4 Faith obtaineth that which is prayed for . Man of his owne nature and condition is so euill of himselfe , so haughty and proud , that did not necessitie constraine him , hee would neuer subiect himselfe to God , nor yet call vppon him . For this cause sayd Dauid , Psal . 119. verse 71. It is good for me that thou hast humbled ( or cast me downe ) and a little before hee had sayd , Before I was humbled ( or abased ) I went astray . The good which Dauid drewe of this de●ection , and euery Christian ought to drawe the same , is that hee humbled himsefe before God , and called vpon him . The Saints seeing themselues oppressed with afflictions and sorrowes , doe acknowledge their offences , and call vpon God. So did Dauid , when he said , When I was in trouble I called vpon the Lord , and he heard me . But when the wicked be afflicted , they blaspheme against God , and dispaire . This is a marke by which the children of God doe differ from those which bee not his . The second stage is , that God commaundeth vs to call vpon him , Call vpon me in the time of tribul●tion , Pfal . 50. 15. The third stage is , That the Promise doth make vs assured to bee heard . And so when God commaundeth Dauid to call vpon him , hee promiseth that he will deliuer him : and addeth , that when the afflicted calleth vpon God , hee doth him great seruice , And thou shalt honour me saith he . Also Psal . 91. vers . 15. hee saith : He shall call vpon me , and then promiseth , and I vvill heare him : I vvill be vvith him in trouble , I vvill deliuer him , and glorifie him . In diuerse places doth the holy Scripture promise , that hee which shall call vpon the name of the Lord , shall bee saued : but in no place doth it promise ayde , succour or saluation to him that shall call vpon any other ( be hee neuer so holy ) then God. The fourth stage is , Faith obtaineth that which is prayed for . Whatsoeuer ye desire when yee pray ( Christ sayth , Mark. 11. 24. ) beleeue that ye shall haue it , and it shall bee done vnto you . This faith had Dauid , Psal . 4. 4. when hee sayd , The Lord will heare me when I call vpon him . The eleuenth chapter of the Epistle to the Hebrues confirmeth this with many examples . Reade this whole chapter , for therein is liuely set forth the power and efficacie of fayth without the which ( saith he ) it is impossible to please God. If the heart bee not sincere , simple , and pure , albeit one crie vnto God , he will not heare him : as he heard not Esau , albeit he prayed with teares : neither heard he Saul , nor many others of a double heart : and to make the heart perfect , only faith sufficeth : Faith then is that which obtaineth that which we pray for . The commandement which commandeth vs to pray is of God , and not of the creatures . The promise which maketh vs assured to be heard , God , & not the creatures , maketh . The faith that obtaines that which is prayed for , is faith in God , and not in the creatures . Hereupon & with great reason , will we conclude , that this ladder of prayer which hath such stages , bringeth vs not to the creatures , but to the creator , to only God omnipotent . Him only let vs worship , him only let vs call vpon , to him onely let vs pray : for so doing , sure we are we shall not be confounded . He grant vs the grace that we may truly feele our necessitie and miserie , and feeling it , may call vpon him , being assured , that for his goodnesse & promise sake , and for the sacrifice wherewith his only begotten sonne reconciled vs to him , he will heare vs. There is no Masse which is not full of intercessions of Saints , and the Priest also which saith it , presumeth to be a mediatour and intercessour with God , that he may pardon the sinnes of those , for whom he saith his Masse , be they quicke or dead . And not for men onely intreateth hee , but also for Christ himselfe , praying the Father to receiue and accept him , as hee accepted the scacrifice of Abel , Abraham , and Melchisedech . Whereof we will entreat in the fourth domage which the Masse worketh . Yet is there no other mediator but Iesus Christ alone . The reason is this : for he that is to be a Mediator , must be in hand with both parties , between whō he is made a mediator , for if he be in hatred , or is not welbeloued with one of the parties , he shal neuer preuaile : for suspected shal he euer be holden . For this cause was it meere that man hauing offended God , and being to be reconciled with God , it was needfull ( I say ) that the reconcilour , Intercessour , aduocate and mediator , should bee verie God and very man : for had hee bene onely man , hee should haue bene a sinner ; conceiued and borne in sinne , and so should hue nought preuailed with God. And had hee bene God , and not man , hee could not by dying haue satisfied the iustice of God ( as dyed our Mediatour and Intercessour Christ , and dying , satisfied and payd all whatsoeuer man ought to the iustice of God ) Like as sinne for being committed against the infinite God , was infinite : so was it meete , that the wages of that sinne , should be infinite : and so the infinite God and man Christ , perfourmed the same . No other intercessour , nor mediator is there to obtaine of the Father pardon of sinnes , but Christ alone : for as there is but one God : so is there but one Mediatour betweene God and man , the man Christ Iesus : as sayth Saint Paul. He onely is the Mediatour of the new testament : as in many places of the Epistle to the Hebrues , the Apostle doth witnesse . The same which we said of inuocation , say we also now : that there is no commandement of God , which commandeth to put the dead Saints for intercessours : neither is there any example in the olde or newe Testament , that anie of the faithfull hath put them for intercessors . To seeke bread beyond wheate may we not goe : for better bread then that of wheate cannot be . Wee may not leaue a certaintie for a thing vncertain . Assured we are by the word of God , that Iesus Christ is our Intercessour : that the Saints are the same wee see not by holy Scripture : and it not appearing vnto vs , yet ( doubting without faith ) will we put them for intercessours . And whatsoeuer proceedeth not of faith is sinne , as saith S. Paul to the Romans . And writing to the Hebrues , he saith : Without faith it is impossible to please God. Whereupon we conclude then : that Christ onely wee ought to put for our intercessour : and that the Masse doteth in putting for intercessour another besides Christ , to obtaine remission of sinnes , and not Christ onely in dying was our Mediatour . But now also is he the same : as Saint Iohn in his catholike Epistle , saith : Little children , these thinges haue I written , that yee sinne not : And if anie man sin , we haue an aduocate with the Father , Iesus Christ the righteous , &c. Had there bene more Aduocates then one , Saint Iohn would doubtlesse haue sayd , We haue Aduocates , and would haue named them . But as hee certainely knew , that there was but onely one Aduocate , he sayd , We haue an Aduocate , and nameth him , Iesus Christ , and addeth , The righteous : By which tytle all other men he excludeth : all which ( none excepted ) of their owne nature are the children of wrath ; conceyued and hardened in sinne , in the belly of their mothers : as , that holie Prophet king Dauid witnesseth . This doctrine so wholsome and full of consolation , that Iesus Christ , now is , and hereafter wil be our mediator and Intercessor , hath Sathan obscured and for many yeares buried it in the church . Who was he that seeing himselfe in necessity and misery would remēber Iesus Christ to put him for an intercessor & aduocate with his father ? Some ran to one he or she Saint , others to other : according to their zeale & according to their foolish deuotion and sometimes put they those for Intercessors , whose soules were burning in hell . With the Popes is it no new thing to discannonize these whom other Popes haue canonized for Saints : For example . Pope Boniface 8. that discannonized Hermanus Ferrariensis , comaunding him after he had 30 yeeres beene buried , to be vntombed and burned ; during all which time he had bin holden for a Saint & was inuocated of al , contrariwise a Pope hath bin which cannonized him for a Saint , whom others condemned for an heretike . S. Ierome and Pope Damasus condemned for an Arrian Pope Liberius , but Gregory 7. did cannonize him for a Saint . Their Mule being sicke , they call vpon S. Polonia : when they haue fore eyes , S. Lucie : for the throate they inuocate S. Blase : for the pestilence , S. Roccus . They go yet further , and shamelessely for their filthy lusts , put they Magdalen for intercessour : the barren put for intercessour , whom thinke you ? the great gyant Saint Christopher : whose legend for being so fabulous , Pope Pius the third commanded , to be taken out of the Roman Breuiarie , which he caused to be corrected : as in the life of Marcellus the second before wee haue noted . How many kingdomes , how many prouinces , how manie people , how many houses , how many persons there bee , so manie protecting Gods haue they , whom they put for their intercessours . God our maker , and Iesus Christ our redeemer sleepe . Hereof complaine the Prophets , and chiefly Ieremie , when he saith : For according to the number of thy cities vvere thy Gods , ô Iudah . Blessed be the Lord , who by his great mercie hath pleased in these latter times , to shew vs so great mercie , as to renew and raise vp againe this doctrine so admirable and full of consolation : the which in the time of darkenesse , of ignorance and superstition was dead ( as it were ) and buried : Here will I briefly recite a chaunce , that vpon this matter happened . It is now thirty sixe yeares past , that one conferring with a graduate , with a maister in Israell : among other things , sayd vnto him : that Iesus Christ was now also our Aduocate . The maister wondred at that which was said , it seeming to him to be new doctrine , for that neuer such had he heard or read . The other seeing him wonder , wondred at his wonder , and for confirmation of that he had sayd , alleaged vnto him the place of S. Iohn , We haue an aduocate with the father Iesus Christ . &c. Saint Paul confirmeth this doctrin , Rom. 8. 34. speaking of Christ , he saith : Who is at the right hand of God , & maketh request ( or intercession ) for vs. And Heb. 7. 25. Wherefore hee is able also euerlastingly to saue them that come vnto God by him , seeing he euer liueth to make intercession for them . Well beleeued this Maister that the Saints were Aduocates : but that Iesus Christ was the same , he neither beleeued , nor knewe . If he being a Maister in Israel , was ignorant of this what shall wee wonder if the ignorant people know it not ? What shall we maruell if silly old women do not knowe it ? That which I say : that there is no other intercessour but Christ , I meane it as touching the obtaining of remission of sinnes : for otherwise one may and ought to pray to God for another . And so S. Paul recommendeth himselfe to the prayers of those to whom hee wrote , that they should pray to God for him . And the same Apostle besought God for them . Should the Priest say , that in saying his Masse , he so prayed to God , as the Apostle prayed for them to whom he wrote : such a prayer ( were it done in faith ) should be good . But to presume to be an intercessour , and to sell his sacrifice for as much vertue and efficacie , as the death and passion of Christ it selfe . This is intollerable & ouermuch pride . Let them begin to hūble thēselues , & to giue glory to God , who only pardoneth sins , & this doth he by the only intercession of Christ , & by the vertue of that only sacrifice , which he once , & no more offred to his father . The fourth domage , which we say the Masse worketh , and this passeth and ought no way to be supportted . That is , the Priest which sayeth it , and the People that heare it commit Idolatry . How great a sinne is Idolatry and how much more God abhorreth it then any other , we haue already declared in our first Treatise . The Priest ordayned for the Masse ( say our Aduersaries ) hath authoritie and power from Christ and his vicar the Pope , that in saying the words of consecration ( as they call them ) Hoc est enim corpus meum ( so that hee say them super debitam materiam , ouer a competent matter , and with intention to consecrate ) he changeth , conuerteth , transformeth and transubstantiateth ( this last word is it that best pleaseth them ) the bread into the body of Christ , and the wine into his bloud . In such sort , that be the Priest what ye will , liue hee a letcher in mortall sinne ( as the most part of them do ) be he the greatest and most infamous villaine of the world , yet for al this , say they , that this authoritie he hath , to bring Christ from heauen , in finishing the words , Hoc est corpus meum , and to put him into the place where the bread and wine were : so that no more bread , nor no more wine remaine ( for the substance of the bread and of the wine is vanished and gone to nought ) but the body and bloud of Christ : the which is there trulie , really , corporally , and carnally ( these be their proper termes ) as bigge , and as great , as corpulent , and as large , as hee was vpon the crosse , when hee dyed for vs sinners . This is their doctrine . And because we beleeue not these straunge things which be contrarie to the word of God , and contrarie to that which the ancient Doctors haue taught ( as we will prooue it ) they condemne vs for heretikes , they persecute vs most cruelly with fire and bloud , worse then were wee Iewes or Turkes . But another more strong then they , to their griefe , hath defended , doth defend , and will defend vs from them . Who listeth to know more of the roote of this doctrine , let him reade their new Councels , wherein the Popes by their Legats tyrannically haue gouerned . Let him reade their Decrees , Decretals , Sextos , Clementines , and Extrauagants , there shall hee find it at fall . Let him not reade the Scripture for in it shall hee finde nothing at all to confirme such wonders . Scotus , one of the chiefe and principall pillers of their Church sayth ; That albeyt the priest were not attyred to celebrate : nor in the state of grace : nor ouer any Altar : but should saye the fiue wordes or the foure , leauing out ( Enim ) ouer all the bread that is in the market or in the Pantry : and ouer all the wyne that is in the Sellar ; how much bread so euer should be in the pantrie or in the market , so that he had intention to consecrate ) should be in that very moment conuerted & transubstantiated into the body of Iesus Christ : and all the wine of the sellar by the vertue of the wordes spoken and pronounced by the Priest , should be conuerted into the bloud of Christ . Herehence it commeth that no bread , but the body of Christ remayning in the sacrament in their Sagrarios or pixes do they keepe it , that when anie shall be sicke , they may with torch-light carie it in procession , that the diseased may adore and receiue it , for the saluation of his soule . Iesus Christ ( say they ) is in sort as we haue said , not onely in one Masse , but in an hundred thousand more also , if so many could bee said in one moment . And whole Christ is not in all the Host only : but also in euery small parcell , how little soeuer it be : so that Christ is in the host as the soule is in the body : all in all , and all in euery part thereof . This their doctrine of Transubstantiation they confirme , first with the omnipotencie of God : that seeing God of nothing could create something , the heauen and the earth , and whatsoeuer is therein contained , how much more can he cause one thing to be conuerted and transubstantiated into another . 2. They say : that seeing Iesus Christ is the infallible truth , it is meete that that which he saith must be in sort as hee spake it : and sith he saith , Hoc est corpus meum , This is my body : they now inferre , that the bread is no bread , but the body of Christ . 3. For confirmation of their opinion , they also alleage the sayings of Doctors . In answering to these three reasons wherewith they confirme their Transubstantiation , me seemeth wee shall haue answered to all , whatsoeuer in this matter they can obiect vnto vs. That which they say of the omnipotency of God , God forbid that we should once denie : we confesse it : and it may be , and also ( without may be ) much better then they . With all our heart we do also confesse that which the Creed saith , I beleeue in God the Father almightie ( all sufficient ) that which we say , is , that from the power to the deede , is no good maner of argument . God in that he is omnipotent , may eftsoones drowne the world , as he did drowne it in the time of Noah : and the malice of our times is no lesse , but much more then that of that time . Notwithstanding his omnipotencie , and notwithstanding our extreme malice , we know that he will not drown it , because so promised he to Noah , when he sayd , My couenant will I establish witb you , that from henceforth all flesh shal not be rooted out by the waters of the floud , &c. And to seale and confirme this promise , God gaue him the Bow in the cloudes , for a signe of this couenant , &c. Reade the historie . To this same purpose is it sayd in the Psalm . 140. 9. that God set a bound for the waters , ouer which they shal not passe , nor turne againe to couer the earth . And God speaking to Iob concerning the sea , chap. 38. 10. saith , I established my commaundement vpon it , and set barres and doores : and said : Hitherto shalt thou come , but no further , and there shall it stay thy proud waues . Here you see , that albeit God of his absolute power can drowne the whole world againe , yet will hee not drowne it . So then say we now , that Christ could doe that which they say , annihilate the substance of the bread , and be transubstantiated into it . But we say , that he will not do it : because he will remaine sitting at the right hand of his father in heauen , and according to his humanitie , according to his flesh which he tooke of the Virgin Mary , according to the flesh wherein he dyed , wiil he neuer descend hither , vntill he come to iudge the quick and the dead . And so to this end sayd he to his disciples : The poore ye shall haue alwayes with you , but me shall ye not haue alwayes . For fortie dayes passed after his resurrection hee ascended into heauen , & sitteth at the right hand of the Father , &c. Very well did his Apostle S. Peter vnderstand this , when in a sermon which he preached at Ierusalem , hee sayd : Whom ( meaning Christ ) the heauens must containe vntill the time that all things bee restored . And this is an Article of our faith , which in the Creed we confesse . That Iesus Christ is ascended into heauen , and sitteth at the right hand of God the Father , from whence shall come to iudge the quicke and the dead . Then will he not come to transubstantiate the bread into his body . So our aduersaries be heretikes , denying in deed this article of faith , which with their mouth they confesse in the Creed . Hereuppon let vs nowe conclude , that Christ can , but hee will not , transubstantiate himselfe into the bread , but will sit at the right hand of the Father , vntill he come to iudge , &c. As the holy Scripture doth witnesse it , and in the Creed wee confesse it . The second reason wherewith they confirme their Transubstantiation , is , That Iesus Christ is infallible truth , and therefore of necessitie that which hee sayth must bee as hee saith it : He saith , This is my body : Then it followeth , that that is his bodie : and if it be the body of Christ , it is not Bread. With Esayas , chap. 53. verse 9. and Saint Peter , chap. 2. vers . 22. confesse we , that Iesus Christ neuer sinned : we also confesse , that vntruth nor deceit was euer found in his mouth : For he is that which of himselfe he saith , Ioh. chap. 14. verse 6. The way , the trueth , and the life . Wee also confesse , that with his owne mouth he hath sayd : This is my body : and so beleeue we that it is . For should wee denie that which our King , Prophet , and Priest affirmeth , we should not be Christians . Thus farre agree we with our aduersaries . The difference that is betweene them and vs , is as touching the maner . How or in what manner , that which Iesus Christ by the meane of his minister , in the holy Supper doth giue vs , is truely and really the body and bloud of Iesus Christ . For the better vnderstanding hereof , it shall bee needfull to vse the distinction which the Lord vseth in the sixth chapter of the Gospell of Saint Iohn . That there bee two maners of eating the bodie of Christ , the one carnall , the other spirituall . Commonly when the Scripture opposeth the flesh to the Spirit , by the flesh it vnderstandeth the parte of man that is not regenerate , nor subiect to the lawe of God. So call wee men without the knowledge of God , carnall , naturall , and sensuall men : But it is not heere so to bee taken . By the flesh is vnderstood the same flesh of Christ it selfe , ioyntly with his blood , bones and sinewes , and which Iesus Christ took when he was borne , and liued in this world , when he dyed , and rose againe , &c. The second maner of eating which is called spirituall , is : when the faithfull Christian ( his bodie being here below ) is lifted vp so high in spirit , that with the wings of faith it flyeth , and with one flight doth pierce all the heauens , and stayeth not , vntill it come before the throne of the maiestie of God the father , at whose right hand he findeth sitting his redeemer and satisfier Christ . And finding him , with great ioy doth feede vpon him eateth his glorious bodie , and drinketh his most precious bloud . And if the faithfull Christian doth freely eate him : much more freely doth the Lord giue himselfe to sustaine the soules , which he with the death of his body , & with the shedding of his bloud redeemed . He that with his body and bloud did redeeme them : with his body and with his bloud wil he maintain them : yet not carnally , but spiritually by faith , as before we haue sayd . Our aduersaries beleeue the body of Christ in the first manner to be in their Masse . They beleeue that the mouth taketh , the teeth chawe , the throate swalloweth , and the stomacke receiueth the same carnall bodie , which was borne , which dyed , which rose againe , &c. They wil vnderstand the words of Christ literally : be it as it will be : but Christ himselfe , speaking of the necessity that wee haue to eate his flesh , and drinke his bloud , saith : The words which I speake vnto you are spirit and life : to wit , that which I haue sayd vnto you touching the eating of my flesh , and drinking of my bloud , vnderstand you not after the letters as they carnally sound : lift vp the mind , and vnderstand it spiritually . The Capernaits and many of the disciples also ( as saith S. Iohn ) carnally vnderstood the words of Christ . And also they sayd , that it was a hard saying , and murmured at it . To whom Christ , vnfolding their errour , told them , they should vnderstand his words spiritually . You see here that our aduersaries are worse then the Capernaits : for the Capernaits would not carnally eate the flesh of Christ , nor drinke his bloud : but they make no bones at it : without any scruple , and without any loathing will they eate the flesh of Christ carnally : but it will nought auaile them . For the Spirit it is that quickeneth , and the flesh ( as Christ himselfe saith , speaking to our purpose profitteth nothing , &c. That the Lord , in his supper gaue carnally his body may wee not vnderstand . For should wee so vnderstand it , A most great absurditie world followe : that Iesus Christ , when hee celebrated his supper , had two carnall bodies , One by one ; The Bodie that celebrated the supper , that brake the bread in his handes , blessed it , brake it and gaue it to his disciples , &c. was the true carnall body of Christ , which was borne , and dyed , &c. If that which this carnall bodie tooke in his handes and gaue to his disciples was also the carnall body of Christ , it followeth ; that Iesus Christ , when he had celebrated his supper , had two carnall bodies : one which sate and remained in his place : and the other , which sitting body , gaue to his disciples . The which is a great absurditie . But did they vnderstand this second manner of body ( which the Carnall body of Christ gaue to his disciples , and they tooke it , and did eat it ) not to bee his carnall body , nor carnally taken : They should fall into such an absurditie . Also least wee should fall into this absurditie , and others which wee will afterwards set downe , in his supper may we not beleeue Iesus Christ to be in the first manner carnally : but in the second , spiritually . This second manner of eating , can no way be done without faith ; Because ( as wee haue said ) it is not carnall , but spirituall : And it is to be noted , that this spirituall eating , is done in two manners . The first , by the preaching of the Gospell : As Saint Paule saith : Faithfull ( saith hee ) is God , By whom yee are called , to the Communion of his sonne Iesus Christ . By the preaching of the Gospell , are wee made flesh , of the fleshly of Christ , and bones of bones : By the preaching of the Gospell , hee is to vs the bread of life , which came downe from heauen to feede our soules : By the preaching of the Gospell are we made one thing with him . Euen as he is one with the father . The second manner of spirituall eating , is done by the sacraments ; and in the holy supper chiefly . These two kindes of spirituall eating the body of Christ , and of drinkeing his blood : by the preaching of the Gospell , and by the sacraments , doe the ancient Doctours confesse . Origen . Hom. 16. vppon Nombers saith : wee are said to drinke the blood of Christ , not with the rite of the sacraments onely : but also when wee receaue his wordes . The same vppon Ecclesiastes chap 3. saith Saint Ierome . The faithfull in the holy supper , receauing with the mouth of the outwarde bodie and carnally the bread and wine ( which be the most holy sacramentes of the body and blood of Christ ) receaueth with the mouth of the soule ( which is faith ) inwarde and spiritually the true body and blood of Christ , without that carnall body of Christ discendeth here belowe , or ceasseth to sit at the right hand of his father : As wee will afterwardes more largely declare . So that wee confesse the faithfull , truly and really to receiue in the holie supper , the bodie and blood of Christ : As Christ himselfe witnesseth : This is my bodie this is my blood , yet not carnally , but spiritually , doe wee vnderstand these wordes : as Christ himselfe doth declare them . For hee ( as before we haue said ) speaking of the eating of his flesh , and drinking of his blood , which is done in the supper , saith : that this ought to be spiritually vnderstood and not carnally ( As did the Capernaits and some of the disciples also vnderstand it ) My wordes ( saith hee ) are Spirit and Life . And therefore , that which hee saith of the eating of the bodie , and drinkeing of the blood , ought spiritually to bee vnderstood . For the Spirit it is that quickeneth , and the flesh profitteth nothing . Vnderstanding then ( As wee haue sayd ) Christ to bee thus present in the Sacrament , it shall not bee needefull to adnihilate the substaunce of the bread , nor of the wine , nor to transubstantiate it , into the substaunce of the bodie and blood of Christ . Wee confesse then , that in this most holie sacrament , besides the hauing of the true bodie and blood of Christ , in sort as before wee haue sayd , and the Lord himselfe declareth : Wee confesse , I say , there is also true bread and wine in their proper substaunce as beeing the bread and wine ( say I ) haue lost nothing as touching their substaunce : but as touching their qualities , they haue much gayned : For by the vertues , and efficacie of Christes institution , and of his wordes , they ceasse to bee common bread and wine , and bee dedicated to signifie , figure , represent and giue the true body and blood of Christ : and doe so signifie , figure represent , seale and giue the same ; that whosoeuer taketh this bread , and eateth it , taketh this wine and drinketh it worthily , according to the institution of Christ , who saith : Take and eate : Take and drinke yee all of this : taketh and receaueth truely and really , the bodie and blood of Christ . According to that which the Lord there saith : This is my bodie : This is my blood : Yet not carnally , but spiritually by faith . And if the bread and wine should not abide in their substaunce and being , this sacrament should not bee a sacrament : for euery sacrament ( As our aduersaries themselues cannot deny in two thinges consisteth : In a visible and earthly thing , which they call Materia , and an inuisible and celestiall thing which they call Forma . That the inuisible and celestiall , is the bodie and blood of Christ , doe wee all agree . As touching the visible and earthly , betweene them and vs , is there very great difference . For wee say : That the substaunce of the bread and wine , togither with their accidents remayneth : They say , that of the bread and wine , no substaunce remaineth . But onely the accidents of the bread and of the wine , the whitenesse , the roundnesse , the smell , the sauour , and the coullor . As though the accidents of the bread doe nourish : As though the accidents of the wine doe make cherefull , and comforte , They bee not accidents of bread , that doe nourish , but the substaunce of the bread . They bee not the accidents of the wine , which glad the hart : but the substaunce of the wine : The bread and wine conuerting themselues into the substaunce of man which eateth and drinketh the same . To receaue spiritually in the supper , the true body and blood of Christ , needful it is to receiue carnally & materially true bread , & true wine : For otherwise should therbe no Analogie or agreement , betweene the figure , which is bread , & the wine , & the thing figured , which is the body and blood of Christ . This that we say , teach the ancient Doctours , that in two thinges consisteth this sacrament : in earthly , and heauenly . So saith Ireneus , speaking against the Valentinians . Also Gelasius a Bishoppe of Rome , who disputed of the coniunction of the bread , with the body of Christ , both natures of the bread & of Christ remayning in their being : And by this communication he proueth in Christ , the vnion of the humane nature , & diuine ; both the one , and the other remayning in their whole being and substaunce . Were there not in the sacrament true bread , and true wine , the argument of Gelasius should bee nothing worth : But his argument is good , and proueth that ( which he pretendeth : Therfore is there true bread & true wine , in the sacrament of the supper . As there is also true water in the sacrament of baptisme . This selfesame argumēt vseth Theodorit , As a little after we will declare . Origin saith these words . So that that which is materiall in the bread of the Lord , goeth into the belly & is cast out into the draught , But which that is by praier , & the word of the Lord , according to the proportion of faith , profitteth the soule . They will not say vnto me , that Origin had some errors & that one of thē is this : for had this bin an error the ancient Doctors . As S. Ierom & Epiphanius which collected his errors , would haue noted this for an error , had they taken it , for an error . But none of them say , that Origin thought amisse of the Eucharist . Therfore that which Origin saith is no error , neither among the anciēt Doctors was it holden for an error . But leaue we the pudles , & let vs drinke of the cleare water of the fountaine . Leaue we apart the fathers , and let vs see , what the holy scriptur saith . Many times doth S. Paul call it bread ; yea , after it be consecrated after it be dedicated , & made the sacrament of the body of the Lord. First , the bread ( saith he ) which we break is it not the communion of the body of Christ ? 2. For one bread ( is that ) we many are one body . 3. For we be al partakers of one bread . 4. So that whosoeuer shall eat of this bread , &c. 5. Let euery man therefore proue himselfe & 50. Let him eate of that bread , &c. The Apostle in all these places calleth the bread bread : Not because it was so : But because it is so concerning the wine the Lord himselfe , aftrr he had made the sacrament of his blood calleth it . The fruit of the vine . And I say vnto you ( saith he ) That henceforth will I not drinke more of this fruit of the vine , &c. what thing is the fruit of the vine or of the grape but wine ? S. Paule saith . The cupp of Blessing , which wee blesse , is it not the communion of the bloud of Christ ? Also . Or shall drinke of this cupp of the Lord vnworthily . Also : And drinketh of that cup. In these there places , S. Paul by the cup doth vnderstand , that which in the cuppe is conteyned : which is that , which his maister calleth the fruit of the vine , or wine . Here yee see that the Lord his Apostle , and the auncient Doctours , call that bread , & wine which in the sacrament is visible & earthly and by the same reason admit no transubstantiation : As there is none in deede . This simple and sound Doctrine , taketh away many absurditie , & inconueniences , which followe transubstantiatiō : it taketh away many scruples & afflictions of conscience . And so if the sacrament ( I speak as they speak , for it is not a sacrament , but when it is taken , & eaten . Take saith Christ , and eate , and afterwards saith This is my body : Then in the sacrament is not Christes body ( except it be taken and eaten ) be mouldy , corrupt , eaten with wormes or mice when it falleth on the ground or powered out &c. For to all these things the bread and wine and not the body of Christ are subiect the bread ( say we ) is mouldy is corrupt &c. The wine is spilled . The which bread and wine , had not rat● , but men eaten and dronken had bin the sacrament of the body & blood of Christ Would our aduersaries vnderstand this they should not neede the booke , which they cal De coutelas de la Missa which intreateth what ought in such former like cases to be done . This , booke is a continuall affliction , torment , and slaughter house of the consciences which haue zeale : but as saith S. Paul , not according to knowledge . The reason is , because this conscience are not founded vpon the firme foundatiō vpon the word of God , but vpon the sand , the traditions of men . Such as will not vnderstand the words of the Lord , This is my body &c. Spiritually but carnally : doe fall into great heresie & horrible Idolatrie . The Christian religion ( as witnesseth Athasius in his Symbol ) beleeueth that in Iesus Christ , are 2 natures diuine and humane . It beleeueth , that these two natures are so vnited and conioyned in Christ , that they are not confounded nor mingled one with another . The diuine hath his properties , and the humane his . As the reasonable soule and fleshly bee one man , So the diuinitie and humanitie bee one Christ . It is the propertie of the diuinitie onely and of no other thing besides , to bee in euery place : for it is vnmeasurable & infinit and no other thing there is that is vnmeasurable and infinite : It is the propertie of the humanity to be in some one place and not in euery place . So witnesseth the Angell speaking of the humanitie of Christ , He is risen ( sayth he ) he is not here . Beholde here the place where they put him . And S. Peter , Whom ( sayth he ) the Heauens must contayne vntill the time of the restauration of all things : And so do wee hold it for an article of faith : that he ascended into Heauen and is set at the right hand of God the father , from thence shall he come to iudge the quicke and the dead . Iesus Christ himselfe sayth : The poore shall you haue alwayes with you : but me shall you not haue alwayes . All these places doe proue Iesus Christ according to his humanity and in as much as he is man not to bee here below , but in heauen . This Article of faith do our aduersaries impugne when they beleeue the body of Christ to be in euery Masse . And so many as dayly through all the world are celebrated , and in all their Sagrarios or pixes , where they keepe it inclosed really , corporally , carnally , so great and so big , as it was vpon the crosse . If this be not heresie , what shall bee heresie ? Good Transubstantiators are our aduersaries , when they haue transubstātiated the bread and the wine into the body and bloud of Christ : so that now is it no bread , now it is no wine : but ( as they say ) the body and bloud of Christ . So now they transubstatiate the humanitie of Christ , his flesh and his bloud into the diuinitie : seeing they attribute vbiquitie to the bodie and bloud of Christ , the which is only proper to the diuinitie . Iesus Christ is true God and true man. But his Godhead is not his manhood : and his manhood is not his Godhead . The one is the Creator , whose beginning is from euerlasting : the other is a creature , whose being had beginning . Notwithstanding all this which our aduersaries ( of the learned I speake ) may heare and reade , they continue obstinate and hardened , and God hath left them to a reprobate mind , that they may beleeue the bread to be no bread , but the bodie of Christ : the wine to be no wine but the bloud of Christ . And so they worship that which a parish Clearke maketh betweene two yrons , and the Priest giueth it a forme , making it his God : In the pixe do they keepe it : to the sicke they carie it : Vpon some feastes of the yeare , and chiefly the day which they call Corpus Christi , with great pompe , triumph , and maiestie take they it forth to walke , and wo to that person that will not kneele before it . I would aske them who commanded them to doe this ? If they know that Iesus Christ hath so done , orcommaunded his Apostles so to doe ? Neither example nor commandement ▪ will they giue . Christ neither did nor commanded any such thing , nor his Apostles , nor the Catholike Church did so by the space of one thousand yeares after the death of Christ . A new inuention it is humane & diuelish , founded vpon the wicked foundation of transubstatiation . Some things there be in the Masse , which manifestly declare that there is no transubstantiation : as when they say in the Cannon : Offerimus praeclarae maiestati tuae de tuis donis ac datis , &c. that is to say , We offer to thy excellent Maiestie of thy gifts , and of that which thou hast giuen , &c. a pure Ho ✚ st , an holy Ho ✚ st , an Ho ✚ st without spot , holy ✚ bread of life eternall , and a cup ✚ of euerlasting saluation . One of the two , either by these gifts which they offer to God doe they vnderstand the bread and the wine , without any transubstantiation : or els so transubstantiated into the body and bloud of Christ that now there remaynneth neither bread nor wine . It apeareth by the prayer that there which there they make , that by the gifts they ought to vnderstand the bread and wine without any transubstantiation : which gifts the Priest prayeth God to accept , as he accepted the gifts which Abel , Abraham and Melchisedech offered : & so say they : super quae propitio ac sereno vultu respicere digneris , &c. that is to say . Vpon which ( gifts ) vouchsafe to behold with thy merciful & bright countenance , and to accept ( thē ) as thou pleasedst to accept the gifts of thy iust seruant Abel , & the sacrifice of our Patriarch Abraham , & that holy sacrifice & spotlesse ●ost which that thy high Priest Melchisedech offered to thee . Beseeching humbly , we pray thee to command these ( gifts ) to be caried by the hands of thine holy Angel to the high Alter , before the presence of thy diuine Maiesty , &c. And if by gifts the bread & wine vntransubstatiated be vnderstood , what necessitie haue we of such a sacrifice to obtaine pardon of our sins , holding that most perfect & sufficiēt sacrifice , which one only time ( & ought not to bee reiterated ) our redeemer Christ Iesus offered vpon the crosse , wherewith he sanctifieth vs for euer ? But they will say vnto me , that they vnderstand by giftes , not the bread and wine vntransubstantiated , but transubstantiated into the body and bloud of Christ . If so they vnderstand it , worse is it then it was : for then the prayer which the Priest maketh is a most blasphemous blasphemie against Iesus Christ , the only begotten sonne of God , true God and man. What pride , what haughtinesse and presumption is it , that a miserable sinner , conceiued and borue in sinne and corruption , and that doth nothing in all his life time but adde sinnes vnto sinnes , dare to present himself before the maiestie of God the Father , and pray him to receiue and accept his Sonne Iesus Christ ? And how saith he that he should accept him ? Euen as he accepted the giftes of Abel , Abraham , and Melchisedech ? Is Christ no other thing then Abel , Abraham , and Melchisedech ? Is the sacrifice of Christ , his precious bodie and bloud which he offered , no other thing then the sacrifice of Abel , Abraham , and Melcbisedech , and then the sacrifice of all how many soeuer iust persons that haue bene and shall be ? Let them then be ashamed so to speake of Iesus Christ , and of his sacrifice . On the one side they confesse Iesus Christ to be equall with the Father ( as he is ) in essence and power : and on the other side , and stinking Priest put they for intercessor and mediator , that the Father should accept and receiue him with a mercifull and chearefull countenance . O miserable sinner , pray thou vnto God , that he pardon thy sinnes , thy superstitions and idolatries : and pray not , nor intreat thou for Christ , who is the Lambe without spot , which taketh away the sinnes of the world : he is he that committed no sinne neither was anie guile found in his mouth . He needeth not thee that thou shouldest pray to the Father for him : but thou hast need , that he pray for thee . The father himselfe speaking of his sonne , faith : This is my beloued sonne , in whom I am well pleased : heare him . Ye see here a terrible blasphemy vttred by the priest in saying of the Masse . Of that which is sayd doe wee conclude : that all those which heare Masse , seeing they beleeue this transubstantiation bee Idolaters : and that the priest which faith it , ( hold he intention of consecration or not ) is a double Idolater . For he not only committeth idolatrie : but causeth also all that heare his Masse to commit Idolatry . Infinite thankes I giue to my God , that although he permitted , that I with the rest committed Idolatrie for a time in hearing the Masse , yet hee neuer suffered me to commit idolatrie by saying it to others . The third reason wherewith they confirme their new article of Transubstantiation , is the authoritie of Doctors which they alleage , and determinations of Councels . They cite Ireneus , who in his fifth booke saith : When the cup mingled , and the bread broken , receiue the word of God : the Eucharist of the body and bloud of Christ is made . Tertullian , lib. 4. faith : Christ made the bread , which he tooke , his bodie , and distributo his disciples . Origen vpon Matth. chap. 25. saith : This bread which God the Word doth witnesse to be his bodie , &c. Saint Cyprian , Sermone de coena Domini , saith : This common bread changed into flesh and bloud procureth life . Also in the same sermon he saith : This bread which the Lord gaue to his disciples , not in forme or appearance , but chaunged in nature , is made flesh of the omnipotent Word . Saint Ambrose , lib. 4. de Sacramentis , saith : Before the words of the sacrament it is bread , when consecration is applied to it , of bread it is made the flesh of Christ . Saint Chrysostome , hom . de Eucharistia , tom . 6. sayth : This Sacrament is like waxe applyed to the fire , in which no substance remayneth , but becommeth like to the fire : So ( saith Chrysostome ) the bread and wine is consumed of the substance of the bodie of Christ . Also in the 61. Homily hee saith , That Christ not onely gaue himselfe , that we should see him , but that wee should also touch and handle him : and in whose flesh also we should fasten our teeth . Also Hom. 38. vppon Matthew , he saith : Manie say , that they will and desire to see the forme and figure of Christ , and also his rayment and shooes : but he giueth himselfe to thee , that thou maist not only see him , but also touch him . Saint Augustine , Prolog . in Psal . 23. saith : Christ did beare himselfe with his handes , when in the Supper hee instituted the Sacrament . And vpon the 98. Psalme , declaring those words , Fall downe before his footestoole : he affirmeth that the flesh of Christ ought to be in the Sacrament adored : which should not fitly be , if the bread remayned . Hillarie in his eight booke of the Trinitie saith : Christ is in vs by the truth of nature , and not by conformity of will onely , and saith : that in the meat of the Lord we truly receiue the word flesh . Leo Bishop of Rome in the tenth epistle which he wrote to the Clergie and people of Constanstinople , saith : Walke we on , receiuing the vertue of the heauely meat in his flesh , which is made our flesh . Damascen whom they cite , libr. 4. cap. 14. Orthodoxae fidei , is clearely for them . They alleage Theophilact , who manifestly maketh mention of Transubstantiation . Other new Authours , as Anselme , Hugo , and Richardus de sancto Victore they alleage , which vndoubtedly affirme Transubstantiatiation . Councels also do they cite : as that of Ephesus , which was holden against Nestorius , in which was president Cirillus , where these wordes are vsed : Wee being made partakers of the holy bodie and of the precious bloud of Christ , receiue not common flesh ; and not as of a man sanctified , but truly sanctifying , and made proper of the word it selfe . They cite the Councell of Verceill , in the time of Leo the ninth , in which Berengarius was condemned . They cite the Councell of Laterane , in the time of Nicholas the second , which caused Berengarius to recant : of whose recantation mention is made in the decrees de consecrat . dist . 2. & in the fourth sentence . They alleage also another Councell of Lateran in the time of Innocent 3. whereof mention is made in the Decretals de summa Trinitate . cap. Firmiter : & de celebratione Missarum . cap. Cum Martha . They alleage also the Councell of Constance , wherein was Iohn Wickliffe , that denied Transubstantiation condemned , and Iohn Hus and Ierome of Prage were burned for the same . They cite the last Trident Councell . They alleage the common consent ( as they say ) of all the whole Catholique Church : with which consent Scotus so greatly was moued in foure that seeing hee could firmely shew Transubstantiation neither by the holy Scriptures , nor by reason , yet he approued it ( he sayd ) for not being contrary to the common consent of the Church . Our aduersaries then seeing ( as they suppose ) so many Fathers , so manie Councels on their side , they thinke all cocke sure , and crie out , Victorie , Victorie , against these heretikes , dogges . Now is there no bread , now is there no wine in the Sacrament . They be conuerted and transubstantiated into the bodie and bloud of Christ . And whosoeuer beleeueth not this , they call him an heretike , excommunicate , accursed and condemned . But turne they ouer the leafe , and behold and well consider that which followeth . Were our strife and contention about Transubstantiation to be decided , concluded and proued by men , we want not other , as manie , or rather more Fathers , as ancient , learned and godly as those , whom our aduersaries ( as they thinke ) haue armed against vs , to arme in our defence against them . And many of those also wil we alleage , which they haue alleaged against vs. This done , to all that will we answere which they haue alleaged against vs. The first Father which they alleage is Ireneus : The same also do we alleage : and for his antiquitie and authoritie , in the vauntgard will we place him , Thus sayth Ireneus , speaking against the Valentinian heretikes : The earthly bread , the calling of the word of God receiued , is now no more common bread , but is made the Eucharist . The which consisteth in two thinges ( to wit ) in earthly and heauenly . As touching the first , Ireneus denyeth not the Eucharist to be bread , but that which hee saith , is , that it is now not common bread : And then saith hee , This Eucharist consisteth in two things , the one whereof is earthly , and is the bread ; and the other heauenly , and is the bodie of Christ . For how necessarie it is that the bodie of Christ bee truly in the Sacrament , so necessarie is it also , that the bread bee truely in the Sacrament : For otherwise the bread , which is the figure , should haue no annalogie nor likenesse with the thing figured , which is the body of Christ . Tertullian in his first booke against Marcion , saith : God hath not cast away the bread , his creature : sith that with it he hath represented his body . Also in his fourth booke against the same Marcion he saith , The bread which hee had taken and distributed to his disciples , hee made it his body , saying : This is my body , that is to say , as himselfe declareth , the figure of my body . Origen vppon the 26. chap. of Matthew sayth , This bread which God the Word doth witnesse to bee his body , is the nourishing word of soules . Also Homil. 7. vppon Leuiticus , He saith : For not onely in the old Testament , but also in the Gospell , is the letter which killeth . For if thou follow the letter , that which is sayd , Except ye eate the flesh , &c. Also hom . 9. vpon the same Leuiticus , he saith : Cleaue not to the bloud of the flesh , but apprehend rather the bloud of the Word : and heare what he saith vnto thee : For this is my bloud which is shed for you . Also vpon the fifteenth chapter of Matthew hee saith : The sanctified bread , as touching the matter goeth into the belly , and is cast out below . In the same place also hee saith : Not the matter of the bread , but the word spoken ouer it , is that which profiteth him which worthily eateth it . In the eight booke also against Celsus , hee sayth : After thankes giuen for the benefites which wee haue receiued eate wee of the consecrate bread . Cyprian , lib. 1. Epist . 6. ad Magnum sayth : The Lord calleth the bread made of the gathering togither of manie graines , his body ; and the wine pressed out of many clusters and graines of grapes , calleth hee his bloud . Also , interpreting the Lords prayer , he calleth the bread the body of the Lord. Also , in the sermon of the Supper of the Lord , he sayth : wee whet not the tooth to bite , but with sincere and true faith onely doe wee breake the bread , and eate it . Also , in the sermon de Chrismate , hee openly saith : The sacramentes haue their names of those things which they signifie . Saint Augustine vseth these selfe same two maner of speeches that Saint Cyprian vseth . Whereby it appeareth , that hee tooke them from him . The second hee vseth in the Epistle to Boniface , and first , when he saith : Why preparest thou the tooth and the belly : Beleeue , and thou hast eaten , Tract . 25. vpon Saint Iohn . And turning to Saint Cyprian , in his second booke and third epistle ad Cecilium , he saith : In the wine is shewed the bloud of the Lord. Also against the Aquarians , he sayth : That the bloud of the Lord could not appeare to bee in the cuppe , if the wine ceased to be therein . And after our Transubstantiators , no wine is there in the cup , therefore it followeth , there is no bloud . For this is the argument of S. Cyprian . In the sermon also of the supper of the Lord , he saith : The symbols o be changed into the bodie of Christ , but so that they take a certiane likenesse of Christ himselfe in whom the humane nature was seene and the diuine remained hidden by which likenes it appeareth that he wold say : that as in Christ remain two natures , diuine and humane : So in the same maner are the two natures preserued in the Sacrament . That of the bread which is seene and that of the body of Christ , which is not seene . In the second booke and third epistle he also sayeth : So that the body of Christ cannot be floure onely : Nor water only , But both doe meete and couple together , and with the meeting togither and vnion of one bread , become firme , with which and the same sacrament , our People is shewed to be coupled . Athanasius expounding these words : If any man shall speake a word against the Sonne of man , it shall be forgiuen him , but he which speaketh against the holy spirit , &c. saith : And how great is the body that all the world is to eate of ? And concludeth , that this is spiritually to be vnderstood ; and hereby that in this place the Lord speaketh of his ascention against the Capernaits . Basil in his Liturgie , calleth the bread of the sacrament Antitypon of the body of Christ ( to wit ) an example or patterne of the like forme . And after the consecration he calleth it so also . Dionysius de Ecclesiastica Hierarchia , cap. 3. saith : The Bishop vncouereth the couered and vndiuided bread , and parting it in peeces &c. Saint Ambrose vpon the first epistle to the Corinthians , saith : When it is said , that this is done in memorie of Christ , and of his death : we by eating and drinking , do signifie the flesh and bloud of Christ , which haue bene offered . In the same place also he saith : We receiue the mysticall cup , in type ( or figure ) of the bloud of Christ . Also in the fourth booke De Sacramentis , and fourth chap. where he setteth downe the change of the symbols , he handleth also our change into Christ : but for all this , those that receiue the Sacrament are not transubstantiated into Christ . Also in the same chapter he saith : So that we affirme . How can that which is bread , be the body of Christ by consecration ? And then : If the word of the Lord haue so much power , that the things which were not , begin to be : how much more powerfull shall it be , to cause that these things remaine which haue their being , and be changed into another thing ? Saint Ierome vpon Saint Matthew saith clearely : that in the bread and the wine is represented the body and bloud of Christ . Chrysostome vppon the second to the Corinthians sayth : Not onely that which is set before vs vppon the table , but the poore also is the body of Christ ; to whom wee are bound to doe good : for he that sayd this is my body , with his mouth sayd also , that he it was which receiued the benefite , and that hee in the poore , was in necessitie . Also in the eleuenth Homily vppon Matth. In opere imperfecto he saith : In the holy vessels is neither the bodie of Christ , nor his bloud , but the mystery of the bodie and bloud of Christ . Also vpon the twelfth chapter of the second epistle to the Corinthians , Hom. 27. he saih : So that Christ in the bread and wine sayd , Doe this in remembrance of me . In declaring also these wordes vppon the twentie third Psalme , Thou hast prepared a table before me , saith ; So that the bread and the wine in the Sacrament is shewed vnto vs in the similitude of the bodie and bloud of Christ , &c. Also , writing to Cesarius against Apollinarius , and others , which confounded the diuinitie and humanitie of Christ ( this Epistle is found in the Librarie of Florence ) he saith : For euen so the bread before it bee sanctified wee call bread : but the diuine grace signifying this : the bread by meanes of the Priest is freed from the name of bread , and is found worthy to be called the bodie of the Lord , albeit the nature of bread remaine stil in it . In verie manie places is Saint Augustine wholly for vs , and roundly confirmeth our doctrine . Vppon the fourescore and second Psalme hee saith : Thou art not to eate that which thou seest : nor art thou to drinke this bloud , which they haue to poure out . That which I say is a mysterie , which will quicken , being spiritually vnderstood . Also in the Treatise De Fide , ad Petrum , chap. 19. hee calleth it the Sacrament of bread and wine . Also , against Faustus , the twentith booke and twentie first chapter he sayth : In the old Testament , vnder the similitude of the sacrifices , ( to wit , of the beastes sacrificed ) the flesh and bloud of Christ was promised vnto vs : vpon the crosse was it really giuen , but in the Sacrament for a memoriall it is celebrated . Let vs well consider these three times noted by Saint Augustine and the great difference there is . After one sort gaue Christ himselfe in the olde Testament : after another vpon the crosse : and after another in the Sacrament of the Supper . Also , De Ciuitate Dei , the 21. booke , and the twentie fift chapter , he clearelie affirmeth that the wicked eate not the matter of the Sacrament , to wit , the bodie of Christ . And so ( saith he ) It is not to be thought , that hee which is not in the bodie of Christ , and in whom Christ is not , nor he in Christ , eateth the body of Christ . Also in the twentith Treatise vppon Saint Iohn hee saith the same . Against Adimantus also a Manachie , chap. 12. he saith : The Lord doubted not to say , This is my body , when he gaue notwithstanding the signe of his body . In this sheweth Saint Augustine , the words of Christ , This is my body : ought not to bee fully vnderstood according as they sound , but by trope or figure ; and so saith hee , that this manner of speech is like to that alleaged out of the twelfth chapter of Deuteronomie , verse 23. The bloud is the life . Also , De doctrina Christiana , lib. 3. cap. 16. Hee sheweth that which Christ in the sixt chapter of Iohn vseth , Except ye eat the flesh of the Sonne of man , &c. to bee a figuratiue maner of speech : the reason which hee giueth is , because it seemeth to commaund a great wickednesse . For to eate the flesh of a man , is a greater crueltie then to kill him ; and to drinke his bloud then to shed it . And therefore saith Saint Augustine , that it is a figure which commaundeth vs , sweetely and profitably to remember that the flesh of Christ was crucified and wounded for vs. Also in the Epistle to Boniface sayth : The Sacramentes take their names of those thinges whereof they are Sacraments . These wordes ( as wee haue noted ) tooke Saint Augustine from Saint Cyprian : and excellently nameth the Sacrament of the bodie of Christ , in a certaine manner to bee the bodie of Christ : and then sayth : The Sacrament of the bloud of Christ , is the bloud of Christ . Vpon the eight Psalme he also saith : Christ receiued Iudas vnto his banquet , when hee commended the figure of his bodie . Let that which wee haue already sayd of this glorious Doctor suffice . Leo the first in an Epistle to the Clergy and people of Constantinople , affirmeth this distribution to be mysticall , to be spirituall meate , and that therein wee receiue a celestiall power to passe ( or bee conuerted ) into the flesh of Christ : who for vs tooke vpon him our flesh . Ciril . lib. 4. cap. 14. vpon Saint Iohn , saith : So to the faithfull disciples gaue he peeces of bread , saying : Take , &c. Also in an Epistle to Calosyrius , he sayth : It was meete , that by meanes of his holy flesh and precious bloud , he shoud in a certaine maner vnite or couple himselfe with our bodies , which by the liuely blessing in the bread and wine , we receiue . Hesychius , lib. 20. vpon Leuit , cap. 8. saith : By this he commandeth to eat the flesh with the bread , that we might vnderstand , hee called it a mysterie , which is bread and flesh ioyntly togither . Gelasius doth witnesse against Eutiches , that in the Eucharist , the substance and nature of the bread and wine in no wise ceaseth to hold their being : And that moreouer which before we haue said , Gregorie the first in his Register saith : When we receiue as wel the bread without leauen , as the leauened , wee are made the body of the Lord our Sauiour . Bertram in the booke which hee made of the bodie and bloud of the Lord , speaking of the nature of the Symbols , sayth : that according to the substance of creatures , the symbols ( which be the bread and wine ) bee the same after consecration , that before they were . But why alleage I one place of Bertrams booke , sith the whole booke doth purposely handle this argument , and concludeth the same that we now affirme , with the holy Scripture , and many sayings of the Fathers , Ambrose , Ierome , Augustine , Fulgentius &c. confirmeth Bertram his doctrine : and confirming his doctrine , which is the same with ours , it weakeneth and ouerthroweth that of our aduersaries : which sayth the bread and wine in the sacrament to bee the very same body and bloud of Christ , in flesh , bones , and sinewes , which was borne , dyed , and rose againe , &c. But the bodie of Christ ( saith Bertram ) is in two maners : one in flesh and in bones &c. which was borne , and dyed , &c. and the other spirituall ; which is that which is giuen in the sacrament : and also he saith , that the spirituall body of Christ , and his spirituall bloud , vnder the couerture of the corporall bread , and of the corporal wine remaine . At the request of Charles the Great wrote Bertram this booke : as he himself in the end of his book speaking of Charles the great , to whom he dedicated the same , saith : The occasion he had , so to didicate it , was , for that , As Bertram saith in the beginning of the booke Charles the Great had demanded of him whether the body and blood of Christ , which in the Church is receiued with the mouth of the faithful , be in mistery or really in truth receiued . So that it is now aboue . 760. yeeres past sithens this booke was written . Iohannes Trithemius giueth this Testimony of Bertram . Bertram was ( saith Trithemius , much conuersant in the holy scripture , & very learned in humane science ; eloquent he was , and no lesse excellent in life , then in Doctrine . S. Bernard is the sermon of the supper of the Lord , by the similitude , which he putteth of a ring , sheweth that he is wholy for vs. Now to close vp this band of the fathers , which against transubstantiation , of diuerse times , & diuerse regions , we haue alleaged : we will set downe one most learned & godly : This is Theodoret bishop of Cyr , that wrote the ecclesiastical historie . He flourished about the yeare of our Lord 451. For he was present in that famous Councell of Chalecdon in the company of 630. bishops , which condemned Di●scorus . These bishops with great curtesie & honorable titles , did honor Theodoret , being present in the Councel ; calling him catholique , & true pastor & Doctor of the Church . The same witnesseth Leo 1. Bishop of Rome , in an epistle which he wrote to the foresaid Theodoret. And it is to be beleeued , that had not Theodoret rightly thought of so high a mystery , As is the sacrament of the body & bloud of Christ , that a Councel and one of the most famous that hath bin , wherin were 630. bishops , wold not haue called Theodoret catholike , & true pastor of the church &c. In the 2. Councel of Ephesus , was this Theodoret vniustly depriued from his bishopirck : because he would not take parte with the heretike Eutiches . But in the Councell of Chalcedon with great honor & praise was his bishopricke restored . If that which Theodoret then thought & taught touching the Doctrine of the sacrament were catholike ; the same also shall it now be : for the same which then was truth , is now truth . Very truely spake this Theodoret , against transubstantiation in a booke God would should be printed in Rome , for the greater confusion of the Romists : which cannot deny , that Theodoret is wholly for vs. But they excuse him , with saying , that this question of transubstantiation , the Church had not yet determined . Thus may the Pope ( for he is all in all ) cause that the Doctrine , which in old time was catholike & true , be now hereticall , & wicked , and that which then was hereticall and wicked , be now catholike and good . But if an Angel from heauen ( saith S. Paul shall preach another Gospel , other Doctrine , then that which he had taught , such a one should be cursed . Theodoret in his Dialogues bringeth in 2 persons , which dispute of good things : of thinges touching Christian religion : The one called Orthodoxo , and the other Eranistes . Then saith Orthodoxo , dost thou know that God hath called the bread his proper bodie ? Eran. I knowe it . Ortho. knowest thou also that in an other place , his flesh , he calleth wheate Eran. This doe I also knowe , &c. And a little lower , Ortho. In the same distribution of the misteries , The bread he calleth , bodie & the cuppe mingled blood : Erannist . So doth he suerly call them . Ortho. But also hath power to be called a bodie , according to it nature , his bodie surely , and his blood . Erannist . It is clere . Ortho. But the same our sauiour chaungeth the names , and giueth vnto his bodie , the name of symboll and contrariwise , to the Simboll giueth hee the name of bodie . After the same manner also , when he had said of himselfe that he was a vine , the same blood called he a Symboll , Eranist . This hast thou well spoken , But I would learne also the cause why the names are chaunged . Ortho. This is the marke whereat those ayme which professe religion : For I would not that they which be partakers of the diuine misteries , should settle their minds vpon the nature of those things which are seene : but that by the change of the names , they may beleeue that transmutation which is wrought by grace . For hee which called his natureall body , wheate , and bread , and called also himselfe a vine : he himself honoreth the visible signes with the name of his bodie & of his blood . Not changing verely the same nature , but adding grace to the nature . Eranist . Surely the mysticall thinges are mystically spoken , and the thinges not Notorious to all , are clearely manifest . Ortho. Seeing he saith that the robe and the vesture are called of the patriarke the bodie of the Lord ; and that wee are entred into discourse of diuine misteries . Tell mee truely whose signes , and whose figure supposest thou : that most holy meate to be . Of the diuininitie it selfe of the Lord Christ , or of his body and blood . Eran. Of those things doubtlesse , whose names they haue receaued . Ortho. Of the body saie thou , and of the bloud . Eran. So I say . Ortho. Verie well hast thou spoken : For the Lord hauing taken the signe , said not this is my diuinitie : but this is my bodie . Also this is my bloud , and in another place , The bread which I will giue for the life of the world . Eran. All this is most true : for they be the wordes of God , &c. And in the 2. Dialogue , Ortho. Tell me then whose Symbols be these mysticall symbols , which be offered to God , of the ministers of holy thinges , Eran. Of the bodie and of the blood of the Lord. Ortho. Of the true , or not the true bodie , Eran. Of the true &c. Ortho. For those mystical symbols : no not after sanctificatiō , leaue not their proper being & nature : For they remaine in their former substaunce , figure & forme , & are seen , & handled . neither more nor lesse thē before But the things which are made are vnderstood belieued & adored as thiugs being which are beleeued . Cōpare thē the Image , with the Archtipe ( to wit ) the thing , whose Image it is , & thou shalt see the likenes . For the figure of necessity must agree with the truth . For that same body holdeth no doubt his first figure , forme & circumscriptiō , & to speake simply the same substaūce also of the body , &c. That which Theodoret cheifly pretendeth to proue in these dialogues is that , as there be a things really in the sacramēt , the figure & the thing figured , bread & . The bodie of Christ , & these 2 things be not confused , but each one holdeth his proper being . So neither more nor lesse , are there 2 natures really in Christ : diuine & humane , not confounded , nor the one conuerted into the other . Were there not 2 things really in the sacrament . The argumēt of Theodoret , should not proue his intent : but shold be rather for the heretikes , against whom he disputed : which said that the body of Christ , ascending into the heauens , is wholly conuerted into the diuine nature ; As now , say , our aduersaries that the bread and wine are conuerted into the bodie and blood of Christ : So that there remaineth no more bread , nor no more wine . The selfe same argument of Theodoret : vseth Gelasius , bishop of Rome against Eutiche● as before we haue alleaged . Here sest thou the victorie which our aduersaries haue gotten by aleaging the fathers , to cōfirme their transubstantiation . If many they haue alleaged for their transubstantiation , many more haue we alleaged against transubstantiation , as ancient , as learned , & as godly , as those whom they haue cited : and the selfe same , also haue we alleaged oftentimes , that they haue alleaged . Our aduersaries with ful mouth still crie out , saying : Fathers , fathers , as though the fathers were for them , & not for vs : But by this disputation , which we haue in hand shal be seene , whether the fathers be before vs , whether they approue and confirme our Doctrine , and condemne that of our aduersaries or no. But for as much ( as say the Logitians ) to giue an instance is not to assoyle the argumēt . It shal be good to answere that which our aduersaries haue alleaged against our Doctrine . This will we doe , with all possible breuitie : because we purpose not here to make long discourse of this mater . To shew then , that , that of the fathers which they haue alleaged , maketh nothing against vs. Needful shall it be to consider , that the holy Scripture it selfe doth wontedly giue the names of Symbols , signes , or figures to the thinges which they betoken , figure and represent : and contrarywise , the names of the things signified and figured , they giue to the signes and figures , as the fathers doe obserue it . Thus is Christ the pascall lambe , & the pascal lambe is Christ , Christ is bread , & the bread is Christ , &c. For this cause the fathers , imitating the phrase of the scripture , speaking of the things signified , they call them by the names of those things which they signifie : & contrariwise , speaking of the figures , they giue vnto them the names of the things which they figure . Which thing S. Ciprian , by vs before alleaged , & S. Augustine in an epistle which he wrote to Boniface before by vs also alleaged , & Therdoret in the Dialog a little be fore cited do witnesse . Moreouer if we diligently consider , that which a litle before , or a litle after in other places they haue said we shall see , that they haue vnderstood , & witnessed , this meat to be spirituall , not carnall for the mouth , teeth , nor the belly . Wherefore ( saith S. Augustine , as before of him we haue sayd ) preparest thou the tooth , and the belly ? Beleeue , and thou hast eaten . In which manner of speaking , S. Augustine doth imitate S. Cyprian ( As before we haue said ) It is also to be noted that the fathers speake one way of the bread , & of the wine before consecration , and after consecration otherwise . Before consecratiō say they , that the bread and wine are common and vulgar , as the rest . But of consecration they deny it to be common bread ; they deny it to be common wine : there is a chaunging say they in them which thing is most true . For the bread & wine , by consecration cease to be common bread and wine , and be dedicated to a sacred vse , and so the bread and the wine are made holie , or sanctified , ceasing to bee common and prophane : Such a chaunge as this , vnderstood the fathers to be made in the bread and wine : but not as touching the substaunce and being . But as touching the qualities . The which chaunge wee doe willingly allow , By such a chaunge we confesse ; that the bread and wine are made Sacraments , which effectually by the vertue of the holie spirit , doe signifie : present , seale and giue vnto vs , as touching the soule , by the meane of faith . The body & blood of the Lord. Who so will marke this , shal vnderstand that when the fathers say : there is now no more bread , nor wine , in the Sacrament , this ought not to bee simply vnderstood : As touching the substaunce : but in a certaine manner , in respect of him which receaueth the sacrament , who ought not to settle his eyes vppon the bread , nor vppon the wine , which bee visible , earthly , and corruptible things : but ought to lift vp his hart soule , and spirit , to receiue that , which by the bread & the wine is signified vnto vs , To wit , Iesus Christ set at the right hand of the father . Three causes can we shew : why the fathers so loftily and so hiperbolically haue spoken of the signes , The first is ( which before we haue touched ) taking license of the scripture which doth also the same . The 2. the more to moue the harts of men , and to lift them vp to contemplate heauenly things & vnspeakable mercies , which in this most holy sacrament we receiue : Seeing that our soules are spiritually fed and nourished with the precious bodie and blood of Christ . The 3. to shew this representation , which we say to be made in the sacrament , not to be theatricall , not belonging to commedians : but that the Lord giueth really that , which for his part , he promiseth , his bodie and his blood , for the spirituall nourishment of our soules : And that we for our part , receiue it by faith . Christ being our foode : were by good reason to be conuerted into vs , as are other meates conuerted into the substaunce of him that eateth them : but in Christ is it not so . For we eating him , doe conuerte our selues into him , and are by a secret and vnspeakable vnion made one thing with him . Oh admirable misterie ! Oh high Sacrament ! Oh sweete and diuine banquet wherein ; our bodie receauing carnally with the teeth bread and wine ! our soule receaueth spiritually by faith , Iesus Christ with all his treasure and riches , which dying and rising againe he gained for vs. For here is hee wholly giuen vnto vs. that which is sayd ( mee seemeth ) sufficient to answere that which our aduersaries out of the fathers haue alleaged against vs. But setting a part this generall answeres . Let vs answere to each one in particular . As touching Ireneus which saith inuocation receaued the earthly bread is nowe no more common bread , haue we already answered to bee truth , when on our part we alleaged him . As touching Tertullian wee say what he himselfe declareth , saying : The Lord not onely made the bread which hee tooke his bodie , saying : This is my bodie , to wit the figure of my bodie . Concerning that which Origen saith : that the Lord affirmed the bread to bee this bodie , wee deny it not : but the controuersie is , how it so is , carnally or spiritually : and in the places , which of him , for vs we haue alleaged : is it declared , how Origen himselfe vnderstood it . As touching that which Saint Cyprian saith , the bread to bee chaunged into flesh and blood : The same also say we . But we meane not a naturall change , that one substaunce is conuerted into another . The chaunge which wee vnderstand , and which vnderstandeth Saint Cyprian is sacramentall and so hee there saith , we are vnited ( or made one selfe same thing ) with Christ , not so much by a naturall chaunge , as by a spirituall . For he hath made himselfe both bread & flesh , and bloud . He himselfe is meate substaunce , & life for his Church , which giuing her participation &c. he calleth his body . Of these words will we conclude , the sacramentall bread and wine to be the body and blood of Christ , neither more nor lesse then the Church is the body of Christ , not corporally but spiritually That which he saith , that the bread is changed , not in forme , but in nature , seemeth to make much against vs. But by that which Saint Cyprian himselfe wrote to Cecilius , that in the wine is shewed the bloud of God , it appeareth to be otherwise . Also speaking against the Aquarians , he saith : If the wine leaue his being in the cuppe , the bloud of the Lord cannot appeare to be in the cuppe . Also all that moreouer , which of him wee haue on our part alleaged . Besides this , Saint Cyprian being a Latine Authour , hee tooke , it may be , the Latine word Natura , not in signification of substance , but in signification of vertue , force , and proprietie , as the Latine Authours do many times take it : and in the same signification in our Spanish tongue is it taken . And so say wee the nature of this herbe , or stone , &c. is this , &c. The nature of the loade-stone is to draw the yron : As much as to say , as the vertue or propertie &c. Taking it then in this signification , it wil very well agree with that which Saint Cyprian saith . That which saith Saint Ambrose of bread is made the flesh of Christ , ought to bee sacramentally vnderstood , as before we haue sayd . And that this was his meaning , by that which he himselfe saith , in the places of him , for vs , before alleaged appeareth . What thought Chrysostome of the figure , and the thing figured in this Sacrament , in alleaging him for vs , we haue already declared . Now it resteth to answer that , which he saith of the waxe , which applyed to the fire is consumed : and applying this similitude , he saith : So the bread and the wine are consumed , of the substance of Christ , To this obiection we answer , that the word ( thought ) vsed by Chrisostome , declareth vnto vs , that which he sayd , ought not to be vnderstood , but in respect of our faith and knowledge , wherewith communicating the bread and wine , wee receiue them , not as bread , nor as wine , but lifting vp the spirit on high , we receiue them as the bodie and bloud of Christ , or whose efficacie they are a figure . To the other two places of Chrysostome , that Christ giueth himselfe to vs that wee should see him touch him , and handle him , and in whose flesh also wee might fasten our teeth : What Chrisostome thought of the sacramentall bread and wine , whether it bee true bread and wine or no , we haue very clearely shewed by the same words of Chrisostome himselfe . And it is not to be beleeued that so graue an Authour would contradict himself . Let vs , now answer how this ought to be vnderstood which our aduersaries alleage of him against vs. I say then , that simply and properly speaking : Neither the body nor the blood of Christ in the sacrament are either seene , handled or touched : The bread and the wine are seene , handled and touched . The same Chrisostome in the same homily sayth : He maketh vs ( to say the same also one Masse with him . And this not onely by faith , but he maketh vs really his body . The same saieth he in the 60. and 62. homily to the people of Antioch saying : We I say are not onely by faith and loue but also really indeed made and mingled with the body of Christ . And notwithstanding this vnion , there is none will say that wee are transubstantiated into the body of Christ . So say wee also that notwithstanding this sacramentall vnion which remaineth betweene the bread and wine and the body and blood of Christ , the bread is not transubstantiated into the body of Christ , nor the wine into his blood . The same Chrisostome saith : Thinke not that thou takest the body of Christ of the handes of a man , but of a Seraphin , &c. Should wee simply ●nderstand this : the minister is not now a man but transubstantiated into a Seraphin . Also hee saieth : we must not think the hand of the Priest to giue vs the Sacrament but we must vnderstand the stretched out hand of Christ to doe this . By all this varietie of speach what think we sought Chrisostome to doe , but to drawe the mindes of the Communicants from the consideration of the outward signes and figures visible and subiect to perish , and to make them consider the heauenly and diuine things , which by them be figured ? This glorious Father then would , that in communicating , we should so celebrate the memorie of the death and passion of Christ , as if then at the same instant that we communicate , his body were crucified & his bloud were shed for vs. Would God that all Christians , when they communicate would haue this consideration & meditation : other fruit should they then receiue of the cōmunion . The faithfull beleeuing the Euangelicall doctrine , and celebrating the holy Supper , are present as it were at the condemnation and death of the Lord : & this is the memorie commanded them to doe : and so saith Saint Paul to the Galathians , That before their eyes was Christ condemned , & among them crucified . As touching that of Saint Augustin which they obiect vnto vs , that Christ bare himselfe in his hands : We denie it not : For what inconuenience is it , that Iesus Christ with his hands hath borne his owne body , if by the body we vnderstand the Sacrament of his body . And that this was his meaing , hee himselfe a little lower declareth , when hee saith : Quodam modo , in a certaine maner , not simply . To the other which they say of Saint Augustin : that the flesh of Christ ought to be adored in the Sacrament . We denie not the flesh of Christ in so much as it is conioyned with the Diuinitie , from the which it neuer departeth , ought to be worshipped . For whosoeuer otherwise shall simply worship the flesh of Christ , not respecting the hypostaticall vnion which is betweene the flesh and the Diuinitie in Christ , shall commit idolatrie : for only God , onely his Diuinitie ought to be worshipped . Thou shalt worship the Lord thy God , and him onely shalt thou serue . Deut. chap. 6. vers . 13. Who so listeth to see how much Saint Augustine is for vs , and how much against the Transubstantiation of our aduersaries : and this not in one place by chance , but in manie , let him reade that which we haue alreadie alleaged . S. Hillarie in the place cited against vs , groundeth his argument vpon the truth of the Sacraments , the which doe really and truly seale , giue , and present that which they represent vnto vs. We receiue then in the Sacrament of the body and bloud of Christ , the true body and bloud of Christ , and make our selues one selfe same thing with him : and this spiritually by faith , as so often we haue sayd which vnion is not onely made in the Eucharist , but also in Baptisme . And so the same Hillarie a little before he had sayd those wordes of the Eucharist , had sayd the same of Baptisme , saying : that by it we are conioyned with Christ and amongst our selues . And this not by vnion of consent and will only , but also of nature : let them also put Transubstantiation in the water of Baptisme , As touching that which they say of Leo the first , wee confesse the same which he saith : that Christ is made our flesh , and that we doe passe into his flesh . As touching Damascen , there is no doubt but that he is wholly for them . As appeareth in the place against vs alleaged . This Damascen by nation and profession was a Iew vntill hee came to Constantinople and was conuerted : and being conuerted , became a Monke : He liued in the time of the Emperour Leo Isauricus , About the 720. yeare ; when the Moores a fewe yeares before hauing passed the Straights of Gibraltar had by the chastisement of God subdued almost all our country of Spaine . Some things he wrote wherein are found many wonders superstitions and erours : I will here set downe some that the credite may be seene that to such an authour is due . A great defender hee was of Images : They are not only to be made ( saith he ) but also to be honored and reuerenced : The which is contrary to the second comaundement : Thou shalt not make to they self any grauen Image , Thou shalt not worship nor honour them . The reliques of Saints he much esteemed and doubted not to call them fountaines of the giftes of God. He dared to say : that wee ought with faith to honor dead saints , the which is blasphemy . For in one only God ought we to beleeue : As we confesse in the beginning of the Nicene Creed . Speaking of Purgatory , to confirme it he reporteth great wonders : hee telleth how Traian the Emperour ; who was a pagan , an Idolaten , & a great persecuter of the Christians by the praiers of S. Gregory went out of the paines of hell , &c. Also that the soule of a woman called Falconilla a Pagan went out of hell , whither for her idolatrie she was condemned : and this by the prayers of one which he calleth Primera , a martyr . Frier Iohn de Pineda , libr. 18. cap. 24. ● 1. telleth another such like tale : and this it is . Zenoras ( whom he calleth a noble Historian ) saith that the Empresse besought the Patriarch , bishops , and religious persons to pray for the soule of the Emperour Theophilus her hushand : and that they obtayned pardon for his offences : but I ( saith Pineda ) hold it very doubtfull , seeing that he dyed an obstinate heretike . And then I will leaue mine opinion founded vpon the rootes of faith . One of which saith : that where the tree falleth , there shall it euer remaine : and another : that in hell there is no redemption : and another , that grace deuideth betweene the sonnes of the kingdome . and of hell , &c. For the selfe same causes say we , that which Damascen sayth of the soules of Traian and Falconilla to be lies . Pero Mexia vpon the life of Traian sayth : that that which is sayd of the soule of Traian is a meere fable and iest . Doctour Illescas vpon the life of Gregorie the first holdeth it for certaine truth and condemneth Pero Mexia . Also saith Damascen , that one Macarius consulting with a drie scull , knew many thinges of the state of the dead ( and what is to be a Nigromancer if this be not ? ) This Macarius ( sayth hee ) wontedly prayed for the dead : and desired to know if such prayers did ought auaile them , and if they receiued any comfort by them . He sayth : that God a louer of soules , willing by manie and firme arguments to declare this to his seruaunt , inspired into the drie skull the word of truth . For these words the skull pronounced : When thou prayest for the dead , some small consolation wee feele , &c. Also hee reporteth : that one sawe a a Disciple of his ( which had liued a life somewhat dissolute , burning in the fire , whose body was in the flame euen to the throate : Afterwardes by the prayers of the Maister . The same Maister himselfe sawe him in the fire vp to the middle : and afterwardes praying eftsoones for him , he saw him free and safe without hurt of the fire . These foure so straunge wonders , besides others which we passe ouer , shall you finde in his sermon of the dead . You see heere the Textes of holie Scripture wherewith hee confirmeth his Purgatorie . Also to proue the resurrection , he citeth the place of Genesis , the ninth chapter and the fourth verse , where God commaunded Noah : The flesh with the bloud shalt thou not eate . Also , another straunge thing in the chapter of Virginitie he saith : that had not Adam sinned , men for generation should not carnally haue coupled with their wiues . And because hee saw the Text of Scripture to bee against him . God might ( sayth hee ) by other meanes multiply men without the coniunction of man and woman . Also seeing that Saint Basil calleth the bread and the wine of the Sacrament , examples of the bodie and bloud of Christ ( which was opposite to him . ) This saying of S. Basil ( said he ) ought to bee vnderstood of the bread and of the wine before sanctification ( which is not so ) for the bread and wine before consecration ( as already wee haue proued by the Fathers ) are common bread and wine , as the rest : and be no symbols , nor figures of the body and bloud of Christ , vntill ( and not before ) these words : Take and eate , this is my body , bee sayd . Sith such a one then is Damascen , leaue we him , and let vs followe that which the hole Scripture doth teach vs , that which the Fathers ( whom against Transubstantiation we haue alleaged ) doe tell vs , and that also , which experience it selfe , of that which we see , touch , and tast in the sacrament doth shew vs. To Theophilact , Anselme , Hugo , Richardo , &c. ( whom they cite against vs ▪ ) and liued in the time that the holy Supper of the Lord was now falling : the Popes then tyrannizing the consciences of men : who neuer stayed vntill ( the holy supper destroyed ) they had made of some reliques , patches and remnants of their Masse such as now it is , full of abuses , superstitions and idolatries ) do we answer the same : He of these late writers which least erred in this matter of Transubstantiation is Scotus : who saith ( as before we haue said ) that neither by Scripture , nor reason it can be proued but would yet be deceiued , because the Church so commaundeth . How could his Church ( which is the Pope and his Cardinals make new articles of faith , besides those which Iesus Christ , our king , our Prophet , and priest ordained and taught us : which be contained in the Creed of the Apostles ? Let vs now answer to the Councels which our aduersaries alleage against vs. As touching that which they obiect against vs of the Councell of Ephesus , wherein Cirillus gouerned , and Theodoret ( who is so appaparantly against Transubstantiation ) was present therein , they doe vs great wrong . For the same do wee confesse that the Councell confesseth . We say , that receiuing this Sacrament , we receiue not common flesh : but flesh sanctifying , which by an inseparable vnion is conioyned with the diuine word . But how do we receiue it ? Spiritually by faith , not carnally as say our aduersaries that they receiue , eat and digest it . For vntil it be digested , they affirm it to be the flesh of Christ . They obiect the councel of Vercell in the time of Leo the ninth where Berengarius was condemned . They obiect the Councel of Lateran in the tyme of Nicholas 2. which caused Berengarius to recant . The Lateran Councel also in the time of Innocent 3. Also the Councell of Constance Anno. 1516. The Trident also of our time : in the time whereof so many Popes , as Paule 3. Iulius 3. Marcellus 2. Paulus 4. Pius 4. ( and none of these for the causes , that speaking of the Popes wee haue shewed , were present in it ) poped . But examine wee the recantation , which Pope Nicholas the second that poped about the yeare 1060. commaunded Berengarius to make in the Councell of Lateran : as it is written in the Decrees de consecrat . dist . 2. cap. Ego Berengarius . Wherein hee was constrained to confesse , that the body of Christ is handled ( or sensnally felt ) with the hands of Priests , that it is broken , that it is chewed with the teeth . I demand of them how can the body of Christ , which now is glorified , and therefore impossible , and no way subiect to these humane miseries suffer these things . Which the Pope and his Councell do say ? The Glosser of the Decrees himselfe , although not verie wise , could not but see so great an absurditie as this , and therefore sayd , that this verie warily and aduisedly ought to be vnderstood : for if thou doest not so ( saith he ) thou shalt fall into an error farre greater then that of Berengrius . The Glossor then vnderstood it much better then Pope Nicholas , or his Councell ( whose holy spirit the Pope was ) that the body of Christ in the Sacrament could no wayes bee touched with the handes , nor broken , nor chawed with the teeth . For this cause the Maister of Sentences in the fourth , willing to amend or conceale this so notable a fault , saith That this which was commāded Berengarius to say , ought not to be vnderstood of the body of Christ , but of the Symbols : which say they , be the accidents . And so in that manner of speaking admitteth a trope or figure : according whereunto is attributed to the thing that which is of the symbols . But should we vse this figure , they would eat out our eyes . Now shalt thou vnderstand the account which is to be made of such a Councel , and of the other Councels that followed this : in which the Pope or his Legates haue gouerned , and nothing aught worthy was in them determined ( albeit the Fathers had broken their heads about it ) if the Pope approued it not . So that the Pope only is hee which maketh and vnmaketh decrees and articles of faith : and not the Councel . Whē a Councell is celebrated the which from many to many yeares is done : as though there were no euill life of the Prelates to be amended ; nor abuses , superstitions , heresies nor idolatries in the Church to bee corrected ) the Legates of the Pope , which commonly are three ( for such is his cause , that hee trusteth not one with it ) haue great regard to write to the Pope this or that is determined in the Councel , how liketh it your Holinesse . Then doth the Pope either approue it , or blotting it out , disalow it . If he blot it out , there is then no more treaty of that matter , how true soeuer it be , & how profitable soeuer for the Church . That which he approueth he writeth to his Legats . This letter which the Pope sendeth , is the holy spirit which now gouerneth the Councels . This holy Spirit descendeth not from heauē , but commeth inclosed in a budget or wallet . Thus is the Councell not free , but a seruant : and of whom ? of the Pope . Who ( as before by many most sufficient reasons we haue proued to be Antichrist . So necessarie an article to saluation is Transubstantiation among our aduersaries , that they hold him not a Christian , but an heretike anathematized , accursed , and excommunicated that doth not beleeue it . Wherein , to the Councell of Florence , held in the time of Eugenius the fourth in the yeare of our Lord 1439. do they great iniurie . In this Councell were present the Emperour of Grecia , the Patriarke of Constantinople , and many Easterne Bishops . The Greekes and Latines agreed in this Councell , in the difference which they held touching the holy Spirit : and in some other things they also agreed : but as touching Transubstantiation , albeit the Pope did labour them to allow of it : yet could they neuer effect it with them . And great heed tooke the Greekes , that in the letter of vnitie no mention were made of Transubstantiation : the which was done to the good liking of the Greeks , as in the Bull of Eugenius , which beginneth Exultent coeli , & laetetur terra , appeareth : wherin he giueth for good to all Christendome , that the Greeke and Latine Church had once againe accorded . And I surely know , had their Transubstantiation bene an article of faith , without which there is no saluation , the Romane Church did wickedly to admit the Greeks for brothers , seeing they openly denyed Transubstantiatiō . That which our aduersaries say of the mutual cōsent of the Church touching the article of Transubstātiation , here appeareth to be false . For neither the Greek nor Eastern church euer beleeued it , nor now at this day beleeueth it : nor yet did the Latine Church for a thousand yeares space beleeue it . Of all this which we haue spoken touching Transubstantiation we conclude that which we say to be truth , that he which heareth the Masse is a great Idolater , and he which sayth it is a greater . The fift Domage which the Masse causeth , is : that besides the sayd foure domages , it maintaineth many abuses , as is Purgatorie . Concerning Purgatorie say we : there is no other purgatorie but the bloud of Christ , which purgeth our sinnes . By which purgation wee are reconciled with the euerlasting Father . The other purgatorie say we which our aduersaries haue forged , without the word of God , is the head of a wolfe , as Doctor Constantine did call it , who for the cause of religion , of infirmitie , age , and hard imprisonment , among those cruell Canibals , and eaters of mans flesh , the defilers of the faith , in the castle of Traiana died . Purgatorie is a common cutpurse , that without shame or correction stealeth , robbeth , and catcheth all what it can , to fill the paunches of these idle bellies , priests and friers , & all the ecclesiasticall order . For whence haue they so enriched themselues ? whence is it that they haue builded so many sumptuous Monasteries , which seeme rather Castles and pallaces of most rich kings and Princes , then houses of begging Friers and poore Monkes , who in times past gained their liuing with the labour of their hands ? Whence haue they founded so many Chappels , so manie Trentals , so many Masses prayed and sung , which they called de requiem , but of the foolish perswasion of Purgatorie ? As the Masse entertayneth Purgatorie , so also doth Purgatorie entertaine the Masse . The Masse and Purgatorie are euen as two Mules , the one rubbing the other . The false prophets made an old & simple woman beleeue , that the soule of her father , mother , husband , daughter or other person whō she deerely loued was suffering most grieuous torments and paines in Purgatory : and demanded some reliefe by the Masse or Masses which should be said for it . Then the poore old woman , taking it from their mouth , ioyned peece to peece , 68 Blancas which is a ryall , went to a Priest , and giuing him the tyall ( for Masses are sold for money ) besought him to say a Masse with great deuotion for the soule of her father , or some other person whom she loued . And were the old woman so much more superstitions ; then went she to a monasterie , holding it for certaine , that the Fryers liued a more religious and holy life then the Priestes , and being come to the monasterie , besought the Sextan or potter to cause a Masse with all speede to be sayd . The Sextan or porter sayd , it should presently bee done . Then went out a Father to say the Masse , and tooke money of her : to whom better had it beene to haue giuen , then taken it from her : for God knoweth the pouertie that remayned in the house of this old woman , and the riches and superfluity that was in the monasterie . And a faire thing it was , that they sayd it not for her : for oftentimes it happeneth , that more Masses are receiued for in one day , then all the Priestes of the monastery can say in a moneth . And this is the cause why they cannot say all the Masses they receiue for . But thou wilt say vnto mee : Why do these reuerend men take of them more money for Masses then they well can say ? Me seemeth they rob in doing this which thou sayest . Hereunto I answer , that they reckon not of this , nor make they any conscience thus to rob and deceiue . And that which is worse , this their theft and robberie do they sanctifie , saying : that is very well done , and that necessity so requireth , that the deuotion of the people be not despised . Ad the Pope for the cause aforesayd a proueth and maketh good this theft : and commandeth them to say two Masses at euery moneths end , one for the quicke , another for the dead : which two Masses ( saith he ) are as auayleable as all those ( how many soeuer ) they haue omitted to say . Did the Magistrates their dutie , they would seeke , and in the chests of their Monasteries should find such Bulles , such mockeries , and such licenses to steale . Purgatorie haue they made a new article of faith : so that he which beleeueth it not , is therefore an heretike . If it be heresie not to beleeue that , which neither in the doctrine of the old or new Testament is confirmed : Nor is in any of the three Creedes , of the Apostles , the Nicen nor of Athanasius being a Summarie token out of the scripture , which a Christian ought to beleeue , conteyned . The 6. domage is : that suppose the sacrifice of the Masse , or sacrament of the altar ( As they call it ) had bene such , As they paint it out : Yet should it not be wel administred , sith the Christian people are defrauded , and depriued of the one halfe of the sacrament . because they giue them not the sacramentall wine , which is the sacrament of the bloud of Christ , shed for vs vpon the Crosse , & when the other halfe is receiued , they giue it seldome once in the yeare , & wickedly , with so many superstitions and Idolatries ( As we haue already proued ) . In bread and wine did Iesus Christ institute this sacrament , for the high signification and allusion which the bread and wine holde with his bodie and with his bloud : and commaunded his Apostles , in the selfe same maner , As they had seene him celebrate the supper , in memoriall of his death to celebrate it . When he gaue thē the bread , he said . Take eate , this is my bodie . And when he gaue the wine , he said . Drinke ye all of this . This is my blood . In giuing the wine , he addeth , & that not without great mistery , this word all , for with this word All , doth the Lord preuent , & arme vs against the heretikes , which were afterwardes to arise , saying : Drinke not all of the wine . Our aduersaries cannot deny the Lord to haue said . Drinke yee all of this . They cannot deny , that all those which haue receaued the bread , haue not drunke of the wine . And so saith S. Marke . And they all dranke thereof . As litle also can they deny that they themselues cōmand , contrary to the cōmandement of God , that all do not drinke thereof . What shall we hereupon conclude ? That they be heretikes , Albeit , they deny it because they falsify and clip the most holy sacrament which Christ did institute . If the lawes commaund , that he which falsifieth or clippeth the coyne , bearing the figure of the king , or the Lord of the land ; shal die : What punishment shal he deserue , that falsifieth & clippeth the sacrament , which hath not only the figure of Christ , but his proper body & bloud As in bread & wine , Iesus Christ did celebrate his supper : Euen so did his Apostles celebrate it afterwards . Read the 11. chapter of the first Epistle to the Corinthes , where S. Paule intreateth of the celebration of the holie supper ; But the space of one thousand yeares was the selfe same order touching the substāce of the supper , obserued in the Church : vntil false prophets arose that brake this good order , which Christ did institute and his Apostles : & the Church did long time after obserue , These would shew thēse lues to be more wise thē Christ , & so cōmāded they that no Christian , were he not a priest , shuld receiue , whē they cōmunicated the cōsecrated wine . And their reasons they yeeld ( but very friuolous & ridiculous ) why they so commaund . The first is , because there is no difference betwene the priest , and the people . Great pride & arrogancy is this , euer haue they pretended to keepe Christian people in subiection : So are they called the Clergie , for being , as they say . The Lot of the Lord. As though the people , for whom Christ died , were the lot of the diuell , The second cause is , the danger of shedding the bloud , by the beardes : if the people should drink it , If this bee the cause why giue they it not to womē , seeing they haue no beards ? why giue they it not to many , which either by nature , or shauing , or cutting haue no beards ? Why command they not , that all Christians should be beard shauen ? . Why permit they the Pope and many Cardinals & Bishops in Italie to nourish their beards ? and so no danger should be . The third say they : that receiuing the forme of the bread , they receiue the body of Christ , and by consequence ( as they call it ) receaue they the bloud . And thus ( say they ) that vnder one forme they receaue both thinges : the bodie and bloud of Christ . Oh learned men ! Oh great wits ! The Lord commandeth that all shuld drink . They countermād saying . That all shal not drinke : that to receaue one kind is sufficient . And a faire thing is this , that they cōdemne those for heretikes which receiue the supper in both kinds : As Christ did celebrate , & as the Apostles , & all the Church , for more then a thousand , & so many yeares celebrated the same . They see not that in condemning vs , they condemne Christ , his Apostles , & all the Church for so many yeares . Let thē shew me one Church , that comunicated in one kind , for the space of 1000. yeres after the death of Christ . Teh●s reasons & all whatsoeuer they can imagine , and in their fantasie forge , wil not suffice to diminish nor defeat the order which Christ ordayned in his Church . In bread aud wine did Christ institute this sacrament , & so distributed it , to his Apostles , and commanded them so to doe the same , S. Paul as a good disciple obedient to his maister , did so celebrate the holy supper : distributing the bread , which is the sacrament of the body and the wine which is the sacrament of the bloud . Ye ( saith he ) cannot drinke the cup of the Lord , & the cup of diuels , &c. And a little before , by the cup , he had made mention of the cōmunion of the bloud , & of the participation of his bodie by the bread . Also as often as ye shal eate this bread , & drinke this cup , &c. So that , whosoeuer shall eate this bread , and drink this cup of the Lord vnworthyly , &c. Let euery one therefore proue himselfe , & so eate of that bread and drinke of that cup. Also , for he that eateth and drinketh vnworthyly , &c. Of all those that did communicate spake , S. Paul , and not of the priests alone . This selfe same order of communicating in both kindes , was for many yeares obserued in the Church . As in the ecclesiastical histories & writings of the fathers , some of whom I wil here alleage , appeareth Our flesh saith Tertullian is fed with the flesh & bloud of Iesus Christ : that the soule may be nourished of God. Oftentimes doth S. Cyprian make mention of this cōmunion in both kinds , in bread & wine . Read his sermon intituled Delapsis . In which , not once , but 5 or 6 times , he maketh mention thereof . Also he saith : that those which did cōmunicate , receiued the sacrament with the hand : & giueth a reason why we ought to cōmunicate in both kinds , the which is of other touch , then those which our aduersaries giue , why we should not in both kindes cōmunicate . How shal we exhort ( saith S. Cyprian ) the people , to shed their bloud for the confesion of Christ , if when they enter the combate , we deny them the bloud of Christ ? Or how shall we make thē capable to drink the cup of martirdome . If we admit thē not first to drink , the cup of the Lord ? Also that which we said of the same S. Cyprian cōcerning the young Infant ( whē we spake of the miracles ) that in both kinds receiued the sacrament , Chrisostome saith . We are not , as in the olde lawe : where the priest toke his portion , and the people had the rest , but one selfe same body is here giuen to all , and one selfe same cup : and all whatsoeuer is in the Eucharist , is common both to priest and people . Chrisostome in this sacrament , putteth not the difference that our aduersaries doe , betweene the priest & the people : That the priest in both kindes communicate , and the people only in one . But we will shew for greater confusion , of our aduersaries , all those foure Doctors ( As they call them ) of the Church to bee for vs. As great credit giue they to the Doctrine which these foure Doctours with one common consent doe teach : As they giue , to the Gospell it selfe . Saint Ambrose ( As Theodoret lib. 5. cap. 17. reporteth speaking with the Emperour Theodosius 1. a naturall Spaniarde of Italica , which we now call olde Siuill , one league distant from Siuill They said vnto him . How darest thou , I pray thee stretch out thy handes , stayned with vniust slaughter and bloud , to receaue with the same , the holy bodie of the Lord ? Or thou , that moued with the fury of wrath , so much bloud so wickedly hast spilled , how wilt thou apply to thy mouth his venerable bloud ? depart then , &c. Sozomenus . lib. 7. cap. 24. maketh also mention of this Historie . The same S. Ambrose in the funerall oration , which he made at the death of Theodosius , maketh mention of Theodosius his repentaunce . Were there many Ambroses There would bee many Theodosies . The cause will I here briefly tell , why Saint Ambrose depriued him of the holy supper . They of Thessalonica murdred a Tribune in a popular tumult : the Emperour Theodosius , hearing it was so highly offended that hee caused seuen thousand men to bee slayne . Pero Mexia , writing the life of this Theodosius , applyeth this to his Masse , which is so much against it . Hee saith : that Theodosius , the day following would go to the Temple to pray , and heare Masse , as he was ( saith he ) accustomed , &c. And note the affected malice of Pero Mexia : That he alleaged not the author of this his saying . That Theodosius went to heare Masse : which he would haue done , had any said it , Maliciously he concealeth the name of Theodoret , because it made against his Masse , which he so much adored . Two things may we note in this saying of S. Ambrose : First , that he which did communicate toke the sacrament with his handes , and not with his mouth , a childe , when they giue it pappe . This sacrament is not for Infants , which cannot eate strong meates , but it is for people , that haue discretion , & can eat a peece of bread , and drinke a boule of wine , And so saith Christ vnto them , Take eate , Take drinke . He saith not : Open thy mouth , receaue therewith the bread . The second thinge which we are to note in this saying of Saint Ambrose is : that the sacrament to the faithful was giuen in both kinds , in bread & wine . For to eate without drinking , what doth it profit the body ? Both the one & the other , haue we noted , in the place of S. Cyprian before aleaged . Also lib. 4. De sacramentis , cap. 5 these words saith the same S. Ambrose In the distribution of the bodie & bloud of Christ , the priest said Take the body of the Lord : Take the bloud of Christ . Whereunto the commucant answered Amen . The second Doctour is Saint Ierome : Where speaking vppon the second chapter of Malachy saith : The priest which consecrateth the bread of the supper , and distributeth the blood of the Lord to the people . Saint Augustine is full of notable sayings , confirming our Doctrine of the communion in both kindes . Of which I will alleage one or two , to auoyd tediousnesse . How ( saith Saint Augustine lib. 5. Hypognost . Tom. 7. ) dost thou promise the life of the kingdome of heauen to Babes , not regenerate of water and the holie Ghost , nor nourished with the flesh , nor watered with the blood of Christ , &c. Also in the first Epistle , to Ianuarius . Some ( saith he ) doe euery day communicate the body and the bloud of Christ : others , &c. This is most certaine , that in the time of S. Cyprian . and of S. Augustine . and long time also after the Eucharist was giuen in both kindes , and that to Infants As Erasmus noteth it . The fourth Doctor which is S. Gregory . now remayneth : whom we may iustly intitle the last bishop of Rome : and his successor Boniface 3. may we call the first Pope : because he would be wholy Pope , calling himselfe by the ayd of that murderer Phocas , vniuersall Bishop . Saint Gregorie then saith : you haue learned what the bloud of the Lambe is : and this not by hearing , but by drinking his bloud ( to wit , as often we haue said , the sacramēt of his bloud ) is shed into the mouths of the faithful . Here you see , al the foure Doctors of the Church confirme our Doctrine . Why then doe our aduersaries deny it , And what say I of foure doctors ? reade they all the ancient Doctors as wel Greeks as Latins , all are found to be for vs. And many years also after Saint Gregorie , when all things as it were went to ruine this custom continued : & not as a custome , but as a law inuiolable was it holdē : for the reuerence of the diuine institution was yet on foot & in it being : & to separate those things which God hath ioyned they doubted not to be sacrilege . So said Gelasius Bish of Rome as de Consecratione : dist . 2. cap. Comperimus it is alleaged ) we haue vnderstood , saith he , that some hauing only taken the body of the Lord , doe absent themselues from the cuppe : who for as much as they sinne of superstition , must bee compelled to receiue entirely the whole Sacrament or to abstaine from the whole . For the diuision of this misterie cannot be without great sacrilege . Our aduersaries then in diuiding this mysterie , by the saying of Gelasius , be superstitious & Church-robbers . In the 3. Councell of Toledo , 2. Cannon And in the conclusion of the sayd Councell , the symbol of our faith is commaunded to be said before the communion of the body and bloud of Christ , according to the custome of the East : the reason which the Councell giueth is , that the people should confesse that which they beleeue , and so hauing hearts , purified by faith , are said to receiue the body and bloud of Christ . In this Councell was present the Catholike king Ricaredo : as by the prayers which hee made in the Councell appeareth . The 7. Domage that the Masse causeth is , that suppose the Masse were good , & celebrated as it ought to be celebrated , yet in a strange tongue is it sayd , that the people vnderstand it not , & sometimes also be himself that faith it vnderstandeth not that which he saith : which is against the commandement of S. Paul , who commandeth that all be done with comelinesse & order . And what comelines or order is there , where the people heare a language which they vnderstand not , and so know not whether the Priest doth blesse or curse them ? The same Apostle saith , that the vse of tongues not vnderstood ( albeit to the praise of God ) is vnprofitable in the Church . And therefore , without interpretation of that which is said , ought not to be vsed . Read 1. Cor. 14. 8. where he saith If the trumpet shall giue an vncertaine sound , who shall prepare himselfe to the battell ? So likewise you by the tongue , except ye vtter words that haue signification , how shall it be vnder flood that which is spoken ? For ye shall speake in the aire , &c. And therefore in the 19. verse he sayth : I would rather speake fine words in the Church with vnderstanding ( that is to say , that may be vnderstood , thereby also to instruct others ) then tenne thousand wordes in a tongue ( to wit ) that the people vnderstand not . The same Apostle in the 27. verse commandeth , that if anie shall speake in a straunge tongue , there be also an Interpreter . And if there shall be no Interpreter , hee commandeth that hee speake not in the Church . And that if he speake , hee speake to himselfe and to God , and not to the people : for the people receiue no edification by a tongue that is not vnderstood . And therefore in the 26. verse he commandeth that all be done to edification . For this cause , when God spake with the Patriarks , with the Prophets , and with his people of Israel , or they with him , they speake vnto him in their mother tongue that all did vnderstād . The same did Iesus Christ , speaking with the Scribes and Pharisies , he spake vnto them in the vulgar tongue , the same that was then vsed in Iudea . The Apostles when the Lord sent them through the world to preach , had first receiued the gifts of tongues to preach the Gospell , and celebrate the sacraments to euerie nation in their proper language . Why then do not our aduersaries in this imitate the Apostles , they taught and celebrated their Sacraments in the vulgar tongue , that al might vnderstand : that the people might be edified , & God might be glorified . The mysteries of Christian religion , be not as the misteries of the Gentiles ( which were those that they called Mysterios Eleusimos , & those of the good goddesse ) & wo vnto him that reuealed the same . Herehence it commeth that the Priest pronounceth the words of consecration , not onely in a strange tongue , but also in a verie low voice that none can heare thē , & so ( say they ) Pope Vigilius cōmanded , as reporteth D. Illescas vpon the life of Vigilius . The Lord wil that his Christian people vnderstād the mysteries , & vnderstood , do meditate vpon them as God in old time loued not the beast that chewed not the cud , & suffred not his people to eate thereof , so now loueth he not that christiā that chaweth not the cud , & meditates on the saw of the Lord his misteries and his sacraments . Dauid speaking of the exercise of a godly man saieth : That he meditateth night and daye vpon the lawe of the Lord. The Lord speaking with Iosua who was no Priest but a moste warlike Captaine that wan so many battailes saith these wordes vnto him : The booke of this law shall neuer depart from thy mouth but day and night shalt thou meditate therein , that thou maiest keepe and doe , &c. To each nation in their vulgar tongue , let them then say their Masse that they may vnderstand and knowe whether that which is therein saied be good or euill : and not saie it to all nations in Latine : whereof the people receiueth no edificacion but destruction : nought learning , but superstition and Idolatry ; As before we haue proued . Some notable domages , which the Masse causeth , haue we shewed . Now will we show some absurdities & great inconueniences which thereof followe : Against the worde of God are some of them & against the doctrine of the fathers & others be against experience it selfe : against naturall reason , and common sence . And but three or foure will I set downe to auoyd tediousnesse . We sayd ( being so taught by the word of God ) that in the sacrament of the body and bloud of Christ , the faithfull onely receiue spiritually and by faith , the true body & bloud of Christ . Our aduersaries not herewith contented , say : that not only the good , godly , and faithfull , but also the euill , wicked and vnfaithfull , the Turkes , Iewes , and Pagans do receiue the true bodie and bloud of Christ : & yet passe they further : they say , that beasts , mice , and other vermine do eat it , that the moisture doth moisten it , & the mouldinesse doth make it mouldy , &c. Their blacke Transubstantiation hath made them fall into so great an absurditie & strange wonder : they beleeue that there is no bread nor wine , but the body & bloud of Christ it the Sacrament : They vnderstād that not the faithful only , but also the infidel , Turke , Pagan , and Iew , the Mouse , &c. eateth that which was in the Sacrament . Hereupon conclude they that they eate and drinke the body & bloud of Christ . He that will deny them Transubstantiation , will also deny this their conclusion to be good . But this set apart , the wicked , &c. will we shew by the month of Christ himselfe , not to eat nor drinke the body and bloud of Christ . S. Iohn sheweth that the Lord saith : Except ye eate the flesh of the son of man , and drinke his bloud , ye haue no life in you . Hereupon is concluded , that except wee eate his flesh , and drinke his bloud we shall not be saued . We eat and drinke his flesh & his bloud when we not only reciue this Sacrament , but also at all times , and as often as we beleeue in him . Beleeue saith S. Augustine , and thou hast eaten . And therefore the same Lord recounteth the fruites which this eating of his body and drinking of his bloud do necessarily bring forth . He that eateth ( saith he ) my flesh , and drinketh my bloud , hath eternall life , and I wil raise him vp , &c. Also , He that eateth my flesh & drinketh my bloud dwelleth in me , and I in him . And , he that eateth me , shall liue also by me . Presuppose this , as most true and apparant it is , that wicked men , Iewes , mice , &c. haue not eternall life , nor shall bee raised vp in the companie of the faithfull . It is seene they that dwel not in Christ , nor Christ in them , it is also apparant that they shall not liue by Christ . Hereupon we conclude , that they eat not the flesh of Christ , nor drinke his bloud . For had they eaten it , and had they drunke it , heauen and earth should rather faile , then the word of Christ should faile , the wicked Iewes , Turks , mice , &c. should haue life eternall , and should dwell in Christ , and Christ in them , &c. and to say this is a most great absurdity . Therefore it followeth , that such eate not the flesh , nor drink his bloud . Saint Augustine considering this he sayd : The other Disciples did eat Panem Dominum , the Lord which was bread , but Iudas did eat Panem Domini , the bread of the Lord : as if he had sayd : Iudas wanting faith , and receiuing the Sacrament vnworthily , did not eat the body , nor drinke the bloud of Christ , which the other Apostles did , because they had faith , and did eate it worthily : but Iudas did only eat & drinke the sacrament of the body and bloud of Christ . Also in the 21. booke de Cinitate Dei cap. 25. he sayth : It is not to bee thought that he eateth the body of Christ , which is not in the body of Christ , nor in whom Christ is not , nor hee in Christ . Origen vppon those wordes , That which entreth in at the mouth defileth not the man , &c. manifestly sayth , that the wicked doe not eate the body of Christ : and giueth the reason : because the bodie of Christ ( sayth he ) is quickening , and he which eateth it , dwelleth in Christ . Saint Ierome vppon the 66. chap. of Esayas saith : Not being holie in bodie nor spirit , they eate not the flesh of Iesus , nor drinke they his bloud . Manie other places bee there in the Fathers , that proue our doctrine , the wicked , &c. not to eate nor drinke the bodie & bloud of Christ . But those which wee haue alleaged , are now sufficient . Another absurditie there is , and this it is , that the banquet being to be common and generall to all : by which it is called Communion : one onely at his pleasure eateth it and swalloweth all , without giuing part to others . Who taught them thus to doe ? Not Christ , nor his Apostles , nor the primitiue Church . In old time , all those that were present when the Supper of the Lord was celebrated did communicate , and that in both kindes . And except they did communicate they depriued them of the Supper , which our Aduersaries cannot denie . So confesseth George Cassander in the Preface of the booke intituled Ordo Romanus de officio Missae : for confirmation hereof hee alleadgeth the tenth Cannon of the Apostles : where it is commaunded , that all the faithfull which were found present at the holy solemnities of the Church , and continued not till the Masse were ended , nor receiued the holie Communion , should bee cast from the Communion . He citeth the Councell of Antioch , the second chapter , wherein it is ordayned , that all they which enter into the Church of God , and receiue not the holy Communion , should bee cast out of the Church . Hee alleaged also the Cannon of Calixtus ( or as say others ) Anacletus , which commandeth : that the consecration ended , all should communicate . Hee alleageth also Iohn Coclaeus , in the booke which hee intituled De Sacrificio Missae , contra Musculum . In old time saith Cochleus . Aswell the Priestes , as the Laitie , so manie as were found present at the sacrifice of the Masse , the offering being ended , did ioyntly with the Priest communicate , &c. And the same Cannon which they say in their Masse , maketh this to bee clearely vnderstood : because it maketh mention of the people , standing about , offering and communicating . For which cause some expounders of the Cannons say : that the Cannon ought not to be sayd in the Masse , but onely when the people communicate . Many more Councels and Fathers might be alleaged to confirme that which Cassander sayth : but the thing being so manifest , many witnesses shal be needlesse . The Grecians vntill this day obserue the ancient custome : there is no priuate Masse among them . Vpon the Lords dayes and festiuall dayes , the Supper of the Lord is onely celebrated , and the people in both kindes communicate . Our aduersaries may see what hath beene the cause of leauing this ancient and laudable custome , and that as many also as heare the Masse , and communicate not , incurre thereby Excommunication . The Communion in our time , is but once a yeare celebrated , and this with damage and great idolatrie : and all the dayes in the yeare , is no other thing done , but saying of Masses in euery corner of the Churches , and in those also of particular houses , without any Communion : except it be that some for deuotion will communicate : and oftentimes it happeneth , that none is found present at these Masses , but the Nouice onely that answereth , Et cum Spiritu tuo , and with thy spirit : when the Priest hath said vnto him , Dominus vobiscum , The Lord bee with you . And note that the Nouice is wont to be commonly a little villaine , according to the prouerbe : Hize à mi hijo Monazillo , y torno seme diabillo , Make my sonne a Nouice , and turne him a little diuell . What agreement then hath this their priuate Masse with the holy Supper of the Lord which is a common banquet , proposed to the whole Church . Reade the tenth and eleuenth chapters of the first epistle to the Corinthians , which before we haue alleaged . What wickednes do they then that conuert the Masse into the supper of the Lord : which they neuer celebrate , except the whole Church , or the greatest part of it do communicate , acording to the institution of Christ , & according to that which his Apostles did , and the Church many yeares after . The 3. absurdity is that which before we haue said , that were there Trāsubstantiation , Christ shuld haue 2 carnal bodies , one which sate , & the other which this sitting body did eate , & giue to his Disciples . The fourth Absurditie is , that they put the body of Iesus Christ in diuerse places at one instant , in all the Masses which are sayd through the world : Against the order of nature doe they in this , according whereunto , nothing created that is finite , can be at one selfe same time in diuerse places . The body of Iesus Christ considered it selfe , is finite , and in time created : therefore can it not bee in diuerse places at one instaut . In this do they also against the article of our faith , which in the Creed we confesse , that Iesus Christ sitteth at the right hand of God the Father . From whence shall he come ( saith the article of our faith ) to iudge the quicke and the dead . Also they do against common experience : for seeing bread and wine with the eyes , tasting them with the mouth , and smelling them with the nose , yet for all this , say they , that no bread nor wine remaineth . I demaund now , when they burne this their Sacrament for the causes that they themselues in the booke de Cautelis do command it to be burned : I demaund of them , what is that which is burned and conuerted into ashes ? Not the bodie of Christ , which now being glorified , is impassible , nor the accidents of the bread , nor of the wine : for the substance of the ashes , engendred of that which was burned , could not bee engendered but of another substance : according to that which commonly is said : The generation of one thing is the corruption of another : It followeth then Albeit it grieue them & that they deny it ) that the bread is burned . I demaund of them also when the Priest deuideth the Host into three partes : what is that which he deuideth ? Some say they bee accidents without subiect . To others this answere not seeming to be good , because not the accidents , but the substance , which hath quantitie is parted : Therefore say they , that nothing is parted . This people thinke vs to be blocks and fooles . They will make vs ( as they say ) del cielo cebolla , to beleeue things impossible . Free should they be from all these absurdities , would they with Iesus Christ , with his Apostle Saint Paul , and with the Catholike Church confesse true bread and true wine to be in this sacrament : of which bread and of which wine being corrupted , are engendred those things before spoken . So that the wormes and ashes are engendred and made , not of the body of Christ , which is glorious , and set at the right hand of the Father : not of the accidentes , which haue not other being : but doe remaine in some subiect , ( and by a miracle say they , the accidentes in the Sacrament , bee without subiect ) but are made of the bread and of the wine which is corrupted or burned . Now for confirmation of that which we haue sayd : we will set downe an Appendix or addition , which with wonderfull examples will liuely declare the estimation wherein the Popes and their people , which the call ecclesiasticall , hold their Sacrament , which they sell vnto vs for God. And wee as sencelesse , and ouer-suerstitious , for money doe buy it . Open thine eyes ô Spaine , and be no more by the Pope deceiued . Pope Gregory the seuenth , which before was called Hildebrand , was ( as in his life we haue sayd ) a terrible and mortall enemie of the good Emperour Henry the fourth : & so desperately procured by all wayes and meanes possible , now by force , now by dececit , now by inchantments to pull him out of the world . And for that purpose suborned with promise of reward , a certaine man , &c. as in the life of the said Gregorie wee haue declared . Cardinall Benon goeth further , he saith : that the Pope with high voyce from the pulpit vpon the feast of the resurrection at Easter , had prophecied the death of the Emperour Henrie , saying : Hold me not for Pope , but cast me from the Altar , if that which I say vnto you bee not fulfilled betweene this and Pentecost : and so to proue a true prophet , in this which he had spoken , he suborned certaine Traytors that secretly shold kill the Emperor : As in dede they had killed him had not God preserued him . The sayd Cardinall sayeth further : that this Hildebrand , or Gregory 7. euer wontedly carried with him a booke of Nigromancie , that was to him very familiar . He cast ( saith hee ) the consecrated Host into the fire and burned it . Because , demaunding of it a reuelation against the Emperour , it answered him not : albeit the Cardinals which then were present therein gainsayd him . Iohn Bishop of Porta , Secertarie of the said Gregorie the seuenth , alleageth Cardinall Benon for confirmation of that which is sayd . A strange case it is , to cast the Sacrament into the fire , for that coniuring it , it gaue him not answer against the Emperour . Our aduersaries cannot denie this Pope to haue erred in the faith , and also to haue bene an Athiest , without God or religion : seeing that he burned his Creator . If he beleeued it to be his Creator why did he burne it ? And if he beleeued it not ( as most of the Popes doe not beleeue it why did he with fire and bloud , persecute those that did not beleeue it ? Miserable is the God which is subiect to burning . The true God is immortall , hee liueth for euer . Moreouer , many Popes and ecclesiasticall men doe wee reade in histories , to haue poysoned those whom they would kill , giuing them poyson in the Sacrament it self . Two or three examples will I here set downe : who so list to know more , let him reade the liues of the Popes , and of the Emperours . Of poison died Victor the third in the 1088. yeare , which his Subdeacon had cast into the chalice . Don Alonso de Cartagena Bishop of Burges , in his historie called Anacephaleosis maketh mention hereof . William ( as reporteth Mathew Paris ) was restored to his Archbishoppricke of Yorke in England , and in the same yeare died of poyson , which in saying of Masse , they cast into the chalice : as vpon Anastasius the fourth in the 1146. yeare we haue sayd . In the 1314. yeare a Dominican Frier gaue poyson in the sacrament to the Emperor Henry , 7. countie of Lucemburg : as we haue declared vppon Clement the 5. The history is worrthy to be read . It noteth the great impietie and treason of the Frier , and the great patience of the Emperour , after he perceiued himselfe to be poysoned : praying the Frier to flie , least his Almaines should kill him , saying : Vade Domine , depart Lord , &c. Pero Mexia maketh mention of this in the life which he wrote of Henrie the seuenth . But as a man ouer passionate for his Antichrist , and for his breaden God , wold not beleeue it : whose words are these : Henrie the seuenth died the day of the Assumption of our Lady , hauing that day receiued the body of our Lord Iesus Christ , wherein were giuen him ( write some ) certaine hearbes , by a Monke of Saint Dominickes order , 〈◊〉 that of them the same day he died . Which is a thing so wicked , that of no Christian it ought to bee beleeued : how much more of a religious man ? Thus farre Pero Mexia . But the punishment executed vppon the Dominicke Friers , and their Monasteries in Tuscan and Lombardie , sheweth , that which is sayd , to bee true . Raphael Volateranus , lib. Geograph . 5. speaking of Sixtus the fourth , saith these wordes : The chiefe Bishop vnderstanding it , and ayding the Conspirators , they came to Florence , and all met together in the Church of S. Raparada , at the time of the Masse and of the sacrifice . Saluiatus with his followers which were secretly armed , in the meane time departed the Temple : and faining other businesse , went to the pallace to conferre with Alferez , but with intent that the slaughter begun in the Temple , he might there be ready ioyntly with the Magistrate to assault the pallace . So that hauing giuen a signe at the eleuation of the Host ( note the reuerence and respect that the Pope and his haue of their God ) At the lifting vp ( saith he ) of the Host , Bandino passed from part to part , to Iulian de Medices , brother of Lorenço . Antonio , who required to be the first , rushed by treason vpon Lorenço , and a little below the throate did wound him . As he at the crie turned backe his face , he escaped the blow : the other willing to second his blow , he hastily retired to the Clearke of the Church , which was neare vnto him . Then the Legate of the Pope ( who had giuen the signe of murder at the eleuation of the Host ) was taken by the citizens , and carried from the Church : and being put in prison , was handled as his dignity required : In the meane time Saluiatus bishop of Pisa , who by his industrie prolonged the conference with Alferez to see the end of the businesse , was then taken , and at a windowe of the pallace the same day hanged . The Pope at this newes excommunicateth Lorenço de Medices ( who , say we escaped by flight ) for laying his hands vpon the Priests of God , and vpon the Legate , and proclaimeth open warre against the Florentines . By this historie and others such like , shalt thou see , ô Spaine , the account & estimation that the Pope , his Legate , and their priestly order do make of their consecrated Host , which they sell vnto thee for God , and thou beleeuest it . See we also the account that the diuell himselfe maketh of it . Speaking of Syluester 2. ( who much profited in Nigromancy , whiles he liued with the Moore at Seuill ) we said , that he much desired to know how long he should be Pope , which thing he demāded of the diuel . The diuel made him answer , that he should not die vntil he should say Masse in Ierusalem . But the diuel meant a Church which is in Rome , called the holy Crosse in Ierusalem . And so with the Masse of Ierusalē the diuel mocked the Pope , as in his life we haue declared . About the yeare of the Lord 1540. not much more nor lesse , the inquisitors of Cordeua condemned ( but not to be burned ) one Magdelena de la Cruz , Abbesse of the Monasterie of the Franciscan Nunnes , for enormious offences , dealings and couenants which she had made with the diuell . As the Inquisitors themselues in their sentence doe say : She with the ayd of the diuell , to whom shee had giuen her selfe , making with him this pact and couenant when she was nine yeares old , became so notable an hypocrite , that shee was holden in most great worship and admiration : and so by meanes of her Paramour the diuell wrought great miracles : but of those which we haue sayd , the diuell , Antichrist , and false Prophets to do . Mat. 25. 24. 2. Thes . 2. 9. Here will I recite some , for to reckon all , would require another as great a time , as had the Inquisitors when they drew her into the Act , in the great Church of Cordoua : which Act was in the spring time , and lasted from sixe of the clocke in the morning , till foure in the euening . In all this time was no other thing read but the abominations and false miracles of this cursed woman . Of her it was sayd , that the mariners in a storme did pray vnto her , and she being inuocated , appeared vnto them , and so the storme ceased . Of her also it is sayd , that she burned in liuely flames , like the Seraphin ( this very well agreeth with her , she being of the order of Seraphicall Saint Francis ) and so inflamed , was lift on high in a trance , wrapped vp in spirit , and heard wonders which mortall man could not vtter . In this last was she made another Saint Paul : who was wrapped vp into the third heauen , where he hard , &c. Of her also is it sayd , that when she did communicate , she lifted vp an elle to measure the height of the ground , and so being lifted vp into the aire , she receiued the Sacrament : which visibly went out of the hands of the Priest that sayd the Masse , and visibly went through the aire , and entred into the mouth of Magdalen de la Cruz. And all this by the arte of the diuell . In the same maner did the Nunne of Lisbon , whom they called holy , receiue the Sacrament : whose life we will declare in the end of this Treatise . What shall we say of this Sacrament ? If it were God how was he carried through the ayre to confirme the hypocrisie of Magdalen de la Cruz , and that of Maria de la Annutiada , and the opinion that was holden of them , and this by the arte of the diuell ? The priest which said the Masse counted his fourmes , according to the nomber of the Nunnes , that were to communicate : being counted did consecrate them . And consecrated , found so many others , as before he had counted : and none hee wanted , but that onely which he saw go into the ayre , and entred into the mouth of Magdalene and of Marie . Also it is said of Magdalen de la Cruz , that when she was in the garden , and the sacrament by chaunce , passed by the streete , the wall of the garden opened , and that then , shee did worshippe it . Of her it is also sayd : that shee fayned not to haue eaten in so many dayes togither , but that shee was nourished onely with the sacrament which he receaued . So great was the opinion of her holinesse , that great Ladies of Spaine seeing themselues at point of childe birth , sent to Magdalen de la Cruz , their mantle and swadling clothes , wherein the creature should be wrapped , that he should blesse them : supposing the creatures should thus be holy & blessed . The Empresse her selfe ready to be deliuered frō Valladolid ( a very long way ) sent mantles to Cordoua . By reason of the holines of Magdalen de la Cruz ' many Ladies and Nobles of Cordoua , and of the land about Cordoua , put themselues Nunnes of the order of Saint Frauncis . And many Gentlemen became Franciscan Fryers . Of this abhominable woman it is sayd . That she gaue to her beloued Hee and shee friendes , some droppes of her menstruous blood , making them beleeue it was the blood of Christ . The Dominicks euer haters of the Franciscanes raysed vp in Toledo , another shee possessed , which sayd : that shee had , the Innocencie of Adam , &c. But so shamelesse , and manifest were her whooredomes , that shee was by and by discouered . A few yeares since , arose there vp in Lisbon another Franciscan woman , which ( say they ) had the fiue wounds of Christ . As had S. Frauncis and many things else , they say of her . But I testifie , that in time she ( as the rest ) shall bewray her hypocrisie . In the meane time , beleeue not euery spirit . But as Saint Iohn doth warne vs , proue the spirits whether they bee of God : for many false Prophets ( As he himselfe doth aduise vs ) are gone out into the world , &c. Saint Paule 1. Thessa . chap. 5. verse . 21. saith : proue all things , hold that which is good . As did the people of Berea . Concerning this holie Nunne , her hypocriticall life , her false myracles and illusions of the diuell , wherewith shee deceiued very many , & how shee was discouered and condemned : Read the swarme of false myracles , &c. Which thou shalt finde at the end of this Treatise . The which I haue added in this second impression . Returning then to Magdalen de la Cruze for such haynous offences and false miracles ' contempts and slaunders , of Christian Religion , was she condemned , yet not to be burned , but certaine penaunces , and close imprisonment . Should a faithfull and catholique Christian say , As saith Saint Paule that a man is iustified by faith , and not by workes , because the most iust and perfect workes which wee doe , are ( saith Esaias as stayned clothes ) Should he say , that God and no other ought to bee worshipped and serued . As Christ answered the diuell when he tempted him . Should he say that Anitchrist is set in the Temple of God : Who causeth himselfe to bee worshipped as God. As saith Saint Paule , and that Antichrists residence is in the Citie which hath seuen mountaines , or heades ( which is Rome ( as Saint Iohn saith . Should hee say That there is but one onely sacrifice to obtayne remission of sinnes ; which is the death and passion of Iesus Christ , As faith the Epistle to the Ebrewes chapter 7. Such a one would they burne . But Magdalen de la Cruz a terrible Hypocrite which fayned that shee did not eate , in so many dayes : and beeing demaunded how she was sustayned , said : with the only sacrament which she receiued : who wrought myracles by the arte of the diuell and caused her selfe to be inuocated & adored : and that besides , which we haue said : such a one shall not die . Arise Lord , Iudge thine owne cause . About the 1536. yeare , somewhat more or lesse , were foure Augustine Fryars hanged in Siuill . These men had secretly by night murdred their prouinciall ; and the day following to auoyd all note of suspition , all foure of them said Masse . But ( as they themselues afterwardes confessed ) they had no intention to consecrate : and so did they not consecrate . Yet in the rest , they vsed all the Ceremonies and acts accustomably done by them , that say the Masse . For confirmation of that which I haue said : that the popish priests haue oft times no intention to consecrate , and that not hauing intention to consecrate , they cause all those that heare their masse , to commit idolatrie : I will here rehearse one notable history , which a graue author reporteth : & in our dayes happened . There was in this land ( saith this author ) a certaine priest , &c. Whē this man for his filthy life & incredible rudenes and ignorance of holy things was deposed and another more sufficient which could well and profitably feede the sheepe of the Lord put in his place : He that was deposed about certaine busines which he had came to my house . After some discourse , I demanded of him , that seeing he had bene aboue 30 yeares a leacher , & that he had by his concubine some sonnes now of big stature , I demanded of him I say , if purposely & truly , & withall his hart , had at any time repēted him of his whoredome . He answered me that he had sometimes repented : As at the time whē he celebrated the birth of our Lord , & at the feast of the resurrection at Easter . At that time ( said he ) he alwaies separated his bed , & for some nights slept not with his concubine . I cōmanded of him if finally at any time , he had truly repēted him of this his abhominable life ? I demād of him , if with praiers teares sighes and grones , & that with delebrat purpose to liue thence forth chastly , & to chaūge his life into a better , he had craued pardon at Gods hand for his offence ? And if hauing reputed , he put from him , his concubine , with intent neuer more to receiue her He neuer had ( sayd he ) any such purpose . I sayd vnto him : How then saydest thou euerie day Masse ? How maidest thou no scruple to eate the bread of the Lord , and to drinke of his holie cuppe , thy conscience accusing thee , of so enormious a sinne ? Didest thou not feare that the earth would open , and swallowe thee vp quick ? I still insisting and constrayning him ; at last , he confessed , that not pronouncing the sacramentall wordes wherewith is consecrated the sacrament , that hee should not vnworthilie receiue the bodie and bloud of the Lord he had not consecrated . What sayest thou ? Sayd I I tell you that which passed , ( answered hee ) and the same is truth . Alas , Alas , sayd I , darest thou committe so horrible , and neuer once heard of wickednesse ? Is it possible that thou gauest so great an occasion , of so horrible Idolatry ? The people at your eleuation kneeled on their knees , cast thēselues to the earth , lifted vp the handes , towards the altar , stroke their breasts , and worshipped the vnconsecrate bread and cuppe . What thing is this ? I tremble to speake it . But God ( sayd I ) if thou repent not , will doubtlesse sometimes giue thee , the punishment , that for such abhomination and boldnesse thou deseruest . But what neede many words ? When I with wordes had earnestly reprooued him , my gallant ( who not with wordes , but with prison and irons deserued to bee punished ) began to excuse his fault , saying : that it was not so great , and that he was not alone , but many more , did the same : which thought it not so abhominable an offence , as I made it , &c. This far the said author . All they that heard the masse of those men , & adored the sacrament which they lifted vp : by their owne Cannons and decrees , cōmitted idolatry . For this is their Maxim that he consecrateth not , which hath no intention to consecrate and as little doth he consecrate that pronounceth not the words of consecration : miserable is the religion of those that depend vpon the intention of another . And who knoweth the intent of man , but God alone , which searcheth the harts ? In the meane time shall man doubt , whether that be God , which he worshippeth , or no. Therefore a certaine Inquisitor & most great enemy to the cōuerts , fearing when he heard masse , whither the priest had intētion to consecrate or no , said . O Lord if thou be there I adore thee . By this subteltie thought this Inquisitor to escape committing of Idolatrie . In the time of the Councel of Constance , there were 3 Popes , all three did the Councel , for their wickednes , & abhominations depose : and elected Martin 5. These 3 Popes , not being true Popes , could not ordaine priests nor giue them authority to consecrate . So that after their owne cannons All they that heard their Masses , committed Idolatry . As little did all they , that were ordayned in the time of Constantine 1. and of Pope Ione , consecrate . For Constantine being a laye man , and without receiuing any orders was by force , which Desiderius his brother , king of Lombardie , vsed to the Romaines , made Pope : who not being a priest , could not ordaine , nor giue authoritie to ordaine priests , which not being priests , consecrated not . Concerning Pope Ione , there is none doubted , but that neither shee , nor they by her ordayned , nor they which by her authoritie were ordayned did consecrate . And so as many as in the time of this man Pope , and in the time of this woman Pope adored the sacrament , by their owne Cannons committed Idolatrie . For although they had intention to consecrate , yet had they not the Caracter , which they call ( Indelibele ) Of the priestly order , and he which is not ordained priest , doth not consecrate : and not consecrating , all that heare his Masses commit Idolatry . And to make their sacrament the more to be loathed , I will recite here an historie , which in the 1526. yeare in a Monastery of Dominican Fryars of the towne of Auserra in Fraunce and vppon the solemne feast day of Corpus Christi happened . There was a Friar in the sayd couēt , who by reason of his age , and chiefly for being eaten with the Bubos , had not sayd Masse now of many dayes before : This increasing in him deuotion , he tooke courage to say Masse , vppon so solemne a day . So that , hee sayd Masse , and finished it . His Masse ended , and hee going through the cloister of the Monasterie , his stomack turned , and beeing not able to digest & retaine God : which hee had in bodie and bloud receiued , did vomit him vp before the chapter gate , Which thing once knowne a great rumour was presently raysed througout all the Couent . Some sayd this thing , others that thing should bee done . But in fine hauing some time disputed vppon this matter , they concluded that the Tabernacle or tombe which they vse to put on the graues , when they celebrate the Office of the dead , should be placed ouer that holy vomit . And so was it done , And this , that none should tread vppon , nor any dogges should eate that holie sacramentall vomit . And the more to honour it , foure light tapers they placed vpon the foure quarters of the tombe . This done , the Nouices were commaunded to sing all that day , the verse of the hymnes which is sung vppon that day of Corpus Christi : and beginneth : Tantum ergo Sacramentum veneremur cerni , &c. That is to say worshippe wee th●n with bowed knees , this so great a sacrament . Better should they haue sayd . This vomit of a pocky father , They sang also , the Anthem , of the same day , O Sacrum conuiuium : O holy banquet . But how holie soeuer they sayd it was , there was none ( albeit some thereto exhorted the rest ) that would tast it , nor put it into his bodie . For after the booke of de cautelis , as they call them , the best remedy is this that in such case can bee taken , sith among them all there was none of them , that dared to eate it : needefull it was , another shift should bee vsed . And thus it was : In the best wise they could gathered they vp that holie vomit , and very curiously daubed the ground where it had fallen . The Subprior then for that he Prior was from home ) arraied himselfe in holy ornaments and with light tapers carried the vomite to the Church in procession . Some sang that which before we haue said : others ( and these were the most holy frantiques and greatest hypocrites ) sighed and groned for the moestful spectacle that they saw : which much marred the feast : the vomit thus carried to the Church a new deliberation was needful what therewith should to be done : The opinion of the most ancient and most learned was , that this vomit should be cast into the fire and burned to ashes : & such ashes should be kept in el Sagrario , the Sanctuary : all which was done , as in their booke de Cautelis , &c. in such case it is commanded . So that the papists conclude themselues their God to be burned : their god I cal it , for this is their doctrin : that all the time that any forme or shew of bread or of wine shall be seen , al the time that it shal not be digested ( as was not that whē the Pocky father vomited it vp with the rest , ) the bread is not bread but the bodie of Christ ; and the wine is not wine , but the bloud of Christ . We haue recited the sorrowfull spectacle that happened to the Friars Dominickes , with their Sacrament vomited and burned : Now will we declare another , which one which was present and an eye-witnesse tolde me , that happened to the Franciscan Friers , but not so lothsome as the other . In the Couent De Alta vila , which was in the prouince of the principalitie of the kingdome of Naples , was an ancient Friar , called Frier Antonio de Contron , who for his recreation had nourished vp a Chough , and had taught her to fly vp vppon his shoulders , and to eate bread in his hand , and other such like thinges . When the Friar one Sabboth of the Aduent in the thousand fiue hundred threescore seuenteene yeare was saying the high Masse in the sayd Couent , and lift vp the Hoste , that they ( as they are woont ) should worship the same : The Chough which then hopped to and fro , sawe the Hoste , and supposed that her maister shewed her something to giue her . The Frier in the meane time pulled downe his Hoste : and the Chough remained there , watching if her maister should mocke her with anie thing againe . Whiles the Chough thus awayted : behold , when the Friar the second time shewed the Hoste ouer his shoulders , the Chough seeing it , immediately leaped vppon the shoulder of her maister , and caught hold of the Sacrament , and by flight pearched vppon a beame in the roofe of the Church . When the Friars , and the rest that heard the Masse , sawe this , they beganne to call vnto her , but shee would neither answere , nor come downe , for shee was busied with her breakefast which ( as shee thought her maister had giuen her . When good wordes nought auayled , they beganne to throwe stones and cudgels at her , vntill they brought her to the ground . And now had shee eaten all the Hoste , a fewe crommes excepted , which had fallen downe from her ( and note , that according to the opinion of our aduersaries , euerie small cromme is God , ) they tooke the poore Chough , and taken , did sentence her to bee burned , till shee were conuerted into ashes : which was perfourmed , and her ashes were kept in the Sanctuarie , as were the other of the vomite of the pockie Father . Into so manie strange thinges causeth Transubstantiation our aduersaries to fall . They beleeue that the bread is no bread , but the body of Christ . Hence it commeth that they beleeue the mouse , the worme , the chicken , the Chough , &c. to eate the body of Christ . But to manifest the deceit vnto them ( if they leaue to be deceiued ) let them well note , what here we will say : and this it is : Two kinds of creatures may eate the Sacrament : The one , which haue the vse of reason : and the other that haue not : those which haue it not are beastes : These creatures without vse of reason eate only bread and drinke wine : the sacrament of Christs body eate they not : neither doe they drinke the sacrament of his bloud : much lesse doe they eate the body of Christ or drinke his bloud , and so to eate the bread or not to eat , they neither reioice nor be sad . Men which haue the vse of reason ; are two folde : Some doe worthily receaue the sacrament ; and others vnworthily . They that vnworthily receaue the sacrament , are those , which doe not examine their consciences , Nor proue themselues , before they receaue the sacrament : & to them it is all one , to sit at the table of the Lord , and to sit at the table of the deuill : to receaue the most blessed sacrament which Iesus Christ in his holy suppe● presenteth vnto them : or to receaue the Idoll , which the Pope in his Masse putteth in his mouth . Such as these receaue not only the bread and wine ( if it be giuen them ) But receaue also the sacrament of the bodie and bloud of Christ : And this for their condemnation and not for their saluation . And so Sathan entreth in and possesseth them : As after the taking of the soppe hee entred into and possesseth Iudas . Such as these , doe no way receaue Christ , for the cause which wee haue shewed When wee proued the wicked , not to receaue Christ : not to receaue the Lords bread , but the bread of the Lord. As saith Saint Augustine , speaking of Iudas . They that worthily receaue the sacrament , bee they which examine their consciences , how they stand towards their God , and towards their neighbour . The which S. Paul 1. Cor. 11. calleth prouing of himselfe . And finding themselues faulty & imperfect doe humble themselues before God , repent , & withall their hart craue pardon & mercy . This done , not trusting in their owne worthines but in the worthines of Christ , they are bold to receiue the sacrament , not to their condemnation , but their saluation . For Christ , doth possesse them & incorporateth them into himselfe , and he incorporateth himselfe into them . These be they alone , which receiue not only the bread & wine : but also the sacramēt of the body & bloud of Christ ; by the bread , & by the wine signified : & receauing the sacramēt of the bodie & bloud of Christ they receiue truly & really , the glorious body & bloud of christ yet not carnally , but spiritually by faith . As before we haue said . would our aduersaries admit this so true and cleare doctrine that bringeth with it no absurdities , but rather taketh away manie , which the word of God doth teach vs , and the ancient Doctors doe witnesse , they would not beleeue that the mouse , the chicken , the poore Chough , &c. doe eate the bodie of Christ , but a peece of bread , and that but of small substance , and so would they not burne , nor being burned , preserue their ashes . I cannot omit here to tell that which on the same day of Corpus Christi , did an Inquisitor in Bercelona . The tale is this : It is 34. or 35. yeares , little more or lesse since , that being to go in solemne procession , which with so great pompe and triumph is vpon this day of Corpus Christi accustomed to be done through out all Spaine : and the Priest hauing now sung the high Masse , which wontedly is the last vpon that day ( for all the Priests will that day go in procession ) it then hapned , that the consecrated Host , which was to be put in the boxe , was so great that it could not be placed in the same . This seen , the preparation staied : and there was none in that famous companie , that could tel in such a case what ought to be done . But in the end , the wisest of the cōpany were of opinion , that another Masse should be sayd , and an Host consecrated of the like bignes with the boxe : but grieuous it was vnto them to waite so long : & it might be also , that no Priest was found , which had not already said his Masse , and broken his fast , the better to be able to go in procession : which as that day is very solemne , and is farre in going and comming . In this famous companie was there an Inquisitor much spoken of , called Molon . This man impatient to suffer so much delay , & waite so long a time , presuming vpon his Inquisitory authority , demanded a paire of sheeres , wherewith he clipped the consecrate Host : so that he made it fit for the boxe , and so the procession went forward . It is to bee thought that some did abhorre the rashnesse of the Inquisitor , and sighed to see their God and Creator ( as they call the sacrament ) so handled by the wicked hands of the Inquisitor . Others would say otherwise . This is most certain , that had any other but the Inquisitor committed such an offence , and chiefly had he bene of any race of a new Christian , he should not ( I suppose ) haue escaped with life : one by one , al that he had he should haue lost . The chastisement wherewith Signor Molon was punished for so enormious a fault , was ; that they depriued him of his inquisitors Office in Barcelona but because so notable an Inquisitor should not be idle , they prouided for him the office of the inquisitor at Seuill : where hee better might vse his handes in the time of the great persecution , which a few yeares before was raised : as in the life of Pius the 4. and the 1557. yeare we haue declared : This was the great punishment which they gaue to better him withall . We will then conclude this Treatise with a notable history reported by Don Rodrigo Archbishop of Toledo , who ended his history ( as himselfe at the end thereof witnesseth ) in the yeare of the Lord 1243. and in the 26. yeare of king Don Fernando , and in the time of the great vacation of Gregorie 9. So that it is now three hundred fifty fiue yeares since he wrote it . The said Archbishop , in his sixt booke and twentie fiue chapter , That the Office which they call Toledano by Isidorus and Leander ordayned , was throughout all Spaine celebrated , vntill king Don Alonso the sixt , which wanne Toledo , at the instance of his wife Queene Constance , Frenchwoman , sent to Rome to Pope Gregory 7. requesting him that the Toledan Office being taken away , the Roman Office throughout all Spaine might be vsed , &c. And in the 26. chap. he saith , that Pope Gregory 7. at the petition of king Don Alonso , sent one Ricardus , Abbot of Saint Victor , to set in good order the Churches of Spaine . This Legate sent by the Pope ( as the same Archbishop reporteth ) did wickedly gouerne : so that he was depriued from his office . Before he was depriued he much disturbed the state Ecclesiasticall and common wealth of Spaine , For the Legate and the King caused them to take the French Office , and to leaue the Toledan , wherein they and their Ancestors had beene brought vp by the space almost of fiue hundred yeares : which was from Saint Gregorie the first , in whose time liued Saint Leander and his brother Saint Isidor , Archbishops of Seuil , vntill this Gregorie the seuenth , in whose time reigned Don Alonso the sixt and so vppon a certaine day for his pleasure , was this matter very truly debated in the presence of the king , the Primate , the Legate , and the people . The Ecclesiasticall state , Nobilitie ( which the Archbishop calleth Militia ) and people did purposely much withstand it , endeuouring what they could , that their seruice should not be changed . But the king perswaded by his wife , a French-woman insisted with threates vnlesse it were chaunged . The conclusion was thus : Two knights were named to fight , the one for the king , which should defend the French Office : the other for the Nobilitie and Communaltie of Spaine , which should maintaine the office of Toledo . Hee that tooke part with the king was vanquished : & the people seeing the knight of the Toledan Office was victor , reioyced . But so greatly was the king pricked forward by the Queene , that hee would not chaunge his purpose ' saying : That the single fight or ( combat of two ) was not law . The knight which sought for the Toledan Office , was of the linage of the Matienças , whose race as yet liueth . And when for this cause arose great tumult ( for the Nobilitie and people did greatly mutine ) it was determined , that the booke of the Toledan Office , and the booke of the French Office should bee cast into a great fire : all being first commanded to assemble and pray together . Then after they had deuoutly ioyned together and prayed , both the one booke and the other were cast into the fire . And the booke of the Toledan Office arose vp safe and sound without dammage aboue all the flames of the great fire . All which , saw those that were present , & gaue thanks vnto God. But the king being of an high stomacke , and bold executor of his will , neither feared by the miracle , nor moued by request , perseuered rather in his purpose , threatening the losse of goods and life to those that should resist him : and so commaunded that the French Office ( which was now the same with the Roman ) should bee celebrated through all his kingdome . And then all weeping and swearing , the old Spanish Prouerbe began to be said : Alla van leyes , do quieren Reyes . As the king will , so go the lawes . And from that time was the French Office kept in Spaine , as well in the Psalter , as in the rest , which neuer before that time had bin receiued nor vsed in Spaine : yet in some monasteries it was afterwards vsed for a time : And the translation of the Psalter in manie Cathedrall Churches and Monasteries at this day is also vsed . Thus farre the Archbishop . In this historie reported by the Archbishop , is there much to be noted . First , that now 500 yeares past ( for so long time is it since Gregorie the seuenth died , in whose time reigned Don Alonso the sixt ) the diuine Office celebrated in all our countrie of Spaine was not the Roman , but the Gothish , which they called the Toledane office . This office was changed through the desire of a French woman , who so greatly pricked forward the king her husband , that he chaunged the ancient Office , maugre the state Ecclesiasticall , Nobilitie , and all the Communaltie of Spaine . The Pope also that commanded the Office should be chaunged , was one of the most abominable that did eate bread in his time . Many wrote his life : A great inchanter he was : by force of Armes without any election he made himselfe Pope : A tyrant he was , an heretike : he burned the Sacrament of the Altar , his God. And the moreouer , which in his abominable life we haue declared . For which enormious sinnes , in his absence ( for he would not appeare ) hee was condemned and depriued , in the Councell of Brixa . And Clement the third was made Pope in his place . The Legate of the Pope , which dealt in this businesse , of the chaunge of the Office , was aso another such like as his maister that sent him , and so abode in the same with his maister and Lord. For his wickednesse ( as the Archbishop reporteth ) was he depriued . In these two , Pope and Legate , is the old Spanish Prouerbe verified : Qual Abad , tal Monazillo : Such Abbot , such Nouice . Hereby shall our Spaniards perceiue , that the diuine Office and Translation of the Psalter , which our forefathers vsed in Spaine , vntill the yeare 1080 , or little lesse , was not the Roman office : much lesse was it the Masse , which now in Spaine is so greatly esteemed . For the Roman Office , which before fiue hundred yeares was celebrated , was defiled with the superstition and idolatry , which we now see in the Masse , as be Transubstantiation , the taking from the faithful the one half of the Sacrament , Intercession and Inuocation of Saintes Purgatorie , &c. Long time after , about the 1215. yeare , Innocent 3. being Pope was Transubstantiation admitted and made an article of the faith . Albeit true it is , that this Gregory 7. was the first that drawing it out of hell began to exalt it . And notwithstanding that the Romane Office then vsed was nothing so euill nor ought agreed in Idolatry with that which is now yet is it to be thought there was great difference between the Toledane and the Romane office , seeing that all Spaine so purposely and truly opposed it self to the king , the Queene , the Pope , and his legate , and receiued not the Romane Office but with great dislike and forced by threats of life & goods . That also is to be noted which the Archbishop speaketh concerning the combat of the 2 Knights and of the friar , which ( the Gothish Office remaining safe ) then burned the Roman Office. If they will haue miracles , this of the fire is strange . D. Illescas lib. 5. vpon the life of King Don Alonso the 6. saith almost the same that Don Rodrigo the Archbishop doth : for from him hee tooke it , but that of affected malice he changed some things : whose words I will here set downe : When hee that defended the part of the Gothish Office ( sayth he ) was Victor : the king stroue by all meanes to take it away , and hauing cast into the fire two Masse bookes ( the Archbishop saith , it was determined that the booke of the Toledan Office , and the booke of the French Office should bee cast into a great fire . He saith not Masse bookes ) the Roman leaped out of the fire . and the Gothish was not burned in it . The Archbishop saith , the booke of the French Office was consumed of the fire , and the booke of the Toledan Office arose vp without receiuing any domage . Here seest thou the maner of our aduersaries dealings . To aduaunce his Catholique faith hath God no need of such lies . And note that Doctour Illescas alleageth not the Archbishop , from whence hee tooke this report , lest his shamelesse falsifying should haue beene seene . The Authour , and the place , which is the sixt booke , the 25. and 26. chapters haue I alleaged . I beseech the Reader to reade it , that it may bee seene whether I , or Doctor Illescas doth ly . I speaking with the Guardian of S. Francis of Mexico , touching this falsification of Doctor Illesca● . It was so ( answered he me ) as Doctor Illescas said , and that our booke were falsified . But I brought him an old booke with the armes royall , printed at Granada , and shewed him the place , & the poore Warden was ashamed . And it is to be noted ( as noteth D , Illescas ) that by the command of Don Sancho 1. king of Arragon , the Gothish or Mosorabish Office was least to be sayd in Arragon , and the Roman Office , which now is vsed brought in . In S. Iohn de Pena the 21. day of March , in the 1071. yeare , was sayd the first Latine Masse after the manner of the Romaines : The same Doctor Illescas also saith : The 25. day of may in the. 1083. yeare King Don Alonso 6. wan Toledo , the great Church whereof called Mesquita was consecrated the 25. of October in the 1086. yeare . Thus was the Gothish office chaunged in Arragon fifteene yeares at least before it was in Castile . Note ye Spaniards ( which thinke and beleeue the Latine Masse , now sayd in Spaine , to be most ancient from the time of the Apostles ) the first Latine Masse , after the Roman maner was said in S. Iohn de Pena in the time of king Don Sancho 1. And in this yeare 1599. is no more but 528 yeares since . If ye beleeue not me , beleeue D. Illescas and others , that say the same which I do . A new thing is the Masse : which plucketh from the Church , the institution of Iesus Christ , I meane his holy Supper : God giue you grace to returne and restore it to it former place . Of this change others also make mention . George Cassander in the preface of his booke intituled Ordo Romanus de officio Missae , saith these words : But the Spaniards ( As they be most resolute in the institution which they haue once receiued ) held constantly for manie yeares the rites of their countrey . Their rite was called the Rite of the Mosarabes : and so was it called , because the Christians mingled with the Alarabes , which occupied the best part of Spaine , vsed the same , from the time of Saint Llefonso Archbishop of Toledo , and Saint Isidor Archbishop of Seuill . In the end and time of Gregorie the seuenth ( forcibly constrained by Don Alonso the sixt which wan Toledo , at the instigation of Queene Constance , a French woman , after many great contentions ( and not without teares , leauing their countrie rite , they receiued the French or Roman rite : Which rite notwithstanding could not so be rooted out , but that it still remained , and yet doth remaine in some Churches and Chappels of Toledo . Verie largely is this discourse in the generall historie of Spaine , made in the name of Don Alonso the tenth . It is also found in the historie of Don Rodrigo , a most graue Historiographer of Toledo . Hitherto Cassander . Iohannes Vasseus heereof maketh mention , speaking in his Chronicle of the destruction of Spaine , which happened in the time of King Don Rodrigo . The Christians ( saith this Authour ) which remained in Spaine , had libertie of their Christian religion , vntill the time of Don Alonso the seuenth , in whose time came out of Affrike the Almohades , which suffered no Christian to liue in the Christian religion . These Christians which liued among the Moores , were called Mosarabes , to wit , mingled with the Alarabes , and their diuine Office composed by Saint Leander and Saint Isidor , was called the Mosarabish Office. He saith also : This Office at this day is called Mosarabe , and is vsed in sixe parishes in Toledo , and in the Cathedrall Church , in the Chappell of Cardinall Francisco Ximenez . On certaine dayes of the yeare in Salamanca is it also vsed in the Chappell of Doctor Talauera . Others say they are called Muçarabes with ç , not with s , of Muça the Moorish Captaine which wan Spaine , and gaue libertie to the Christians to liue in the Christian religion . After this describeth Vasseus what maaner of Office is this Mosorabe , and how it is celebrated : But I much feare me , that the Office Mosorabe , now in the foresayd places celebrated , either by adding or diminishing , is much different from that , which Saint Leander and Saint Isidor made a thousand yeares past . Of this I feare me , because the Popes haue bene verie diligent in taking away that which hath bene contrarie to their doctrine , and in adding that which made for them . And so suspect I many of the ceremonies and garments , that now ( as saith Vasseus ) are vsed in the Office Mosorabe . In this opinion doe I strengthen my selfe , seeing that among other names of Saints in the Office Mosorabe named , are named Ambrose , Augustine , Fulgentius , Leander , Isidor . And it is not to bee thought that Saint Leander and Saint Isidore , which composed this Gothish Office , would put their owne names among the names of the Saints : and so thinke I , that they haue much added and taken away to and from the Office Mosorabe , to make it hold affinity with the Masse which now they say : and so to declare it almost all to be one . But be it as it will be , either that they haue added vnto it , or taken from it or not , I hold for a more sure thing the simplicitie and maner which Iesus Christ , his Apostles and Martyrs vsed in celebration of the holy supper , in the primitiue Church . Imbrace we then the first institution which the Euangelists and Saint Paul , 1. Cor. 11. recite : and so shall we not erre . By that we haue said in this Appēdix , thou shalt see most deerly beloued Spaine ( God for his mercy open thineeies , ) the account which the Pope & his cleargy make of the Sacrament , albeit , they affirme it to be God , & not bread nor wine ▪ It they vse to reuenge their wrongs , hatreds and malice : and so in Florence was the eleuation the signe to begin the murder . With it they poison , as a little before we haue said : They vse it for an Harbenger sending it one or modaies iornies before , atended with the basest sort of people : as in the beginning of this booke we haue declared : For coniuration they vse it : as did Gregory the seuenth , and because the sacrament did not answer him , he cast it into the fire , and burned it . The Dominicans of Auserra did also burne it : and the Franciscans de Alta villa burned the Chough , and in burning the Chough , they burned the Sacrament which she had eaten , &c. And the booke which they call de Cautelis , commanded in such cases , that they should so do . And when the Sacrament for want of renewing in time , is become mouldy , it commandeth it to be burned , and the ashes to be kept . Molon the Inquisitor clipped it also . The book of the Roman Office also was burned , the Gothish remaining miraculously safe and sound , as reporteth Don Rodrigo Archbishop of Toledo , before alleaged . Also seeing the diuell vseth it to deceiue , as he deceiued the Pope , when he told him hee should not die vntill he had said Masse in Ierusalem , before by vs mentioned vpon the life of Syluester the second : and to cause idolatrie , as we haue seene in Magdalen de la Cruz , and in the foure Fryars , which were hanged in Siuill : which had no intention to consecrate , and so did not consecrate ; and in the clearke which sayd not the words of consecration : and in them that Constantine 2 & Pope Ione ordayned : who had intention to consecrate but not being priests , as before we haue said , did not consecrate What shall we hereupon conclude ? Two things , the first , that the Popes and their ecclesiasticall rable , which doe such things be Atheistes , without any God ; or religion . The 2. That their Massall sacrament , albeit they say ( though many of themselues beleeue it not ) the same to be Gods is no God , but an Idoll set in the place of God , and as God worshipped . And if this be so ; why then do they persecute them with fire & bloud which ( so taught by the holy scripture ) do well know the Masse , & it misfall sacrament , to be a prophanation of the holie supper of the Lord ; to be a terrible abhomination and Idolatrie ? The Masse hath no agreemēt with the holy supper which the Lord instituted , & which his disciples did celebrate : Compare the one with the other ( the which we wil do at the end of this Treatise ) aswel touching the substaunce of that which is giuen ; as also the ceremonies with which it is giuen . And it is euidently to be seene , that there is no more agreement betweene the holy supper , & the diuelish Masse : then there is betweene light and darknesse : betweene good & euill , betweene truth & falshood betweene Christ and Beliall . I haue passed by the Lordes assistaunce ( whom with my whole hart I beseech to direct my steppes ) two terrible labyrinthes of filthinesse , and Idolatrie : which are the Pope aud his Masse . Now by the same assistaunce wee will enter into the most pleasant garden , into the most sweete and most holie orchard and garden full of all consolation and comfort . Which is the Treatise of the true priest , and of the true Sacrifice , which this our high priest offered : with which , wee being sinners , and sonnes of wrath , he reconciled vs to God. Oh good newes ! Heare them then , O Spaine , and beleeue them . In this Treatise I wil be short , for many things which were here to be sayd , haue we formerly sayd in the confutation of the false priestes , which is the Pope : and of the false sacrifice which is the Masse . And there haue we sayd it , for confutation of falshood : For how can falshood be confuted , but with the truth ? walke we then hence forth , as Children of truth and light . He that listeth to knowe , who is this high priest , and what is this his onely and eternall sacrifice : Let him read the Epistle which the Apostle wrote to the Hebrewes , & there clerely shal hee find both the one & the other . And no booke there is in all the holie scripture , which more to the purpose , and more axcellently handleth this argument , then this Epistle . An Epistle truely , worthie for each faithfull Christian to reade , and reade againe , and to retaine in memorie : Seeing there in is handled a matter so necessary , without the vnderstanding & knowledge whereof , it is impossible for mā to be saued . For what thing is more necessary , thē to know , who my redeemer is : & how he hath redeemed me ; & so to beleeue in him , & beleeuing in him , to be thankful vnto him , by liuing in holines and righteousnesse all the daies of my life ? His maiesty pardon our imperfections , & supply that much which is wanting . But before we enter into this matter . Let vs declare that , which we beleue of Christ : we confesse that Iesus Christ is truely God , and truely man , & that in as much as he is God , he is equall with the father & with the holy Ghost , & in nothing inferior . We confesse that in as much as he is man , he is lesse then the father , and lesse then the holy Ghost , and in nothing equal . We confesse these two , so far different natures diuine , & humaine , not to haue bin vnited nor conioyned for euer , but in time : as saith S. Paule when ( saith he ) the fulnes of time was come , God sent his son made of a woman , & made vnder the lawe , &c. The same saith S. Iohn . And the word was made flesh , and dwelled among vs. So that from thenceforth is hee called , and is true God and true man : and so according to this coniunction , Christ is lesse then the father . For the father hath made him , and giuen him vnto vs. For our king , Prophets and priest . Which three offices , the name of Christ signifieth , which is a Greeke word , and is the same that is Messias in Hebrewe and Vngido in our Spanish tongue . So also is it called , because these three kindes of men , were in olde time annointed . And so doe wee read that Samuel annointed Saul for king . Dauid also hee annointed . Sadoc annointed Solomon , &c. Concerning the Prophets wee read that Elias annointed Eliseus . Concerning the Priests annoynting , it is seene in Exod. . 30. 50. These 3. Offices doth the holie scripture attribute to Christ . It calleth him king Psal . 2. 6. I haue appointed to my selfe a king ouer Sion . Also Luke 1. 33. And he shall raigne ouer the house of Iacob for euer , & his kingdōe shall haue no end . Also Iohn 1. 49. 12. 15. Mat. 22. Al the places also which say Christ to be the head of the Church , cōfirme Christ to be king , a Prophet he is called Esaie , 61. 1. Luk. 4. 19. Also Deut. 18. 15. It is promised that God wil raise vp a Prophet : which place S. Peter , in that excellēt sermō which S. Luke mentioneth , vnderstandeth of Christ who is the Prophet of Prophets . In the same maner vnderstādeth it S. Stephen . A priest is hee called Psal . 110. 4. Thou art a Priest for euer , after the order of Melchizedech . Which place in the Epistle to the Hebrewes , is oftentimes alleaged : where it calleth him the only & euerlasting priest . But the difference between the kings Prophets & priests of the olde Testament , & Christ , is this : they were the figure of Christ , and annointed they were with materiall & visible oyle : But Christ is the thing figured , & is annointed not with visible oyle , but with the grace of the holy spirit . As he himselfe Luk. 4. 18. doth witnes , in declaring the prophesie of Esaie . The spirit of the Lord , &c Of this kind of ointmēt , thus speaketh the Psal . 45. 7. Thou hast loued righteousnes , and hated Iniquitie . Wherfore God euen thy God , hath annointed thee with the oyle of goodnes , aboue thy fellowes , which place the Apostle vnderstandeth of Christ . And Christ being annointed with the spirituall oyntment , we vnderstand his kingdome not to be of this world , his doctrine to be heauenly & his priesthood to be euerlasting & diuine . Christ as king appointed of the father , gouerneth his Church & giueth her lawes : which no prince , nor the mightiest monarch of the world , may disdaine or abolish . For it is noted that all ( how mighty soeuer ) do acknowledge him for king of kings & Lord of Lords . For God ( as saith S Paul ( exalted Christ , & gaue him a name aboue all names : that at the name of Iesus , euery knee do bowe in heauen in earth , and vnder the earth . Christ as a prophet doth teach vs the will of his father doth shewe vs what we ought to fly : & what we ouht to follow . Whō the father gaue vnto vs , for our Doctour , maisterand teacher , whē he said : This is my beloued sonne in whom I take delight , heare him . He wil we should heare another Doctrine , albeit an Angel from heauen doe preach it , If an Angel from heauen ( saith Saint Paul ) shal preach vnto you another gospel thē that which I haue preached vnto you ( the which he had learned of the Lord Iesus ) Let him be accursed . The office of the priest , is to appeare before the diuine Maiestie : to appease his wrath , and to obtaine grace for vs. The which he performeth : Offering a sacrifice pleasing , and acceptable vnto him . This did Iesus Christ , offering vp himselfe vpon the Crosse . Which sacrifice one only time offered , and neuer more reiteratetd ( For reiteration should shewe imperfection to haue beene in it ) was so sweete , and so good a sauour vnto God , that he was pleased : and being pleased , was reconciled with men . So that he pardoned all our sinnes and sanctified vs for euer . Of these three offices treateth also the epistle to the Hebrewes . In the 1 chapter , it sheweth the excellencie and maiestie of Christ aboue the Angels , and consequently ouer all Creatures . In which it deuoteth his kingdōe . In the third chapter , the Apostle calleth him the teacher of the will of God. Which thing did the Prophets . chapter 13. 20. he calleth him Great Pastor . By Pastor , he vnderstandeth a teacher . And so in the 7. verse he said . Remember your Pastors which speake vnto you the word of God , &c. That Christ is a priest , and his sacrifice , his proper body , his flesh , and his bloud which he himselfe offered to the father for vs , all this Epistle is full thereof . Of which I will here make a short Summarie concerning that which toucheth his Priesthood and sacrifice . This then is that , which we now promised to shewe . So necessary for a Christian , is this Doctrine of the Priesthood and sacrifice of Christ . That without it , it is impossible to be saued . For ( as saith Saint Peter ) there is no saluation in any other : and no other name there is giuen to men vnder heauen : wherein we may be saued : Come we then to the Summary : in the first chapter of the Epistle , the Apostle sheweth the excellencie of Christ aboue the Angels The which he confirmeth with passages of the scripture . In the 3. verse , He maketh mention of the sacrifice of Christ : hauing made ( saith he ) the purgation of our sinnes in himselfe chap. 2. The Apostle hauing proued in the first chapter , the dignity of Christ , concludeth in the beginning of the 2. chapter the obedience due to his doctrin , & the great punishmēt : prepared for vs , if we despise the same : which menaces he afterwards vseth , & chiefly in the 6 and 10 chap In the third chapter , he compareth Christ with Moses : proueth Christ to be his superior : wherefore he exhorteth the Hebrewes to obey him ; And that they should not be obstinate against Christ : As their fathers in the time of Moses , were obstinate against God. In the 1. vers . he saith . Consider the Apostle & Bishop of our profession Iesus Christ . In the 4. chap. He exhorteth thē to cōtinue in the receiued grace of the Gospel , & openeth the gate to the Treatise of the priesthood of Christ : & so saith he verse 14. Therefore hauing one ( so ) great a high priest , which pearced the heauens Iesus , &c. And in the 15. verse , we haue not an high priest , which cēnot haue cōpassion of our infirmities : In the 5. chap. The Apostle sheweth , what the office of the high priest is : speaketh of the dignitie of Christ & of his offering , & of the vertue & efficacy thereof . The dignity . The eternall son of God : The offering his flesh and his bloud himselfe . The efficacie of his sacrifice , to be heard of the father , & made the cause of euerlasting saluation , to those that obey him ( as he saith verse . 9. ) In the 6. verse , saith he Christ is a priest for euer , after the order of Melchizedech . Which maner of speaking , the Apostle taketh of Dauid . Psal . 110. 4. & oft times vseth it in this Epistle chap. 5. vers . 6 & 10. chap. 6. 20. cap. 7. verse . 17. & 21. And in the 15 verse he sath : that he is likened to Melchizedech . What the order of Melchizedech is , we haue before said speaking of Transubtantiation . In the 6. chap. he calleth Christ our forerunner & high priest , &c. In the 7 chap. the Apostle taking occasion of the last words of the chapter going before : Thou art a priest for euer , after the order of Melchizedech , beginneth very fitly to intreate , who Melchizedech was , and wherein he was like to Christ , without father ( saith vers . 3. ) without mother , &c. This done , the Apostle sheweth the priesthood of Christ , which is after the order of Melchizedech , to be much more excellent , then the leuitical priesthood . The causes which he sheweth , are that the priesthood of Christ being come , it adnulled & abolished the leuiticall priesthood : that also of Christ was instituted with another : The Lord sweare ( saith he ) & will not repent , &c. Psal . 110. But the Leuitical priesthood was instituted without an oath , the priesthood also of Christ is eternal , & euer holdeth his being & vertue : the Leuiticallnot . Also Christ , who exerciseth this euerlasting priesthood , is much more excellēt thē Aaron : which exerciseth the Leuitical priesthood : Of so great vertue is the sacrifice of Christ . That hauing one only time offered , he left no place for any other expiatory sacrifice . For he eternally saueth those that come vnto God by him : euer liuing to make intercession for them . They need not then any other sacrifice , but the only death & passion of Christ . And as little haue they need of any other Intercessor , or mediator but only Christ . Who so will not be contented with this only sacrifice , nor with this only intercessor , let him seeke for others better . To such a one , it wil happē , that leauing the foūtain of liuing water , he shal dig cesterns , which will hold no water . Also , of so vnmeasurable vertue is this sacrifice which Christ one only time offered that it neither ought , nor can be reiterated . For reiteratiō is a most sure argument of imperfectiō : And this is the cause why the Leuitical facrifices were so , & so often reiterated , because the bloud of calues , and of Goates , could not perfectly sanctifie either those that offered them , or those for whom they were offered . He that will attentiuely read , & meditate vpon this 7. chap. shall not desire any other sacrifice but that only which Iesus Christ one onely time offered . Which was himselfe : As verse 27 is declared . The memory whereof the Lord commandeth vs to renewe so often as we celebrate his holie supper . And this word ( once ) which the Apostle . chap. 9. verse . 12. 25. 26. 28. and chap. 10. 10. 12. 14. vseth , is very much to be noted . For vpon the word ( once ) groundeth the Apostle his argument , to proue the priesthood of Christ to be much more excellent ; then the Leuitical priesthood . For the Leuitical priests , reiterated their sacrifice which they offered : First for their owne sinnes , and then for the sinnes of the people : But Christ offered not sacrifices but one only sacifice ( to wit ) himself : and not for himselfe ( for he had no sinne : neither was there any guile found in his mouth ) but for others . And this sacrifice did he not oftentimes offer , nor commanded it should be oftentimes offered : one only time did he offer it . In the 8. chap. the Apostle repeates that which he had said in the chap going before concerning the heauenly & euerlasting priesthood of Christ . In the 9. chap. he three or foure times repeateth the word once . In the 10. chap. vers . 10. he repeateth the word once . In the 5. and 12. One sacrifice , and vers . 14. One only offering . Hitherto treateth the Apostle of the Priesthood & sacrifice of Christ : and as in the word , after the order of Melchisedech , there remaineth great mystery : for by it the Apostle proueth the Priesthood of Christ to be eternal , repeating the same as ( wee haue seen ) for a word of so great importāce . So also in the word Once , which the Apostle so often repeateth is there great mysterie : for therby two things are proued . The first is , that there is no other sacrifice to obtaine remission of sinnes , but onely that which Iesus Christ offered . The second is , that this sacrifice is , & euer shall be of so great vertue and efficacie , as it was the day , houre and moment when Christ offered it : for which cause it neither ought , nor may be reiterated , without doing most great iniurie to Christ : as though his sacrifice which he once offered , were not fufficient to obtain pardon for all sins : & that therefore another new sacrifice were needful , or at the least to reiterat the old . All , as many as were , or shal be saued , not onely since the death of Christ , but before his death also , frō the first iust Abel , vnto the last , were , are , & shal be saued by the vertue of this only sacrifice once offered . Otherwise must he often haue suffered since the foundation of the world . But now in the end of the world hath he appeared once to put away sin by the sacrifice of himselfe : These be the words of the Apostle : against which nothing impugneth that which S. Iohn saith in his Reuelatiō : That the Lambe ( Christ ) was slaine frō the beginning of the world : for Iesus Christ but onely once died : & this was , whē Tiberius Caesar was Emperor : which is now 1566. yeares since . How thē saith S. Iohn , that he died frō the beginning of the world ? To this say we , that S. Iohn meant that the sacrifice which Christ offred , did not only profit those that in the time of Christ , or sithence liued : but all those also , which were long time before frō the beginning of the world . For all before the death of Christ , which beleeued that the seed of the woman ( which is Christ ) should breake the head of the serpent ( which is the diuel ) were neither more nor lesse saued , then these which sithence the death of Christ , beleeue that he is come and that by dying he hath ouercome the deuill . In the same God whom we beleeue , beleued they : the same faith which wee hold held they : and by the same sacrifice of Iesus Christ one only time & no more offred they & we are saued : The same Sacraments as touching the substance that we haue , had they . So wittnesseth Saint Paul when he saieth : Moreouer , Brethren I would not that yee should be ignorant , That all our fathers were vnder the cloud and all passed through the Sea : and were all baptised vnto Moses in the cloud and in the sea , and did all eate the same spirituall meate and did all drinke the same spirituall drinke : for they dranke of the spirituall Rocke that followed them which Rock was Christ . This is the difference between them and vs , that they beleeued Christ the Messias , shuld come and we beleeue that he is already come , and hath fulfilled all whatsoeuer was written of him . We then here conclude ; that with one only sacrifice , which Iesus Christ offred , and this one only time , and no more he sanctified for euer all those that from the beginning of the world haue bene , are , and shall be sanctified . The Lord God , which whē we were the children of wrath and his enemies , hath shewed vs such mercie , giue vs grace firmely and constantly to perseuer in this faith , & perseuering , may liue in holinesse and righteousnesse all the dayes of our life . The holy Scripture ( as we haue seen ) mentioneth two kinds of Priests which offer sacrifice for sinnes : the one after the order of Aaron , the other after the order of Melchisedech . Many there were after the order of Aaron , because being mortall , they died , and being dead one succeded another . After the order of Melchisedech no other Priest there is but only Christ : who being an euerlasting Priest , and his sacrifice being of euerlasting vertue , admitteth no companion : for he only is sufficient . This priesthood shall shall endure for euer , and it is proper to the new Testament , wherein there is not , nor can be more then one onely Priest , which neither hath , nor can haue companion nor successor in his office . For he is an euerlasting priest : and therefore his offering one only time offered , is of euerlasting vertue . Hereupon we then conclude , that if the Masse-priests ( which say they offer Christ in Sacrifice for the sins of men ) be Priests instituted by God , either they so be after the order of Aaron , or after the order of Melchisedech ( for of these two only orders the scripture maketh mention . ) But Priests they be not after the order of Aaron , which already ceased with the death of Christ . As little are they of the order of Melchisedech : for after this order there is but one only Priest , which is Christ . Hereuppon it followeth , that if they be Priests , not by God , but by the diuell be they instituted : and so be they the Priests of Baal . May it please our God and Lord to conuert them : Or if they bee vessels of wrath , to breake them with his rod of yron , that they doe not more mischiefe to the Catholique Church , the Spouse of Iesus Christ , and with his precious bloud redeemed . I trust in mine omnipotent God that one day he will haue mercie vppon our country of Spaine : and send the true Elias , which with the power of Gods word shal kill these false prophets & filthy priests . Besides the expiatory sacrifice , wherof we haue spoken , anothere there is called Eucharisticall , of thanksgiuing : This sacrifice offereth and ought to offer euery faithfull and Catholique Christian : and for such a one , he that offereth it not , neither is , nor ought to be holden . What maner of sacrifice this is , in the beginning of this Treatise of the Masse we haue before declared . And if euery Christian offer vnto God this kind of sacrifice ; it followeth hereupon that euery Christian , seeing he offreth sacrifice , is a priest . And for this cause God commanded Moses to say these words to all the people of Israel , Ye shall be vnto me a kingdom of Priests , and a holy nation . And S. Peter speaking to all the faithfull , saith : Ye are a chosen generation , a royall priesthood , an holy nation , , a peculiar people , that ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light , &c. S. Iohn in his Reuelation , speaking of the Lambe , saith : Thou hast made vs vnto our God kings & priests . Of this which we haue said we conclude , Christ only to be the Preist , who offring vp himselfe & this onely once , obtained for vs remission of sins : & that all faithful christians are priests & that not once , but manie times , euery day , euery houre , & euery moment ( so ought it to be done ) do offer sacrifices of praises vnto God. And why ought we to praise God , & to giue him thanks ? For al the benefits which we receiue ech momēt of him touching both body & soule . But for this benefit chiefly that passeth all others which is the inestimable benefit that we receiue by the death & passion of Christ . By the sin of the first Adam we were all made sinners and seruants of sinne , sonnes of wrath , enemies of God and to two sorts of death , temporall and eternall of body & soule condemned . Strangers we were from the common wealth of Israel which is the house of God : And so all the goodnes which was in vs , was either wholly lost and banished from vs , or els corrupted and endamaged through sinne : So that we cannot think well , much lesse can we doe well . The cause of all this is sin : which ( as saith Saint Paul ) entred into the world by Adam , & by sin , death : And so death went ouer all men : for as much as all men haue sinned . But contrary wise , by the righteousnes of the second Adam Christ , by his obedience , by his death & passion ( for of no lesse power to saue was his obedience , then the disobedience of the first Adam to condemne all ) are we made iust , free from sin , sonnes & friends of God , heires of life eternal , citizens of the heauenly Ierusalem , desirous to do wel , and enemies vnto euil : and whatsouer wickednes is in vs , it is conuerted into goodnes : For by Christ grace entred into the world , and by grace , life , : and so went grace vnto all men in him , in whom all men were saued . O my God , how vnspeakeable is thy mercie and goodnesse , that thou so much louedst the sinfull world , that thou gauest thine only begotten son , that euery one that beleeueth in him should not perish , but haue euerlasting life , &c. And if God so loued the world , that he spared not his onely begotten son , but gaue him vp for vs how thē shal he not giue vs al things with him ? Who shall lay anie thing to the charge of Gods elect ? And that moreouer which S. Paul to this purpose saith , Rom. 8. 32. But God setteth out his loue or charitie towards vs : seeing , that whiles wee were yet sinners , Christ died for vs. Much more then being now iustified by his bloud , shall wee be saued from wrath through him . For if when we were enemies , we were reconciled vnto God by the death of his sonne : much more now being reconciled vnto God , shall wee be saued by his life , &c. Who so listeth to know and meditate vppon that which Christ did , and suffered to obtaine for him remission of sinnes , and reconcile him with God : let him reade the historie which the Euangelists set downe concerning the life and death of Christ : he shall finde , that from the houre wherein he was borne v●ntil he died , no other thing he was but a verie example of crosses afflictions , miseries and calamities . And what greater miserie then to be born in a manger amongst beasts ? And that when he was borne , it behoued him to fly to a strange land , for feare of Herod , who sought to slay him ? This miserie can none vnderstand but he that with aduersitie , hath bene a stranger . And to what land did he fly ? To a land of a barbarous language , and strange religion . It is great comfort for a stranger to find people of his owne nation : but much more is it to find people of his owne religion . Very long should I be , thus to prosecute the life of Christ : to the Euangelists I referre me . And if miserable was his life to the eyes of men : much more miserable and vnhappy was his death . Sith as a transgression of the diuine and humane law , he was publikely sentenced to die vpon the crosse : which kind of death was not giuen but to abominable persons , which had committed enormious offences and sinnes . And so pronounced the holy scripture such sentence , when it said , Cursed is he vvhich hangeth on the tree . And so Saint Paul speaking of Christs humiliation , saith : He became obedient vnto the death , euen the death of the crosse . And all this which he out wardly suffered , was nothing in comparison of that which his most holy soule inwardly felt : this was , the insupportable burthen of sinnes , not his , but of all men , which God layd vpon him : for which , hee onely was to satisfie . This so great a weight felt Christ , when praying in the garden he sayd , Father if thou wilt , let this cuppe passe from me , yet not mine , but thy will be done . And so great was his sorrow , that an Angell from heauen appeared vnto him , and comforted him : and notwithstanding being in an agonie , hee prayed more earnestly : and his sweate was ( as witnesseth the same Euangelist ) like droppes of bloud trickling downe to the ground : & so as abhorred and forsaken of the Father , for the multitude of sins ( not his , but ours ) which were poured vpon him , a little before he gaue vp the ghost , cried he out with a loud voice , saying : My God my God , why hast thou forsaken me ? Christ , thou seest here cast into the depth of hell , striuing with death , with sin , & with the diuel , which fel to the erth with him : but their reioycing not lōg endured : for Christ aided by his diuine power returned vpon his enemies : and did in such sort suppresse them that he vāquisht thē for euer . This is that which S. Peter saith : Whom God hath raised vp , an● loosed the sorrowes of death , because it was impossible that he should be holden of it . And so Christ hauing vāquished his enemies , satified the Father for our sins , & reconciled vs with him , went out victorious frō this cruel & bloudy battell . Read for this purpose Esai . 53. wherein Esayas seemeth not to bee a prophet which foretelleth that which should happen to Christ , but an Euangelist , which recounteth that which already had befallen him . In the 4. verse he saith : Surely he hath borne our infirmities and carried our sorrowes : yet we did iudge him as plagued and smitten of God and humbled . vers . 5. But he was wounded for our transgressions , hee was broken for our iniquities , the chastisment of our peace was layd vpon him , and with his stripes are we healed , verse . 6. All we like sheepe haue gone astray : we haue turned euery one to his owne way , and the Lord hath layd vpon him the iniquitie of vs all &c. And ver . 11. By his knowledge shall my righteous seruant iustifie manie : for he shall beare their iniquities . An admirable chapter is this against the obstinate Iewes , which expect their Messiah to be verie mighty in this world , a great warriour , which shall kill and cleaue asunder . But here the Prophet depaintcth out a man , the most humbled of any that hath been , whipped and wounded of God and men , without any forme or beautie : so had he bene handled of God and men . Admirable also is this chapter to proue the Diuinitie of the Son of God , of the Messiah , of our Christ . For who can by faith in him ( which the prophet calleth with his knowledge ) iustifie men ? Who can giue righteousnesse , and take away the sinnes of men but God alone ? This doth Christ : therefore is he God. The same Christ , Matth. 9. 6. saith , that he hath power to pardon sinnes : and so said he to the sicke of the palsie , Sonne , be of good comfort , thy sinnes be forgiuen thee . For which cause said the Scribes that he blasphemed . And so said he to the sinful woman Luk , 7. 4. S. Thy sinnes are forgiuen thee . The Scripture in many other places maketh mention of this humiliation and deiection of Christ , and then of his glorious triumph against his enemies . But this which we haue sayd sufficeth . This benefit of the death and passion of Christ proposed ingenerall to all men , doeth Saint Paule by faith applye to him selfe , saying : I am crucified with Christ : and liue , not I now but Christ liueth in me : and in that I now liue in the flesh I liue by faith in the sonne of God , who hath loued me , and giuen himselfe for mee : Who so will enioy this benefite proposed in generall to all , let him learne of Saint Paule to apply it by faith in particular to himself . For whosoeuer shall not so doo : Let him holde it for spoken , he shall not enioy it . They only be safe which beleue Christ to be giuen for their proper sinnes and risen againe for their iustification . Hee which of himselfe shall not particularly beleeue this , shall be condemned : the death of Christ shall nothing auayle him . But he which shall beleeue it , shall be saued : and being saued , is assured that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor strength , nor height , nor depth nor any other creature shall bee able to separate him from the loue of God which is in Christ Iesus our Lord. His Maiestie increase this faith , his gift it is . A Christian then armed with such weapons of faith , shall patiently , and I say more ioyfully suffer for Christ , tribulation , sorrow , persecution , famine , nakednesse , danger , sword , fire , and dishonour : for to all these things the very day that wee truely beleeue in Christ , are wee subiect . For the disciple is not more to bee exempted from them then his maister was . Hee increase faith in vs , and make vs constant in aduersities : for without him can we do nothing ; and with him can we do all things . This verie well perceiued Saint Paule , when he sayd , I am able to do all things , through the helpe of Christ which strengtheneth me . God then with his exceeding loue so louing vs , that he spared not his proper and only begotten Sonne , but gaue him vp for vs ; and being bought , not with gold nor siluer , but with an inestimable treasure , with the most precious bloud of Christ , the Lambe without spot , let vs not abase nor subiect our selues to sinne and wickednesse : but seeing we are the friends , sonnes and heires of God , and brothers and coheires with Iesus Christ : let vs highly esteeme our selues and apply our selues to vertue : that God bee not angrie , but ioyfull to haue such sonnes ; nor Christ ashamed but rather honored to call vs brethren friendes and companions . In the sacred Scriptures are there very many places , wherein the holy Spirit doth exhort vs to liue godly and holily : but of all haue I chosē one , which maketh much to the purpose , because in it are mentioned , both kindes of sacrifices ( to wit ) the propitiatory which only Christ one only time offered : and the Eucharistcall which euery moment we offer , or to ( speake better ) ought to offer : the Spirit of God by the mouth of S. Paul , doth thus exhort vs : Be ye therefore followers of God , as deare children , & walke in loue , euen as Christ hath loued vs , and hath giuen himselfe for vs , to be an offring and sacrifice of a sweet smelling sauor to God : But fornication and all vncleannesse , let it not once be named among you , as it be commeth Saints : neither filthines neither foolish talking , nor iestings , which are things not comely : but rather giuing of thanks , &c. For all the che chapter is an exhortation to well liuing . Let not man thinke , for being called a Christian , for being baptised , for saying that he beleeueth in God , for being trayned vp in the Church , where he frequenteth sermons , and celebrateth with the rest , the holy supper : Let him not thinke for all this ( say I ) that hee shall be saued : if hee keepe not together with this the commaundements of God. If thou wilt ( saith Christ ) enter into life , keepe the commandements : thou shalt not kil , thou shalt not cōmit adultery , &c. That hypocrits may doe , and doe the same : but not this . For without a true and liuely faith , which hypocrites and wicked Christians , haue not , this cannot be done . The outward shew , the dead faith , imaginary and idle , is not the faith which iustifieth : but the liuely , true , and diligent faith which bringeth forth in time fruits of charitie . For as true fire , cannot be without heate , and the greater that the fire is , the greater heat it giueth : So true faith cannot be without good works : and the more the faith is , so much the more it worketh . And contrariwise : as the painted fire warmeth not , as little also the dead faith worketh : for being dead , how shall it worke . Such a perfection doth the holy Spirit require in vs , that we do not onely good , and commit no euill , but willeth also that we be not familiar nor conuersant with the wicked . Whereas such calling themselues brothers , bee hypocrites , vniust and impious . So commaundeth the Apostle , 1. Cor. chap. 5. 1. If any man ( saith hee ) calling himselfe a brother , shall be a fornicator , a couetous person , an idolater , an euill speaker , a drunkard , a theefe , with such a one eate not . The cause why we ought not to bee familiar with such , in the second epistle to the Thessal . chap. 3. 14. he sheweth . And conuerse not with him ( saith he ) that hee may bee ashamed . And Rom. 16. 17. he commandeth vs to depart from them which make dissentions . And 2. Ioh. vers . 10. it is commanded we should not salute them . To receiue then and enioy the benefit of Christs sacrifice , such ought ( as we haue mentioned ) to be the life of a Christian . Hee that shall not be so perfect , ( for who shall hee bee ? seeing there is no man but finneth , and sith the iust man falleth seuen times , I would say many times a day : if he fall seuen times a day , what will hee doe all his life long ? fall and rise againe . ) He that shall not then be so perfect , let him desire so to be : let him sigh and bewayle his imperfection before the Lord : let him beseech him of grace to become perfect . Let him beleeue the Lord to be so good , that he will accept this good desire , proceeding from so contrite and humble heart : and so will he supply the faults of our imperfections , and not impute them vnto vs. And thus shall we enioy the benefite of the sacrifice which Christ our high and onely Priest once offered to his Father . We haue proued Christ onely to be our Priest , and onelie his body & bloud which he once offered vpon the crosse to be the only and vnreiterable sacrifice expiatorie , whereby our sinnes are pardoned , and we for euer sanctified . Let vs now ( as we promised ) treat of the institution of the holy supper , and so wil we conclude this Treatise . The Lord knowing our carelesnesse , negligence & forgetfulnes of the things which concern our saluation , that we shuld not forget the benefit of his death & passion , did institute the most holy sacrament of his precious body , which he gaue vpon the crosse , & of his precious bloud , which he shed in his passion : which sacramēt he wold shuld be vnto vs a memoriall of al that which he suffred for vs , & of the benefit we receiue by his death & passion , As often as ye shal do this ( to wit , as ye shall celebrate the holy Supper ) ye shal do it ( saith Christ ) in remembrance of me . One only time was Christ offered , and by this ( only offering ) he obtained for vs a generall pardon of all our sinnes . But hee would we should alwayes remember this benefit : And to help our memorie did he institute this sacrament , and willeth wee not once but many times in our life receiue it . The institution of this Sacrament , the Euangelists Matthew , Marke , and Luke do declare : but most largely Saint Paul in 1. Cor. chap. 11. and in the tenth chap. he beginneth also to intreate thereof . He are wee then Saint Peul declare how Christ celebrated his holy supper , wherein hee instituted the Sacrament of his body , and of his bloud . I receiued of the Lord ( saith Saint Paul ) that which I also deliuered vnto you , to wit , that the Lord Iesus the same night that he was betrayed , tooke bread : and when he had giuen thanks he brake it , and said : Take , eate : This is my body which is broken for you . Do this in remembrance of mee . Likewise also after supper , he tooke the cup , saying : This is the new testament in my bloud : Do this as often as you shall drinke it in remembrance of me . For as often as you shall eate this bread , and drinke of this cup , ye shall shew forth the Lords death vntill his comming . Whosoeuer therefore shall eate this bread , and drinke of this cup vnworthily , shall be guiltie of the body and bloud of the Lord. Let then a man proue himselfe , and so eate of that bread , and drinke of that cup. For who so eateth and drinketh the same vnworthily , eateth and drinketh his owne damnation , not considering the Lords body . We haue heard how the Lord did celebrate his holy supper and instituted therein the most holy sacrament of his body and bloud . The same order that Iesus Christ vsed in celebrating of it , held his Apostles , as often as they celebrated the same . This selfe same order ( as we haue before shewed ) was for a thousand yeares space obserued in the Church . Albeit true it is , that before the thousand yeares were accomplished , Sathan ( enuying the great benefite and comfort which we receiue with this sacrament ) began to alter it , adding thereto many thinges touching rites and ceremonies . But the thousand yeares passed , the whole sacrament with furie hee cast to the earth : and in place thereof aduaunced an idoll made of dough made betweene two irons , which they adore and sacrifice vnto , neither more nor lesse , then if it were God himselfe that created heauen and earth . But in all this time of so great ignoraunce , and Idolatrie . The Lord ( as we haue said ) did neuer vtterly forsake his Church : For euer he raised vp some true prophet , some holy man , or men , that with zeale of the Lordes house , and nor accompting of the daunger whereunto they thrust their liues reproued the world . Because through the Church of God , was sold this so horrible idolatry . But particularly in these our times hath the Lord shewed mercy , raysing vp very many learned & godly men . Which being simple poore men , haue with great zeale , opposed them selues to the tyranny of Antichrist , and to all the power of the world . which was inchanted & bewitched with the false Doctrine of Antichrist . And so hath God blessed the labour of these men ( As he blessed in times past , the labour of the Apostles , meane & simple people ) that they haue cast to the earth the Missa , or Masse , the breaden God , which our aduersaries haue raysed vp and haue eftsoones restored the holy supper which the Lord Iesus , the night before he should suffer , celebrated with his disciples . They that haue eyes to see , Let them see , and they that haue eares to heare , Let them heare . That seeing , and hearing , All the world may iudge , if that be true , which we say . I will here set downe , the order holden in our Churches , which God , by the meanes of these holy men , hath in our time reformed , when the holy supper is celebrated . Hearken then O Spaine , what in thine owne Language I speake : that small and great , learned , and vnlearned may vnderstand me . The forme which is holden in the reformed Churches , of celebration of the holie supper of the Lord. It is to be noted . That the Lords day before the supper is celebratae . The minister doth warne the people that each one dispose , and prepare himselfe to receiue it worthily and with such reuerence as is meete , The second thing which is done is , that youthes , which haue now attayned to yeares of discretion , doe not present themselues to receiue it before they he well instructed and taught in the Christian Doctrine , and have made profession of their faith in the Church . Thirdly if therebe any straungers , or newe commers , which be as yet rude and ignorant in religion , that they come & present themselues to be taught particularly in that which is meete for them to know : & the day on which they celebrate the same , the minister at the end of the sermon , toucheth somewhat concerning the misteries : Or if neede require , his whole sermon treateth of the Doctrine of the supper : to declare to the people , what the Lord , by this mistery , will say , & giue to vnderstand , And how we ought to receiue it . After that the minister hath publiquely prayed , he saith , the generall confession , & after the confession of faith made , to witnes in the name of the people , that they all wil liue & die in the doctrin & Christian religion . The table being prepared , & the bread & wine vpō it , he thus aloud speaketh . The institution of the holy supper of the Lord Let vs heare how Iesus Christ did institute vnto vs his holy supper , according to that which S. Paule in the 11. chapter of the first Epistle to the Corinthians declareth . I receiued of the Lord , &c. As we haue before recited . The forme of excomunication and excluding from the holy supper of the Lord these which be not worthy to receiue it . We haue heard ( brethren ) how the Lord celebrated the supper with his disciples , and in that which he did , he sheweth vnto vs : that straungers , to wit those which be not of the fellowship of his faithfull , ought not to be admitted vnto it : Following therefore this rule : in the name , & by the authoritie of our Lord Iesus Christ , I excommunicate all Idolaters , blasphemers , contempners of God , heretiques , & all Schismatiques which make sects a part , to break the vnity of the Church , all periured persons : all that be disobedient to their fathers and mothers , and to their superious , all seditious persons , factious traytors , contentious persons , adulterours , fornicators , thieues , dauncers , manslayers , euill speakers , deceiuers , couetous persons , he & she witches , vsurers , raysers of false witnes , robbers , drunkards , gluttons & all those that liue scandalously : denouncing vnto them , that they abstaine from this holy table : that they foule not , nor defile the holie meat , which our Lord Iesus Christ giueth to his houshold and faithfull only . An exhortation , wherein is declared what is the vse , and fruit of the supper . Therefore , after S. Paules admonition , let euery man proue and examine his conscience , to knowe if hee haue true repentaunce of his sinnes , and if hee abhorre them , grieuing to haue cōmitted them , against the diuine goodnes & desireth thenceforth to liue holily according to the wil of God. And aboue all if he haue his trust in the diuine mercie , & seeke wholy his saluation in Iesus Christ . And if all Enmitie and rancour layd aside , hee haue a good purpose to liue with his neighbours in concord and brotherly loue . If we haue this testimony in our hart before God , we nothing doubt , but that he accepteth and acknowledgeth vs for his sonnes : And that the Lord Iesus Christ directeth his word to vs , to admit vs vnto his Table , and communicate this sacrament vnto vs , which hee commnnicated to his disciples . And albeit wee feele in our selues great weakenesse and misery : As not yet to haue perfection of faith . But to bee inclined to vnbeliefe and distrust , and as not to bee so fully addicted to serue God , and with such a zeale , as wee ought : But to fight continually with the Iustes of the flesh . Notwithstanding this hath the Lord shewed vs this mercy , to haue imprinted in our harts his Gospel , to resist all incredulity : and hath giuen vs a desire and affection to renounce our owne inclinations and corrupt desires , to follow his righteousnesse , and obey his holie commandements : Sure we are , that the vices and imperfections remaine in vs cannot let , but that he receiue vs & make vs worthy to be partakers of his good things in this spirituall banquet . For wee come not to him , to protest , that in our selues wee are perfect or iust : But contrarywise in seeking with great desire our life in Christ : wee confesse , that we abide in death . This sacramēt vnderstand we to be a medecine for those which are needy in spirtuall infirmities , & that all the dignitie , which Christ our redeemer requireth at our hands , is to know vs to haue sorrow and hartie griefe for our offences : and to settle all our delight ioy & contentment only in him . First doe we beleeue these promises which Iesus Christ ( who is the infallible and eternall truth ) pronounced with his mouth . To wit : that he will truly make vs partakers of his body , & bloud To the end , we may wholy possesse him , that he may liue in vs & we in him . And although we see not the thing giuen , but only bread & wine : yet are we sure , he wil spiritually fulfil in our harts all that which he out wardly sheweth by these visible signes . He is ( I would say ) the heauenly bread to feede vs , & nourish vs vnto life eternal . Let vs not then be vngrateful to the infinit goodnes of Iesus Christ our sauiour , who setteth before vs vpon this holy table , all his riches to distribute the same vnto vs. For in giuing himself vnto vs , he doth witnes , that all his good things , are wholy ours . Let vs therfore receiue this sacramēt as a most certaine pledge : wherby the vertue of his death & passiō is imputed vnto vs , for righteousnes : As if we our selues in our own persons had suffered . Let vs not be so peruerse of vnderstanding , & nature to refuse , to reioyce , & enioy this diuine banquet , wherunto Iesus Christ , by his word , doth so gently inuite vs. But with great esteeme of the dignitie of this most precious guift , wherewith he graceth vs to present we our selues vnto him with a burning zeale and faithful hart , that he make vs capable to receiue him . For this end , lift we vp our minds & harts vnto him : there where Iesus Christ is , in the glorie of his father : from whēce we expect him for our redemptiō . And let vs not be occupied , nor dwel vppō these earthly & corruptible elements : which we see with the eyes , & touch with the hands , to seeke him in thē : as though hee were inclosed in the bread & wine . For thē shall our soules ( being so lifted vp aboue all earthly things ) be disposed to be fed & quickened with his substaūce , to come vnto heauē , & enter into the kingdōe of God , where he remayneth . Content we then our selues to hold the bread , & wine , for signes & testimonies , seking spiritually the truth , where the word of God doth promise . This done , the ministers distribute vnto the people the bread , and the cup hauing first admonished all , that they come with all reuerence & by order to receiue it . In the meane time , they sung some psalmes in the congregatiō , or read with a loud voyce some thing of the holy scripture , agreiug to that which by the sacramēt is signified , & whē all haue cōmunicated , they kneele on their knees & giue thanks . A thankesgiuing after the communion We giue thee euerlasting thanks & praise , eternall and heauenly father ; for the clemencie which thou hast vsed towards vs in communicating vnto vs , so great a benefit : being as we are , miserable sinners , and in hauing made vs partakers of the communion of thy son Iesus Christ our Lord. Whom thou deliueredst ouer to death for vs , and now giuest him vnto vs , for foode , and nourishment of euerlasting life : Haue mercie also vppon vs , and neuer suffer vs to forget these thinges so worthie of thee : But hauing them imprinted in our harts , we may alwayes growe & be strengthened in faith , effectuall to all good works . And that this doing , we may order , & proceede all our life time holily , to the aduauncement of thy glory , and edification of our neighbours , through Iesus Christ thy son , who in the vnity of the holy spirit liueth & raigneth with thee the true God euerlasting . This done , the minister with this blessing dispatcheth the people , wherewith the Lord commaundeth , that they should blesse the people . Numb . 9 : 24. The Lord blesse you , and saue you , the Lord make his face shine vpon you , & be merciful vnto you . The Lord turne his fauourable c●ūtenance towards you & giue you his peace . Amen . In the vulgar tongue is all this sayd that all small , and great , learned , and vnlearned may vnderstand . Whosoeuer without passion , & with a desire to be assured of the way of his saluation , shall read this which we haue sayd , hee shall easily vnderstand the supper which now we celebrate in the reformed Churches , to be the same , which Iesus Christ our king , prophet and priest instituted , & which his Apostles & the catholike church , for many hundred yeares did celebrate : And contrary wise , shal he vnderstand the Masse ( which our aduersaries at this day celebrete ) to haue no agreement with the holy supper of the Lord , but in al , & by al , to be opposit vnto it . And so cōtrary , that where the one is , the other in no wise can be : where the masse is , there is not the snpper of the Lord , & where the supper of the Lord is there is not the masse , For how can light and darknes be ioyned , the table of the Lord , & the table of diuels , God and Belial ? And that the Christian people of my nation ( for whose cause , desiring to do them seruice , I haue taken this paine ( if that may be called paine , which the person with great content and desire to serue , and doe some good taketh ) may easily vnderstand this . I will here in a table set downe , the agreement , conformity , and vnity , which is betweene the holy supper by vs in our reformed Churches celebrated & the holy supper of the Lord : then will I set downe the difference , disagreement , & contrariety which is between the holy supper , by our Christ instituted , and the prophane masse , which Antichrist hath inuented , and sold for mony to miserable people , called Christians . Hee whom God hath giuen vnderstanding to vnderstand , Let him vnderstand the will of the Lord and doe the same . The holie supper of the Lord. Iesus Christ alone ordained his holy supper , and commanded his Church to celebrate the same , As he himselfe , had celebrated it . The supper of the reformed Churches . The supper is celebrated neither more nor lesse , then Iesus Christ , did celebrate it , and after the same manner by him cōmanded to his Church : as the Euangelists Mat. 26. 26. Mar. 14. 22. Luke 22. 19. & S. Paule 1. Cor. 11. 24 , do declare . Therefore is our supper the supper of the Lord. The prophane Masse of the Pope . The Masse hath bene made by many Popes : For one Pope made the confite or , another the introit , another the Kyri-elecson : another the Gloria in excelsis : another the Gradual , another the Offertorie : another the Cannon : another the Memento another the Teigitur another the Cōmunicātes , another ordayned , that the bread in the Masse should be vnleuened , another that water should be put into wine . Another cōmanded , that the bread shuld be worshipped , saying : it was not bread , but God , which made heauē & earth , &c. Another made the Agnus Dei. The same may also be sayd , of whatsoeuer is done in the masse . Christ made none of all these things , nor cōmanded his faithfull to doe them . Diuers Popes , and at sundry times did inuent them . Whereuppon it followeth , that neuer Christ , no not at all did institute the Masse , nor his Apostles sayd it . Therefore the Masse is not the Supper of the Lord. The holy supper of the Lord. Christ entending to celebrate his Supper , changed not his garments . The Supper of the reformed Churches . So also the Ministers , when they celebrate the Supper , change not their garments . Therefore is our Supper the supper of the Lord. The prophane Masse of the Pope . The Popish Priest ( going to say his Masse ) doth nought els but cloth and vncloth : and euery garment that hee putteth on , how little soeuer , carrieth great mysteries : which they without the word of God , to keepe the poore people still bewitched , haue forged . Moreouer , the Priest saying Masse must haue his head & beard shaued , & vpon his head a circle of haire , which they cal a crown : wherein they follow not Christ , nor his Apostles , who neuer did weare head nor beard shauen : but they imitate the Priests of the Gentiles : whom Baruch , chap. 6. and 30. reporteth to haue had their heades and beardes shauen . Therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ vsed common bread , serued at the table , when hee supped with his Apostles . The Supper of the reformed Churches . We also do vse common bread , therefore is our Supper the Supper of the Lord. The prophane Masse of the Pope . The Popish priest must expresly vse other maner of bread , baked betweene two yrons , which properly is no bread , but wafers . Therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ made his Supper vppon a table . The Supper of the reformed Churches . We do also celebrate the Supper vpon a table , and not vpon an altar . An altar is for sacrifice , and sacrifices ceased with the death of Christ . Therefore neede we no altar . A table is to suppe on . Saint Paul cals it the Lords supper , 1. Cor. chap. 11. 20. whereuppon it followeth , that it being a Supper , vpon a table ( and not an altar ) it is to be celebrated : therefore is our supper , the Supper of the Lord. The prophane Masse of the Pope . The Popish Priest must haue an altar , which he calleth consecrated . An altar ( I say ) in a hole in the middest whereof ( which they call the Sepulchre ) is put a peece of some reliques : and if the altar be not consecrate , then must he haue a marble stone , which they call a consecrate altar in the border whereof are little peeces of cloth , which they cal Corporales . All which Durandus in his booke intituled Rationale diuinorum , hath diligently trauelled to declare : therefore the Masse is not the Suppet of the Lord. The holy supper of the Lord. Christ , in celebrating his supper , preached and taught his Apostels . The supper of the refoumed Church . The supper is neuer celebrated , but the minister doth preach and teach those that communicate : therefore is our Supper the Supper of the Lord. The prophane Masse of the Pope . The Popish priest mumbleth between his teeth certain praiers : he turneth to and from the altar one while his backe , another while his face to the people : now goeth he from one part of the altar vnto another : now he singeth with an high voyce , now with a low voyce : now liftes hee vp his armes , now he casteth them downe : he lifts vp the traine of his cope , holding a candle or wax burning . Briefly , he seemeth to be nothing els but a man wholly madde , not knowing what countenance to vse . Let them shew when Christ or his Apostles did this , or commāded the Church to doe the same . Therfore the Masse is not supper of the Lord. The holy Super of the Lord. Christ in celebrating of his Supper , spake in the vulgar tongue that all might vnderstand . The Supper of the Reformed Churches . All whatsoeuer is sayd when we celebrate the Supper , is spoken in the vulgar tongue , that all may vnderstand : therefore is our Supper the Supper of the Lord. The prophane Masse of the Pope . In the Masse a strāge tongue is vsed , which most of the Massing priests vnderstand not : which is wholly contrary to S. Paules doctrine , 1. Cor. 14. where hee sheweth , that no tongue in the Church is to be vsed , but that which may be vnderstood . Therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ in the Supper first brake the bread , and then gaue it to his Apostles . The Supper of the reformed Churches . In celebrating of the Supper , the Minister first breaketh the bread , & then giueth it to the communicants , therefore is our supper , the supper of the Lord. The prophane Masse of the Pope . The Popish Priest in his Masse , obserueth not this order : for he first speaketh certaine words ouer the bread , and then at his pleasure breaketh it ( or as they say ) the accidents of bread ( by they ) is transubstātiated into the body of Christ . But Iesus Christ first brake the bread , and then spake the words , therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ after he had broken the bread , said , Hoc est corpus meum , This is my body The Supper of the reformed Churches . The same saith and doth the Minister without ought adding or diminishing : therfore is our Supper the Supper of the Lord. The Prophane Masse of the Pope . The Popish Priest speaketh the words without breaking of the bread : and not content with Christs wordes , addeth thereto this word enim , saying , Hoc est enim corpus meum , therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ sitting at the Table with his Apostles , sayd : Take and eate . The Supper of the reformed Churches . The same saith the minister , and neuer celebrateth the Supper but the Church doth the like : and all ioyntly with him doe communicate , and not one swallow vp all : therefore is our Supper the Supper of the Lord. The prophane Masse of the Pope . The Popish Priest ( all being on their knees ) onely sheweth them the bread and wine to be worshipped , and giueth nought to the people , but like a glutton , keepeth all for himselfe , and eateth it alone : which is not onely contrary to Christes institution , but the custome also of ancient Fathers : as by the Cannons of Anacletus and Calixtus plainely appeareth . Where vnder the paine of excommunication , it is ordayned , that after the consecration , all should communicate . The same is ordayned in the Cannons sayd to be the Apostles . And in the Councell of Tholouse . Whereuppon it plainely followeth that the Masse ( as now it is said ) was neuer by Iesus Christ instituted , nor by his holy Apostles celebrated : which being so , all those that now heare it , all those ( I say ) are by the same Cannons excommunicate . Seeing that hearing the Masse , they communicate not : but the Priest onely taketh it for himselfe , and eateth it alone , contrarie to rhat which Christ and the ancient Fathers ordayned . Therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ gaue not the bread onely , but also the wine , saying : Drinke ye all of this , Matth. chap. 26. 27. And as saith Saint Marke chap. 14. verse 23. And they dranke all thereof . The Supper of the reformed Churches . The Minister giueth not the bread only , but also the wine , saying : Drinke yee all of this . And all drinke thereof , as Christ hath commaunded , therefore is our supper the supper of the Lord. The prophane Masse of the Pope . The Popish Priest onely giueth the consecrated bread , and not the wine to the people : which is wholly contrarie , not to the institution of Christ onely , but the custome also of the the ancient Doctors since the Apostles , who communicated in both kinds of bread and wine : and condemned all such as communicated in one kind only : as in the Consecra . Dist . 2. Cap. Comperimus appeareth : where it is sayd , that such as receiue not the sacrament in both kinds , refuse the one part or the other be sacrilegious infidels : Therefore the Masse is not the Supper of the Lord. The holy Supper of the Lord. Christ gaue the bread by it selfe , and the wine by it selfe . The Supper of the reformed Church . The Minister giueth the bread by it selfe , and the wine by it selfe : beleeuing the bread to be the Sacrament of the body of Christ , and the wine to be the sacramēt of his bloud : therefore is our Supper the Supper of the Lord. The prophane Masse of the Pope . The Popish Priest doth first consecrate , as he thinketh , the bread and wine . and then a good while after breaking it in 3 parts : one part whereof he letteth fall into the wine , and so mingleth thē together : all which he himselfe deuoureth . Sauing that once a yeare , whē the people communicate , then he giueth them the consecrate bread , but of the consecrate wine , he neuer giueth to the communicants . Who thinketh this to agree with the Lords supper ? Therefore the Masse is not the supper of the Lord. The hoy Supper of the Lord. Christ ordained his holy supper in memoriall of his death & passion , and that he had once offered vp his body and bloud vpon the crosse for vs. The Supper of the reformed Churches . The Supper which we celebrate is in memorial of the death and passion of Christ : and that he hath once offered his bodie and bloud for vs vpon the crosse : therefore is our supper the supper of the Lord. The prophane Masse of the Pope . The popish Priest saith his Masse in memoriall of the Saints , both he and she . And those oftentimes do they hold for Saints , whose soules are burning in heil . Hee sayth his Masse also to find things which be lost , and that for money . The Priest vseth the Masse for a plaister or drugge against all infirmities . And , which is more : hee sacrificeth ( saith he ) Iesus Christ in his Masse , and presenteth him to God his father , for the sinnes of the quicke and the dead . Which Christ , did once vpon the crosse and none but he onely , could euer doe the same . Because ( as Saith the Apostle Heb. 7. chap. vers . 26. ) it behoued that the Priest which purged sinnes , should be holy , innocent , pure , separate from sinners , and made higher then the heauens , which needed not euery day to offer sacrifice , first for his owne sinnes , and then for the sinnes of the people . This Christ once perfourmed , offering vp himselfe for the sinnes of all men . Examine the liues of the popish priests , and how farre off they are from that puritie , which it behoueth the Priest to haue , that offered the expiatorie sacrifice , will appeare . Therefore the Masse is not the Supper of the Lord. Many other things there be , wherein the holy Supper & the Masse do differ & are contrary : as in so many mouings , iestures , childish fopperies , maskings & apish toyes done in the Masse , which Chhrist neuer did , nor once thought of . The Lord in celebrating his supper neuer commanded men to make Saints their intercessors , nor to call vpon them , nor to kisse nor worship images , nor to pray for the soules of the dead in purgatory ; nor not taking nor eating the sacrament , beleeuing it to bee God , to worship it , nor to keepe it in the boxe , nor carry it in procession , to walke in the streets couered with boughes , the walles hanged with fine Tapisterie of silke , gold , and cloth of gold , with castles and much iollitie , &c. Who commanded thē to do these things ? Not Christ nor his Apostles , who in all simplicitie did celebrate the holy supper . The wisdome of the flesh being enemy to God , hath brought them into the Church to make vs forget the memorie of the benefite of Christs death and passion . Moreouer , we wil cite certaine histories , by which the Christian Reader shall clearely see what account the Pope and his Cleargie make of their Sacrament of the Altar , which they affirme to be God. Gregory 7. for that he demanded a reuelation of the Host against the Emperour , and had no answer cast it into the fire , & burned it . Victor 3. died of poyson , which his subdeacon in saying of Masse , put into the chalice . A Dominicke Friar , gaue poyson in the Sacrament , to the Emperour Henry 7. Sixtus 4. commanded that at the time of the eleuation , the-murder should begin : and so it was performed at Florence . A certaine Inquisitor at Barcelona , called Molon , clipped the Host with a paire of sheers . Foure Augustine Friars which were hanged at Seuill , said Masse without any intention of consecration . The same haue many other Priests done also : and so by their owne Cannons haue caused all that heard their Masse to commit idolatrie . That being ( as it is ) true which we haue said and proued of the Masse : with very iust title , and good and sound conscience do we detest it as a prophanatiō of the holy supper of the Lord : There is then no cause why any shuld condemne vs , for sedicious heretikes or schismatikes , if abhorring the Masse , & flying the same , we follow and imbrace the holy supper which Iesus Christ iustituted , his Apostles and our forefathers for the space of a thousand yeares celebrated . Would God for that onely sacrifice sake , which his sonne our high and onely Priest offered vnto him ) that all our Spaniards would know ( as other nations do already know ) what the Pope is , what things are his Buls , which be nought els but mockeries , which he maketh of vs : what is his authoritie which is nought els but vanitie , wherewith he hath many yeares deceiued vs , that they would know that when the Pope curseth vs , then God doth blesse vs : would God they would know the holinesse of the masse to be diuelishnesse , seeing it is a prophanation of the holy Supper of the Lord. Very hard will it be for them ( I know well ) to do this , because they haue bene borne , brought vp , & growne old in the contrary . But if the holy spirit giue them grace to reade , compare , conferre , & cōfront that which we haue sayd in these two Treatises , with the holy Scripture , which is the word of God , very easie it shall be vnto them : wherby euery faithfull and catholike Christian in particular , and the whole Church in generall ought to be ruled & gouerned . Our Spaniards in this should imitate those of Berea : who ( as saith S. Luke in his history of the Acts of the Apostles ) searched the Scriptures to know if that which Paul preached were the word of God or no. If that wee haue said be the word of God , no time , no custome , how ancient soeuer , ought to preuaile against it . And if for our sins , lies , falshood and error haue for a little or long time oppressed and darkened the truth , the errour ought to giue place , as maugre the same it shall giue : and so truth , iure Postliminij ( as say the lawes ) shall reenter his possession . And albeit an olde custome is very hardly left , yet none ought to preferre such custome to reason and truth , do euer exclude and expell custome . Therefore , when with reason and truth , for reason and truth we constraine and conuince our aduersaries . In vaine do they oppose ancient custome vnto vs , saying : in this were our forefathers brought vp : in this did they die : In this were wee borne and brought vp , & in this then will we die . As if custome were greater then the truth . This is euen like the saying of another : A Moore was my father , a Moore also will I be , hauing no other reason to giue but custome . Custome without truth is an olde errour : and errour the elder , the more dangerous it is . Therefore leauing ( as saith Saint Cyprian in his epistle ad Pompeium , ) errour , let vs follow the truth . knowing ( as saith Esdras ) Truth ouercommeth : as it is written : Truth doth & shall euer preuaile , and liue and raigne eternally . And then saith the same S. Cyprian : Blessed be the God of truth , The which truth Christ shewing in his Gospell vnto vs , saith : I am the Truth : wherefore , if we be in Christ , and haue Christ in vs , if we abide in the truth and the truth abide in vs. Let vs hold that which is the truth . And a little lower : If the truth in any thing shall stagger or seeme doubtfull , meete it is , that we runne backe to the originall , which the Lord ordained , and to the Euangelicall and Apostolicall instruction : and thence ariseth the reason of that which wee doe : from whence the order and originall was raised . And as he himselfe in another place saith : What men haue formerly done ought wee not to looke : but to that which Christ , who is the first of all , hath done . The holy Scripture is the most certaine and infallible rule and squire , whereby all our actions ought to be ruled and squired : as witnesse these places which we will alleage , and manie others , Dauid Psal . 119. vers . 105. sayth : Thy word is a lanterne to my feete , and a light vnto my pathes : Esay . chap. 8. and 20. we are commanded to repaire to the Law and to the testimonies : and sayth : that they which do not so , it is because there is no light in them : It is because they be in darkenesse : it is because they are blind , and as blind men , goe groping . Saint Peter speaking of the word or doctrine of the Prophets , saith : Whereunto , yee shall doe well to giue eare , as to a candle , burning in an obscure place . &c. The holy Scripitures doe teach vs , that Iesus Christ is our high and onelie Priest . It teacheth vs that hee once offered vp himselfe , with which sacrifice , being of infinite vertue , he sanctifieth vs for euer . And teacheth vs that there is no other sacrifice , nor was , nor shal be , but this alone , by which remission of sinnes is obtained , it teacheth vs , that whosoeuer shall offer another sacrifice be sides this , or reiterate this , doth most great iniurie to Christ : As though his sacrifice ( which was Christ himselfe ) were insufficient . It teacheth vs , that Iesus Christ ordained his holy supper , which he commandeth vs to celebrat , in remembrance of that sacrifice , which he one only time offered to the father : all this in generall , and euery thing in particuler by the grace of God , ( to him be the glory ) haue we sufficiently proued . This is the trueth : for it is the word of God. This then we beleeue , his Maiestie graunt vs grace , not onely with the heart to beleeue this , which he in his holy Gospell he hath reuealed vnto vs : but also strength and constancie with the mouth to confesse it : and to suffer also , for this faith and confession , whensoeuer he pleaseth with persecution to proue vs. Concerning that which men haue of their owne heades haue inuented ( That the Pope is our chiefe Bishop ) the successour of Saint Peter , the vicar of Christ God vppon earth , and that as such a one he pardoneth sinnes , draweth out of hell and purgatorie what soules he will and what soules hee will hee placeth in heauen . And that the Masse such as now they say , is a sacrifice , as satisfactorie , as was the death and passion of Christ . None of these things doth the holy scripture teach vs : it is humane inuention , and diuelish lies , wherwith Sathan hath long time deceiued vs. The Apostle Saint Paul willing to correct the vices brought into the holy supper of the Lord in the Church of Corinth found no better remedy but to reduce it , to the originall and first institution . And so 1. Cor. 11 he saith : I receiued of the Lord that which I haue giuen you , &c. so now do we also the same . We restore the supper of the Lord , and celebrate it according to it first institution : as the Euangelists and Saint Paul doe declare vnto vs. And if so we do , thē haue they no cause to hold vs for heretikes but for good faithfull and catholike Christians : and for such do we hold our selues , and such we are , albeit is the many imperfections : the Lord pardon them vnto vs. We confesse : we hold & beleeue that God through the merit of Christ , is our father , and the holy catholike or vniuersall , Apostololike , and true Church whē it is ruled by the word of God , in the sacred scripture of the olde and new Testament reuealed . For otherwise is she no mother ( but a Stepmother ) our mother . And wo to that man , which shall not be son of this father , and this mother . We confesse hold and beleeue , all that which this our mother confesseth , holdeth & belieueth : All which is conteyned in the bookes of the old & new Testament . For nothing there is which we ought either to do or belieue , which is not writtē in these sacred bookes . Therefore will we conclude this Treatise , saying : That whosoeuer , , albeit , an Angell from heauen , shall preach or beliue another Gospell , another Doctrine besides that , which Iesus Christ and his Apostles haue taught vs all which is written in the bookes which we call the holy scripture : Let such a one be accursed , and execrable , Let him be ( as saith Saint Paule ) Anathema . Thou hast hard ( Christian Reader ) the Enormious charges , wherewith we charge the Pope , as touching life & Doctrine : But chiefly , touching the superstition and Idolatrie of the Masse which the sayd Pope of himselfe without the word of God , hath inuented and brought into the Church . Thou hast also heard , the Enormious charges where with the Pope chargeth vs. Hee accuseth vs for proud , contentious and arrogant , that we will know more then all the whole Church . He accuseth vs for disobedient to Magistrates , disturbers of common-wealthes , prouinces and kingdomes . he accuseth vs for schismatiques , and heretiques . For the which , as an accuser , witnes and Iudge he concludeth , that we are not worthy to liue in the world . But it is not sufficient to accuse . Of necessity must he proue that which hee saith : and so conuince the accused . Come we then to the proofe , let a generall Councell be assembled , which may heare both parts : Let it graunt to euery part freedome of speech : The Councell hauing heard both sides , let it iudge according to the thing alleaged and proued , without respect of any person , poore or rich , wise or ignorant , ecclesiasticall or secular . Let it only haue regard of iustice , equity and truth : Let the part conuinced by the Testimony of holy scripture , and of the fathers also , and ancient Councels ( As be the first foure generall ) be subiect to the censure which the Councell shall ordayne . Let the Pope and his defendors appeare personally in the Councell : not as iudges ( because they accuse vs , and we accuse them ) but as accusers , and accused . Let vs also appeare , seeing we accuse them , and they accuse vs. Let this Councell be called . As were the foure first generall Nicen 1. the Constantinople , the Ephesian , and the Chalcedonian . This is the onely remedie to take away the dissentions and differences which are at this day in the Church , as touching life and Doctrine . This remedy in times past , vsed the Church in like cases . In the meane time beseech we our God to moue the hartes of the Emperour , Christian kinges and Princes that they may take in hand such an Enterprise for the glorie of God , & quietnesse of his Church . By the meanes of which Enterprise vice and false Doctrine , superstitition , here sie and Idolatrie may be condemned . And vertue and wholesome Doctrine conteyned in holie scripture , confirmed . But our aduersaries will say vnto mee , that all this , in the last Councell of Trent was concluded , and that therefore another Councell is not needefull : Whereunto I answere that , which so often in this booke , I haue sayd : And chiefly vppon the life of Pope Marcellus the second , That this Councell was not free : Sith to none ( whereof was had the least suspition in the world , not to bee in all , and by all , slaue of the Pope , and sworne to the Pope ) was it permited to speake therein . The rest which haue there sayd to this purpose , and that which is sayd in the foure hundred fifty and eight , and foure hundred fifty and nine pages is to be noted , besides this ( say we ) that this Councel was not generall . For how shall the Councel of Trent be called an Ecumenicall vniuersall , or generall Councell : Sith in it was not found the hundreth part of Bishoppes of Christendome . And that this is truth it is euidently seene : For in it were found , but fiue Cardinals . Three of which were legats of the Pope : foure Archbishops , two of which were Archbishops in title ( or as we call them in Spaine , de anillo ) of the ring , namely Olaus magnus intitled Archbishoppe , not of Hispall , but of Vpsall , people of Gocia ; that neuer acknowledged the Pope , nor the Roman Church : The other named Robert Venant , called Archbishop of Armagh in Ireland vnder the Crowne of England . A land , that as litle acknowledgeth the Pope : These two poore Archbishops Paul the third maintayned , giuing to Olaus 15 crownes a month , and another like thing gaue he to Robert. 33 Bishops were found there ▪ all of them Spaniards or Italians . except only 3. Then were also found betweene priests & Friars , 47. diuines Of whom all , al most were Spaniards or Italians . Thou seest here the great nomber of bishops with which the Trident Coūcell began : which by times conteyned 18 yeares . In which time were holden 25 Sessions . In many of which nothing was done for want of appearence in the Councel . And so in the 8 Session was nothing done , but that the Italians transported the Councell to Bologna , aland of the popes in Italy . Where was held the ninth Session : Where in as little then did they : For the Spaniards and the rest ( except the Italians ) stayed at Trent , willing to end the Councell , where it was begun . The 10. Session was held in Bologna , wherein was nothing done . For those of Trent there abode , expecting them of Bologna : and those of Bologna , expected them of Trent . And so in this 10 Session was there no other thing done , but a prolongation to the 15. of September . Which day being come , they did nothing also : & so the one and the other , for a long time brake vp the Councell . In this time died Paule 3. and Iulius 3. succeeded him : who ( at the importunity of the Emperour , being much displeased at the translation , and discontinuance of the Councel ) commanded , that the Session following , should the first day of May 1557. be holded at Trent , wherein nothing else was concluded , but that the twelfth Session should be holden , the first day of September which day being come . As little was ought done : For the prelates were not yet come . In the thirteenth Session were found fourtie Bishops and fourty two diuines . In the 15. Session was there nothing done . In the 16. Session no other thing was concluded , but the suspension of the Councell for two yeares . And so Iulius 3. Marcellus 2. & Paul 4. & Pius 4. was elected in whose time , the rest of the Sessions were holden : The number of Bishoppes then increased , the Councell was ended and confirmed by the Pope . For knowe this , that all is nought woorth , whatsoeuer the Councell decreeth if it bee not confirmed by the Pope : Knowe also , that so subiect was this Councell to the Pope : that it made a decree . Wherein it was ordayned , that all whatsoeuer was in the Councell ordayned was intended , ( So that it nothing derogated from the Authoritie and commodity of the Pope : and the Councell was not only subiect to the Pope : but to whatsoeuer other Bishops also . And so in the 18 decree , it was ordayned , that the Bishops , and the rest , to whom it should appertayne , might dispense with whatsoeuer decree , or decrees of this Councell , so that he knew the cause & commoditie so required . This decree was it which gaue most content to the Ecclesiasticall persons . For by vertue of this decree , each thing remayneth polluted as before , and so nothing reformed . So that the ecclesiasticall Lordes take courage & reioyce , because if there be any thing in this Councell that seemeth ouer harsh , hard , or bitter , irksome , they reioyce I say : For that by vertue of this decree , shall they easily for money haue dispensation of the Bishop , or of the Pope : Which dispensation will make them , so tender and so as a peece of soft bread , and so sweete as the honie . Moreouer , this Councell was not admitted of the kings of England , and Denmarke , nor of the Protestant princes : nor of the common wealthes of Germany . All these be one good part of Christendome , inhabiting in Europe . But they will say vnto me : that these which I haue named be heretiques . Whereunto I answere : that if they hold them for heretiques , for the same cause , are they to be suffered to speake freely , that which they thinke in the Councell . Their sayings being heard , they ought to dispute with them , and conuince them by the bookes , of holy scripture . And by that which the Doctors and auncient Councels gouerned by Gods word , belieued and maintayned . And now that they say the foresayd protestants , to be heretiques : What will they tell me of kings of Fraunce ( whom the Pope himselfe calleth most Christian , for the great seruice they haue done to the seat Apostolique ( which tooke not this of Trent for a generall Councel , nor lawfully called ? And so Frauncis 1. sent not , of all his kingdome , one prelate or diuine to the Councel No more did his sonne Henry that succeeded him in his kingdome , he tooke it not , for a generall Councell . As by the protestation , which this king in the 1551. yeare , by his Embassadours made in the Councell was proued : The report is this : Iames de Annot Abbot de Bellosana , Embassadours of the king came sodainely vnto Trent , & presented to the Councell a letter from his king . The superscription whereof sayd : To the assembly of Trent . Asmuch to say , As to the meeting at Trent : This superscription being read , the Spanish Bishops spake , saying : that such a letter was in contempt of the Councell , and that it ought not to be read nor yet opened . But notwithstanding the rest of the Councel , after they had well debated the buisines concluded , that the letter ought be opened and read , presupposing that most Christian king , had not vsed , such a superscription , either for contempt of the Councel , nor to derogate from it authority : and so was it read . The some of this letter was : that he protested , as before he had protested in Rome , that he could not send to Trent by reason of the warres , the Bishops of his kingdome . He said also : that he held not this Councel for general , or lawful , but for a particular meeting calnot for the publique good of Christendome ( the which ought led togither for the profit & cōmoditie of some particular persō , & to be the principal cause of the calling togither of a Councel ) That he thought neither himselfe , nor his subiects bound to obserue the decrees , that there in should be made : But that concerning the same he will vse ( if need should be ) the remedies , which his progenitors had in the like cases vsed , &c. And the king of Fraunce not contented to haue made this protestation in Rome , and in the Councell , but passed yet further , and sent an Embassadour called Marlot , and of his Councell , to the assembly which the Cantons of the Swizers held at Bade , to persuade them not to take this of Trent , for a Councel , nor to make any reckoning thereof : Whereunto he persuaded also the same Cantons , which were papists . The Grisons also , which had sent Thomas Planta their Bishop to the Councell ( nor approuing the Councell ) caused him to returne home . They will not say Frauncis , and Henry his sonne , kings of Fraunce to be Lutherans but most Christen ( as our aduersaries the papists themselues cal them ) which hold not for a Councell , the Councell of Trent , but an assembly of particular persons , for their particular profit . The same account then that so many Nations , kings mightie princes , and great States of Europe , not of the protestants onely : but also of the papists ( without passing to the Christians of Affrique and Asia , none of whom doe I know , or haue read to be found in this Councell ) made of this Councell , make wee also : & so demand we a Councel general , lawfull , & free , where each one may freely speake his opinion . Let the Councell , and not the Bishops onely ( who only with a deliberate voice haue tyrannically lift vp themselues ) examine & iudge what euerie one shall say , according to the word of God. Were there such a Councell , God we trust would giue vs speech and wisdome to maintaine & defend our cause , which is his : because it is the vndeceiueable truth , which his maiesty in his holy Scripture , hath reuealed . Concerning the lies & false doctrine of the authority of the Pope , & the holines of the Masse , which our aduersaries maintaine persecuting with fire & bloud , all those that beleeue it not , nor worship it , & therefore trouble they the world ( as at this day , we see it troubled ) We assuredly know , that it shall perish . According to that , which the Lord saith : Euery plant which my heauenly father hath not planted , shal be plucked vp by the roote . And we haue the axe , which is the word of God , put to the root of the two trees , the Pope & the masse to cut them downe . I beseech the Lord our God ( Christian reader , which hath giuen thee a desire and will to be informed & to know the causes why we subiect not our selues to the Pope , nor wil heare his Masse , but rather detest and abhor the one & the other ) that he would please to lighten thine vnderstanding , that thou maist comprehend what in these two Treatises haue bin said & confirmed , not with the sayings of men , but of God himselfe , of his holy Scripture , & giue thee such a mind and strength , that thou maist wholly depart out from this wicked Babylon ( which is Rome ) & deliuer thee from all the enormities , abominations , horrible superstitions , and detestable idolatries which Rome hath inuented , among which the principal is the Masse . These idolatries without doubt be the chiefe cause original , and fountaine of all miseries , calamities , and warres where with they that are called Christians , be at this day afflicted . For if God in the primitiue Church plagued with infirmities & death the Corinthians for the abuses which they had brought into the holy supper , the Apostle S. Paul yet liuing , which he reporteth in his first epistle that he sent them : what shal we say , this selfe same Lord wil now do , when the malice impiety , superstition , & idolatry haue so greatly increased , that the holy supper of the Lord ( which he instituted , and commanded vs in remembrance of him to clebrate ) haue they wholy conuerted into the prophane Masse of the Pope ? Truly the abuses of the Corinthes as touching the Supper , had no agreement by far with the erronious & intollerable abuses , which those that are called Christians commit at this day in their Masse . And notwithstāding all this , Saint Paul speaking to the Corinthians saith vnto thē : For which cause many ef you are infirmed and weake , & many sleepe ( he wold haue sayd , are dead . ) We are not then to maruel if God strong & iealous of his honour , do chasten at this day such an idolatry as is that which in the Masse is committed , with such great warres , famine & pestilence : and which is worse and lesse perceiued , a reprobate sense . And no other mean there is ( Christian reader ) to obtaine pardon for these superstitions , & passed idolatries , & to get and keepe the grace of God , of whom thou oughtest not only to expect all prosperity & goodnesse , but to endeuour by all possible meanes to serue him & honour him : applying thy selfe with all thine heart to all that ; which pleaseth him : which is that which his Maiestie hath ordained and instituted in his holy word : flying contrariwise all whatsoeuer may displease & offend him : and especially all kinds of idolatrie , which he more detesteth & abhorreth then all other sinnes & abhominations : and as such doth punish it ( as in the beginning of the first Treatise we haue declared . Such is the Masse : fly then from it , & follow the holy institution which Iesus Christ our king , prophet , and onely high Priest ordained . This is the holy Supper , as the Euangelists and S. Paul do shew . Do this thē which Iesus Christ ordained & commanded vs to doe in remembrance of him ( as by the mercy of God with all simplicity , & without all superstition or idolatrie , is celebrated in our reformed Church ) and thou shalt walke aright . All they that do otherwise , erre . God giue thee grace to walk aright , that thou be not with this world coondemned . And this do he for the vertue & merit of the sacrifice , with our high and only Priest Christ , one onely time offered vnto him . To whom who liueth and reigneth with the Father and the holy Spirit be euerlasting glorie and perpetuall power . Amen . A SWARME OF FALSE MIRAcles and Illusions of the diuell , wherewith Maria de la visitacion , Prioresse de la Anuntiada of Lisbon , deceiued very manie : and how she was discouered and condemned . Anno. 1588. FOr confirmation of that , which in these two Treatises so often I haue said that the Papists confirme their religion with false miracles inuēted by their ecclesiasticall persons , or wrought by the Art of the diuell . I will here set downe a most true historie deliuered in two popish bookes , which by the prouidēce of God came to my hands . Out of which , with all faithfulnesse as he that must appeare before the iudgement seat of Christ , & giue an account , not only of that hee hath done , and said , but of that also which he hath thought ) I haue taken that , which I will deliuer . Hee that will not beleeue me , let him reade the two bookes , from whence I haue taken that which I say . I name the Authours of these bookes , the Printers , the yeare , and place where they were imprinted , as a litle after you shall see . Our Aduersaries I wot well would haue buried all these thinges : for they open a dore to men to seeke to vnderstand and the truth : And that they may vnderstand it , I haue put it in writing . The Lord which knoweth my desire , blesse my trauaile . Our Aduersaries hauing no sound proofe to confirme their new articles of faith which they haue made ( as in very truth there is none ) haue confirmed them with dreames , with fained apparitions , and visions of Phantasmes of spirits and of soules come ( as they say ) from another world . Now I hauing met with a new , great and thicke swarme of such things which I found in a Portugal hiue , me seemed I should do well by a new , familiar and domesticall example ( which be they that most moue , and that none can denie , seeing it happened in our countrey of Spaine , in the yeare 1588 ) truly to manifest the same : that all the world , and chiefly my countrimen the Spaniards , for whom I haue taken this paine , may hasten to know them , and knowing them may abhorre them , & so may turne to the holy catholike faith , & true religion of Iesus Christ , which is written in holy Scripture . This hiue is Maria de la Visitacion , Prioresse of the Monastery de la Anunciada in Lisbon , who was held so certainly for holy : whose hypocrisie & false miracles were discouered , & publikely condemned : as we shall after see . I hearing much talke of the great holinesse , admirable life , and maruellous miracles of this womā whom for excellency they called The holy Nunne ) aduised my countrimen the Spaniards in a booke which I published in the beginning of the yeare 1588. not lightly to beleeue that which was reported of this Nunne . My words are these : Pag. 419. Another Franciscan ( I should haue sayd Dominican ) a few yeares since rose vp in Lisbon , who they sayd had the fiue wounds of Christ as had S. Francis : & many other things they say of her . But I appeale to him for witnes : she shall discouer her hipocrisie , as the rest haue done . In the meane time beleeue not lightly euery spirit , but as S. Iohn ( 1. Ioh. 4. 1. ) warneth vs , Try the spirits whether they be of God. For many false Prophets ( as himselfe aduiseth vs ) are gone out into the world , &c. God will that I should write this , and that it should be imprinted at the charge of two Christian Flemmish merchants , who for the great zeale they haue that the Spanish natiō shuld be partaker of the benefit of the reformed professiō of the gospell , whereby God hath shewed mercie to other nations , will spare neither cost nor trauaile . The Lord enrich them with his spirituall gifts , & increase their faith . For two causes then was this imprinted : the one , to admonish those which were of God , that they shuld not suffer themselues to be deceiued with false miracles : the other , to make all those inexcusable , that notwithstāding the light of the Gospell , which God of his great goodnes hath in these our last times reuealed ) beleeue lies cōfirmed by dreames and false miracles , and not the Gospell written in the holy scripture . He that is of God ( faith the Lord , Ioh. 8. 47. ) heareth Gods word . These of the second sort therfore which will not heare them are not of God. His Maiestie , if he haue chosen thē to life eternall , if he haue made them vessels of honor , vpon whom he will shew his mercy , conuert them . And if they bee vessels of wrath , prepared to destruction , confound them . Many haue spoken & written of this holy Nun. But he which hath entreated of her most to the purpose . Of all those , which I haue heard of , or read , is one Stephen de Lusignan , a Dominican Friar , who collecting all he could get , to extoll her , compiled a book in French , & dedicated the same to the Queen of France , imprinted at Paris by Iohn Bessaut 1586. In the beginning of the booke she is pictured like a Dominican Nun , with a blacke mantle , and a white coule , a coat , & white loose habit vpon the mantle , on her head she hath a crowne of thornes : the crucifixe on high set ouer her , and falling towards her , with rayes from the wounds which reach to the feet and hands of the Nun : that out of the side commeth to a hart which she holdeth betweene the fingers of her right hand : a Dragon she hath vnder her feet a Dominican friar before her kneeling , & a secular man & woman , & at her left side a paire of beads hanging . The Title of the booke is this which followeth . The great miracles and the most holy wounds , which this present yeare 1586. haue happened to the right renerend mother , now Prioresse of the Monastery de la Annuntiada in the city of Lisbon in the kingdom of Portugal , of the order of preaching Friars , approued by the reuerend father , Fryar Lewes de Granada , and by other persons worthy of credit : as shall be seene at the end of the Discourse . In Paris by Iohn Bessaut . 1586. The Epistle dedicatory sayth thus . To the most Christian Queene Luisa de Lorena , Queene of France , mirrour of all vertue , godlinesse and sweetnesse : Health . Madam , hauing seene your Maiestie most deuoted to the most holy sacrament of the altar , & to the Angelicall Doctor S. Thomas of Aquine , in whose Chappel you haue instituted euery moneth a solemne procession , with carrying the most holy sacrament , and a Masse sung by all the religious of our Colledge & hauing considered , that because of your great deuotion , & of the greatnes of your rare vertues & perfections , euery man of any worth borne , enforceth himselfe to offer you most pleasing things . I ( albeit the least of thē ) am also willing to rāge my selfe into the number of these . Therefore hauing found certaine writings printed in diuerse cities , I haue collected & put them all together . In which I haue found the greatest miracles , and effects , that euer Almighty God in our times wrought in the person of a most noble , most vertuous , & most religious virgin , mother Mary de la Visitacion , Prioresse de la Anunciada of Lisbon in the kingdom of Portugall , most deuoted to the holy Sacrament , and the sayd Saint Thomas of Aquine : by whose merits and intercessions she hath deserued to haue visibly for her husband Iesus Christ crucified , and his fiue most holie wounds : by means whereof , the diuine Maiesty doth continually diuers miracles : the which in this booke I humbly offer to your Maiestie , to the end that you so much the more feruently may follow & continue these your deuotions , which you haue begun , and that it would please your maiestie to accept of this most holy virgin , a speciall seruant of our Lord that by her merits & intercession your Maiesty may obtaine that you desire , as well concerning this whole kingdom , as all Christendōe besides . And if I for my part , Madam , beseech God to grant that which your M. desireth , with a most happy & long life . From the couent of S. Dominick at Paris the 20. of August 1586. Your most humble & obediēt seruant F. Stephen de Lusignan of the order of S. Dom. This Lusignan for confirmation of that which he saith , setteth downe 3 letters : the 1. is frō the Prouincial , F. Antonio de la Cerda , sent to F. Ferdinando de Castro , Proctor in Rome for the sayd prouince of Portugal , that he should shew it vnto the pope . The date is frō Lisbon 14. of March 1584. This letter trāslated into Italian , was with license of the holy inquisitiō printed in Rome & Plazencia , & afterwards translated into French. All this saith Lusignan . Come we now to the letter which was to be shewed to the Pope . Pag. 8. it saith . Mother Mary de la Visitacion at 11 , yeares of age entred into the Monasterie de la Anunciada , & at 16. years made profession . In which time , our Lord Iesus Christ appeared to this Religious , to recompence her merits , & tooke her to his wise , saying to her the words of the Prophet Ieremie , I haue loued thee with an euerlasting loue : therfore with mercy haue I drawne thee . And from that time forward he still appeared to her , granting her very many particular graces , & fauours speaking & conuersing familiarly with her : as one friend doth with another , in such sort as God talked & discoursed with Moses : & oftentimes appeared he to her , accompanied with he and shee Saints , as with Mary Magdalen ( for much deuoted was this Religious to Magdalen and wontedly called her her faire ) and accōpanied with our father S Dominicke , & with S. Tho. of Aquin Saint Katherin of Sene and other times appeared he alone and very familiar , helping her to say the Cannonicall houres : and at the End of euery Psalme would she say : Gloria Patriet tibi & Spiritui Sancto ; Or , as saith friar Lewys de Granada , & Tibifilio ( To wit ) Glory be to the Father , and to thee his Sonne , and to the holy ghost , &c. In the 9. Page he saith : To communicate and receiue her Creator was her ordinary custome : during which time the other Nunnes saw her in a trance for a long space rapt vp in Spirit , vntill her Gouernour commaunded her to go to the Communion with the other Religious . And then returning to her selfe , shee went most obediently forthwith to accomplish this holy mysterie , &c. In the 10. pag. ( speaking of her great charitie ) he recounteth a miracle , & this it is . In the Monastery there was a Nun that was very weake , & withall had this fansie , that she would in no wise eate any meat , supposing that all sorts of meats were poisoned : and in this franticke humour she kept her teeth shut , by reason whereof her lips and iawes were couered with filth & matter . This religious Marie , hauing compassion of the poore frantick Nunne , and moued with a feruent charitie to her , went to see her : and praying her to eat a peece of bread , which she offered her , assured her it had no poison in it . The diseased answered : If you will eate of the same bread , and bite in the side that I with my teeth and iawes ( which were cankered ) will bite , then will I beleeue that the bread hath no poison , & that it is good bread ▪ Marie full of charitie , enforced her selfe , and with a strong hart , least she should vomite , promised to do so . Then tooke she the bread and bit therof in the same place that the frantike Nunne had bitten . And this she did with incredible cheerefulnesse : hardly had she thus done , when our Lord Iesus Christ ( by reason of his charitie ) appeared to the sayd Mary & sayd vnto her : For this thy so charitable an act , I will giue health to this diseased . And so was the sicke healed of her infirmitie . The 11. pag. saith : That ( as often , as being in the Monastery , she heard the litle bel , which accompanied the most holy sacramēt of our Lord , whē they carried it to the diseased through the citie ) she kneeled downe on the ground with teares , & was rapt vp in a trance , as witnesse the religious of the said Monasterie ▪ desirous is she of this most holy sacrament , &c. so hunger after it that Iesus Christ appeareth very often visibly vnto her , & he himselfe giueth himselfe to this religious . The wednesday in the holy week , she went into the low quire , where the Nunnes through a window do wontedly receiue the holy communion , at the hāds of the priest , who is on the other side without : where seeing that all the Nunnes had communnicated , and that there was neuer a consecrat host left for her : she betooke her selfe to praier , intreating with teares the grace of our Lord Iesus Christ that she might haue means to comunicate , &c. And a little after : Then the holy place ( where so rich a treasure as is the body of our Lord Iesus Christ was kept ) opened of his owne accord , & one of the consecrate formes went forth without any visible helpe , and offred it selfe to the mouth of this Religious woman which with most great deuotion and humility she receiued . Another time on Innocents day another like miracle happened vnto her , who euer increasing in perfecttion & vertue is now come to so high an estate . That about foure or fiue yeres since , Iesus Christ crucified appeared vnto her all shining , from whose right side issued a beame of fire which stroke vpon the left side of this Religious , who stood right against the Crucifixe made and left in her flesh a red marke as bigge as the stroke of Launce , and this wound on certaine daies , namely at euery Friday openeth : from whence issue certaine droppes of bloud : and she feeleth ( she saith ) great griefe of the saide wound . The di●ine Maiestie hath shewed these wonders since she was made Prioresse ; which was in the yeare 1583. in the beginning of Iulie , &c. Pag. 12. When she is in her Cell at prayer the religious see her enuironed with brightnesse , and lifted vp into the aire with a great light , which issues from her breast and face , which signifie the great and feruent charitie and loue of God that is in her . Lastly vpon the day of Saint Thomas of Aquine the 7. of March 1584. she ( being before aduised thereto by our Lord Iesus , and by the sayd Saint Thomas ) communicated this vision to her Prouinciall : And being by him exhorted therunto for nine dayes together euery day first confest her self , she receiued the most holy communion . In these dayes God shewed many fauours , with much brightnesse by night . As she was praying in the Quire on the said feast of Saint Thomas , after Mattens , betweene the houres of foure & fiue in the morning , Iesus Christ crucified , gloriously shining , appeared vnto her , as before he had appeared , with his fiue most holy wounds . From his feete , hands and side issued out beames of fire , which wounded the hands , feete and side of this Religious . The wounds and marks of bloudy colour most faire remaine in her , aswell within the palmes of the hands & the feet , as without : the one in a round figure like to a naile , answering the other : & the same side was marked in the same place , wherein she had before bene wounded : but with a signe or marke far more apparant . She confesseth that she feels extreme griefe of the said wounds , &c. At the end of the letter the Prouinciall hath these words : Some of my Religious bring I with me , to giue good testimonie of that which I haue said : & he nameth these : Friar Antonio de la Cerda , Prouincial of Portugal ( who wrote this letter ) F. Gasper Leiton , Regēt of the Colledge of Lisbon , & preacher to the king : Friar Lewys de Granada , Friar Pedro de Somer , Cōfessor of the most illustrious D. Henrie Cardinall , that afterwards was K. of Portugal The second Letter is from Friar Lewys de Granada , sent to the Patriarke of Valencia , The date is from Lisbon the 18. of March 1584. the principall pointes are these . In the 16. page of the book it saith : that S. Thomas appeared vnto her 10 dayes before his feast , & told her , she should prepare her selfe : for vpon his feast day the Lord would come to visit her , & shew vnto her grace and particular fauour , namely , that of the impression of the fiue wounds : as was said in the first letter , &c. Also he saith : fiue or sixe dayes the paine endured : during which time , when she stepped to walke , the soales of her feet ( shee thought trod vpon nayles &c. And pag. 18. it saith : On Tenable Wednesday , she was in the Quire with great desire to communicate in a window by which the Religious did cōmunicate , right against whereunto was an altar , where the little casket of the most holy Sacrament stood : for the great altar was occupied with the Sepulchre , or monument that was made vpon it . In the meane while he saw the litle casket open and a consecrate host to issue thereout , which most deuoutly she receiued , &c. And Pag. 19. She told me that for 7. yeares euery Thursday at the Auc Marie houre she hath felt in her head all the paines of the crowne of thornes : insomuch that the bloud issueth forth : and she hath in her head some small prickes and holes of the sayd thornes : & the paines endure vntill Fryday at the same houre . She had at a certaine time a great desire ( as very often she hath ) to communicate : at which time shee saw in spirit S. Iohn Euangelist celebrate . The Masse being ended , a consecrate host came from the Altar . She then returning to her selfe ( for she was rapt or rauished in spirit ) shee found that shee had the said host in her mouth , &c. All this which I haue written ( saith Friar Lewes de Granada ) she her selfe told me : and I should write much more , if I would recken all the maruellous thinges which our Lord worketh in this blessed soule , &c. The third Letter is from the same Prouinciall , Friar Antonio de la Cerda , sent to Friar Ferdiando de Castro , Proctor in Rome , for the prouince of Portugall . The date is at Lisbon , the 30. of March 1585. Thus it sayth : Since your departure from this city , it hath pleased our Lord from day to day more manifestly to declare how highly he esteemeth la Anunciada . For infinit be the miracles ▪ as well corporall as spirituall , which by her means he hath wrought in these parts : which hath bene the cause that very many Gentlemen haue bene moued to become Fryars , to whom with my hands I haue giuen the habite . The fame of which miracles hath so far streched , that it is come to the Mores dwelling in Alualady , which is a castle three leagues from Lisbon : Three wherof , because the houre for them to turne Christians it should seeme drew neare , maruellously desired to see the Prioresse : for beleeue they could not so great miracles , as were reported of her . And from thenceforth the holy Spirit inwardly moued & prouoked them , more and more kindling in their hearts the desire to see the said seruant of God. And so much dayly increased this desire in thē , that one day very early not acquainting one another with th their purposes , they departed all 3 frō Alualady for this city of Lisbon , & came to seek me in this couent , saying , that they knew not what it was , which so inwardly had moued & burned them with so feruēt a desire to see the Prioresse . And whiles one of the told me these things behold , there commeth the other & afterwards the third . And whē they met all three together , they vnderstood that they all demanded one selfe same thing : they seeing themselues inflamed with one selfe same desire , were greatly astonished : & perceiuing that this proceeded of one selfe mouing of the holy Spirit , and not of curiositie , as some would presume , I carried them to the monastery de la Anunciada , and went into the parlor , and thence sent word to the Prioresse , that I would speake with her , without letting her vnderstand why shee was called . She presently came : and the 3 Moores were fast by me when we spake together . She lift vp her vayle to talke with me ▪ and scarcely had the three Moores seene her when they fell groueling to the earth . And in such maner , that needfull it was , some which were present should helpe them vp . When they arose beholding her eftsoons , they kneeled on their knees with out a word speaking . But that they lamented without ceassing hauing their eyes for a long time fixed vpon the Prioresse . And when I asked them why they spake not to the Prioresse ? They answered , that they saw in her so great and admirable things that they knew not what to speake . Hauing thus sayd , they besought the Prioresse , that he which was by her might giue them baptisme . She answered , if they would be baptised , that I was there present who would cause them to be baptised . Adding moreouer , that this to her Spouse should bee greatly pleasing . This done , I returned , leading with me the Moores ( albeit to their great sorrow for they would not haue parted frō the Prioresse ) home to my Couent . Of all this I aduertised the Archbishop , who sent forthwith for the Moores , and I ( accompanied with some Fathers ) brought them . Brought ( as they were ) they confessed to the Archbishop in our presence , that they had seen neere vnto the Prioresse , Iesus Christ in humane shape , put vppon the crosse . Which miracle was so admirable , that the same thereof stretched through all the kingdom : & great multitudes of people are come to this citie to see thē baptised . The Archbishop sent for the Prioresse , to giue them their names . The which at my commaund she gaue vnto them . Manuel she called the first , Iohn the second and the third Thomas : who were in this house baptised and with vs continue . The second miracle which the Prouinciall telleth is this : A Lady of qualitie there was which had a cancker in one of her Lippes . This lady talking with Dona Vincencia told her , that the day following they were to cut the canker : The Lady Vincencia moued with compassion , gaue vnto her a small peece of fine linnen cloth : which the Prioresse was wont to drawe ouer her syde , saying : that she should put it vppon her canker : for she trusted in God that when they should cut it , she should feele no griefe at all , &c. The Ladie so did . And with great deuotion promised , that if she found so much good hereby , that in cutting of her canker , she should feele no paine , she would publish to her power , that God , through the merits of the Prioresse his seruant , had graunted her this so singular & admirable mercie . This simplicitie displeased not God , But he graunted the rather what she had demanded : for rising vp early the day following , shee found her selfe whole , and without any signe where the canker , nor any euill had bene , &c. And a little lower . Of all this were instruments made by arte of a notary publique , at command of the Cardinals most illustrious worship . The 3. Miracle which the prouincall , telleth is , Anna Rodrigues del Crucifixo , of the third order of Frauncis , brought with her two small peeces of a wodden Crosse , which the prioresse had giuen her . And going to visit one that was diseased demanded a little water to drinke . Anna tooke a porcelan , and pist water into it . And after in the presence of them all , tooke a peece of the Crosse , which the Prioresse had giuen her , and making a signe of the Crosse , cast it into the Porcelan . The peece went to the bottome . And eftsoones ( like a candle on a candlesticke ) arose vp right on end . Of this water gaue she the paciēt to drink : Who then began to find himselfe better , and demaunded , what was that , they had giuen him , which had done him much good . After they had cold him , what had passed , he prayed them to giue him more water then before , to drinke . Then cast they more water into the Porcelane , where in also was the peece of the Crosse . Anna Rodrigues , supposing that the diseased in drinking , had swallowed the same peece , cast in the other , the which went also to the bottome And commning to the other which stood in end in the porcelane , cleaued vnto , and was ioyned togither with it . So that of those two , was made a farre little Crosse which moued all that sawe it , to very great deuotion . Scarcely the second time , had the sickman tasted of the water , but he became whole and sound , & the third day also arose from his bed , and went to walke through the citie . Of this also was information made by the cōmandement of the most illustrious Legat. I could ( saith the prouincial ) recount also many other like things . Friar Stephen de Lusignan setteth this downe for conclusion . The tenne particular and principall instructions which wee draw from these maruellous effects in these letters missiue declared . 1. The true he and she religious , are much pleasing to God 2. Holy obedience , is meritorious and charity , humanity , and simplicity of life . 3. Virginity is a very pleasing spouse of our Lord Iesus Christ . 4. It is needfull to reuerence and honor the holy Images . 5. The he and she Saints of Paradise , are intercessors and aduocates for vs. 6. It is needefull to acknowledge the truth of the most holy sacrament of the Altar . 7. He pleaseth God which oft times receiueth so great● sacrament . 8. The gifts and graces of Iesus Christ cannot be obtained , without sorrow , praiers and deuotions . 9. The passion and death of Iesus Christ , by meanes of our owne works , are profittable for vs. 10. Miracles haue euer continued in the Catholique , Apostolique , and Romish Church . At the end of this booke of the holy Nunne , was this . Our holy father Sistus 5. through the deuotion and request , of the most Catholique king of Spaine , hath ordayned to bee made , the processe of the miracles of Friar Lewes de Beltrum , in Aragon , one of the order of the Friars of S. Dominick to put him in the number , and Catalogue of the Saints : and blessed ( which shal be another such , as this , of this holy Nunne ) All that I haue sayd is drawne out of the french booke , which Friar Stephen wrote , in praise of this holy Nunne . So famous was the same of this Nunnes holinesse : That Cardinall Albertus of Austria sent information to Pope Sistus 5. To whom the Pope wrote this letter following translated into Latine with great ioy haue we read , that thou hast procured to be written , the vertues of the Prioresse of the monasterie de la Anunciada , of the most holie virgin , And of the great benefits , which God hath shewed her , we pray the diuine goodnes to make her from day to day more worthy of his grace , & enrich her with his heauenly gift , for the glory of his name and ioy of his faithful . Giuen in S. Maries at Rome , with the little Ring of the fisher . The 10. of September 1584. and of our Bishopdome , &c. Subscribed Antonio Prucha Badulini . Friar Iohn de Pineca , in his booke intituled Monarchia ecclesiastica printed at Salamāca by Iohn Fernādez making mentiō of the Saints , that had the wounds of Christ : nameth this Mary . And so saith he , dyed the glorious Saint Katherine of Sena in the 1380. yeare , whose maruelous life wrote S. Antonius and Raimond of Capua : And albeit they both say , that the wounds of our redeemer were printed vpon her , S. Antonius affirmeth that at the request of the Saintes , they were not shewed on her bodie : yet suffered shee incredible paines . And Iohn Brugmano writeth : that the holie virgin Saint Lyduuina receiued the woundes of the redeemer : But that the virgin besought God. That to avoyd the applause of the world they should bee couered : And then the skinne grew and couered the woundes Lorenço Surio , saith : that the holie virgin Gerturd of Esten , vppon good Fryday in the 1340. yeare receiued the woundes , and for many dayes ranne bloud from them seuen times a day . At this time it is publiquely sayd , and there are pictures of her , that there is a religious in Portugal of the order of Saint Dominick , Which hath the woundes of our redeemer Hitherto Friar Iohn de Pineda . The same author part 3. lib. 22. cap. 23. ¶ 3. affirmeth for an approued thing ; that their Saint Frauncis had the woundes of Iesus Christ : as a little lower yee shall perceiue . Concerning those which had the fiue woundes I will recount to this purpose , an admirable history whereof make mention many of our aduersaries who as wel in Dutch as in Latine , both in verse and prose haue written that the Dominick Friars haue alwaies holden a certaine emulation , enuie & hatred toward the Franciscans , for both being beggers , they could not well agree togither . It happened tin Berne one of the 3 Cantons of the Swizers in the a thousand 5 hundred & ninth yeare that the Franciscans were much more esteemed and fauoured then the Dominicks which the Dominicks : perceauing , much stomacked : and so they consulted to find remedy for such a mischiefe . Foure of the chiefe of their order , came to vnderstand the causes , why the Franciscans were before them preferred . These two , besides others which I will declare , they found to bee the principall causes : first , that Saint Frauncis had the woundes of Christ . The other , the brawling Question which was betweene them , and the Franciscans , whether the virgin Mary was conceiued in sinne or no. The Domincans did affirme it : the Franciscans denyed it . For this cause , the common people moued with foolish deuotion , and with a zeale without knowledge , much loued the Franciscans , & made no reckoning of the Dominicks . The Dominicks then vnderstanding the cause of their so great euill , the remedy which they put , was this . A simple Friar they tooke , which they had in their couent , a young frantique , or holy hypocrite , & so deceiued him with many perswasions & gaue him certaine inchaunted drinks , that the small vnderstanding which he had , they tooke quite from him . They marke , as they could , the fiue wounds vpon him . They made him to beleeue ( and he foolish also beleeued it ) that hee had then truly as S. Frauncis had them . And here stayed they not : They made him beleeue , that the most holy virgin Saint Barbara , and Saint Catalina de Sena , appeared , and reuealed great things vnto him , they made him beleeue , that S. Mary gaue him the red consecrated host , aud that she presented him with the bloud of Christ and that she commaunded him to go the Cabildo or Senate , and say , that which she had commaunded , giuen him in . And among other things , this was one : that the holy virgin was conceiued in sin , & that for this cause , they ought in no wise to permit the Franciscans , to dwell in their City , for that ( besides that they are certayne lost persons , and without reformation ) they taught a grosse error , which ought in no wise to be suffered . That the holy virgin was conceiued without sin . He told them also , that they should highly houour an Image of the holy virgin ( which their Fryars had made by a certaine Arte ) that distilled teares by the eyes as though it had wept . All this at first was beleeued , that red bloud was adored . As the verie bloud of Christ , and was sent to great Lordes , as an incomparable Treasure . Great concourse there was to the weeping Image . So well knew the Dominickes to draw water to their mill , that they onely were holden for holie , and so caried they all the Almes and deuotions of the people . And the poore Franciscans were cast aside , and no man made reckoning of them . The Franciscans then seeing themselues so despised , and perceiuing ( like people as well exercised in false miracles ) as were the Dominickes , and the rest of the popish Clergie ) the craft and deceit of the Dominickes : vsed great diligence to discouer the villany . So much did they , that at last it was discouered . The foure principal Authors of this Tragedy in the one thousand fiue hundred & ninth yeare , were burned , and the rest were pardoned . Those deceauers that so shamelesly , make a mockery of religion ( besides these aforesaid ) confessed in their torments great abhominations . ( As the papists themselues that wrote this Historie doe witnesse wherein the Pope sending His Legate for this purpose , put all , to scilence : For he feared to loose his ecclesiasticall persons , which so great seruice with their false miracles haue done and doe vnto him . For well vnderstandeth the Pope , their superstitions and Idolatries ( whereof their religion is full ) to haue bene inuented or at the least confirmed with like deceipts of fayned apparitions , reuelations and false miracles . Into this reprobate sence , God leaueth them to fall , for not reading of the holie Scripture : which is the onely rule of the well liuing and seruing of God. As his maiestie will be serued . But returne we now to our holy Nunne , who with ful gale vntill now , most happily sayled , and set ( as say the Gentiles ) on the toppe of Fortunes wheele , so much as was possible of small and great . Aswell in Portugal , as else where , was esteemed and reuerenced . O how often of her was it sayd . Blessed is the wombe that bare thee , and the pappes that gaue thee sucke . Shee nothing wanted in this world to be wholy blessed , but that then shee should die . O how great a Saint shall hell possesse . O how great a Saint hath the Roman Church lost . Now that we haue hard the Pro , Let vs heare the Contra. From this spouse of Iesus Christ , so holie , so charitable , and so miraculous , would the true Iesus Christ ) not her husband which was the diuell ) that the Maske of hypocrisie , wherewith she was couered , should be taken away , & her abhominations , wickednes , superstitions , & Idolatries discouered . And so at the end of the admirable yeare 1588. was she condemned : as a certaine booke , which at the beginning of the yeare following , being the 1589. was printed at Seuil , doth witnes : from whence word for word haue I drawne that I will say against other . The title thereof is this . A Relation of the holinesse and woundes of Mother Mary de la Visitation , which was Prioresse de la Annuntiada of Lisbon , and that which was declared , in the Sentence which was giuen . All the booke will I not set downe , but the principall points thereof will I take for my purpose . Thus then it beginneth . Hauing committed the verification of the woundes and holinesse of Marie Prioresse de la Annunciada of the order of Saint Dominick , to the most reuerend and illustrious Archbishoppes of Lisbon and Braga , the Bishop de la Guardia , the Prouincial of Saint Dominiks order , the Inquisitors of this Citie of Lisbon and Doctor Paulo Alfonso of his maiesties Councell . The sayd Lordes went to the Monastery , vppon the said verification and examination , by the testimony of many Nunnes of the sayd Monastery which consentingly , declared , that the holinesse of the Prioresse was fayned , and the woundes painted . The information ended , the sayd Prioresse was brought before them whom they commaunded to sweare vppon the Masse booke and Christ crucified , that shee should say the truth , of that should be demaunded of her . And if shee so sayd : that God should helpe her : And if not , that the diuell should carry her away . Frst how sayd she that she had oft times seene the mother of God ? And how had she the woundes : By the oath she had made , she answered : That at nine or tenne yeares of age , shee entred into the Monastery . And after she had made profession , being seuenteene yeares olde , one day , as she was praying , to her was it reuealed , that God would cherish her : And that anonother like day , when shee was at prayer , came the Angels and put a Crowne of thornes vppon her head : which wounded her . And many dayes after being in prayer , Christ crucrufied apeared vnto her and of the beams that issued from his woundes , were those which she had , imprinted : And Christ ( whom she called husband ) oftentimes appeared to her ) and talked with her , and holpe her to say ouer the praiers , and that she confessed to this confessor that she said : Gloria Patri , & tibi & Spiritui sancto . The Confessor told her she should no more say so : but Gloria Patri , & Filio , & Spiritui sancto : as saith the holy mother the Church . And in a conference which shee had with her husband , she told him that which her Confessor had sayd vnto her . And the husband answered : she should doe what her Confessor had commanded her . The foresayd Fathers seeing she sought each way to make her selfe holy , and yet all was fayned , as the other Nunnes declared vnto them ; they perswaded her to say the truth of that which had passed , seeing all was fictions , and so to them it appeared , by information which they had taken : and that shee should craue mercie : and so would they haue compassion vpon her . But ( she persisting that no other truth there was , but that which shee had sayd , as her husband well knew ) they left her . Another day in the Visitation which they had with her , they tooke hard sope and hot water , and well washed her hands and wounds . And when they began to do it , she fained to haue great paine . And after a while that they had washed them , the sayd wounds were taken from her . And when she saw they were taken away , she fell to the earth , and began to weepe , sigh , and craue mercie , and cast her selfe at the feete of the sayd Lords : who willing her to confesse the truth : shee was wearied and dead ( said she ) and that they should leaue her till another day , and she would confesse the truth : and so they left her in guard of the Nunnes , charging them on paine of excommunication , they should for no cause leaue her alone . Another day the foresaid Lordes returned to the Monasterie , and caused the said Prioresse to be brought before them . And demaunding of her how that businesse passed : she said : that the truth was , because men should esteeme her holie , shee had painted the woundes on her handes , and that ordinarily shee so did : And that , that of the side shee had onely done thrise with a knife which shee had in her combe boxe . Once when she published , that the sayd wounds were made : Another time at a visitation , made by the Prouinciall of their order the last , this which now is done : being like vnto the scratch of a pen. And that the Crowne of thornes vppon her head she made , pricking herselfe with a knife , and making the bloud to issue forth : and that this she had done sixe or seuen times , Being demaunded how shee imprinted in the clothes , the fiue droppes of bloud which were ( sayd shee ) of the wound in the syde : She answered , that she carefully tooke certaine holland clothes , and painted them with bloud , and when they gaue her some , to touch the wound which she fayned in her syde : shee cutte them before those which gaue them in such sort , that they were like vnto those which shee had , and put them vppon her breast , and drawe fourth , and gaue them those , which shee had painted . Being demaunded , when the Moore captaine , of them , resident in this Citie of Lisbon , and had bene viceroye of Biquinos came to see her how printed shee the wounds in the little cloth , which she gaue him : She answered . Because she saw that the Moore did mark her , shee drewe a little , the curtaine of the lettife window , faining , that for shame hee should not see her putting the cloth vppon her breast , shee tooke out of her combe boxe a knife , and so pticked her finger that it bled , and painted therewith the same cloth , and afterwardes put it vppon the breast and beganne to straine the same before them all : and drewe it out imprinted with bloud and all beleeued , it was the bloud of her side , being demaunded how shee had put those droppes of bloud vppon the rotchet of ●he Popes Collector : Shee answered : That the Collector perswading her , to put some bloud of her woundes vppon the said rotchet at such time as shee chaunced to haue a blister on her hand shee tooke it away in such sort , that the bloud issued and therewith rubbed she her hand in the rotchet , and it remayned died with bloud . Being demaunded how shee lift vp her selfe : And how the Nunnes sawe her many times , to shine in her Cell : Shee answered : that shee kindled in a chasing dish a fire with small light , and put before it a lookeing glasse , and that the light stroke vppon the glasse , and the reflection of the glasse glimpsed in her face : And that shee should seeme to haue beene lifted vp , she put her feete vpon Chapins or womens shoes : other times vpon timber , which she had purposely prouided : whereupon she so sate , that shee seemed to be lifted vp into the aire : demaunded , that being in mortall sinne , how she dared euery day to communicate : She answered : She euer trusted that our Lord would draw her in time to repentance : and hereof shee craued mercie of the foresayd Lordes . This notwithstanding , they proceeded to take further information : wherein the Nunnes declared , that she being one day in the Chapter , was lifted vp , and a place made by her side , as though some man should sit there : Demaunding of her for what purpose she did that she sayd : See ye not that our father Saint Dominicke came thither , and there sitteth : And many other things , which to auoyd tediousnesse , I omit . The foresaid processe seene by the foresaid Lords , and the offences which thereof redounded against the Prioresse : the sixt of the instant moneth of December in the 1588 yeare , they pronounced sentence against her , in the Monastery of the mother of God , of the order of Saint Francis , in this citie : from whence they commaunded to carrie her , and in her presence was published and read the sentence which we will now declare . And afterwards , the 8. of the sayd moneth in the pulpit of the great Church of this citie , at the time of the great Masse with an high and audible voyce was published . Wherby they declared that through only zeale , that men should deeme her holy , all that to be and haue bene fained . And for that shee had not dealt with , nor inuocated the diuell , they adiudged her to perpetuall imprisonment . And that in fiue yeares she might not be confessed , nor communicate , except in case of necessitie : and three feasts in the yeare , and in the Iubilee : and that she should neither beare vaile nor habit , nor haue any actiue or passiue voyce in the Chapter , nor bee elected to any office : And that for fiue yeares she should eate vpon the ground , and that the fragments remaining might not to any ( no not to the poore ) be giuen , but burned : and that when they were to go forth of the dyning place , she should lie prostrate on the earth , that all the Nunnes might passe ouer her : and that on wednesdayes and frydayes they should giue her discipline whiles the psalme of Miserere mei last . And that shee should bee carried forth of the citie to a Monasterie of the same order , 25 , leagues vpwards the riuer Tei● , where shee should bee included in a cell , and not go out of the cell , but at the Masse-time and Cannonicall houres : and that she might talke with no Nunne ( one excepted ) which the Prioresse of that Monasterie should appoint her ; and that she should be instructed in the faith . And that her picture vpon the wall of the Annunciada should be blotted out , that no after signe remaine there euer to haue bene : and that the small clothes with the fiue wounds , & other her things shold be carried to the Inquisitors , where they should be : and otherwise to the Prouisor , or curate of the parish , who was to appoint what should be done with them . Now to aduise all those that truely desire to serue Christ , of whose name they are called Christians , and will liue according to his holy Gospell and law , and not according to that which men haue inuented to liue in pleasure . Some notes and considerations will I here make of that which hath bene sayd vpon the life and sentence of this holy Nunne . First , as touching the ten instructions drawne by Lusignan , out of the Letters missiue , It were good to shew how false they be all in general , and euery one in particular . For not vpon the word of God , but vpon dreames , false miracles , illusions of the diuell , & imaginations of a cursed hypocrite ( which fained her selfe to be no lesse then Christ ) haue they any foundation . But seeing our aduersaries by publike sentence haue condemned all that contained in the Letters , concerning the holinesse and miracles of this Nunne , to be false , fained , and hypocritically done . I will not paine my selfe to proue their falshood . Onely I will tell them : that when they will proue their new articles of faith , they seeke better proofes . For dreames and false miracles are now nothing worth . The time through the mercie of God , is not now as wontedly it was , when the Clergie easilie deceiued the people , and made them to beleeue all whatsoeuer they listed . Blessed bee the Lord for the light which in our times he hath giuē vs. His Maiestie giue vs grace to draw neere vnto it : For the seruant that knoweth his maisters will , & doth it not , shall be more punished then he that knoweth it not . Besides this , there is nothing in these his ten instructions , which hath not already in the two precedent Treatises , of the Pope , and of the Masse , bene sufficiently confuted . To them I referre my selfe . Our redeemer Iesus Christ , when hee beganne to preach his Gospell , confirmed the same with true miracles : and departing from this world ( as Saint Marke in the last chapter of his Gospell declareth ) for the same effect to confirme the Euangelicall doctrine , he left to his Church the gift of working miracles . This gift in the Church ( I would say in some of the faithfull , for all had it not , as witnesseth Saint Paul , 1. Cor. 12. where reckoning vp the giftes of the holy Spirit , and how he distrributeth them amongst other , hee saith And to another are giuen the gifts of holinesse by the same Spirit . To another working of miracles , &c. ) for some time continued , vntill the doctrine was confirmed , and then afterwards ceassed . Albeit God , vsing his omnipotency , leaueth not sometimes to do miracles . But this is extraordinary , and not common as then it was . The Antichristians willing to be sold for Christians , pretend , and doe confirme their new and false doctrine with new and false miracles , of which their bookes bee full . For this is the chiefe proofe wherewith they confirme their doctrine . Concerning that of the fiue wounds , there is no word in all the new Testament , nor in any of the ancient Doctours , which for the space of one thousand and two hundred yeares liued in the Church of God , that any of the Apostles , no not Saint Iohn the dearely beloued Disciple , nor yet the holy mother of our redeemer her selfe hath had them ; nor euer was it said , an●e hee or shee Saint in all this time to haue had them : for so much as I remember , to haue read the first , that they say , had them , was Saint Francis , and this a few yeares before his death : who died in the 1226. yeare . The booke of Conformities , fol ● . demaundeth . In which of the saints haue the miraculous wounds of Christ bene imprinted ? The same answereth : In none , but in the blessed our Father Saint Frauncis : As witnesseth the Romane Church : and commandeth the faithfull to beleeue it . Afterwardes say same : that in the 1340. yeare Saint Gertrude had them . And holy Ludiuina ( say they but know not in what yeare ) also had them . Also they say , that S. Katherine of Sena , who died in the 1380. yeare . And in our dayes , in the 1588. yeare , was a publike voice and fame ▪ that the holy Nunne of Lisbon had them , For so great a truth hold they that of Saint Francis : that if anie beleeue it not , or doubt it , for an heretike is he ●olden , and as an heretike ought he to be punished . So that it is now one of their new articles of faith . And so Pope Gregorie did commaund it to be beleeued . The same commanded Pope Alexander the fourth , and saith , that with his owne eyes he saw thē , as in his Bull he doth witnesse . Another such like Bull gaue out Pope Nicholas 3 and Pope Bendict 12. who graunted ( besides this ) to the Franciscan Friars , that they should celebrate the feast of the wounds of Saint Francis. All this saith the booke intituled , Of the Conformities of Saint Francis , with Iesus Christ , A booke full of blasphemies seeing it maketh him equall with Iesus Christ , & proueth S. Francis with many reasonles reasons , to haue bin much more excellent then S. Iohn Baptist . Amongst which he setteth these downe , that he conuerted many more than Iohn , that he preached repentance 18 yeares , & instituted the order of Penance : & S. Iohn but 2 yeares , and some what more preached . Iohn receiued of the Lord the word of repentā●e : Francis receiued it of the Lord & of the Pope . And which is more ( terrible blasphemie to adde ought to the infinit power of the Lord ) S. Iohn was a friend of the Bridegrome . The like to the Lord Iesus Christ was the blessed S. Francis. In holinesse to the world was Iohn most singular . In conformitie of his wou●ds with Christ was Francis then all men more excellent . S. Iohn is aduanced into the order of the Seraphins . In the same Seraphical order & seat of Lucifer is placed the blessed S. Francis , &c. If this be not to make a mockery of Christian Religion , of the maiestie of the Son of God , and of the holinesse of Saint Iohn Baptist , what shall bee ? Friar Iohn de Pineda , a Friar Franciscan . part . 3. lib. 22. cap. 23. ¶ 3. speaking of his holy Saint Francis , saith thus : A few yeares before his death , fasting and praying vppon the Eue of Saint Michael the Archangell , he receiued in his virginall bodie the wounds of Iesus Christ , by the impression of the same Iesus Christ . as say Vbertino and the Maister Pisano , S ▪ Francis himselfe to haue reuealed the same , hauing suffered most terrible paines when they were imprinted , &c. He confirmeth his saying , with the sayings of Vbertino and the Maister Pisano , who is the Author of that blasphemous booke of Conformities . They say the same . Of no great credit be these two Authors : as easily as they speake it , with the same facility will we condemne it . It is sayd of Saint Francis , that he couered the wounds of S. Katherine of Sene , saith Antonius , that she besought God they should not be shewed vpon her body : Of S. Lyduuina saith Iohn Brugmano , that to auoyd the applause of the world , shee besought the same at God his hands . Of S. Gertrude saith Surius , that for manie dayes ran bloud from them 7. times euery day . But of our holy Nunne of Lisbon say the Prouinciall , and Friar Lewes de Granada , and it was the publike voyce and fame , that she had them and shewed them , & that they yeelded alwayes fresh bloud , wherewith shee painted the small clothes which they gaue her . The Prouinciall saith , that the wound of the side on certaine dayes , namely the fridayes , opened ; & that certaine drops of bloud issued from the same . &c. Surely this was much more shamelesse than all the others . Saint Francis and the rest sayd to haue the wounds , liued in the times of great ignorance , aswell of good letters , as of true and pure Christian religion , when the Roman Antichrist was absolute Lord of all , & swayed both swords , spirituall and temporall . Then was there none that durst whisper against him , nor that was so bold to say vnto him , thou dost wickedly : but it should cost him his life , or litle lesse . An easie thing was it then , with such like fictions of wounds and other miracles to deceiue the simple poore common people . But now that the Lord hath giuen so great light of his Gospell , a verie hard thing shall it bee to be long time manitained with like opinion of holinesse : by and by flyeth away hypocrisie : by and by God raiseth vp some to speake and write against it . Vnhappy therefore was this Nunne , as touching the word , that in our time and not in their dayes , she liued . Had those , sayd to haue the wounds , bene well examined , and with hot water and hard sope washed , their hypocrisie no no doubt had bene discouered , as well as that of our Marie de la Visitacion : Wherein as touching the soule , were they more vnhappy then she : seeing they died in their hypocrisie , wherewith they deceiued many , and vntill this day do deceiue with it . But our Mary liuing of her hypocrisie conuinced , in time ( it may be ) will she employ her great wit to better purpose , and craue mercie at the hands of God , whom so wickedly she hath offended . And so his Maiestie giue her grace truly to conuert to the true Christian religion : which not with dreams , nor false miracles , but with the word of God it selfe is confirmed . His Maiestie shewe her this grace and mercie . Had this miserable creature ( as did the others ) died before her hypocrisie had bin discouered , cannonized had she bene , as they were , and for ●o holy had bene holden , that hardly in all heauen should her Dominickes haue found place to haue set her Had she bene a Franciscan , as she was a Dominicke , her Franciscans would haue placed her next to Saint Francis in the most highest place of the Quire of the Seraphins , ioyning to the seat of Lucifer , where they themselues sayd , that their Saint Frauncis is placed . Much do I maruell at the Lords which examined the processe of this diuelish creature , this truly possessed of the diuell , another Magd●len de la Cruz. Another such as she , whom they called in England , The holy Mayd of Kent : who in the time of Henry the eight , king of England did wonderfull and most false miracles . Against whom was made processe , and all proued to be false and fained , as was that of our Nunne . For which she was sen●enced to death , and so was executed . That which passeth in the Pontificall kingdom , is a thing against all ●ustice , that one for speaking , as in his conscience hee thinketh , and according to that , which the word of God in the holy scriptures hath reuealed : that he knoweth no other Purgatorie , but the only bloud of Christ , that he knoweth no other righteousnesse , but that which is receiued by faith : and that none is to be called vpon ▪ but God alone , by the onely meane of Iesus Christ , &c. That he shall die without redemption : and with greatest disgrace before the world : and that Magdalen and Marie , and other such like , being cursed blasphemers , periured in publike audience , possessed of the diuell , mockers of Christian religion of God , and of Iesus Christ his sonne , shall liue , True it is , that they were condemned , yet not to bee burned , but to certaine F●ia● like pe●an●es and restraints . Arise Lord , iudge thine owne cause . Behold , those die , that confesse thee , and they that blaspheme thee do liue . Very much I say do I maruell a● these Lords , which condemned this cursed M●rie , that they should vse these words in their sentence which they giue against her : All that which this Nunne hath done , is , and hath bene fained of 〈◊〉 onely that they should hold her for holie , and that she had not dealt with , nor in●ocated the diuell . Surely they speake in this ( let their Lordships pardo●●e ) against their owne consciences , which told them her miracles to haue bene done by the a●●e of the diuell , with whom doubtlesse , was she verie familiar , and he was her husband , conductor , and guide . For how could she do the miracles she did without the helpe of the diuell , and her inuocation vpon him ? That which she saith , that Iesus Christ appeared vnto her , now accompanied with hee and she saints , and now alone : that very familiar he was with her : that he ho●p her to pray ouer the houres , that he was her husband , and imprinted the wounds vpon her . Let all this be fained of her , as all is fained , that men should take her for holy : and more foolish they that beleeued her , and did not remember Magdalen de la Cruz. But what will they say vnto me of the diseased and franticke Nunne which was healed , as the Prouinciall in his letter witnesseth ? That the Prouinciall lyed will they say , and that the Nun was not healed ? I think not so . Healed she was by the meane which the Prouinciall reporteth , by miracle wrought by the diuell ▪ What will they say vnto me of the Lady of qualitie that had the ●anker , and was healed , as the same Prouinciall doth witnesse : and saith that all this was taken by faith , and testimonie before a Notarie publike by commandement of the Cardinall ? What will they say vnto mee of the diseased perso● , who for●aken of the Physitions , with drinking of the water wherein was the little 〈◊〉 of the wodden crosse , which the Prioresse had giuen to Anna Rodriguez , was healed ? What will they say vnto me of this little 〈◊〉 , which set it selfe vpright , and of the other also , that being cast into the water , claue vnto , and was ioyned with the first : so that of them twaine one faire little crosse was made , which moued to great deuotion all those that saw it ? ( and this was that , which the diuell with this false miracle of the crosse pretended , to cause thē to commit Idolatrie ) of this also was information taken by commandement of the Legat. Of many other such like things that the Prouinciall faith , he could declare , what will they say vnto me ? How could these things and the rest bee done without the art of the diuell , without his help , and inuocation vpon him ? I demaund of thē , what was that , which the three Moores saw in the Prioresse , which were things so great & maruellous , that the Moores were not able to speake . To the Archbishop of Lisbon in the presence of the Prouinciall and many others , they confessed , that they saw neere to the Prioresse , Iesus Christ in humane shape , put vpon the crosse : throughout all Portugall was this miracle published . Will they say vnto mee that it was the true Iesus Christ , or that it was the illusion of the diuell : that it was Iesus Christ will they not say : For in their Sentence they say : All whatsoeuer this Nunne hath done to haue bene fained . It followeth then , that it was the diuell in humane shape , that appeared vnto her . Saint Paul doth aduise vs , 2. Cor. chap. 14. that Satan is wont ( the better to deceiue ) to transforme himselfe into an Angell of light . But here in the businesse of these three Moores , much more bold was Satha● , transforming himselfe into Christ crucified , and taking his forme vpon him . O the great patience of God. And the Prouinciall addeth . So famous , and so admirable was this miracle , that the fame thereof hath stretched throughout all the kingdome , &c. Then was it a true miracle . But of those , which Sathan worketh , to deceiue men , and not a fiction of the Prioresse . Why make their Lordships no mention in their sentence how the Prioresse had made Sathan to appeare in the figure of Christ crucified ? And how that litle so deuout a crosse was made ? and how the sicke persons were healed ? The principall passed they ouer , least they should 〈…〉 superstitions and Idolatries . That which they demanded of her is . How sayd she , that she had oftentimes seene the mother of God ? wherof in the Letters were made little mention ? O great subtiltie : herewith they haue stopped the mouth of the people . All these things was the iust iudgment and punishment of God , wherewith he punisheth those , that beeleue not the word of God , reuealed in the holy Scripture : but beleeue lies confirmed with false miracles & illusions of the diuel . The principall resteth for me yet to demaund . What was , I demaund of them , that consecrate forme , as saith the Prouinciall , or hoste consecrated ? as saith Friar Lewes de Granada , which the wednesday in the holy weeke issued out of the little casket , wherein the most holy sacrament lay : which casket , of it selfe opened , and out of it issued the said host without any visible ministery , & was presented to the mouth of the Religious , and she receiued it with most great deuotion &c. The Prouinciall addeth : that another time vpon Innocents day another such like miracle happened . Friar Lewes de Granada saith : That the Masse being ended , which Saint Iohn Euangelist did celebrate , a consecrated host came from the Altar , and was put into the mouth of this most holy Nunne . Of Mag●alen de la Cruz was it said : that when shee communicated , she lifted vp a rod to measure the hight of the ground , as in the Treatise of the Masse we haue noted . The host which Mag●alen the Franciscan hipocrite , and that which Mary the Dominican hypocrite receiued ( albeit the ordained Masse-Friars and with intention to consecrate , did consecrate them , murmuring ouer them their words of consecration Hoc est enim Corpus meum : were not the body of Iesus Christ , whose glorious body sits at the right hand of the Father , and is not to descend thence , vntill hee come to iudge the quicke and the dead : As witnesseth S. Peter . Act. 3. 21. Whom ( meaning Christ ) the heauens must containe vntill the day of restauration of all things : And so doe we holde it for an article of faith , and confesse the same in the Creed : Were there no other proofe to proue their consecrated hostes , their sacrament of the aultar , not to be the body of Christ : this in good reason , should suffice , that the diuell vseth his consecrated hostes : he carrieth them into the aire and putteth them into the mouth of his he and she deuoted , that men may holde them for holy . As these two domestical exāples of the Franciscan Magdalen de la Cruz , and of the Dominican Mary de la visitation , doe confirme the same . But for as much as many other proofes they are taken out of the holy scripture & out of the anciēt doctors , which we haue noted in the Treatise of the Masse , there maist thou read the same . This opening of the casket , this issuing out of the consecrated host , and visible comming through the aire , without any visible mystery , and putting it in to the mouth of Magdalen , of Mary , and other such like was by the arte of the deuill , he came betweene and was inuocated . Open then thy eies , O Spaine , and vnderstand : Suffer not thy selfe to be deceiued in the first article of christian religion . Remember it is the first cōmandement which our great God ( whose name is Iehona ) cōmādeth vs to keep . Thou shalt haue no other Gods before me . How can that be God , how can that be a creator , which the diuell vseth to cause the people to commit idolatry , to entertaine the fained holinesse & hypocrisy of Magdalen & Mary , and of other such both hee and shee ? Holy and blessed is our God : he abhorreth wickednes , hipocrisy , superstition & idolatry , Therfore conclude , that he which entertaineth these abhominations is not the true , but a false God , made by the inuention of men , and Sathan their father , which gouerneth them . And this is the iust iudgment and punishment of God , that they which neither read , nor heare , nor yet giue credit to the word of God , registred by the holy prophets and Apostles , without which , there is no saluation , may beleeue lies : wherwith Antichrist , and his father the diuil deceiued them , to carry them with him into hell . These things which we haue spoken of , done by these Ladies , I confesse , are miracles , and they caused that which our aduersaries hold for the sacrament , and for the body of Christ , truely to come . But of these they are , which the false prophets , Antichrist and their father the diuell doe , as our redeemer forewarneth vs , Math. 2● . 24. and his Apostle , 2. Thess . 2. 9. wherewith they that are founded vpon the firme rocke , which is Christ . they that be taught by the word of God , shal not be deceiued : But they that be founded vpon the sand , they that confirme their opinion with dreames , imaginations , and humane tradititions , these shall beleeue them , and hold them for true miracles , which God hath wrought & so beleeuing them , shall perish , except God hauing mercie vpon them , doe before they depart this world conuert them . With their Lordships fauour , conclude we thē , saying : that Mary de la visitation , did her miracles by the help and inuo●ation of the diuel , for otherwise could she not doe them . I vehemently suspect the cause of their so saying they feare to giue occasion , lest some begin to think that their Sacrament , which they sell for the body of Christ , is not the body of Christ , nor his Sacrament , which in his holy Suppe● he instituted , but their prophanation thereof . This if our Spaniardes begin once to vnderstand the pontificall kingdom will wholly fall , the kitchin of the Preists and Friars , which is the Masse and Purgatory , will bee cold : and so superstition , ignonorance , heresy and Idolatry , as a new thing , which hath no foundation in the word of God , but in dreames , with false miracles , and illusions of the diuell , shall likewise fall , and the ancient doctrine of the Gospell of Christ crucified , written in the holy scripture , maugre Antichrist , shall flourish through the worlde . Blessed and euer glorified be the holy name of the Lord : who by his great mercie freed vs from such ignorance , errors , and superstitions , heresies & Idolatries , where we were nourished : who deliuered vs , I say , from the power of darknes , and translated vs into the true kingdome of his beloued sonne , in whom we haue redemption by his bloud , and forgiuenes of sinnes . What shall we render ( speaking as doth the Prophet ) vnto the Lord , for all his benefites bestowed vppon vs , we will take the cuppe of our Saluation , and call vpon the name of the Lord. No other willeth God , for all his benefites , but that we be thankfull , and call vpon his name . Thus shall the number of those whom God hath elected to life eternall , encrease : and so the kingdome of sinne , death & the diuell , which is the kingdome of lies , of false & new doctrine , confirmed with dreames , false miracles , and illusions of the diuell , shal be destroied : and that of grace , life and of Christ , which is the kingdome of truth , & the true and old doctrin , confirmed with the word of God , shal abide for euer . To whom , which is one God , Father , Sonne and holy Spirit who liueth and raigneth be perpetuall hon●● and glory , Amen . An Addition . I In the moneth of Aprill 1588. Philip the second of that name king of Spaine , pretending to send his inuincible fleet for the Conquest of England made choise by the aduise of the Prioresse of the monastery of the Anunciada , whose name was Mary of the Visitacion , as most worthie for her holinesse to blesse his Standard royall , the which she did with vsing diuers other c●remonies , & in the deliuery thereof , to the Duke of Medina Sedonia , who was appointed chiefe Generall , she did pronounce openlie good successe and victory to the Duke , in saying he should return a victorious Prince . This standard was carried in procession by Don Francisco de Cordoua , who was a Spaniard & the tallest Gentl. that could be found , he being on horse backe to the end it might be the better seen : at the solemnzing wherof there was such a number of people assembled , that diuers of them perished with the throng . There was present the Archduke Albertus , which then was Cardinall and Gouernor of the kingdom of Portugal , the Popes Nuncio the Archbishop , who was head inquisitor with diuers other Nobles , Prelates & Gentlemen . This solemnization dured so long that Albertus fainted with fasting , and this holy Nunne to comfort him , caused a messe of the broth , which was for her owne diet to be brought , presenting it to him , which he accepted most willingly , cōming from the handes of so holy a Nun , as then she was holden to be : but about the beginning of Decēber next after , all her holines , false miracles , and great dissimulations was then found out , and she condemned & punished for the same , according as is r●bersed in this booke . About the end of this yeare 1588 that this holy Nun was discouered in Lisbon , there was also discouered in Seuil one father ●yon , who was counted to be a most deuour and religious man , but by his owne fellowes of his profession , he was discouered to be a great hypocrite , and a most vicious 〈◊〉 giuen to carnall lustes , and for this and diuers other causes he was committed to the prison which is in the Cardinals house of 〈◊〉 . A Table , wherein by certaine Antitheses is declared the difference and contrarietie which is betweene the ancient doctrine of God , contained in the holy scripture , and taught in the reformed Churches : and the new doctrine of men , ●aught and maintained in the Roman or Popish Church . Ierem. 6. 16. Thus saith the Lord , stand in the wayes , and behold , and aske for the old way , which is the good way , and walke therein , & ye shall find rest for your soules . THe ancient doctrine of God doth teach , that the holy Scripture being the word of God diuinely inspired , hath most sufficient authority of it selfe , & containeth all necessary doctrin to pietie , and our saluation : as S. Paul clearly teacheth . 2. Tim. 3. 15. 16. 17. The new doctrin of me● teacheth , that the holy Scripture , although it be the word of God , should haue no authority , were it not for the approbation of the Church , and that it is an vnperfect and maimed doctrine , which containeth not doctrine sufficient to pietie , nor our saluation , but that this defect must be supplied by vnwrittē traditions , Belar . de verb. De● nō scrip . l. 4. The ancient doctrin of God , doth teach that ignorance of the holy scriptures , is the cause and mother of errors , as Iesus Christ our Lord doth witnesse , Mat 22. 19. saying to the Sadduces , Ye erre , because yee know not the Scriptures , nor the power of God ▪ and therefore the duty of euerie faithfull Christian is to reade , meditate , and search the holy scripture , as God commandeth his people , Deut. 6. 7. & chap. 12. 32. & chap. 17. 19. Iosua 18. Esa . 8. 20. And Christ our Lord in the new Testament , Ioh. 5. 39. And as did the faithfull in the time of the Apostles Act 17. 11. 2 , Tim. 3. 15. The new doctrin of men doth teach , that ignorance is the mother of deuotion : and that to keepe religion safe , it is needful to forbid the lay or secular men , the reading of the holy scriptures , seeing it is the cause of many heresies . Bellarm. de verbo Dei lib. 2 cap. 15 & 16. cens . col . f. 19. The ancient doctrin of God doth teach , that many deceiuers and false Prophets are gone out into the world , and that the faithfull therfore are to proue the spirits , whether they be of God , 1. Io. 4. 1. And that the holy scripture is the touch , whereby this proofe and examination ought to be made , Ioh. 5. 39. Act 17. 11. So that all doctrine contrary and repugnant to holy Scripture ( be it of Councels , Fathers , Doctors , old or new , and that as saith the Apostle of himselfe or of an Angel from heauen ) ought not to be receiued nor taught in the Christian Church , Gal. 1. 8. 1. Tim. 1. 3. & chap. 6. 3. 1. Pet. 4. 11. 2. Ioh. 10. The new doctrin of men doth teach , that whosoeuer cōtradict the Pope , & his decrees , & human traditions , be false teachers , & that the Pope hath authority to iudge of all controuersies , and of the true sense of holy Scriptures , and that from his iudgment it is not lawfull to appeale . Bellar. de verbo D●● interp . lib. 3. cap. 3. &c. The ancient doctrine of God doth teach , that we ought to serue God alone : which is the Creator and gouernour of all the world : following the doctrin of Christ which saith , Matt. 4. 10. Thou shalt worship the Lord thy God , & him only shalt thou serue . The new doctrine of men doth teach , that we ought not to serue God alone but also the Saints : that they hold them for patrons of kingdoms , people , cities , societies , and infirmities . Bellarm. de Sanct. beat . lib. 1. cap 12. Cens . Col. fol. 230. The ancient doctrine of God doth teach , that the lawful worship of God is to be founded vpon the holy Scripture : & that God will be serued according to his will and word , in spirit and truth , Ioh. 4. 24. and not after the opinion , nor by the traditions nor customes of men . as God by his prophet Eze. 20. 18. doth very expresly teach vs , saying : Walk not in the ordinances of your fathers , nor obserue their lawes , nor defile your selues with their idols : I am the Lord your God. Walke in mine ordinances , and keepe my statutes , and do them . The same teacheth Iesus Christ , Mat. 15. 9 saying : In vane do yee honor me , teaching for doctrine the commandements of men . The new doctrine of men doth teach , that in the worship of God , the traditions , ceremonies , and constitutions of the Roman Church ought to be obserued : and that the Cannon law doth equall the constitutions of the Popes in value with the Gospell ▪ and that it is necessarie to keepe them : for ( as saith Pope Leo 4. ) The Gospel cannot well be obserued , if a man obey not iointly therewith all the decrees and constitutions of the Fathers , Dist . 15. cap. Sicut . & Dist 19. cap In canonicis & Dist . 20. cap. De libellis . The ancient doctrine of God teacheth , that the worship of images is a thing abominable , Deut. 27. 15. Leuit. 26. 1. and expresly forbidden in the second commandement of the law of God , Exod. 20. 4. and Deut. 5. 8. 9. also , that the holy Spirit calleth images , Teachers of lies and vanitie , Ierem. 10. 8. Habac. 2. 18. And therefore in no wise to be allowed in the Temples of Christians , in which Iesus Christ hath bene painted out before the eyes of the faithfull , by the preaching of the Gospell , Gal. 4. 1. The new doctrine of men teacheth , that the worship of images is well pleasing to God , and verie necessarie and profitable for the Church . And that images are the Bookes of the Laytie . Hee therefore that teacheth the contrary is cursed and anathema . Concil . Trid. Sess . 9. The ancient doctrine of God doth teach , that Christians ought to imitate the faith , godlinesse , and good doctrine of the Saints , as they imitated Christ . 1. Cor. 11. 1. Heb. 6. 12 cap. 13. 7. But that in no wise they ought to inuocate them , nor put their confidence in them : 1 Because inuocation is an honor due to God alone , which he declareth by his Prophet Esay , 48. 11. Mine honour will I not giue to another . 2 Because the Saints being in this world will not receiue this honor , neither the Angels . As Act. ch . 10. 26. chap 14. 14. Reu●●●s 19. 10. chap. 22 9. appeareth . 3 Because they be ignorant , and do not know vs : as Esay . 63. 16. doth very clearely teach , saying : Abraham hath forgotten vs , and Israel doth not know vs Thou Lord art our Father and Redeemer . So that as the Israelites in the old Testament were id●laters , and transgressours of the Law of God , when they sacrificed to another then God alone . So be all they at this day , that inuocate Saints or Angels : wherein they do contrarie to the doctrine of Christ . Ma● . 6. 9. chap. 11. 28. Ioh. chap. 16. 24. And contrary to the example of all the Saints , Psal . 22. 6. Ne●●e . 9. 27. Gen. 32. 9. Exod. 2. 25. cap. 17. 12. Iosua . 10. 13. Psal . 107. and 11. 8. 5. &c. Act. 4. and 24. and cap. 16. 25. &c. The new doctrine of men teacheth , that Christians ought to inuocate the Saints and to be ayded by their intercession to God : because they be his familiars . Also that it is a false and wicked opinion , to beleeue that the Saints pray not for men , and that the inuocation of Saints is idolatrie , contrary to the word of God : and that he which so teacheth and beleeueth , is accursed and anathema . Concil . Trid. Sess . 9. The ancient doctrine of God teacheth , that Iesus Christ our Lord being true God , and true man , ●s the onely and perfect sauiour of the world , who saith by his Prophet Esay , chap. 63. 3. I haue troden the wine-presse alone , and of all the people there was none with me . And of whom saith the Angell , Matth. 1. 21. Thou shalt call his name Iesus : for hee shall saue his people from their sinnes . And the Apostle Saint Iohn doth witnesse , 1. Ioh. 1. 7. that the bloud of Iesus Christ the Sonne of God , doth cleanse vs from all sinne . The new doctrine of men teacheth , that Iesus Christ is not a perfect Sauiour for Christ ( saith it ) died onely for originall sinne . And that by his death he satisfied for the fault : but that God being iust , will , that man satisfie h●s iustice for the punishment . Also that the purgation of sinnes is made by good works , satisfactions , Masses , indulgences and Purgatorie . Lib. 4. Sent. distinct . 17. and 18. The ancient doctrine of God doth teach that Iesus Christ is the onely Mediator between God and man , and our Aduocate and Intercessor to the Father , and that no other can be found , nor ought to bee sought for . 1. Because there is no saluation in any other , but in him alone , Act. 4. 12. 2. Because 〈…〉 other but Christ only , can be sufficient for this office , which hath all power in heauen and in earth , and remaineth euer with his to the end of the world , Math. 28. 18. 20. ● . Because Christ hath loued vs , and more loueth vs then anie other , seeing he gaue himselfe for vs , and hath made the purgation of our sinnes with his bloud in his owne person . Heb. chap. 13. And so gratiously inuited vnto him all that trauell and are heauie laden , Matth. 11. and 28. So that men haue no cause to doubt of his sufficiencie , power , and good will : but that in all their afflictions they ought to flie vnto him alone , who witnesseth of himselfe , Iohn . chap. 14. 6. I am the way the truth , and the life , no man commeth to the Father , but by me . The new doctrine of men doth teach , that Iesus Christ is not the onely Mediator , but also the Saints which reigne with him in heauen : and that Saint Mary also the mother of God , is the Mediatrix and Aduocatrix of mankind , lib. 4. S●nt . Distinct . 45. in M●ssale Paris . in pros● M●ssae de Anuntiat . The ancient doctrine of God , doth teach , that our Redeemer Iesus Christ , by the perfect sacrifice of himselfe once offered vpon the crosse , for the putting away of sinne , hath reconciled all the faithfull with God his Father , and hath found eternall redemption : so that there remayneth now no more sacrifice for sin . Heb. 9. 12. 26. and cap. 10. 12. 18. The new doctrine of men doth teach , that the Masse is a sacrifice for the remission of sins of the quicke and the dead . Concil . Trid. Sess . 6. Can. ● . The ancient doctrin of God doth teach , that we are iustified by faith in Iesus Christ without the works of the law , Rom. 3. 24. 28. Gal , ● . 16. as witnesseth the holy Ghost of Abraham , the Father of all beleeuers . Abraham ( saith he ) beleeued God , and it was imputed to him for righteousnes , Gen. 15. 6. Rom. 4. 3. And the Apostle S. Paul expresly addeth , that this was not written only for him , but also for vs , to whom faith shall also be imputed for righteousnes , Rom. 4. 23. 24. The new doctrine of men doth teach , that not faith only but works also do iustifie . Concil . Trid. Ses . 6. can . 11. The ancient doctrine of God , teacheth that faith is not doubtfull , but assured of saluation , which it hath by the bloud of Christ : and that it is not barren , but full of works of charity , which are the fruits of righteousnes , & of a true faith , Heb. 11. 1. Gal. 5. 6. Philip. 1. 11. The new doctrin of men teacheth , that the particular iustification of mē and much more the saluation is very vncertaine : so that men must alwayes doubt of their saluation . And that not to doubt of the grace and fauour of God is presumption . Conc. Trid. Ses . 6. Can. 13. Cens . Colon. fol. 96. The ancient doctrine of God doth teach , that our good workes , for tha● they are imperfect , can deserue nothing at Gods hand , as saith the Prophet Esay 64 6. All our righteousnes is as a stained cloth . And Christ our Lord saith , Luk. 17. 10 When ye haue done all that is commanded you , say ye are vnprofitable seruants . The new doctrin of men teacheth that our good works deserue the grace of God and euerlasting life also that men may do works ( which they call ) of supererrogation , that is to say , ouer and aboue those which the Law of God commandeth : whereunto the doers thereof are not bound , and they are auailable to helpe others ●ellar . de Purgatorio , lib. 1. ● . 8. censor . colif . 175. The ancient doctrine of God doth teach that Iesus Christ is the head & Spouse of the Church , which he gouerneth and teacheth by his word and Spirit , & that the dutie of the Church is to heare and obey the voyce of her Spouse and faithfull Pastor , according to the commandement of the heauenly Father , Mat. 17. 5. Heare him and as Christ Iesus also teacheth , Io. 10. 27. My sheep heare my voyce , & I know them , & they follow me . The new doctrine of men teacheth , that the Pope is the head & Spouse of the Church , and Vicar of Christ vpon earth : who hath the keyes of Paradice , and of hell , and can both saue & condemne and therefore ought all men to obey his decrees , and be subiect vnto him . And that whosoeuer obeyeth obeyeth not , but gainesaith his constitutions is an heretique . In extra●ag . Tom. 22. Tit. 5. In Gloss . 2. lib. 1. Decret . T it 7. C. 5. The ancient Doctrin of God doth teach , that the pastors & ministers of the Church ought to feed the Christian people with the true spiritual food which is the word of God , and wholesome Doctrine of the Gospell . As the ministers of Christ , & faithful Stewards of the misteries of God : according to the commaundement of Christ Matth. 28. 20. Iohn . 21. 16. 17. And following the stteps of the Apostle which taught the Church , that which they had receiued of the Lord 1. Cor. 11. 23. And that which was agreeable to the holy scripture Acts 26. 22. 1. Cor 15. 3. 4. The new Doctrine of men teacheth , that the ecclesia●tical persons ought to sacrifice , or say Masse , & sing , and pray in the Latine tongue , and to keepe the ceremonies and tradition of the Romane Church ; And to teach the people to obserue all that which the Popes and Councels determine & cōmād . Albeit it agreeth not with the holy scripture . Cōci . Trid. Ses . vltma . &c The ancient Doctrin of God , doth teach that the vse of strange tongues ( albeit to the praise of God , is vnprofittable in the Church to the ignorant auditory . Therfore that they which teach , pray , or sing in the Ch●rch ought to vse the vulgar tongue , vnderstood of the people for edification and exhortation and consolation of all . 1. Cor. 14 3. 6. 7. 8. &c. The new Doctrine of men teacheth that the worship of God ought to be vsed in the Latine tongue . And that it should not be only vnprofittable , but also to the common people hurtfull if the holy scripture in the Church should be read or sung in the vulgar tongue . Bellar de verbo Dei lib. 2. cap. ●5 . The ancient Doctrin of God doth teach , that the sacramēts be instituted of Christ to imprint & confirme in our harts the truth of the promises of God and that they may be healthful vnto vs , it is of necessity required , that we be faithful in the vse of them : for as the word of God not beleeued , doth not only not profit the hearers thereof , but leaueth them condemned : So haue the sacraments the same effect , when by faith they are not receiued , Matth 28. 19. 20. Rom. 4. 11. 1. Cor. 11. 27. 29. Heb. 4. 2. & cap. 11. 6. The new doctrine of men teacheth that the sacramēts of the new testament , giue grace , ex opere operato . That is to say By the vertue of the worke wrought , without any good motiō of his part , that receiueth thē l. 4. se : dist . 1 The ancient Doctrine of God doth teach , that Iesus Christ in the institution of the holy supper , brake the bread and gaue it to his disciples : and afterwardes the wine , saying : drink ye all of it , without making difference . The same teacheth the Apostle Saint Paul 1. Cor. 11. 23. The new Doctrine of men teacheth , that the sacramēt of the altar ought to be giuen & dispensed in bread and in wine to the priests onely : But to the ●ayty , the bread alone ought to be admonished Concil . Trid. Sess . ● . The ancient Doctrin of God , doth teach , that matrimony is honorable among all men , Heb. 13. 4. And that it is better to marry , then to burne ● . Cor. 7. 9. Also , that to forbid marriage is a doctrin of diuels 1. Tim. 4. 3. The new Doctrin of men doth teach , that matrimony is a Carnal estate and therefore with such seuerity to be forbidden to the Clergy , that more 〈◊〉 it should be for a prelate or ecclesiasticall person to liue in fornication , th lawfully to marry , according to the law of God , for ( as saith Bellar . ) it is a greater wickednesse for an ecclesiasticall person to marry then to commit fornication . And adding the cause , saith : for that he which is so married , is made vnable to keepe his vow● the which he that committeth fornication is not Bellar. de Monachis lib. 2. cap. 34. The ancient Doctrine of God doth teach , that that which entreth into the mouth defileth not a man Math. 15. 11. And that all meates be cleane creatures , and that the faithfull may indifferently vse them with pure conscience and thanksgiuing , 1. Tim. 4. 4. Tit. 1. 15. The new Doctrine of men teacheth , that it is not lawfull for a Christian vnder paine of mortall sinne , to eate of all sorts of meates on all dayes and times . As in Lent : the foure times , the frydayes , the satturdayes and the vigils of some Saints Dist . 4. cap. Statuimus The ancient Doctrine of God doth teach , that the duty of a godly man is , to speake truth , & keepe his faith & promise , & not to violate his oath , although it were to his owne hindrance . Psal . 15. 2. 4. Zach. 1. 16. Eph. 4. 25. The new Doctrine of men teacheth , that faith ought not to be kept with heretiques , and that it is lawful to violate promise and oath in fauour of the Roman Church as it is cōcluded in the Councel of Constance , & with the death of Iohn Hus confirmed , contrary to the publike faith , & false conduct . The ancient Doctrine of God doth teach , that euery soule ought to be subiect to the higher powers , which are the magistrates Ro. 13 1. Pet. ● . ●3 . The new Doctrine of men teacheth , that ecclesiasticall persons are not subject to the secular power , or politique magistrate , but that all ought to be subiect to the Pope : who compareth himselfe to the Sun , and the Emperour to the Moone . And therefore Emperours & kings in token of subiection and obedience doe kisse his feete lib. Decret . Gregor . Tit. 33. The ancient Doctrine of God doth teach , that Antichrist , as God sitteth in the Temple of God , attributing to himselfe , that which is proper to God. ● . Thess 24. And that the place of his sitting is the great City which hath 7 mountaines , and raigned ouer the kings of the earth Apoc. 17. 9. 18. The new Doctrine of men teacheth that Antichrist is to come , of the race of the Iewes , of the tribe of Dan. And that the place of his kingdome or seat , shal be in Ierusalem● Bellar ▪ de Roman Pontific . lib. 3. cap 12. and 13. The ancient doctrine of God doth teach , that for those that depart out of this world , there remaine but two wayes , for the faithfull , which passe frō death to life : heauen , Iohn 5. 24. And hell for the wicked and 〈◊〉 . As Saint Iohn Baptist very expressly doth teach vs. Iohn 3. 36. He that beleeueth ( saith ●e , in the Son , hath eu●●lasting life . But he that beleeueth not in the Son shal not see life . But the wratth of God , abideth vpon him . And as is confirmed in Lazarus , who was carried by the Angels into Abrahams bosome : And in the ritchman , that was tormented in ●ell . Luke 16● 22 , 23. The new doctrine of men teacheth , that there are many places for the soules after death To wit heauen , hell , the Lymbe● of the fathers and 〈◊〉 infants dying without Baptisme , purgatorie , and another place , more honorable , ioyning to purgatorie , Bellar , 〈…〉 . By these Antitheses , the Christian Reader shall easily vnderstand and iudge , what doctrine he ought to beleeue & follow to be saued . To wit , the ancient doctrine of God , which cannot erre not lie which is the true mark of the Christian Catholique and Apostolique Church : As contrariwise , the new doctrine inuented by men , is the true mark of the Antichristian & Apostaticall Church : which the godly ought to fly , detest & abhor , as damnable & a deceiuer . Albeit she glory & triumph with high titles and outward appearaunce . But the almighty God beholdeth not the outward appearaunce : but his eyes behold the truth in the inward part , which he loueth Ier. 5. 3. Psal . 51. 8. 1. Sam. 16. 7. Esaie 11. 3. Let princes and Magistrates be aduised what doctrine by their authorities they maintaine . Least by inconsiderate zeale , they persecute Christ in his members , As in time past , did Saule , which afterwards was called Paule Acts 9. Let doctours & teachers of the people also , beware , what doctrine they publish in the world ; that they be not of the number of deceiuers and euill laborers in the Lordes vineyard : which vainely , boasting of antiquity , holinesse , Multitude , and power , accuse the ancient doctrine of God , of nouelty , and shroude the new doctrine of men , with the title and cloake of antiquity , shewing themselues , not the followers of Christ , nor his Apostles But of the priests , prelates & ancients of Ierusalem , which alwayes gloried , of the fathers of the law , the succession of Aaron , of the Temple , of it ornaments and priuiledges . And notwithstanding did resist and persecute Christ and his Apostles , accusing and condemning the doctrine of the Gospell , for new and straunge : As the Euangelists doe very clerely and largly witnesse , And as S. Paul in the first Epistle Thess chap. 2. verse 18. 16. also declareth . Woe vnto them that speake euill of good , and good of euill : which put darknes for light , and light for darknesse . Esaie 5. 20. Take heede that no man deceiue you , for many shall come in my name , saying : I am Christ and shall deceiue many . Mat. 24. 4. 5. An end of the booke : to God be the glorie . THe good Bishops of Rome continued almost 300. yeares . The first of whom was Linus , and the last Siluester . pag. 23. The Archbishops of Rome continued . 200 yeares . To wit , from the 320 yeare , vnto the yeare . 520. page 26. The Patriarkes of Rome continued , from the 520. yeare , vnto the 605 : yeare . page . 26. The Popes began in the 605. yeare , the first was Boniface 3. page 34. Whose tiranny to this day continueth : As is seene by all the progresse of the former Treatise . The names of the Popes follow , after the order of their Alphabet . Of whom mention is made in the former Treatise . Adrian 1. pag. 40. Adrain 3. 50 Adrian 4. 73 Adrian 5. 90 Adrian 6. ●50 Agatho 37 Alexander 2. 64 Alexander 3. 75 Alexander 4. 87 Alexander 5. 112 Alexander 6. 113 Anastatius 2. 30 Anastatius 3. 52 Anastatiu , 4. 73 B Benedict 2. 37 Benedict 3. 49 Benedict ● . 〈◊〉 Benedict . 6. or 5. 55 Benedict . 7. or 8. 59 Benedict . 9. or 8. 60 Benedict . 10. or 9. 61 Benedict . 11. or 9. ●3 Benedict . 12. or 10. 102 Benedict . 13. or 11. 111 Boniface 1. 30 Boniface 2. 31 Boniface 3. 34 Boniface 4. 35 Boniface 5. 36 Boniface 6. 50 Boniface 7. 55 Boniface 8. 92 Boniface 9. 110 Calistus 2. 71 Calistus 3. 123 Celestine 3. 79 Celestine 4. 85 Celestine 5. 92 Clement 2. 61 Clement 3. 68 Clement 4. 89 Clement 5. 96 Clement 6. 102 Clement 7 107 Clement 8. 111 Clement 9. or ● . 150 Constantine 1. 37 Constantine ● . 39 Comelius 26 Cunon . 37 Damasus 1. 28 Damasus 2. 62 Deus dedit , or Theodatus . 35 Donus . 55 Eugenius 2. 42 Eugenius 4. 120 Felix 2. Felix ● . 〈◊〉 For 〈◊〉 50 Gelasius 1. 30 Gelasius 2 70 Gregory 1. 32 Gregory 2. 37 Gregory 3. 37 Gregory 4. 42 Gregory 5. 56 Gregory 6. 60 Gregory 7. 65 Gregory 8. 71 Gregory 9. 83 Gregory 10. 89 Gregory 11. 105 Gregory 12. 112 Gregory 13. 196 Gregory 14. 200 Honorius 1. 64 Honorius 2. 71 Honorius 3. 82 Honorius 4. 92 Hormisda . 30 Innocent 1. 30 Innocent 2. 72 Innocent 3. 80 Innocent 4. 86 Innocent 5. 90 Innocent 6. 104 Innocent 7 111 Iooncent 8. 130 Innocent 9. 200 Iohn 1. 30 Iohn 3. 32 Iohn 5. 37 Iohn 8. 43 Iohn 9. or 8 50 Iohn 11. or 10. 52 Iohn 12 or 11. 53 Iohn 13. or 12. 53 Iohn 14. or 13. 55 Iohn 16. or 15. 55 Iohn 17. or 16. 56 Iohn 18. or 17. 56 Iohn 19. or 17. or 18. 58 Iohn 20. or 18. or 19. 58 Iohn 21. or 14. or 20. 60 Iohn 22. or 20. or 21. 90 Iohn 23. or 21. or 22. 89 Iohn 24. 22. or 23. 114 Iulius 2. 143 Iulius 3. 163 Lando 52 Leo 2. 37 Leo 3. 41 Leo 4. 42 Leo 5. 51 Leo 8. 54 Leo 9. 62 Leo 10. 147 Liberius 27 Linus . 23 Lucius 2. 72 Lucius 3. 79 Marcellus 26 Marcellus 2. 165 Martin 1. 36 Martin 2. 50 Martin 4. 91 Martin 5. 118 Miltiades 222 Nicholas 1 49 Nicholas 2. 64 Nicholas 3. 91 Nicholas 4. 92 Nicholas 5. 101 Pascall 1. 42 Pascall 2. 68 Paul 1. 38 Paul 2. 124 Paul 3. 15● Paul 4. 16● Saint Peter 20 Pelagius 1. 37 Pelagius 2. 32 Pius 2. 1●3 Pius 3. 143 Pius 4. 187 Pius 5. 19● Sabinianus 33 Sergius 2. 4● Sergius 3. 50 Sergius 4. 59 Siluerius 3● Siuester 1. 25 Siluester 2. 57 Siluester 3. 61 Symachus 30 Siricius 29 Sistus 4. 126 Sistus 5. 195 Stephen 2. or 3. 21 Stephen 4. or 3. 39 Stephen 5. or 4. 4● Stephen 6. or 5. 50 Stephen 7. or 6. 50 Stephen 9. or 10. 63 Vrban 2. Vrban 3. 7● Vrban 4. 88 Vrban 5. 105 Vrban 6. 106 Frban 6. 200 Victor 2. 63 Victor 3. 68 Victor 4. 75 Vigilius 31 Vitellanus 36 Zacharias 37 FINIS . Notes, typically marginal, from the original text Notes for div A14268-e1290 Idolatry . Exod. 32. Deut. 9. 14. The cause why the Israelites worshipped the molten calfe . 1. king . 12. 28. The first captiuity of 400. yeares . Gen. 15. 13. Act. 7. 6. 2. Captiuitie of 70. yeares . Ierem. 25. 12. Ca. 29. 10. . 3. Captiuitie of infinite yeares . God for vnbeleefe punisheth the Iewes vntill this day . Iudges . 2. 19. 20 Iudges . 5. 8. Two kind of Idolatrie . S. Gregorie forbad the Image worship . Habakuk . 2. 18. 19. Epiphanius Epist . ad Hieron . Petrus Crinilib . 9. de hone . sta disciplina . Esa . 1. 12. Exod. 20. 4. Deut. 5. 8. A true deuision of te ten Commandements . The Church of Rome is accursed of God , and the cause . Deut. 23. 18. Deut. 4. 12. The dutie of a good magistrat to forbid idolatrie . Numb . 21. 8. The brasen serpent was the image and figure of Christ . A Popish distinction betweene Idol & Image . Pesel , what it signifieth . Ambrose . Erasmus Lactancius Instit . lib. 2. cap. 19. Aquinus . The argum● of both Tre●tises . The argument of the Epistle to the Hebrewes . The reason prouing the Pope to be of greater authotie then the Masse . Read the booke Ceremon . Pontifie . 1. Sect. cap. 3. also Sect. 12. cap. 10. & 4. Gen. 4. 4. Hebrew , 11. 4. Pope . Many wordes in old time taken in good part , which are now taken in euill . Euery Bishop or Minister in old time was called Pope . Tome 2. Epist . 7. lib. ● The Bishop of Rome seeketh nothing more then to be called Pope . Diuision of the Bishops of Rome into , 3. orders . The first order . Saint Peter was not Bishop of Rome . Gal. 2. 〈◊〉 . This proueth S. Peter was nduep at Rome . Rom. 15. 20. Linus . Mal. 2. 6. 7. 300 years good bishops in Rome . 1. Sisme . The 2. order . Archbishops . Patriarks . Liberius an Arrian . Felix . 2. 2. Sisme . That which one Pope doth another vndoeth . The Pope erreth in faith . Damasus . The 3. Sisme . 384. Siricius . Concerning the forbidding of mariage , read afterwards in Gregorie . The Pope erreth in the interpretation of the Scripture . Boniface . 1. Sisme . 4. 420. Gelasius . 1. Anastasius 2. an heretike . Anno 417. the Gothes began to reigne in Spaine . Symachus . The 5. Sisme . 498 Hormisda the the first Patriarke . 520 He excommunicated the Emperour . Anno. 523. Iohn 1. Ambassadour . 6. Sisme . Boniface 2. 530. Vigilius The 7. Sisme . Pelagius . The Primacie of Rome . The Cannonists agree not with the Pope . The 7. Canonicall houres . Iohn 3. contrary to his predecessor . Pelagius 2. sa●●sfieth the ●mperour . 590. The first pardons and indulgences . The soule of Traiā brought out of Hell. Gregorie 1. a great enemy to the Primacy Seruant of Gods seruant . Marriage forbidden , and againe permitted to priestes . 6000. heades of young children in a pond . The fruites of Popish single life . The saying of Pope Pius . 2. agsing constrayned single life . Note before vpon Siritius and after in Paul 2. 604. Sabinianus . One Pope being dead killed another . 605. The 3. order 2. Thes . 2. 8. Boniface 3. the 1. Pope . Phocas granted Rome to be head of the Churches . The fall of the Empire . The Pope and Mahomet arise . Boniface 4. The false donation of Cōstantine . Anno. 613. Deus dedit . Godfathers The G●dfather should not marry with the Godmother . Boniface . 5. The Church a refuge for euill doers . Anno. 622. Martinus . 1. Crownes . Baruc 6. 30. Holy oyntment Vowe of Chasttitie . Anno. 653. Vitelanus . Diuine seruice in Latine . Anno. 672. Agathus . 1. Popish constitutions be Apostolicall Mariage to the Greeke priests permitted . Anno. 682. Sisme 8. The 9. Sisme . Constantine 1. The first Pope that gaue his feete to be kissed . Images . Anno. 716. dissipation of Spaine . Gregorie . 2. Gregorie . 3. Leo the Emperor excommunicated . 731. 741. Zacharias . The Church vestments decked with gold , &c. Making and vnmaking of Kings . The king of France most Chrsten and why . The donation of Constantine . Anno. 752. The king of Spaine Catholique . Stephen . 2. The donation of Constantine . Pipin kissed the Popes feete , &c. Anno. 757. Paul 1. Exod. 20. A notable lie . Anno. 767. The 10. Sisme . Constantine . 2. a lay man without any order was made . Pope . The Councell deposeth the Pope . The 11. Sisme . Stephen 3. Adoration and censing of images . Anno 772. Adrian . 1. Images . Most Christian Anno. 795. The second Councell of Neece . Images worshipped . The cruelty of a mother . Irena an Idolater and a murtherer . Leo 3. Two Emperors one in the East another in the West ▪ The ▪ Popes decrees of more authority then the writings of all the Doctors The Crucifixe of Mantua . A most subtill craft to aduāce Images . Anno. 816. Stephen 4. The Popes excuse for not seeking the consent of the Emperor . Anno 817 Pascal 1. was Pope without consent of the Emperour . Anno 824. Eugenius . 2. The 12. Sisme . Gregorie 4. Confirmation of the Emperour . Anno 844. Sergius 2. first changed his name . Anno 847. Leo 4. promiseth paradise ▪ 72 witnesses to condemne a Bishop . The Papal crosse . A Monke made king . S. Peters pence in England . Anno 855. Iohn 8. a whore Adout the yeer 1550. An. 852. Pope Ione was chosen . The Pope turneth aside , and the cause . A seat and for what cause . A statue in Rome of Pope Ione . The ceremonie of the seat now not vsed , and the couse . A rare example the father , son , & Grand-child Popes , & none of them either good or honest . The Pope is of the common of two genders , or els that is worse the boubtfull . Rom. 20. 17. Ioh. 14. 26. The faith of the Colliar . 1. Pet. 3. 15. Faith is compared to a lampe , and why . Benedict . 3. The 13. Sisme . Nicholas 1. The whole dri●t of this Pope to free himselfe , & the Clergie from obedience to the Magistrate . The Pope called God. The diuine office in Latine . Blasphemie . Read aboue Siricius . Gregorie 1. & afterwardes Paul 2. and Pius 2. The Masse of a wēching priest not be heard . Anno 867. Martin 2. without consent of the Emperour . Anno. 884. Adrian 3. The Emperour lost his right in Rome . 885. Stephen . 5. The statutes of the Church of Rome necessary to saluation . Anno 891. Formosus . Money is the holy spirite that chooseth the Pope . Anno 895. The 14. Sisme . Sergius 3. Boniface 6. Stephen 6. A cruel Pope . Sergius 3. did yet intreat him worse . Pope against Pope , & Councell against Councell . Romanus . 10. Popes in 1 yeares . Sergius was 3 times Pope . S● also was afterward Benedic● . 9. The 15. Sisme . Anno 897. Benedict . 4. Platina calleth the Popes monsters . Leo 5. Christopher . Sergius 3. Lib. 2. cap. 13. Lib. 3. cap. 12. A cruell Pope . That which 3. Popes approue 2. Popes condemne . 897. Anastasius . ● . Thes . 2 9. Anno. 913. Lando . Iohn 11. A whore maketh her louer Pope . Leo 6. Poyson . Stephen 7. 930. poysoned . Iohn 12. Lib. 3. cap. 12. The Church of Rome gouerned by a whore 935. Iohn 13. a most filthy and wicked man. The Pope accused in the Councell of enormious abhominations . Iohn 13. deposed in the Coūcell at Rome . Leo. 8. The Emperour to be crowned in Rome . Anno 964. The husband found the Pope in the act of adultery and killed him . The 16. Cisme . Benedict . 5. Leo 8. once againe Pope . The Emperour chooseth the Pope . Pope against Pope . Anno 965. Iohn 14. a cruell tyrant The bell of S. Iohn de Laterane was the first that was baptized . Anno 972. Donus 2. Benedict 6. a notable villaine Anno 954. The 17. Sisme . Boniface 7. a cruell Pope . Iohn 15. Cruelty . Anno 976. Iohn . 16 Anno 995. Iohn 17. Gregory 5. 18 Sisme . Anno 996 Iohn . 18. The Popes eies pulled out . 7. Electors of the Empire . Anno 998. Syluester 2. an inchanter . The diuell deceiueth the Pope with the Masse . Iohn 19. The feast of the soules in purgatorie instituted by Iohn 19. Cardinals . The people of Rome lost their voyce . Anno 1003. Iohn 20. 18 Popes inchanters , in whose time the doctrin of Purgatory increased . Purgatorie . Anno 1009. Poyson . Sergius 4. an inchanter . Prognostications . Anno 1012. Benedict 8. an inchanter . Theophilact . an inchanter . The 19. Sisme . Anno 1024. Purgatorie confirmed with false apparitiōs . Anno 1024. Iohn . ●21 . an inchanter . The Pope a lay man. Anno. 1032. Benedict . 9. an inchanter . The Popesold his popedome for 1500. ● . Gregorie 6. A fearful figure Cardinals . Anno 1034. Syluester . 3. The 20. Sisme of three Popes together in Rome . Gregorie . 6. The Emperour called a Coūcel wherein three Popes are deposed . Clement 2. Benedict 9. was 3. times Pope as was also before him Sergius 3. Anno 1045. Clement . 2. Poyson . Damasus 2. The custome to make Popes . Poison . Six Popes one after another poysoned . The Emperour maketh the Pope . Leo 9. The doctrine of Beringarius . Poyson . Anno 1054. Victor 2. Poyson . Stephen 10. Poyson . Anno 1058. Benedict . 10 Anno 1059. Nicholas 2. The 21. Sisme . Can. Si quis pecunia . 76. dist . A decree euilly obserued . 1061. Poyson . Alexander 2. Honorius 2. 22 Sisme . 1061 The Cardinals only choose the Pope , & none but the Cardinals are in election . Poyson . Gregory 7. a cursed inchanter . A tyrannicall enthronization . The Pope a seditious heretique . &c. A notable villanie and impietie of the Pope against Henry the Emperour . The Pope burneth the Sacrament . This Maud left S. Peters Patrimony to the Pope . Read the like history in Alexander 3. of the Emperor Fredericke . The Pope erred . The Pope an heretique . One Pope an heretique canonized another heretique Pope , by another Pope condemned . Transubstant . Clement . 3. The 23. sisme . Anno 1080. Anno 1086. 1101 Pascal . 2. a cruel Pope , who burned another Pope . Lib. 6. cap. 26. The Romish office but not the Gothish burned . Victor . 3. Poison in the Chalice . Vrban 2. an heretike . One Pope excōmunicateth another . The Archbishop of Toledo Primate of Spaine . Anno 1099. Pascal 2. The son against the father by the instigation of the Pope . Crueltie . A cruell Pope . The Emperour taketh the Pope . Templars . A cruel Pope . Anno 1118. Gelasius . 2. Two Popes . Gregorie 8. The 24. Sisme . The priuilege of the Pope . 1119. Calistus 2. Compostella an Archbishoppricke . Anno 1124. Honorius 2. Celestine 2. The 25. Sisme . A notable exāple of hypocrisie . Matth. 13. 4 Anno 1130. Innocent . 2. Anacletus . Two Popes . The 26. Sisme . Anno 1143. Lucius 2. The Romans limit the Pope . A Popish subtilty . The Pope stoned for his tyranny . 1145. Eugenius 3. The first king of Portugal , Anastasius 4. Poyson in the chalice . Adrian 4. The insolency of the Pope because the Emperour held not the stirrope as he ought . The Emperour commandeth that none should appeale to Rome . The Pope killed with a flie . Ireland . Anno 1159. Alexander 3. A Diuellish Pope . Victor 4. The 27. Sisme . Anno 1159. The Pope a murtherer . A stratagem of the Pope . The Pope flyeth in a Cooks habite . The mariage of the Duke of Venice with the sea . The Pope treadeth in the necke of the Emperor Fredericke . Psal 91. 13. Blasphemy and tyranny . Waldenses . Anno 1181. Lucius 3. Anno 1185. Vrban 3. Anno 1187. Ierusalem takē by the Moores . Gregory 8. Clement 3. The Danes would haue their priests maried . Anno 1191. Celestine 3. A Nunne married with the Popes license . Cicilia tributarie to the Pope . A notable saying of the Abbot of Vespurg . against the Roman Court. Anno 1198. Innecent . 3. A stout Pope . The Pope causeth the Emperor to be killed by treason . Auricular conconfession imposed by Innocent 3. The Cup forbidden to the Laytie . Images . That which God forbiddeth the Pope commandeth . The Sacramēt in the Churches . A littlebell and light carried before the sacrament . Anno 1216. Honorius 3. The ciuill law not to be read in Paris . The Bishop burned in his kitchin . The great cruelty of the pope . Anno 1227. Gregorie . 9. A cruell and lying Pope . Tolling of the bell at the Aue Maria , and elevation . Decretals . Decree . Cannon . Dogma . Mandatum . Sancion . Sextus . Clementines . Extrauagants . Quodlibets . Anno 1241. Celestinus 4. Poyson . Poyson . Innocent 4. The Pope caused the Emperor to be poysoned . Petr. de Vinea . Preachers preach against the Pope . Hats clokes & trapped horses . Transnbstantiation & adoration of the bread & wine . Anno 1254. Alexander . William de Amor against the begging Friars . A double harted Pope . Anno 1262. Vrban . 4. The feast of Corpus Christi at request of a woman instituted . Anno 1264. Anno 1265. Clement . 5. a cruell Pope . Sicilia prayeth to Pope 40000. duckats for tribute . Naples French. Anno 1270. A most great vacation . Cregorie 10. Anno 1273. The Grecians 12. times approued , and as often reuoked the popish doctrine . Anno 1276. Innocent 5. the first begging friar that was made Pope . Adrian 5. Iohn 12. Anno 1277. Nichalas 3. The Senator of Rome was president in the Conclaue . What one Pope did , another vndid . Anno 1281. Martin 4. Don Pedro excommunicated . The Sicilians Euensong . Anno 1215. Honorius 4. Anno 1288. Nicholas . 4. Anno 1292. A great vacation of the Popedome . Celestine 5. The Pope that shall speake of reformation shall not long liue . Boniface 8. A notable historie declaring what religion haue the Popes . Anno 1295. Boniface 8. cursed , and proud . The history sheweth , what account the Popes make of their religiō . One Pope doth that another Pope vndoeth . The first Iubile Indulgences . The Pope cannonizeth and vncānonizeth . Boniface stretched his pardons to purgatorie . Anno 1304. Entered like a Foxe , &c. Benedict . 11. Anno 1305. Poyson . Clement 5. In the 1305. yere the Court of Rome passed into France & there remained almost 74. yeers . The Templars dissolued . The Fraticellians Begardians and Begninians condemned . Anno 1314. Poyson in the Sacrament , wherewith the Emperor dieth The Dominicans and their monasteries destroyed , and the cause . The Pope a Simonist . A great vacatiō Iohn 23. au heretique & cruel Iohn 23. elected himselfe . The terrible crueltie of the Pope . Caragoca an Archbishoppricke . The knights of the order of Christ in Portugal . Note why the Pope cōmaunded men to be burned . The Pope erreth in faith touching the estate of soules departed . The heresie of the Pope confuted . Luke 24. 46. True happines consisteth in seeing of God , and enioying his presence . Pope Iohn 23. disalowed Images , The Grecians answere to the Pope is well to be noted . Nothing is giuen by the Pope to the Emperour . The ancient custome of Pope choosing renewed . Nicholas 5. Sisme 28. Anno 1335. The Pope recanted . Benedict 12. The Emperor is Emperour without confirmation of the Pope . The County Palatine , and not the Pope gouernour of the Empire . One Pope vndoth that another hath done The sister of Petrarca the Popes minion . Anno 1342. Clement 6. The Pope a Tyrant . The Pope causeth poison to to be giuen to the Emperour . Iubile from 50 yeares to 50. Anno 1350. The Pope cōmandeth the Angels . The Pope speaketh blasphemy . What thing a Bull is . Anno 1352. Innocent 6. Don Gill Carillo of Albornoz . The yeere began at the incarnation . Anno 136● . Vrban 5. The institution of the Rose sent by the Pope . The Archbishop of Colonia maried . The heads of S. Peter and Paule lost and found . Anno 137● . Poyson . Gregorie 11. In the 1376. yere the Pope returneth to Rome . Anno. 1378. Vrban 6. a most cruel Pope . Two Popes . The 27. Sisme lasted 50 yeeres A cruel Pope . Anno 1385. A cruel hatred . Poyson . Anno 1390. Gunnes . Clement 7. Anno 1387. was the question of the conception Anno 1392. The Popes titles . Bonif●ce 9. 2 Popes . First fruits . Benedict . 13. Two Popes . Anno 1424. Clement 8. 2 Popes . Theodoricus de Nyem . Innocent 7. Two Popes . Anno 1407. Gregorie 12. 2 Popes . The Councell of Pisa deposed both Popes , & elected Alexander a Cretian . Anno 1410. three Popes . Anno 1415. Anno 1424. Alexander 5. An article of faith , that S. Fraunces bare the fiue wounds Gal. 1. 2. Libr. 3. Ch. 15. Lib. 3. cap. 53. Anno 1411. Poyson . Iohn 24. a notable villaine . A stratagem to be Pope . A notable election of the Pope . The Councell of Constance . 1414. The Emperour is a Deacon . The Pope by the Councell deposed . The Popes customes The Pope an heretique The Counce is aboue the Pope . Notable saying of Gerson . As the whole is greater then part . So the Councell is greater then the Pope . Historia Bohemia cap. 36. The Constancie of Iohn Hus and Ierome of Prage . The Bohemiās Constancie . Iohn 24. for his villanies depriued of the Popedome , is made Bishop & Cardinall . Anno 1419. Martin 5. The Popes will heare no man to speake vnto them of reformation . The Councels haue deposed Popes and elected others . The Popes enemies to the Councels . lib. 23. cap. 20. ¶ 4. Anno 1431. Eugenius 4. Anno 1432. The Councell of Basil . Felix . 5. Two Popes . A miserable example , for such as keepe not their faith albeit to an Infidel . Thomas Rendon . Anno 1446. Felix 5. Two Popes . The 30. Sisme . Anno 1439. Anno 1447. Anno 1549. Nicholas 5. Platina . One Mule the cause of 200 mens deaths & more . S. P. Q. R. Constantinople lost . Anno 1455. Calistus 3. The Preachers of Buls called Carmerants . The Pope forbiddeth appellation to the Councell . Anno 1458. Pius 2. The tyranni●● of Pope Pius . Anno 1464. Note for this purpose , the following life of Paule 2. Paul 2. The Pope a Simonist . The red had . Pope against Pope . Gregorie 1. Nicholas 1. Pius 2. & Paule against forced single life . Anno 1471. Sistus 4. 300000 duckets euil spent . 40000 duckets the Pope hath yearely of the Curtisans . The Iubile frō 25 to 25 yeers . The Rosary inuēted by Saint Dominick . Anno 1200. & after wards renewed Anno 1470. Blasphemous dishonesties . If this be not to make a mock of the death of Christ what shal be . The mother of Sistus dreame . Papisticall religion founded vpon dreames & false miracles 2. Thes . 2. 11. Anno 1484. Innocent 8. most luxurious Sixteene sons and daughters of the Pope . The Pope found the title of the crosse & Iron of the speare . Anno 1492. Alexander 6. abhominable ▪ Alexander vpō condition to be Pope , gauehimselfe to the deuill . Anno 1500. The first Iubile conditional . The ceremony of the yeare of Iubile . The holy gate . The Iubile by God instituted The Symony and sacriledge of Alexander . The Pope calleth the Turke against the French king . Poyson . Anno 1503. Anno 1499. Sauanarola his life & doctrine . Sixe notable things happened to Spaine about the yeare 1492. 1. A Spanish and abhominable Pope . The taking of Granado . 2 3 The discouerie of the Indies Iohn 4. 23. Gen. 2. 24. 4 The Inquisitiō . 〈◊〉 The manner of the Inquisitors teaching sheweth the spirit that moueth them . 4 The Inquisitiō is the cause of the reuolt of the low countries . 1. Pet. 2. 14. Apoc. 6 9. 5 The Brotherhood . The 3 holy sisters of Spaine . 6 The Bubos a disease called the French pockes . Iohn 2. 11. Anno 1503. Pius 3. Anno 1503. Iulius 2. a warriar . 200000. men slaine by occasion of Iulius 2. Anno 1512. Nauarre taken . Anno 1512. Vigils prohibited in Bu●gos . The Councell of Pisa . Anno 1511. The Pope periured . The Councell of Lateran . Anno 1512. Esaias 5. Anno 1513. Leo 10. An Atheist . Mat●h . 16. Martin Luther What the cause was that moued Luther to speake against the Church of Rome . Lnther burneth the Cannon Law. 1. Cor. 1. 26. Charles the Emperor kept his word with Luther . The magnanimity of Luther Anno 1522. Leo dyed for ioy . Poyson . The Atheisme of Leo. Adrian 6. Poyson . Anno 1523. Clement 7. The king of France prisoAnno 1525. Rome Sacked Anno 1527. The Coronation of Don Charles Anno 1530. The confession of Augusta for which they are called protestants He that of a theefe doth steale 100 daies pardon doth not saith The vertues of the Pope . The Pope is Diotrephes . 3. Iohn 9. Anno 1534. Poyson Paul 3. accursed . Poyson . Poyson 40000 Curtesanes in Rome Henry 8 made no reconing of the Pope Anotable villany , done by the Franciscan friars at orleans The Franciscans deceiue the people with false apparitiōs . Iesuites . Anno 1537. began the Iebusites or Iesuites . The Duke of Gandia a Iesuite . Iesuites attempt to kill the Queene of England . Iesuites attempt to kill the French king . The cause why the Iesuites banished France . The Citie Geneua in the lād of Sauoy . A qualified lie of the Iesuites . Iohn 8. 44. Ier. 13. 23. Psal 5. 6. 7. Anno 1549. Iulius 3. a blasphemer . The Pope giueth the bar to whom he list . The Pope saith that fortune is it that maketh the Pope . Pope Iulius 3. his blasphemy for swines flesh Terrible blasmy for a peacocke . Anno 1555. Marcellus 2. A youth of 12 yeares old Cardinall . The Popp permitteth not any to speake his mind freely in the Councell . The blasphemy of the Trident Councell . The Legends of S. Christopher end Saint George false after Paul 3. It is no Councell except it 〈◊〉 free . Poyson . Paul 4. an enym●e to the Spaards . Anno 1555. The vices 〈◊〉 the Roman Church . Anno 1557. The taking of S. Quintanes . The death of Don Charles the Emperour , and of Mary Queene of England . Anno 1558. Elizabeth Queene of England . England a refuge for strangers . Persecution in Seuill . Ephes . 1. 3. Seuill the first Citie in Spaine where the Gospell in our time was almost clerely preached . Rodrigo de Valer. 1. Cor. 1. 18. Actes 2. 13. Matth 21. 23. Iohn 7. 38. The Principall pomtes of Christian religion . About the yeare 1545. D. Edigius . Anno 1555. Anno 1557. Iulian brought many bookes to Seuill . 800. prisoners for the teligion in Seuill . The like was done of the house of Doctour Cacalla in Vallodalid . D. Vargas . D. Egidius . D. Cōstantine . The persecutiō of Voll odalid &c. D. Cacalla . Cap. 7. ●8 . Cap. 44. 17. &c. The cause of the present calamities . The Pope , the Councell and Inquisition can not erre . 1 Kings 18. 17. Fire in Valladolid . A historie of Iohn Fox . Imaginary fire in the Church . A boy put himselfe in the cowle of a Monke . Apoc. 6. 10. Anno 1559. Pius 4. Pope against Pope . So did Benedict . 3. Pius 2. Martine 5. and Paul 4. The hypocrisie of Pope Pius 4. The Popes esteeme not the Sacraments be case they be Antichrists . Anno 1563. Confession was almost the cause of the ruine of the Popedome . Confession serueth for a band Pius 5. Psal . 97. 7. Pius 5. tooke out of the bookes that which the authors with great truth said against the Pope . Anno 1572. Gregorie 13 The crueltie of a father . Luke 21. 18. Ioh. 16. 2 ▪ Sistus 5 ▪ A notable acte of the seigniory of Veni● . Ephes . 1 21. The French K. causeth the Duke of Guise to be slaine . A Dominican Friar killeth the French K. Iudith 13. 10. 1. Samuel ●6 . 4 2. Sam. 1 A Capuchan fryar practised to kill the French king . God commandeth the king to read the holy scripture . Prouerbes against the Ecclesiastical persons . Euill life . Whoredome . Couetousnesse . Hypocrisie . ●●monie . Idlenesse the mother of many vices . Ier. 51. 6. Psal . 147. 9 Iob. 39. 3. Psal . 37 ▪ 25. 1. King. 17. 6. Dan. 14. 32. Two Roman Empire . The beginning of the Popedome , which is the new Empire . Boniface 3. The Popedom founded vpon murder . Marke 13. 41. Luke 22. 25. The Pope taking occasiō of the question about Images denyeth obedience to the Emperour . Charles the great made Emperour and why . The oath which the Emperour maketh to the Pope . The 1. oath of the Emperour . The 2. oath ▪ The Emperour made a chanon and kinght of S. Peter . Matth. 16. 16. The 1. Reason . Clemens ad Iacobum . The 2. Reason . Actes 15. The 3. Reason . The 4. Reason . Gal. 2. 11. The 5. Reason . 1. Thes . 2. 3. Apoc. 17. 9. The 6. Reason . Lib. 2 de concordia Cathol , cap. 12. The Councell of Mileuant against the Primacie The deceit of the Pope discouered . In those times euery Bishop was called Pope . Cursed is the glose that corrupteth the text . Anno 600. The Doctors against the primacie . Saint Gregory against the primacie . A notable discourse made by Edward bishop of Salisburg . How the Popes employ themselues ; All this is fully accomplished . The title of the Pope . Arnulphus . Bernard . Ioachin . Fluencius . Nicholas Gallus . Marsilius . Cesenas . Wickliffe . Iohn Hus. Ierom of Prage Petrarcus . Dante . The Popes foure cardinall vertues : auarice heresie , sodomy and simonie . Bocace . Sanazaro . The Church of Rome erreth in faith . Thomas Rendonio . Laurencius Valla. Sauanarola . 3. Io. 9. Epistle . 162 The Emperors called the general Councels Epistola ad Liberium Epise opum Romanū . De simplice Prelat . In sen●entiis Episcoprum . libro 1. epist . 1. Hieronymus in Epist . ad Euagrium repetitur in Decreto Graciani . Hieron . ad Nepotianum . Anno. 605. Dan. 11. 36. Three markes wherewith Antichrist shal be marked . The Pope is an Apostata in religion . Exod. 20. Psal 50. 51. Rom. 10. 14. The Pope abhorreth matrimony by God ordained . Rom. 1. 1. Timothy 4. 2. The Councell of 〈◊〉 . S. Gregorie permit mariage . 1. Cor 7. 2. The Pope an Atheist . Boniface 8. The 2. passage 2. Thes . 2. 3. Verse . 9. What thing is Antichrist . Verse 7. Iohn 6. 15. Contrarieties between christ & the Pope . The first Contrarietic . Phil. 2. 6. The 2. Contraritie . To this purpose read Damascen in the sermon of the dead . The 3 Contrarictie . Iohn 5. 39. The 4. Contrarietie . Matth. 11. 28. Ieremy 2 , 1● . The 5. Contrariette . The diuell also worketh miracles . Matth. 28. 18. Lying wonpers 2. Thes . 2. 11. Purgatorie . Of 30000. men one only went to heauen 3 to Purgatory , and all the rest to hell . Luke 16. 27. Matth. 24. 24. Verie subtill was the Pope in forbidding the reading of the holy Scripture . The 3. pas●age of the holy , Scripture . The vi●tory of the Lambe . The waters be kindreds , &c. The 10 kings hauing altered their minds shall persecute the whore . The whore is the Pope . The Beast is the Romane Empire . Gen. 4. 10. Tertullian . The woman is he great citie . 7. Mountanes . Ten Hornes . Apoc. 13. 18. Iohn 1. 29. 2. Thes . 2. Ierome in prçfat . lib. de spiritu sancto , & in vita Marci . Apoc. ● . 3. In prooemio Sexti in Glo. Matth. 16. 18. Iohn 10. 4. An answere to the 2 places wherewith the Pope confirmeth his primacie . 1. Cor. ● . 11. Ioh. 20. 21. Feede my sheepe . Iohn 21. 16. Marke 16. 15. Iohn 20. 22. ●0 . Sismes . In Cronico pontifi●um . 4 popes at once 3 Popes ●t once in Rome . Sergius 2. and Benedict 9. were each of them thrise Pope . Great vacatiōs Mat●h . 28. 18. Extrauag . de maiori & obedient ca 2 ●an . 2. 21. lib 7. Decretal . d●senten . & re indicata . Extrauag 〈◊〉 Cathol 〈◊〉 . Clement in Clement pastoralie . Item in rescripto . This writing is kept in viena del Dolfinado . Et in Extrauag eadem . Decisiones Rote . Baldu , Franci●cus de Ripa . Phillippus Decius Hostien●is Carolus de Ruino . Iohannes de Anauias &c. Dist . 40. cap. ● . Papa . Ths Pope after the Romists is more mercrfull then Christ & why . Ca. Non nos Dist . 41. 2. Thes . 2. 4. Iohn . 5. 39. Esay . 31. 7. Notes for div A14268-e56790 A briefe of the Cōtents of this 2. Treatise . Masse . There is no thing necessary for our saluatiō which the scripture declareth not . Actes 20. 20. It is not yet knowne where of the Masse is deriued . what the Masse is . 8 reasons wherwith they confirme the Masse Gen. 14. 18. Malachy 1. 11. Our aduersaries first reason and our answere . The Masse is no sacrifice . The difference betwene a sacrifice and a sacrament . Christ alone the expiatory sacrifice . The sacrifice Eucharisticall . Mal. 1. 11. Rom. 12. 1. Hebr. 13. 6. Hosea 14. 3 Hebr. 13. 15. Phillip . 4. 18. Luke . 17. 10. The second & third reasons of our aduersaries , and our answer . Christ did not institute the Masse , neither did the Apostles say it . The Romistes raise vp false witnesses against Christ S. Peter ▪ & S. Iames , &c. 1. Chr. 11. 23. Goncilium Vercelense . Priuate Masses forbidden . A reason prouing that neither Christ nor his Apostles said Masse . Confiteor . Hymnes , Collect . Respons . gradu . prefac . verè dignum . Gloria in excelsis . Commemoratio defunctorū . Antif . introit , Kerie-elison . Alleluia , &c. Agnus Dei , Quorum Sole●●itas . Seque●ces . Sanctus . pax . Orate pro me . Deo gratias . Sanctum Sacrificium . Hanc igitur . Offertorie . Vnleauened bread . Water put into wine . Qui pridie quā pateretur . Teigitur . Commn●icāt● Nobis quoque peccatoribus . The Masse patched like a beggers cloak . The 4. Reason of our aduersaries and our answere . Deut. 32. Exod. 23. 3. & 4. Esaie 6. 9. Ieremy 25. 1. kings 19. 10. The Church , Councel , & chiefe Bishop may ▪ & haue erred in the faith . Matth. 23. 37. How the church being the pi●lar of truth may erre . 1. kings 19. 18. Esay . 53. 9. 1. Pet. 2. 22. Esa . 40. 8. Psal . 119. 105. The 5. reason , & our answer . Sermone de lapsis ; The Communion in both kinds in the time of Saint Cyprian . Drinke sanctified in the bloud of the Lord. Two sorts of miracles . Mat. 3. 16. Ioh. 1. 29. False miracles . Mat. 24. 24. ● . Thes . 2. Sermone de defunctis . The sixt reason and the answer All whatsoeuer is in the Masse is poysoned . The 7. reason & the answer . Gen. 14. 18. Heb. 7. 1. &c. Epist . ad Euagrium tom . 3. Heb. 7. Melchisedech in three things was the figure of Christ . Heb 7. Psal . 110. 4. pssalm . 110. 4. Rom. 10. 19. De●● . 32. 21. Esaias 65. Malach. 1. 10. Mar. 16. 15. The calling of the Gentiles . Iohn 4. 24. The 8 reason of our aduersaries & our answere . The propfits of the Masse . 7. domages , the Masse causeth . The 1. domage . The 2. domage . Rom 10. 4. Ioel 2. 23. Ieremy 2. 13. prayer . psal . 120. Ioel. 2. 23. Act. 2. 21. Rom. 10. 13. Heb. 12. 17. The third Domage . Tim. 2. 5. Heb. 8. 6. & 9. 15 & 12. 24. Rom. 14. 23. Heb. 11. 6. 1. Ioh. 2. 1. Saint Iohn saith not , we haue aduocates but an aduocate . psal . 51. The legend of S. Christopher after the pope himselfe is fabulous . Ier. 2. 28. & . 11. The priest which saith the Masse , and the people which heare it commit idolatrie . The authority of the popish Priest . Scotus super 4. sent . Three reasons wherewith they confirm Transubstantiation . The answere to the first reason wherwith they confirme transubstantiation . Act. 3. 21. The heresie of the Papists . The second confirmation of transubstantiation . Two maners of eating Christ . The one carnall & the other spirituall . Read the recātation which Nich. 2. commanded Berengarius to make , which we wil place a litle beneath , in answering to the Councels . Ioh. 6. 63. Ioh. 6. 60. Ioh. 6. 63. An obsnrditie of transubstantiation . The spirituall eating in two sorts . 1. Cor. 1. 9. Ephes . 5. 30. Iohn 6. 36. Iohn 17. 21. Origin . Ierome . The sacrament Consisteth in 2. thinges the one earthly & the other heauenly . Origin snpper . Matth. cap. 15. 1 1. Cor 10. 16. 23. 1. Cor. 10. 17. 4 1. Cor 11. 27. 5 1. Cor. 11. 28. Math. 26. 29. Mar. 14. &c. Luke 22. 18. 1. Cor. 10. 16. 1. Cor. 11. 27. 1. Cor. 11. 28. It is no sacrament , but when it is taken and eaten . Rom. 10. 2. Athanasius . Mark. 16. 6. Act. 3. 21. The hetesie of the papists . The hetesie of the papists . These crosses with the papists haue their mysterie . Blasphemi of the Priest . The third confirmation . Ireneus . Tertullian Origen . Ciprian . Ambrose . Chrystome . Augustine . Hillary . Leo. Damascen . Theophilact . Auselme . Hugo . Ricardus de sancto Victore . The Councell of Ephesus . The Conncell of Veceill . The Couucell of Lateran . Another councell of Lateran . The Councell of Constance . Trident Councell . Transubstantiation cannot be proued either by Seripture or reason . Common consent of the Fathers against Transubstantiation . Ireneus . Tertullian . Origen . Ciprian . Ciprian . Athanasius . Basil . Dionysius , Ambrose . Ierome . Crisostome . Augustine . The wicked eat not the body of Christ . Leo. 1. Ciril . Hesychius . Gelasius . Gregorie 1. Bertram . Two maners of the body of Christ . Bernard . Theodoret. 363 Bishops in the Councell of Chalcedon . Dialogue . Iohn 15. 1. Iohn 6. 51. Ciprian . What Consecration is . Three causes why the fathers haue giuen the name of things figured to the figures . Ireneus . Tertullian . Origen . Cyprian . Ambrose . Chrisostome . Augustin . Hillarie . Damaseen and how much his authority is to be estemed . Sermone de de functis . purgatory confirmed with wonders . Gen. 9. 4. Lib. 4. cap 25. Orthod . fide● Leo. 1. Transubstantiation can neither be proued by Scripture nor by reason . The Councell of Ephesus . The Councell of Lat●ran . The Councell of Lateran . The Councell of Constance . The Councell of Trident. Great wonde ▪ In the end of the Treatise shal ye see how the Councel of Trent was celebrated . The manner of celebrating the Popish Councels . There was neuer mutual cōsent of the Church touching Transubstantiation . The 5. domage of the Masse . purgatory . Masses sold for money , according to the prouerbe , No peny no Pater noster Thus doing , they do contrary to that which the Apostle saith : Euill is not to be done that good may come of it Rom. 3. ● . The. 3. Credes containe the some of that whicha Christā is to beleeue The. 6. Domage . Mar. 14. 23. The heresie of the Papists . 1 Cor. 10. 20. Tertullian lib. de resurrect . Cyprian , Serm De lapsis . Chrisostom vppon . 2. Cor. ● . Ambrose . The sacrament taken with handes and in both kynds . Ieorme . Augustine . Gregorie . Gelasius . The papists be Superstitious & Sacrilegious . The 7. Domage . 1 Gor. 14. 40. 1 Cor. 14. Leuit : 11. 3. Deut. 14. 4. Psal . 〈◊〉 Iosua . 18. Absurdities which the Masse causeth . The faithful only receaue the body and bloud of Christ . The first absurditie . Transubstantiation is the cause that the papists beleeue the mouse , &c. to eate the body of Christ . 10. 6. 53. Tractat. 59. in Iohannem . Origen super Math. 15. 11 , Saint Ierome vppon Esay Chap. 66. The 2 absurdity The papistes which heare the Masse & Communicate not are ex communicate by their owne Cannons . The Nouices commonly are little villaines . The 3. Absurditie . The 4. Absurditie . The estimation wherein the pope holdeth his God the Sacrament . The pope cast the Hoste into the fire & the cause . The pope erreth in faith . Victor 3. poisoned in the Chalice . Thh Archbishop of Yorke poisoned in the Chalice . The Emperor poisoned in the Sacrament . Impietie . The legat by the Popes commandement gaue the eleuation of the host for a signe of the murder . A mockerie of of the Diuell in the Masse : Another mockery of the Diuell with the Sacrament . Magdelen de la Cruz. The false miracles of magdalen de la Cruz. 2. Cor. 12. 2. ● . Iohn . 〈◊〉 . Rom 3. 28. Esaus . 64. 6. Math. 4. 10. 2. Thes . 2 Apo ( : 17. 4 Fryars hanged in Siuill . ●o : Riuins lib. 1. De Religione . He consecrateth not that hath no intention to consecrate . An Inquisitor to auoide Idolatrie saide I adore the Lord if thou be there Alame●●able History of burning the Sacrament . The papists burne the Sacrament which they beleeued to be God. A Chough burned and the cause . Vnreasonable creatures eat not Christ nor his Sacrament but only the bread . Iohn . 14. 21. The wicked receaiue the Sacrament of the body and bloud of Christ but not the body & bloud of Christ . Tract . 54 in Iohannem . They wil not say that the Inquisitor clipped the body of Christ , seeing it is now glorified : it followeth thē that he clipped the bread or wheaten substance . The Romane office was cast into the fire , & burned but not the Goti●sh . From whence commeth this saying . As the King wil , so go the Lawes . The first Latine Masse said in Spaine . With greife and teares was the Romaine Rite admitted in Sqnine . Of the true priesthood and Sacrifice . That which we beleeue touching the person and office of Christ . Gal. 4. 4. Io. 114. The office of Christ is to be our King , prophet and prest . 1. Sam. 10. 1. 1. Sam. 16. 13. 2. Sam. 1. 34 : 1. Kings . 14. 16. Actes . 3. ●3 . Act : 7. 38. Esay . 61. 1. Hebr. 1. 9. The office of the king . philip : 2. 9. 10. The office of the prophet . Math : 17. 5. Gal : 1. 8. The office of the priest , Acts. 4. 12. A Summary of the Epistle to the Hebrewes . Heb. 7. 2● . Christ is our continuell Intercessor . Heb 17. 25. Ier. 2. 13. This worde once is much to be noted . Esay 53. 9. 1 peter . 2. 12 ▪ After the order of Melchisedeck , Once . Hebr. 9. 26. Apo●●● 3. All one faith haue Wee aud the faithfull of the olde Testament . 1. Cor. 10. 1. 2. 3. 4. Two kinds of preists . The Masse priests be not after the order of Aron , nor after the order of Melchisedec but of Baal . The Sacrifice Eucharisticall . Exod 19. 6. peter . 2. 6. Rom. 5. 12. Ioh. 3. 16. Rom. 5. 8. The vnion of Religon is greater then that of the nation . Deut : 21 23. Gal. 3. 13. Philip. 2. 8. Luke . 22. 42. Math. 27. 46. Christ in saying my God , my God , why hast thou forsaken me , felt truly the paine which the damned suffer in hell . Act : 2. 24. Esay . 53. 4. The 53. chapter of Esaias , painteth o●t Christ far otherwise then the Iewes doe expect . Gal. 2. 20. For me Christ died . Rom. 4. 25. Rom : 8. 38. philip . 4. 13. 1. Cor. 9. 20 1 peter . 1. 18. Ephe. 5. 1. The institution of the Supper . 1. Cor 11. 23 Chapt. 17. 11. Custome with out truth is as old error , and therfore more dangerous . 3. Esdt . 3. 38. That which the papists beleeue of their pope & their Masse . The best remedy for reforming is to reduce things to Christs first institution . All whatsouer we ought to beleeue and doe . the holy scripture teacheth vs Gal. 1. 8. We demand a generall Councell , lawfully called & free , which may heare both parts . The counsell of Trent was not free . The councell of Trent was not generall In the councell of Trent were found 4 : Cardinlls . 4 Archbishoppes 33. Bishoppes 47. Deuines all which allmost weare Spaniards and Italions . The Italians would not continue ther councell in Trent and so they went to Bologua , hut the Spaniardes ●emanined 〈◊〉 Trent . In many scessions of the councell of Trent was nothing done for want of apperance . Our aduersaries will not abide this ' for they know the scripture , the fathers & the Councels to be against them : The French king holdeth not for general nor lawfull the Councel of Trent . God chastened and yet doeth chasten many that vnworthily receaue the Sacrament , with death and other punnishments . 1. Cor. 11. Notes for div A14268-e74100 Lib. 22. cap. 29. ¶ 3. Blasphemie , which saith S. Francis to be much more excellent then S. Iohn Baptist . 
A07812	----	Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield. Morton, Thomas, 1564-1659. 1631 Approx. 1724 KB of XML-encoded text transcribed from 218 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A07812 STC 18189 ESTC S115096 99850315 99850315 15506 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Mass -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 John Latta Sampled and proofread 2007-09 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OF THE INSTITVTION OF THE SACRAMENT OF THE BLESSED BODIE AND BLOOD OF CHRIST , ( by some called ) THE MASSE OF CHRIST , Eight Bookes ; Discovering the Superstitious , Sacrilegious , and Idolatrous Abominations OF THE ROMISH MASSE . TOGETHER WITH The Consequent Obstinacies , Overtures of Perjuries , and the Heresies discernable in the DEFENDERS thereof . By the R. Father in GOD THOMAS L. Bishop of Coventry and LICHFIELD . LONDON , Printed by W. Stansby , for ROBERT MYLBOVRNE in Pauls Church-yard at the signe of the Grey-hound . MDCXXXI . VTRIVSQVE ACADEMIAE CANTABRIG . & OXON . Praeclaris Luminibus ac Ornamentis ; coeterisque Sacrae Theologiae candidatis , & sincerioris Literaturae Studiosis Gratiam & salutem in CHRISTO IESV . SIquanto amoris studio Vtramque Academiam persequor , tanto Honoris testimonio adornare eas possem ( Viri Clarissimi ) certè quidem hoc qualecunque Opus meum , vestro praesertim nomini inscriptum , usque adeò excellens & singulare fuisset , ut nec ad conciliandam gratiam Cujusquam , nec ad veniam deprecandam Praefatione aliquâ indigeret . In quo tamen si quaefortè vobis occurrant ( ut sunt sanè plurima ) nullo hactenùs , ex nostris partibus , Authore praevio , in medium prolata ; vestrae perspicacitatis erit , quanti momenti illa fuerint , dijudicare : quorum duntaxat Apices aliquot saltem attingere operaepretium esse duxi . Sacramento Eucharistiae Resp . Christiana nihil unquàm sublimius , nihil sanctius habuit atque Augustius , quo Christiani quodammodò in Christum ipsum transformamur . Hujus Institutionem in frontispicio libri , ex aliorum placitis , MISSAM appello : quam vocem aliquis fortassis omissam nimis velit . Quin estotu bono animo , quisquis es pius zelôtes , & Papisticae Missae exosor vehemens . Etenim nomen [ Missa ] secum omen suum apportat , quod cum à Dimittendis ijs , qui Eucharistiae participes esse nolunt , ortum suum traxit , Romanam Missam planè ingulat , quae ( veluti Amasios suos ) Spectatores meros omnibus lenocinijs ad se allicit atque invitat ; ac si in illo uno Theatrico spectaculo Religio ipsa Christiana ferè tota consisteret : quos tamen Antiquitas Catholica , apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud Latinos Discedere iussit ; & in persistentes , ut in homines praefractos & impudentes , graviter acerbéque invecta est . Haec de Operis Titulo praefari mihi libuit , nè in isthoc vocabulo Missae , veluti in ipso vestibulo , impegisse videar . Ex parte Operis primâ , quam Practicam dicimus , constat Institutionis Christi Canones decem , per Tridentinos Canones , in Romana Missa perfringi jugiter & violari ; sed maiori nè impudentiâ , an impietate difficile est dicere : nam in Depravationibus istis patrocinandis mille annorum Consuetudini universali anteponunt sequioris aetatis Diutissimè , scilicet , retentam ( ut aiunt ) trecentorum annorum modernae Ecclesiae Romanae ( en ! ) sapientioris usum contrarium . Deindè Praeceptum praximque Apostolicam à Pontifice Rom. Abrogari posse garriunt : quin & adversus Exemplum Christi , multis retrò seculis vel ab ipsis Rom. Pontificibus sanctè religioseque observatum , obtendunt Consuetudinem contrariam habendam esse pro lege : hoc parum est , quià , quamvis de contrario Praecepto Christi constaret , nihilominùs Ius ipsum divinum à Pontifice Romano relaxari posse , Iesuita blasphemo ore pronunciat . Sequitur pars altera , quam Dogmaticam nominamus , in multa Membra se diffundens , ità tamen ut horum verborum Christi [ HOC EST CORPVS MEVM , &c. ] Expositioni literali Mysterij Romani de Eucharistia moles tota nitatur . Quanquàm dùm in istis explicandis Adversarij nostri , Tridentinorum Patrum spiritu afflati , Tropum omnem ab eisdem longè exulare iubent ; ipsi tamen ( quae est vertigo mera ) Tropos sex , velint nolint , coguntur agnoscere . Porrò in una particula [ HOC ] totius Controversiae cardo vertitur : de qua cum quaeritur , quid ea propriè designet , Pontificij Doctores in duas , easque contrarias , Opiniones distrahuntur . Alij enim per , Hoc , Christi corpus denotari volunt ; alij ad aliud ( quod ipsi commenti sunt ) Individuum Vagum Pronomen illud referunt : ità ut utrique , Andabatarum more , à se invicèm vapulent , dùm hi priorem sententiam prorsùs Absurdam , illi posteriorem Absurditatum plenam non dicunt modò , verúm etiam solidis Argumentis evincunt . Iam igitur , hoc uno fundamento ipsorum Pontificiorum Contradictionibus ( ut olim Turris Babel ) diruto atque dejecto , alia de Transsubstantiatione , de Corporali Christi Praesentia , Coniunctioneque cum corporibus Communicantium , de propriè dicto Sacrificio , & de divina denique Adoratione , superstructa portentosa Dogmata omnia corruere , & labefactari necesse est . De singulis , si placet , pauca delibemus . Primo in loco Trans●ubstantiationis non Dogma modò , sed & vox ipsa ( multò aliter quàm pisces ) novitate sua foetent . Ecquid habent , quod opponant ? nonnihil , nempè , Patres antiqui ( inquiunt ) de Conversione hujus Sacramenti verba facientes , Transformationis , Transitionis , Transmutationis , Transelementationis vocabula frequenter usurpârunt : unde ipsissimam suam Transsubstantiationem dilucidè probarigens Romana clamitat & vociferatur . Cum tamen Adversarios nostros minimè lateat , eosdem Sanctos Patres parilibertate sermonis iudicijque synceritate easdem voces singulas ad alias conversiones transtulisse , ut ( exempli gratiâ ) nunc Verbi praedicati in Auditorem , nunc Corporis Christi in Ecclesiam , nunc hominis Christiani in Christū , nūc denique Corporum Christianorum in ipsam Christi carnem . Vndè sequitur , quâ ratione praeclari isti Disputatores unam duntaxat Transsubstantiationem astruere conantur , eâdem ex ipsa lege Parium ( ô homines miserè fascinatos , aliosque miserrimè fascinantes ! ) quatuor alias tenentur admittere . In Membro tertio partis Dogmaticae quaestio de Corporali praesentia Christi in Eucharistia agitatur ; quaeque hùc pertinent omnia ad hoc unum Caput reducuntur ; Quid sit illud , quod , iuxta Christi institutionem , iam dicitur [ Corpus meum ? ] Hoc Catholica Ecclesia per multa secula ab Apostolicis usque temporibus nullum aliud esse credidit , quàm quod à B. Virgine natum , unum , uno in loco Definitum , seu circumscriptum , Organicum quoque , & demùm Sensuum omnium absolutissimâ integritate juxtà & Gloriae perfectione cumulatissimâ praeditum . At quod Romanenses Carbonarijs suis Discipulis obtrudunt , Deus bone ! quale Corpus , & quàm minimè illud MEVM ? Primò ( id enim natura Transsubstantiationis necessariò exigit ) Corpus , quale Pistores pinsunt , ex pane confectum ; mox Corpus ( namque hoc discontinuitas locorum per se postulat ) multiplex , quale Geryonis illud fuisse fingitur : post , Corpus , ( quià non definitivè in loco ) quale esse nullum potest , Infinitum : dein Corpus , ( quia totum in qualibet parte loci ) quale quis vix somniare potest , Paraphysicum : insuper Corpus ( ut ipsi aiunt ) omni movendi , sentiendi , intelligendique facultate destitutum , id est , coecum , surdum , exanime : Corpus denique nullis non sordibus cuiusvis sterquilinij , & locorum , quae honestè nominari non possunt , inhonestissimorum obnoxium . Qualia Opinionum portenta , ut omninò Haeretica , veteres Patres semper execrati sunt . Verùm enimverò diversarum aetatum subrancidas , Historias , si numeremus , Tredecim proferunt , in quibus memoria de verissimae carnis , verissimique sanguinis Christi in Eucharistia Apparentiâ verissimâ Lectoribus commendatur . In quibus Miraculis , tanquàm in Dei testimonijs omni exceptione majoribus Adversarij nostri mirificè gloriantur ; & dici vix potest quantoperè miseros mortales hâc una Persuasione sua dementarunt : cùm tamen haec verissima , scilicet , si ponderentur , vanissima esse singula apparebunt . In quem finem bonis illis Historicis valedicentes , rectà Scholas petimus , exploraturi an Scholastici eandem insanirent insaniam . Hi tantum abest ut istis Legendarijs fidem assensionemve praebeant , ut in eiusmodi Apparitionibus vel veram carnem Christi , vel omninò veram carnem inesse ausint non pernegare modò , verum-etiam contrariam hanc suam sententiam exquisitis rationibus defendere . Quanquam quid horum probatione opus est ? quandoquidem nemoferè est tàm muccosis naribus ( modò non sensus suos prorsus obstruat ) cui non suboleat , imò qui non eas legendo planè odoretur , & persentiscat has fabulas à maleferiatis hominibus aniliter esse confictas . Quarto , In Corporali sua ( ut vocant ) Christi conjunctione cum Corporibus Communicantium nihil aliud cernere licet quam Capernaiticam quandam stupiditatem ; quoties Pontificios audimus antiquas suas canere Cantilenas : se nimirùm Dentibus terere , gutturibus deglutire , hoc est , ut nos quidem interpretamur , verè devorare ; atque insuper hominum visceribus permiscere ; imo tàm canum , muriumque , nec non vilissimi cujusque animalis intestinis , quàm vllius etiam sanctissimi viri , qui illius particeps esse potest . Quis deinceps miretur fuisse olim qui Philosophos se dicerent , qui asserebant , Nivem sibi atram videri , Coelum consistere , & Terram motione suâ eâque perpetuâ rotari ? Hosce scopulos praetervecti , in Contentionum labyrinthum dilabimur , de Sacrificio Missae , tot Amphibologijs & verborum involucris , tot Opinionum Antilogijs , ceu viarum anfractibus , & sinuosi Maeandris undique implicitam , ut absque commoda aliqua Distinctione difficiles , imo impossibiles habeat explicatus ; eòque magis , quòd apud veteres Patres ( ut quod res est liberè fateamur ) de Sacrificio Corporis Christi in Eucharistia Incruento frequens est mentio . quae dici vix potest quantopere quorundam , alioqui Doctorum hominum , ingenia exercuerint , torserint , vexaverint ; aut econtrà quam jactantèr Pontificiy de ea re se ostentent : cum tamen hic nodus uno hoc Distinctionis quasi cuneo facilè discindatur . Corpus Christi dupliciter sumitur , velut Subjectum Celebrationis Eucharisticae , velut Objectum ejus . Si Subjectivè accipiatur pro eo , cui externa Accidentia insunt , tùm non potest non Corporalem Praesentiam Christi designare : sin verò Objectivè tantùm , habitâ Relatione ad Christi corpus , vel ut olim in cruce pendentis , vel ut nunc in Coelo regnantis , Praesentiam duntaxat Symbolicam declarat ; quoniam Objectum , licet rei cruentae , ut in Scaena , ipsum est tamen Incruentum . Id quod sex Argumenta , ex veterum Patrum testimonijs deprompta , dilucidè demonstrant . Eadem igitur Distinctione quivis poterit ità prorsùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut non habeant quod contrà mussitent . Quid ? quod praetereà etiam Romana Missa Grandis Sacrilegij rea arguitur . Ad extremum , extremae & nefandae Idolomaniae Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum , quae est Sacramenti Eucharistiae divina Adoratio , in medium protrahitur ; ubi id , quod adorant , Posse esse adhuc Panem , propter ferè infinitos Defectus , ipsi Adversarij ultrò concedunt : & Nos , Non posse illud non panem esse , juxta Veterum sententiam , ex Rationibus circiter sexdecim evicimus : atque etiam quas Adorandi Formulas , ceu Pretextus , excusationis ergò , sibi tanquàm larvas induxerunt , illis detraximus , ut vultus eorum deformes horridique appareant ; usque eò ut illi Idololatricâ impietate Ethnicos aequare , Excusationis verò futilitate longè superare videantur . Quid tandem ? tota ferè Missae defensio Manicheorum , Eunomianorum , Marcionitarum , Eutychianorum , aliorumque multorum Haerefibus scatet passim , ut in postrema nostra Synopsi , veluti in speculo , contemplari quivis possit . Dùm ista literis consigno , ostensae sunt mibi , inter alias , Theses duae , quas Isaacus Casaubonus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Adversarijs suis , propriâ manu scriptis , post se reliquit . Prima , Iusta Causa est ( inquit ) cur Transsubstantiatio rejiciatur , ut evitentur Absurda . Altera haec est ; Veteres nunquam dixerunt destrui Symbola , sed semper de Signis locuti sunt , quasi de re ipsa . Quae quàm verae sunt , & juxta Veterum sententiam ad Causam nostram oppidò necessariae , nostri muneris erit suo loco copiosè ostendere . Priusquàm verò perorare mihi liceat , vos orandi estis ( Viri ornatissimi ) ut de Adversariorum nostrorum Iniquitate , de meoquè erga vos studio ac Benevolentia nonnihil attexam . Bellarmino , Alano , Maldonato , alijsque Romanae Missae Asserioribus suum , ut par est , ingenij acumen , exactum & perspicax ingenium , omnium de●que tàm humanae quàm divinae literaturae accuratam cognitionem facitè tribuimus ; ità tamen vt in ijs , dùm nostros Theologos criminantur , veritatem ; dum suas opiniones defendunt , constantiam ; dùm Patres , Patres crepant , obiectant , inculcant , fidem modestiamque defideremus . Vt nihil de Eorum Iuramentis dicamus , quibus se obstrinxerunt , non sine aliqua notâ Periurij ; quod Synopsis nostra Secunda satis superque declarat . Ad nostram quod attinet Sacratissimā Eucharistiam ; quia à Ministro Elementa consecrantur & benedicuntur , non minùs Sacramenta sunt , quàm est aqua Baptismatis ; quae tamen Istis non pudet probris suis contaminare , dum partem alteram merum Pistoris panem , alteram Oenopolae vinū nudū appellant nequitèr . Deindè ( ut alias eorū Calumnias praetervolem ) quòd eorum de Corporali Christi Praesentiâ in Eucharistiâ fanaticam opinionem , tanquàm impossibilem , propter implicitam Contradictionem , oppugnamus ; Illi , quasi hoc esset Dei omnipotentiae detrahere , in nos impotentèr debacchantur . Si cui lubeat singulas Operis huius Sectiones percurrere , vix in aliquam incidet aut Obiectionem Adversariorum prosua Missa , aut Responsionem , aut denique Scripturae expositionem quam non facilè observet ab alijs Pontificijs Doctoribus aut luculentâ ratione solutam , enervatam , explosam ; aut denique ( quod maius est ) per receptas Ecclesiae Romanae doctrinas oppugnatam . Nae illa praeclara est istorum hominum constantia , qui si minùs viribus nostris , suâ tamen imbecillitate & dissentione vincuntur , atque succumbunt . Praetereà de Pontificiorum Doctorum versutia obstinaciaque satis queri vix possumus . Versutia eorum cernitur cùm in rebus alijs , tûm praecipuè in abutendis veterum Patrum Testimoniis , sive per falsas Editiones Translationesque ea depravando ; sive novo excogitato Commento illudendo ; siue denique adversis frontibus oppugnando : quorum omnium Exempla plurima Libri singuli sequentes vobis exhibent . Obstinaciae verò eorum specimen nullum potest esse illustrius , quàm ( quod in altera Synopsi nostra videre est ) ex Veterum sententijs facta Collatione Eucharistiae cum Baptismate . Illi ad sua Dogmata stabilienda de Praesentia Corporali Corporis Christi in Eucharistia , ipsiusque adeò Adoratione Latreutica obijciunt Nobis , Patres negâsse Eucharistiam esse nudum Panem . Nos reponimus , eosdem Patres paritèr negâsse , in Baptismate esse Aquam nudam . At opponunt , Veteres Eucharistiam Sacrificium vocâsse . Nos rursùs , Baptisma quoque Sacrificium nominant . Illi , At apud Patres Eucharistia Sacramentum Terribile & Venerabile dicitur . Regerimus nos , à Patribus moneri homines ad Baptisma , utpote quod venerandum sit , cûm Tremore accedere . Pergimus dein , & per sexdecim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 par pari referimus , quod Adversariorum nostrorum , nisi animos obsirment , Conscientias mordeat & lancinet ; sed manu tamen medicâ , ut sanet . Eant igitur Antagonistae nostri , & cum de Antiquitate agitur nos ( ut solent ) Novatores appellitent , nunquàm tamen efficiet , quin ipsi ( ut praeclarè olim Clariss . vir Iosephus Scaliger ) Veteratores habeantur . Redeo ad Vos tandem ( dignissimi Viri ) quorum intimos animorum conceptus audire mihi videor : quibus , quoad possim , & liceat , occurrendu esse● duxi . Prim in loco , Fateor equidem me iamdiú in ist usmodi Polemicis negotijs exercuisse calamum ; non quòd nesciverim à Detractione neminem esse immunem , nisi qui nihil scriberet : sed quòd abundè noverim pro salute Patriae , proquè patria salutis , atque adeò pro fidei synceritate nullum non laborem esse subeundum . Secundò multos alios multo majore cum profectu munere hoc defungi posse agnosco : veruntamen , quatenùs praestare quicquam valeam , illud S. Augustini aures mihi vellicat , animumque stimulat : Qui mendacium docet ( inquit ) & qui veritatem tacet , uterque reus est ; alter qui● prodesse non vult , alter quia nocere desiderat . Nec profectò hanc Romulei stabuli ( cùm purgandi non datur ) exagitandi provinciam , in re Missatica , alio animo suscepi , quàm ut omnes ( quibus veritas cordi est ) intelligant , Nos Anglicanae Ecclesiae Alumnos Causam nactos esse Divinis literis consentientem maximè , Catholicae Antiquitatis suffragijs comprobatam , mille omnis ordinis Martyrum sanguine testatam ; imò etiam ( addendum est enim ) cuiusvis Christiani , si fieri posset , vel mille mortibus obsignandam . Praetereà , Romanae Ecclesiae Tyrunculis omissis , Antesignanos ipsos libentiùs aggredior , duplici ratione adductus ; quià primò , his profligatis , illi non possunt consistere : deindè ut clariùs constet , in illam Ecclesiam quadrare illud Christi ; Si lumen , quod in te , tenebrae , ipsae tenebrae quantae ? Quos tamen , dûm Argumentis prosequor , non probris insector ; quià in hoc altero Certaminis genere vincere vinci est : nam praeclarè olim Artaxerxes Rex militi , hostem convitijs proscindenti , Non ut maledicas te alo , ( inquit ) sed ut pugnes . Cur verò vobis potissimùm has meas Lucubrationes dedicarem , plurimae me Causae impulerunt . Antiquitùs plurimi dicebantur Episcopi Catholicae sive Vniversalis Ecclesiae , non solùm quòd Catholicam tenerent fidem , sed etiam quòd suam pro incolumitate Ecclesiae Vniversalis curam Scriptis & laboribus testarentur . Egone igitur ut non illud studium ergà utramque Vniversitatem profitear meum , quod ipsi ( ut ità dicam ) Vniversalitati debeam ? Huc accedit ( nam quidni fidorum Amicorum literis fidem habeam ? ) quòd cum vos Opus nostrum aliud , tribus abhinc annis publici iuris factum , non vulgari animorum vestrorum significatione approbâsse intellexerim ; hocque , quod nunc ad umbilicū perduxi , non minori cum desiderio expectâsse ( quorum illud GRANDEM ROMANAE ECCLESIAE IMPOSTVRAM detexit , hoc ROMANAE MISSAE IDOLOMANIAM , tanquàm immane monstrum , confodicat ) non committendum putavi , ut non grati animi meum hoc testimonium Vobis referrem . Quid ? quòd Causae ipsius necessitas quoque id à me exigere videbatur , quae profectò in hac Causa homines Academicos nihil minùs quàm Academicos & Scepticos esse sinet ; nè quis vestrûm ( quod detestabile omen Deus obruat ! ) in Rom. Artolatriam prolabatur , quò vel alijs scandalo , Majestati divinae odio , sibi ipsi denique certo exitio esse possit . Postremò , in hanc spem adducor , nunquàm defuturos ex utraque Academia viros plurimos , Theologici juris consultiss . omnibusque armis instructissimos , non modò ad hujusce Causae patrocinium sustinendum , verumetiam ad Mataeologiam omnem Romanensium expugnandam . Pergite igitur ô macti antiqua prudentia & veritate , pergite , inquam , & Amantissimum Vestri diligite ; quod rectius noveritis impertite , & precibus vestris adjuvate . In Christo Jesu valete , qui vos conservet in gloriam Gratiae suae ! AMEN . Tho. Coven . & Lichff . An Advertisement To all Romish Priests and Iesuites of the English Seminaries , concerning the Necessity of this ensuing Treatise ; as also of the Authors Sincerity , and his Adversaries unconscionable Dealing in their Allegations of Authors . Grace , Peace , and Trueth in CHRIST IESVS . AMong all the Controversies held against your Romish Religion , none were ever more hot , to draw Protestants violently into the fier , than these two ; first the denying of your Romane Church to be The Catholike Church , without which there is no Salvation : the second to affirme the Romish Adoration of the Sacrament of the Altar to be Idolatrous . Therefore have I especially vndertaken the discussion of both these Questions , that seeing ( as S. Augustine truly said ) It is not the punishment , but the Cause which maketh a Martyr ; it might fully appeare to the world , whether Protestants enduring that fierie triall , for both Causes , were indeed Heretickes , or true Martyrs : and consequently whether their Persecutors were iust Executioners of persons then condemned , and not rather damnable Murtherers of the faithfull Servants of Christ . And I doubt not but as the first hath verified the Title of that Booke , to prove your Doctrine of the Necessity of salvation in your Romish Church to be a GRAND IMPOSTVRE : So this second , which I now ( according to my promise ) present vnto you , will make good , by many Demonstrations , that your Romish MASSE is a very Masse , or rather a Gulfe of many Superstitious , Sacrilegious , and Idolatrous Positions and Practises . And because the very name of Romane Church is commonly used as ( in it selfe ) a powerfull enchantment to stupifie every Romish Disciple , and to strike him deafe and dumbe at once , that he may may neither heare nor utter any thing in Conference concerning the Masse , or any other Controversie in Religion , be the Protestants Defence never so Divine for trueth , or ancient for time , or universall for Consent , or necessary for beleefe : I therefore held it requisite , in the first place , to discover the falshood of the former Article of your Church , before I would publish the Abominations of the Masse ; to the end that ( for Idolatrie in Scripture is often termed spirituall Adulterie ) the Romish Church , which playeth the Bawd , in patronizing Idolatry , being once outted , your Romish Masse , as the Strumpet , might the more easily either be reformed , or wholly abandoned . This may satisfie you for the necessity of this Tractate . The next must be to set before you your owne delusorie tricks , in answering , or not answering Bookes written against you ; especially such as have beene observed from mine owne experience . One is to stangle a Booke in the very birth : so dealt Mr. Breereley long since by a letter writ unto mee , to prevent the publishing of my Answere against the first Edition of his Apologie , when he sent me a second Edition thereof to be answered , which both might and ought to have beene sent a twelve-month sooner ; but was purposely reserved to be delivered not untill the very day after my * Answere ( called and Appeale ) was published . Of which his prevention I have therefore complained as of a most unconscionable Circumvention . Another device you have , to give out that the Booke ( whatsoever ) written against your Romish Tenents is in answering , and that an Answere will come out shortly . So dealt Mr. Parsons with me * Certifying me and all his credulous Readers of an Epistle which hee had received from a Scottish Doctor , censuring my Latine Apologies to be both fond and false ; and promising that his Answere to them , Printed at Gratz in Austria , should be published before the Michaelmas following : whereas there have beene above twenty . Michaelmasses sithence , every one giving Mr. Parsons his promise the flatt lie . A third Art is a voluntarie ▪ Concealement and thus Maister Brereley , who hauing had knowledge of the fore-mentioned Booke of Appeale , manifesting his manifold Aberrations and Absurdities in doctrine , his ignorances and fraudes in the abuse of his Authors , as in other passages through-out that booke , so more especially the parts concerning the Romish Masse , yet since hath written a large Booke , in defence of the Romish Liturgy or Masse , vrging all the same proofes and Authorities of Fathers ; but wisely concealing that they had beene confuted , and his fashoods discouered . Only he and Master Fisher singling out of my Appeale an explanation which I gaue of the testimonie of Gelasius ( in condemning the Manichees , concerning their opinion of not administring the Eucharist in both kindes ) did both of them divulge it in their Bookes and reports also in many parts of this kingdome , as making for the iustification of their sacrilegious dismembring the holy Sacrament , and fora foule Contradiction vnto my selfe : notwithstanding that this their scurrilous iusultation ( as is * here proued ) serueth for nothing rather than to make themselues ridiculous . The last , but most base and deuellish , Gullerie is a false imputation of Falshoods in the alleaging of Authors , which was the fine sleight of Master Parsons ; a man as subtile● for inuention , as elegant for expression , for obseruation as dextrous and acute , and as politike and perswasiue for application , as any of his time . He in an answere to some Treatises written against your Romish blacke art of Aequiuocation by mentall Reseruation , and other Positions fomenting Rebellion ( to wit ) in his bookes of Mitigation and Sober Reckoning , doth commonly leaue the principall Obiections & Reasons , and falleth to his verball skirmishes , concerning false Allegations : and ( as turning that Ironicall counsaile into earnest , Audacter & fortiter calumniare &c. ) he chargeth mee with no lesse than fiftie Falsifications . All which I spunged out in a Booke entituled an Encounter , and retorted all the same Imputations of falshood upon himselfe , with the interest of above forty more . Which may seeme to verifie that Cognizance , which your owne Brother-hood of Romish Priests in their Quodlibets have fastened on his sleeue , calling him The Quintessence of Coggerie . As for mine owne integritie , I have that which may iustifie mee ; for howsoever any one or other Error may happen , in mis-alleaging any one Author , yet that I have not erred much ; or if at all , yet never against my Conscience . Heereof I have many witnesses ; One within me , a witnesse most Domesticall , yet least partiall , and as good as Thousands , mine owne Conscience : a second is above me , God , who is Greater than the Conscience . A third sort of Witnesses are such as stand by mee , even all they who have beene conversant with mee in the perusall and examination of Authors Testimonies , by mee alleaged ; men of singular learning and iudgement , who can testifie how much they endeared them-selves vnto mee , when any of them happened to shew mee the least errour in any thing . ( Hee that shall say , Non possum errare , must be no man ; and hee that will not say , Nolo errare , as hating to erre , can be no Christian man. ) The last witnesse for my integritie may be the Bookes of my greatest Adversaries , Mr. Parsons , and Mr. Brereley , whose many scores of falshoods have beene laid so open and published for above sixteene yeares past in two Bookes ( one called an Encounter against the fore-man , the other an Appeale against the second ) yet hath not any one appeared out of your Romish Seminaries for the vindicating of them heerein . By these Advertisements you may easily conceive with what confidence I may proceede in this worke , wherein is displayed and layd open , in the discussing of these Eight Words of Christ his Institution of the Blessed Sacrament of the Eucharist , [ HEE BLESSED ; BRAKE ; GAVE ; TO THEM ; SAYING ; TAKE ; EATE ; DRINKE , ] your Ten Romish Prevarications , and Transgressions . Afterwards in the following Bookes are reveiled the stupendious Paradoxes , Sacrilegiousnes , and Idolatrie of your MASSE ; together with the notorious Obstinacies , some fewe Overtures of Periuries ( out of that great Summe , which may afterwards be manifested in your swearing to the other Articles of your new Romane Faith ) and the manifold Heresies in the Defenders thereof : as also their indirect and sinister Obiecting and Answering of the Testimonies of ancient Fathers thorow-out , as if they contended neither from Conscience , nor for Conscience-sake . To Conclude . Whosoever among you hath beene fascinated ( according to your Colliers Catechisme ) with that only Article of an Implicite Faith ; let him be admonished to submit to that Duety prescribed by the Spirit of God , to Trie all things , and to Hold that which is good . And if any have a purpose to Reioyne , in Confutation either of the Booke of the Romish Imposture , or of this , which is against your Masse ; I doe adiure him in the name of Christ , whose trueth wee seeke , that avoyding all deceitfull Collusions he proceed materially from Point to point , and labour such an Answer , which hee beleeveth he may answer for before the iudgement seate of Christ . Our Lord Iesus preserve us to the glory of his saving Grace . AMEN , Tho : Coven : & Lichff . The principall Heads of the Tractate following . I. BOOKE . VNfoldeth the Ten Transgressions of the Canon of our Lord Christ his Institution , in the now Romish Masse . II. BOOKE . Manifesteth the palpable Falshood of the Romish Exposition of Christ's words of Institution , [ THIS IS MY BODY . ] III. BOOKE . Discovereth the Novelty and ( indeed ) Nullity of the Romish Article of Transubstantiation : and proveth the Continuance of the substance of Bread , after Consecration . IV. BOOKE . Reveileth the manifold Contradictions in the Romish Defence of a Corporall Presence of Christ's Body in the Sacrament ; and consequently a necessary Impossibilitie thereof , without the impeachment of the Omnipotencie of God ( yea with the aduancement thereof : ) Together with a Discovery of the falshood of their Thirteen Histories , relating so many Apparitions of True Flesh , and true Blood of Christ in the Eucharist : As also shewing the Determination of the Generall Councell of Nice upon the the point of Corporall Presence . V. BOOKE . Noteth the three-fold Capernaiticall Conceit in the Romish ( pretended ) Corporall manner of Eating , Swallowing , and g●t-receiving of Christ's flesh . VI. BOOKE . Displayeth the manifold and grosse Sacrilegiousnes in the Romish Masse ; vpon their profession of a Proper and properly Propitious Sacrifice therein . VII . BOOKE . Proveth the abhominable-double Idolatrousnes of the Romish Masse , as well Formall as Materiall . VIII . BOOKE . Besides the Three Synopses or Summarie Comprehensions ; First of the Superstitiousnes ; Secondly , of the Sacriledge ; Thirdly , of the Idolatrie of the Romish Masse ; it further declareth the diverse Periuries , and Obstinacies of the Defenders ; and also the many notorious Heresies in the Defence thereof . OF THE INSTITVTION OF THE SACRAMENT of the blessed Body and Blood OF CHRIST , &c. The first Booke . Concerning the Actiue part of Christ his Institution of the Eucharist ; and the Ten Romish TRANSGRESSIONS thereof . CHAP. I. That the Originall of the word , MASSE , nothing advantageth the Romish Masse . SECT . I. DIvers of your Romish a Doctors would haue the word , MASSE , first to be ( in the first and primitiue Imposition and vse thereof ) Diuine . Secondly , in time , more ancient than Christ . Thirdly , in signification , most Religious , deriued ( as They say ) from the Hebrew word Missah , which signifieth Oblation and Sacrifice ; euen the highest homage that can be performed vnto God. And all this to proue ( if it may be ) that which you call THE SACRIFICE OF THE MASSE . CHALLENGE . SO haue these your Doctors taught , notwithstanding many other Romanists , as well Iesuites as others of principall Note in your Church , enquiring ( as it were ) after the natiue Countrie , kinred , and age of the Word , MASSE , doe not onely say , but also prooue , first , that Hebrew-borne . Secondly , that it is not of Primitiue antiquitie , because not read of before the dayes of S. Ambrose , who liued about three hundred seuentie three yeeres after Christ . Thirdly , that it is a plaine Latine word , to wit Missa , signifying the Dismission of the Congregation . Which Confessions being testified ( in our b Margin ) by so large a consent of your owne Doctors , prooued by so cleare Euidence , and deliuered by Authors of so eminent estimation in your owne Church ; must not a little lessen the credit of your other Doctors ( noted for Neotericks ) who haue vainely laboured , vnder the word MASSE , falsely to impose vpon their Readers an opinion of your Romish Sacrificing Masse . That the word , MASSE , in the Primitiue signification thereof , doth properly belong vnto the Protestants : and iustly condemneth the Romish manner of Masse . SECT . II. THe word , MASSE , ( by the c Confession of Iesuites and others , and that from the authoritie of Councels , Fathers , Canon-Law , Schoolemen , and all Latine Liturgies ) is therefore so called from the Latine phrase [ Missa est ] especially , because the companie of the Catechumenists , and those which were not prepared to communicate at the celebrating of this Sacrament , after the hearing of the Gospell , or Sermons , were Dismissed , and not suffered to stay , but commanded To depart . Which furthermore your Ies . Maldonate , out of Isidore , the most ancient Authors , and all the Liturgies , is compelled to confesse to be the d Most true meaning of Antiquity . Which Custome of exempting all such persons , being euery where religiously taught and obserued in all Protestant Churches ; and contrarily the greatest devotion of your Worshippers , at this day , being exercised onely in looking and gazine vpon the Priests manner of celebrating your Romane Masse , without communicating thereof , contrary to the Institution of Christ ; contrary to the practice of Antiquity ; and contrary to the proper vse of the Sacrament : ( All which * hereafter shall be plentifully shewed ) it must therefore follow , as followeth . CHALLENGE . VVHereas there is nothing more rife and frequent in your speeches , more ordinary in your outhes , or more sacred in your common estimation , than the name of the Masse ; yet are you , by the signification of that very word , convinced of a manifest Transgression of the Institution of Christ : and therefore your great Boast of that name is to be iudged false , and absurd . But of this Transgression more * hereafter . The Name of CHRIST his MASSE how farre it is to be acknowledged by Protestants . SECT . III. THe Masters of your Romish Ceremonies , and others , naming the Institution of Christ , e call it his Masse . And how often doe wee heare your vulgar people talking of Christ his Masse ? Which word MASSE ( in the proper signification already specified ) could not possibly haue beene so distastfull vnto us , if you had not abused it to your fained , and ( as you now see ) false sense of your kinde of Proper Oblation and Sacrifice . Therefore was it a superfluous labour of Mr. f Brereley , to spend so many lines in prouing the Antiquity of the word , MASSE . CHALLENGE . FOr otherwise Wee ( according the aboue-confessed proper Sense thereof ) shall , together with other Protestants in the * Augustane Confession , approue and embrace it ; and that to the iust Condemnation of your present Romane Church , which in her Masse doth flatly and peremptorily contradict the proper Signification thereof , according to the Testimonie of Micrologus , saying ; g The Masse is therefore so called , because they that communicate not , are commanded to depart . By all which it is euident , that your Church hath forfeited the Title of Masse , which shee hath appropriated to her selfe as a flagge of ostentation ( whereof more * hereafter . ) In the Interim , we shall desire each one of you to hearken to the Exhortation of your owne Waldensis , saying , h ATTEND , and obserue the Masse OF CHRIST . Of the CANON OF CHRIST his MASSE , and at what wordes it beginneth . SECT . IV. CHrist his Masse , by your owne i confession , beginneth at these words of the Gospell , concerning Christ's Institution of the Eucharist , Math. 26. Luc. 22. [ And Iesus tooke bread , &c. ] which also we doe as absolutely professe . What Circumstances , by ioynt consent on both sides , are to bee exempted out of this Canon of Christ his Masse ; or the wordes of his Institution . It is no lesse Christian wisedome and Charitie to cut off vnnecessary Controversies , than it is a serpentine malice to engender them ; and therefore we exempt those points which are not included within this Canon of Christ , beginning at these wordes ; [ And Iesus tooke bread , &c. ] To know , that all other circumstances , which at the Institution of Christ his Supper fell out accidentally , or but occasionally ( because of the then Iewish Passeouer , which Christ was at that time to finish ; or else by reason of the custome of Iudaea ) doe not come within this our dispute touching Christ his Masse ; whether it be that they concerne Place , ( for it was instituted in a priuate house : ) or Time , ( which was at night : ) or Sexe , ( which were onely men : ) or Gesture , ( which was a kind of lying downe : ) or Vesture , ( which was wee know not what : ) no nor yet whether the Bread were vnleauened , or the Wine mixed with water , two poynts which ( as you know ) Protestants and your selues k giant not to be of the essence of the Sacrament , but in their owne nature Indifferent ; and onely so farre to bee observed , as the Church , wherein the Christian Communicants are , shall for Order and Decencie-sake prescribe the use thereof . The Points contained within the Canon of Christ his Masse , and appertaining to our present Controuersie , are of two kindes , viz. 1. Practicall . 2. Doctrinall . SECT . V. PRacticall or Active is that part of the Canon , which concerneth Administration , Participation , and Receiuing of the holy Sacrament , according to this Tenor , Math. 26. 26. [ And Iesus tooke Bread , and blessed it , and brake it , and gaue it to his Disciples , and said , Take , eate , &c. And Luc. 22. 19 , 20. Doe this in remembrance of mee . Likewise also after Supper be tooke the Cup , and gaue thankes , and gaue it to them , saying , Drinke yee all of this . ] But the points , which are especially to bee called Doctrinall , are implied in these words of the Euangelists ; [ This is my Bodie : And , This is my Blood of the New Testament , which is shed for you , and for many for remission of sinnes . ] We begin with the Practicall . CHAP. II. That all the proper Active and Practicall points ( to wit , of Blessing , Saying , Giving , Taking , &c. ) are strictly commanded by Christ in these words [ DOE THIS , ] Luc. 22. Matth. 26. & 1. Cor. 11. SECT . I. THere are but two outward materiall parts of this Sacrament , the one concerning the element of Bread , the other touching the Cup. The Acts concerning both , whether in Administring , or Participating thereof , are charged by Christ his Canon vpon the Church Catholike vnto the ends of the World. The Tenour of his Precept or command , for the first part , is [ Doe this : ] and concerning the other likewise saying , 1. Cor. 11. 25. [ This doe yee as often , &c. ] Whereof your owne Doctors , aswell Iesuites as thers haue rightly a determined with a large consent ; that the wordes [ DOE THIS ] haue relation to all the aforesaid Acts , euen according to the i●dgement of ancient Fathers ; excepting only the Time of the Celebration , which was at Supper : and which ( together with us ) b you say were put in , not for example , but only by occasion of the Passeouer , then commanded to be observed . Thus you . CHALLENGE . THis Command of Christ , being thus directly and copiously acknowledged by the best Diuines in the Romane Church , must needs challenge on both sides an answerable performance . Vpon examination whereof , it will appeare vnto euery Conscience of man , which Professors ( namely , whether Protestants or Romanists ) are the true and Catholike Executors and Obseruers of the last will and Testament of our Testator Iesus : because that Church must necessarily bee esteemed the more loyall and legitimate Spouse of Christ , which doth more precisely obey the Command of the celestiall Bride-groome . Wee , to this purpose , apply our selues to our busines , by enquiring what are the Actiue Particulars , which Christ hath giuen in charge vnto his Church by these his expresse wordes [ Doe this . ] All which wee are to discouer and discusse from point to point . TEN TRANSGRESSIONS , And Preuarications against the Command of Christ [ DOE THIS , ] practised by the Church of Rome , at this day , in her Romane Masse . SECT . II. VVEe list not to quarrell with your Church for lighter matters , albeit your owne Cassander forbeareth not to complaine that your c Bread is of such extreame thinnesse and lightnesse , that it may seeme vnworthy the name of Bread. Whereas Christ vsed Solid and tough bread [ Glutinosus ] saith d your Iesuit ) which was to be broken with hands , or cut with knife . Neuerthelesse , because there is in yours the substance of Bread , therefore we will not contend about Accidents and shadowes ; but wee insist vpon the words of his Institution . The first Transgression of the ( now ) Church of Rome , in contradicting Christ his Canon , is collected out of these words , [ AND HE BLESSED IT ; ] which concerne the Consecration of this Sacrament . SECT . III. FIrst of the Bread the Text saith [ He blessed it : ] next of the Cup it is said [ When he had giuen thanks : ] Which words in e your owne iudgements , are all one as if it should be said , Hee blessed it with giuing of thankes . By the which word , Blessing , he doth imply a Consecration of this Sacrament . So you . The contrary Canon of the ( now ) Romane Masse ; wherein shee , in her Exposition , hath changed Christ's manner of Consecration . The Canon of the Romish Masse attributeth the property and power of Consecration of this Sacrament only vnto the repetition of these words of Christ [ This is my body , ] and [ This my blood . ] &c. and that from the iudgement ( as f Some say ) of your Councell of Florence , and Trent . Moreouer you also alleage , for this purpose , your publique Catechisme , and Romane Missall , both which were authorized by the Councell of Trent , and command of Pius Quintus then Pope ( See the Marginals . ) Whereupon it is that you vse to attribute such efficacie to the very words , pronounced with a Priestly intention , as to change all the Bread in the Bakers shop , and wine in the Vintners Cellar into the body and blood of Christ : As your * Summa Angelica speaketh more largely concerning the Bread. CHALLENGE . BVt Christopherus your own Arch-bishop of Caesarea in his Booke dedicated to Pope Sixtus Quintus , and written professedly vpon this Subject , commeth in , compassed about with a clowd of witnesses and Reasons , to proue g that the Consecration , vsed by our Sauiour , was performed by that his Blessing by Prayer , which preceded the pronouncing of those words , [ Hoc est corpus meum : ] [ This is my bodie , &c. ] To this purpose hee is bold to averre that Thomas Aquinas and all Catholikes before Caietane have confessed that Christ did consecrate in that his [ Benedixit , that is , He blessed it . ] And that Saint Iames and Dionyse the Areopagite did not Consecrate only in the other words , but by Prayer . Then he assureth vs that the Greeke Churches maintained that Consecration consisteth in Benediction , by Prayer , and not in the only repetition of the words afore-said . After this hee produceth your subtilest Schooleman Scotus , accompanied with divers others , Who Derided those , that attributed such a supernaturall vertue to the other forme of words . After steppeth in your Lindan , who avoucheth Iustin ( one of the ancientest of Fathers ) as Denying that the Apostles consecrated the Eucharist in those words , [ Hoc est , &c. ] and affirming that Consecration could not be without Prayer . Be you but pleased to peruse the Marginals , and you shall further find alleadged the Testimonies of Pope Gregorie , Hierome , Ambrose , Bernard , and ( to ascend higher ) the Liturgies of Clement , Basil , Chrysostome , and of the Romane Church it selfe ; in gain-saying of the Consecration , by the only words of Institution , as you pretend . And in the end he draweth in two Popes , contradicting one the other in this point , and hath no other meanes to stint their iarre , but ( whereas the authoritie of both is equall ) to thinke it iust to yeild rather to the better learned of them both . Whosoever requireth more , may be satisfied by reading of the Booke itselfe . It will not suffice , to say , that you also vse Prayer in the Romish Liturgie : for the question is not meerely of Praying , but wherein the forme of Benediction and Consecration properly doth consist . Now none can say , that he consecrateth by that Prayer , which he belieueth is not ordained for Consecration . We may furthermore take hold , by the way , of the Testification of Mr. h Brereley a Romish Priest , who out of Basil and Chrysostome , [ calling one part Calix benedictione sacratus ] alloweth Benediction to haue beene the Consecration thereof . All this Armie of Witnesses were no better than Meteors , or imaginarie figures of battailes in the aire , if that the Answere of Bellarmine may goe for warrant , to wit , that the only Pronuntiation of these words [ Hoc est corpus meum ] imply in them ( as hee i saith ) an Invocation , or Prayer . Which words ( as any man may perceiue ) Christ spake not supplicatorily vnto God , but declaratiuely vnto his Apostles , accordingly as the Text speaketh , [ Hee said unto them : ] as is also well * observed by your fore-said Arch-bishop of Caesarea , out of Saint Hierome . But none of you ( we presume ) will dare to say that Christ did Invocate his Disciples . These words therefore are of Declaration , and not of Invocation . Which ( now ) Romish Doctrine of Consecrating , by reciting these words [ This is my bodie , &c. ] your Divines of Colen k haue iudged to be a Fierce madnesse , as being repugnant both to the Easterne and Westerne Churches . But we haue heard divers Westerne Authours speake , giue leave to an Easterne Archbishop to deliuer his minde . l No Apostle , or Doctor is knowne to affirme ( saith hee ) those sole words of Christ to haue beene sufficient for Consecration . So he , three hundred yeares since , satisfying also the Testimonie of Chrysostome , obiected to the contrarie . As miserable , and more intolerable is the Answere of others , who * said that the Evangelists haue not observed the right order of Christ his actions : as if hee had first said , [ This is my bodie ] by way of Consecration , and after commanded them to [ Take and eat . ] Which Answere your owne m Iesuite hath branded with the note of Falsitie : yea , so false , that ( as it is further * avouched ) all ancient Liturgies , aswell Greeke as Latine , constantly held , that in the order of the tenour of Christ his Institution it was first said [ Tak● yee ] before that he said [ This is my Bodie . ] Lastly , your other lurking-hole is as shameful as the former , where , when the iudgement of Antiquitie is obiected against you , requiring that Consecration be done directly by Prayer vnto God : n you answere that some Fathers did use such speeches in their Sermons to the people , but in their secret instraction of Priests did teach otherwise . Which Answere ( besides the falsitie thereof ) Wee take to be no better than a reproach against Antiquitie , and all one , as to say that those venerable Witnesses of Truth would professe one thing in the Cellar , and proclaime the contrarie on the house-top . It were to be wished , that when you frame your Answeres , to direct other men's Consciences , you would first satisfie your owne , especially being occupied in soule's-businesses . We conclude . Seeing that Forme ( as all learning teacheth ) giveth being vnto all things ; therefore your Church , albeit shee vse Prayer , yet erring in her iudgement concerning the perfect manner and Forme of . Consecration of this Sacrament , how shall shee be credited in the Materialls ; wherein she will be found , aswell as in this , to haue Transgressed the same Iniunction of Christ , [ DOE THIS ? ] Neuerthelesse , this our Conclusion is not so bee interpreted , as ( hearken o Mr. Brereley ) to exclude , out of the words of this Celebration , the Repetition and pronunciation of these words [ This is my Bodie : and , This is my Bloud of the new Testament . ] Farre be this from vs , because wee hold them to be essentially belonging to the Narration of the Institution of Christ ; and are vsed in the Liturgie of our Church : for although they be not words of Blessing and Consecration , ( because not of Petition , but of Repetition ) yet are they Words of Direction ; and , withall , Significations and Testifications of the mysticall effects thereof . Your Obiection out of the Fathers is * answered . The second Romish Transgression of the Canon of Christ his Masse , is in their Contradicting the sence of the next words of . Institution , [ HE BRAKE IT . ] SECT . IV. HE brake it . ] So all the Evangelists doe relate . Which Act of Christ plainly noteth that hee Brake the Bread , for distributing of the same vnto his Disciples . And his Command is manifest , in saying as well in behalfe of this , as of the rest , [ Doe this . ] Your Priest indeed Breaketh one Hoast into three parts vpon the Consecration thereof : but our Question is of Fraction or Breaking , for Distribution to the People . The Contrarie Canon of the ( now ) Romane Masse . p BEHOLD ( say you ) Christ brake it ; but the Catholike Church ( meaning the Romane ) now doth not breake it , but giueth it whole . And this you pretend to doe for Reverence-sake , Lest ( as your q Iesuite saith ) some crummes of Bread may fall to the ground . Neither is there any Direction to your Priest to Breake the Bread , either before or after Consecration , in your Romane Masse ; especially that which is distributed to the people . CHALLENGE . BVt now see ( wee pray you ) the absolute Confession of your owne r Doctors , whereby is witnessed , first , that Christ brake the bread into twelve parts . Secondly , that this Act of breaking of bread is such a principall Act , that the whole Celebration of this Sacrament hath had from thence this Appellation given to it , by the Apostles , to be called Breaking of Bread. Thirdly , that the Church of Christ alwayes observed the same Ceremonie of breaking the bread , aswell in the Greeke as in the Latine ( and consequently the Romane ) Church . Fourthly , that this Breaking of the Bread is a Symbolicall Ceremonie betokening not only the crucifying of Christ's bodie vpon the Crosse , but also ( in the common participation thereof ) representing the vnion of the mysticall bodie of Christ , which is his Church , Communicating together of one loafe : that as many graines in one loafe , so all faithfull Communicants are vnited to one Head Christ , as the Apostle teacheth , 1. Cor. 10. thus , [ The bread which we breake , is it not the Communion of the bodie of Christ ? for we being many are one bread . ] We adde , as a most speciall Reason , that this Breaking it , in the distribution thereof , is to apply the representation of the Bodie crucified , and the Bloud shed to the heart and soule of every Communicant ; That as the Bread is given broken to vs , so was Christ crucified for vs. Yet , neverthelesse , your Church contrarily professing , that although Christ did breake bread , yet ( BEHOLD ! ) she doth not so ; what is it else , but to starch her face , and insolently to confront Christ his Command by her bold Countermand ( as you now see ) in effect saying ; But doe not this . A SECOND CHALLENGE . AS for that truly called Catholike Church , you your-selves doe grant vnto vs , that by Christ his first Institution , by the Practice of the Apostles , by the ancient and universall Custome of the whole Church of Christ , aswell Greeke as Latine , the Ceremonie of Breaking bread was continually observed . Which may be vnto vs more than a probable Argument , that the now Church of Rome doth falsly usurpe the Title of CATHOLIKE , for the better countenancing and authorizing of her novell Customes , although neuer so repugnant to the will of Christ , and Custome of the truly called Catholike Church . In the next place , to your Pretence of Not-Breaking , because of Reverence , We say ; Hem , scilicet , Quanti est sapere ! As if Christ and his Apostles could not fore-see that your Necessitie , ( namely ) that by the Distributing of the Bread , and by Breaking it , some little crummes must cleaue sometimes vnto the beards of the Communicants , or else fall to the ground . Or as though this Alteration were to be called Reverence , and not rather Arrogance , in making your-selves more wise than Christ , who instituted ; or then all the Apostles , or Fathers of primitiue times , who continued the same Breaking of bread . Therefore this your Contempt of Breaking what is it but a peremptorie breach of Christ his Institution , neuer regarding what the Scripture saith ; * Obedience is better then Sacrifice . For , indeed , true Reverence is the mother of Obedience ; else is it not Devotion , but a meere derision of that Command of Christ , [ Doe this . ] The third Romish Transgression of the Canon of Christ his Masse ; contradicting the sence of the next words of Christs Command , viz. [ — GAVE IT VNTO THEM . ] SECT . V. IT followeth in the Canon of Christ his Masse , [ And hee gaue it vnto them ; ] euen to THEM , to whom hee said , [ Take yee , eate yee . ] By which pluralitie of persons is excluded all private Massing ; forasmuch as our High Priest Christ Iesus ( who in instituting and administring of this Sacrament would not be alone ) said hereof , as of the other Circumstances , [ Doe this . ] The Contrarie Canon of the ( now ) Romane Masse . This holy Synod ( saith your a Councell of Trent ) doth approue and commend the Masses , wherein the Priest doth Sacramentally communicate alone . So your Church . CHALLENGE . BVt who shall iustifie that her Commendation of the alone-communicating of your Priest ? which we may iustly condemne by the liberall b Confessions of your owne Doctors ; who grant , first , that this is not according to the Institution of Christ , saying in the Plurall , [ To them . ] Secondly , nor to the practice of the Apostles , who were Communicating together in prayer and breaking of bread . Act. 2. 46. that is ( say they ) aswell in the Eucharist as in Prayer . Thirdly , Nor to the ancient Custome of the whole Church , both Greek and Romane . Fourthly , neither to Two c Councels , the one called Nanetense , the other Papiense , decre●ing against Priuate Masse . Fiftly , nor to the very names of the true d Sacramentall Masse : which , by way of Excellencie , was sometime called [ Synaxis ] signifying ( as S. Basil saith ) the Congregation of the faithfull : somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion , or Communicating : and sometimes the Prayers , vsed in euery holy Masse , were e called [ Collectae ] Collects , because the people vsed to be collected to the celebration of the Masse it selfe . Sixtly , Nor to the very * Canon of the now Romane Masse , saying in the Plurall [ Sumpsimus ] we haue receiued . And thereupon ( seuenthly ) repugnant to the Complaints of your owne men , against your Abuse ; who calling the ioynt Communion , instituted by Christ , the f Legitimate Masse ; doe wonder how your Priests sole Communicating euer crept into the Church ; and also deplore the contempt , which your priuate Masse hath brought vpon your Church . Hitherto ( see the Marginals ) from your owne Confessions . Let vs adde the absurditie of the Commendation of your Councell of Trent , in saying , We commend the Priest's communicating alone . A man may indeed possibly talke alone , fret alone , play the Traytor alone : but this Communicating alone , without any other , is no better Grammar than to say that a man can conferre alone , conspire alone , contend , or Couenant alone . Caluine saith indeed of spirituall Eating , which may be without the Sacrament ( as you also g confesse ) that a faithfull man may feede alone of the Body and Blood of Christ : But our dispute is of the Sacramentall Communicating thereof . * A SECOND CHALLENGE Against the former Prevarication , condemning this Romane Custome by the Romane Masse it selfe . VVEe make bold yet againe to condemne your Custome of Priuate Masse , and consequently the Commendation giuen thereof by the Councel of Trent . For by the Canon of your owne Masse , wherein there are Interlocutorie speeches betweene Priest and People at the Celebration of this Sacrament , the Priest saying [ Dominus vobiscum : The Lord be with you ; ] and the People answering the Priest , and saying [ And with thy Spirit ] your Cl. Espencaeus , sometimes a Parisian Doctor ( one commended by h Genebrard for his Treatise vpon this same Subiect of the Priuate Masse ) albeit he agreeth with the execrable Execration and Anathema of the Councell of Trent , against them that hold Solitarie Masses to be vnlawfull ; yet after the expence of much paper , to prove that some private Masse must needs haue anciently beene , because Primitiuely Masse was celebrated almost in all Churches euery day ; and that S. * Chrysostome did complaine of the absence of the people : yet comming to determine of the poynt , i This Reason ( saith hee ) is onely probable , but not euident ; for although they affirme a dayly celebration of the Masse , yet doe they not denie a daily Communion . Afterwards he seeketh the Originall and beginning of priuate Masse out of priuate k Monasteries : yet , not able to satisfie himselfe there , he commeth at length to debate a Controversie , wherewith many were then perplexed , to wit ; how it could bee said by a Priest , being alone , [ The Lord be with you ; ] or Answere be made to , and by the said Priest , being then alone , [ And with thy Spirit . ] To this end he propoundeth many l Answeres , which I referre to your Choice ; whether you will beleeue with Gratian , that the words [ Dominus vobiscum : The Lord be with you ] spoken by the Priest , being alone , may be thought to haue beene spoken to Angels : or , with Cameracensis , vnto Stones : or , with the Heremites in their Celles , vnto formes and Stooles : or else , with the Deane of the Cardinals , teaching any Heremite being alone , to say , [ The Lord be with you ] as spoken to himselfe . All which imaginarie fooleries are so vnworthy the Conceptions of but reasonable men , that we may feare to be held inconsiderate , if we should indeavor to confute them . Only we can say no lesse , than that if the Apostle did condemne them , who speake with strange languages in the publike assemblie ( although they that spake vnderstood themselues ) because that in such a Case * If ( saith hee ) there be none to interpret , and there come in an Ignorant or Infidel obseruing this , will hee not say , you are madde ? how much more extreame Madnes must wee iudge this to be , where men either talke to themselues , or els ( as if they were metamorphosed into the things , whereunto they speake ) vnto formes , stones , stooles , and the like ? For Conclusion , heare the said Deane of the Romane Cardinals ( from whom a m Greeke Archbishop shall not dissent ) speake reason , and withall tell you that the Correspondencie of speech vsed betwixt Priest and People , was to vnite the hearts of both Priest and People together . Wee say , with him , to vnite them , not ( as you doe ) to separate People from Priest by your solitarie Masses ; and yet to confound their speech by your [ Dominus vobiscum . ] And if this may not preuaile with you , yet me thinkes the authoritie of Pope Gregorie , sirnamed the Great , may command your beleefe . He vpon the forme of the Romane service , by an interchangeable speech betweene Priest and People , concludeth that n Therefore the Priest should not celebrate Masse alone . And yet behold a Greater Pope than hee , euen Soter , more ancient by 400. yeares , and also a Martyr , o decreeing , as most conuenient , ( for Answere vnto the Priest's Vobiscum , and Orate ) that there be two at least besides the Priest . An * Anonymus , not long since , would needs perswade his Reader that by [ Vobiscum ] was meant the Clerke of the Parish . But why was it then not said , Dominus tecum , The Lord be with thee ? O , this forsooth , was spoken to the Clerke in civility , according to the ordinary Custome of intitling singular persons in the plurall number : and this Answere hee called Saluing of a doubt . But any may replie , that if it were good manners in the Priest to call vpon the Clerke with [ Vobiscum ] in the plurall number for Civility-sake , it must then be rusticitie in your Church , to teach your Clerke to answere your Priest [ Et cum Spiritu tuo : And with thy Spirit . ] And againe , the Answere is impertinent , for where the Priest is found thus parling with the Clerke , he cannot be said to be Alone . And so the Answere of this man must be indeed not Saluing , but ( as the rest of his manner of answering ) a Quack-saluing rather , and a meere Delusion . A THIRD CHALLENGE Against the same Custome . A Custome Commendable , say your Fathers of Trent ; Condemnable , say wee , euen from your owne Consciences , because you were neuer hitherto able to produce either any Commendable , yea or Tollerable example , expresly recorded within the many Volumes of Antiquitie , of any celebration of the Eucharist , without a Communion ; no , not in that only obiected place of p Chrysostome , whose Speech is not a Grant , that absolutely All were absent from his administration of the Eucharist : but certainly it is a vehement Invective against all wilfull Absents . So farre was he from allowing , much more from Commending Communicating alone , who else-where , against such as neglected to Communicate with the poore , taking his Argument from the example of Christ , That Supper ( q saith he ) was common to All. The very Argument of Saint Hierome , saying ( yet more obligatorily ) r The Lord's Supper ought to bee common to All. Such Reverencers were the Primitive Fathers of the Ordinances of Christ . And as touching * [ Nemo , No man ] in the testimonie of Chrysostome , it is knowne to be taken restrainedly , for Few ; and so s acknowledged by your selves in the place objected . The fourth Romish Transgression of the Canon of Christ his Masse , contradicting the sence of the next words , [ — SAID VNTO THEM . ] SECT . VI. IN the aforesaid Canon of Christ his Masse it followeth , [ And he said vnto Them. ] Christ Saying or speaking to his Disciples , by commanding them to Take , &c. did , doubtlesse , so speake , that they might heare his Command ; to wit , in an audible voice . Which done , he further commanded , concerning this same Circumstance , ioyntly with the rest , saying , [ Doe this . ] The contrarie Canon of the Romane Masse . But your late Councell of a Trent pronounceth him Anathema , who shall condemne her Custome of the Priest , uttering the words of Consecration in a lowe voice . Whereby ( saith your b Iesuite ) it forbiddeth the words of Consecration to be deliuered in a lowd and audible voice . So they . CHALLENGE . DOe you see what your Church doth professe ? See also , wee pray you , notwithstanding , what your owne Doctours are brought to c confesse ( namely ) first , that The Example of Christ and his Apostles is against this uttering those words in a lowe and inaudible voice . Secondly , that The same Custome was controlled by the practice of the whole Church of Christ , both in the East part thereof ( from the testimonies of ancient Liturgies , and Fathers ) and in the ancient Romane Church , by the witnessing of two Popes ; in whose time the People hearing the words of Consecration pronounced , did answere thereunto , AMEN . Thirdly , that the same Innovation was much misliked by the Emperour Iustinian , who severely commanded by his Edict ( as d you know ) that The Priest should pronounce the words with a cleare voice , that they may be heard of the people . Whose authority you peremptorily contemne , as though it did not belong to an Emperour to make Lawes in this kind . But forasmuch as the King of Kings , and the High Priest of Priests , the Sonne of God , hath said of this , as of the other such Circumstances , [ Doe this , ] who are you , that you should dare to contradict this Injunction , by the practice of any Priest , saying and speaking ( yet not as Christ did , vnto Them ) but only to himselfe , without so much as any pretence of Reason , e which might not likewise haue moued the ancient Church of Christ , both Greeke and Romane , to the same manner of Pronunciation ? Whereas the Catholike Church , notwithstanding , for many hundred yeares together , precisely observed the ordinance of Christ . THE SECOND CHALLENGE . In respect of the necessitie of a Lowde voice , especially by the Romish Priest , in uttering the words of Consecration . THe greatest silence , which is vsed by the Romane worshippers , is still in the Priests vttering , or rather muttering the words of Institution [ Hoc est corpus meum : and , Hic est sanguis meus : ] albeit here is the greatest and most necessarie Cause of expressing them , for the satisfaction of euery vnderstanding Hearer among you . For those you call the Words of Consecration , the iust pronunciation whereof you hold to be most necessarie : because if the Priest , in vttering of them , faile but in one syllable , so farre as to alter the sence of Christs words ( which as you say may happen by six manner of Defects ) then the whole Consecration is void ; and the thing , which you adore , is in substance meerely * Bread still . If therefore the People shall stand perplexed in themselves , whether the words , which are concealed , be duely vttered by the Priest to himselfe , how shall it not concerne them to heare the same expresly pronounced , lest that ( according to your owne Doctrine ) they be deluded in a point of faith , and with divine worship adore Bread instead of the person of the Sonne of God ? Whereof we are to entreate at large in due * place , if God permit . Your fift Romish Transgression of the Canon of Christ his Masse , is a second Contradiction against the Sence of the former words of Christ [ — SAID VNTO THEM . ] SECT . VII . AGaine , that former Clause of the Canon of Christ , to wit [ He said unto them ] teacheth that as his voice , Saying unto them , was necessarily audible , to reach their eares ; so was it also Intelligible , to instruct their vnderstanding : and therefore not vttered in a Tongue vnknowne . Which is evident by that hee giveth a Reason for the taking of the Cup [ Enim ] For this is the bloud , &c. which particle [ For ( saith your f Cardinall ) is implyed in the first part also . Now , whosoeuer reasoneth with another , would bee vnderstood what he saith . The contrarie Canon of the ( now ) Romane Masse . The Councel of Trent ( saith your g Iesuite ) decreed , that it is not expedient that the Diuine seruice should be celebrated in a knowne tongue . Whereupon you doubt not to censure the contrarie Doctrine of Protestants to be h Hereticall and Schismaticall , and no wayes to be admitted . But why ? Lest ( say you ) the Church may seeme a long time to haue beene asleepe , and to haue erred in her contrarie Custome . So you . Our Church of England contrarily thus : * It is a thing repugnant to the Word of God , and Custome of the Primitiue Church to haue publike prayer , and ministring of the Sacraments in a tongue not knowne of the people . This occasioneth a double Plea against your Church of Rome , first , in defence of the Antiquitie and Vniversalitie , next for the Equitie of Prayers in a knowne tongue , in the publike service of God. I. CHALLENGE . Against the Romish Alteration of the Catholike and vniversall practice● of the Church , and the Antiquity thereof . IN the examination of this point , Consider in the first place your owne Confessions , given by your i Iesuits , and others , acknowledging that In the dayes of the Apostles , and a long time after , euen for a thousand yeares and more , the whole Church , and in it the People of Rome had knowledge of this part of service , concerning the Sacrament , and vsed to say , AMEN ! So you . And this is as much as we need to require , concerning the judgement and practice of the true Antiquitie of this Custome . You will rather doubt ( we suppose ) of the Vniversalitie thereof , because you vsually goe no farther then your Dictates , which teach , that because there were generally but three generall and knowne tongues , Hebrew , Greeke , and Latine , therefore the divine seruice was celebrated thorow-out the Church in one of these three . And because these could not be the vulgar language of euery Christian Nation , it must follow ( say k they ) that the People of most Nations vnderstood not the publike Prayers vsed in their severall Churches . And with this Perswasion doe your Doctors locke vp your consciences in a false beleefe of an vniversall Custome of an vnknowne service of God. Which you may as easily vnlocke againe , if you shall but vse , as a key , this one Observation , viz. That the three common tongues ( namely ) Hebrew , Greeke , and Latine , although they were not alwayes the vulgar Languages , yet were they knowne Languages commonly to those people that vsed them in Divine Service . Which one only Animadversion will fully demonstrate vnto vs the truth of our Cause . It is not denyed but that the three Languages Hebrew , Greeke , and Latine were , in primitiue ages , most m vniuersall ; insomuch that the Hebrew was spoken ( albeit corruptly ) thorowout almost the whole Easterne Church . The Greeke was currant thorow the whole Greeke Church also , and in the lesser Asia . And the Latine was dispersed ouer a great part of Europe . It will now be fully sufficient to know , that the most of these languages were certainly knowne , in publike worship , vnto all them of whom they were vsed in publike Sermons , and preachings . For your owne Church , howsoever she decreed of Praying , yet doth she forbid Preaching in an vnknowne tongue . Now therefore ioyne ( we beseech you ) the eyes of your bodies and mind together in beholding and pondering our Marginals , and you shall finde , first ( if we speake of the n Greeke Language ) that there was a generall knowledge thereof even among the vulgar people of the Churches of Antioch , Caesarea , Alexandria , and thorowout Asia . Secondly , if of the Latine , you may behold anciently the familiar knowledge thereof in the Church of Rome , whereof St. * Hierome hath testified , that The people were heard in the Churches of Rome resounding and thundring out their Amen! This in Churches vnmixt . Thirdly , in mixt Congregations of Greeke and Latine , that the o Seruice was said both in Greeke and Latine . Fourthly , your owne generall Confession , yeelding a common knowledge of the Latine tongue to the people of a great part of Europe : and wee say also of Africke , ( insomuch that Augustine doth openly teach that the p Latine tongue was better knowne to his Africanes than was the Punicke , although this were their natiue Language : ) And also of q France , Spaine , Italie , Germanie , Pannonia , Dalmatia , and many other Nations in the North and West : particularly manifested by the Latine Homelies and writings , made to the people of Africke by Tertullian , Cyprian , and Augustine ; and in France and Germanie by the people praying and ioyntly saying , AMEN . Not to tell you of the now-Custome of the remote Christian Churches , such as are the Egyptians , Russians , Ethiopians , Armenians , and others ; All which exercise their publike Service in the vulgar and mother-tongues of their owne so distinct and different Nations . For the which cause they can finde no better entertainment with your Iesuites ; than to admonish you that r You are not to be moued with the example of such barbarous people . O Iesuiticall superciliousnes ! to contemne them as Barbarous , in an example of praying in a knowne tongue : the contrarie whereunto ( as namely praying in an vnknowne tongue ) the Apostle condemneth as * Barbarousnes it ●elfe . With the same modestie might you scoffe at , and reproach other more ancient Nations and Christians , commended by primitiue Fathers for celebrating their Oblations , Prayers , and Psalmes in their Nationall tongues ; so , that one repeating the words first , the whole people with ioynt voyce and heart accorded in ●inging . Among whom are recorded the converted s Iewes , the t Syrians ; and u All , as well Greekes as Romanes , praying in their owne tongue , and with ●armonicall consent singing of Psalmes , in the publike worship : as also the x Grecians , Egyptians , Thebaeans , Palestinians , Arabians , Phoenicians , and Syrians . This from the Testimonies of holy Fathers . Whether therefore the tongue we pray in be barbarous or learned , it is not respected of God , but whether it be knowne or vnknowne , is the point . In which respect wee may vsurpe the Similitude which St. y Augustine hath ; What availeth a golden Key , if it cannot open that which should be opened ? or what hur●eth a wooden Key , if it be able to open , seeing that wee desire nothing , but that the thing shut may be opened ? By this time you see your Noveltie in your Romish practice . Behold in the next place the Iniquitie and prophanenesse thereof , and how after the death of Pope Gregory the first , which was abou● 608. yeares after Christ , your Romane Church degenerated as much from the ( then ) Romane truth in this point , as shee did from her Romane tongue and Language it selfe . Wee are here constrained to pleade the whole cause , for the defence of a necessity of a knowne worship , in respect of God , of Man , and of Both. A SECOND CHALLENGE , Shewing the Iniquitie of Seruice in an vnknowne tongue . And first of the Iniury done by the fore-said Romane Decree vnto the soules of Men. THe former Decree of your Councell , for vnknowne Seruice , how iniurious it is unto man , we may learne by the Confessions of Iesuites and others , z granting that The Apostles in their times required a knowne Language , Greeke in the Greeke Churches , and Latine in the Latine Churches : because that first this made for the Edification and Consolation of Christians . Secondly , that Man gaineth more both in mind and affection , who knoweth what he prayeth . As for him that is Ignorant , you say , He is not edified , in asmuch as he knoweth not in particular , although in generall he doth vnderstand . Thirdly , that the Apostle commandeth that all things be done to edification . Fourthly , that the knowne Service is fitter for Deuotion : and thereupon some of you haue furthermore Concluded , that It were better that the Service were used in a Language knowne both to the Clergie and People . And againe , that People profit no whit by praying in a strange language . So your owne Writers , as you may obserue in the Marginals . Now what more extreame and intolerable Iniurie could you doe to the soules of Gods people , than by imposing a strange language upon them , thereby ( according to your owne Confessions ) to depriue them , and that wittingly , of Edification , Consolation , and Devotion , the three chiefe Benefits that man's soule is capable off , in the seruice of God ? Thus in respect of your Iniurie against Man. A THIRD CHALLENGE , Touching the Iniurie done , by the same Decree , against God himselfe . YEt all this notwithstanding , you are bent to cozen Christian people , with palpable Sophistry , by your a Cardinall , who confesseth that the Psalmes in the dayes of the Primitiue-Church , were sung ioyntly of the people , Because they were ordayned for instruction & consolation of the people , as the chiefe end . But as for the Diuine Service , The Principall end of it ( saith hee ) is not the instruction and consolation of the people , but the worship of God. So hee . Whom when we aske , why the people then did all ioyne together both in Singing of Psalmes , and Answering the Minister in Diuine Service , and Prayer ? Hee saith it was because of the Pauscitie of people , and rarenesse of the Assembly . Whereby it seemeth he meant to maintaine Your Degenerate Romish Worship with Paradoxes ; First , As if Psalmes , publiquely sung in the Church to Gods glorie , were not Divine duties and service . Secondly , As if the Primitive Church , using both Psalmes and other Prayers in a knowne tongue ( as he confesseth ) did not bold a necessitie of the Common knowledge of both , for Instruction and Consolation . Thirdly , As if the Assemblies of Christians were of such a Paucitie in the dayes of Tertullian ; when those Psalmes ordained for Instruction and Consolation were in use . And fourthly , as if People now adayes had not asmuch need of Instruction and Consolation , as they that lived in Primitive-times ; yea , and more , especially such People , who being led blind-fold by an Implicite Faith , have reason to crave Instruction ; and having their Consciences tortured and perplexed with multiplicities of Ceremoniall Lawes , have as just cause also to desire Consolation . As for your obiecting the Worship of God by vnknowne prayers ; that may be sufficient , which your owne Catechisme ( authorized by the Councel of Trent ) teacheth you ; where answering to that question , why God , although hee know our wants before wee pray , yet will be sollicited by our prayers ? it b saith , that hee doth this to the end , that Praying more confidently , wee may be more inflamed with love towards God : and so being possessed with more joy , may bee exercised to a ●ervent worship of God. So your publike and generall Romane Catechisme . The case then is plaine . From more Edification there ariseth more Consolation ; from more Consolation there issueth more Devotion ; from all these proceeds more filiall Loue and dutifull Worship of God. Which was long since shadowed ( as c Philo Iudaeus allegorizeth , witnessing your Iesuite ) by Moses and Miriam singing unto the Lord : Moses signifying the understanding part , and Miriam betokening the Affection ; both notifying , that we are to sing Hymnes both affectionately and understandingly unto God. Therefore , if you be men of Conscience , recant that your now objected Barbarous Paradoxe , Which ( contrarie to all anciently-professed Divinity , and expresse Scripture , saying , * I will pray with my spirit , I will pray with my understanding also ) doth thrust man's Vnderstanding out of God's worship , to the vtter abolishing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , his Reasonable worshipping of God ; by making man ( as Saint d Augustine noteth ) no better than O●zells , Parrots , Ravens , and Mag-pies , all which learne to prate they know not what . THE FOVRTH CHALLENGE , Against the said Romish Decree , as ioyntly injurious both to God and Man , from the Text of the Apostle , 1. Cor. 14. IN the fourth place VVee are to speake of the Iniquitie of your vnknowne language in Prayer , joyntly against both God and Man ; because that without the vnderstanding of the Prayer it is impossible for a man ( being of discretion ) to pray vnto , or to praise God as hee ought : and consequently to obtaine any blessing by prayer from God , according to that Apostolicall Doctrine , 1. Cor. 14. where he saith of the man ignorant of the language of prayer , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] How shall he say Amen , at thy giving of thankes , seeing he knoweth not what thou sayest ? To which Argument of the Apostles , taken from the Impossibility , your e Eckius and some Others answere , that the Apostle speaketh of Preaching , and not of Praying . What , not of Praying , Eckius ? May it not bee said of this your great Doctor , and Antagonist to Luther , that this man could not see the River for water ? for ( as your f Cardinall confesseth ) in the text it selfe the Apostle vseth these three words , Pray , sing , and give thankes . Will you now seeke an Evasion from Mr. g Brereley Pr. collecting ( as he saith ) the Contrarie in the Apostle , as affirming that not the whole vulgar , but some one was especially appointed to supply the place of the vnlearned to say Amen ? Which Reason he may seeme to have borrowed from your h Senensis , who saith that The Apostle by him [ That occupieth the place of the vnlearned ] meant the Clarke of the Parish , and not the vulgar people . But this is thought of your Bellarmine , and others , to be but an vnlearned Answere , because that In the dayes of the Apostle ( saith i he ) There was not any such office ordained , as is the Clarke of the Parish : and if there had beene any such , yet the Greeke phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] would not admit of any such interpretation . So hee . Lastly , it can be no lesse than an extreme Infatuation to appose ( as k doe your Iesuite Salmeron , Eckius , and the Rhemists ) the example of Children ; because the Children crying Hosanna , and not understanding their prayers , were notwithstanding ( say they ) accepted of Christ. Ergò the Priest , Monkes , and Nunnes , in praysing God may be gratefull to God , although they vnderstand not that which they pray . So they . An Obiection taken ( as you see ) from Children , or rather , as it might seeme , made by Children , it is altogether so Childish . For the Apostle , as it were fore-seeing that this might possibly be fancied by some fond and obstinate Opposers to the Spirit of Truth , doth in the very same Chapter 1. Cor. 14. 20. purposely prevent it , saying ; Brethren , be not children in understanding . For although , when a Childe asketh his Fathers blessing only with clapping his hands together , or uttering halfe syllables , it joyeth the Father , because his Childe now expresseth his duty , according to the Capacitie of a Childe : yet if the same Childe , after hee is come to the perfect yeares of discretion , should performe that duty in no better manner than by childish babling , would the Father hold this to be Reverence , and not rather plaine Mocquerie ? So is the Case betwixt us and * God , who accepteth every one according to that which he hath , and not according to that which he hath not : A Childe in the capacity of a Childe , but a man according to to the apprehension of a man. In which consideration the Apostle saith , 1. Cor. 13. 11. When I was a childe , I spake as a childe , but being a man I put away childishnesse . Away therefore with this your more than Childish Obiection . VVee returne to the Impossibilitie of praying duely in an vnknowne tongue , which the Apostle illustrateth by two Similitudes , the one taken from an Instrument of peace , Verse 7. He that knoweth not the distinct sound of the Pipe [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] How shall he know what is piped ? that is , it is impossible for him to apply himselfe to the daunce . The other from an Instrument of warre , Verse 8. If the Trumpet give an vncertaine sound , who shall prepare himselfe to battell ? As if hee would haue said , It is impossible to know when to to march forward , or when to retraite . So it is said of vnknowne Prayer [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] How shall he that is ignorant of the language say Amen ? that is to say ( by the interpretation of your l ●esuite ) How shall people , ignorant of the tongue , answere Amen ? ( that is ) yeild consent unto the Prayer , seeing that they , who dissent among themselves after a Babylonish confusion , cannot consent in minde and affection . So he . Or , as your m Aquinas ; How shall he say , Amen , who vnderstandeth not what good words thou speakest , but only knoweth that thou blessest ? Thus in one Transgression you commit a double Sacrilege , to wit , by Robbing God of his due Honour , and Men of their spirituall graces and Comforts . To conclude . These Premises doe prove , that among many thousands of your people , assembled at a Romane Masse , and being ignorant of their Service , not any such an one ( a miserable Case ! ) can justly be held to be a true Worshipper of God , who requireth of his VVorshippers the * Calves of their lips , and not ( as now they make themselves ) the lips of Calves . THE FIFT CHALLENGE , Out of the Doctrine of the Apostle , 1. Cor. 14. more copiously in confutation of your divers Objections . IT were an easie matter to bee superfluous in the prosecuting of this Argument , by proving the truth of this Doctrine out of the Testimonies of ancient Fathers , if it were imaginable that any Reply could be made to that which is alreadie said . But yet behold an n Anonymus , having had notice of most of these points , hath formed such Objections and Answeres , as his prejudicated and purblinde Conceit could reach vnto . First , in answere to the places objected out of 1. Cor. 14. affirming ( out of the Rhemish Annotations ) That the Apostle speakes not of the publike and set prayers of the Church , but of extraordinarie and spirituall exercises of Exhortations , and suddaine Prayors . So he . Wherein the man contradicteth your owne o Schoolemen , but especially the Apostle his direct saying , Verse 23. If the whole Congregation meete together &c. what more publike than that Assembly of the whole Congregation ? And ( to suppose that they were extraordinarie Prayers ) what is more consectarie and Consequent , than that if the Apostle note it for an Abuse , to practice such extraordinarie Exercises of Preaching and Praying in a tongue vnknowne , even because the Hearers are not thereby Edified ( doubtlesse ) the same Abuse practiced in publike and ordinarie Service , being more notorious and Common , must needs be so much the more condemnable : as witnesse both Ancient Fathers , and your owne Brethren , who have taught the vse of a knowne Tongue , in all publique and ordinarie service of God , from this Text of Scripture , which ( as you say ) speaketh of Prayers extraordinarie . Yea , but It is sufficient ( saith he ) that the vulgar people know , in generall , although they vnderstand not the Prayers in particular . VVhich againe Contradicteth the Apostle , who in the sixteenth Verse will have the Private or Vulgar man to be able to giue consent to the publique Prayer , in saying Amen . And therefore requireth the Minister , Verse 7. as the Harper , to yeild in particular a Distinction of tunes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] and Verse 8. as a Trumpetter , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to give a certaine knowne sound ; that which your owne Doctors have also confessed . A third Instance is taken out of Bellarmine , who saith that p The Apostle reprehendeth not an vnknowne Prayer , but preferreth a knowne Prayer before the other , saying Verse 7. Thou , indeed , prayest well , but another is not edified . Flatly contradictorie to the whole scope of the Apostle , throughout the Chapter , as your owne * Iesuite is forced to proclaime . The Apostle ( saith he ) would have the people to be edified , because then all things ought to have beene done to the Edification and Consolation of the Assembly : and therefore he would not have any Publike Prayer vsed among the Hebrewes but in the Hebrew-language ; nor among the Grecians but in Greeke ; nor yet among the Latines , but in the Latine tongue . The meaning then is [ Thou indeed ] namely , who art the Minister , and knowest the prayer , so far do●t well ; but in respect of others , which cannot understand , Not well , because , They are not edified . His fourth Obiection he wresteth out of the fourth Verse . [ If I pray with my tongue , my spirit prayeth , but my vnderstanding is without fruit . ] So he . As though that strange Tongue , here spoken off , were not vnderstood by him that prayed . Which contradicteth the Apostle , Verse 4. He that speaketh with the tongue doth edifie himselfe : for never did any denie that he , who had the miraculous gift of Speech in a strange tongue , did understand himselfe , although sometimes he wanted the gift of interpreting it , for the vnderstanding of all others . Therefore saith the Apostle , Verse 13. [ He that speaketh with the tongue let him pray , that he may interprete it . ] Fiftly , by the word [ Spirit ] q your Cardinall would have understood the Affection , as if Affection without understanding did profit him that prayeth : which is fully contrarie to the Apostles Doctrine , as witnesseth r your Salmeron in plaine termes ; shewing that the word , Spirit , thorow-out this whole Chapter , signifieth not the Affection , but the miraculous Spirituall gift of speaking in Strange tongues , as also the * Fathers expound it . In the next place the afore-said Anonymus contendeth by Reason , but such as others reached unto him . Fathers say ( saith hee ) the words of Consecration should be kept secret . True , to them that were not capable of this Sacrament , but never to the licenced Communicants ; because that Christ , and his Apostles , yea , and the Vniversall Church primitive consecrated in an audible voice , and knowne language , as hath beene confessed . Yet furthermore , The Church ( saith he ) used the said Hebrew word , Allelujah , unknowne to the people . What then ? know you not that in all Churches , of whatsoeuer language , is used also the Hebrew word , Amen ? and if people doe not learne one or two words of a strange tongue , it is not for that they are witlesse , but because they are wilfull and carelesse . Their last Reason . Some languages ( as for example that in Italie ) were Romane and corupted by invasion of Enemies of divers languages , and in the end became Italian , &c. yet the publike Service was not altered , but continued Romane as before . This Argument is à facto ad jus , all one with that Reasoning à Baculo ad angulum . Like as if some should Conclude , that because Stewes are allowed at Rome , they are therefore justly licenced . But wee demand , are men made for languages , or rather languages for men ? if the first , then all men were bound to learne all languages . If the latter , then is that language to be used , which is knowne to serve best for the Edification and Consolation of God's people in his worship . A SIXT CHALLENGE , Out of the Doctrine of Antiquitie . ALthough it were preposterous to exact of vs a proofe , from Antiquitie , of condemning the Service in a strange tongue , seeing ( as hath beene confessed ) the Primitive practice is wholly for vs ; and therefore no Abuse in those times could occasion any such Reproofe : yet shall we , for your better illumination , offer unto you some more expresse Suffrages of the ancient Fathers , after that wee shall have satisfied your Obiections , pretended to make for your Defence . Saint Augustine saith of the People , that their Safetie consisteth not in the vigour of their understanding , but in their simplicitie of believing . So indeed doth s Augustine forewarne the people , who although they knew the single words of the prayers of Heretickes , yet might possibly be deluded with the obscuritie of their Hereticall Sences . The Difference is extreme . For Saint Augustine's people vnderstood the language of those prayers , in the obscure and inuolued Sence whereof they were vnwillingly igno●ant . But your Popish people are wilfully ignorant both of the Words and Sence . The oddes therefore is no lesse than this ; they were simply , yours are sottishly ignorant , and Augustine wisheth that their Simplicitie were corrected ; you hold your Peoples blindnesse worthy to be commended . Secondly , Origen saith , that when Christians are exercised in reading of holy Scripture , albeit some words be not vnderstood , yet is that reading profitable . This Sentence also is alleaged for countenancing of t Prayer in an unknowne tongue ; notwithstanding that , in a man's Reading of Scripture , God is said to speake unto man : but in Praying , man is said to speake unto God. So that it may be both lawfull and profitable to the Reader , to find some particular Scriptures , which God would have to excell the Capacitie of the most learned , to humble them , to the admiration of his excellent wisdome , as the Fathers teach . Whereas contrarily an unknowne Prayer , wittingly used , is both vnprofitable and vnlawfull , as hath beene copiously confessed by your owne Divines , from the Doctrine of the Apostle . More Obiections out of the Fathers you have not . We will trie whether we can recompence your Nominalities ( that wee may so call your impertinent Obiections ) with Realities and soli● Proofs . Cast but your eyes vpon the Marginals , consisting partly of the Relation of your owne u Cassander , and partly of our x Collections , and you shall finde , among the Fathers , y Ambrose denying that He , who is the person ignorant of the Prayer , can give consent vnto it , by saying Amen : and thereupon inferreth , that only Such things should be spoken in the publike Congregation , which the Hearers vnderstand . z Chrysostome noting a Man , Ignorant of the Prayer , to be no better then a Barbarian to himselfe , not in respect of the nature of the voyce , but of his owne ignorance ; and declaring Prayers , in an vnknowne tongue , to be contrary to the Apostles Doctrine , who requireth that All things be done to edification . a Isiodore peremptorily affirming an [ Oportet , ] and duety , that All may be able to Pray in publike places of prayer . Theophylact noting that b The giuing of thankes to God is unprofitable , where the edification of the people is neglected . Augustine , in his Comment vpon the Psalmes , often exhorting all sorts of men to sing them : and thereupon the c Author of the Preface before his Comment ( as it were tuning his note to Augustines ) doth deny that any can sing Psalmes as he ought to God , who knoweth not what he singeth . And , lest that this might not suffice , we have added the * Edict of the Emperour I●stinian , commanding a lowd voice in the Minister , that the people may vnderstand his words . Next , a Canon of a Councell , requiring a * Concordance both of voice and vnderstanding in the singing of Psalmes , as that which ought to be by that Doctrine of Scripture [ I will pray with my spirit , and I will pray with my vnderstanding . ] Then , a Decree of one Pope , in his Councell , that provision be made , where people of diuers Languages dwell in the same Cities , that their * Service may be done according to their Different tongues . After , the Resolution of another Pope , to grant vnto the * Sclavonians , at their conversion to the faith , that Divine Service might be vsed in their owne tongue ; moued thereunto , as by a voice from heauen , sounding out that Scripture ; Let every tongue praise the Lord. And lastly , * a Prohibition in the Primitive Church , that None should speake in languages vnknowne to the people . When you have disgested all these Premises , concerning the Equity and Necessity of knowne Prayers in the publike and Divine Service , both in consideration of God's worship and Mans manifold profit , so amply confirmed by so many and vncontrollable testimonies , then guesse ( if you can ) of what dye the face of your Doctor Stapleton was , when hee shamed not to call this our Practice of knowne prayers d Profanenesse ? and to number it among Hereticall pravities . As for your owne People , who preferre an vnknowne worship , what can wee say lesse than that all such Ignorants are but dumbe worshippers , and because of their ignorance , in praying they know not what , they are to be sent to accompanie Popiniayes and Iack-dawes , accordingly as St. * Augustine formerly hath resembled them . The sixt Transgression of the Canon of Christ his Masse , contradicting the Sence of the next words of Christs Institution , [ TAKE YEE . ] SECT . VIII . THus said Christ to his Disciples ; by which words what is meant , your Iesuite will expresse ( to wit ) that f Because the Apostles tooke that which Christ gave , the word [ GAVE ] doth signifie a Delivery out of Christ his hands into the hands of them that did take . Here , you see , is Taking with hands ; especially seeing that Christ , in giving the Cup , said , Drinke you all ; Math. 26. one delivering it to an other as it is said of the Paschall Cup , Luc. 22. 17. as it is * confessed . The contrarie Canon in your ( now ) Romane Masse . Concerning this , It is to be noted ( say g you ) that the Church of Rome hath iudged it la●dable , that Lay-people abstaine from taking the Sacrament with their owne hands : but that it be put into their mouthes by the Priest ; which is so ordained for a singular reverence . So you . CHALLENGE . WHat wee may note of this your [ Notandum ] the Confessions of your owne h Iesuites will shew : first , that the Practice of the Apostles and Primitive Church , for aboue 500. yeares , was , according to Christ's Institution , to deliver the Bread into the hands of the Communicants . Secondly , that the same Order was observed at Rome ( as appeareth by the Epistle of Pope Cornelius . ) Thirdly , that whereas Some had devised , for Reverence-sake , certaine Silver vessels , by the which they received the Sacrament ; yet two Councels , the one at Toledo , and the other at Trullo , did forbid that fashion , and required that they should receive it with their hands . Hitherto from you selves . Vaine , therefore , is your pretence of Reverence , in suffering the Priest onely to receive it with his hands , as being more worthy in himselfe than all the rest of the people : when as our High-Priest Christ Iesus disdained not to deliver it into the hands of his Disciples . Or els to denie this libertie vnto the people , as if their Handes were lesse sanctified than their mouthes . But you will say that it is in Reuerence , lest that the body of Christ may ( as you teach ) light vpon the ground , if any fragments of the Hoast should chance to fall . There can be no doubt , but that in the dispensation of this blessed Sacrament Christians ought to vse due Cautelousnes , that it may be done without miscarriage ; yet must you give vs leaue to retort your pretence of Reverence vpon your selves , thus : Seeing that Christ himselfe Instituted , and his Apostles observed , and that the whole Church of Christ ( for so many hundred yeares ) thus practized the administration of this Sacrament from hand to hand , without respect of such Reverence , they therefore were not of your opinion , to thinke every Crumme or piece of the Hoast , that falleth to the ground , to be really the Body of Christ . This Aberration wee may call , in respect of others , but a small Transgression , if yet any Transgression may be called small , which is a wilfull violating of this so direct a Charge of Christ , [ Doe this . ] The seaventh Transgression of the Canon of Christ his Masse , contradicting the Sence of the next wordes , [ EATE YEE . ] SECT . IX . AS in the third Transgression , wee , by these words of Christ [ He gaue it to them , ] spoken in the plurall number , have proved from your owne Confessions , a necessary Communion of the people in the publike Celebration thereof , with the Priest , against your ( now ) Profession of private Masses , contrarie to the ancient Custome and vniuersall practice of the Church : so now out of these words [ TAKE YEE , EATE YEE ] wee obserue that the persons present were Takers and Eaters of the blessed Eucharist , and not onely Spectators thereof . An Abuse condemned by our Church of Eugland in her 25. Article saying , Sacraments were not ordained of Christ to be gazed upon . The Contrary Canon of the ( now ) Romane Masse . But your Practice now is flat contrary , in your Church , by admitting people of all forts , not as the Lords Guests to Eate of the Sacrament of the Lords Supper ; but as Gazers , onely to looke on it , as vpon a proper Sacrifice : telling the People that they , seeing the Priest eate and drinke , i Doe spiritually eate and drinke in the person of the Priest . And the onely beholding of the Priests Sacrifice , at the Elevation and Adoration thereof , is esteemed amongst you , at this day , the most solemne and saving worship , which any people can performe vnto God. CHALLENGE . BVt Christ ( you see ) instituted this Sacrament only for Eaters . The Apostle exhorteth every man to Preparation ; Let a man examine himselfe : and exhorting every one , being prepared , to Eate , saith , So let him eate . This ( to vse your owne k Confessions ) was practised in ancient times , when as the people were thus generally invited ; Come , Brethren , unto the Communion . When as ancient Fathers ( as you have also acknowledged ) suffered none but Communicants to be present at the celebration of the Eucharist . As for them that came vnprepared , and as not intending to Communicate , they commanded them to be gone , and to be packing out of doores . To this purpose your owne Relator telleth you , from other Authors , of the practice of Antiquity , and of other succeeding Churches , in not suffering any to be present , but such as did Communicate ; and of removing and expelling them that did not . Nor can the Church of Rome iustly take exception at this , seing that in the Roman Church also , in the daies of P. Greg. the first , which was 600. yeares after Christ ) the office of the Deacon , at the time of the celebration of the Eucharist , was to crie alowde saying , m If any doe not communicate , let him give place . Where wee see the religious wisdome of that ancient Church of Rome , which could not suffer a Sacrifice to devoure a publike Sacrament , and to exclude a Communion : Whereunto the Scriptures gave the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Gathering together , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Communion ; as also of The Supper of the Lord. Yea and Calixtus , a Pope more ancient than Gregorie , required that persons present should Communicate : n Because ( saith he ) the Apostles had so ordained ; and our Church of Rome obserueth the same . But what haue We said ? have Wee called this Sacrament the Supper of our Lord ? so ( we thought ) were we taught by the Apostle , 1. Cor. 11. before wee heard your Iesuite o Maldonate denying this , and bitterly inveying against Protestants , terming them Blind men for want of judgement , for so calling it . But he must pardon vs , if we ( though wee should suspect our owne sight ) yeild to the ancient Fathers of Primitive times , as to men farre more cleare-sighted than that Iesuite could be ; who ( as both your p Romane Catechisme with Lindan instructeth , and as your Cardinall q Baronius confesseth ) following the authority of the Apostles , used to call the sacred Eucharist , the Lord's Supper , distinct from the Paschall Supper , which went before it : amongst whom you have r Dionysius Areopagita , with Chrysostome , Cyprian , Augustine , Hierome , Anselme , Bernard . Whereupon ( with some of them ) we enioyne a Necessity of a ioynt Communion with those that are present . Will you suffer a Golden mouth to be Moderator in this Controuersie ? thus then . Whosoever thou art ( saith s Chrysostome ) that being fit to participate of this Sacrament shalt stand only looking on , and not eate , thou doest no lesse Contumely and reproach to the Sacrament , than a man invited to a Feast , who will not taste thereof , doth unto the Lord that invited him to bee a Guest . So hee . And to shew that it cannot be sufficient to behold it only as a proper Sacrifice ( as you pretend ) the same t Father ( as you know ) saith against such By-standers , Why doe we waite at the Altar , offering ( meaning * unproperly ) a Sacrifice , when as there is none to communicate ? And why dost thou , impudent fellow , stand here still , not being one of them that participate thereof ? But enough . This then you perceiue is a matter of no small importance , even by reason of the nature of this Sacrament , which is a Divine Banquet ; being also enioyned upon the Catholike Church by that Command of Christ , [ DOE THIS . ] Therefore the Command and Precept comming , maketh you Transgressors for not - Eating ; even as by the first Command given unto man-kind of [ Eate not ] our first Parents became Transgressors for Eating . So justly doth our * Church require , that Gazers , who comunicate not , should depart . We forbeare to repeate that which we have formerly * prooved ( to wit , ) that you , by not dismissing the non-Communicants from beholding the Celebration this Sacrament , are condemned by the word Masse , whereof you have so long boasted , untill that now your Glorie is become your shame . The Eight Transgression of the Canon of Christ his Masse , by a second Contradiction of the Sence of the former words [ EATE YEE . ] SECT . X. THis is the last Act of Christ , concerning the use of the first Element , viz. [ Bread ] saying , EATE YEE ; even as he said of the other , [ Drinke yee . ] and of both hee gave this his joynt Command [ Doe this . ] Wherefore this Act of Eating being thus prescribed , as the only bodily outward end of this Sacrament , it doth exclude all other bodily Vses of man's inuention . Accordingly our Church of England Article 25. saith , Sacraments were not ordained of Christ to be carried about , but to be duely used . The contrarie Canon of the Romane Masse . The holy Synod of Trent ( saith your a Iesuite ) hath ordained that this Sacrament be preserved , carried abroad , and publikely proposed to the people in Procession , with solemne Pompe and Worship . Which is a laudable Custome . CHALLENGE . VVE doe not dispute against all manner of Reseruation of the Eucharist , for wee acknowledge some to be ancient ; but wee inquire into the religious use and end of Reseruation : which , we say , was not for any publike Profession , or Adoration , but only for a Sacramentall Eating thereof . And how vniustly you call this your Procession ( only for publike Adoration ) Laudable , wee are provided to demonstrate by the Confessions of your owne Iesuites and others ( out of Cyprian , and other Fathers ) who , consulting first about Antiquitie , grant that , after the Celebration of the Eucharist , anciently b The Remainders , which were left ( lest they should corrupt and putrifie ) were usually either given to children under age ( yet not to be received Sacramentally , but only to be consumed by them : ) or were burnt in the fire , or else eaten reverently in the Vestrie , called the * Pastophorium . Which was likewise the Custome of Rome in the primitive age , as c Pope Clement witnesseth . And although in the times of extreme persecution Christians were permitted to take the Eucharist , and carrie it home to their houses , yet it was ( as you d grant ) to no other end but that they might eate it : and this only in the time of Persecution : After which time the same Custome was abrogated . So you . How then can you call the Reservation of the Hoast , for publike Procession , and not for Eating , Laudable , which hath beene thus checked and gain-sayed by so syncere Antiquitie ? Secondly , when you please to reveile unto us the first Birth of your owne Romane Custome , you grant that it was not untill a e Thousand foure hundred yeares after Christ . And must it then be called a Laudable Custome , whereby ( that we may so speake ) beardlesse noveltie doth take place of sage and gray-headed Antiquitie ? Thirdly , in discussing the end , which was destinated by our Saviour Christ , you further grant , that f The primitive and principall end , prescribed by Christ , is for Sacramentall eating : and that the Sacrament is to be given for this , as it 's primary effect . And yet notwithstanding for you to bring in a Pompous ostentation of not - Eating , and to call it a Laudable Custome , argueth what little Congruitie there is betweene your Practice , and Christ's Institution . And how much lesse Laudable will this appeare to be , when we consider the grosse and intollerable Abuses of your Processions , which are displayed by your owne Authours ? Noting in them the very fooleries of the g Romane Pagans , by your fond Pageants , where Priests play their parts in representing the persons of Saints ; others of Queenes , accompanied with Beares and Apes , and many like profane and sportfull Inuentions , and other Abuses : which occasioned some of your owne more devout Professors to wish that this your Custome were abrogated , h Thinking that it may be omitted with profit to the Church , both because it is but an Innovation , and also for that it serveth most-what for ostentation and pompe , rather than pious Devotion . So they . Lastly , lest you may obiect ( as else where ) that a Negative Argument ( as this , because Christ did not institute this Custome , therefore it may not be allowed ) is of no effect ; we adde , that the Argument negative ( if in any thing ) then must it prevaile in condemning that Practice , which maintaineth any new End , differing from that which was ordained by Christ . Which made Origen and Cyprian argue Negatively in this Case : the one i saying , Christ reserved it not till to-morrow : and the other ; This bread is received , and not reserved , or put into a Boxe . Which Conclusion we may hold , in condemning of your publike Carrying of the Hoast in the streets and Market-places , to the end only that it may be Adored , aswell as ( of latter times ) your Pope Pius Quartus ( which your Congregation of k Cardinals report ) did forbid a new-upstart Custome of Carrying the Sacrament to sicke people , that they might adore it , when as they were not able to eate it . All these Premises doe inferre , that your Custome of Circumgestation of the Sacrament , in publike Procession , onely for Adoration , cannot justly be called Laudable , except you meane thereby to have it termed a Laudable Noveltie , and a Laudable profanation , and Transgression , against the Institution of Christ ; as now from your owne Confessions hath beene plainly evicted : and as will be further manifested , when wee are to speake of your * Idolatrous Infatuation it selfe . The Ninth Transgression of the Canon of Christ his Masse , contradicting the Sence of the words following , [ IN REMEMBRANCE OF MEE . ] SECT . XI . REmembrance is an act of Vnderstanding , and therefore sheweth that Christ ordained the use of this Sacrament only for persons of Discretion and Vnderstanding , saying , [ DOE THIS IN REMEMBRANCE OF MEE . ] The contrarie Canon of the Romane Masse , in times past . Your Iesuite Maldonate will be our Relater , ingenuously confessing , that in the dayes of l Saint Augustine , and Pope Innocent the first , this opinion was of force in your Church , For six hundred yeares together , viz. that the Administration of the Eucharist is necessary for Infants . Which opinion ( saith hee ) is now reiected by the Councell of Trent , Determining that the Eucharist is not only not necessarie for Infants , but also that is Indecent to give it unto them . So he . Of this more in the Challenge . CHALLENGE . IS not now this your Churches Reiecting of her former Practice a Confession that she hath a long time erred in Transgressing of the Institution of Christ ? How then shall your Trent-Fathers free your fore-father Pope Innocent , and your former Romane Church from this taxation ? This they labour to doe , but ( alas their miserie ! ) by collusion and cunning : for the same Synod of m Trent resolveth the point thus ; The holy Synod ( say they ) teacheth , that Children being void of the use of Reason , are not necessarily bound to the Sacramentall receiving of the Eucharist . This wee call a collusion ; for by the same Reason , wherewith they argue that Children are not necessarily bound to receive the Eucharist , because they want reason , they should have concluded , that Therefore the Church is and was necessarily bound not to administer the Eucharist to Infants , even because they wanted Reason . Which the Councell , doubtlesse , knew , but was desirous thus to cover her owne shame , touching her former superstitious practice of Giving this Sacrament vnto Infants . In excuse whereof , your Councell of Trent adioyneth , that the Church of Rome , in those dayes , was not condemnable ; but why ? Because ( saith your * Councell ) Truly and without Controversie wee ought to beleeve , that they did not give the Eucharist unto Infants , as thinking it necessary to Salvation . Which Answere your owne Doctors will prove to be a bold , and a notorious vntruth , because ( as your Iesuite n sheweth ) They then beleeved that Infants baptized could not be saved , except they should participate of the Eucharist ; taking their Argument from that Scripture of Iohn 6. [ Except you eate the flesh of the Sonne , &c. ] and therfore held they it necessarie to the salvation of Infants . That this was the beleefe of Pope Innocent , and of the Church of Rome vnder him , your Parisian Doctor o Espencaeus also proveth at large , out of the expresse writings of Pope Innocent . Yea , and your greatly approved Binius , in his Volumes of the Councels , dedicated to Pope Paul the fift , p explaineth the same so exactly ( See the Marginall Citation ) that it will permit no Euasion . And so much the rather , because that which the Tridentine Fathers alledge , for cause of Alteration , doth confirme this unto us : It is vndocent ( say they ) to give the Eucharist unto Infants . This may perswade vs that Innocent held it necessary , els would he not haue practized , and patronized a thing so vtterly vndecent . Wee dispute therefore . If the Church of Rome , in the dayes of Pope Innocent the first , held it a doctrine of faith , in the behalfe of Infants , that they ought to receiue the Sacrament of the Eucharist , the same Church of Rome , in her Councell of Trent ( whose Decrees by the Bull of Pope Pius the fourth are all held to be beleeued vpon necessity of Salvation ) did decree contrarily that the participation of the Eucharist is not necessary , no nor yet decent for Infants . Say now , did the Church of Rome not erre in the dayes of Pope Innocent ? then is she now in an error . Or doth shee not now erre herein ? then did she formerly erre , and consequently may erre hereafter , in determinining a matter to be Necessary to Salvation , which in it selfe is Superfluous and Vndecent . Thus of the contrary custome of the Church of Rome , in elder times . The new contrary Opinion , concerning the Romane Masse , at this day . Euen at this day also your Iesuite will haue vs to vnderstand the meaning of your Church to be , that q Infants are capable of the Sacrament of the Eucharist . CHALLENGE . VVHereunto wee oppose the Authority of the r Councell of Carthage , and of that ( which you call the ) Councell of Laterane , which denyed , as you know , that the Eucharist should be delivered vnto Infants , accounting them vncapable of divine and spirituall feeding : without which ( say they ) the corporall profiteth nothing . But we also summon , against the ●ormer Assertion , eight of your ancient s Schoolemen , who vpon the same Reasons made the like Conclusion with vs. And wee further ( as it were , arresting you in the Kings name ) produce against you Christ his writ , the Sacred Scripture , whereby hee requireth in all persons about to Communicate three principall Acts of Reason ; one is before , and two are at the time of Receiuing . The first is * [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Let a man examine himselfe , and so come , &c. The second [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] To discerne the Lords body . The third is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] To remember the Lords death vntill his Comming againe . All which Three , being acts of Iudgement , how they may agree vnto Infants , being persons void of iudgement , iudge you . And remember , we pray you , that wee speake of Sacrament all Eating , and not of that vse * before spoken of touching Eating it after the Celebration of the Sacrament ; which was for Consuming it , and not for Communicating thereof . CHAP. III. The Tenth Transgression of the Canon of Christ his Masse by the now Church of Rome , is in contradicting the Sence of the next words following ( concerning the second part of this Sacrament of receiuing the Cup ) [ HE LIKEWISE TOOKE THE CVP , AND GAVE IT TO THEM , SAYING , DRINKE YEE ALL OF THIS . ] And adding , 1. Cor. 11. [ DOE THIS , AS OFTEN AS YOV DOE IT , IN REMEMBRANCE OF MEE . ] SECT . I. BY which Words [ Like manner of Taking , and Giving , and Saying , Drinke yee All of this ] we say that Christ ordained for his Guests as well the Sacramentall Rite of Drinking as of Eating ; and hath tied his Church Catholike in an equall obligation for performance of both , in the administring of this Sacrament . This Cause will require a just Treatise , yet so , that our Discourse insist only upon necessary points , to the end that the extreme Insolencie , Noveltie , Folly , and Obstinacie of the Romane Church , in contradicting of this part of Christ his Canon , may be plainly displayed ; that every conscience of man , which is not strangely preoccupated with prejudice , or transported with malice , must needs see and detest it . We have heard of the Canon of Christ his Masse . The contrarie Canon of the Romish Church , in her Masse . Shee in her Councell of Constance , decreed that a Although Christ , indeed , and the Primive Church did administer the Eucharist in both kinds ; notwithstanding ( say they ) this Custome of but one kind is held for a law irreprovable . Which Decree shee afterwards confirmed in her b Councell of Trent , requiring that the former Custome and Law of receiuing it but vnder one kinde be observed both by Laicks , yea , and also by those Priests , who being present at Masse , doe not the office of Consecrating . Contrarily our Church of England in her thirtieth Article thus : Both parts of the Lords Sacrament , by Christ's Ordinance and Commandement , ought to be ministred to all Christian men alike . CHALLENGE . BVt wee demand ; what Conscience should mooue your late Church of Rome to be guided by the authority of that former Councel of Constance , which notwithstanding maketh no scruple to reiect the authority of the same c Councell of Constance in another Decree thereof , wherein it gain-sayeth the Antichristian usurpation of the Pope , by Denying the authority of the Pope to be above a Councell ? and that ( as the d Councell of Basil doth prooue ) from the authority of Christ his direction unto Peter , to whom he said , Tell the Church . We returne to the State of the Question . The full State of the Question . All Protestants whether you call them Calvinists , or Lutherans , hold , that in the publike and set celebration of the Eucharist , the Communion in both kinds ought to be given to all sorts of Communicants , that are capable of both . The question , thus stated , will cut off a number of Impertinences , which your Obiectors busie themselves withall , as will appeare in due places . Wee repeate it againe [ In publike Assemblies of all prepared , and capable of the Communion . ] The best Method , that I could choose , for the expedite and perspicuous handling of this great Controversie , is by way of Comparison : as , namely , First , by comparing the Institution of Christ , with the contrarie Ordination and Institution of the Romane Church . Secondly , Christ his Example , with contrarie Examples . Thirdly , the Apostles Practice , with the adverse Practice . Fourthly , the Primitive Custome of the Church Catholike , with the after-contrarie Custome ; and the Latitude thereof , together with latitude of the other . Fiftly , the Reasons thereof with Reasons . Sixtly , the divers manners of beginning of the one , as also the Dispositions of men therein , with the repugnant manner and Dispositions of men , in continuing the other . The discussing of all which points will present unto your view divers kinds of Oppositions . In the first is the Conflict of Religion with Sacriledge . In the second , a soveraigne Presidence in Christ , with Contempt . In the third , of Faithfulnesse with Faithlesnesse . In the fourth , of Antiquity with Noveltie . In the fift , of Vniversality with Pa●city . In the sixt , of Wisdome , with Folly : as also of Charity with Iniustice and Impiety . In the seventh of Knowledge with Ignorance ; as likewise of Devotion with Profanenesse : And all these marching and warring together , without any possibility of Reconciliation at all . The first Comparison is of the Institution of Christ with the Contrarie : proving the Precept of Christ , for the vse of both kinds to all lawfull Communicants . SECT . II. THere is one word twice used in the tenour of Christ his Institution ; once concerning the Bread , [ Hoc FACITE ] DOE THIS : ] the second time touching the Cup , * [ Hoc FACITE QVOTIESCVNQVE : ] DOE THIS AS OFTEN &c. ] Both which whosoever should denie to have the Sound and Sence of a Precept , might be confuted by your owne Iesuites , Doctors , Bishops , and Cardinals , among * whom wee find your Barradas interpreting it , Praecipit : your Valentian , Praeceptum : your Iansenius , Mandat : your Alan , Praeceptio : your Bellarmine , Iubet ; each one signifying a Command . But of what ? this is our next Inquisition . The Acts of Christ were some belonging to Consecration , and some to Distribution , Manducation , and Drinking . Such as concerned Consecration of both kinds , being with common consent acknowledged to be under that Command of [ Hoc facite , ] are the Taking Bread , and Blessing it , &c. The other touching Administration of the Cup , whereof it is said , [ Hee tooke it , and gave it to his Disciples ] whom after he had Commanded , saying [ Drinke you all of this : ] he added the other Command set downe by Saint Paul , saying unto them , [ Doe this as often as yee shall doe it in remembrance of Mee . ] That by this Obligation he might charge them to communicate in both kinds . A Precept then it must needs be , But we are not ignorant of your Evasions . Your first Evasion . Although ( say e you ) it be said to his Disciples [ Drinke you all , and , Doe this ] yet it is spoken to them as they were Priests . And onely to the Apostles ; saith Master * Brereley : And againe , The Apostles did represent the Priests . CHALLENGE . VVE answere that your owne f Castro will not allow your Antecedent , but is perswaded rather ( by the manifest Current of the Text ) that The Apostles were not Priests when the Cup was given unto them . And although they were then Priests , yet we answere , that your Consequence ( viz. ) Ergò only Priests are enioyned to receive the Cup , will appeare to be both fond in it selfe , and to your owne selves pernicious . First , as fond , as if one should argue thus : It was at the first said only to the Apostles , Goe and baptize all Nations : Ergò none but the Apostles have Command to Baptize . Next pernicious , for say ( Wee pray you ) doe the words , [ Drinke yee all of this ] command all Priests to drinke ? then must this condemne the contrary * Practice of your ( now Church of Rome , which alloweth the Cup to no Priest present , but only to him that doth Consecrate : which is directly confuted by the Example of Christ , who administred the Cup unto all his Apostles , by your doctrine , Priests . Againe , Doe these words only command the Priest to receive the Cup ? then likewise doe you condemne your former Church of Rome , which hath sometime permitted the Cup unto Laicks . Yea , and your Cardinall Alan g doth not sticke to tell you , out of the ancient Fathers , that the Command [ Doe this ] declared by Saint Luke , is applyed by Saint Paul to the receiving in both kinds , aswell of People as of Priest . And by virtue of the same Command of Christ , The Greeke Church hath alwayes observed the use of both kinds unto this day . So hee , justifying our contrary Consequence ; euen as also your * Cosmus Philiarchus defendeth , and confirmeth the same by Aquinas , and Scotus , the two most eminent Doctors of your Church , holding that Laicks are chargible to celebrate the Eucharist by virtue of the Command of Christ in the same words of Institution , [ Doe this . ] Your second Evasion . Next , although it were h ( say you ) said , [ And in like manner Christ tooke the Cup ] namely , as he tooke Bread : yet the word [ Similitèr , Likewise ] hath Relation to his Taking , not to his Giving . CHALLENGE . THis is flatly repugnant to the Gospell of Christ , where these words of Saint * Luke , [ Likewise he tooke the Cup ] appeare by Saint * Matthew to have relation aswell to Christ's Giuing , as to his Taking of the Cup , thus ; [ Iesus tooke the Cup and gave thankes , and gave it vnto them , saying , Drinke you all of this ] Yea and in Saint Luke the text obiected is so cleare , that it needeth no Comment : He tooke the Bread , and gave thankes , and gave it unto them , saying , &c. and likewise the Cup. Where the precedent word , expressing Christ his Act , is not Tooke , but Gave the Cup. And if any should seeke a Comment upon these words , hee could find none more direct than that of your learned Arias Montanus , and B. Iansenius , [ In like manner . ] That ( saith i they ) as he did with the bread , so did he with the Cup , he tooke it , he gave thankes , he gave it unto them All to drinke . All which Saint Luke comprized in these words ; [ In like manner He tooke the Cup. ] So they . Your third Evasion . Although it be said of Drinking of the Cup , [ Doe this in remembrance of Mee : ] yet the words [ Doe this , ] say k you ) are spoken absolutely of the Bread , and but Conditionally of the Cup , namely , [ As often as you shall drinke it . ] And vpon this Conceit doe two Iesuites raise up their Insultation , l saying ; Behold here the wonderfull providence of God , whereby is taken from Heretikes all colour of excuse . So they , of us Protestants . CHALLENGE . TO this we answere , out of the Conclusions of your owne Doctors , aswell of the new , as of the old Schooles ; your m Iesuite Vasquez , for the new , Concluding , that the words , [ This doe yee , as often as you drinke it , in remembrance of Mee , ] as they command the end of the Celebration of this Sacrament , in the remembrance of the Passion of Christ : so doe they also command the Act and manner thereof , which is , by drinking of the Sacramentall Cup. Which hee holdeth to be so manifest a Truth , that hee thinketh no man to be so blinde , as not to discerne it , saying , Who seeth not this ? Accordingly he alleageth Soto for the old Schoole , concluding that the words [ Drinke yee all of this , as often , &c. ] Doe simply command the act of Drinking : or else ( saith he ) the Church hath no ground , for the Priest that consecrateth , to celebrate in both kinds . And this Obligation Cardinall n Cusanus affirmeth to lie alwayes upon the Church ; Whereby your Master o Brereley may see , and acknowledge his double Errour . And , indeed , the Evidence is so great , that although all Romish Vniversities should withstand it , we might herein appeale to common Sence : for Christ having first commanded his Disciples , saying , in the Celebration of this Sacrament , [ Drinke yee all of this ; ] this is the Act : and adding further , saying , [ As often , or whensoever as yee shall drinke it , doe this in remembrance of mee , ] Which is the End so commanded ; it doth equally imply command of the Act of Drinking , aswell as of the End. Now the Catholike Church did alwayes hold , that there ought to be an Often Commemoration of the Passion of Christ even untill his comming againe ( as saith the Apostle ) by the Celebration of this Sacrament . And the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] As often , and when-soever yee receive , &c. ( being indefinite , and assigning no certaine dayes or times ) giveth libertie to the Church to solemnize this Memoriall at her convenient times ; yet so , that Whensoever the Church celebrateth this Sacrament , shee doe it according to the forme of Christ his Institution , by Communicating in both kinds . If the Pope , sitting in the Assembly of his Cardinals , delivering unto each of them a Ring , to put upon their thumbes , should say , Doe this as often as you come before mee , in testimonie of my love : We demand , Are they not , as often as they come into the presence of that Pope , chargeable to put on each one his Ring upon his thumbe , by vertue of the Popes Command , [ Doe this ? ] who seeth not this , that doth not wilfully blind-fold and stupifie his wits ? Shall we conclude ? As your owne Doctors inferre from these words of Christ [ Doe this ] that Laicks , who be of yeares , are bound by the Law of God to communicate : By the same Text may wee conclude , that they are likewise obliged to participate of the Cup. THE CHALLENGE , In Generall . DOe this ] are ( as you haue heard ) words Commandatorie , and being spoken of both kinds , aswell for Consecration , as for Distribution , doe oblige the Church of Christ to performe both kinds : so that it must needs follow , that the neglect of the Act is a Transgression of the Precept of Christ . And so much the rather ought you to be perswaded hereof , because your choicest and most subtile Objecters , when , seeking to defend your Alteration , it became them to reason discreetly concerning this Sacrament ( which the Fathers call [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the Cup of Sobrietie ) yet doe argue so intemperately , as though they had beene over-taken with some other Cup : insomuch that they are confuted by their owne learned fellowes , by evident texts of the Evangelists , and by common sence ; which giveth us just cause to turne their Wonderment against themselves , saying , Behold the providence of God! thus plainly to confound the wisdome of the Adversaries of his truth by themselves , in their greatest subtilenesse . Hitherto of the Comparison of the Ordinance of Christ with the Ordinance of the Romish Church . Our second Comparison is of the Example of Christ , with the contrarie Example . SECT . III. VVEre it that we had no Precept of Christ to [ Doe this ] but only the Example of his Doing it in the first Institution , this should be a Rule for us to observe it punctually , excepting in such Circumstances , which only occasionally and accidentally hapned therein , as * hath beene proved ; and therefore not to dare to give a Non-obstante , against the Example of Christ , as your * Councell of Constance hath done : and which p your Iesuite also teacheth , as if the Example of Christ were no argument of proofe at all . Which Doctrine wee are now to trie by the judgement of Antiquity . q Cyprian confuteth the Aquarij ( Heretikes that used only Water in the Chalice ) by the Example of Christ his Institution , because Nothing is to be done of us , in celebrating of this Mystery , which was not done of Christ. So he . In the dayes of Pope Iulius , Anno 337. there arose many giddie spirits , which violated the holy Institution of Christ in this Sacrament , when as some consecrated Milke instead of Wine : others sopped the bread in the Cup : a third sort squiezed Grapes thereinto . These , and the like , that holy Pope did condemne , but how ? by pretence of Custome only ? no , but by the obligation of Christ his Example , and institution of this Sacrament , in these words following : r Because these are contrary ( saith he ) to Evangelicall and Apostolicall doctrine , and Ecclesiasticall Custome , as is easily proved from the fountaine of truth , from whence the Sacraments had their first ordinance ; for when our Master of Truth commended this to his Disciples , he gave to none Milke , but Bread only , and the Cup. Nor doth the Gospell mention the sopping of bread , but of giving Bread a-part , and the Cup also a-part , &c. So Pope Iulius . Those also that offered Bread and Cheese together , in this Sacrament , are confuted by the Institution of Christ , who appointed Bread , saith s your Aquinas . What can be more direct and absolute ? yet dare your men obiect to the contrarie . The Romish Obiection answered . At Emmaus , Luke 24. Christ , meeting with certaine Disciples , taking bread and blessing it , and thereby manifesting himselfe to them , is said immediately after the Breaking of Bread to have vanished out of their sights . Ergò , it may be lawfull ( saith your t Cardinall ) to use but one kind . Because ( saith * Master Brereley ) the Text sheweth , that Christ vanished away , not leaving any time for Benediction , or Consecration of the Cup. CHALLENGE . THis Argument is still inculcated , almost , by every Romanist , in defence of the Romish Custome of but in one kind , notwithstanding it be twice rotten . First , in the Root and Antecedent : For although Christ here had begun the Celebration of the Eucharist , yet doth it not appeare that he did now perfect it , in distributing either kinde to his Disciples , Nor is this likely , saith your u Iansenius . And it is dead-rotten also in the branch and Consequence thereof , because that this Act of Christ in Emmaus is not to be urged as an Example , to be imitated in the Church ; which is demonstrable by an Acknowledgement of your Iesuite x Valentia . As for example . The Councell of Trent hath defined that the Priest , in Consecrating , is commanded by Christ his Institution to consecrate in both kinds ; Because this ( saith your Iesuite ) both the nature of the Sacrifice and Sacrament doth exact : but by what words of Command ? namely ( for so hee saith ) by these words , [ Doe this . ] Accordingly your Objectour * Master Brereley ( as if he had meant purposely to confute , and confound himselfe ) The reason why the Priest receiveth both kinds , is because hee is to represent the Sacrifice of Christ upon the Crosse . But Bread cannot represent Christ dead , without some signe of Bloud . If then , because Christ ministred it not in both kindes in Emmaus , it shall be lawfull for the Church to imitate him in that manner of Distribution of this Sacrament , it must as equally follow , that because hee is not found there to have Consecrated in both kinds , it may be lawfull for your Church so to doe ; not only contrary to your now Romane Custome , but also ( in the judgement of the Councell of Trent ) contrary to the Command of Christ , as * hath beene confessed . Twice miserable therefore is the darknesse of your Disputers , First , not to see the Inconsequence of this Obiection : and next not to remember that common Principle , to wit , Extraordinary Acts are not to be Rules for ordinary Duties . A SECOND CHALLENGE . VVEe conclude . You have seene by the testimonies of Cyprian , and Pope Iulius , that it was good Divinity , in their dayes , to argue from the Example of Christ his Institution negatively ; by rejecting such Acts , and accounting them as contrarie to the Institution of Christ , which accord not with his Example , and which are not comprized within the Canon of Christ his [ Hoc facite . ] which kinde of Reasoning , at this day , is ●issed at in your Romish Schooles . What need many words ? O tempora ! Our third Comparison is , by conferring Apostolicall Practice with contrary Practice . SECT . IV. SAint Paul having more speciall occasion to handle this point , than any other of the Apostles , may worthily be admitted to resolve us in the name of all the Rest . Hee Catechizing the Corinthians , concerning the true use of the Eucharist , recordeth the first Institution thus : * I have received of the Lord that which I deliver unto you , that the Lord Iesus , &c. And , after his Recitall of the Institution of Christ , hee himselfe addeth [ * As often as you eate of this Bread , and drinke of this Cup , you shew the Lords death untill he come againe . * Let therefore a man examine himselfe , and so eate of this Bread , and drinke of this Cup. ] From this wee seeke a Proofe both of the Apostolicall Practice , in the use of both kindes in this Sacrament ; and of our duety in observing the same . But wee may spare our paines of prooving the use of both kindes in the Church of Corinth , because ( as your a Cardinall Tolet confesseth ) There is no controversie thereof . As for the proofe of our necessary Conformity , wee have the same Reasons , wherewith the Apostle perswadeth thereunto , [ That ( saith he ) which I have received of the Lord , I deliver vnto you , that Iesus , &c. ] Thereby applying the Example of Christ his Institution for a Rule of their Practice : which this coniunctive Particle of Eating [ AND ] Drinking ; To Eate [ AND ] Drinke , five times so coupled in this Epistle , doe plainly declare . But you tell vs , that in this place the Coniunctive [ AND ] is is put for a disiunctive Or , thereby to teach the Church a liberty to choose whether they shall Eate or Drinke : notwithstanding , you your selves have confessed that Christ spake absolutely , and without Condition , of the Bread , Take , Eate , Doe this . And againe , 1. Cor. 11. 24. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And in like maner the cup. ] It is an AND Coniunctive , questionlesse . But seeing it cannot be denyed , that the Apostles practice was both Eating and Drinking coniunctively , it is not likely or credible that the sence of his words should be discretiue ; because this had bene , in wordes , to have contradicted his owne practice . M. Breerly opposeth , viz. The Apostle in the same Chapter saith v. 26. He that eateth and drinketh vnworthily eateth and drinketh Iudgement ; also hee saith v. 27. whosoever eateth this Bread , and drinketh this Cup vnworthily , &c. So hee . It is not to be denyed but that [ AND ] is often vsed in Scripture for Or : but M. Brearly his notions , as commonly , so here also are too confused , by not distinguishing the divers use of [ AND ] in Precepts , and Exhortations to an Act , in denunciation of iudgement , in case of Transgression . As for example , The Precept is , Honour thy father and thy mother , ( Exod. 20. ) here [ AND ] must needs be copulative , because of the Obligation of precept of honouring both . But the denunciation against the Transgressour , if it stood ( as M. Breerly obiecteth , feigning a false Text contrary both to the Originall , and vulgar Latine Translation ) thus , Hee that shall strike his father , and mother shall die : the particle [ AND ] must needs be taken disiunctively for Or , ( as indeed it is expressed in the Text ) because the Transgression of either parts of a Commandement inferreth an obligation of guilt and iudgement , as any man of sense may perceive . Against this , albeit so euident a Truth , your Doctors will have something to obect , or else it will goe hard ; even forsooth the contrary practice of the Apostles , Act. 2. 42. where wee read of the faithfull assembled and Continuing together in fellowship , and in breaking of bread , and in prayers ; because there is but mention only of one kinde , which is Bread : whence they inferre a no-necessity of vsing the Cup. So your b Cardinall Bellarmine . And to answere that the ministration of the Cup is vnderstood by a figure Synecdoche , is an answere onely imaginary and groundles , saith * Mr. Breerely . But are they yet to learne that which every man knoweth , and your owne Iesuites have taught ? that there is no Trope more familiar in Scripture than this Sy●echdoche of taking a part for the whole ? Or could they not discerne thus much in the same Chap. 〈◊〉 . 46. where it is said , They brake bread through every house ; Wherein ( as your Iesuite c Lorinus teacheth ) there is not meant the Eucharist , but common foode ? Whereby you cannot but vndersta●d implied in their breaking of bread their mutuall drinking together also . And yet in the like words spoken of the Eucharist , v. 42. [ They continued together in breaking of Bread ] you exclude the participation of the Cup. What shall wee say ? was your spirituall appetite weaker than your corporall , in reading these two Texts , wherein is mentioned onely Bread , that you could discerne but halfe refection in the Eucharist , and an whole in their bodily repast ? Besides , any man may guesse what spirit it savoureth of , that ( in paralleling the authoritie of your Church with the authoritie of the Apostles ) your Iesuites doe resolue , that although the Apostles had constituted the custome of Receiving in both kinds , d Nevertheles ( say they ) the Church of Rome , and Pope thereof , hauing the same authority with S. Paul , may abrogate it upon iust Cause . And yet hardly can you alleage any Cause , for abrogation of that Practice , which S. Paul might not have assumed in his time . CHALLENGE . OFrustrà susceptos Labores nostros ! may we say ; for to what end is it for vs to prove an Apostolicall Practice , or Precept for both kinds , when your Obiectors are ready with the onely names of Pope and Church of Rome to stoppe the mouthes not onely of vs Heretikes ( as you call vs ) but even of S. Paul himselfe , and of the other Apostles , yea and of S. Peter too ? By which Answere notwithstanding you may perceive how little S. Paul doth favour your cause , by whose Doctrine the Advocates for your Church are driven to these straits : but more principally if you call to remembrance , that our Argument is taken from the Apostles Doctrine and Practice , as it was grounded by St. Paul himselfe vpon the Doctrine and Precept of Christ . Thus , when we appeale vnto the Apostles Tradition , you , by opposing , Thinke your selves wiser than the Apostles : which Irenaeus will tell you was the very garbe of old e Heretickes . Our fourth and fift Comparisons are of Primitiue Custome with the contrary Custome ; in respect both of the Antiquitie and Vniversalitie thereof . SECT . V. BEfore wee shall say any thing our selues of the Primitive Custome , in vsing both kindes in the administration of this Sacrament , and the extent thereof , both in the longitude of Continuance , and latitude of Vniversalitie , we are ready to heare how farre your owne Doctors will yeeld vnto vs , in both these points , touching the publike vse of both kindes . Hearken but vnto the Marginals , and you shall finde your Iesuites , with others , vttering these voyces : f Wee must confesse , Wee doe confesse ; yea , Wee doe ingenuously confesse a Custome of both kindes ( aswell to the Laicks as Priests ) to have beene in the Primitive Church most frequent and generall : as is prooved by the ancient Fathers both Greeke and Latine , among whom are Leo and Gregorie ( both ) Popes of Rome ; yea and universall also for a long time , continuing a thousand yeares in the Church of Rome , and in the Greeke Church vnto this day . So they . where we see both Antiquity and Vniversality thereof to the full , which it were easie for vs to have shewne Gradatim , descending downe from the first Age unto the twelfth ; but that when wee haue as much confessed as neede be proved , it might be iudged to be but an importunate diligence and Curiositie to labour any further . Neverthelesse , if peradventure any should desire to see one or two Testimonies for the last Age , he may satisfie himselfe in the g Margent at the first sight . The Romish Obiections , concerning Primitive Custome . Divers Obiections are vrged on your side , to abate something of the Vniuersalitie of the Custome of Both kindes , which we defend ; but if they shall not seeke to decline the Question , and to rove about , as it were , at vnset markes , their Arguments are but as so many Bolts shot altogether in vaine . For our defence is onely this , that in the publike solemnization and Celebration of this Sacrament , in an Assembly of Christians freely met to communicate , no one example can be shewen in all Antiquity , throughout the Catholique Church of Christ , for the space of a thousand yeares , inhibiting either Priest , or Laick , from Communicating in both kindes , who was duly prepared to receive the Sacrament . As for the examples which you vsually obiect , they are of no force at all , being h proved to be either private , or illegitimate , or false , respectively . Hitherto of the Primitive Custome . Notwithstanding all this , will your Romane Church boast of her contrary Custome of after-times ; telling vs in her Councels that her Custome of administring the Eucharist but in one kinde is rightly observed , as a Custome which hath beene Diutissimè observata , that is , of most long continuance : Many yeares by passed , saith i your Villalpandius : But most precisely your Iesuite k Salmeron : It is certaine ( saith he ) that the Church , for these three or two hundred yeares , hath used to communicate to the Laity vnder one kinde . So they . CHALLENGE . NOw after that wee have proved , out of your owne Confessions , the length of the Custome of both kinds to have beene in the Continuance above a thousand yeares , after the first Institution of this Sacrament , and for largenes thereof , in an universall consent thereunto , without any exception by any example ordinary , publique , and legitimate ; and that you have heard also even the Fathers of your Church opposing against it a contrary custome not above the Compasse of three hundred yeeres , and yet to call it [ Diutissima ] A Custome of long continuance ; What Tergiversation could be more shameles ? But enough of this point . In the next place , because the same your Councell hath told us , that your Contrary Custome was brought in [ Rationabilitèr , ] with good Reason , wee are forth-with to discusse the Reasons thereof . Our sixt Comparison is of Reasons , for the Vse of both kindes , collated with Reasons obiected to the contrary . SECT . VI. A Sacrament ( according to the common definition ) is a Visible signe of an invisible Grace ; and so farre is a Signe true and perfect , as it doth fully represent the things that are ordained to be signified thereby : Signification being the very proper nature and end of a signe , as well in sacred , as in prophane Rites . Come now and let vs industriously and calmly debate this matter , which wee have in hand , both in respect of the thing signified ( which is the Sacrament , or spirituall Obiect ) as of the party Communicating , who is the Subiect thereof . Our first Reason is taken from the due Perfection of this Sacrament , which must necessarily be in both kindes . The things Spirituall ( as all Christians professe ) are the Body and Blood of Christ , which are signified in the Sacrament of Bread and wine ; These two then are not two Sacraments , but one Sacrament , ( as you know ) which therfore ought to be performed in both , or els the Act will be a Sacrilegious dismembring of the Sacrament of Christ . This shall we easily prove from the Principles and Confessions of your owne Schooles . Your Church professeth to celebrate the Eucharist , both as it is a Sacrifice , and as it is a Sacrament . As you hold it to be a Sacrifice , you generaly teach that both kinds are necessarily to be received of the Priest , because they both belong to the Essence thereof . So your l Cardinall . Consult with your m Aquinas , your Iesuites Valentia , and Vasques , and they will say as much in behalfe of the Eucharist , as it is a Sacrament ; their reason is , Because both kindes , making but one Sacrament , ought to be celebrated perfectly , and therefore is the Priest bound to consecrate this Sacrament in both kindes by that command of Christ , saying , [ Do this : ] nor can this be omitted without Sacrilege . So they . If such be the necessity of consecrating in both kindes vnder the hand of the Priest , then lieth the same obligation vpon the Church likewise , for distributing it in both kindes vnto the people , to whom it is to be administred , in token of Christ his Passion for them applicatorily , both in his Body and Blood : but the Bread only can no more represent the Blood of Christ in the mouthes of people , in the eating thereof , then it can by Consecrating it in the hands of the Priest : and consequently the dismembring thereof , as you do , must necessarily condemne both Priest and People . A Consequence , which your figment of * Concomitancie cannot possibly auoid . A Corroboration of the same Reason , against the Sacrilegious dismembring of this Sacrament , by the Testimony of Pope Gelasius ; and a Vindication of Dr. Morton , from the Traducement of other your Priests and Iesuites . SECT . VII . THe Haereticall Manichees forbare the vse of the Cup in this Sacrament , in an opinion , that wine was not created by God , but by some evill spirit ; whom Pope Gelasius did therfore condemne by his publique Decree : which hereticall opinion ( as once I n said ) cannot iustly be imputed unto the Church of Rome , in her manner of abstaining from the Cup in the Eucharist . This saying o M. Fisher the Iesuite , of late , thought good to pervert to his owne use , thus . The Crime wherewith some Protestants charge us , that our receiving under the sole forme of Bread is to iump in the opinion of the Manichees , we may ( as D. Morton confesseth ) reiect as iniurious , saying with him , that it was not the Manichees abstinence from wine , but the reason of their forbearance that was iudged hereticall . So hee . But this mans march is but slow . M. Breerly , a Romish Priest , one well esteemed among you , for his exceeding labour and pains in defending the Romish Cause , to his power ; by his many Books , almost in every particular , commeth on more roundly , as followeth : D. Morton himselfe ( saith he ) shall plead in our behalfe , who saith that the Manichees did heretically celebrate the Eucharist only in one kind , in an opinion that wine was not created by God , but by some evill spirit , and were therfore anciently condemned for Heretiques : but the Romanists are not to be accused of this Heresie of the Manichees , in their not distributing of both elements of bread & wine . And to obiect this against that Church were an accusation iniurious , for it was not the Manichees abstinence from wine , but their reason thereof which made them hereticall , said he . So your Priest ; yet what of all this ? So clearly doth D. Morton ( saith he ) cleere vs from the foule and false imputation urged against us by D. Whitaker , who noted the Administration but in one kind , now used by the Romish Church , to have had it's originall from the Manichees : and so clearly doth he contradict both M. Whitaker & himselfe , in one place accusing us , in another excusing us , in one and the same Respect : of which foule fault of Contradiction in so great a Rabbin when hee cleereth himselfe , in stead of being Bishop of Litch field , he shall be unto me euer Magnus Apollo . Thus far M. Breerly . Alas ! what wil become of the Doctor , being , as you see , thus fiercely assaulted by two at once , one a Iesuite , the other a Romish Priest , both conspiring together to make the Doctor ridiculous ? CHALLENGE . IT is now about twenty yeares since the said Doctor ( in Confutation of a Booke of Master Brereleys , intituled an Apologie ) published a Treatise , called the Protestants Appeale , wherein were discovered many hundred of Master Brereleyes Ignorances , Falsities , and Absurdities : who ever since hath had Master Parson 's itch , ( as hee himselfe called his owne humour ) which received a Salve that might have cured him of that itch , to be medling with the same Doctor . Yet the onely Exception , which hath since come to this Doctor 's eares from your side , is this now objected point , concerning the Manichees : whereupon you have heard them both so urgently , and boastingly insist , and not so onely , but they have also divulged this pretended Contradiction in many Counties of this Kingdome , to his reproach . Will you be so kinde , as but to heare an Answer , and then either wonder at , or hisse , or applaude , or him , or them , as you shall finde iust Cause . Two things there were condemnable in the Manichees , one was their Act and Practice , in dismembring the Sacrament , by not communicating in both kindes : the other was their Opinion , which they held , for so doing ; which was , as you have heard , an hereticall Conceit that Wine was the Creature of the Devill . Concerning this hereticall opinion , no Protestant ( said q Doctor Morton ) doth charge the Church of Rome : but as for the Act of not - Communicating in both kinds , r he called it Sacrilegious , and concluded the Church of Rome , in this respect , to be as guilty of dismembring the Sacrament , as were the Manichees . And both these hee hath done by the Authority of Pope s Gelasius , who decreed , in condemning the Manichees , First against their Opinion , saying , Illinescio quâ superstitione docentur astringi , &c. ( That is ) They are intangled in a kind of Superstition . Then , for the Act of refusing the Cup , Because ( saith he ) the dividing of the same Mystery cannot be done without grievous sacrilege , therefore let these Manichees either receive the whole Sacrament , or else let them be wholly excluded from receiving . So Gelasius . Seeing then Doctor Morton , and all Protestants , cleare the Church of Rome from the imputation of the Heresie of the Manichees , in respect of their opinion , and yet condemne them of the Manichean Sacrilege , in respect of the Act of dismembring the Sacrament ; with what spectacles ( thinke you ) did your Priest and Iesuite reade that Answere of Doctor Morton , to collect from thence , either your Churches Iustification from a foule fault of Sacrilege , or else the Doctors foule Contradiction to himselfe , and that cleerely forsooth , in the same respect ? who themselves are now found to have beene so subtilly witlesse , as not to discerne Heresie from Sacrilege ; an opinion from a fact ; or a no-imputation of that , whereof neither Doctor Whitaker , nor any other Protestant ever accused them , from a practice condemned by a Romane Pope himselfe . Take unto you a Similitude . A man being apprehended in the company of Traytors , upon suspition of Felonie , is fully and effectually prosecuted for Felonie onely ; if one should say of him , that he was not conuicted or condemned of Treason , but of Felonie , were this either a Contradiction in the party speaking , or a full Iustification of the party spoken of ? You are by this time ( we thinke ) ashamed of your Proctors , and of their scornefull insultation upon the Doctor , in the ridiculous tearmes of Rabbin , and magnus Apollo : who willingly forbeareth , upon this Advantage , to recompence them with like scurrility , being desirous to be only Great in that , which is called Magna est Veritas , & praevalet . By which Truth also is fully discovered the vanity of the Answere both of Master Fisher , and of your Cardinall , saying , that Gelasius condemned only the Opinion of the Manichees ; which is so transparant a falshood , as any one that hath but a glympse of Reason may see through it , by the sentence it ●elfe , as hath beene proved . Our second Reason is in respect of the perfect Spirituall Refection , represented by this Sacrament . SECT . VIII . ANother Object , represented in this Sacrament , is the food of man's soule , in his faithfull receiving of the Bodie and Blood of Christ , which because it is a perfect spirituall Refection , Christ would have it to be expressed both in Eating and Drinking , wherein consisteth the perfection of man's bodily sustenance : and therefore are both necessarily to be used , by law of Analogie betweene the outward signe and the thing signified thereby . Two of your a Iesuites ( from whome Master Fisher hath learned his Answere ) seeke to perswade their Readers , that the soules refection spirituall is sufficiently signified in either kind , whether in Bread , or Wine . But be it knowne unto you , that either all these have forgotten their Catechisme , authorized by the Fathers of the Councell of Trent , and confirmed by Pius Quartus then Pope , or else Those their Catechists forgot themselves in teaching , that b This Sacrament was instituted so ; that two severall Consecrations should be used , one of Bread , and the other of the Cup ; to the end both that the Passion of Christ might be represented , wherein his Bloud was separated from his Body , and because this Sacrament is ordained to nourish man's soule , it was therefore to be done by Eating and Drinking ; in both which the perfect nourishment of man's naturall life doth consist . Aquinas , and your Iesuite Valentia with others are as expresse in this point , as they were in the former ; who although they ( as we also ) hold that whole Christ is received in either kinde , ( for Christ is not divided ) yet doe they c mayntaine that This Sacrament , as it is conformable both to Eating and Drinking , so doth it by both kindes , more perfectly expresse our spirituall nourishment by Christ : and therefore it is more convenient that both be exhibited to the faithfull severally , as for Meate , and for Drinke . So they . For although , in the Spirituall Receiving , Eating and Drinking are both one , even as the appetite of the Soule in hungring and thirsting is the same ; as where it is written , Matth. 5. Blessed are they that hunger and thirst after righteousnesse , &c. yet in this Sacramentall communicating with bodily instruments it is otherwise , as you know . d The blood of Christ is not dranke in the forme of Bread , nor is his Bodie eaten as meate in the forme of Wine , because the Bodie cannot be said to be dranke , nor the bloud to be eaten . So your Durand , and so afterwards your * Iansenius . Wherefore you , in with-holding the Cup from the People , doe violate the Testament of Christ , who requireth in this a perfect representation visible of a compleate and a full Refection spirituall , which is sufficient to condemne your Abuse , whereby you also defraud God's people of their Dimensum , ordained by Christ for their vse . Concerning this second , e Master Fisher ( one of the society of Iesuites ) was taught to Answere , that the Full causality ( as he said ) and working of spirituall Effects of the soule cannot be a wanting to the Sacrament under one kind ; because of Christ his assistance . So he . We should aske whether a greater Devotion and 〈◊〉 more plentifull Grace are not to be esteemed spirituall Effects , for the good of the Soule , which are f confessed to be enjoyed by Communicating in both kinds ; and why not rather than by one ? For consider ( we pray you ) that the Assistance of Christ doth especially concurre with his owne Ordinance , and therefore much rather where the forme of a Sacrament ordained , and instituted by himselfe , is observed , then where it is ( as of you ) so notoriously perverted , and contemned . Yet because you may thinke we rest upon either our owne , or yet of other your Doctors Iudgement in this Defence , we shall produce to this purpose , the consonant Doctrine of ancient Fathers . Our third proofe is taken from the manifold Reasons of ancient Fathers , for Confirmation of the Necessity of the Communicating in both kinds . SECT . IX . FOr the proofe of the necessary vse of both kindes , in the solemne and publique dispensation of this Sacrament , the particular Testimonies of many ancient Fathers might be produced , but your owne Authours will ease us of that labour , by relating and g confessing as much in effect , as we did intend to prove , viz. That the ancient Fathers were induced to the Continuance of the Custome in both kinds , First , by the Example and Institution of Christ . Secondly , by some particular Grace , which they held to be signified by the Cup. Thirdly , for the Representation , that it had to the Passion of Christ ; distinctly and respectively to his Bodie and Blood. Fourthly , to resemble the Redemption , which man hath in his Body by Christ's Body , and by his Blood in the soule . Fif●ly , To expresse by these Symbols the perfect spirituall Nourishments wee have by his Body and Blood. Sixtly , To understand that this Sacrament doth equally belong to People , as well as to Priests . Seventhly , that the Cup of the Eucharist doth animate soules to receive the Cup of bloody Martyrdome , when the time should be . Whereunto may be added the Constant profession of the h Greeke Church , in obeying the Canon of Christ , and holding it necessarily to be observed of the people also , by receiving in both kindes ; and that otherwise wee transgresse against the Institution of Christ . All these Testimonies of primitive Fathers , under the Confession , of your owne Doctors , are so many Arguments of the Consonant Doctrine of Antiquity , for proofe of an obligation of precept upon the Churches of Christ whatsoever , for the preservation of the perfect forme of Christ's Ordinance in the administring of the Sacrament in both kindes . Vpon this Evidence may you justly call your fellow-Priest Master Brereley to account for his bold Assumption , saying that * No Doctor ( speaking of ancient Fathers ) can be produced either expressely , or else by necessary Consequence , affirming the necessity of the Laicks receiving under both kinds : Your selves perceiving now not only One , but many ancient Doctors to have expressed not only One , but many Necessities inferring the same . And then you may furthermore question him for his next as lavish Assertion , affirming in his fift Answere , that The Authorities obiected , for the necessity of both kinds , speake not of a Sacramentall , but only of a spirituall Receiving with the mouth of their hearts . When shall we find conscionable dealing at this man's hands ? Having thus finished our Assumption , we shall more expeditely satisfie such your Reasons , or rather Pretences , which you bring to disguize your sacrilegious Abuse . The Romish Pretences for their Innovation and Alteration of Christ his Institution , by the publique vse of but One kind . SECT . X. VVE heare the Councell of Trent pretending ( as they say ) Iust reasons of altering the primitive Custome and vse of both kinds , but naming none , which we may well thinke was because they deserved not the mention : surely , such they were , that your Iesuite had rather that you should belieue them , then try and examine them ; It being your part ( as i hee saith ) Rather to thinke them inst , than to discusse them . But wee are not bound to your Rules of blinde Obedience . God will have us to use the sight , which he hath given us , least , If the blinde leading the blinde , both fall into the Ditch . And whether the Reasons , which are given by your Doctors , be not blinde Seducements , wee are now to try . Some of your Reasons are taken from extraordinary Cases , some Instances are common to all other Churches Christian , and some are made as being peculiar to the Church of Rome . The first kind of Romish Pretences , from extraordinary Cases . The first Pretence is thus alleaged ; k Many Northerne Countries are destitute of Wine , and therefore one kinde is to be used for Concord and Vniformity-sake . Will you be answered from your selves ? Aquinas , making the same Obiection of want of Wine , and Wheate in forreine Countries , l Resolveth , that Notwithstanding Wheate and Wine may be transported easily to all parts . Accordingly doth he resolve of the want of Balsame , used in your Consecration , and yet it is farre more scarce then Wine or Wheate . Yet what Northerne Countrie almost can you name , that hath not abundance of Wine for many persons , even unto r●ot , and can they not as well have it in moderate measure , for a sacred Rite ? But what talke you of Vniformity and Concord , in this Case of Alteration , ( which are your two next Pretences ) wherein notwithstanding the Church of Rome is dissenting from the Greeke , and all other Christian Churches in the World ? Or if this were a necessary Cause , why did not your Church allow the use of both kinds to the Church of Bohemia , but twice raised a fierce warre against them ? for which your Iesuite m Salmeron seemeth to be full sorrie ; marrie it was , because that warre had not his wished successe . Is their Concord in Hostilitie ? Againe , because you thirdly pretend Vniformity also , why then doe your consecrating Priests only receive both kinds sacramentally , and all the other Priests in Communicating participate but in one ? or how is it that you allow a ●…priuiledge to * Popes , Cardinals , Monkes , and noble Personages , to receive in both kinds , and deny this liberty to others ? Is there likewise Vniformity in Disparity ? Your fourth Pretence is because divers are n Abstemious , and have an Antipathy against Wine , and some sickly persons also can hardly receive without Irreverent casting it up againe . If the particular reason , which o Aquinas giveth , saying , That Wine moderately taken of such can doe no hurt , may not satisfie , yet this being also a Cause accidentall , and extraordinary , you ought to be regulated by this generall Rule , That extraordinary Cases ought not to iustle out ordinary Lawes and Customes . For , that Command of Christ to his Apostles , Goe preach to every Creature of man , stood good in the generall , albeit many men happened to be deafe . Saint Peter requireth of every Christian of fit yeares that he be prepared to give an answere of his faith to everyone that asketh ; which precept was not therefore alterable , because of multitudes of many that were dumbe . Finally , to close vp with you , hee that by the rule of Hospitality is to cheere up his Guests , doth not prescribe , that , because some mens stomackes are queasie , and not able to endure Wine , or else some meates ; therefore all others should be kept from fasting from all meates and Drinkes : and the Eucharist ( you know ) is called by Saint Paul , The supper of the Lord , and by ancient Fathers , an holy * Banquet . The second kind of Romish Pretences is of such , which might have beene common to other Churches . The other Causes above-mentioned were common to the primitive Church of Christ , wherein the use of both kinds was ( notwithstanding ) preserved and continued ; except that you will say , no Northerne Nations were Christians in those times : and that no stomacks of Christians were disaffected to wine , in loathing it , &c. But two other Pretences you have , which you thinke to be of more speciall force , to forbid the use of this Sacrament in both kinds ; One is Because ( saith your m Cardinall ) Such is the now-received and approved custome of Nations and People . So hee . But first to argue , that your Church did therefore forbid the use of both kinds , because shee had approued the contrary Custome , is a meere Nugacitie and Tautologie ; and as much as to say , Shee would forbid it , because shee would forbid it . Secondly , saying , that the Vse of but One kinde had indefinitely the Consent of Nations and People , is a flat falsity , because ( as hath beene confessed ) The Greeke Church ( not to mention Aethiopians , Aegyptians , Armenians , and Others ) have alwayes held the Contrarie Custome . Lastly , to justifie your Churches Innouation , in consenting to the humour of People of later times , what can you censure it lesse than a grosse and absurd Indulgence ? The other Motive , which the n Cardinall calleth a Vehement presumption , and which all your Obiectors most earnestly urge , is the Cause of Irreverence , lest the blood might be split , especially in such a multitude of faithfull Communicants : and also least any particle of the Hoast fall to the ground , saith Master * Brereley . We have but foure Answeres to this mightie Obiection . First , that this was not held a Reason to Christ , or his Apostles , or to the Church of Christ for many ages , when notwithstanding the multitudes of Communicants were innumerable . Secondly , that The Casuall spilling of the Cup , saith your o Salmeron , is no sinne , else would not Christ have instituted the use of the Cup : nor would the Apostles , or primitive Church aswell in the West as in the East , in their communicating ; nor yet the Priest in consecrating , have vsed it . So hee . Wee might adde , by the same reason should people be forbid the other part also , left ( as your Priest said ) any particle thereof should fall to the ground . Furthermore , for the avoiding of Spilling , you ( as your Cardinall Alan p relateth ) have provided Pipes of silver , which are used by Popes , Cardinals Monks , and some other Illustrious lay-Personages . Surely , there being no respect of persons with God ( as said S. Peter ) we thinke that he , who will be S. Peter's Successor should have taken out with S. Peter that lesson of Christ , of loving the whole flocke of Christ , aswell Lambes as Sheepe ; not to provide Pipes or Tunnels for himselfe alone & his Grandes , for receiuing this part of the Sacrament , and to neglect all other Christians , albeit never so true members of Christ . For this wee all know , that q Our Lord Christ prepared his table aswell for the poore as the Rich , according to the Apostles Doctrine , by your owne construction , answerable to the Doctrine of ancient Fathers . And that the pretence of Reverence cannot be a sufficient Reason of altering the ordinance of Christ , wee may learne from ancient Histories , which euidently declare that the opinion of Reverence hath often beene the Damme and Nource of manifold Superstitions . As for example . The Heretikes called Discalceati , in pretence of more humilitie , thought that they ought to goe bare-foote . The Encratitae , in pretence of more sanctitity , abhorred marriage . The r Aquarij , in pretence of more sobriety , used water in this Sacrament . The Manichees wanted not their pretence of not drinking wine in the Eucharist , because they thought it was created by an evill Spirit . And yet were these iudged by Pope Gelasius to be Sacrilegious . Yea and what greater defence had the Pharisees , for all their Superstitions , than that of Reverence ? whom notwithstanding Christ did pierce thorow with so many Vae's , for annulling of the Precepts of God , by their Traditions , vnder the pretence of religious Reverence and sanctity . In briefe . It was the opinion of Reverence that made S. Peter to contradict our Lords command , when he said , Thou shalt never wash my feete : yet how dangerous it had beene for Peter to have persisted in opposition , the Replie of our Saviour doth declare . If I wash not thy feete ( saith Christ ) thou hast no part with me , &c. Vpon which Text S. s Chrysost . readeth vnto you this Lecture . Let us therefore learne ( saith he ) to honour and reverence Christ , as he would , and not as we thinke meete . And sure wee are , that he would that same which he commanded , saying , [ Doe this . ] Therefore our next Difference , betweene our defence and yours , is no other than obedient Reverence , and reverent , or rather irreligious Disobedience . As for your Pretence of manifesting hereby a t Greater dignity of Priests than of Laicks ; it is too phantasticall for the singularity ; too harsh for the noveltie ; and too gracelesse for the impietie thereof : seeing that Christ , who gave his Bodie and Blood an equall price of Redemption for all sorts , would have the Sacrament of his Body and Blood equally administred to People , as Priests ; as you have heard the Fathers themselves professe . The three Romish Pretences , which are more peculiar to their owne Church , in two points . First , because a Heretikes ( saith Bellarmine , and meaning Protestants ) doe not believe Concomitancie , that is to say , that the blood of Christ is received under the forme of bread : but for this Concomitancie the Church was moved to prescribe the vse of the Eucharist in one kinde . So he . And this point of Concomitancie is that which b M. Fisher , and c M. Breerly most laboured for , or rather laboured vpon . And albeit your Romane d Catechisme iudgeth this the principall Cause of inducing your Church to preferre one kinde : yet wee ( whom you call Heretikes ) beleeve that the deuout Communicant , receiving Christ spiritually by faith , is thereby possessed of whole Christ crucified , in the inward act of the Soule : and onely deny , that the whole is received Sacramentally , in this outward act , vnder one onely part of this Sacrament , which is the present question . And in this wee say no more than your Bishop Iansenius iudged reasonable , who hath rightly argued , saying , e It doth not easily appeare how the outward receiving of Christ , under the forme of Bread , should be called Drinking , but onely Eating , being received after the manner of meates , as that is called Drinking onely , which is received after the manner of Drinke . Drinking therefore and Eating are distinguished by Christ , in the outward Act. So hee , even as your owne * Durand before him had truely concluded , with whom M. 2 Breerly will beare a part . Therefore your Concomitancie ( if wee respect the Sacramentall manner of Receiving ) is but a Chimaera , and as great a Solecisme as to say , that the Body and Bones of Christ are dranke , and his Blood eaten : contrary to the Sacramentall representation , in Receiving Bread and Wine , as hath beene prooved . Next , when wee aske you why onely your Church will not reforme and regulate her Custome , according to the Institution of Christ , and the long practice of the primitive Church ? you answere plainly , and without Circumlocution , that the Reason is , Lest that your Church might seeme to have erred in her alteration of the ancient Custome . And this your f Cardinall Bellarmine and the Iesuite g Valentian vse and vrge as a necessary Reason for confutation of Protestants , who held the necessity of publike Communion in both kindes . Which Reason your owne Orator Gaspar Cardillo proclaimed ( as in a manner ) the sole cause of continuing your degenerated vse , h Least that the Church ( saith he ) may seeme to have erred . What can more sauour of an Hereticall and Antichristian spirit , than this pretence doth ? For an Heretike will not seeme to have erred , and Antichrist will professe himselfe one that cannot erre : which Character of not personall erring was never assumed of any particular Church , excepting onely the latter Church of Rome . Our Assumption . But the Church of Rome ( which will seeme that she cannot possibly erre in her not administring the Cup unto Laicks ) is knowne to have erred 600. yeares together in the abuse of the same Sacrament , by administring it ( in an opinion of necessity ) vnto Infants , as hath beene plentifully * witnessed by eminent Doctors in your owne Church . Hence therefore ariseth another difference , betweene the profession of our Custome and yours , which is , betweene Christ and Antichrist . All this while you doe not perceiue but that your opinion of Concomitancie will ruinate the foundation of your Doctrine of Transubstantiation , whereof * hereafter . The seaventh Comparison is betweene the manner of Institution , and manner of Alteration thereof . SECT . XI . THe beginning of the Institution in both kindes is knowne and acknowledged to haue beene authorized by him , who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the new Testament , even Christ our Lord , by whom it was established and published among all his Disciples , at his last Supper : But your Custome of onely one kinde , How ( we beseech you ) came it into your Church ? tell vs. i It came not in by any precept , but crept in by little and little , by the Tacite and silent consent of the Bishops . So your Bishop Roffensis , and your Iesuite Costerus , and Frier Castro . This confessed vnknowne maner of Alteration of this your Custome , as it doth vtterly refute your common Obiection , viz. That every Doctrine and Custome must bee iudged ancient and Catholike , the beginning whereof is not knowne ; so doth it more specially put your M. Breerly to his blush , who durst make the same obiection in this very Case , in defence of the vse of but One kinde , to prove it to haue beene from the beginning , because No first knowne beginning of our Catholike practice ( * saith he ) can be instanced . And yet behold here no certaine beginning of this Romish Custome ; yet notwithstanding confessed to be an Alteration different from the Custome , which formerly for a thousand yeares was held a Catholike Custome . Was not the Church of Rome then a wise and a worthy Mistris of Churches , trow you , to suffer her Priests to be guided by the People in a matter of this nature ? what other difference can this make between our Custome and yours , but that which is between divine Ordinance & popular negligence ; or as between a publique Professor , & a Thee●ish Creeper ? Heresie is certainly a disease , but wote you what ? the * Apostle noteth it to be a Cancer , or Gangrene , which is a disease Creeping by little and little , from ioynt to ioynt , untill it have eaten vp the vitall parts ; such a Cancer was this your Custome , if you shall stand to your owne former Confessions . Our last Comparison is betweene the Contrary dispositions of Professors , one in continuing , and distinguishing ; a second in mixing ; the third in reiecting both kindes . SECT . XII . THe Comparison , betweene the divers dispositions of Professors , none will be more willing to shew than your Iesuite l Salmeron , who will have you out of Cardinall Cusanus to observe three States of the Church . The first is in her Fervencie ; The second in her Warmnes ; The third in her Coldnes . In the first state of her Fervencie , when the Christians affected Martyrdome for the Gospell of Christ , then did the People ( saith hee ) communicate in both kindes . In the second state , which was in her Warmnes ( though not so hot boyling as before ) They then used to dip the Hoast into the Chalice , and so were made ioyntly partakers of both , in one . But in the third state of Coldnes , the people were allowed the Sacrament onely vnder one kinde . So hee . CHALLENGE . IF now Truth may be iudged by the different dispositions of Professors , then may this former Confession witnes for us that there is as much difference betweene the Primitive and the now Romish Custome , as there is betweene lively Fervencie , and sencelesse Numnes and Coldnes , that is to say , Godly zeale , and Godlesse indevotion and negligence : yet a negligence not only approved ( which is impious ) but ( that which is the height of impiety ) even applauded also by your Priests , among whom the m above-said Gaspar Cardillo in the Councell of Trent , with exultation told their Father-hoods ( as being a matter of great ioy ) that they who are under the Iurisdiction of the Church of Rome , in Germany , doe not so much as desire the Cup of life . So hee . A GENERALL CHALLENGE , Concerning this last Transgression of Christ his Masse . SECT . XIII . IN this we are to make an open discovery of the odious Vncharitablenesse , the intolerable Arrogancie , the vile Perjury , the extreame Madnesse , and Folly , together with a note of plaine Blasphemie of your Romish Disputers in Defence of this one Romane Custome of forbidding the Cup to faithfull Communicants . For what Vncharitablenesse can be more odious , than when they cannot but confesse , that there is more spirituall grace in the receiving of the Communion in both kinds , doe notwithstanding boast , even in the open Councell of Trent , of some of their Professors , who in obedience to the Church of Rome , doe not only ( * their owne words ) not desire the Cup of life , but also dare not so much as desire it . Which Vaunt , we thinke , besides the Impiety thereof , inferreth a note of prophane Tyranny . Secondly , when wee compare these Fathers of Trent with the Fathers of most primitive Antiquity , they answere , n Although the primitive Church ( say they ) did exceed ours in Zeale , Wisdome , and Charity , neverthelesse it falleth out sometimes , that the wiser may in some things be lesse wise then another . Which answere , if we consider the many Reasons , which you have heard the Fathers give , for the use of both kinds , and their consonant practice thereof , what is it but a vilifying of the authority of all ancient Fathers ? and indeed ( as the saying is ) To put upon them the Foole. The like answere two of their Iesuites made to the Practice of the Apostles , saying that your Church , having the same spirit , hath the same power to alter the Custome , whereas wee have proved that the ground which the Apostles lay for their Custome was the Institution of Christ . But that which the Romane Church alleageth is meerely a pretence of Plenitude of her owne Authoritie ; It is impossible therefore that in so great a Contradiction there should be the same Spirit . And can there be a more intollerable Arrogancie than is this , which this Romane spirit bewrayeth in both these ? Thirdly , vpon the Consideration of this their Contempt of Apostolicall and primitive Antiquity , in this Cause , wee finde that your Romish Priests are to be condemned of manifest perjurie also ; For in the Forme of Oath , for the profession of the Romish Faith , every Priest and Ecclesiasticke is sworne o To admit of all Apostolicall & Ecclesiasticall Traditions ; as also to hold what the p Councell of Trent hath decreed : But this Custome of administration of both kindes , as hath beene acknowledged , was an Apostolicall Custome , and from them also remayned in an Ecclesiasticall profession and practice thorow-out a thousand yeares space ; which your Church of Rome , notwithstanding , in her Councell of Trent , ( whereunto likewise you are sworne ) hath altered and perverted : which doth evidently involve your Priests , and Iesuites in a notorious , and unavoydable Perjury . Fourthly , As for the note of Foolishnesse , what more mad folly can there be seene in any , than to take upon them a serious Defence of a Custome , for satisfaction of all others , and yet to be so unsatisfied among themselves ? so that both the Obiections urged by Protestants against that Abuse are fortified , and also all your Reasons for it are refuted either by the direct Testimonies of your owne Doctors , or by the Common Principles and Tenents of your Church , or else by the absurdities of your Consequences issuing from your Reasons and Answeres ; divers of them being no lesse grosse , then was your objecting the Antiquity and Generality of the particular Romane Church , for lesse then three hundred yeares , and to preferre it before the confessed Vniversall primitive Custome of above the Compasse of a Thousand yeares continuance before the other . Fiftly , the last is the note of Blasphemy ; for this name the contempt of Christ his last Will and Testament must needs deserve ; and what greater contempt can there be , than contrary to Christ his [ Doe this ] ( concerning both kinds ) to professe that Sacrilegious dismembring of the holy Sacrament , which Gelasius the Pope himselfe had anciently condemned ? or if this be not Blasphemous enough , then , supposing that Christ indeed had commanded Consecration in both kindes , upon divine right , yet notwithstanding to hold it very probable ( as saith your Iesuite q Azorius ) that the authority of the Pope may dispense therewith . But because Divine right was never yet dispensed with , 1 ( saith hee ) would give my Counsell that it never may be . O Iesuite ! thus to deale with Christ his Command . If he or any other Iesuite had made as bold with the Pope , as this doth with Christ himselfe , saying unto him ; Any of your Decrees ( holy Father ) may be dispensed with by any Iesuite of our Societie : yet because no Iesuite hath taken upon him hitherto so much , my counsell is that none of your Decrees be euer dispensed withall . The Pope , wee suppose , albeit he would thanke this man for his counsell , for not Doing so ; yet doubtlesse , would hee reward him with a welcome into the office of his holy Inquisition , for his judgement , to thinke it lawfull so to doe : namely , to leave it to the discretion of every Iesuite , to dispense with his Papall Decrees . And notwithstanding the Iesuites [ Suppose ] wee may depose , that your Romish licence , for but one kinde , is a dispensing , or rather a despising of the Ordinance of Christ . Wee are already wearied with citing of the manifold , vilde , odious , and irreligious Positions of your Disputers and Proctors , for this your Cause ; yet one Pretence more may not be pretermitted , least we might seeme to contemne the wit and zeale of your Iesuite Salmeron , against the use of this Sacrament in both kindes . The use of both kinds ( saith r he ) is not to be allowed to Catholiques ; because they must be distinguished from Heretikes : nor to Heretikes , because bread is not to be given unto Dogges . Now blessed be God! that we are esteemed as Heretikes and Dogges , to be distinguished from them , in this and other so many commanded Acts ; wherein they have distinguished themselves from all Primitive Fathers , from the Apostles of Christ , and from Christ himselfe . An Appeale unto the ancient Popes and Church of Rome , against the late Romish Popes and Church ; in Confutation of their former Transgressions of Christ his Institution . SECT . XIV . THe ancient Popes and Church of Rome were ( as all the world will say ) in authority of Command , in synceritie of judgement equall , and in integrity of life Superiour unto the latter Popes of Rome and Church thereof ; yet the ancient held it as a matter of Conscience for the Church , in all such Cases belonging to the Eucharist , to be conformable to the Precept and Example of Christ , and of the Apostles . So , you have heard , a Pope Calixtus ( An. Christi , 218. ) requireth all persons present at the Masse to Communicate . For which reason it was ( we thinke ) that Pope b Gregory ( Anno 600. ) commanded every one present at the Masse ; and not purposing to Communicate , to Depart . There is an History related by Aeneas Sylvius ( after , Pope Pius the Second ) which sheweth the reason why another c Pope of Rome , with his Consistory , yeilded a liberty to the Sclavonians , to have Divine Service in their Nationall Language ; and reporteth that it was thorow the sound of that voice ( which is written in the Psalmes ) Let every tongue prayse the Lord. d Pope Iulius ( Anno 336. ) was much busied in repressing the sopping of bread in the Chalice , and other like abuses of the Sacrament in his time : and the reason , which hee gaue was this ; Because ( quoth hee ) these Customes are not agreeable to Evangelicall and Apostolicall Doctrine : and our Church of Rome doth the same . Where he addeth , concerning the manner of Communicating , e We reade ( saith hee ) that both the Bread and Cup , were distinctly and severally delivered . As if hee had meant , with the same breath , to have confuted your other Romish Transgression in distributing to the people the Sacrament , but in one of Both : And who can say but that Gregory and Leo , both Popes , f observing the same use of Christ , had the same Resolution ? Sure wee are that Pope g Gelasius ( Anno 494. ) called the Abuse , in dismembring of this Sacrament , by receiving but in one kinde , A Grand Sacrilege . Wee reade of a Councell held at Toledo in Spaine , under Pope Sergius , stiled h generall , ( Anno 693. ) reproving those Priests who offered Bread in crusts and lumpes . But with what reason were they reprehended ? Because ( saith the Councell ) that fashion i● not ●ound in the sacred Storie of the Evangelists . All those ancient Popes , who held the Example of Christ , in his Institution and Apostolicall Customes , to be necessary Directions of Christ his Church in such points , concerning the ministration of this Sacrament , being so utterly repugnant to your now Romish opinions and Practices ; it must follow , that those former Popes being admitted for Iudges , whom all Christians acknowledged to have beene Apostolicall in their Resolutions , the now Romish Church and her degenerate Profession must needs be judged Apostaticall . Now , from the former Actuall , wee proceed to the Doctrinall points . THE SECOND BOOKE , Concerning the first Doctrinall Point , which is the Interpretation of the words of Christ's Institution ; [ THIS IS MY BODY : THIS IS MY BLOOD . ] LVKE 22. The Doctrinall and Dogmaticall points are to be distinguished into your Romish 1. Interpretation of the words of Christ his Institution ; [ This is my Body ; &c. ] 2. Consequences deduced from such your Expositions : such as are Transubstantiation , Corporall Presence , and the rest . CHAP. I. Of the Exposition of the words of Christ , [ THIS IS MY BODY . ] The State of the Question in Generall . BEcause ( as a Saint Augustine saith of points of faith ) It is as manifest an Heresie , in the interpertation of Scriptures , to take figurative speechees properly , as to take proper speeches figuratively ( And such is the CAVEAT , which b Salmeron the Iesuite giveth you ) it will concerne both You and Vs ( as wee will avoide the brand of Heresie ) to search exactly into the true sence of these words of Christ ; especially seeing wee are herein to deale with the Inscription of the Seale of our Lord IESVS , even the Sacrament of his Body and Blood. In the which Disquisition , besides the Authority of Ancient Fathers , wee shall insist much upon the Ingenuity of your owne Romish Authours . And what Necessitie there is to enquire into the true sence of these words , will best appeare in the after-Examination of the divers * Consequences of your owne Sence , to wit , your Doctrine of Transubstantiation , Corporall , and c Materiall Presence , Propitiatory Sacrifice , and proper Adoration : All which are Dependants upon your Romish Exposition of the former wordes of Christ . The issue then will be this , that if the words be certainly true , in a Proper and litterall sence , then we are to yeild to you the whole Cause : But if it be necessarily Figurative , then the ground of all these your Doctrines being but sandy , the whole Structure and Fabricke , which you erect thereupon , must needs ruine and vanish . But yet know withall , that we doe not so maintaine a figurative Sence of Christ his Speech , concerning his Body , as to exclude the Truth of his Body , or yet the truly-Receiving thereof ; as the Third and Fourth Bookes following will declare . That a Figurative sence of Christ his Speech [ THIS IS MY BODY , &c. ] is evinced out of the words themselves ; from the Principles of the Romish Schooles . SECT . I. THere are two words , which may be unto us as two keyes , to unlock the questioned sence of Christ's words , viz. the Pronoune , [ THIS ] and the Verbe [ IS . ] We begin with the former . The State of the Question , about the word [ THIS . ] When wee shall fully vnderstand by your Church ( which a holdeth a Proper and litterall Signification ) what the Pronoune [ THIS ] doth demonstrate , then shall We truly inferre an infallible proofe of our figurative sence . All Opinions concerning the Thing , which the word [ THIS ] in the divers opinions of Authours , pointeth at , may be reduced to Three heads ; namely , to signifie either This Bread , or This Bodie of Christ , or else some Third Thing different from them both . Tell you vs , first , what you hold to be the opinion of Protestants ? Lutherans and all Calvinists ( saith your b Iesuite ) thinke that the Pronoune [ THIS ] pointeth out Bread. But your Roman Doctors are at oddes among themselves , and divided into two principall Opinions . Some of them referre the word [ THIS ] to Christ's Body , Some to a Third thing , which you call Individuum vagum . In the first place we are to confute both these your Expositions ; and after to confirme our owne . That the first Exposition of Romish Doctors , of great learning , ( referring the word [ THIS ] properly to Christ his Body ) perverteth the sence of Christ his Speech , by the Consessions of Romish Doctors . SECT . II. DIvers of your Romish Divines of speciall note , as well Iesuites as others , interpret the word [ This ] to note the Body of Christ , as it is present in this Sacrament , at the pronuntiation of the last syllable of this speech [ Hoc est corpus meum : ] Because they are words * Practicall , ( say they ) that is , working that which they signifie ( namely ) The Body of Christ . And this sence they call Most cleare : and , in their Iudgements , there can be no better then this . So your c Stapleton , d Sanders , together with e Barradius , f Salmeron , g Chavausius ; these last three being Iesuites ; to whome you may adde h Master Brereley his Answere , saying that these words , Most evidently relate to Christ's Body . As evidently ( saith also your Iesuite i Malloun ) as one pointing at his Booke , should say , This is my Booke . CHALLENGE . ARe not these Opinators in number many ; in name for the most part , of great esteeme ; their Assertion , in their own opinion , full of assurance ; and delivered to their Hearers , as the onely Catholique Resolution ? And yet behold one , whose name alone hath obtained an Authority equivalent to almost all theirs , your Cardinall k Bellarmine , who , speaking of the same opinion of referring the word [ This ] to the Body of Christ , doth in flat tearmes call it ABSVRD : but not without good and solid reason , and that according to the Principles of Romish Schooles ; to wit , because before the last syllable of the last word [ Me-um ] be pronounced the Body of Christ is not yet present : and the word [ This ] cannot demonstrate a thing Absent , and therefore can it not be said , This body is my body . A Reason pregnant enough in it selfe , and ratified by your publique Romane l Catechisme , authorised by the then Pope , and Councell of Trent ; yet notwithstanding your fore-named Irish Iesuite , hearing this Argument obiected by Protestants , rayleth downe right , calling it Accursed , as iudged by the Church Hereticall , and indeed Abhominable . So hee , who with Others , if they were of fit yeares , might be thought to deserve the rod , for forgetting their Generall Catechisme , and for defending an Exposition , which even in common sense may be pronounced , in your Cardinal 's owne phrase , very Absurde ; else shew vs , if you can , but the least semblance of Truth for that Opinion . Similitudes obiected , for defence of their former Exposition , and confuted by their owne fellowes . The Similitudes which are urged , to illustrate your former Practicall and operative sense , are of these kinds , to wit ; Even as if one ( say m They ) in drawing a Line , or a Circle , should say in the making thereof , This is a Line , or , This is a Circle : or as if the Smith ( say n Others ) in making of a Nayle , should say , This is a Nayle ; So by Christ his saying [ This is my Body ] it was made presently the Body of Christ , at the very pronuntiation of the last word of this Sentence , [ This is my Body . ] But most conceitedly your Iesuite Malloune , and that not without scurrility , o As a Taylor making a Kirtle , and saying ( we shall change onely his last word ) This is a Kirtle for my Mistris CONVBINA . So they . CHALLENGE . THese kind of Subtilties are frequent in the mouthes of most Romish Priests , as often as they are compelled to shew what is demonstrated by the Pronoune , This. But that these your Similitudes of making Circles , Lines , and Nayles , are no better than Iugling , and Gypsie-trickes of fast or loose , and fond devises forged in the braines of idle Sophisters , and uttered by your Circulary Priests , your owne Authours are ready to manifest for these Examples of the Painter's touching a Line , or a Circle ( as your a Bellarmine sheweth ) making and saying , This is a Circle ; Is no true Proposition , untill the Circle be made . And then it is a figurative speech and not a proper , using the present Tence , Is , for the future , Shall be . So he . In like manner your Iesuite b Salmeron affirmeth with a PROFECTÒ and full asseveration , that the speech of him , who in drawing a Circle doth say , This is a Circle , cannot without a Trope or Figure , be iudged true . So he . And furthermore , who knoweth not that every Operative speech doth signifie not the Being of a thing ; but the Making thereof , and bringing of it unto being ? For although the Painter be so nimble , in drawing a Circle , that his hand may goe before his tongue ; yet when the Operative virtue consisteth not in working , by the agility of the hand , but in the orderly pronouncing of the words of a speech with the tongue , so that the Truth thereof dependeth upon the utterance of the last syllable ; It is impossible but the Priest , in uttering distinctly these words , [ Hoc est corpus meum , ] must say , This is , before he come to the last syllable of me-um : and consequently in his sence notifie This to be Christ's Body , before ( according to his owne iudgement ) the Body of Christ can have there any being at all . By this is discovered the notable vertigo and dizzinesse of your Iesuite Maldonate ; Hee , to prove that the Pronoune , This , doth relate to Christ's Body , standeth upon the like Operative speculation ; God ( saith c he ) in creating man of the slime of the earth , might have truly said thereof , This is man : Or in framing Woman of the Rib of man , might have rightly said ; This is Woman : or Christ in working his miracle in Cana of Galilee , might have said , ( shewing the water ) This is wine . So he . When , notwithstanding , he is inforced in every one to alter the Verbe , Is , thus ; Slime is changed into Man : Rib is converted into Woman : Water is made Wine , as he himselfe confesseth ; expounding the words [ This is my Body ] thus , Not that it was then his Body ( saith he ) which as yet it was not , but was about to be : nor that he signified the Bread to be his Body , but to be changed into his Body . So he . As if any thing could be said properly , to be that , which as yet it Is not . Hitherto of your first Interpretation . That the second Romish Exposition , referring the Pronoune [ THIS ] to demonstrate a Third thing , called Individuum vagum , or Indeterminate substance , perverteth the sence of Christ his speech [ THIS IS MY BODY : ] proved by the Confession of Romish Doctors . SECT . III. A Third thing , differing both from Bread and the Body of Christ , which Romish Sophisters have lately invented , is that which they call Individuum vagum ; by which is meant , a substance confusedly taken ; as when one ( to use your own e example ) having an Hearb in his hand shall say , This hearb groweth in my garden : in which speech the word ; Hearb , which is demonstrated by the pronoune , This , is not taken determinately , for that singular Herb in his hand , ( for that doth not now grow in his garden ) but is taken vagè and confusedly , for the common Species , nature , or kind of that hearb . And this opinion is defended by a,b Bellarmine , with other Iesuites , and Doctors of your Church , ( b Sixteene in number ) as the only sufficient and conclusive Resolution of this point , touching the proper Exposition of the words of Christ , concerning the Pronoune , THIS . CHALLENGE . VVHich Subtilty is notwithstanding discussed , disclosed , and exploded by your learned c Arch-bishop of Cesarea , and your Iesuite d Maldonate , as an Opinion both false and full of Absurdities . 1. Because whensoever the Pronowne [ This ] is used in Speech , as , This man disputeth , it is alwayes in proper sence , as determinately taken . 2. Christ spoke of that which was in his hand , but that was no vagrant , but a singular determinate Substance . And it is grosse , to say a man holdeth a confused substance in his hand . Which seemed to your e Mr. Harding so vncouth and fond an opinion , that hee utterly refuseth to defend the Authors thereof . This , and much more have they written to the discovering and discarding of this idle figment , wishing furthermore that the Defendants of this opinion , of Individuum vagum , may returne to their wits againe , and cease to offer such violence to this holy Scripture [ This is my Body . ] So They. And worthily , for these two words , Individuum , and Vagum , spoken of Hoc , be termes as Contradictory , as to call the same thing , singular-common , or determinate-confused . As for example , Quidam homo , A certaine man is in Logique Individuum vagum ; as when Christ said , A certaine man went from Hierusalem to Hiericho , &c. None of the Disciples hearing this could thereupon point him out , saying ; This man : or know thereby who , or what hee was . Wee , for further manifestation of your Absurdity in this point , will instance in your owne Example , for your Individuum vagum . The Hearbe , which a man holdeth in his hand , saying , This hearb groweth in my Garden , how can you say it is true in the proper sence ? for if you take it determinately , the same Hearb numero is not in the man's garden , because it is in his hand , and so it is yet Hoc Individuum determinatum . And if you speake of it in a confused Notion , no Abstract Notion can be held in a man's hand , it being the function of the braine , and not of the hand , to apprehend mentall Notions , or Generalls ; and so it is not Individuum at all . But the Text saith of Christ his hand , [ He tooke bread , &c. ] THIS , which Christ , in so saying , pointed out with his finger , saith your a Sanders ; but a man will have much adoe to point out an Individuum vagum ( such as is an invisible , or a confused Notion ) with a visible finger . Wee would now conclude in the words of a Parisian Doctor , b Individui vagi commentum Authori Sco●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relinquo ; but that somthing els is to be added . Another may be your Cardinall his owne Assertion , which he once made as a snare to catch himselfe in ; for in your c Romish Masse , the Priest hauing the Hoast in his hand , prayeth thus ; Receive , holy father , This immaculate Hoast . If you shall aske him what , in this prayer , the Pronowne This doth demonstrate , hee telleth you readily and asseverantly saying ; Certainly it demonstrateth unto sence that which the Priest hath in his hand , which is Bread. So hee . Now why there should not be the like certainty of Relation of the Pronounc [ This ] to Bread in the speech of Christ , as it hath in the prayer of the Priest , none of you ( we thinke ) shall ever be able to shew . Lastly , we challenge you to shew within the space of a Thousand three hundreth yeares after Christ , out of all the Ancient Fathers , any one Testimony that ever affirmed the Pronoune [ Hoc , This ] to betoken any Individuum vagum , or Common Substance ; or els to confesse that this your doctrine is new , extravagant , and Adulterate . Nor yet can the Defenders thereof say that this is all one , as to say , This , that is , that which is contained vnder the forme of Bread , because this is like as when one shewing his purse , shall say , This is money , meaning that which is in his purse ; which is a knowne figure Metonymia . Yet were it granted that [ Hoc ] betokened an Indiuiduum vagum , as ( to use your owne Similitude ) when one saith of an herb in his hand , This hearb groweth in my garden ; so Christ should have said of bread in his hand ; This , ( that is the like kind of bread ) is my Body : yet would not this make the Speech of Christ proper , or not figurative , because Christ's Body could no more be properly predicated of the kind of wheat - Bread ; then it could be of that bread of wheate then in his hand , as Christ himselfe hath taught vs , and as we are to prove vnto you . For speaking of his Body , he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grane of wheate , Ioh. 12. 24. not This grane ; yet Christ's flesh is equally called improperly The grane , as This grane of wheate : whereof the ancient Father Theodoret will read you all a Lesson in the sixt Section following . And now this so open and extreame civill war among your selues , in confuting your owne Expositions , will further and confirme peace among us in that one Exposition , which we are in the next place to defend , as followeth . The Third Proposition , which is ( according to the iudgement of Protestants ) that there is a Tropicall and vnproper sence , in the Pronoune [ THIS . ] VVEe reason first Hypothetically ; If the Pronoune This demonstrate Bread , then the words of Christ are necessarily to be taken improperly and figuratively . But the Pronoune This doth demonstrate Bread. Our Conclusion will be ; Therefore the words of Christ , necessarily , are to be taken figuratively . All this will be proved , confirmed , and avouched by Reasons Authorities , and Confessions , which will admit no Contradiction . Wee begin at our proofe of the Consequence of the Proposition . That it is impossible for Bread to be called the Body of Christ ; or Wine his Blood , without a Figure . SECT . IV. THe common Dictate of naturall Reason , imprinted by God in man's heart , is a Maxime , and hath in it an universall Veritie , which neither man nor Divell can gain-say , and is Confessed by yourselves , viz. Disparatum de disparato non propriè praedicatur ; That is , nothing can be properly and literally affirmed ioyntly of another thing , which is of a different nature , viz. It is impossible to say properly that an Egge is a Stone , or ( to take your owne d example ) we cannot call A man an horse , without a Trope or Figure , because their natures are repugnant . So Salmeron . And this hee holdeth necessary . Or thus : e God , who is perfect Truth , will never make those Propositions to be true at the same time , viz. that the Wife of Lot is Salt , or Water is Wine , or an Asse a man. So your Archbishop . Yea , to come nearer to the point : f We cannot say that this wine is blood , or that this blood is wine , but by a Similitude or Representation , because they differ in nature . So Bellarmine ; Adding furthermore that it is g Impossible the Proposition should be true , wherein the Subiect is Bread and the Predicate is taken for the Body of Christ . And , Bread and Christ's body ( saith your h Sanders ) cannot be properly affirmed one of another . And indeed it is as Impossible Bread should be properly a body of flesh , as a body of flesh to be bread ; which is grounded upon our first Maxime , which your Iesuite Salmeron expresseth thus . i As often as the Verbe [ EST , IS , ] ioyneth things of divers natures together , we are necessarily to have recourse to a Trope and Figure . Will you be content that your Glosse , as the tongue of your Church , may have the last word ? Then hearken to it : k If bread be Christ's body , then something is Christ's body , which is not borne of the Virgin Mary ; and then also the same body must be said to be liuing , and not liuing both at once . So your Glosse , confessing hereby an Impossibilitie of this Predication , Bread is Christs Body , in a proper and literall sence . Our Proposition then standeth firme and infallible ; our Assumption will be found as true . That the Pronoune [ THIS ] doth as verily notifie Bread in the words of Christ , as if hee had expressly said , This Bread is my Body ; proved first by Scripture . SECT . V. THe Text of the Evangelist , Luc. 22. is light sufficient in it selfe ; [ Iesus tooke bread , blessed it , brake it , and gave it to them , saying , Take , Eate , THIS , ( namely , which they Tooke ; and they tooke THIS , which he Gave ; and he gave THIS , which he Brake ; and hee Brake THIS , which hee Blessed ; and blessed THIS , which hee himselfe Tooke ; and THIS , which hee tooke , was Bread , [ Iesus tooke Bread. Wee appeale to your owne Consciences , who never hitherto could say , that in all these sayings of Christ there was made any Change or alteration of THIS which he tooke , till the last word pronounced by the Priest , which is Meum ; nor yet can you deny , but that he tooke that , which was properly , and substantially Bread. At the writing of this Sorites , we light vpon an Answere from one Mr. l Maloune , encountring it with another , but a false Sorites invented by himselfe , to the discountenancing of this true one ; onely wee intreat you , that at the reading thereof , you will not laugh at his foolery . See the Margin . Your Grammaticall Obiection is Childish . Cardinall m Bellarmine your chiefe Master , and also your Schoole-fellow n M. Breerly , as if they would put Protestants to Schoole , tell them that [ Hoc ] taken for a Substantive neuter cannot agree with Panis , it being a Thing then seene and knowne , and not being of the neuter gender : no more than for a man to say , De Patre , Hoc est Pater meus . A strange thing , that great Clerkes , when they take upon them to teach others their Grammer , should be so far over-taken as to need to be put in mind of their Accidence , ( if ever they learned it ) which telleth them that The neuter gender will agree with any thing that hath no life , whether seene or not seene . In which respect there might be a difference betweene , Hoc de Patre , and Hoc de Pane : for although Priscian would cry out , if hee heard one saying , Hoc lana , or Hoc lapis , wherein [ Hoc ] is taken adiectively : yet if a Question being raised concerning the lightnes and heavines of Wool , and of Stone , one shewing the Wool in his hand should say , Hoc est leve ; the other pointing at the Stone should say , Hoc est grave , will any thinke that Priscian would be offended , for [ Hoc ] in Latine , more then others would be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in o Greeke , taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Not to trouble you with that in your * Summa Angelica , wherein [ Hoc ] neutrally taken , is made to agree with Cibus . And although Protestants be so inexpert in the rudiments of learning , yet will you not thinke that they whom you call Catholiques could be so deceived ; who ( as your Iesuite witnesseth ) p were Many , that taught that [ Hoc ] in the words of Christ , put substantively , may without any Inconvenience agree with Panis , in [ This ] meaning [ This ] which I give you . Are you not yet ashamed of your Rashnesse ? then must we now put you unto it . In your owne vulgar Latin Translation , it is said of Evah the the wife of Adam , q Hoc est os , Gen. 2. what Insobriety then is this in your Disputers , so eagerly to reach that blow unto the Protestants , wherewith they must as necessarily buffe● their owne Mother-Church , by which the same Translation is made Authentique ; and wound their owne Consciences , being themselves bound by Oath to defend it in all their disputations ? Away then with these Puerilities , especially now being busied in a matter of so great importance , wherein consisteth the foundation of all the maine Controversies concerning the Roman Masse . For , if the Pronoune [ This ] have Relation to Bread , there needs no further dispute about the figurative sence of Christ's speech . Wee returne to the Schoole of Christ , the holy Scripture , to consult ( about Christ's meaning ) with his Disciple Saint Paul , where he professeth to deliver nothing , concerning Christ his Institution of this Sacrament , but that which hee had * Received of the Lord. Him we desire to expound vnto vs the words of Christ , delivered by Three Evangelists , and to tell what hee gave unto them , and what he called his Body : and he telleth vs plainly , saying ; * The bread , which we breake , is it not the Communion of the Body of Christ ? alluding to those words of the Evangelists , He brake it , and that was Bread. And that you may know that this was Catholique Doctrine in the dayes of Antiquity , wee adioyne the next Proposition . That it was Bread and Wine , which Christ called his Body and Blood ; in the Iudgement of Ancient Fathers . SECT . VI. FOr proofe hereof , behold a Torrent of Ancient r Fathers pressing upon you ; Iraeneus , Tertullian , Origen , Hierome , Ambrose , Augustine , Cyrill of Hiernsalem , Cyrill of Alexandria , Theodoret , Gaudentius , Cyprian , Clemens of Alexandria , and Isidore ; Thirteene to the dozen , whose sayings we may best know by their owne Idiome , and Tenure of speech . The first noting Christ to haue confessed bread to have beene his Body . The second , Christ to have called bread his Body . The third , that Christ's speech was spoken of bread . The fourth , that That which hee broke , was bread . The fift , that It was bread which he brake . The sixt , that It was bread of the Lord , and not bread the Lord. The seventh , that the words [ My Body ] were spoken of the bread . The eight , that Christ saith , of the bread [ This is my Body . ] And the same Father , as if he had studied to take away all Scales of doubtfulnesse from the eyes of your mindes , illustrateth the matter thus : So ( saith hee ) did Christ call his Body Bread , as else-where hee calleth his flesh a Graine of Wheate ; [ Except the Graine of Wheate die , it bringeth forth no fruit . ] The ninth , that Christ gave to the bread the name of his Body . The tenth , that Christ said of the Consecrated bread [ This is my Body . ] The eleuenth , that It was Wine which hee called his blood . The twelfth , that He blessed Wine , when he said drinke . And the last ; The bread strengthening man's body was therefore called the body of Christ . All these so Learned and Ancient Fathers ( sufficient Grammarians we trow ) teaching the Pronoune [ This ] to demonstrate Bread , doe as absolutely confute your Romish Exposition , to prove the speech Figurative , as any Protestant in the world could doe , if hee were permitted to plead his owne Cause . CHALLENGE . VVE will try what a Syllogisme will doe , that , after your Posall in Grammar , we may encounter you with Logique . The Maior . No Bread can possibly be called a Body of flesh , without a figure . ( This Proposition hath had the Vniversall consent of all Schooles , by virtue of that Maxime of Maximes , * Disparatum de Disparato , &c. ) The Minor. But in these words , [ This is my Body , ] the Pronoune [ This ] doth demonstrate Bread. ( This hath beene the generall Exposition of Fathers . ) The Conclusion . Therefore the words of Christ , [ This is my Body ] are to be taken figuratively . ( Except you will contradict , both the Generall confession of your owne Schooles , and Vniversall consent of Ancient Fathers . ) That it was Bread , which Christ called his Body , is proved manifestly from your owne Romish Positions and Principles . SECT . VII . YOur first Position is this ; The word [ This ] must either point out Bread , or the Body of Christ , or that Third common Substance , which you call Individuum vagum . But to referre the word [ This ] unto the Body of Christ , is ( as hath beene s confessed ) Absurde . And that the word [ This ] should signifie your Individuum vagum , is an Exposition fall of Absurdities , as hath beene also t acknowledged . It remaineth therefore that the Pronoune [ This ] pointeth out precisely , Bread. A second Principle you have , to wit ; That these words [ This is my Body ] are wordes of Consecration , and Operative , so that by [ This ] is meant that which is Consecrated , and ( as your Councell u of Trent speaketh ) changed into the Body of Christ. But , by the Decree of the same Councell , not the Body of Christ , nor any Third thing , but Bread onely was then consecrated and changed into the Body of Christ . Ergo the Pronoune [ THIS ] hath onely Relation to the Bread. CHALLENGE . A New Syllogisme would be had , to put the matter out of question . Maior . No Sence , which is Impossible , can be given properly to the wordes of Christ . [ This is my Body . ] ( This needeth no proofe . ) Minor. But to call Bread Christ's Body , properly , is a Sence Impossible . ( This hath beene your owne constant * profession . ) Conclusion . Therefore cannot this Sence be given properly to the Body of Christ. How can you auoid the necessity of this Consequence ? All arising from the nature of Predication , in this Proposition , wherein the Subiect is Bread , the Copula , Is ; and Predicate , Body of Christ . Which because it cannot be properly predicated either of Bread determinate , as to say , This bread in my hand is Christ's Body ; or of Bread undeterminate ( which you call vagum ) as to say , This kind of bread is the Body of Christ , it demonstrately sheweth that your Doctors can have no greater Aduersaries , in this case , than their owne Consciences , which will appeare as fully in that which followeth . CHAP. II. The Second key in Christ's Words [ Hoc est Corpus meum : This is my Body , ] opening the Figurative Sence thereof , is the Verbe [ EST , IS . ] FOr that [ Est ] in these words hath the same sence , as , Signifieth ; as if Christ had said expresly of the Bread , This signifieth my Body : and accordingly of the Wine , This signifieth my Blood , may be proued by three Propositions infringible . Our first Proposition . The Verbe [ EST ] being ioyned with a thing that is a Signe , is alwayes figurative , and the very same with this word , SIGNIFIETH . SECT . I. FOr although the Verbe ( Est ) be indeed so absolutely simple , in it's owne nature , that it cannot be resolved into any other word ( as all other Verbes may be in like Case ) yet doth it ( albeit accidentally ) necessarily inferre a figurative Sence , and is as much as Signifieth , or Representeth , whensoever it ioyneth the Signe and the Thing signified together . As for Example , A man pointing at a signe hanging before an Inne , and saying , This is S. George on horse-backe , the Verbe Is can inferre no other Sence than Signifieth . Why ? even because the thing , whereof it speaketh , is a Signe signifying Saint George . And Bread in this Sacrament is in all Catholique Divinity a Signe of Christ's Body . Therefore the Verbe [ Is ] can have no other sence than [ Signifieth . ] The former Proposition confirmed by all like Speeches , whether Artificiall , Politique , or Mysticall . SECT . II. YOur owne Iesuits , and common Experience it selfe will verifie this Truth . First , in things Artificiall , as a To say of the Picture of Hercules , This is Hercules , is a figure . Secondly , In things Politique , as when a b Legacie , given by Will and Testament , is called the man's Will. So they . And indeed what is more Common , than for a man to say of his Testament , This is my Will ? Of his name subscribed , This is my hand ? And of the waxe sealed , This is my Seale ? When as his Will ( properly taken ) is in his heart , his hand is affixed to his Arme , And his seale may be in his pocket . Thirdly , In Mysticall and Divine Rites ; as in Sacrifice , even among the Heathen , according to that Example out of Homer , which is notable . The Greekes and Troians , when they entred into a league , which was to be ratified by a Sacrifice of Lambs , upon which both sides were to take their Oathes , this their Act is thus expressed c — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , They brought with them two Lambes , their faithfull Oathes . Where Lambes , the rituall signes of their faithfull Swearing , are called Oathes . An Example ( I say ) even among the Heathen , which is as appo e to our purpose , and opposite against your defence , as can be . Our Second Proposition , answerable to the first . All the like Sacramentall Speeches , in Scripture , are figuratively understood . SECT . III. IN all such like Sacramentall Speeches , both in the old and new Testament , wherein the Signe is coupled with the Thing signified , the Speech is ever unproper and Figurative , and the Verbe [ Est ] hath no other force than Signifieth . This Truth is confirmed aboundantly by the Testimonies of your owne Iesuites , and others , who come fraught with Examples . First , concerning the old Testament , Noting that the Sacrifice of the d Paschall Lambe , being but a signe , was called the Passeover , or passing over . Secondly , that e The Rocke , being but a signe of Christ , was called Christ . Thirdly , that f Circumcision , being but a signe of the Covenant , was called the Covenant . So likewise in the new Testament , both concerning g Baptisme , which in Christ his Speech to Nicodemus ( being but a signe of Regeneration ) is called Regeneration : And h Baptizing , which ( being a Signe of the Buriall of Christ ) in the speech of Saint Paul , is called Buriall . Finally , that the most proper Interpretation of the Verbe [ Est , Is , ] in such like speeches , importeth no more , than [ Significat , ] your Iesuite i Salmeron will testifie for us : In these speeches ( saith he ) The seed is the Word , I am the Doore , The Rocke was Christ ; the Verbe [ Is , and WAS ] must be interpreted for SIGNIFIETH , or figureth ; not of it's owne nature , but because the word Rocke cannot be otherwise ioyned with Christ , than by a figure or signe . So he . Even as Master k Sanders also is compelled to confesse in a like Case . CHALLENGE . THus have we argued from Induction and Enumeration of Texts of Scripture , in all like Sacramentall Speeches : which Exposition , by Analogy of Scriptures , was ever held of all Divines the most absolute and infallible manner of expounding the Scripture that can be . The Truth whereof arieseth essentially out of the Definition of a Sacrament , which as well the whole Catholique Church , as your Romish , hath defined to be a visible Signe . But no visible Signe can be ioyned to any thing signified thereby , in like Predication , without a Figure , as hath beene both copiously proved and confessed . Our third Proposition , viz. Many Figurative Speeches are used by Christ , even in his Words of Institution of this Sacrament ; by your owne Confessions . SECT . IV. FIrst , your Iesuites ( who otherwise shame not to call Protestants , in scorne , Tropists , because they defend a Tropicall and Figurative sence in the speech of Christ ) are notwithstanding constrained to acknowledge many figures in other words of Christ his Institution of this Sacrament , Lest that otherwise ( as Maldonate and Suarez l confesse ) the Speeches of Christ should be false : ( as for example ) When the body of Christ is said to be broken , or eaten , if they should be taken properly and without a figure called Metaphora . So they . And so in the words following , [ Body given for you ] that is , which shall be offered for you on the Crosse . So your Iesuite m Valentia . Next , [ The blood is shed for you ] Matth. 26. It is not denied ( saith your Iesuite n Salmeron ) but that it is the manner of Scripture , to speake of a thing , as now done , which is after to be done : as in this place , [ Is shed ] because very shortly after it was to be shed upon the Crosse . Which is the figure Enallage . Againe , [ This Cup is the new Testament in my bloud . ] Hearken to your o Bishop ; These words cannot be taken properly , whether the Cup be taken for the vessell used for drinking , which was a temporall thing , and therefore could not be the Testament of Christ , which is eternall : or else whether you take it for the matter within the Cup ( which is the figure Synecdoche ) for , it being the blood of the new Testament , could not properly be the Testament it selfe . Yea , your Iesuite Salmeron pointeth out in the same words a double Figure ; p A double figure ( saith hee ) the Cup being put for the thing contained in the Cup : and Testament being taken for the Legacy that is granted , and given by the Testament . With whom your Iesuite q Barradius doth consent . Hereunto may be added that in the sixt of Iohn , where Christ calling that which he giveth to be eaten , his flesh , in the same Chapter he calleth his flesh , which is to be eaten of the Faithfull , bread : which none of your side durst hitherto interpret without a Figure . And yet againe , the Apostle speaking of the Mysticall body of Christ , which is his Church , assembled at the holy Communion , to participate of this Sacrament , saith of them , * Wee being many are one bread , and one body : for we are all partakers of that one bread . But why ? Even as one bread consisteth of many cornes , so doth one Church of Christ of many faithfull persons , saith your r Aquinas . Wee may not forget what your Iansenius said of * Drinking ; To whome Master * Brereley is ready to yeild his assent , saying ; If we should attend to the Propriety of speech , neither is his blood properly drunke out of the Chalice , but onely the forme of Wine , seeing the blood hath the same manner of Existing , as under the forme of bread , to wit , not divided , nor seperated from the body , but included in the veines , and then in the body . Doe you not heare ? Christ's Blood is not properly drunke ; if not properly , then figuratively ; as figuratively as if one , swallowing the body of Christ , should be said to drinke his Body . Wee aske Master Brereley , what then is that which is properly drunke out of the Chalice ? and he saith , onely the forme of Wine , that is to say , a meere Accident . Hardly can it be said that a man properly drinketh the Aire , which he breatheth , although it be a Substance ; And are you brought to believe meere Formalities , to be truly Potable ? But to the point . CHALLENGE . REpeat now the Premises ; One figure in the word [ Bread : ] another in [ Eat : ] a third in [ Given : ] a fourth in [ Shed : ] a fift in [ Cup : ] a sixt in [ Testament : ] so many words confessed to be so many Figures in the very words of Christ his Institution ; beside other-more of the same equivalencie touching the Body of Christ , both naturall , Ioh. 6. and also mysticall , which is his Church , 1. Cor. 10. It can be no lesse then a matter of great astonishment to us , to see our Romish Adversaries with such pertinacie to condemne Protestants for holding the Sacramentall speeches of Christ to be figurative , calling them Tropists ; when as they themselves are constrained to acknowledge no fewer then Six Tropes in Christ his words , as you have heard . Of your Cardinall his Objection , from the word s Shed hereafter . That the figurative sence of Christ's words is agreeable to the Iudgement of the more Ancient Church of Rome . SECT . V. YOur old and publique Romish Glosse saith plainly ; t This heavenly Sacrament , because it doth truly represent the flesh of Christ , is called the body of Christ , but improperly , not in the truth of the thing , but in the mysticall Sence , to wit , it is called the body of Christ , that is , it signifieth his Body . So your Glosse , which you may not deny to be the glosse or Tongue of your whole Church , because it hath beene confirmed by the same Authority of Pope u Gregory the thirteenth , wherewith your Extravagants and former Decrees of Popes have beene Authorised . CHALLENGE . IF all Protestants should meeteat once in one Synod , and should conspire together , as labouring to prove a figurative Sence in these words of Christ [ This is my body , ] I suppose that a more exact , perspicuous , copious , and ponderous Proofe could not be defined , then hitherto hath beene evinced from your owne Confessions ; grounded as well upon sound and impregnable Reasons , as upon direct Testimonies of holy Scriptures . That the former Figurative Sence of the words of Christ is agreeable to the Iudgement of Antient Fathers , of the Greeke Church . SECT . VI. YOu wil needs defend your litterall Exposition by the verdict of Ancient Fathers , and we appeale to the Venerable Senate both of Greeke and Latine Fathers . The x Greeke generally calling the Elements of bread and wine in this Sacrament ; Some , Types , Antitypes , and Symbols ( that is ) Figures and Signes : Some calling Christ his Speeches Tropicall or Figurative ; and his Table Typicall : Some saying that Christ would haue his Disciples hereby Represent the image of his Body . And one as expressly as any Protestant can speake ( even Theodoret by name ) that Christ here gave to the Signe the name of his Body , as elswhere he gave to his Body the name of the Signe . You cannot deny but these Phrases of Signes and Symbols are most frequent in the writings of all the Greeke Fathers , which we take to be a convincing Argument , vntill you can give us some reasonable Solution hereunto . To this purpose you , leaving the principall Obiections , fasten onely upon certaine Crotchets , and thereupon you bestirre your selves . THE FIRST CHALLENGE , Against the first Romish Answere , touching the word Type and Antitype , vsed by the Greeke Fathers . THree kinds of Answeres have beene applyed , as Three wedges to dissolve this difficulty ; but a knot of wood cannot be loosed with a wedge of waxe , such as every of your Answeres will appeare to be . The first interpreting Types and Antitypes not to be taken for Signes , but for Examples , is at the first hearing reiected by your y Cardinall , and others . The Second , alleadged out of Damascen , and much insisted upon by some favourers of your Romish Sence ; namely , that the Fathers should call Bread and Wine Antitypes ; but not after Consecration . So they . And if so , then indeed we should have no cause to oppose . But this Answere is proved to be apparantly false by your z Cardinall and others out of the expresse Testimonies of these Greeke Fathers , viz. Dio●ysius Areopagita , Clemens , Iustine , Macarius , Basil , and Nazianzene . The third Answere is your Cardinals owne , yet but faintly urged , with a a Peradventure they called them Antitypes , but not Types after Consecration : and he is encountred by your b Suarez and Billius , acknowledging that the words Types and Antitypes are used of the same Fathers in one and the same signification . This our Obiection how strong it is , may be seene by your much , but vaine strugling . Your quaintest device is yet behind . A SECOND CHALLENGE , Against the last , and most peremptory Romish Pretence , making Christ in this Sacrament to figure , and to represent himselfe , as a King in a Stage-play . THe Solution , which seemeth to your Disputers most perswasive , is thus set downe by your Cardinall , and your Iesuite Suarez , viz. c The Greeke Fathers called Bread and Wine Antitypes and Signes of the Body and Blood of Christ , because the same Body and Blood of Christ , as they are in this Sacrament vnder the forme of Bread and Wine , are signes of the same his Body and Blood , as they were on the Crosse . Like as a King , who having gotten a victory in battell , should represent himselfe in a Stage-Play , as in a fight . So They. But without any Sentence of any Father , for countenancing so egregious a figment ; so farre were those Greeke Fathers from urging that counterfeit Testimony , which passeth vnder the name of S. Augustine , as if hee had said ; The flesh of Christ is a Sacrament of his flesh : and inferring from hence , that The Body of Christ , as it is in this Sacrament , is a Signe of it selfe as it was upon the Crosse . And they are no small Babes , who vent out this proofe ; by name d Billius , Gardiner Bishop of Winchester , Claudius Sainctes ( one of name in the Councell of Trent ) Fisher Bishop of Rochester , and Hessell . But how prove They this ? Out of any of the works of Augustine ? No , where then ? Wee are required to seeke it in Prosper ; where againe e it is not to be found . Whither next ? forsooth it is so cited by Peter Lombard , and there it appeareth that Peter Lombard had it out of his supposed Brother Gratian ; wee say , Gratian , whose bookes have beene lately reproved , and condemned by one of your f Arch-bishops , for many False allegations of Testimonies of Fathers . And when all is done , if either g Peter-Lombard or h Gratian , who are the Relators , may be admitted to be the Interpreters of that coyned Sentence , they will say that the word Flesh , there specified , is taken for the Shape of flesh ; and the word Blood , for the outward forme of Blood ; which spoyleth your Play quite : wherein you will have the Flesh of Christ under the outward formes and shape in this Sacrament , and not the outward formes and shape themselves , to be the Signe of the same Body on the Crosse . So easie it is for Hunters to pursue their Game with loud cries upon a false sent . Wee returne to your Cardinall , and to Suarez , who invented the Similitvde of the Stage-Play for their Answere , which is indeed rather a Childish Playing , then Theologicall reasoning ; yet it is but a mad sport to argue against Conscience ; as this your Cardinall must needs have done , who i confessing that the Greeke Fathers did therefore call Sacraments , Antitypes , because of the great Similitude they have with the things they represent ; yet now adventureth to say , that the Body of Christ , as it is in the Eucharist , is a Signe of the same Body of Christ , as it was upon the Crosse ; notwithstanding the Body of Christ , as it is in the Sacrament , ( according to your owne faith ) is so k Invisible , that it cannot be seene of Angels ; so Indivisible , that it cannot be parted or divided ; and so Vnbloody , that there is not the least tincture of blood to be discerned therein . Wherfore to perswade your Disciples , that those grave Fathers ever taught that the Invisible , Indivisible , and Vnbloody Body of Christ , as in this Sacrament , was or could be the Signe of his visible , torne , crucified and bloody Body vpon the Crosse , and so to note an Antitype , which is ( as you call it ) the l Greatest Similitude , is all one , as to find out the greatest Similitude in the greatest Dissimilitude : which yet is the more intollerable , because it is against the Confessed m Common opinion of your owne Divines , who haue taught that The Sacrament of the Eucharist is called Type and Antitype , because of the formes of Bread and Wine . So your Billius . Ma● you not now discerne the notable perversnesse of your Disputers , and that they devised this Stage-Play , ad faciendum Populum , to please and delude their Readers ? thereby to fit themselves the better for the Pageant ; whereof we shall be occasioned to say more in the * sixt Booke . That the onely Obiection out of the Greeke Fathers , concerning the Pronoune [ HOC ] in the Testimony of Epiphanius , advantageth not the Romish Cause . SECT . VII . COmpare but Epiphanius his owne a words , your Cardinal's b Obiection , and our Answere , and then make your owne determination , as you shall thinke good . Man is said to be made after the Image of God. Epiphanius , not able to define what this Image consisted in , whether it be man's soule , or minde , or virtue ; notwithstanding resolveth that c All men haue the image of God in them , but yet not according to nature , ( namely , that substantiall nature which is in God ) because God is Incomprehensible and infinite , &c. This is the maine point which Epiphanius will now illustrate ; but how ? By something ( saith your Cardinall ) which seemeth to be that which it is not : And Epiphanius instanceth in the Eucharist , wherein Christ taking into his hands those things which the Evangelists doe mention , he said of the one [ HOC ] This is mine , viz. Body ; and of the other , This is mine , viz. Blood : hereby understanding ( saith your Obiector ) The Eucharist , which is truely the Body of Christ , although it seeme not to be so , outwardly , being of a round figure , and Insensible , and therfore farre vnlike to be the Body of Christ . So he . who , thinking he hath overcome , doth raise up his Iō , and Triumph , saying ; This argument is throughly convincent , because Epiphanius addeth , He who believeth not the words of Christ , doth fall from Saluation : adding further , that they are to be believed , although our senses gain-say it . You have heard the Obiection , which seeming to so great a Champion so greatly Convincent , you will give us licence to make a full Answere . First , by HOC ET HOC , THIS AND THIS ( by the Interpretation of Epiphanius ) are meant , The things which the Evangelist did mention ; and the Evangelist mentioned ( as you know ) Bread [ He tooke Bread , Hee tooke the Cup : ] meaning Wine in the Cup , namely , according to the * former generall Consent of the Fathers , HOC signified Bread , in one part of the Eucharist , and Wine in the other ; But Bread neither in the Substance , nor in the Accidents can be called Christ's Bodie without a Trope , as hath beene * Confessed : which is our first confutation of your Cardinall , who concludeth that Epiphanius excludeth all Tropes out of Christ's speech of [ HOC . ] Secondly , THIS , in the words of Christ , hath neither equality of Proportion , nor yet similitude of forme or figure . ( being round ) with the body of Christ , as Epiphanius willeth us to observe . Which confuteth the Assumption of your Cardinall , affirming that Epiphanius sought in the Eucharist a similitude of a Thing , which seemed to be that which it is not ; Albeit Epiphanius expresly sheweth , that there is no outward similitude betweene This and This spoken of , that is to say Bread and Wine , and that which is called , Mine , and Mine , namely , The Body and Blood of Christ . Thirdly , This spoken of by Christ ( in the Iudgement of Epiphanius ) as it is Round in figure , so is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Insensible ; but not passively , as not perceiveable by sence , ( for then it could not be said to be Round , which with other outward Accidents are sensible to your selves , ) but actively Insensible , as not having power sensibly to perceive : which betokening Bread or the Accidents of bread ( as you see it doth ) confirmeth unto us the Tropicall speech of Christ , in calling Bread his Body ; and consequently overthroweth your whole Cause . Fourthly , the Similitude of Epiphanius must stand thus ; That which is said to be after the Image of God , is such , which hath a substantiall being , yet so that it be like , but not the same in nature : And so is Bread , having a Sacramentall Analogie to Christ's Body , the first as the substantiall meate of man's Body , and the other as the supersubstantiall food of Man's Soule . Which Conclusion , namely , that Bread , as the signe of Christ's Body , is not the same in nature with Christ's Body , doth dash out the braines of the Monster Transubstantiation ; by the which , Bread ( as your Tridentine Faith teacheth ) is wholly changed into the substantiall nature of Christ's Body . As if you would have Epiphanius to have said , The Image of God in man , is God in nature . Thus doe you find the Testimony of Epiphanius to be Convincent indeed , but against your Romish Doctrine , of Errour ; and against your Cardinall , of a foule falsity , who saith that Epiphanius will have us to believe something herein , although it be repugnant to our Sences : which word no man of Sence can find in Epiphanius . He saith , indeed , that every man is bound upon his Salvation to believe the Truth of Christ his Speech ; which say wee none but an Infidell can deny , because Christ being Truth it selfe , therefore all the words of Christ , whether spoken Literally or Tropically , they are still the Truth of Christ . That the same Greeke Fathers have expresly vnfolded their meanings , touching a Figurative Sence . SECT . VIII . THe Iudgement of a whole Councell of Greeke Fathers may well suffice for the manifestation of the Iudgement of that Church ; They in Constantinople at Trullo , alluding to these words of Christ , [ This is my Body ] saying , Let nothing be offered , but the Body and Blood of Christ , that is ( say n They ) Bread and Wine , &c. If we had not told you that this had been the speech of Greeke Fathers in a Councell , you would have conceived they had beene uttered by some Heretique , as your Charity useth to cal us Protestants . Neither may the Authority of this Councell be rejected by you , as unlawfull in the point of the Sacrament , both because it is objected by your selves , to prove it an vnbloody Sacrifice ( whereunto you are * answered ) as also for that your Binius , in opposing against some things in this Councell , yet neuer tooke any Exception against this Canon . We may not let passe another Testimony used by the Antient Father o Theodoret , namely , That Christ called the Bread his Body , as he called his Body Bread , Matth. 12. saying thereof , Except the grane of wheat die , &c. insomuch that Interchangeably in the one place He gave to the Signe the name of his Body , and in the other , He gave to his Body the name of the Signe . So hee . As Protestantly as either Calvin or Beza could speake . And you cannot deny , but that when Christ called his Body Bread , it was an improper and figurative speech . And therefore , if you will believe Theodoret , you are compellable to confesse , that Christ , in calling Bread his Body , meant it not in a proper and literall sence . Hitherto of the Greeke Fathers . That the same Figurative sence of Christ's words is avouched by the Latine Fathers . SECT . IX . SOme of the Latine Fathers ( we confesse ) seeme in some places to deny all Figurative sence , but this they doe even by a figure called * Hyperbole , that is , onely in the excesse of Speech , thereby to abstract the minds of sensuall men from fixing their thoughts upon externall Rites , and to rayse them up to a Sacramentall and Spirituall Contemplation of the Body and Blood of Christ . But as for the direct and perspicuous Sentences of these Fathers , they cleerely and exactly teach a figurative sence in the words of Christ , to wit , p Tertullian , [ This is my Body : ] That is a figure thereof . q Cyprian , Things signifying and signified are called by the same word . r Hierom. Wine the type of Christ his Blood. s Gelasius . Bread the image of his Body . t Ambrose . After consecration Christ his Body is signified . u Saint Augustine in many places may be unto Vs instar multorum : To eate the flesh of Christ ( saith he ) is a figurative speech . Againe . In the banquet , Christ gave to his Disciples the signe of his Body . And yet againe , Christ doubted not to say , This is my Body , when he gave a signe of his Body . Lastly ( unanswerably ) proving other Sacraments to agree with this , in this point , and that herein the Eucharist hath no Prerogative above the rest ; Sacraments ( saith he ) for the very Similitude and likenesse , which they have with the things whereof they are Sacraments , doe often take the names of those things , which they doe signifie ; as when the Sacrament of Christ's Body ( saith he ) is after a certaine manner called the Body of Christ . But how ? Hee addeth ( as if hee had meant to stop the mouthes of all Opposites , ) As it is said by the Apostle of Baptisme [ we are buried by Baptisme into the death of Christ ] He saith not , wee signifie his buriall , but absolutely saith , [ Wee are buried : ] therefore hath he called the Sacrament or Signe of so great a Thing by the name of the Thing signified thereby . So he , even the same He who will be found like himselfe in the following passages of this Booke , especially when we shall handle the manner of Eating of Christ's body , which Augustine will * Challenge to be figuratively meant . We shall take our farewell of the Latine Fathers , in the Testimony of Bishop x Isidore , who will give you his owne Reason , why Christ called Bread his Body : Bread ( saith he ) because it strengtheneth the body , is therefore called the body of Christ , and Wine because it maketh Blood is therefore referred to Christ's Blood : but these two , being sanctified by the Holy Ghost , are changed into a Sacrament of the body and blood of Christ . So he : and so say we . Accordingly Tertullian ; but ( least any may Cavill , as some doe , at his sentence above-cited ) wee adde his other sentence , wherein he y sheweth that Christ called Bread his Body in saying , [ This is my body ] as the Prophet Ieremy called his Body Bread , in saying , Let us put wood upon his Bread , meaning his Body . So Tertullian , shewing them both to be spoken equally in a figurative Sence . CHALLENGE . THese Sentences of these holy Fathers are so fully Consonant to the Doctrine of Protestans , as that , if the names of these Fathers had beene concealed , our Reader might thinke that hee heard , Bucer , Calvin , or Beza speake . Goe you now and proclaime , that all Ancient Fathers teach your Litterall sence of Christ his words , and perswade your selves , if you can , that any man of Conscience and Iudgement can be seduced to believe you . They say , indeed , that Bread is the Body of Christ : and why might they not use the same Tenure of Speech , which our Lord Christ used before them ? But they say also that Bread is therefore called his Body , as being an outward Sacrament , Signe , and Figure of his Body ; seeing that every Sacrament , being a Signe or Figure , the Sacramentall Speech must necessarily be Figurative ; as hath beene proved by Scripture , as in all other Sacraments , so likewise in the severall confessed Figurative words of Christ concerning this Sacrament , in six severall Instances . This one Argument of it selfe hath beene tearmed by Master Calvin [ Murus ahaeneus , ] that is , a brazen Wall ; and so will it be found more evidently to be , when you shall perceive the same Fathers * judging that , which they call Change into Christ's flesh , to be but a Change into the Sacrament of his flesh , Bread still remayning the same : and teaching that Melchisedech offered in his Sacrifice the Body and Blood of Christ , when he offered onely the Types of both ; in the * Sixt Booke . And now we are to with-stand your Paper-bullets , wherewith you vainely attempt , in your Objections following , to batter our Defence withal . CHAP. III. The Romish Obiections , against the Figurative Sence , Answered . The first Obiection . SECT . I. NOthing useth to be more properly and simply spoken , ( say a you ) than words of Testaments and Covenants . Ergò this being a Testamentary Phrase must be taken in the literall Sence . CHALLENGE . WHat is this ? are Figurative speeches never used in Covenants , and Testamentary Language ? or is there not therefore sufficient perspicuity in Figures ? This is your rash and lavish Assertion , for you your selves doe teach that b The Old and New Testament are both full fraught with multitude of Tropes and Figures , and yet are called Testaments . Secondly , That the Scripture , speaking of the Trinity and some divine things , cannot but speake improperly and figuratively . Thirdly , That Sacramentall speeches , as , [ The Rocke was Christ , ] and the like words are * Tropicall and Figurative . Fourthly , That even in the Testamentary Speech of Christ , at his Institution of this Sacrament , saying , [ This Cup is the New Testament in my Blood : ] there is a Figure in the very word c Testament . So have you confessed , and so have you consequently confuted your owne Obiection . Hereto might be added the Testament of Iacob , prophesying of his sonnes , and saying , * Reuben is my strength : Iudah a Lions Whelpe : Issachar a strong Asse : Danan Adder in the way . All figurative Allusions . Nay , no man in making his Testament can call it his Will , or say that he hath set his hand and Seale unto it , without Figures : Namely , that he hath given by writing a Signification of his Will ; that the Subscription was made by his Hand ; and that he added unto it the Print of his Seale . These Three , Will , Hand , Seale , every word Figuratiue , even in a Testament . The Second Romish Obiection , against the Figurative Sence . SECT . II. LAwes and Precepts ( say d you ) should be in plaine and proper words . But in the Speech of Christ , [ Take , eate you , &c. ] are words of Command . Ergò , They may not be held Figurative . CHALLENGE . CAn you be Ignorant of these Figurative Precepts , viz. of Pulling out a man 's owne eye , of cutting off his hand ? Matth. 5. Or yet of a Penitents Renting of his heart ? Ioel 2. Or of not hardening his heart ? Psal . 95. and the like . Christ commanded his Disciples to prepare for his keeping the Passeover with his Disciples , and the Disciples prepared the Passeover as Iesus commanded them , saith the * Evangelist . In this Command is the word [ Passeover . ] We demand , The word , Passeover , ( which is taken for the Sacrament and Signe of the Passeover ) is it taken figuratively ? You cannot deny it . And can you deny that a Commandement may be delivered under a Figurative Phrase ? You can both , that is , say and gaine-say any thing , like false Merchants , onely so farre as things may , or may not make for your owne Advantage . But ( to catch you in your owne snare ) your Doctrine of Concomitancy is this , viz. Bread , being turned into Christ's Body , is ioyntly turned into whole Christ ; and Wine , being changed into his blood , is likewise turned into whole Christ , both flesh and blood . If then when Christ commanded his Disciples , saying , [ * Drinke you All of this , ] that which was Drunke was the whole substantiall Body of Christ , either must his Disciples be said to have Drunke Christ's Body properly , or else was the Command of Christ figuratively spoken . To say the first , contradicteth the universall expression of man's speech in all Languages ; for no man is said to drinke Bread or any solid thing . And to grant the Second , that the speech is Figurative , contradicteth your owne Objection . Againe , Christ commanded to Eate his Body ; yet notwithstanding have Three e Iesuites already confessed that Christ's Body cannot be said to have beene properly Eaten , but figuratively onely . What fascination then hath perverted your Iudgements , that you cannot but still confound your selves , by your contrary and thwarting languages ? Your Third Romish Obiection . SECT . III. DOctrinall and Dogmaticall speeches ( say f you ) ought to be direct and literall : But these words , [ This is my Body ] are Doctrinall . CHALLENGE . A Man would maruaile to heare such silly and petty Reasons to be propounded by those , who are accounted great Clerkes , and those who know full well that the speech of Christ , concerning Castrating or gelding of a man's selfe , is g Doctrinall , and teacheth Mortification ; and yet is not literally to be understood , as you all know by the literall errour of h Origen , who did really Castrate himselfe . And the same Origen , who thus wounded himselfe by that literall Exposition , in his youth , Hee in his Age , expounding the words of Christ , concerning the Eating of his flesh , said of the literall sence thereof , that , i It killeth . Secondly , these words [ This is the New Testament in my blood , ] they are wordes as Doctrinall as the other [ This is my body : ] and yet figurative , by your owne k Confession . Thirdly , the words of Christ , Ioh. 6. of Eating his flesh are Doctrinall ; and yet by your owne l Construction , are not to be properly vnderstood , but as Christ afterwards expounds himselfe Spiritually . Fourthly , where Christ thus said , The bread , which I shall give , is my flesh , Ioh. 6. 51. he saith also of his Body , that it is True bread , Verse 32. and bread of life , Verse 48. and living bread , whereof whosoever eateth liveth eternally , Verse 51. All , Divine and Doctrinall Assertions , yet was his body figuratively called bread . Fiftly , that in those words of Christ to Peter , Matth. 16. Vpon this Rocke will I build my Church ; And , To thee will I give the keyes of the Kingdome of Heaven ; And Ioh. 21. Feed my Sheepe ; ( In which texts of Scripture you place , although most falsly , your Doctrinall foundation of Popedome it selfe : ) yet know you all these to be Tropicall Speeches . Yea and what say you to the first Doctrinall Article , and foundation of Christian Doctrine , delivered by God unto man , in the beginning , * The seed of the woman shall breake the Serpents head ? Is not the latter part of the Article altogether Figurative , yet signifying this Doctrinall point , even the vanquishing of the power of Satan ? Your Fourth Romish Obiection . SECT . IV. THe Apostles ( saith your m Cardinall ) were rude and simple , Therefore needed to be Instructed by Christ in plaine tearmes , without Figures . So he . CHALLENGE . ANd yet Christ , you know , did often speake Figuratively unto them , talking of Bread , Leaven , Seed , &c. And stiling them the Salt of the earth ; yea even in this Sacrament ( as hath beene confessed ) in the words , Eate , Shed , Testament . Another Iesuite witnesseth , that n The Apostles were illuminated and instructed by Christ ; that they might receive this Sacrament with all Reverence . So he . Therefore are they but rudely by you tearmed Rude ; and the rather because They ( who being commanded to prepare the Passeover , perceived that by Passeover was figuratively vnderstood the Paschall Lambe , and thereupon prepared the Passeover , according to the Lord's Command ) could not be ignorant , that in this like Sacramentall speech [ This is my body ] the Pronoune [ THIS ] did literally point out bread , and figuratively signifie Christ's bodie . Doubtlesse , if the manner of Christ's speech in the Eucharist had not beene like the other in the Passeover , they would have desired Christ to explaine his meaning , as they did sollicitously in other doubts . Their last Romish Obiection . SECT . V. VVE are never to let passe the Literall Sence ( saith your o Cardinall ) except we be compelled thereunto by some Scripture , or by some Article of Faith , or by some common Interpretation of the whole Church . So he . CHALLENGE . SVrely nor we , without some one of these ; but that you may know the grounds of our perswasion to be more than one , or yet all These ; And how bountifully we shall deale with you , we shall shew in the Proposition following . Ten Reasons , for proofe of the Necessity of interpreting the word● of Christ Figuratively . SECT . VI. FIrst , We have beene compellable to allow a Figurative Sence by the consessed Analogie of Scripture , in all such Sacramentall Speeches of both Testaments , concerning Circumcision , Rocke , Baptisme ; as also that speech of Christ , Ioh. 6. Except you eate the flesh of the Sonne of man , as you have * heard . Secondly , We are Challengable hereunto by our p Article of Faith , which teacheth but one naturall Body of Christ , and the same to Remayne now in Heaven . Thirdly , We are inforced , for feare of such q Heresies as have followed in other Cases , upon the literall sence ; for it was not the Figurative but the literall and proper sence of being borne againe , by Baptisme , ( lob . 3. ) that begat the errour of Nicodemus ; and the like literall sence of God's Eyes , Hands , Feet , &c. brought forth the Anthropomorphites ; And so was it the literall sence of those words in the Canticles [ Tell me where thou lyest at noone ] which deluded the Donatists ; and of Origen you have heard , that hee by the literall sense of these wordes , [ Some there be that castrate themselves , &c. ] did fondly wrong himselfe . Fourthly , Wee are necessarily mooved , to reject your literall sence , by a confessed Impossibility , taught by that Vniversall Maxime , r Disparatum de disparato , &c. shewing that Bread , being of a different nature from flesh , can no more possibly be called the flesh or Body of Christ , literally , than Lead can be called Wood. Fiftly , We are perswaded hereunto by the former alleadged Interpretation of the Ancient Fathers , both of the Greeke and Latine Church , calling the Sacrament a Figure ; and expounding [ This is ] by [ This signifieth . ] Sixtly , Wee are urged by the Rule set downe by Saint Augustine , for the direction of the whole Catholique Church ; that , s Whensoever the precept ( saith he ) seemeth to command that which is hainous ( as to eate the flesh of Christ ) it is figurative . And of this Sacrament doth not Christ say , Take , Eate , This is my body ? Seventhly , A Motive it must needs be to any reasonable man , to defend the figurative sence , by observing the misery of your Disputers , in contending for a literall Exposition thereof ; because their Objections have beene confuted by your owne Doctors , and by Truth it selfe , even the holy Scriptures . Eightly , your owne Vnreasonablenesse may perswade somewhat , who have not beene able , hitherto , to confirme any one of your five former Obiections to the contrary , by any one Father of the Church . Ninthly , For that the literall Interpretation of Christ's wordes was the foundation of the Heresie of the Capernaites , and hath affinitie with divers other t Ancient Heresies condemned by Antiquitie . Tenthly , Our last perswasion is the consent of Antiquity against the literall conversion of Bread into Christ's body ( which you call Transubstantiation ) against the Literall Corporall Presence , against Literall Corporall Eating , and Vnion , and against a proper Sacrifice of Christ's body Subiectively . All which are fully perswasive Inducements to inforce a figurative sence , as the sundry Bookes following will cleerely demonstrate from point to point . CHALLENGE . YOu may not passe over the consideration of these points , by calling them Schoole-subtilties , and Logicall Differences , as Master Fisher lately hath done ; thinking by this his slie Sophistrie , craftily to draw the mindes of Romish Professors from the due discovery of your Romish false literall Exposition of Christ's words , [ THIS IS MY BODY : ] the very foundation of your manifold monstrously-erroneous , Superstitious , Hereticall , and Idolatrous Consequences issuing from thence , whereunto we now orderly proceed . THE THIRD BOOKE , Treating of the First Romish Doctrinall Consequence , pretended to arise from your former depraved Exposition of Christ's wordes , [ This is my Body ] called TRANSVBSTANTIATION . Your Doctrinal Romish Consequences are Five , viz. the Corporall 1. Conversion of the Bread into the Body of Christ , called Transubstantiation ; in this Third Booke . 2. Existence of the same Body of Christ in the Sacrament , called Reall Presence ; in the Fourth Booke . 3. Receiving of the Body of Christ into the Bodies of the Communicants , called Reall , or Materiall Coniunction ; in the Fifth Booke . 4. Sacrificing of Christ's Body , by the hands of the Priest , called a Propitiatory Sacrifice ; in the Sixth Booke . 5. Worshipping with Divine Worship , called Latria , or Divine Adoration of the same Sacrament ; in the Seventh Booke . 6. The Additionals in a Summary Discovery of of the Abhominations of the Romish Masse , and Iniquities of the Defenders thereof ; in the Eight Booke . THese are the Doctrinall Consequences , which you teach , and professe , and which we shall by ( God's assistance ) pursue , according to our former Method of Brevity , and Perspicuity ; and that by as good , and undenyable Evidences , and Confessions of your owne Authours , in most points , as either you can expect , or the Cause it selfe require . And because a Thing must have a Begetting , before it have a manner of Being , therefore before we treate of the Corporall Presence , we must in the first place handle your Transubstantiation , which is the manner ( as wee may so say ) of the Procreation thereof . CHAP. I. The State of the Controuersie , concerning the Change and Conversion , professed by Protestants , which is Sacramentall ; And by the Papists defined to be Trans-substantiall . SECT . I. First of the Sacramentall . THere lieth a Charge upon every Soule , that shall communicate and participate of this Sacrament , that herein he Discerne the Lord's Body : which Office of Discerning ( according to the iudgement of Protestants ) is not onely in the use , but also in the Nature to distinguish the Obiect of Faith from the Obiect of Sense : The First Obiect of Christian Faith is the Divine Alteration , and Change of naturall Bread , into a Sacrament of Christ's body ; This we call a Divine Change , because none but the same * Omnipotent power , that made the Creature and Element of Bread , can Change it into a Sacrament . The Second Obiect of Faith , is the Body of Christ it selfe , Sacramentally represented , and verily exhibited to the Faithfull Communicants . There are then three Obiects , in all , to be distinguished . The First is before Consecration , the Bread meerely Naturall . Secondly , After Consecration , Bread Sacramentall . Thirdly , Christ's owne Body , which is the Spirituall , and Super-substantiall Bread , truly exhibited by this Sacramentall , to the nourishment of the soules of the Faithfull . Secondly of the Romish Change , which you call Transubstantiation . SECT . II. BVt your Change in the Councell of a Trent is thus defined : Transubstantiation is a Change of the whole Substance of Bread into the whole Substance of the Body of Christ , and of Wine into his Blood. Which by the Bull of b Pius the Fourth , then Pope , is made an Article of Faith , without which a man cannot be saved . Which Article of your Faith Protestans beleeve to be a new and impious Figment , and c Heresie . The Case thus standing , it will concerne every Christian to build his Resolution upon a sound Foundation . As for the Church of England , she professeth in her 28. Article , saying of this Transubstantiation , that It cannot be proved by holy Writ , but is repugnant to the plaine words of Scripture , overthroweth the nature of a Sacrament , and hath given occasion unto MANY SVPERSTIONS . CHAP. II. The Question is to be examined by these ground ; viz. I. Scripture . II. Antiquity . III. Divine Reason . IN all which wee shall make bold to borrow your owne Assertions , and Confessions , for the Confirmation of Truth . The Romish Depravation of the Sence of Christ his words , [ This is my Body : ] for proofe of Transubstantiation . SECT . I. YOu pretend ( and that with no small Confidence ) as a Truth avouched by the Councell of a Trent , that Transubstantiation is collected from the sole , true , and proper Signification of these words [ This is my Body . ] So you . CHALLENGE . VVHerein you shew your selves to be men of great Faith , or rather Credulity , but of little Conscience ; teaching that to be undoubtedly True , whereof notwithstanding you your-selves render many Causes of Doubting . For first you b grant that ( besides Cardinall Cajetane , and some other Ancient Schoolemen ) Scotus , and Cameracensis , men most Learned and Acute , held that There is no one place of Scripture so expresse , which ( without the Declaration of the Church ) can evidently compell any man to admit of Transubstantiation . So they . Which your Cardinall , and our greatest Adversary , saith c Is not altogether improbable ; and whereunto your Bishop d Roffensis giveth his consent . Secondly , ( which is also confessed ) some other Doctors of your Church , because they could not find so full Evidence , for proofe of your Transubstantiation , out of the words of Christ , were driven to so hard shifts , as to e Change the Verbe Substantive [ Est ] into a Verbe Passive , or Transitive , Fit , or Transit ; that is , in stead of [ Is ] to say , It 's Made , or , It passeth into the Body of Christ . A Sence , which your Iesuite Suarez cannot allow , because ( as hee truly saith ) It is a Corrupting of the Text. Albeit indeed this word Transubstantiation importeth no more than the Fieri , seu Transire , of Making , or Passing of one Substance into another . So that still you see Transubstantiation cannot be extracted out of the Text , without violence to the words of Christ . Wee might , in the third place , adde hereunto that the true Sence of the words of Christ is Figurative , as by Scriptures , Fathers , and by your owne confessed Grounds hath beene already plentifully * proved , as an Infallible Truth . So groundlesse is this chiefe Article of your Romish Faith , whereof more will be said in the sixt Section following . But yet , by the way , wee take leave to prevent your Obiection . You have told us that * the words of Christ are Operative , and worke that which they signifie ; so that upon the pronuntiation of the words [ This is my Body , ] it must infallibly follow , that Bread is changed into Christs Body ; which wee shall believe , assoone as you shall be able to prove , that upon the pronuntiation of the other words of Christ [ This Cup is the new Testament in my Blood , ] Luc. 22. 20. the Cup is changed into the Testament of Christ's Blood , or else into his Blood it selfe . The Novelty of Transubstantiation examined , as well for the Name , as for the Nature thereof . SECT . II. The Title , and Name of Transubstantiation proved to be of a latter date . YOu have imposed the very Title of Transubstantiation upon the Faith of Christians ; albeit the word Transubstantiation ( as you grant ) f was not used of any Ancient Fathers ; and that your Romish Change had not it's Christendome , or name among Christians to be called Transubstantiation ( as your Cardinall g Alan witnesseth ) before the Councell of Laterane , which was 1215. yeares after Christ ; nor can you produce One Father Greeke or Latine , for a Thousand yeares , attributing any word equivalent , in strict Sence ; unto the same word Transubstantiation , untill the yeare 1100. ( which is beyond the Compasse of due Antiquitie ) At what time you finde , note , and ●rge Theophylact ; who saith of the Bread , that It is Trans-elementated into the Body of Christ . Which Phrase , in what Sence hee vsed it , you might best have learned from himselfe , who in the very same place saith that Christ in a manner is h Trans-elementated into the Communicant : which how unchristian a Paradoxe it were , being taken in strict and proper Sence , we permit to your owne iudgements to determine . Neither yet may you , for the countenancing of the Noveltie of this word , obiect the like use of this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as though it had beene in use before the Arian Controversie began , because the Fathers of the Councell of Nice iudged the Obiection of the Novelty of that word Calumnious ; for that the use of it had beene Antient before their times , as your Cardinall i Bellarmine himselfe witnesseth . You furthermore to prevent our Obiection ( demanding why the Antient Fathers never called your fancied Romish Change , Transubstantiation , if they had beene of your Romish Faith , concerning the Substantiall Change of Bread into the Body of Christ ) haue shaped us this Answere , namely , that k Although they used not the very word , Transubstantiation , yet have they words of the same signification , to wit , Conversion , Transmutation , Transition , Transformation , Trans-elementation , and the like . So your Lorichius , Reader of Divinitie among you ; who by his vast and rash boldnes might as iustly have inferred from the like Phrases of the Apostle , viz. [ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are transformed ] that every Regenerate Christian is Transubstantiated into Christ : or , from the word [ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He is transfigured ] say that the Diuell is Transubstantiated into an Angell of light : or from the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is changed ] ( used by l Cyrill ) urge that whosoever the Spirit of God doth Sanctifie , is Transubstantiated into another thing : or from the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in m Nazianzene , conclude that Every Person Baptized is Transubstantiated into Christ . Will you have the world imagine that so many , so excellent , and so Ancient Fathers , with all that Divine and Humane Learning wherewith they were so admirably accomplished , could not in a Thousand yeares space , finde out either the Greeke word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Latine Transubstantiatio , and apply them to this Change , if they had once dreamed of this your Article of Faith ? Will you permit us to learne a point of wisedome in your Cardinal ? n Liberty of devising new words ( saith he ) is a thing most dangerous ; because new words , by little and little , b●get new things . So hee . Therefore may wee iustly place this your new word among those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which St. * Paul will have Christians by all means to avoid ; els so new and barbarous a name must needs ingender a novell , and brutish opinion , such as this Article it selfe will appeare to be ; As followeth . The Novelty of the Article of Transubstantiation is examined , and shewen not to have beene before the Councell of Laterane ( namely ) not untill 1215. yeares after Christ . SECT . III. THis Aricle hath beene decreed ( as you haue * heard ) by your Church , as a necessary Doctrine of Faith ; and therefore presumed to be Ancient . CHALLENGE . THe first Imposition of this Article , as of Faith , your Cardinall o Bellarmine noteth to have beene in the dayes of Pope Gregory the VIIth . viz. 1073. yeares after Christ . But surely at that time this could be but a private opinion of some few , for Peter Lombard ( living 67. yeares after this Pope , and esteemed the Master of the Romish Schoole ) when he had laboured to give Resolution to all doubts , especially in this very Question ( whether the Conversion were substantiall , or not ) confesseth plainely saying : p Definire non sufficio : I am not able to Determine . So he . Anno 1140. Hitherto therefore this Article was but in Conception onely , which caused your learned and subtile Schoole-man Scotus to descend lower , to find out the Birth thereof , q Affirming that the Article of Transubstantiation was no Doctrine of Faith before the Councell of Laterane , under Pope Innocent III. viz. Anno 1215. whom therefore your Cardinall doth taxe for want of Reading . But either were your Iesuite Coster , and Cardinall Perron as ignorant of Antient Learning , as Scotus , or els they gave small Credit to that Councell cited by Bellarmine under Gregory the VIIth . For your Iesuite saith , in direct tearmes , that r The name of Transubstantiation was used in the Councell of Laterane , for clearer declaration , that Christians might understand the Change of Bread into the Body of Christ . Can you say then that it was universally so vnderstood before ? But your Cardinall Perr●n more peremptorily concludeth that s If it had not beene for the Councell of Laterane , it might be now lawfull to impugne it . So hee . A plaine acknowledgement , that it was no Doctrine of Faith before that Councell , even as Scotus affirmed before , But we pursue this Chase yet further , to shew , That the Article of Transubstantiation was not defined in the Councell of Laternae , vnder Pope Innocentius the III. SECT . IV. YOur owne learned Romish t Priest , a long time Prisoner , did under the name of Widdrington produce many Historians viz. Platina , Nauclerus , Godfridus Monumetensis , Matth. Paris , and others to testifie as followeth . That many things fell under Consultation in that Councell , but nothing was openly defined , the Pope dying at Per●sium . Insomuch that some of these Authors sticke not to say that This Generall Councell , which seemed to promise bigg and mighty matters , did end in scorne and mockery , performing nothing at all . Wee might adde that the supposed Acts of this Councell were not published vntill more than two hundred yeares after . No marvell then if some u Schoole-men , among whom were Scotus and Biel , held Transubstantiation not to have beene very antient . And another , that x It was but lately determined in the Church . Nay , M. Breerly ( if his opinion be of any Credit among you ) sticketh not to say that y Transubstantiation compleat ( that is , both for forme , and matter ) was not determined vntill the last Councell of Trent ; that is to say , not untill the yeare of our Lord 1560. Doe you not see how much licking this ougly Beare and Beast had , before it came to be formed ? and yet it will appeare to be but a Monstrum horrendum , take it at the best ; as it is now to to be proved , by the full discouering of the palpable Falshood thereof . CHAP. III. The Definition of Transubstantiation , in the Church of Rome ; and of the Falshood thereof . SECT . I. THe Councell of Trent ( saith your a Cardinall ) hath defined that this Conversion is of the whole Substance of Bread , that is , as well forme , as matter , into the Substance of Christ his Body . Our First proofe of the Falshood of the Doctrine of Transubstantiation , by the Contradictions of the Defenders thereof ; whereby they bewray their No-Beleefe of the Article . THe Opinions of the Doctours of your Church , concerning the nature of this Conversion , are by you reduced into these two manners , ( namely ) that it is either by Production out of the substance of Bread ; or els by Adduction of the Body of Christ unto the forme of Bread. CHALLENGE . VVHatsoever it is , which you will seeme to professe , never shall you perswade us that you doe indeed believe either of the pretended Formes of Transubstantiation . First , not by Production , because ( as the same b Cardinall truely argueth ) Conversion by Production , is , when the thing that is produced is not yet extant ; as when Christ converted water into wine , wine was not Extant before it was Produced out of the substance of water : But the Body of Christ is alwaies Extant ; therefore can it not be said to be Produced out of the substance of Bread. So he . Which Productive manner of Transubstantiation could not be beleeved by your Iesuites c Vasquez , and d Suarez , by both whom it hath beene confuted . And if the Change be not by Production , then it must follow that it is not by Transubstantiation ; which is demonstrable in it selfe , because the next manner , which they insist vpon , cannot possibly serue your turne . This Second manner they name to be by Adduction , which your e Cardinall defineth to be a Bringing of the Substance of that Body of Christ , continuing still in heaven , to be notwithstanding at the same time under the shapes of Bread on the Altar , & therfore called Substantiall , but the Substance of Bread , ceaseth to haue any Being , when the Body of Christ succeedeth to be under the outward shapes of Bread. So he . And this is of late crept into the opinion of some few , whereby you have created a new faith , flat contrary to the faith of the Councell of Trent , which defined a Change of the whole substance of Bread into the Substance of the Body of Christ. So that Councell , as you have heard . Now by the Change of Substance into Substance , as when Common Bread eaten is turned into the Substance of Man's flesh , the matter of Bread is made the matter of Flesh . But this your adduction is so far frō bringing in the Substance of Bread into the Substance of Christ's Body , that it professeth to bring the Body of Christ not so much as unto the Bread , but to be under only the Outward Accidents , & formes of Bread. Yet had this Figment some Favourers in your f Schooles . No Marvell therefore if there arose some out of your owne Church , who did impugne this delusion , calling it ( as your g Cardinall himselfe witnesseth of them ) a Translocation onely , and not a Transubstantiation ; and that truely , if they should not have called it a Trans-accession , or Trans-succession rather . For who will say , if he put on his hand a Glove , made of a Lamb-skin , which Lambe was long since dead ( and consequently ceasing to be ) that therefore his hand is Transubstantiated into the Body of the Lambe ? yet is there in this example a more substantial Change by much , than can be imagined to be by your Adduction of a Body under onely the Formes and Accidents of the matter of Bread , because there is in that a Materiall Touch betweene the Substance of the hand , and the Lamb-skin : but in this other there is onely a Coniunction of the Substance of one Body with the Accidents of another . Which kind of meere Succession of a Substance your Iesuite Suarez will allow to be no more than a h Translocation . Wee Conclude that seeing Conversion , whether by Production , or by Adduction , are so plainly proved by your selves to be contrary to Truth : therefore it is not possible for you to beleeve a Doctrine so absolutely repugnant to your owne knowledge . Observe by the way that they , who gain-say the Productive , and teach the Adductive , yet doe all deny Locall mutation à Termino ad Terminum : a Paradox which wee leave to your wisdomes to contemplate vpon . Our Second Proofe of the Falshood of the Article of Transubstantiation is from the Article of our Christian Creed , [ BORNE OF THE VIRGIN MARY . ] SECT . II. TRansubstantiation ( as hath beene defined by your Councell of Trent ) is a Conversion of the substance of Bread into the Substance of Christ's Body . Now , in every such Substantiall Change , there are Two Tearmes , one is the Substance from which ; the other is the Substance whereinto the Substantiall Change is made : as it was in Christ his miraculous Change of Water into Wine . But this was by producing the Substance of Wine out of the Substance of Water , as the matter , from which the Conversion was made . Therefore must it it be by Production of the Substance of Christ's Body , out of the Substance of Bread. Your Cardinall hath no Evasion , but by denying the Conversion to be by Production , which notwithstanding was formerly the Generall Tenet of the Romish Schoole , ever since the Doctrine of Transubstantiation was hatched ; and which is contrary to his owne device of Conversion by Adduction : wherein first he i confoundeth himselfe , and secondly , his opinion hath beene scornfully reiected by your owne learned Doctors , as being nothing lesse than Transubstantiation , as you have heard . Therefore may you make much of your breaden Christ . As for vs , We , according to our Apostolicall Creed , beleeve no Body of Christ , but that which was Produced out of the Sanctified flesh of the blessed Virgin Mary , for feare of k Heresie . This same Obiection being made of late to a Iesuite of prime note , received from him this Answer : viz. God that was ableto raise Children to Abraham out of stones , can of bread transubstantiate the same into that Body of Christ , which was of the Virgin. And he againe received this Reply ; That the Children , which should be so raised out of Stones , howsoever they might be Abraham's Children , according to Faith , yet could they not be Children of Abraham according to the Flesh . Therefore is there as great a Difference betweene that Body from Bread , and the other from the Blessed Virgin , as there must have beene betweene Children out of Stones , and Children out of Flesh . And this out Reason accordeth right well to the Ancient Faith , professed within this Land , in the dayes of Edgar a Saxon King , as it is set out in an l Homily of that time , which being published standeth thus . Much is betweene the body that Christ sufferedin , and betweene the body of the hallowed Howsell : The body truly that Christ suffered in was borne of the flesh of the Virgin Mary with blood , and with bone , with skin , and with sinewes in humane limbes ; and his Ghostly body , which we call his Howsell , is gathered of many Cornes , without blood , and bone , without limbe , and therefore nothing is to be understood herein bodily , but all is Ghostly to be understood . This was our then Saxon's Faith ; wherein is plainely distinguished the Body of Christ borne of the blessed Virgin from the Sacramentall ( which is called Ghostly ) as is the Body of flesh from the Consecrated Substance of Bread. A Doctrine directly confirmed by * Saint Augustine . Wherefore we may as truly say , concerning this your Conversion , that if it be by Transubstantiation from bread , then it is not the Body , which was borne of the blessed Virgin ; as your owne Romish Glosse could say of the Predication : * If Bread be Christ's Body , then something was Christ's body , which was not borne of the Virgin Mary . Our Third Reason is taken from the Existence of Bread in this Sacrament , after Consecration . But first of the State of this Question . SECT . III. VVE wonder not why your Fathers of the Councell of Trent were so fierce in casting their great Thunderbolt of m Anathema , and Curse upon every man that should affirme , Bread and Wine to remayne in this Sacrament after Consecration : which they did , to terrifie men from the Doctrine of Protestants , who doe all affirme the Continuance of the Substance of Bread in the Eucharist . For right well did these Tridentines know , that if the Substance of Bread , or Wine doe remayne , then is all Faith , yea , and Conceit of Transubstantiation but a feigned Chimaera , and meere Fancy , as your Cardinall doth confesse , in granting that n It is a necessarie Condition , in every Transubstantiation , that the thing , which is Converted , cease any more to be ; as it was in the Conversion of Water into Wine ; Water ceased to be Water . And so must Bread cease to be Bread. This being the State of the Question , we undertake to give Good Proofes of the Existence , and Continuance of Bread in the Eucharist , the same in Substance , after Consecration . Our First Proofe is from Scripture , 1. Cor. 10. Saint Paul calling it [ Bread. ] SECT . IV. IN the Apostle his Comment ( that I may so call his two * Chapters to the Corinthians ) upon the Institution of Christ , we reade of Eating the Bread , and Drinking the Cup , thrice ; all which , by the consent of all sides , are spoken of Eating & Drinking after Consecration : and yet hath he called the outward Element Bread. You will say ( with some ) It was so called onely because it was made of Bread ; as Aarons Rod , turned into a Serpent , was notwithstanding called a Rod. But this Answere is not answerable unto the Similitude . For first , of the Bread , the Apostle saith demonstratively , This Bread ; and of the other , This Cup : But of Aaron's Rod , turned into Serpent , none could say , This Rod. And secondly , it is contrary to Christian Faith , which will abhorre to say , in a proper sence , that Christ's Body was ever Bread. Or else you will answere , with others , It is yet called Bread , because it hath the Similitude of Bread , as the Brazen Serpent was called a Serpent . But neither this nor any other of your Imaginations can satisfie ; for we shall prove , that the Apostle would never have called it Bread after Consecration , but because it was Substantially , still , Bread. Our Reason is ; He had now to deale against the Prophaners of this Sacrament , in reproving such as used it as Common Bread , * Not discerning therein ( Sacramentally exhibited ) the Lord's Body . It had therefore concerned him to have honoured the Sacrament with Divine Titles , agreeable to the Body of Christ , hypostatically united to his God-head , and to have denied it absolutely to have beene Bread , considering that by the name of Bread the glory of the same Body might seeme to be abased , and Ecclipsed ; if in Truth , and Veritie hee had not beleeved it to have beene ( then ) Bread. This Reason we guesse you are bound to approve off , who , in your opinion of the Corporall Presence of Christ his Body , and Absence of Bread , would never suffer any of your Professors to call it , after Consecration , by the name of Bread. Whereupon it was that the Greeke o Archbishop Cabasila complained of the Romish Professors , for reprehending the Greeke Liturgies : why ? Because ( saith he ) after the words of Christ , [ This is my Body ] wee call the Symbols and Signes Bread , and Wine . So hee . Which bewrayeth that the very naming of the Sacrament Bread , and Wine is , in the iudgement of the Church of Rome , preiudiciall to their Transubstantiation ; and that if Saint Paul himselfe should deliuer the same words he did , at this day , hee should by your Romish Inquisitors be taught to use his Termes in another stile . What need many words ? except in the words of Christ the word [ Body ] be properly predicated , and affirmed of Bread , farewell Transubstantiation of Bread into Christ's Body ! But that it is Impossible the Body of Christ should be properly predicated upon Bread , hath beene the Generall Confession of your owne Doctours , and the Conclusion of our second Booke . Our Second Proofe of the Continuance of the Substance of Bread is from the speech of Christ , touching the Continuance of Wine , after Consecration , Matth. 26. 29. by the Interpretation of Antiquity . SECT . V. THe same is as fully verified by our Lord and Master Christ himselfe , in thesecond Element of Wine , calling it * This fruit of the Vine , that is , Wine , after Consecration : where the Pronoune [ This ] hath relation to the Wine in the Cup. For the proof of this our Exposition of the words of Christ , we have the Consent of these and thus many holy Fathers ; Origen , Cyprian , Chrysostome , Augustine , Hierome , Epiphanius , Euthymius , Theophylact , and Bede , as witnesseth your Iesuite p Maldonate ( no one Father produced by him to the contrary ) Then answering ; But I ( saith hee ) cannot be thus perswaded . So he . Marke this ( you great Boasters of Accordance with Antiquity ! ) and yet this manner of answering the Fathers is most familiar with this Iesuite . But he proceedeth , telling you that The Fathers notwithstanding did not call it Wine , as thinking it to be Wine , but even as Christ did when hee called his flesh Bread , Iohn 6. Then he addeth ; They that will follow the Exposition of These Fathers are thus to interpret them . And gives his Reason of this his Aduertisement , Lest the other Exposition ( saith he ) may seeme to agree with the opinion of the Calvinists . So he . For which his Answere Calvinists ▪ are as much beholding to him , as are the Ancient Fathers , with whom he hath made bold not only to reiect their Authority ; but also to pervert the plaine and evident meaning of their Testimonies ; who declare that they understood Naturall and Substantiall Wine ( as the q Marginals doe manifest ) so plainly , as to affirme that It was Wine , which then Christ dranke , and that hereby the practices of the Heretiques Aquarij are confuted , who would drinke nothing but Water in the Eucharist . It was the Wine ( saith r Augustine ) which was used in the mysteries of our Redemption : Even that Wine , which was blessed ( saith s Clemens Alexandrinus : ) and your owne Bishop t Iansenius doth confesse that these words of Christ had reference to the Cup in the Eucharist ; and not ( as some say ) to the Cup of the Passeover . Marke you furthermore the Errour of the Aquarij , and the Confutation thereof : they used only Water in the Eucharist , in pretence of * Sobriety , which Cyprian confuted only upon this ground , viz. that this Practice was not warranted by the * Institution of Christ , wherein Christ ordained Wine , and not Onely Water : and now tell us , if that your Doctrine of Transubstantiation had beene an Article of Faith , in those dayes , whether it had not concerned Cyprian to have stood exactly upon it , for the more just condemnation of those Aquarij , to let them know , that if they would needs use only Water , than ( according to your Doctrine ) their Consecration should be void ; and consequently their Adoration ( if it had beene then in use ) should have beene like wise Idolatrous . The former Proofe confirmed by Analogie , betweene Bread and Christ's Body , both Naturall , and Mysticall . SECT . VI. IN 1. Cor. 10. 16 , 17. [ The Bread which we breake ( saith the Apostle ) is it not the Communion of the Body of Christ ? for we being many are one Bread and one Body , in as much as wee all partake of one Bread. ] In this Sentence the word [ Bread ] hath a double Relation , the First to Christ his Body Naturall . Thus the joynt Participation of the Bread is called the Communion of the Body of Christ. The Analogie , in this respect , is excellently expressed by u Isidore : Bread ( saith hee ) because it strengtheneth the Body , is therefore called Christ's Body ; and Wine , because it turneth into Blood , is therefore called Christ's Blood : These two are visibles , but being sanctified by the holy Spirit , are turned into a Sacrament of Christ's Body . So hee . This is indeed a true Analogie , not to be performed by Accidents . Could any of them , whom you call Calvinists , have spoken more significantly either in contradicting your Exposition of Christ's words ( for he saith that Christ called Bread his Body ; ) or in declaring the true proper Sence of the Sacramentall Conversion ? ( for he saith , Bread is Changed into a Sacrament of Christ's Bodie ; ) or else in giving the Reason why Bread , and Wine were chosen to be Sacraments and Signes of Christ's Body , and Blood , by which we are spiritually fed ? ( for hee sheweth that it is because of their Naturall Effects , Bread substantially , and therefore not Accidentally , strengtheneth Man's Body : Wine turneth in Blood. ) Which overthroweth your third Figment of onely * Accidents ; as if the Substance of Bread and Wine , were not necessary in this Sacrament . Say then , doth the Accident of Roundnesse and Figure of Bread strengthen mans Body ? or doth the Accident , Colour of Wine , turne into Blood ? As well might you affirme the only Accident of Water in Baptisme to be sufficient to purge and cleanse the Body , by the colour , and coldnesse , without the substantiall matter thereof . The Second part of the Analogie is discerned in the Mysticall Body of Christ , which is the Congregation of the Faithfull Communicants ; [ * We are all one Body , in as much as we are partakers of one Bread. ] It standeth thus ; As many Granes of Corne make one Loafe of Bread , and many Grapes make one measure of Wine in the Cup : So , many Christians , partaking faithfully of this Sacrament , become One mysticall Body of Christ by the Vnion of Faith , and Love. This Exposition , as it is yeilded unto by your Cardinall y Cajetan , and authorized by your Romane and Tridentine z Catechisme , so is it also confessed to be used of a Almost all holy Doctours . Hee was held a most expert and artificiall Painter , in Plinie , that could paint Grapes so to life , as to deceive Birds ; which came to feed on them : But they are the only Sophisticall Doctors , that offer in the Eucharist only Accidents , as painted Colours in stead of naturall , because where there is not a Reall Analogie , there is no Sacrament . You may not say , that the Analogie consisteth in the matter before Consecration ; because every Sacramentall Analogie is betweene the Sacrament , and the Thing Signified , but it is no Sacrament , before it be Consecrated . CHALLENGE . SAy now , what Better Authour is there than Christ ? What better Disciple and Scholler , than the Apostle of Christ ? or what better Commentary upon the words of Christ , and his Apostle , than the Sentences of Ancient Fathers ? calling the one part Wine , the other Bread , after Consecration , as you have heard . Our Third Proofe , that the Substance of Bread remayneth after Consecration in the Sacrament , is taken from the Iudgement of Sense necessarily . First , by the Authority of Scripture . SECT . VII . ALthough man's Sense may be deceived , thorow the inconvenient Diposition of the Medium , thorow which he seeth , as it hapneth in judging a straight Staffe to be Crooked , which standeth in the Water ; and in thinking a White Obiect to be Greene in it selfe , which is seene through a Greene glasse : or Secondly by the unequall Distance of place , as by conceiving the Sunne to be but two feet in breadth ; or the Rainbow to be a Colour , and not Light ; or Thirdly by some defect in the Organ , or Instrument of seeing ( which is the Eye ) whereby it commeth to passe that wee take One to be Two , or mistake a Shadow for a Substance : yet notwithstanding when our Eyes that see are of good Constitution , and Temper ; the Medium , whereby we see , is perfectly disposed ; the Distance of the Obiect , which we see , is indifferent ; then ( say we ) the iudgement of Sense , being free , is True , and the Concurrence and ioynt Consent of divers Senses , in one arbitrement , is infallible . This Reason , taken from Sence , you peradventure will judge to be but Naturall and Carnall , as those Termes are opposed to a true and Christian manner of Reasoning : Wee defend the Contrary being warranted by the Argument which Christ himselfe used to his Disciples , Luc. 24. 39. [ Handle mee , and see . ] Your Cardinall although he grant that this Reason of Christ was available , to prove that his owne Body was no Spirit , or Fancy , but a true body , even by the onely Argument from the Sence of Touching ; b Yet ( saith he ) was it not sufficient in it selfe , without other Arguments to confirme it , and to prove it to have beene a humane body , and the very same which it was . So he . Which Answere of your Cardinall we wish were but only false , and not also greatly irreligious : for Christ demonstrated hereby not onely that he had a body ( as your Cardinall speaketh ) but also that it was his owne same humane body , now risen , which before had beene Crucified , and wounded to Death , and buried , according to that of Luke [ That it is even I. ] Luc. 24. 39. Now because * It is not a Resurrection of a Body , except it be the Same body : Therefore would Christ have Thomas to * thrust his hands into his sides , and feele the print of his wounds , to manifest the same body ; as Two of your Iesuites doe also observe , the One with an c Optimè , the Other with a d Probatum est . Accordingly the Apostle Saint Paul laid this Argument , taken from Sence , as the foundation of a Fundamentall Article of Faith , even the Resurrection of the same Body of Christ from the dead ; for how often doth he repeate , and inculcate this ? * He was seene , &c. And againe thrice more , Hee was seene , &c. And Saint Iohn argueth , to the same purpose , from the Concurrence of three Sences : * That which wee have heard , which we have seene , and our hands have handled , declare wee unto you . The validity of this Reason was proved by the Effect , as Christ averreth , * Thomas because thou hast seene ( that is , perceiued both by Eye , and hand ) thou hast beleeved . The Validity of the Iudgement of Sense , in THOMAS , and the other Disciples , confirmed in the second place by your owne Doctors . SECT . VIII . PErerius a Iesuite confidently pleadeth for the Sense of Touch : e I feare not ( saith hee ) to say , that the Evidence of Sense is so strong an Argument , to prove without all doubt an humane Bodie , that the Devill himselfe cannot herein delude the touch of man , that is of vnderstanding and consideration . As for the unbeleeving Disciples , [ Christ his Handle me , &c. ] ( saith your Iesuite f Vasquez ) was as much as if he had said to them , Perceive you my true flesh ? as being a most efficacious Argument to prove the truth of an humane Body . So he , yea , and g Tolet another Iesuite did well discerne the case of Thomas to have beene an extreme Infidelity , when hee said , [ Except I put my finger into the print of the nailes , and thrust my hand into his side , I will not beleeve . ] Which proveth the Efficaciousnesse of the Iudgement of Sence , in reducing so extreme an Vnbeleever to beleeve . Wherein your Authours are authorized by Saint Augustine , h saying , that Although Thomas his Eyes had beene deceived , yet his touch was not frustrate . And accordingly by Gregory Pope of Rome , who sticketh not to say that The Infidelity of Thomas made more for confirmation of Christian beliefe , than did the faith of the other Apostles , because his Doubtfulnesse being convinced by the Sense of Touching , we are thereby freed from all doubtfulnesse in the faith . And if this were not sufficient to confute your Cardinall , hee may be shackled with his owne answere , who , to disable the Infallibilitie of the Sense of feeling , said ; i That other Arguments were requisite for the certifying the iudgement of Sense : and among these Other he reckoneth Christ his speaking , eating , and working Miracles . All which , what are they else ( wee pray you ) but equally Obiects of Sense ? What Vertigo then may this be called in him , to seeke to invalidate the verity of Sense by an Argument , which iustifieth the certainty of Sense ? A third Confirmation of the Truth of Senses , as sufficient in Divine Causes , for discerning Obiects of Sense , and particularly in perceiving Bread and Wine to continue the same in this Sacrament ; by the judgement of Ancient Fathers . SECT . IX . HOw many Heretiques of old were there ( such as the Valentinians , Montanists , Marcionites ) who denied that Christ had a True , and Essentiall Bodie ? and how absolutely were they confuted of Ancient Fathers , by the Evidence of men's Senses that heard , saw , and felt the Body of Christ ? Which sheweth plainly that a Demonstration by Sense standeth good and strong euen in Christian Philosophie . And to come to the point in Question , to conclude from the Premises in the former Section ; who can deny this Consequence , viz. By the same Evidence may a Christian man prove Bread to be truly Bread , after Consecration , whereby Christ proved his Body to be a body of flesh , after his Resurrection ? But this he did from the Infallibility of Sence . Therefore this may be equally concluded by the same Argument of Sence . And that there is the same Reason of both these , the Ancient Father Theodoret sheweth in the Argument , wherewith he confuted an Heretique by Sense , thus ; k As after Consecration ( saith he ) Bread remayneth the same in substance : So Christ his Body after the Resurrection remayned in substance the same . Thus much of the Analogie . ( As for the word [ Substance ] more is to be spoken thereof * hereafter . ) Yea , and Saint Augustine will not suffer the Communicant to blind-fold himselfe , whose Testimony ( digested by l Bede ) is this : That which you have seene is Bread , as your eyes doe manifest unto you . And he speaketh of Bread , as this Sacrament was a Symbol , and Signe of the mysticall body of Christ , which is his Church , consisting of a multitude of Faithfull Communicants , as one Loafe doth of many graines of wheate . So Saint Augustine . Ergò , It is Bread after Consecration . Tertullian hath a large Plea against the Academici , who denied the iudgement of Sense ; wherein hee maintayneth the Truth of the Senses , and in proofe thereof hee manifesteth the Perfection of Christ his Senses in Seeing , Feeling , Tasting , Smelling ; and at length he falleth upon the point now in Question , saying that m If wee yeild not to the suffrages of Senses , some may doubt whether Christ perceiued afterwards another Sent of oyntment , which hee received ( meaning another than the naturall Sent thereof ) before his Buriall . And immediatly he addeth , ( marke we pray you ) One might doubt also whether Christ tasted afterwards another taste of Wine , than was that , which he consecrated for the memoriall of his blood . That then , which Christ Tasted , was first Consecrated . Next , he invadeth the Heretique Marcion , for denying the Truth of Christ's Bodie on earth , and confuteth him by the fidelity of the Senses of the Apostles . Faithfull ( saith hee ) was their sight of Christ in the Mount , Faithfull was their Tast of Wine at the Marriage , Faithfull was the Touch of Thomas , &c. ( then concluding : ) which Testifications ( saith he ) had not beene True , if their senses had beene Liars . So he in his confutation not onely of the naturall Academici , but also of the Hereticall Marcionites , who ( contrary to the demonstration of the Apostles Senses ) denied the truth of the humane Body of Christ . CHALLENGE . THis Apologie of Tertullian , in behalfe of the verity of the Senses , doth minister to all Christians fower Conclusions . First , not to conceit of Accidents without Subiects : but to discerne of Subiects , and Substances , by their Accidents . Secondly , that our Outward Senses rightly constituted ( more especially the Sense of Feeling ) are Demonstrations of Truth in Sensible Obiects . Thirdly , that this verification of Subiects , by their Accidents , is common with Christ , his Apostles , all Christians , and with every reasonable man. And lastly , that Wine is to be discerned to be truly and naturally Wine , after Consecration , by the iudgement of the Senses , because he instanceth in this very point : teaching that Christ had the same taste of Wine afterwards , which hee had before in that , which he consecrated ; even as hee had also the same Sent of Oyntment after , which hee had before his Buriall . And all this even now , when he convinced Marcion of Heresie , an Enemy to the Catholique Faith , in denying the Truth of Christ's humane naturall Body , notwithstanding the Evidence of Man's Senses . Here had beene a full and flat Evasion for that Heretique to say , what tell you us of the validitie of the Evidence of two Senses , concerning the Truth of Christ's Body , seeing you your-selves gain-say the iudgement of foure Senses at once , in denying the Existence of Bread in this Sacrament ? This , we say , they must needs have replyed , if that the Catholiques then had beene of your now Romane Beliefe , to thinke that all the Sences are deceived , in iudging the matter of this Sacrament to continue Bread or Wine ; and so might they have blowne away all this Catholique Confutation of Heretiques and Infidels with one and the same breath . Come now hither all yee that say we must renounce all Verdict of Senses in this Case ; and tell us whether any Protestant could have beene more opposite to your Doctrine than was Tertullian , in his Defence of this Truth ? whereby hee also defendeth the Catholique Doctrine of the Resurrection of Christ , and was never heereof questioned by any Catholique , in , or since his daies . Let none of you obiect that of the Disciples , in their way to Emmaus with Christ , of whom it is said that [ * They could not know him : ] for the same Text giveth this Cause , that their eyes were holden , lest they should see him : and after , * Their eyes were opened , and they saw him . So the Evangelist , which is so farre from infringing any thing that hath beene said , for the Infallibility of Sence , rightly constituted and disposed , that this thereby is notably confirmed . Wee call vpon Hierome to witnesse , saying ; * The Error of not discerning Christ , when he was in the midst betweene them , was not in Christ's Body , but in their eyes , because they were closed that they could not see . Apply wee this unto the Eucharist . Dare any Papist say , that the Cause , why any of you cannot see Christ in this Sacrament , is not in his Bodie ( which you beleeve to be in it selfe invisible ) but in your Eyes , as being shut vp ; when notwithstanding you will be knowne , that these are open enough for discerning Colours , and formes of Bread and Wine ? Our Fourth Proofe , that the Substance of Bread remaineth , after Consecration , is taken from the Confessed Sensible Effects . SECT . X. THe Effects , which you n your selves have discerned to be sometimes in this Sacrament , are these . First , That the Cup doth inebriate , or make drunke . Secondly , The Hoast taken in great Quantity doth nourish . Thirdly , That , it being poysoned , it poysoneth . Fourthly , That having beene long reserved , It engendreth wormes , which are bred out of it ; and are also fed of the same . Fiftly , That their matter of Generation and nourishment is Substantiall ; and that the Contrary Opinion is false , and Incredible . Sixtly , That this matter , whereof wormes are bred and fed , is the same Bread , which was taken before Consecration . So your owne prime Schoole-men , Historians , and Iesuites respectively . If then the Bread , now ingendring wormes , be the Same that was taken to be Consecrated ; How say you that being Consecrated it is not still the same , our Senses giving Testimony thereunto ? THE FIRST CHALLENGE . HEre you have nothing to answer , but that the Bread , whereof new wormes are Bred , whether it be the same that was , or not ; yet being Bread , it is wrought either by a o Miraculous Conversion , or by a New Creation . What ? you , who every where teach that none are to conceipt of any Miracle in this Sacrament , without necessary Cause , can you possibly be perswaded that there is , or can be any necessary Cause , why God should worke a Miracle , either of Conversion into , or of New Creation of Bread , for Breeding , or Feeding of wormes ? or of Wine , for making such men Drunke , as should tast too largely of the Cup ? yea , or els to poyson our Enemy , were hee p Emperour , or q Pope ? Nay can it be lesse than Blasphemy to say that God worketh Miracles , for the accomplishment of vaine , wicked , and mischievous effects ? But farre be it from vs to imagine that the Blessed Body of our Lord Christ , who by his Touch cured so many diseases , in the time of his mortality , should now , being glorified , miraculously poyson his Guests whosoeuer they be . Beleeve ( if you can ) that if God wrought ( as you say ) a Miracle to convert Accidents into Bread , to engender , or nourish vile wormes , that hee would not much rather worke a miracle , ( if any such miracle were herein to be expected ) to hinder the poysoning of his faithfull Communicants . In all this wee appeale againe to true Antiquity , and require of you to shew , we say not some expresse Testimony of Primitive Fathers , but so much as any intimation or insinuation , were it but by way of a Dreame , of a Miraculous Conversion of the Consecrated Host ( when it beginneth to putrifie ) by being changed againe into Bread ; or of Mice eating the Body of Christ , or that being putrified it should breed wormes ; ( seeing it were rather a miracle they should not be so bred ) or any such kinde of Romish Fancies , and delusions ; or otherwise to confesse your Obiectours to be miserable Proctours of a vile , and desperate Cause . Yet lest any of your may thinke , that One comming into a Cellar full of new Wine , and made drunke with the smell thereof , therefore meere Accidents doe Inebriate : your Iesuite will deny this , and tell you that it is the * Ayre infected with the odour which maketh man Drunke . A SECOND CHALLENGE , with a Caution . YOur Common , and most plausible Obiection , to dementate vulgar people , is to perswade them that you cannot attribute Credit to your Senses in this case without much derogation from Faith. Therfore , for Caution-sake , be it knowne vnto you , that we have not pleaded for the Truth of Senses , as holding nothing Credible , but that , which may be proved by the Testimony of Senses . This we vtterly abhorre , as the Gulfe of Infidelity , proper to the Athean Sect : for wee accord to that saying of an holy Father , Fides non habet meritum , vbi Ratio aut Sensus habet experimentum ; and also to that other of * Iustine . In which respect we condemne the Incredulity of Thomas , in that he would not beleeve , except he should See : yet notwithstanding we , with our Saviour , approve in Thomas , that by Seeing he did beleeve . For this is a true Tenet in Divinity ; Faith may be ( Supra ) above right reason , or sence ; but never ( Contra ) against either . It was never read that God required of any man a beleefe of any Sensible thing , which was Contrary to the exact iudgement of his Senses . And therefore your opposition , in this Case , as it is Sensles , so it is indeed Faithlesse ; as we have already learned from Scripture and Fathers ; by whom the Iudgement of Sense hath beene acknowledged to be , in Sensible Obiects , a notable Ground of Faith. Our Fift Proofe , that Bread remaineth Bread in Substance , after Consecration , in this Sacrament , is by the Iudgement of Ancient Fathers . First from due Inferences . SECT . II. TEstimonies of Ancient Fathers inferre a necessary Consequence , for proofe of the Existence of Bread and Wine in this Sacrament , as might be proved partly by the repetition of many Arguments premised , and partly by intimation of other Arguments afterwards expressed . But wee shall be content with those few which doe more properly appertaine to this present Dispute , concerning the nature of a Body . First Irenaeus , speaking of the Eucharist after Consecration , as being not now common Bread , said that r It consisteth of an earthly part , and an heavenly : how ? even as the Bodies of the Communicants ( saith hee ) are no more corruptible , having an hope of the Resurrection to come . Scan these words by the Law of Similitude , and it must infallibly follow , that as our Bodies , albeit substantially Earthly , are notwithstanding called Incorruptible , in respect of the Glory and Immortality , in which ( through hope ) it hath an Interest ; Even so the Earthly Substance of this Sacrament , being Bread , is neverthelesse indued with a sacred and Divine property of a Sacramentall Representation of Christ's Body . Which Sacrament Origen calling Sanctified meate , saith that the s Materiall part thereof goeth into the Draught , or seege : which no sanctified heart can conceive of Christ's Body , whereof the Fathers often pronounce , that It goeth not into the Draught . But what is meant by , Materiall , in this place , thinke you M. * Breerly ? namely , Magnitude , and other Sensible Accidents , which in regard of their Significations , are materialls . So hee . Very learnedly answered forsooth ! If Magnitudo , that is Greatnes , be a Materiall thing , be you so good as tell us what is the matter thereof ? for whatsoever is Materiall , hath that appellation from it's Subiect matter . Is it the Body of Christ ? then must you grant ( which wee , with holy Fathers abhorre to thinke ) that the Body of Christ passeth into the Draught : or is it Bread ? Then farewell Transubstantiation . Nay , will you say , but they were Accidents ; And we Answer , that it was never heard , no not in your owne Schooles , that meere Accidents were called ( which are Origen's words in this place ) either Meates , or Materialls . Yea , and Origen ( that hee might bee knowne to understand Materiall Bread ) furthermore calleth it now , after Consecration , Matter of Bread. S. Ambrose his Comparison is of like Consequence ; t As one Baptized had beene an old Creature , and was made a new one , euen so ( speaking of the Bread and Wine after Consecration ) they being changed into another thing , remaine that which they were before . But hee ( you know ) that was baptized remaineth after Baptisme in Substance the same man , although , in respect of Spirituall Graces , hee suffereth a Change. Of which Testimone more * hereafter . Cyprian is a Father much alleadged and urged by you , in defence of Transubstantiation ; but is now at hand to controll you . u Our Lord gave in this Banquet ( saith he ) Bread and Wine with his owne hands , when hee pertaked thereof with his Apostles : but on the Crosse hee delivered vp his Body to the Souldiers to be pierced with wounds , to the end that sincere verity , and true sincerity having an inward impression in the Apostles , hee by them might manifest to the Gentiles , how that Bread and wine is his Body and Blood , and by what meanes there may be agreement betweene Causes , and Effects ; and how different names and formes might be reduced to one Essence ; that things signifying , and things signified might be called by the same names . So hee . A Catholique Father , as all know ; whom if you aske , what Consecrated thing it was , which Christ had in his hands , and gave to his Disciples , hee answereth it was Bread , and Wine ; and not absolutely that , which hee gave up to be Crucified on the Crosse by Soldiers , ( namely ) his Body , and Blood. If againe you demand of Cyprian , why Christ called the Bread , which hee had in his hand , his Body , he readily answereth saying : The things signifying ( or Signes ) are called by the same names , whereby the things signifyed are termed . A * Protestant of admirable learning unfolded unto you the Iudgement of Antiquity , from the Testimonies of divers Fathers , in saying of this Sacrament , after Consecration , that The bread , by being divided , is diminished : that , It is delivered by fragments : that these are so little , that they are to be called rather Bitts then Parts . Thus they spake expressly of Bread Consecrated ; but to say that you eate bitts and Fragments of whitenes , of Roundnes , and other Accidents , who is so absurd among your selves ? And to affirme the same of Christs body , who is so impious ? Somewhat more of this , when we shall appeale to the Canon of that famous Councell of * Nice . Another Inference we may take from Antiquity , in her calling this Sacrament [ Pignus ] a Pledge ( so y Hierome , and z Gaudentius ) of the Presence of Christ now departed from us . A Perfect Argument of the Bodily Absence of Christ , by virtue of the Relation betweene the Person and his Pledge . The third and last Classis of Fathers may be viewed in the Section following . A Confirmation of the same Iudgement of the Fathers , acknowledging in expresse tearmes Bread to remaine after Consecration , in Substance , the same . The First Father is THEODORET . SECT . XII . THeodoret maketh a Dialogue , or Conference betweene two Parties , being in Controversie about the humane and bodily nature of Christ ; the one is named Eramstes , upon whom is imposed the person of an Heretike , for Defence of the Sect of the Eutychians , who ( falsly ) held , That the Body of Christ , after his Ascension , being glorified , was swallowed up of his Deity , and continued no more the same humane and Bodily Essence , as before his Resurrectiit had beene . The other Party and Disputer is named Orthodoxus , signifying the Defender of the Truth of the Catholique Doctrine ; which Person Theodoret himselfe did sustaine , in behalfe of the Catholique Church . In this Dispute the Heretike is brought in , for Defence of his Heresie , arguing thus ; Even as Signes in the Eucharist after the words of Invocation ( or Consecration ) are not the same , but are changed into the Body of Christ : Even so , after his Ascension , was his Body changed into a Divine [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] meaning , Substance of a Divine Essence . Which both your Romanists and Protestants confesse to have beene the Doctrine of these Heretikes . This was that Heretike his Obiection . The Orthodoxe , or Catholique ( which was Theodoret himselfe ) commeth to answer , promising to catch the Heretique , as he saith , in his owne Snare , by retorting his Argument of Similitude against him , thus : a Nay , But as the mysticall Signes in the Eucharist , after Sanctification , depart not from their former nature , but continue in their former Figure , Forme and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , Substance . So the Body of Christ , after the Resurrection , remaineth in its former Figure , Forme , Circumscription , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Substance ] which it had before . You may perceive that the Assertion , set downe in the name of a grand Heretike , is absolutely your Romish Profession for Transubstantiation at this day ( to wit ) Bread is changed after Consecration into the Substance of Christ's Body ; and that also the Assertion of Theodoret , in the person of the Catholique Professor , being flat contradictory , is as absolutely the Doctrine of Protestants , defending that Bread after Consecration remaineth in Substance the same . Wherefore , if ever , it now concerneth your Disputers to free your Romish Article from Heresie : ) which divers have undertaken to doe by their Answeres , but alas ! so absurdly , that any reasonable man must needs laugh at ; and so false , as which any man of conscience must as necessarily detest them . The Principall Answere is that , which your b Cardinall giveth , that Theodoret , in saying that Bread remayneth the same in Figure , Forme , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] meant not Substance properly understood , but the essence of Accidents . So hee . An Answere ( by your leave ) notoriously , ridiculously , and heretically False . First , Notoriously false , because the Argument of Theodoret , being taken from a Similitude , and every Similitude consisting of two Propositions , the first called Protasis , and the other Apodosis , it is necessary by the Rule of Logique ( as you know ) that the words and termes , betokening the same Similitude , be used in the same signification in both Propositions . But in the Apodosis of Theodoret , which is this : So the Body of Christ , after the Resurrection , remaineth the same in Figure , Forme , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was meant properly Substance , because this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the maine point in Question betweene Theodoret and the Heretique ; viz. whether the Substance of Christ's Body continued the same , which it had beene in time before his Resurrection ( the Heretique denying it , and Theodoret proving it to be absolutely still the same in Substance : ) and not whether the same only in Quantities , and Accidents ; for these the Apostle teacheth to be alterable , * Corruption putting on Incorruption , Mortality Immortality , and shame Glory . Therefore in the Protasis and first Proposition of that comparison of Theodoret ( which was this , As the Bread remaineth the same in Figure , Forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] can have no other signification than Substance , properly taken . Secondly , Ridiculously false , because in reckoning Figure and Forme , which are knowne to be Accidents , and adding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] this necessarily is opposed to the former Two , as Substance to Accidents . Nor was there ( we suppose ) ever any so vnlearned , who did adde the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] to Formes , and Figures , but hee thereby meant to distinguish it as a Substance from its Accidents . Thirdly , Heretically false ; for what was the Heresie of the E●tychians ? tell us ; They ( say c you ) held that Christ ( namely after his Resurrection ) had not an humane nature , but only Divine . Which word Humane Nature doth principally imply the Substantiall nature of Man ; and therefore in his comparison , made for the illustration of that Heresie concerning Bread , after Consecration , in Figure , Forme , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the same word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] had the same signification of Substance , as your Master Brereley afterwards is compelled to confesse : who , to the end hee may disgrace Theodoret , rudely and wildly taketh upon him to iustifie the Heretiques speech to be Catholique , for proofe of Transubstantiation . Wherefore Theodoret , in his Answere Retorting ( as he himselfe saith ) the Heretiques Comparison against him , did by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise understand Substance , else had he not disputed ad Idem ; but by a shamefull Tergiversation had betraid his Catholique Cause unto that pernitious Heretique . Much like as if one should use this comparison following . As the Moone-shine in the water ( in the opinion of the Vulgar ) is truly of the same bignesse with the Moone in the Firmament ; so a feigned friend is equally as loving as is a Faithfull . And another retorting the same should confute him , saying ; Nay , but as the Moon-shine in the water is not of the same bignesse with the Moone in the Firmament ; even so a feigned friend is not equally loving as is a Faithfull . Here the word [ Love ] being taken for Loyall Affection by the Objectour , if the sense thereof should be perverted by the Answerer and Retorter , to signifie lust , the Disputers might be held to be little better than those Two in * Agellius , where such an Obiectour is compared to a man milking an Hee-Goat , ( or if you will , a Bull ) and the Answerer to another holding under a Sive . Here had wee fixed a Period , but that wee againe espied one Master Brerely ( a Romish Priest ) comming against us with a full careere , who after that he had beene * confuted , for urging the former Obiection , notwithstanding , concealing the Answere , he blusheth not to regest the same ; albeit , as one conscious to himselfe of the futility thereof , he leaveth it presently , falling foule upon Theodoret , as though that Father had beene in some distemper , when he so writ : d saying , first , that Theodoret used that his Retortion in his * heate of Dispute . Then hee taketh part with the Heretique , saying , It is not likely that an Heretique should have urged against a Catholique sentence for Transubstantiation , as for a point of Faith well knowne , if the same doctrine had beene then either unknowne , or else condemned as False . So hee , who might as well have reasoned in the behalfe of the Sadduces , condemned by Christ , saying : It is not likely that they would so expressely have denied that there are any Spirits , in their Dispute against Christ , if that Doctrine had beene then either unknowne , or condemned as False by the Church of God among the Iewes . And yet it is certaine that the Heresie of the Sadduces was iudged execrable in that Church . Now if the Eutychian Heretique finde such Patronage at the hands of your Priest , alas ! what will become of the Father Theodoret ? Hearken , Theodoret being an Orthodoxe Bishop ( saith hee ) could not have propounded the Heretikes Argument , as grounded upon the Churches received Doctrine of Transubstantiation , had the same beene then unknowne , and reputed False . So hee , who , if he had not lost his Logique , would certainly have argued contrarily , saying ; Theodoret , being an Orthodoxe and Catholique Bishop , would never have set downe an Objection for Transubstantiation in the name of a ranke Heretique , and after himselfe impugned and confuted the same , except he had knowne it to be flatly repugnant to the Catholique Church in his time . Wherefore if you be men of Faith , and not rather of Faction , let the miserable perplexities of your Disputers , discovered both here , and throughout this whole Treatise , move you to renounce them , as men of prostituted Consciences ; and their Cause , as forlorne of all Truth . For a further Evidence , take unto you an Answere of your Iesuite Valen●ia to this and the like Testimonies of Antiquity : It is not to be held any marvell ( saith * he ) why some Ancients have writ , and thought lesse considerately and truly , before that Transubstantiation was handled publikely in the Church , especially they not handling the same Question of purpose . So he ; and this hee calleth a briefe and plaine Answere . And so it is , whereby , in granting that Transubstantiation had not beene so Anciently handled in the Church , hee plainly confuteth your now Romane Church , which iudgeth it to have beene alwayes an Article of Faith : And affirming that the same Fathers Handled not the point of purpose , it is as plainly confuted by Theodoret , who in this Dispute did not argue against the Heretique in an extemporall speech personally , but deliberately and punctually by writing , and therefore of Purpose . The Second Father , expresly defending the Existence of Bread in this Sacrament , after Consecration , is Pope GELASIVS . SECT . XIII . THis Authour haue Protestants called Pope Gelasius , and urged his Testimony . Your Disputers cavill ; First at the name of the Authour , calling Protestants e Impudent , for stiling him Pope Gelasius . But if he were not that Pope Gelasius , what Gelasius might hee be then ? Gelasius Bishop of Caesarea , saith your Cardinall Bellarmine . Contrarily your Cardinall f Baronius contendeth that he is a more ancient Gelasius , Anno 476. ( namely ) Gelasius Citizenus ; yet so , as confounding himselfe , insomuch that hee is forced to expound the speeches of this Gelasius by the propriety of the speech ( as he confesseth ) of Gelasius Pope of Rome . But what shall we answere for the Impudent Protestants , as your Cardinall hath called them ? Surely nothing , but wee require more modesty in him , who hath so called them ; considering that Protestants had no fewer Guides , nor meaner to follow than these g Historians , viz. Genadius , yea your Bibliothecarie Anastasius , Alphonsus de Castro , Onuphrius , Massonius , Margarinus la Bigne : all which have intituled this Gelasius Pope of Rome . Howsoever , it is confessed on all sides , that he was an Orthodoxe Father , and very Ancient . Now then , Gelasius said that h The Sacraments of the Body , and Blood of Christ , being Divine things , yet cease not to be the nature and substance of Bread , and Wine . In Answere whereunto , both your foresaid i Cardinals here , ( as before ) by Substance interpret Accidents : one of them labouring to prove that Gelasius somewhere else called Accidents , Substances . Were this granted , yet the Argument , which Gelasius hath in hand , will compell the understanding Reader to acknowledge in this his Sentence a proper signification of Substance . For whereas the Heretique Eutyches taught that Christ his Body was changed into the Substance of his Divinity , after the Resurrection , and that the substance of his Body remained no more the same ; Gelasius confuteth him by a Similitude , and Comparison , viz. That as the Substance of Bread remaineth after Consecration : So Christ his Bodily Substance remained after the Resurrection . Wherein if the word , Substance , be not in both places taken properly , Gelasius should have made but a mad Reason , as any reasonable man will confesse . For albeit Similitudes doe not amble alwayes on foure feet , yet if they halt upon the right foot ( which is the matter in Question ) they are to be accounted perfit Dissimilitudes . Master k Brereley would have you to know , that this Gelasius ( whosoever hee were ) writeth against the same Eutychian Heresie , that Theodoret did ; and thereupon useth accordingly , to his like aduantage , the words Substance , and Nature in the same sence , as did Theodoret. So he . And he saith true ; and therefore must wee assure our selves of the consent of this Gelasius with us , untill you shall be able to free your selves from our former Interpretation of Theodoret. But Mr. Brerely opposeth against us another sentence of Gelasius , from whence he concludeth that Gelasius held Transubstantiation : so that Gelasius must rather contradict himself , then that he shal not consent to the Romish Tenet . Whereas , indeed , hee saith no more than , in a mysticall sence , any Protestant must , and will allow , viz. that The Sacrament is a Divine thing , and that whosoever eate spiritually the Body of Christ , are by it made partakers of the blessing of his Divine Nature , which dwelleth in Christ bodily , saith the Apostle . So Gelasius . To which saying of Gelasius , touching the Eucharist , is answerable a like saying of Gregory Nyssen , concerning Baptisme , calling it a l Divine Laver , working miraculous effects . Yea , and Dionysius the m Areopagite bestowed the same Attribute , viz. Divine , upon the Altar , the Symbols , the Priest , the People , and the Bread it selfe in the Eucharist . If therefore the Epithet [ Divine ] must argue a Corporall Change , what a number of Transubstantiations must you be inforced to allow ? Fie upon blind boldnesse ! This mans falsity , in alledging Chemnitius , I let passe . It is further worthy your Reflection , to observe your Disputers how earnest they have bin to prove that this Author was not Pope Gelasius ; contrary to the acknowledgement of your owne Historians . May wee not therefore suspect that the Testimony obiected was distastfull unto them , when they so greatly feared , lest this Witnesse should be thought to have beene a Pope and Supreame Paster of your Church ? Two other Testimonies from Antiquity , for the expresse acknowledgement of the Existence of Bread after Consecration , in the Sacrament ; Chrysostome , and Bertram . SECT . XIIII . CHrysostome his words are these , that n Bread after Consecration is freed from the name of Bread , being accounted worthy of the name of the Body of Christ , albeit the nature of it remaineth therein still . Your Exception is , that this Epistle is not extant among the workes of Chrysostome . This Answer might satisfie us , were it not that it was extant sometime in the Libraries of o Florence , and p Canterbury . To whom may be adioyned the Authour of that Vnperfect worke , still standing under the name of Chrysostome , and by you upon any occasion obiected against vs ; wherein it is expressly said , that q The True Body of Christ is not contained within these sanctified Vessels . It seemeth that your later Parisian Divines were offended with others , who would have these words utterly dashed out of their last Editions , which were published in the former ; as you have beene admonished by one r most worthy and able to advertise in this kind . Bertram is our next witnesse from Antiquity , being about 800. yeares agoe , and never noted of Errour antiently , untill these later times of Booke-butchery ( that wee may so call your s Index Expurgatorius ) denying altogether all liberty to all men of reading this Booke . But why ? what saith he ? Hee maintaineth ( saith your t Senensis ) that the Eucharist is the substance of Bread and Wine . And indeed so he doth in his u Booke dedicated to the Emperour Carolus Calvus , which also he affirmeth to be written x According to the truth of Scriptures , and iudgement of Ancient Fathers before him . This Author undergoeth also the Censure of the Vniversity of Doway , which , confessing him to have beene a Catholique Priest , framed divers Answers , whereby they meant to prevent all obiections , which Protestants might peradventure urge vnder the Authority of this Author Bertram . But how ? Marke this Romish Profession of answering Protestants , as often as they shall insist in the Testimonies of antient Writers : y Let us ( say they ) in Disputation with our Adversaries , obiecting ancient Authors , tolerate many of their Errours ; extenuate , and excuse them ; yea and oftentimes , by some devised Comment , deny them ; as also by feigning to apply some apt sence unto them . So that Vniuersitie . This being the guise and professed Art of your Schooles , to use all their wits how to delude their Opposites in Disputation ; what great confidence shall any have of their sincerity in answering ? Let us leave Bertram under the Testification , and Commendation of Abbot z Trithemius , for his Excellent Learning in Scripture , his godly life , his worthy Books , ( and by name this now mentioned , written expressly ) Of the Body and Blood of Christ . CHAP. IV. Answeres to the Obiections of Romish Doctours , taken from the Testimonies of Antient Fathers , for Transubstantiation . Or , an Antidote to expell all their poysonsome Pretences in that behalfe . SECT . I. THis our Antidote is compounded of five Ingredients , vsed for the Discovery of the Vnconscionablenes of your Disputers , in their Obiecting the Testimonies of Fathers under False pretences . First , upon their terming the mysticall Act A Worke of Omnipotencie . Secondly , their denying of the Eucharist to be Naked , and Bare Bread. Thirdly , in forbidding the Communicants to rely vpon the Iudgement of their Senses . Fourthly , in their mentioning the Change of Bread and Wine , in this Sacrament , and calling it Transmutation , Transition , and the like . Fiftly and lastly in forcing of the speeches of Fathers , which may seeme to make for Transubstantiation , as absolutely spoken of the Sacrament of the Eucharist , which the same Fathers doe apply as well to the Sacrament of Baptisme , and also to other sacred Rites , wherein you beleeve there is not any Substantiall Change at all . The First Vnconscionablenes of your Romish Disputers , in obiecting the Fathers speeches of●an Omnipotent Worke in this Sacrament , for proofe of Transubstantiation . SECT . II. A Worke of Omnipotencie is attributed by divers Fathers to the Change , which is made in this Sacrament , which wee likewise ▪ confesse . a Ambrose compareth the Change by Benediction , made in this Sacrament , unto many miraculous workes of God ; yea , even to the worke of Creation . b Cyprian speaketh of a Change in nature , by divine Omnipotencie . c Augustine reckoning it among God's miracles , saith that This Sacrament is wrought by the Spirit of God. Accordingly we heare d Chrysostome proclaiming , that These are not workes of humane power : He that changeth , and transmuteth now is the same that he was in his last Supper . Each one of these Testimonies are principally alleaged by your Disputers , as the strongest fortresses for defence of your Article of Transubstantiation ; and being taken altogether they are esteemed as a Bulwarke impregnable ; but why ? e Because ( saith your Cardinall ) Omnipotencie is not required to make a thing to be a Signe Significant . Se he . We answer first from your owne Confessions , and then from the Fathers themselues . There are two workes observable in every Sacrament : one is to be not onely a Signe of an Invisible grace , promised by God : but also both a Seale and Pledge thereof , as all Protestants hold ; and ( as your most opposed f Calvin teacheth ) an Instrumentall cause of conferring grace to the partakers of the Sacraments . In both which Respects there is required an Omnipotencie of a Divine work , without which the Element cannot be changed into a Sacrament , either to signifie , or yet to seale , much lesse to convey any Grace of God unto man. And ( that wee may take you along with vs ) ▪ It is the Doctrine of your Church , with common consent ( saith your Romane g Cardinall ) that God only can by his Authority institute a Sacrament , because he onely can give them power of conferring grace , and of infallible signification thereof . So hee . Well then , as well infallible Signification of Grace , as the efficacious conveyance of Grace is the worke of the same Omnipotencie . To this purpose more plainly your English Cardinall Alan , speaking ( as he saith ) from the iudgement of Divines , h telleth you that Although there be an apt nes in every Creature to beare a signification of some spiritall effect , yet cannot the aptnes be determinately applyed vnto any peculiar effect , n● not so much as to signifie the outward Cleannes of man's Body ( Sacramentally ) without a Divine Institution : much lesse to represent man's sanctification , but being so determinated and ordained of God , the Creature ( saith hee ) is elevated above the Custome of nature , not onely in respect of the worke of sanctification , but even of signification also . So hee ; And that as well as we could wish : for this Omnipotent Change of a Creature into a Sacrament , and this Instrumentall Cause of conferring Sanctifying Grace , to the Faithfull Communicant , is the Generall Doctrine of all Protestants . But what Change shall wee thinke ? Of the Substance of Bread into the Substance of Christ's Body , as you teach ? No ; but as * before Isidore said , The Change of visible things , by the spirit of God , into a Sacrament of Christ's Body . Seeing then that both Divine power , and authority is required in every Sacrament , to make it either infallibly significant , or els efficaciously profitable to man ; and that it is by the same Divine power that the Element is Changed , by being Elevated from a common , vnto a spirituall and divine property of a Sacramentall Signification , as one of your Cardinals hath said : What an unconscionablenes is it then in your Disputers , from the termes of Omnipotencie and Divine working , which is necessary in all Sacraments , to conclude a Change of the Element of Bread , by Transubstantiation , as you have heard . But much more transparent will their Vnconscionablenesse be , if we consult with the Obiected Fathers themselves . For first Ambrose , who observeth an Omnipotency in the Change of this Sacrament , explaineth himselfe what kind of Efficacy he meant , viz. such that i The things changed into a divine Sacrament are still the same which they were before ( namely ) according to their naturall property . Which one Clause doth so strangle all conceit of Transubstantiation , that it may seeme you have some reason to wipe this Testimony of Saint Ambrose out of your new k Editions : notwithstanding , by Gods providence , so much of Ambrose his tongue is preserved even in the same place , as will convince your Obiectors of wilfull Falshood , telling you by a Similitude that the Change of Bread in this Sacrament is like to the Change whereby a Christian Regenerate l of an old Creature is made a new Creature : which is ( as euery Christian knoweth ) not a change in the substantiall nature of man , but in the Accidentall properties . So this Bread of of a common bodily Food is made Sacramentall . And the same Father who said of a man , that by Baptisme hee is made a new Creature , saith also of this Sacrament , that m By Benediction Bread is made another nature , ( namely ) of an Elementall become Sacramentall , as you have heard ; and as his owne words import , After Consecration the Body of Christ is signified : and that , which was Wine , Is called Blood. In the Testimony of Cyprian you applaude your selves , for to your Lindan n The wordes of Cyprian appeare Golden : and hee must needs provoke , forsooth , all Gospellers to hearken unto them : which also seemeth to your o Cardinall To admit no solution . Our Answere first unto the Authour is to deny it to be the Testimony of Cyprian : may we not ? This Sermon of the Supper of the Lord is by us ( saith your Master p Brerely ) attributed to Cyprian . Whom of your Side he meant by [ Vs ] you may be pleased to aske him ; sure we are your Cardinall doth tell us that q The Authour of this Booke is not Cyprian , but some other after him . But , not to disclaime your Authour ; all that he saith is that r Bread is changed by God's Omnipotency not in Figure , but in Nature . This is all ; And all this hath beene , but even now , quitted by your owne Confessions , granting a power of Omnipotency in every Sacramentall Change , where the naturall Element is altered from it's common habitude into the nature of a Spirituall Instrument and use , both signifying and exhibiting Divine Grace : and so the word Nature doth import . The Schooles , distinguishing the Nature of Accidents from the Nature of Subiects , shew that there is an Accidentall Nature as well as a Substantiall . Theology teaching that * By nature we are the children of wrath ; wherein Nature signifieth onely a vitious Quality . This saying , viz. Indifferent things in fact Change their nature , when they are commanded , Master * Brerely alloweth of , as for example : a Surplesse being commanded by lawfull Authority , the use thereof becommeth necessary , so that the nature thereof is Changed , yet not in the Substance of the thing , but in the legall necessitie of the use . But to come nearer , Answer us but this one Question . Whereas all learning alloweth this saying , that in Baptisme the nature of the Element , and the nature of the Sacrament are different , whereupon it is said ; The word comming to the Element maketh it a Sacrament : when we shall say of the water in Baptisme , that the Nature of it , as of a Sacrament , is more excellent than is the nature of it , as it is a meere Element , whether doth not the word , Nature , attributed to the Sacrament , iustly accord unto the Phrase of Cyprian , in the case of the Eucharist ? and so much the rather , because that Cyprian , in the words of immediatly following the Testimony obiected , doth fully confute Transubstantiation by a Similitude , comparing the Humanity , and Deity of Christ with the Naturall and Spirituall parts of this Sacrament , to wit ; s As in Christ himselfe true humanity appeared in his flesh , and his Deity was hid : ( This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and first part of this Similitude ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and next part followeth ) Even so in this visible Sacrament the Divine Essence infuseth it selfe . So hee , which , by the law of a Similitude , must stand thus : Even so Bread in this Sacrament is seene , and the Spirituall operation of God's power therein to the Faithfull is Invisible . Like as we may say of the preaching of the Word of God to the Faithfull ; The words are audible , and sensible , but because of the inward working of God's Spirit , for the Conversion of Man's soule , it is called * The Power of God unto salvation : as likewise Baptisme is made the Lavacre of Regeneration ; whereof Greg. Nyssen affirmeth that t It worketh marvellously by benediction , and produceth marvellous Effects . As for Augustine , and Chrysostome ( not to be superfluous ) every Protestant doth both beleeve and professe , namely , a Divine Operation of God , both by changing the Element into a Sacrament , and working by that Sacrament Spirituall Effects , to the good of Man's soule . The second Vnconscionablenesse of Romish Disputers , in abuse of the Testimonies of Ancient Fathers , is seene in objecting their deniall of Common and Bare Bread in this Sacrament , for an Argument of Transubstantiation . SECT . III. TO this purpose Irenaeus , saying that a It is not Common Bread : Ergo ( say you ) not to be properly iudged by Sense . Vnconscionably , knowing that b Chrysostome ( and also all other Fathers whom you moreover obiect ) saith likewise of the Sacrament of Baptisme , * Wee are to behold it not as common water . The second i● Iustine Martyr , saying ; d We receive these not as Common Bread , or Common Drinke . Therefore ( say you ) we may not iudge them by Sence . Vnconscionably ; knowing that Iustine Martyr in the same place sheweth his Reason , why it is not to be called Common , euen because ( saith he ) it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , Sanctified meate . And so Water in Baptisme is Sanctified , as you know . The third is Cyril of Ierusalem , saying , e Consider these , not as Common Bread and Wine : Ergò ( say you ) not to be iudged by Sense . Vnconscionably , knowing that the same Cyril , in the same place , saith the same of the water of Baptisme : It is not simple Water . Yea , but he further saith ( say f you ) Thinke not of it , as of bare Bread ( adding ) but the body of Christ . Ergò ( say you ) not to be iudged otherwise by Sense . Vnconscionably ; knowing that the same Father in the same place , for explanation sake , saith likewise of g Sacred Oyle , viz. Even so that holy Oyle is not bare and simple Oyle ( Adding ) but the gift of Grace . And that your Authours Vnconscionablenesse may be the more notorious , in their wresting of the Catholique meaning of the Fathers , in this kind , wee must tell you that there is no speech more familiar unto ancient Fathers than to esteeme , as they ought , all Sacramentall Signes Sacred ; and therefore no more Common , or bare Elements . Insomuch that Gregory Nyssen , speaking of a Ceremony inferiour to this Sacrament , which is the Altar , or Table of the Lord , he saith that h Although by nature it be but as other stone , wherewith the Pavements are garnished , and adorned ; yet being Consecrated to God's Service , by Benediction , it is an holy Table and Altar . Yea , and what lesse doth your Church say of your hallowed Balsome , Beads , and Bels , and the like , all which you distinguish from Common , and bare Oyles , and Metalls , because of their different use ; and service , without Opinion of any Change of Substance at all ? The third Vnconscionablenesse of your Disputers in urging , for proofe of Transubstantiation , the Testimonies of Ancient Fathers , forbidding men to [ Discerne of this Sacrament by their Senses . ] And first of their abusing the Testimony of Cyril , by two egregious Falsifications . SECT . IV. VVE may not easily passe over your Obiection taken out of Cyril , being in the opinion of your Cardinall so impregnable ; Let us first heare your Obiector . i This Testimony of Cyril alone ought to suffice , being the Sentence of an holy man , and most ancient , out of a worke which ( unquestionably ) was his , yea and most cleare , and plaine , as that it cannot be perverted : Besides it is in his Catechisme , wherein the use of all things is delivered simply , properly , and plainly : Nor was this Father Cyril ever reproved of Errour in his doctrine of the Eucharist . Thus farre your Cardinall , you see , with as accurate an oratory of Amplification , as could be invented . What Protestant would not now , if ever , expect a deadly blow from this Father to our Catholique Cause ? but attend to the Issue . First , k Cyril will not allow a man to credit his Taste , but although Tast saith it is Bread , yet undoubtedly to believe it to be the Body of Christ , whereinto the Bread is changed . And hee is brought in by your l Cardinall to averre furthermore that The Body of Christ is given under the forme of Bread. And so the Sentence seemeth to be most manifest , saith he . But for what wee pray you ? That first ( forsooth ) the Change is the same with Transubstantiation : and secondly that there is no more Substance of Bread , but Accidents under the forme of Bread. So hee , and Master * Brerely from him , as followeth ; Cyril saith , under the forme of Bread his Body is given , &c. and then dancing in the same triumph , addeth ; Can any Catholique of this Age write more plainly ? So he . And we answere , could any Iugglers deale more falsly ? For upon due examination it will appeare to be a manifest Delusion , by a false Translation of Cyril's words . The Body of Christ is given ( as your Cardinall doth render it ) sub specie Panis , under the forme of Bread ; whereas it is in the Greeke , m Vnder the Type of Bread : even as hee saith afterwards ; Thinke not that you taste Bread , but the Antitype of Christ's Body . In both , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] Type , and Antitype , not Forme , or Figure of Bread. Now there is a maine and manifest difference betweene Forme , and Type . For Accidentall Formes are things Reall , and the determinate Obiects of Sense ; but Types , or Antitypes are only Relatives , and ( as such ) no Obiects of Sense , but of Reason , and understanding onely . As for Example , when a Iudge is set in his Scarlet upon the Bench , the Eye seeth nothing but red Scarlet , and the fashion of the Gowne , and outward figurature of his Face , and so may every Childe see him ; for these are Outward and Visible Accidents . But to see that man , as hee hath upon him the person of a Iudge , ordained to try Causes betweene parties , is a sight of the minde , which looketh upon his Office , to discerne him by his Habit from common Subiects . Even so is it in this Sacrament ; As the Bread and Wine are Round , and White , and Sweet in Taste , our Bodily Senses perceive them ; but as they are Types , and Antitypes , that is , Signes of the Body and Blood of Christ , so are they spiritually discerned with our understanding only . As therefore it followeth not , that the Scarlet Gowne of the Iudge , because it is an Ensigne of his Office , should be only Colour and Fashion , without the matter and Substance of the Cloth ; no more can any conclude from Cyrill , that because the Sacrament is a Type , therefore this Type was only Forme , and outward Accidents , without all Substance of Bread. And thus your Cardinall his first [ Apertissimum Argumentum ] for proofe of Accidents , without the Substance of Bread in this Sacrament , is proved to be Apertissimum Figmentum , void of all substance , or almost shadow of Truth . His next observation is the Change by Transubstantiation , and the errour of Sense , in iudging it to be Bread. Wee call vpon Cyrill to decide this Controversie , who is best able to interprete himselfe . Hee therefore that said of the Eucharist , after Consecration , It is not Bare Bread , but the Body of Christ , affirmed as much of Consecrated Oyle , saying , It is 〈◊〉 Bare Oyle . But we are answered , that n Cyrill , in denying the Eucharist to be Common Bread , called it after Consecration Christ's Body : but in denying Oyle to be Bare Oyle , hee called it yet still Chrisme ( that is ) Sanctified Oyle , after Consecration . So your Cardinall . And so are wee posed for ever . But behold another Iesuiticall Fraud ! For Cyrill as he called the Consecrated Bread Christ's Body , after Consecration , so doth he call the Consecrated Oyle [ Charisma ] that is , the Gift of the Grace of Christ ; and not [ Chrisma ] that is , Chrisme , or Oyntment , as your Cardinall rendreth it . Wee say againe he calleth that Charisma , which notwithstanding hee saith was , after Consecration , still Oyle , wherewith their Foreheads were anointed . This must we iudge to have beene a notable Falsification of Bellarmine , except you would rather we should thinke , that when hee was now to prove that our Senses are deceived , in iudging of Bread to be Bread , he meant to prove it by seeming to be deceived himselfe , in thus mistaking the word Chrisma , for o Charisma , and so utterly perverting the Iudgement of Cyrill ; by whom we are contrarily taught , that the Sight is no more deceived in iudging Bread to be Bread , than in discerning Oyle to be Oyle . For neither was the other Bare Oyle , being a Type of a spirituall Gift ; nor yet was it therefore changed into the Spirituall Grace it selfe , because it is so called ; but onely is a Type and Symbol thereof . Which One Parallel of Oyle with Bread doth discover the Vnconscionable pertinacie and Perversnes of your Disputers , in urging the Testimony of Cyrill . The like Romish Obiection out of Chrysostome , and as Vnconscionable . SECT . V. SAint Chrysostome his Testimony may in no wise be omitted , which seemeth to your Disputers to be so Convincent , that your p Cardinall placed it in the front of his host of the Fathers , whom he produceth , as able to breake through an army of Aduersaries alone ; and Mr. q Breerely reserved it to the last of the Testimonies , which hee alleaged , as that which might serve for an Vpshot . I will conclude ( saith hee ) admonishing the Christian Reader with Saint Chrysostome his Saying ( you long to heare it , wee thinke : ) Although Christ his speech ( saith r Chrysostome ) may seeme absurd vnto Sense and Reason , Iexhort you notwithstanding that especially in mysteries we looke not unto that which is before us , but observe Christ's words : for we cannot be disappointed of that , which he saith , but Sences may be deceived . Wherefore , because he said [ This is my Body ] we are altogether to beleeve it , for hee deliuereth no sensible things unto us ; but all which he delivereth in things sensible are insensible : even as in Baptisme the gift of Regeneration granted us is Intelligible . For if thou wert without a Body , then things only unbodily should be given unto thee , but now because thy Soule is ioyned with a Body , therefore in things sensible hath Christ delivered unto thee things intelligible . So Chrysostome . Now what of all this ? Chrysostome ( saith your s Cardinall ) could not speake more plainly , if he had had some Calvinist before him , whom he meant to exhort to the Faith. So he , meaning the Faith of Transubstantiation , which ( as hath beene confessed ) was no doctrine of Faith untill more than a Thousand yeares after Christ . But to returne to Chrysostome , whose Sentence we may compare to a Nut , consisting of a Shell , and a Kernell : The Shell wee may call his Figurative Phrases : the Kernel we may terme his Orthodox meaning . Of both in the Section following . Of the Rhetoricall , and Hyperbolicall Phrases of Chrysostome . SECT . VI. TO begin with the Shell . First , we are to know that Hyperbole is a Rhetoricall Trope , or Figure , which may be defined to be an Excessive speech , signifying a Truth in an Vntruth . As to say , Something is more darke than darknesse it selfe ; which being strictly taken were an Impossibility , and Vntrue : but it doth imply this Truth , ( namely ) that the thing is wonderfully , and extremely darke . Secondly , that Chrysostome was most frequent in this Figure Hyperbole , your owne t Senensis doth instruct you ; where giving a generall Caution , that Fathers in their Sermons doe use to declame Hyperbolically , he doth instance most specially , by name , in Chrysostome . Thirdly , that the Excessive Phrases of Chrysostome , upon this Sacrament , doe verifie as much , viz. to tell his people , that u Their Teeth are fixed in the flesh of Christ : that Their tongues are bloodied with his Blood : and that The Assembly of the People are made red therewith . Fourthly , that he is as Hyperbolicall in denying ( in the Celebration of this Sacrament ) the iudgement of Senses , saying , x Doe we see Bread , or Wine ? which is spoken in as great an exuberancie of speech as are the next wordes immediatly following , saying : Thinke not that you receive the Body from a man , but fire from a Seraphin , or Angell , with a paire of Tongs . You will thinke ( notwithstanding those kind of Phrases ) that Chrysostome thought he saw as well Bread , and Wine in this Sacrament , as he could discerne either Man from a Seraphin , or Spirit ; or his own Fingers from a paire of Tongs . Fiftly , that the Sentence obiected against us is adorned with the same figure Hyperbole , when he saith that No sensible thing is delivered unto us in this Sacrament , and that our Senses herein may be deceived . Words sore pressed by you , yet twice unconscionably ; both because every Sacrament by your owne Church is defined to be y A Sensible Signe ; and also for that you your selves confesse that z Our senses cannot be deceived in their proper sensible Obiects . Sixtly , that Chrysostome himselfe well knew he did Hyperbolize herein , who after that he had said , No sensible thing is delivered unto us in this Sacrament ; notwithstanding he addeth immediately , saying of this Sacrament , that In things Sensible , things Intelligible are given unto us . Thus farre of the Rhetorique of Chrysostome . Now are we to shew his Theologie , and Catholique meaning , as it were the Kernell of his speech . Hee in the same Sentence will have us understand Man to consist of Body and Soule , and accordingly in this Sacrament Sensible things are ministred to the Body , as Symbols of Spirituall things , which are for the Soule to feed upon . So that a Christian , in receiving this Sacrament , is not wholly to exercise his mind upon the bodily Obiect , as if that were onely , or principally the thing offered unto us ; No , for then indeed our Senses would deceive our Soules of their spirituall Benefit . As for Transubstantiation , and Absence of Bread , Chrysostome , in true Sence , maketh wholly against it , by explaining himselfe , and paralleling this Sacrament with Baptisme : As in Baptisme ( saith a hee ) Regeneration , the thing intelligible , is given by water the thing sensible , the Substance of water remaining . Which proportion , betweene the Eucharist and Baptisme , is held commonly by ancient * Fathers , to the utter overthrow of Transubstantiation . And that Chrysostome beleeved the Existence of Bread after Consecration , * hath beene already expressly shewne , and is here now further proved . For he saith of Bread after Consecration , that b Wee are ioyned together one with another , by this Bread. And now that you see the Nut cracked , you may observe how your Disputers have swallowed the shell of Hyperbolicall Phrases , and left the kernell of Theologicall Sence for us to content our selves withall . Furthermore ( for this is not to be omitted ) the other Testimony of Chrysostome is spun and woven with the same Art , which saith of Consecrating this Sacrament , that c Man is not to thinke it is the hand of the Priest , but of Christ himselfe , that reacheth it unto him ; seeing immediately after ( as it were with the same breath ) it is added : It is not the Minister , but God that Baptizeth thee , and holdeth thy head . Thus farre concerning the Iudgement of Sences , which hath beene formerly proved ( at large ) both by * Scriptures , and * Fathers ; wee draw nearer our marke , which is your Transubstantiation . Fourthly the Vnconscionablenes of your Disputers , in urging other Figurative Sayings , and Phrases of the Fathers , of Bread Changed , Transmuted , &c. into the Body of Christ , for proofe of a Transubstantiation thereof in a Proper Sence . SECT . VII . SVch words as these , Bread is the Body of Christ ; It is made the Body of Christ ; It is Changed , Translated , Trans-muted , Transelementated into the Body of Christ , are Phrases of the highest Emphasis that you can find in the Volumes of Antiquity ; which if they were literally meant , according to your Romish Sence , there ought to be no further Dispute . But if it may evidently appeare , by the Idiome of speech of the same Fathers , that such their sayings are Tropicall , and sometimes Hyperbolicall , then shall we have iust Cause to taxe your Disputers of as great Vnconscionablenes ( if not of more ) in this , as in any other . For whensoever they find in any Father ( as in c Eusebius ) these words ; The Bread is the Body of Christ , they obiect it for Transubstantiation ; but Vnconscionably . First , seeing that the Fathers doe but herein imitate our Lord and Master Christ , who said of the Bread [ This is my Body : ] which hath beene * proved by Scriptures , and Fathers to be a Figurative and unproper speech . Secondly , seeing that they use the same Dialect in other things , as Cyrill of Sacred Oyle , saying , this is Charisma , the Gift of Grace ; as hee called also the Holy Kisse a d Reconciliation , and others the like , as you have heard . Thirdly , seeing that you your selves have renounced all proper Sence of all such Speeches , because things of different natures cannot possibly be affirmed one of another ; for no more can it be properly said Bread is man's Body , than we can say , An Egg is a Stone , as you have * confessed . Againe , Some Fathers say , Bread is made Flesh , as e S. Ambrose . obiected ; but Vnconscionably , knowing First , that you your selues are brought now at length to deny the Body of Christ to be Produced out of Bread. Secondly , knowing the like Idiome of Fathers in their other speeches ; Chrysost . saying that f Christ hath made us his owne Body , not only in Faith , but in deed also : And Augustine saying that g Christians themselves with their Head , which ascended into heaven , are one Christ : yea , and Pope h Leo , saying of the party Baptized , that Hee is not the same that he was before Baptisme , by which ( saith he ) the Body of the party Regenerate is made the Flesh of Christ crucified . Finally , Venerable Bede saith ; i Wee are made that Body which we receive . In all which the word [ Made ] you know , is farre from that high straine of Transubstantiation . Wee draw yet nearer to the Scope . Wee may not deny , but that the Fathers sometimes extend their voyces higher , unto the Praeposition Trans ; as k Transit , Transmutatur , signifying a Change , and Trans-mutation into the Body of Christ . Every such Instance is , in the opinion of your Doctours , a full demonstration of Transubstantiation it selfe ; and all the wits of men cannot ( saith one ) Assoyle such Obiections . Wherein they shew themselves altogether Vnconscionable , as hath beene partly declared in Answering your Obiected Sayings of l Ambrose In aliud Convertuntur ; of m Cyprian his Panis naturâ mutatus ; of Cyrils Trans-mutavit ; and as now in this Section is to be manifested , in answering your other Obiections to the full . The Father o Greg. Nyssen comparing the Body of Christ with Manna , which satisfied every man's tast that received it , saith that The Body of Christ in this Sacrament is changed into whatsoever seemeth to the Receivers appetite convenient and desired . This is obiected by your Cardinall , to prove Transubstantiation ; but First Vnconscionably ; because it is in it selfe ( being literally understood ) euen in your owne iudgements , incredible : For what Christian will say that the Body of Christ is Transubstantiated into any other thing ? much lesse into whatsoever thing the appetite of the Receiver shall desire ? No. But as Manna did satisfie the bodily Appetite : so Christ's Body to the Faithfull is food satisfying the Soule in the Spirituall and heavenly desire thereof . Secondly , Vnconscionably obiected , because the same Father expresseth his Hyperbolicall mannet of speech likewise , saying that p Christ's Body doth change our Bodies into it selfe , which in the Literall Sence , according to your arguing , would prove a Transubstantiation of Mens Bodies into Christ . Chrysostome is found admiring these mysteries , and is obiected by Mr. q Breerly , for proofe of the wonderfull Effects of this Sacrament . Why ? what saith he ? r Wee our selves ( saith hee ) are converted and changed into the Flesh of Christ . Which was the former saying of Greg. Nyssen . Will your Disputers never learne the Hyperbolicall language of ancient Fathers , especially when they speake of Sacramentall , and mysticall things ? ( more especially Chrysostome , who , when he falleth upon this Subiect , doth almost altogether Rhetoricate : ) but chiefly when they cannot be ignorant that such words of the Fathers , in the Literall straine , are utterly absurd . For what greater Absurdity than ( as is now obiected ) for our Bodies to be Transubstantiated into the Body of Christ ? Now are wee past the limits of due Antiquity , you descend lower . Theophylact will say hard to vs , who , speaking of this Sacrament , saith indeed that s The Bread is Trans-elementated into the Body of Christ : which your Cardinall will have to be , in the same Fathers sence , Equivalent with your Transubstantiation . Vnconscionably , for doth not the same Father say likewise that t A Christian is in a manner Trans-elementated into Christ ? Like as Isidore Pelusiota spake of u Trans-elementing , in a sort , of the word of God into the good hearer . Againe , Theophylact is obiected , as saying , x The Bread is after an ineffable manner Transformed . It is true ; Hee saith so : and so doth Hi●rome say that y Christ in breaking Bread , did Transfigure , or Transforme his Body into his Church broken with afflictions : and Pope Leo sticketh not to say that z Wee Christians , in communicating [ Transimus ] turne , or are Changed into Christ his Body . So these ancient Fathers . Are you not yet out of breath with obiecting Testimonies of Fathers Vnconscionably , and Impertinently ? No , for Mr. Breerly , for a Close , desireth to be heard , and to try us with an Obiection out of the Greeke Church of these latter times , as followeth . a It appeareth by a Treatise published by the Protestant Divines at Wittenberge , Anno Domini 1584. intituled [ Acta Theologorum Wittembergensium , & Hieremiae Patriarchae Constantinop . &c. ] that the Greeke Church at this day ( although divided from the Latine ) professeth to beleeve Transubstantiation . So hee of the Patriarch Hieremias ; which Patriarch , if wee were alive , would very hardly conteyne himselfe from answering this your Brother with some indignation , calling him both rash and praecipitant ; seeing that the same Patriarch expressly said that b These Mysteries are not changed into humane Flesh . Mr. Breerly would thinke it an iniury done unto himselfe , if wee should praetermit his obiected Authority of Pope Gregory : for Doctor Humphrey ( saith hee ) doth charge Gregory the Great with Transubstantiation . So Mr. Breerly , who obiected this in his Apologie many yeares agoe , and had a full Answer in an * Appeale made purposely in confutation of his whole Apologie . The Summe of that Answer is this : Doctor Humphrey did not speake that , as grounded upon any Sentence of Gregory , but onely upon the report of a Romish Legend ( supposing it to be true ) which in the iudgement of Romish Doctors themselves ( whose Testimonies are there cited ) Is unworthy to report the memory of the fact , being in it selfe fond , filthy and frivolo●s ; the Author whereof may seeme to have a face of Ir●n , and a heart of Leade ; and the Obiectour , namely Mr. Breerly ( for grounding his Obiection on a Legendary Historie ) A Falsifier of his owne promise . This Answer was home , one would thinke , and might iustly have provoked him to satisfie for himselfe ; if he could have found any errour therein : yet notwithstanding , for want of better service , bringeth he in these Coleworts twise sod . CHALLENGE . VVHat greater Vnconscionablenesse could your Disputers bewray , than by so torturing the Hyperbolicall Figurative , and Sacramentall Sayings of Ancient Fathers for proofe of the Transubstantiation of Bread into the Body of Christ ? insomuch that they must be consequently constrained , by the force of some Phrases , contrary both to the meaning of the same Fathers , and to the Doctrine of your owne Romish Church , to admit of three other Transubstantiations : viz. First , of Christ his Body into what soever the Appetite of the Communicant shall desire . Secondly of Christ his Body into the Body of every Christian . And Thirdly of the Body of every Christian into the Body of Christ ; as the Testimonies obiected plainly pronounce . In all which Obiections they doe but verifie the Proverbe : Qui nimis em●ngit , elicit sanguinem . Fiftly , the like Vnconscionablenesse of your Romish Disputers is unmasked , by laying open the Emphaticall Speeches of the Fathers , concerning Baptisme , answerable to their Sayings obiected , for proofe of Transubstantiation in the Eucharist . SECT . VIII . COncerning Baptisme we have * heard already , out of the Writings of Antiquity , as efficacious Termes , as you could obiect for the Eucharist . First of the Party Baptized , Changed into a new Creature . Secondly , that no Sensible thing is delivered in Baptisme . Thirdly , that The Baptized is not the same , but changed into Christ his fl●sh . Fourthly , to thinke that It is not the Priest , but God that Baptizeth , who holdeth thy head . Lastly , Baptisme ( saith the Councell of * Nice ) is to be considered not with the Eyes of the Body . Of these already , and hereafter much more in a Generall Synopsis reserved for the Eight Booke . CHALLENGE . ONly give us leane to spurre you a Question before we end this third Booke . Seeing that Transubstantiation cannot properly be , by your owne Doctrine , except the Substance of Bread ceasing to be there remaine onely the Accidents thereof ( this Position of the continuance of Onely Accidents , without a Subiect , being your Positive Foundation of Transubstantiation ) Why is it that none of all your Romish Disputers was hitherto ever able to produce any one Testimony out of all the Volumes of Antiquity , for proofe of this one point , excepting only that of Cyril , which * hath beene ( as you haue heard ) egregiously abused and falsified ? Learne you to Answere this Question , or else shame to obiect Antiquity any more ; but rather confesse your Article of Transubstantiation to be but a Bastardly Impe. Wee might enlarge our selves in this point of your Vnconscionablenesse in obiecting Testimonies of Fathers , for proofe aswell of Transubstantiation , as of the other Articles above-mentioned ; but that they are to be presented in their proper places , to wit in the following Treatises , concerning Corporall Presence , Corporall Vnion , Corporall Sacrifice of Christ's Body in the Sacrament , and the Divine Adoration thereof ; so plainly that any man may be perswaded , our Opposites meane no good Faith , in arguing from the Iudgement of Ancient Fathers . Hitherto of the First Romish Consequence . THE FOVRTH BOOKE , Treating of the second Romish Consequence , arising from the false Exposition of these words of Christ , [ THIS IS MY BODY ] called Corporall Presence in the Sacrament of the Eucharist . THe Sacramentall Presence hath a double Relation , one is in respect of the thing sensibly received , which is the Sacrament it selfe ; the other in respect of the Receiver and Communicant : Both which are to be distinctly considered , as well for our right discerning of the matter in hand , as also for Method's sake . The first is handled in this Booke : the second in that which followeth . CHAP. I. Of the state of this point of Controversie : That notwithstanding the difference of opinion of Christ's Presence be only De modo , that is , of the manner of Being ; yet may the Romish Doctrine be Hereticall : and to hold the contrary is a pernitious Paradoxe . SECT . I. IT would be a wonder to us , to heare Any of our owne profession to be so extremely Indifferent , concerning the different opinions of the Manner of the Presence of Christ's Body in the Sacrament , as to thinke the Romish Sect therefore either Tollerable , or Reconciliable , upon Pretence that the Question is only De modo , ( that is ) of the manner of Being , and that consequently all Controversie about this is but vaine Iangling . Such an one ought to enter into his second thoughts , to consider the necessity that lieth upon every Christian to abandon divers Heresies , albeit their difference from the Orthodoxe profession were only De modo . As for example , First , The Gnostick taught man's soule to have it's beginning by manner of Production , from the substance of God. The Catholikes said nay , but by manner of Creation , of nothing . The Pelagians maintained a free will in spirituall Acts , from the grace of Nature . The Catholikes nay ; but by speciall grace of Christ , freeing the will through the efficacious operation of his holy Spirit . The Catharists held themselves pure , in a purity of an absolute perfection : The Catholikes nay , but by an Inchoative , comparative , and imperfect perfection of purity . Furthermore against our Christian Faith , of beleeving God to be absolutely a Spirit ; the Anthrepomorphites conceived of God , as of one ( after the manner of men ) consisting of Armes and Legges , &c. Not to be tedious . We come to the Sacraments . The Cataphrygae did not baptize in the name of the blessed Trinity , after the manner of the Catholikes . The Artotyritae celebrated the Eucharist in Bread and Cheese . To omit many others , take one poniard , which we are sure will pierce into the entrailes of the Cause ( to wit ) the heresie of the Capernaits , in the dayes of our Saviour Christ : who hearing his Sermon , teaching men to Eate his flesh ; and conceiving thereby a carnall manner of Eating , irreconciliably contrary to the spirituall manner , which was beleeved by the true Disciples of Christ , departed from Christ , and Apostated from the Faith. And that the Romish manner of Eating Christ his Body is Capernaiticall ; her manner of Sacrifice sacrilegious ; her manner of Divine Adoration thereof Idolatrous ; and all these manners Irreconciliable to the manner of our Church , is copiously declared in the Bookes following . For this present we are to exhibit the different , and contradictory manners , concerning the Presence of Christ herein . The manner of Presence of Christ his Body 1. According to the Iudgement of Protestants . 2. In the profession of the Church of Rome . That Protestants , albeit they deny the Corporall Presence of Christ in this Sacrament ; yet hold they a true Presence thereof in divers respects ; according to the Iudgement of Antiquitie . SECT . II. THere may be observed foure kindes of Truths of Christ his Presence in this Sacrament : one is veritas Signi , that is Truth of Representation of Christ his Body ; the next is Veritas Revelationis , Truth of Revelation ; the third is Veritas Obsignationis , that is , a Truth of Seale , for better assurance ; the last is , Veritas Exhibitionis , the truth of Exhibiting , and deliverance of the Reall Body of Christ to the faithfull Communicants . The Truth of the Signe , in respect of the thing signified , is to be acknowledged so farre , as in the Signes of Bread and Wine is represented the true and Reall Body and Blood of Christ . which Truth and Reality is celebrated by us , and taught by ancient Fathers , in contradiction to Manichees , Marcionites , and other old Heretikes ; who held that Christ had in himselfe no true Body , but meerely Phantasticall , as you a your selves well know . In confutation of which Heretikes the Father Ignatius ( as your b Cardinall witnesseth ) called the Eucharist it selfe , the flesh of Christ. Which saying of Ignatius , in the sence of Theodoret , ( by whom he is cited , against the Heresie of his time ) doth call it Flesh and Blood of Christ , because ( as the same Theodoret expounded himselfe ) it is a true signe of the true and Reall Body of Christ : and , as Tertullian long before him had explained the words of Christ himselfe [ This is my Body ] that is ( saith hee ) This Bread is a Signe , or Figure of my Body . Now because it is not a Signe , which is not of some Truth , ( * for as much as there is not a figure of a figure ) therefore Bread being a signe of Christs Bodie , it must follow , that Christ had a true Body . This indeed is Theologicall arguing , by a true Signe of the Body of Christ to confute the Heretikes , that denied the Truth of Christ's Body . Which controlleth the wisdome of your c Councell of Trent , in condemning Protestants , as denying Christ to be Truly present in the Sacrament , because , they say , he is there present in a Signe . As though there were no Truth of being in a Signe , or Figure ; which were to abolish all true Sacraments , which are true Figures , and Signes of the things which they represent . A second Truth and Reality in this Sacrament is called Veritas Revelationis , as it is a signe , in respect of the Typicall Signes of the same Body , and Blood of Christ in the Rites of the old Testament ; yet not absolutely in respect of the matter it selfe , but of the manner , because the faithfull under the Law had the same faith in Christ , and therefore their Sacraments had Relation to the same Body , and Blood of Christ , but in a difference of manner . For as two Cherubins looked on the same Mercy Seate , but with different faces oppositely : so did both Testaments point out the same Passion of Christ in his Body , but with divers aspects . For the Rites of the old Testament were , as d Saint Augustine teacheth , Propheticall prenunciating , and fore-telling the thing to come : but the rites of the new Testament are Historicall , annunciating and revealing the thing done , the former shewed , concerning Christ his Passion , rem faciendam , what should be ; the latter rem factam , the thing done , and fulfilled . As therefore the Truth of History is held to be more reall than the Truth of Prophesie , because it is a declaration of a reall performance of that , which was promised : So the Evangelicall Sacrament may be said to containe in it a more reall verity , then the Leviticall . Therefore are the Rites of the old Law called * Shadowes , in respect of the Sacraments of the Gospell ; according to the which difference Saint Iohn the Baptist was called by Christ a Prophet , in that hee * foretold Christ , as now to come : but he was called more then a Prophet , as demonstrating and * pointing him out to be now come . Which Contemplation occasioned divers Fathers to speake so Hyperbolically of the Sacrament of the Eucharist , in comparison of the Sacraments of the old Testament , as if the Truth were in these , and not in them , as e Origen did . Besides the former two , there is Veritas Obsignationis , a Truth sealed , which maketh this Sacrament more than a Signe , even a Seale of Gods promises in Christ ; for so the Apostle called Circumcision ( albeit a Sacrament of the old Law ) the * Seale of Faith. But yet the print of that Seale was but dimme , in comparison of the Evangelicall Sacraments ; which because they confirme unto the faithfull the Truth , which they present , are called by other ancient Fathers ( as well as by f Saint Augustine ) visible Seales of divine things . So that now we have in this Sacrament the Body of Christ not only under a Signe or signification , but under a Seale of Confirmation also : which inferreth a greater degree of reall Truth , thereby represented unto us . This might have beene the reason , why Saint Augustine taught Christ to be g Present both in Baptisme , and at receiving the Lord's Supper . A fourth Reason to be observed herein , as more speciall , is Veritas Exhibitionis , a Truth Exhibiting and delivering to the faithfull Communicants the thing signified , and sealed , which Christ expressed , when he delivered it to his Disciples , saying ; [ Take , eate , this is my Body given for you : and , this is my Blood shed for you . ] Thus Christ , by himselfe ; and so doth he to other faithfull Communicants wheresoever , to the ends of the World , by his Ministers , as by his hands , through virtue of that Royall Command , [ DOE THIS . ] Vaine therefore is the Obiection made by your h Cardinall , in urging us with the testimony of Athanasius , to prove that Christ his Body is exhibited to the Receivers ; As though there were not a Truth in a mysticall , and sacramentall deliverance of Christ his Body , except it were by a corporall , and materiall presence thereof : which is a transparent falsity , as any may perceive by any Deed of Gift , which by writing , seale , and delivery conveyeth any Land or Possession from man to man ; yet this farre more effectually , as afterwards will appeare . But first we are to manifest . That the Romish Disputers doe odiously , slanderously , and unconscionably vilifie the Sacrament of the Eucharist , as it is celebrated by PROTESTANTS . SECT . III. BEllarmine , with others i obiect against Protestants , saying , that Their Sacrament is nothing else but a crust of Bread , and pittance of Wine . And againe ; A morsell of Bread ill baked , by which the Protestants represent unto their memories the death of Christ , and the benefits thereof . A goodly matter ! so doth a Crucifix : and to make the Sacrament only a Signe is an ancient Heresie . So they . But have you not heard the Doctrine of the Protestants teaching the Eucharisticall Bread to be ( more than bare Bread ) a Sacramentall signe ; more , an Evangelicall signe ; more , a sacred Seale ; yet more , an exhibiting Instrument of the Body of Christ therein to the devout Receiver ? And have not these outragious Spirits read your owne Cardinall ? witnessing that the Protestants teach that k Although the Body of Christ be still in Heaven , yet is it received in this Sacrament ; first Sacramentally by Bodily mouthes , in receiuing the Bread , the signe of Christ his Body , and by which God doth truly , albeit Sacramentally , deliver unto the faithfull the reall body of Christ : and secondly spiritually to the mouth of the soule by faith , and so they truly and really participate of the substance of the Body and Blood of Christ . So Bellarmine , concerning Protestants , which is so plainly professed by l Calvin himselfe , as would make any Romish Adversary blush at your former Calumnies , who hath not abandoned shamefastnesse it selfe . CHALLENGE . THus may you see that we have not hitherto so pleaded for the Existence of the Substance of Bread in this Sacrament , after Consecration , as thereby to exclude all Presence of Christ his body ; nor so maintained the proprietie of a Signe , or Figure , as not to beleeve the thing signified to be exhibited unto us , as you have heard . With what blacke spot of malignity and falshood then were the Consciences of those your Doctors defiled , thinke you , who have imputed to Protestants a Profession of using onely bare Bread , which they notwithstanding teach and beleeve to be a Sacred Signe of the true Body of Christ , in opposition to Heretikes ; an Evangelicall Signe of the Body of the Messias crucified , against all Iewish conceit ; yea a Seale of Ratification ; yea and also a Sacramentall Instrument of conveying of the same precious Body of Christ to the soules of the faithfull , by an happy and ineffable Coniunction ; whereof more hereafter in the * Booke following , where the consonant Doctrine of the Church of England will likewise appeare . And as your Disputers are convinced of a malitious Detraction , by the confessed positions of Protestants , so are they much more by your owne instance of a Crucifix : for which of you would not hold it a great derogation from Christ , that any one seeing a Crucifix of wood ( now waxen old ) should in disdaine thereof call it a wooden , or rotten Blocke : and not account them irreligious in so calling it ? but why ? onely because it is a signe of Christ crucified . Notwithstanding , were the Crucifix as glorious as either Art could fashion , or Devotion affect , or Superstition adore , yet is it but a signe invented by man ; And therefore how infinitely more honourable in all Christian estimation must a Sacramentall Signe be , which onely the God of Heaven and Earth could institute , and Christ hath ordained to his Church , farre exceeding the property of a bare signe , as you have heard ? A Father deliuering by politique assurances under hand and seale a portion of Land , although an hundred miles distant , and convaying it to his sonne by Deed , if the sonne in scorne should terme the same Deed or writing blacke Inke ; the Seale greasie Waxe ; and the whole Act but a bare signe , were he not worthy not onely to loose this fatherly benefit , but also to be deprived of all other the temporall Blessings of a Father , which hee might otherwise hope to enioy ? yet such like have beene your Calumnies , and opprobrious Reproaches against our celebration of the Sacrament of Christ . The Lord lay not them to your Charge . Now you , who so oppose against the Truth of the mysticall Presence , will not conceale from us that Presence of the Body and Blood of Christ , which your Church doth so extremely dote on . CHAP. II. The Romish professed manner of Presence of Christ's Body in this Sacrament . SECT . I. OVr Methode requireth to consult , in the first place , in all questions , with the wordes of Christ his Institution ; but seeing that you can alleage nothing for proofe of a Corporall Presence of Christ in this Sacrament , but onely a literall Exposition of Christ's words [ This is my Body ; ] which by Scriptures , Fathers , your owne Principles , and by unanswerable Reasons hath beene * proved to be most grosly false , wee shall not need to insist further upon that ; only we shall but put you in minde of Saint Paul's words , in teaching the use and end of Christ his Institution of this Sacrament , to wit , The shewing of Christ's death untill his comming againe : meaning corporally , at the last day . Which word [ VNTILL ] being spoken of a last day doth exclude your comming againe of Christ in his Corporall Presence every day ; for the Apostles word is absolutely spoken of his Bodily Comming , and not of the manner thereof ; albeit other Scripture teacheth , that his Comming must be in all glorious Visibility . We goe on . In the Eucharist ( saith your m Councell of Trent ) is contained truly , really , and substantially the Body , and blood of Christ : and they account him Accursed , whosoever shall not beleeve this . By all which is signified a Corporall manner of presence ( excepting onely Relation to place ) which we say is , in many respects , impossible , as we shall prove ; but first we are to remove a Mil-stone , for so you esteeme an Obiection , which you cast in our way of Demonstration of a Corporall Presence , de facto , from ( as you say ) Miracles manifesting the same . The pretended principall Romish Demonstration of a Corporall Presence of Christ's Body and Blood in this Sacrament , taken from pretended n Miraculous Apparitions of visible Flesh , and Blood , revealed to the World. SECT . II. TRue Miracles we shall hold as God's Seales of Divine Truth : if therefore you shall alleage any such , for proofe of a Corporall Presence , see they be true , else shall wee iudge them , not to be God's Seales , but the Deuils Counterfaits . Your Bozius , one of the number of the Congregation of the Oratory in Rome ( professedly studied in historicall learning , and appointed to extract out of all Authors , whatsoever may make for defence of all Romish Causes ) after his diligent search into all ancient Records , as it were into the Ware-houses of all ●orts of stuffes , having collected a packet of Apparances , useth his best Eloquence to set forth his merchandize to sale ; telling us by the way of Preface , o that he will report onely such Stories , whereby it is made Evident by God himselfe , that the Body of Christ is in the Eucharist , even by the Testimony of mens eyes , that have seene it . A thing ( saith hee ) most miraculous , which every one that hath eyes may yet see . So he , even as p Coccius before him in every particular : and after both Master * Brereley thus prefacing ; Miracles sent by God confirme the same , wherin at the breaking of the Hoast , sundry times great copie of blood issued out , as is testified by many Writers . We are now attentive to the Relation of your Oratour and Others , and afterwards ( as you shall perceive ) to give that credit unto them , which the cause it selfe shall require . We will take their Relations according to the order of Times . 1. Anno CCCC . Simon Metaphrastes q ( saith Bozius ) telleth in the dayes of Honorius the Emperour ( for the confirmation of the faith of an Eremite ) that the Sacrament being propounded , presently [ Infans visus est ] a living Infant was seene by three old men on the Altar : and whilst the Priest divided the Bread , an Angell was seene , and seemed to divide , and cut in peeces the flesh of the Child , and so [ Senex carnis cruentae apertè particeps factus est , & resipiscit . ] The old Heremite being made partaker evidently of the Bloody flesh , repented . 2. Anno 600. A woman ( as r Bozius reporteth , and with him Coccius ) had laughed to heare the Bread called the Body of Christ , which she her selfe had made with her owne hands , and was observed to laugh by Pope Gregory : who thereupon fell to prayer with the people , and by and by looking aside upon the Hoast , behold the formes of Bread were vanished , and he saw [ Veram carnem ] true flesh : Then the people wondred , the woman repented , and the Hoast , at the prayer of the Priest [ in pristinam formam reversa est ] Returned into its owne shape againe . 3. Anno 800. s A certaine Priest called Phlegis , being desirous to see Christ in the Eucharist , not that hee doubted thereof , but that hee might receive some heavenly comfort [ Divinitùs ] from God , after prayers for this purpose , he saw ( after Consecration , Puerum Iesum , The Child Iesus ) in the Hoast , [ & amplexatus est eum , & post multam deosculationem , &c. ] he embraced him , and after much kissing of him , he desired to receive the Sacrament , and the Vision vanished , and he received it . So he . These two last , are also alleaged by your Cardinall t Bellarmine . 4. Not many yeares after a fourth in Italy , u A Priest saying Masse , and finding [ Veram carnem super Altare , verumque sanguinem in Calice , ] True flesh upon the Altar , and true Blood in the C●p , fearing to receive it , forthwith reported it to the Bishop , demanding what he should doe ; The Bishop consulteth with the other Bishops his Brethren , by whose common consent the Priest taking the Cup and the flesh , shut them up in the middest of the Altar , [ Haec pro divinissimis miraculis summa cum reverentia servanda decrevit : ] The Bishop decreed , that these should be perpetually reserved , and kept as most divine Reliques . 5. Anno 1050. a Cardinall Baronius will needs have you know , that Berengarius was confirmed by a like miracle from God , as the Bishop of Amalphi ( saith he ) witnesseth to Pope Stephen upon his oath ; That when hee was doubting of the truth of the Body of Christ , in the Sacrament , at the breaking of the Hoast [ Rubra & perfecta caro inter eius manus apparuit , it a ut digitos eius ●r●entaret ] Red and perfect flesh appeared betwixt his hands , insomuch that his hands were bloodied therewith . 6. Anno 1192. Behold an History ( saith your b Cardinall Baronius ) most worthy of beliefe ( you must beleeve it . ) At Thuring after that the Priest had given the Sacrament to a yong Girle then sicke , and had washed his fingers in a pot of water , she observing it very diligently , willed them that were by to vncover the water , for I saw ( said shee ) a piece of the Eucharist fall out of the hands of the Priest into it : which being brought unto her to drinke , all the water was turned into Blood , and the piece of the Hoast , albeit no bigger than a mans finger , was turned [ In sanguineam carnem ] into a bloody flesh . All that see it are in horrour , the Priest himselfe , suspecting his owne negligence , feareth , and wisheth that it may be burned . After was this made knowne , and divulged to the Bishop of Mentz . This Archbishop commandeth his Clergy to attend upon this , whilst it should be carried in publike procession untill they came into the Church of the blessed Virgin Mary where prayers are made by the Archbishop , that God would be pleased to retransforme this [ in primam substantiam panis , & vini ] into the former substance of Bread and Wine : and so at length it came to passe . Thus farre the Story . This ( saith the same Cardinall ) maketh for Transubstantiation , and confuteth the Heresie of those that deny that water mixed with the Eucharist is turned into Blood. So he . 7. Anno 1230. c A Priest in Florence looking into the Chalice saw drops of Blood divided into parts , and ioyning together againe , an Abbatisse lendeth the Priest a Violl to put the Blood in , which the third day after appeared to be flesh . This Flesh is still reserved in a Cristall glasse in the Church of Saint Ambrose in Florence : and although the outward formes thereof be somewhat darke , yet are they to be seene of all Trau●llers . So hee . 8. Anno 1239. d In the Kingdome of Valentia [ Verè memorabile ] a thing truly memorable ; In the time of the warres betweene the Christians and Mah●metans there was seene of the Priest in the Altar pieces of the Hoast inclosed in linnen , and sprinkled with drops of blood , which Hoast afterwards by aduise was laid , with all reverence , on the backe of a Mule to be carried to that place , wheresoever the Mule should make a stand . The Mule ( although inticed often by Provande● to stand else-where ) never made stay untill he came to an Hospitall of Dorchara , where falling downe upon his knees ( least he might afterwards carry any thing lesse noble , and worthy then that Hoast ) protenùs expiravit ] he suddenly died . 9. e Anno 1258. When the Priest celebrated the Masse in the Kings Chappell at Paris , and was now in elevating the Hoast , to shew it unto the people , many of them presently saw [ formosissimum puerum ] a most beautifull Child ; And out of the Eucharist [ sanguis copiosusemanavit ] much blood issued out ; so that this cannot be imputed to the Art of the Devill . 10. Anno 1261. f [ Illustrissimum illud ] The most famous , upon occasion whereof the Feast of Corpus Christi day was first instituted , which Panvinus mentioneth in the life of Pope Vrban the Fourth , when there issued out of the Eucharist [ sanguis copiosus ] Abundance of Blood. So that it cannot be attributed to the cunning of the Deuill . 11. Anno 1273. g A Miracle was seene at Picenum , where a woman reserved the Eucharist , which she should have eaten , and kept it with purpose to abuse it for recouering the love of her Husband by Magicke ; The Hoast she laid on Coales , and it presently turned into flesh : She was astonished , but concealed it by the space of seven yeares , at length she discovereth it to a Priest , he found this flesh being hid so long in a Dung-hill [ intactam , & illaesam ] perfect , and entire : hee published this Miracle , which moued infinite numbers to come and see it . And even now , after , it doth yet incite men to come and visit it , for the flesh is seene after so many yeares uncorrupt , to the eternall memory thereof . 12. Anno 1510. h At Knobloch , a Village under the Marquisate of Brandenburgh , one Paulus Formosus on a night stole the Pix wherein the Eucharist was reserved , he sold it to a Iew , The Iew pierced it through with a Dagger , and blood flowed out , &c. Most of all these are related by Master i Brerely Priest ; whereupon hee maketh this Conclusion : Miracles shewed by God ( saith he ) doe forceably confirme the same , for at breaking of the Hoast at sundry times great copie and abundance of blood issued out , as hath beene formerly testified . So they . It were pittie , when as so many Countries have beene graced with such Miracles , England should be thought unworthy of like honour ; nay here also wee heare there was ( Anno 950. ) at Canterbury * a Miracle wrought for confirming divers Clergy men ( then wavering ) in the Doctrine of Transubstantiation , by a Bloody dropping of the Hoast at Masse . That these were not Apparitions of true Flesh , and true Blood of Christ , by the iudgement of Romish Schoole-men . SECT . III. YOur Bellarmine , Baronius , Bozius , Mr. Breerly , and Coccius have , for proofe of the Corporall presence of Christ , insisted upon Apparitions of ( as they have said ) true flesh , red flesh , perfect flesh of the Infant Iesus ; and the child Iesus seene , embraced , and kissed in the Eucharist : of wine turned into Blood , of Droppes of Blood , sprinkling droppes of Blood , issuing out , and bloodying the fingers of the Priest , that saw it . But we rather beleeve your Schoole-men , of whom ( besides many k that doubted ) divers , together with Thomas Aquinas , with the Thomists , and other Authors , alleged by your Iesuite , Suarez , denyed all this , saying l That in such Apparitions there is no True flesh , nor true blood of Christ at all . Their Reasons ; First , Because Christ ( say they ) cannot appeare in his owne proper forme in two places at once . Secondly , Because it were hainous wickednesse to inclose Christ in a Boxe , appearing in his owne forme . Thirdly , Because Christ's Blood to issue , and sprinkle out of his veines , who can easily beleeve ? Fourthly , Because it were undecencie to reserve such Reliques , experience teaching that they doe putrifie . Thus your owne Schoole-men produced , and approved by Suarez the Iesuite , whose Conclusion and Resolution is , that The flesh thus appearing is not onely not the fl●sh of Christ , but even no true flesh at all , but onely a colour , and Signe thereof . So they . Do you not then see the different faith of your owne Historians , and of your owne Divines ? namely that those Historians as vncleane beasts swallow downe at the first whatsoever commeth into their Mawes ; but those your Divines , like more cleane creatures , doe ruminate and distinguish truth from falshood , by sound reason and iudgement , and prove the Authors of such Apparitions flat lyars ; the Reporters uncredible Writers ; and the Beleevers of them starke Fooles . That the Romish Answere , to free their former pretended Miraculous Apparitions from suspition of Figments , or Illusions , is Vnsufficient . SECT . IV. ALbeit in these Apparitions there be not true flesh ( say m some of your Doctors ) yet such Apparitions , being miraculously wrought , are sufficient Demonstrations that Christs Flesh is in the Eucharist . But why should not we yeeld more credit to those Schoolmen ? who say n True miracles use to be made in true signes , and not in such as seeme onely so to be ; because seeming signes are wrought by the Art of the Divell . And we take it from the Assurance , which your Iesuite giveth vs , that o Divels and Painters can make such semblances and Similitudes : and that true Miracles are to be discerned from false , in that false Miracles carie onely a likenes of things , and are unprofitable . Furthermore , your P Aquinas proveth against the Heretikes , from Sense , that Christ had a true Body , Because it could not agree with the dignity of his person , who is Truth , that there should be any fiction in any worke of his . Thus stand you still confuted by your owne domesticall witnesses . Wee may adde this Reason , why there could be no Resemblances of Truth , because all the personall Apparitions are said to be of an Infant , and of the Childe Iesus ; albeit Christ , at his ascension out of this world * was 34. yeares of age : and yet now behold Christ an Infant 34. yeares old ! as if your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had beheld Christ , with the Magi , in Bethlehem , at the time of his birth ; and not in Bethaven , with his Disciples , at the instant of his Ascension . Of the Suggesters of such Apparitions ; and of their Complices . SECT . V. THe first Apparition of flesh above-mentioned was not before the dayes of the Emperour Arcadius , which was about the yeare 395. The second not untill 700. yeares after Christ ; nor is it read of any like Apparition in all the dayes of Antiquity , within the compasse of so long a time ; excepting that of one Marcus , recorded by p Irenaeus , who faigned to Make the mixed wine in the Cup , through his Invocation to seeme redd , that it might be thought , that grace had infused Blood into the Cup : which the same Father noteth to have beene done by Magicke ; at what time there were dayly Proselytes and new Converts to the Christian Religion , and on the other side divers Rankes of Heretiques , as namely Valentinians , Manichees , Marcionites , and others , who all denyed , that Christ had any corporall , or Bodily Substance at all . Were it not then a strange thing that so many Apparitions should be had in after-times , in Churches established in Christian Religion , and no such one heard of in these dayes of Antiquity , when there seemed to be a farre more necessary use of them , both for confirming Proselytes in the faith , and reducing Heretiques from their Errour ? ( that Apparition onely of Marcus excepted , which the Church of Christ did impute to the Diabolicall Art of Magicke . ) As for the Reporters , much need not to be said of them : Simon Metaphrastes is the first , who was of that small Credit with your Cardinall that , in Answere to an Obiection from the same Author , hee said ; q I am not much moved with what Metaphrastes saith . And if the Fore-man of the inquest be of no better esteeme , what shall one then thinke of the whole Packe ? As for the testimony under the name of Amphilochius ( obiected by your * Coccius ) writing the life of Basil , and mentioning the like Apparitions of Flesh , we make no more account of it , then doe your two r Cardinals , by whom it is reiected as Supposititious and Bastardly . But the Suggesters of these Apparitions , what were they ? ( a matter observable ) ordinarily Priests , together with either old men , weomen , and sometimes young Girles , who ( wheresoever superstition raigneth ) are knowne to be most prone thereunto . That we say nothing of the lewde Iugglings of your Pri●sts , who in other kinds have beene often discovered amongst us , and in other Countries . We conclude . A true Miracle , for Confirmation of Religion ( we are sure ) is Divinum opus , the Infidell Magicians being enforced to confesse as much , saying , * Digitus Dei hic est . And as sure are we that a fained miracle ( although it be in behalfe of Religion ) is impious and blasphemous against God , who being the God of Truth , neither will , nor can be glorified by a lie : * Hath God need of a Lye ? ( saith holy Iob. ) Wee right willingly acknowledge , that diuers Miracles have beene wrought , for verifying the Eucharist to be a Divine Sacrament of the Body and Blood of Christ : but to be it selfe the true and substantiall flesh of Christ , not one . When a * Iew , that had beene once Baptized by one Bishop , betooke himselfe to another Bishop , to be againe Baptized of him , in hope of profi● , The Water in the Font presently vanished away . s S. Augustine telleth of a Physitian , who was vexed extreamly with the Gout , and at his Baptisme was freed from all paine , and so continued all his life long . t Baronius reporteth another of a Child fallen into a little well , prepared for men of age to be Baptized in , and after that it was held for drowned , in the opinion of all by-standers , at the prayer of Damascus it arose from the bottome as whole and sound as it was before . These Miracles happened not for the dignifying of the matter , which was the water of Baptisme , but of the nature of the Sacrament it selfe , albeit voyd of the Corporall presence of Christ . Not to tell you ( which your u Durantus will have you to know ) of Miracles , wrought by the Booke of the Gospell , for the extinguishing of Fiers . This first Obstacle being removed out of the way , our passage will be so much the more easier in the following Discourse . CHAP. III. That the Romish manner of the Corporall Presence of Christ , in the Sacrament , is manifoldly Impossible . SECT . I. NO sooner doe you heare Protestants talke of the Impossibility of your manner of Presence , which your Church prescribeth , but you presently cry out upon them , as vpon Blasphemous Detractors from the Omnipotencie of God , as if they meant x To tie God to the Rules of Nature , as your Authors are pleased to suggest . Wee hold it necessary therefore to remoue this scandall , thus cast in the way for simple people to stumble upon , before wee can conveniently proceed to the maine matter ; and this wee shall endeavor to doe by certaine Propositions . That , by the Iudgement of ancient Fathers , some things ( by reason of Contradiction in them ) may be called Impossible , without the impeachment of the Omnipotencie of God ; yea , with th great advancement thereof . SECT . II. THis Proposition accordeth to the Iudgement of Ancient Fathers , shewing that y God cannot doe something , even because he is omnipotent , as not die , not sinne , not lye , because such Acts proceed not from power , but from impotencie , and infirmity . So the Fathers . It is not long since you have beene taught by an exceeding worthy Scholler , that in such Cases as imply Contradiction the ancient Fathers noted the pretence of Gods omnipotencie to have beene anciently z The Sanctuary of Heretiques . And they give an instance in the Arrians , who denying Christ to have beene God eternall , beleeved him to have beene created God in time ; as if it were possible there should be a made God , whose property is to be eternall . Their onely pretence was Gods Omnipotencie , to make false things true : wherein they proved themselves the greatest Lyars . Take unto you a second Proposition . II. That the Doctrine of the same Impossibility ( by reason of Contradiction ) doth magnifie the power of God , by the universall consent of Romish Doctors ; and their divers examples of Impossibility , concerning a Bodie . SECT . III. YOur owne Iesuites doe lay this for a ground : a All Divines affirme ( say they ) that God is omnipotent , because hee can doe any thing that implyeth not contradiction ; for that Contradiction both affirmeth and denyeth the same thing , making it to be , and not to be that it is . But God , who is Being in himselfe , cannot make a thing ioyntly to be and not to be . This is a Contradiction , and were not Omnipotencie but Impotencie ; not an effect , but a defect . To conclude . Every thing either is , or is not : take away this Principle ( say you ) and farewell all learning and knowledge . So you , and that , without contradiction , most truely . As your Doctors have taught the truth in Thesi , and Doctrine , so will they manifest the same in Hypothesi , by examples of Impossibilities , because of Contradiction : namely , that it is b Impossible for God to be contained in one place : Secondly , for a Spirit to be divided into parts : Thirdly , for Bread to be the Body of Christ , at the same instant when it is Bread : Fourthly , for the same thing to be present together at divers times : Fiftly , for one thing to be twice produced in divers places at once : Sixtly , for a Body , having quantity , not to be able to possesse a place : Seaventhly , It is impossible for Christ his Body , as it is in the Sacrament , to come from one place into another : Eighthly , Impossible it is to vndoe that which is once done ; because this were to make that which is true to be false . So your Iesuites , with others . III. That the Doctrine of Calvin ( who is most traduced in this point ) accordeth to the former Iudgement of ancient Fathers . SECT . IV. IT is no new Calumny , which you have against Calvin , as if he had impugned the Omnipotencie of God , in this Question of the Sacrament ; which Calvin himselfe did refute in his life-time , professing , that he is farre from subiecting the power of God to man's reason , or to the order of nature ; and beleeving , that even in this Sacrament it exceedeth all naturall principles , that Christ doth feed men's soules with his Blood. But his only exception is against them , who will impose upon God a power of Contradiction , which is no better than infirmity it selfe . c Wee ( saith hee ) are not so addicted to naturall reason , as to attribute nothing to the power of God , which exceedeth the order of nature , for we confesse that our soules are fed with the flesh of Christ spiritually above all Physicall or naturall vnderstanding : but that one should be in divers places at once , and not contained in any , is no lesse absurdity then to call light darknesse . God indeed can when hee will turne light into darknes ; but to say light is darknesse , is a perverting of the order of Gods wisedome . So Calvin , and Beza accordingly with him . And so say we , that it is possible for Christ , ( as God ) if he were so pleased , to make of Bread an humane body as easily as of stones to raise up Children to Abraham ; for there is involved no Contradiction in this . But to make Bread to be flesh , while it is Bread , is a Contradiction in it selfe , and as much as to say Bread is no Bread ; and therefore to the honour of the Omnipotencie of Christ , wee iudge this saying properly taken to be Impossible . CHAP. IV. That the Romish Doctrine of the Corporall Presence of Christ in the Sacrament doth , against that which Christ called [ CORPVS MEVM , MY BODY ] imply sixe Contradictions . The first Romish Contradiction , in making it Borne , and not borne of a Virgin. SECT . I. THe Catholique Faith hath alwayes taught , concerning the Body of Christ , That it was borne of the Virgin Mary : Secondly , that this , so borne , was , and is but One : Thirdly , that this one is Finite : Fourthly , that this finite is Organicall , and consisting of distinct parts : Fiftly , that this Organicall is now Perfect , and endued with all Absolutenesse , that ever any humane body can be capable of . Sixtly , that this Perfect is now also Glorious , and no more subiect to vilification , or indignity here on earth . But your now Romish Doctrine , touching Corporall Presence in this Sacrament , doth imply Contradictions , touching each of these , as now we are to manifest , beginning at the first . Our Apostolicall Article , concerning the Body of Christ , is expresly this ; Hee was borne of the Virgin Mary : which is the ancientest Article of Faith , concerning Christ , that is read of in the Booke of God : The seed of the woman , &c. Gen. 3. to shew that it was by propagation . But your Romane Article , of bringing the Body of Christ into this Sacrament , is , that The substance of Bread is changed into the substance of Christ's Body , which inferreth a Body made of the substance of Bread , as we have already * proved , and as all substantiall Conversions doe shew , whether they be naturall , or miraculous . When the substance of Ayre is naturally changed into the substance of Water , this water is made of Ayre : when the substance of Water was miraculously changed into Wine , the substance of the Wine was produced out of the substance of water : when the Body of Lots Wife was turned into a pillar of salt , the substance of that salt was made of the substance of her Bodily flesh . CHALLENGE . DOe you then beleeve your Doctrine of Transubstantiation , that it is the substantiall Change ( by the operative wordes of Consecration ) of Bread into a Body which you call the Bodie of Christ ? then is this Body not borne , but made ; nor by Propagation from the Blessed Virgin , but by Production , and Transubstantiation from Bread : which differences , Borne of the Virgin Mary , and not borne of the Virgin Mary , are plainly contradictory . which was the cause that Augustine ( as f Bertram sheweth ) distinguished betweene the Body borne of the Virgin , and that which is on the Altar , as betweene Aliud , and Aliud ; one , and another thing . And this Argument hath beene fortified * before , and is furthermore confirmed by Saint Augustine * afterwards . The second Romish Contradiction , to the ouerthrowing of that , which Christ called [ MY BODY : ] by making one Body of Christ , not one , but many . SECT . II. YOur Profession standeth thus : g The Body of Christ , albeit now in Heaven , yet is ( say you ) substantially in many places here on earth , even wheresoever the Hoast is consecrated . So you . Next your Master h Brerely laboureth earnestly to draw Calvin to professe a Possibility of Christ's Bodily presence in divers places at once , contrary to Master Caluins plaine and expresse profession in the same Chapter ; where he directly confuteth this Romish Doctrine of Madnesse , saying thus : i To seeke , that Christ his Bodie should be in many places at once , is no lesse madnesse than to require , that God should make his body to be flesh , and not to be flesh at one time ; whereas not Aristotle , but the Spirit of God ( saith he ) hath taught us , that this his body is to be contained in Heaven untill the last day . Afterwards Calvin inveigheth against the folly of your Church , which will not acknowledge any presence of Christ in this Sacrament , except it be locall on earth , As if ( saith he ) she would pull Christ out of his Sanctuary of Heaven . And at last , after that he had said , k Christ his Body is united to the soule of the Communicant , he so explaineth himselfe , that hee meant a spirituall Vnion : so that it doth fully appeare , that Master Brerely in this point ( as usually in many others ) alleageth Calvins testimony , against Calvins sence ; and his owne conscience . It is irkesome to see the fury , wherewith your Disputers are carried against Protestants , amongst whom wee see againe your Master l Brerely imposing upon Beza the same opinion of the presence of Christ's Body in Heaven , and in Earth at one time . Although , notwithstanding , m your Iesuite Salmeron as bitterly taxeth Beza , for contrarily holding it Impossible for one Body to be in two places at once ; whom therefore he calleth an Apostata : and whom n another tearmeth for the same cause , Blasphemous , as if this were indeed to deny the Omnipotencie of God. Whereas , according to our former Proposition , it is rather to defend it , because God is the God of Truth ( which is but one ) and Truth is without that Contradiction , which is necessarily implyed in your Doctrine of the Locall presence of any one Body in many places at once , as in the next place is to be evinced . That the same Second Romish Contradiction , holding the Presence of one Body in many places at once , is proved , by the nature of Being in distinct places at one time , to be a making One , not One. SECT . III. IN the first place hearken to your Aquinas , ( the chiefest Doctor , that ever professed in the Romish Schoole ) o It is not possible by any Miracle , that the Body of Christ be locally in many places at once , because it includeth a Contradiction , by making it not one ; for one is that , which is not divided from it selfe . So he , together with others whom you call Catholikes , who conclude it Impossible for the Body of Christ to be corporally in divers places at once . Which although he speake concerning the locall manner of being ; yet his Reason ( as * your Cardinall confesseth ) doth as well concerne your Sacramentall manner of being on earth . And Aquinas his reason being this , [ Vnum ] One ( saith he ) is that , which is not divided from it selfe : but , to be in divers places at once , doth divide one from it selfe , and consequently maketh it not to be One : which being a Contradiction , doth inferre an Impossibility . So he ▪ Earnestly have we sought for some Answere to this insoluble Argument , as we thinke : And your greatest Doctor hath nothing to say , but that the p Being in a place is not the essentiall property of a thing , and therefore can be no more said to divide the body from it selfe , then it can be said to divide God , who is every where , or the soule of man , which is one in every part , or member of the Body . So he . We throughout this whole Tractate , wherein we dispute of the existence of a Body in a place , doe not tie our selves every where to the precise Acception of place , as it is defined to be Superficies , &c. but as it signifieth one space or distinct vbi , from another , which wee call here , and there . we returne to your Cardinals Answere . CHALLENGE . AN answere you have heard from your Cardinall , unworthy any man of Iudgement , because of a Triple falsity therein . First in the Antecedent , and Assertion , saying that Being in a place or space is not inseparable from a Body . Secondly in the ground of that , because Place is not of the essence of a Body . Thirdly in his Instances , which he insisteth upon ( for example sake ) which are both Heterogenies . Contrary to this Assertion , we have already proved the necessity of the locall being of a Body , wheresoever it is ; and now wee confirme it , by the Assertion of One , then whom the latter Age of the World hath not acknowledged any more accurate , and accomplished with Philosophicall learning ; even q Iulius Scaliger by name , who hath concluded , as a principle infallible , that Continuity being an immediate affection , and property of Vnity , One body can not be said to be in two places , as here , and there , without dividing it selfe from it selfe . So hee . Certainly , because Place being the Terminus ( to wit that , which doth confine the Body that is in it ) it is no more possible for the Body to be in many places at once , than it is for an Vnity to be a multitude , or many . Which truth , if that you should need any further proofe , may seeme to be confirmed in this , that your Disputers are driven to so miserable straits , as that they are not able to instance in any one thing in the world to exemplifie a Possibility of the being of a Body in divers places at once , but only Man's soule , which is a spirit ; and God himselfe , the Spirit of Spirits , of both which * hereafter . Onely you are to observe , that the Cardinals Argument , in proving Space to be separable from a Body , because it is not of the Essence of a Body , is , in it selfe , a Non sequitur , as may appeare in the Adiunct of Time , which although it be not of the Essence of any thing , yet is it impossible for any thing to be without time , or yet to be in two different times together . The same second Romish Contradiction manifested in Scripture , by an Argument Angelicall . SECT . IV. MAth . 28. 6. The Angell speaking to the woman , that sought Christ in the grave , said ; He is not here , for he is risen , and gone into Galilee : which is as much , as to have said , hee could not be in both places at once ; an Argument Angelicall . But you answere that it was spoken Morally . How ? ( wee beseech you ) as if one should say ( saith your r Cardinall ) Such a man sitteth not at table , for he hath supped : what fond trifling is this , and wilfull perverting the Truth of God ? for this your Argument , A man sitteth not at table , for hee hath supped , is scarce a probable Consequence , that a man is risen from the table , as soone as he hath supped . Contrarily , the Angel's Logicke is not by a Peradventure , but necessary not imaginary , but historicall ; not coniecturall but dogmatiticall , and demonstrative . For better explanation whereof , we may turne the Causall word ( FOR ) into an Illative [ THEREFORE , ] because it is all one ( as you know ) to say hee is not here in the Grave [ For ] he is risen out of the Grave , And to say , Hee is risen out of the grave , [ Therefore ] he is not heere in the Grave . Vnderstand then , first , that the matter subiect of this Argument being no morall arbitrary Act of man's will ; but the omnipotent Resurrection of Christ from the dead , ( which is a fundamentall Article of Christian Faith , yea , and as it were the foundation of all other Articles , without which , as the Apostle saith , * Our Faith were vaine ) the Angell must necessarily be thought to have concluded dogmatically ; which is the reason that he is so instant , and urgent , saying to the woman , Come , and see the place , where the Lord was laid . Which he addeth ( saith your s Iesuite ) for confirmation of that , which he had said , [ He is not heere . ] And as much as if he had said ( saith Anselme ) t If you beleeve not my word , give credit to the empty Sepulchre , in satisfying your owne sight . Therefore was it demonstrative . And againe , the Angell putting them to make use both of his ●aying , and their owne seeing ; Goe yee ( saith hee ) and tell his Disciples : And they went ( saith the Text ) to bring his Disciples word . Therefore was his Argument Doctrinall , such whereby he thought so fully to perswade them that they might informe others in an Infallible Truth . It were iniury unto you to deprive you of that light which Augustine offereth unto you in commenting upon these words of Christ ; * The Poore you shall have alwayes with you , but me you shall not alwayes have . The light , which wil expel all Romish darknesse out of every corner of exception to the contrary , is , first if you shall say , that Christ did not speake of his bodily Presence ; u He spake ( saith Augustine ) of his bodily presence , in saying , you shall not have me alwayes with you . Secondly , if you answer , that Christ denyed not absolutely his Corporall presence , but onely the manner of his presence on earth , in his visible shape : Augustine will reforme you , shewing , that Christ , in saying You shall not have me ; by [ Me ] meant absolutely his Body , as it is distinguished from his God-head , namely , You shall have mee , according to my Maiesty , and my providence , and invisible grace ( all spirituall : ) but according to my flesh , even that flesh , which was borne of the Virgin Mary [ you shall not have me . ] Thirdly , If you reason , saying ; But yet is it possible for Christ to be here on Earth , and there in Heaven at one instant ? Augustine will confute you , who asking , why Christ may not be said to be here in Bodily presence , giveth onely this reason , because he ascended into Heaven , and ( as alluding to the former words of the Angell ) addeth , And he is not here . So raw therefore , so vaine , and perverse is that Answere of Morall , and Civill reasoning , which your Cardinall obtruded upon his Readers , against an Argument both so Angelicall , and Evangelicall . That the Romish Obiection out of that Scripture , Act. 9. is frivolous . SECT . V. CHrist ( Acts 9. ) appeared to Saint Paul , then Saul , when he was in his way to Damascus , &c. whence your Cardinall a laboureth to prove a double presence of Christ , at one instant , ( to wit ) in Heaven with the Saints , and in the Ayre unto Saul . First , because the light in the Ayre Strucke Saul blinde . Secondly , because others in the company of Saul heard not the same voice of Christ , which he heard . Thirdly , because Saul asked saying ; Lord , who ar● thou ? and heard and understood the voice . Fourthly , Because Saul was thereby made a witnesse of seeing Christ risen from the dead . And therefore ( saith hee ) was this Apparition in the Ayre . Every obiection may receive it's opposition . To the first , thus : Did none of you ever know a mans eyes so dazled with the brightnesse of the Sun-beames on earth , that hee could not see for awhile ; and yet did not the Sun remove any whit from his Sphere ? So might the glorious shine of the person of Christ in Heaven worke upon Saul on earth . To the second , thus . Have you not read of a voice from Heaven , Iohn 12. 29. which some heard articulately , and said , An Angell speaketh , and the common people said , It thundreth ? because ( as your b Iesuite confesseth ) they heard it but confusedly . To the third , thus : Men heare , and heare not , so farre as God is pleased to reveale , or not to reveale himselfe , or his word and voice , yea or any sight unto them ; for Saint Stephen saw the Heavens opened , and Maiestie of Christ , when others wanted that sight . To the fourth , thus : The eyes of Saul beholding Christ in Heaven might be as good witnesses of Christ his Resurrection , as were the eyes of Saint Stephen , Acts 7. who saw him ; and so much more , because he was both made blinde by the brightnesse of that sight of Christ , and after healed in the Name of Christ . If any desire to know the iudgement of ancient Fathers , in this Case , your Cardinall leaveth him to seeke it where hee shall please . Sure we are that c Augustine , d Ambrose , Pope e Gregory the first , and f Isidore Pelusiota doe expresly affirme that the appearance of Christ to Saint Paul was [ de Coelo ] from Heaven . And if all this were true that hath beene obiected , that Christ appeared in the Ayre , yet is your Consequence but lame , that therefore hee was bodily also in Heaven , if we may beleeve your Iesuite Lorinus : g Because Christ ( saith he ) might for so short a time have descended from Heaven . By all which you may perceive , that your Cardinall , for all his arguing about the Ayre , hath beene ( as the Proverbe is ) but Beating the Ayre . And as lancke and frivolous is his Confirmation of their Assertion by ( as hee saith ) Apparitions of Christ unto divers here on earth , when as yet hee was certainly in Heaven : for it is not certaine , that he appeared personally to any here on earth , if the position of your Evangelicall Doctor Aquinas may stand for good , who held it * Impossible for Christ to appeare here on earth , in his proper shape , in two places at once : which sheweth that these Apparitions of Christ were rather only Visions , without any personall appearing . We are not ignorant how much you attribute to your Cardinall Bellarmine , whom you have heard contending so urgently for proofe of the visible Presence of Christ in divers places at once ; and what like Esteeme you have of your great Professor Suarez , who now commeth concluding as followeth . h The Body of Christ , except it 's being in the mysterie of the Eucharist , is no where but only in Heaven : and to affirme the contrarie were a great rashnesse without ground ; and contrary to all Divines . So hee . We leave these your two most eminent Doctors of the Chaire , and both of the same Societie of the Iesuites , the one for Rome , the other for Spaine , in this their Contradiction , that wee may consult with Antiquity it selfe . That the Opinion of the Being of a Body , in many places at once ; implyeth a Contradiction , is secondly proved by the iudgement of Ancient Fathers , thereby distinguishing Christ his two natures , Godhead and Manhood , one from another , by Circumscription and Incircumscription . SECT . VI. ANcient Fathers iudged it Impossible for a Body to be without Determination in one only place at one time : yea ( say you ) they did so , but meaning Impossible , according to the course of nature , but not absolutely Impossible , as if by Divine Miracle a Body might not be in many places at once . This is your only Answere , and the Answere of every one of your Answerers , whereat wee should wonder , but that they have given us so often experience , what little conscience they make , how true their Answeres be , so that they may be knowne to have answered : otherwise they well know that the Fathers meant an absolute Impossibilitie ; and that this is most evident by the Heresie which they did impugne ; and also by their manner of confuting the same . The Eutychian Heretikes ( you a know ) confounded the properties of Christs humane nature with his Godhead , pretending ( as you doe ) the Omnipotencie of Christ , for the patronizing of their heresie , As thinking thereby ( thus saith b Theodoret , out of Amphilochius ) To magnifie the Lord Christ , whereas this was indeed ( as the same Father saith ) to accuse God of falshood . You may heare the same voice sound out of the Romane Chaire . Pope c Leo , speaking of Eutyches , the Authour of that heresie , saith that Hee affirmed , that thereby hee did more religiously conceive of the Maiestie of Christ , by denying his humane nature ; whom therefore that holy Pope censureth to have beene seduced by the spirit of falsity . Therefore it cannot be but that the Fathers , in confuting an heresie founded upon a pretence of Omnipotencie , did hold that doctrine absolutely impossible , which they withstood , as will now more lively appeare by the Testimonies of themselves . Theodoret against this Heretike argueth thus : d The Body of Christ , being a compounded thing , cannot be changed into a divine nature , because it hath Circumscription . This had beene no good reasoning , except his CANNOT had imported an absolute Impossibility . e Vigilius ( anciently Bishop of Trent ) might have read a Lesson to the late Bishops at Trent , who against the same Heretique , distinguishing the two natures of Christ , his humane nature by being Circumscribed in one place ; the divine by being unlocable , doubted not to inferre , saying of his Bodily nature : It being now in heaven is not at all on earth . And , least that any might thinke this was but his owne private opinion , he averreth saying ; This is the Catholique profession taught by the Apostles , confirmed by Martyrs , and hitherto held of the faithfull . So Fulgentius upon the same distinction maketh the same Conclusion , saying of his Bodily substance , that therefore f Being on Earth it was absent from Heaven ; and going to Heaven it left the Earth . Damascen had to deale with the fore-named Heretique , and professing to deliver the substantiall difference of both natures , hee differenceth them by these contrary Charters , g Created , not Created ; Capable of mortalitie , and not capable of mortalitie ; circumscribed , and not circumscribed ; and Invisible in it selfe , and visible : which notwithstanding is in the Eucharist , by your doctrine , not Capable of Circumscription , because whole in the whole hoast , and in every part thereof , and to the very Angels of God Invisible . Let vs ascend hither to the more primitive Ages , to inquire of Fathers , who had conflicts also with Heretiques , who gaine-said the Truth of either nature . Athanasius urged Christ his Ascention into Heaven , to prove that he was truely man , as God , because his God-head was never out of Heaven , being h Vndeterminate in place , and uncircumscribed , even then , when it was Hypostatically united with the Body , being on earth . Therefore it was his Body that ascended into Heaven from Earth . His Argument is taken from Circumscription ; even as i Nazianzene also doth Characterize them . Augustine falling upon such Heretiques , as taught a Bodily presence of Christ in the Sunne , and in the Moone , at once , ( which you your selves will confesse could not be imagined to be according to the Course of nature ) giveth them first this Caueat : k You may not ( saith hee ) so defend the Deity of Christ , as to defraud the Truth of his humanity : then he addeth ( as if none could faine a presence of a Body without determination in space or place ) Bodies cannot be without space . And againe , l A Bodie cannot be at one time in places distinct one from another . And what els doth that saying of Ambrose imply , spoken as to Christ ? Stephen ( saith he ) who saw thee in Heaven , sought thee not upon earth . Cyrill of Alexandria is a Father , whose Patronage your Disputers would bee thought often to rely vpon ; hee is now about to deliver his Iudgement so freely and plainly , as if he had meant to stop the mouthes of all our Opposites in the same Answere , which he maketh against certaine Heretiques , who held that God's nature is a Substance , which can receive division and partition : If God ( saith m Cyrill ) should be divisible , as a Bodie , then should it be contained in place , and then should it have Quantity , and having Quantity it could not but be Circumscribed . Will you now say ( which hitherto hath beene your onely Answere to other Fathers ) that Cyrill meant not that it was absolutely Impossible , that Quantity should be without Circumscription , but onely according to the Course of nature ? then might the Heretiques , whom Cyrill confuted , have made the same Answere , and consequently Cyril's Consequence and confutation had beene of no force . What shall wee say ? must still the antient Fathers be made no better than Asses in arguing , that your Romish Masters ( forsooth ) may be deemed the only Doctors , even then , when they prepare the same Evasion for Heretiques , which they devise for themselves ? but you must pardon us , if wee beleeue that Cyrill ( seeing hee durst say that God himselfe , if hee were a Body , must be in a place , as a thing having Quantitie and Circumscribed ) would have abhorred your now Romish Faith of beleeving * Christ's Bodie consisting of Quantity , albeit not Circumscribed in place . CHALLENGE . THese so many and manifest proofes of the ancient Fathers , concluding an Impossibility of Existence of a Body without Determination in one place , may be unto us a full Demonstration that they were Adversaries to your Romish Doctrine of Corporall Presence , and that all your Obiections , out of them , are but so many forged , and forced Illusions . Wee conclude . If Christ himselfe gave a Caveat , not to beleeve such Spirits as should say of his Bodily presence in this world , after his Resurrection ; * Behold here is Christ , and behold there is Christ : then doubtlesse much lesse credit is to be given to your Church , which teacheth and professeth an Here is Christ , and a There is Christ , in the same instant ; as wee shall further more confirme by like verdict of Antiquity , when wee shall heare the Fathers proue both that * Angels , and all created Spirits are finite Creatures , and not Gods , even because they are contained in one place : and also that the holy * Ghost is God , and no finite Creature , because it is in divers places at once . But we must handle our matters in order . That the Romish Doctors ( in their Obiections ) have no solid proofe of the Existence of one Body in divers places at once : from the Iudgement of Antiquitie . SECT . VII . IT is a kind of Morosity , and Perversnes in our Opposites , to obiect those testimonies , which have their Answeres , as it were tongues in their mouthes , ready to confute their Obiections . For s Chrysostome saith not more plainly that Christ , at one and the same time , sitting with his Father in Heaven , is here handled of Communicants on earth ; than hee doth say of the Priest and People communicating , that They doe not consist or stay on earth , but are transported into Heaven . And againe , a little after the words obiected , The Priest ( saith he ) is here present , not carrying the fire , but the holy Ghost . These and the like sayings of Chrysostome doe verifie the Censure of your * Senensis upon him , that he was most frequent in figurative Amplifications and Hyperbole's . Another Obiection is commonly made out of t Chrysostome , of a double Elias , one above and another below ( meaning , by Elias below , the sheepe-skin , or mantle of Elias , received by Helisaeus , ) namely , that Christ ascending into Heaven , in his owne flesh , left the same , but as Elias did his Mantle , being called the other Elias , to wit , figuratively : so the Sacrament , a token of Christ's flesh , is called his flesh . Which must needs be a true Answere , unles you will have Chrysostome to have properly conceited , as a double Elias ; so consequently a double Christ . As for the next * Testimonie , it is no more than which every Christian must confesse , namely , that it is the same whole , & undivided Christ , which is spiritually received of all Christians , wheresoever , and whensoever throughout the world : the same we say Obiectively , although not Subiectively ; as the Sixt Booke Chap. 6. and § . 3. will demonstrate . That your most plausible Obiection taken out of Augustine , concerning Christ his Carrying himselfe in his owne hands , is but Sophisticall . SECT . VIII . a AVgustine in expounding the 33. Psalme , and falling vpon a Translation , where the words 1. Sam. 21. are these ( by interpretation ) Hee carryed himselfe in his owne hands ; saith that these words could not be understood of David , or yet of any other man literally : for [ Quomodo fieri potest ? ] ( saith he ) How could that be &c. And therefore expoundeth them as meant of Christ , at what time he said of the Eucharist , [ This is my Body . ] This is the testimonie which not onely your b Cardinall , but all other your Disputers , upon this subiect , doe so ostentatively embrace , and as it were hugge in their armes as a witnes , which may alone stop the mouth of any Protestant ; which therefore , above all other , they dictate to their Novices , and furnish them therewith , as with Armour of proofe against all Opposites , especially seeing the same testimony seemeth to be grounded upon Scripture . Contrarily we complaine of the Romish Disputers against this their fastidious and perverse importunitie , in urging a testimonie , which they themselves could as easily have answered as obiected ; both in taking exception at the ground of that speech , to shew that it is not Scripture at all , and also by moderating the rigidity of that sentence , even out of Augustine himselfe . THE FIRST CHALLENGE , Shewing , that the Ground of that Speech was not Scripture . PRotestants ( you know ) allow of no Authenticall Scripture of the old Testament , which is not according to the Originall , namely , the Hebrew text ; and the Church of Rome alloweth of the Vulgar Latine Translation , as of the only Authenticall . But in neither of them are these words , viz. [ Hee was carried in his owne hands : ] but only that David , now playing the Mad-man , slipt , or fell into the hands of others , as your c Abulensis truely observeth . So easily might the Transcribers of the Septuagints erre , in mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and so impossible it is for you to ground the obiected sentence upon divine Scripture , even in your owne iudgement . THE SECOND CHALLENGE , Shewing , that the Romanists cannot stand to the [ QVOMODO ] of Augustine . THis word [ Quomodo , How ] implying it to be impossible for David , or any other man to carry himselfe in his owne hands , excepting Christ , as you defend , must argue either an absolute Impossibility , or not : if it intend an absolute Impossibility of any man to be carried in his owne hands , in a literall sence , then could not Christ , as man , be carried in his own hands : and if it do not intimate an absolute Impossibility , then might David or any other man , by the power of God , have carried himselfe in his owne hands . So that whether thus , or so , you will make Augustine contradict himselfe , if his words be taken in the Precisenesse and strictnesse of that which is a Literall sence . THE THIRD CHALLENGE , Shewing that Augustine in another word following , to wit , [ QVODAMMODO ] doth answere Saint Augustine himselfe to his owne formerly obiected word [ QVOMODO . ] SAint Augustine after hee had said Quomodo , How ? ( a word seeming to signifie an Impossibility ) left that it , being taken absolutely , might imply a direct carying of himselfe in his hands at his Supper , hee qualifieth that his speech somewhat after , saying ; [ Quodammodò , &c. ] that is , After a certaine manner Christ caried himselfe in his owne hands . Which is a modification , and indeed a Correction of the excesse of his former sentence . Our next labour must be to find out the meaning of his [ Quodammodo ] and what ●his manner of Christ's carying himselfe was , in the iudgment of Saint Augustine . THE FOVRTH CHALLENGE , Shewing Saint Augustine to be an utter enemy to the Romish Cause in all their other conceited manners , concerning Christ in this Sacrament . AGainst your manner of interpreting the words of Christ [ HOC EST CORPVS MEVM ] properly , you have heard Augustine often pleading for a Figurative sence . Secondly , against your manner of bringing in the Body of Christ , by Transubstantiation , hee hath acknowledged in this Sacrament , after Consecration , the Continuance of Bread. Thirdly , Against your Corporall Existence of Christ in many places at once , in this Sacrament , or else-where without dimension of Place , or Space , he hath already contradicted you in both , holding them Impossible : and also by arguing that therefore his flesh is not on earth , because it is in Heaven . Fourthly , Your manner of properly Eating Christ's Body Corporally , hee will * renounce hereafter , as an execrable Imagination . Wherefore Augustine holding it Impossible for Christ's Body to have any Corporall Existence in this Sacrament , it is Incredible he could haue resolvedly concluded of Christ's Corporall carrying of his Body properly in his owne hands . THE FIFTH CHALLENGE , Shewing that the [ QVODAMMODO ] of Saint Augustine is the same manner , which the Protestants doe teach . DOe you then seeke after the manner , which Augustine beleeved ? what need you ? having learned it of Augustine himselfe , by his Secundùm quendam modum , ( where he saith ) this Sacrament after a sort is the Body of Christ : what , literally ? Nay ; but ( for so hee saith ) a As Baptisme ( the Sacrament of Faith ) is called Faith. And if you have not the leisure to looke for Augustines iudgement in his writings , you might have found it in your owne Booke of Decrees , set out by b Gratian , where Augustine is alleaged to say , that This holy Bread is after its manner called the Body of Christ ; as the offering thereof by the hands of the Priest is called Christ's Passion . Dare you say , that the Priest's Oblation is properly , and literally in strict sence the Passion of Christ ? or that Aug. meant any such a Manner ? You dare not , yet if you should , your c Romish Glosse in that place would presently reprove you saying , that by this comparison is meant , that The Sacrament , representing the Body of Christ , is therefore called Christs flesh , not in verity of the thing , but in a mystery ( namely ) as the representation of Christ therein is called his Passion . In a word rightly might d Calvin say , speaking of these Controversies concerning this Sacrament : All the Bookes of Augustine ( upon this subiect ) proclaime that hee is of our profession . Much more , concerning Christ his not being corporally here on earth , will , by the iudgement of Augustine and other Fathers , be found in the fifth , sixt , and seventh Bookes ; besides that which they affirme in this Booke , in the thirteenth , and sixteenth Sections following . THE SIXT CHALLENGE , In generall , concluding the maine Point . BY this time wee thinke you may discerne betweene plaine dealing , and false iugling : for your Disputers have usually alleaged , for defence of your Transubstantiation , and Corporall Presence in the Sacrament , the sentences of Fathers used in their Sermons and Exhortations , wherein commonly they exercised their Rhetoricke in Figurative , and Hyperbolicall speeches , as hath beene confessed by your owne Doctours ; and proved by many their like sayings concerning other Sacramentall Rites ; but especially of the Sacrament of Baptisme : whereas our proofes arise directly from the testimonies of the Fathers , which they have commonly had in their sad and earnest Disputations , in confutation of many , and maine Heresies , where indeed they were necessarily to make use both of their Logicke , for discerning Truth from Errour ; and also of Grammer ; we meane the Exactnesse , and propriety of speech void of Amphibologies , Hyperboles , and Ambiguities , whereby the minds of their Hearers , or Readers might be perplexed , and the Truth darkned . This one consideration we iudge to be of necessary importance . And thus much concerning the iudgement of ancient Fathers , touching this second Contradiction . That ( thirdly ) the Contradiction , and consequently the Impossibility of the Being of one Body in divers places at once , is evicted by two sound Reasons ; the first taken from Contradictory Relations . SECT . IX . YOu have already * heard of the Antecedent , which was granted by Aquinas , viz. It implyeth a Contradiction , to say a Body is corporally in two places at once , because this maketh that one Body not to be one . Which being confessed , you have also heard your Cardinall making this Consequence , viz. by the same reason it must follow , that it is absolutely Impossible . But besides , there are Actions and Qualities , whereof some are Relatives , and have respect to some place , and others are Absolutes . Of the Relatives you have determined that e One Body ( say you ) as it is in diverse places at once might be below , and above , on the right hand , and on the left , behind , and before it selfe , may move , and not move , at the same instant , without Contradiction : because it is so said in divers Respects , namely of divers places , as the soule of man in divers parts of the Body . So you . These are but Capriccious Chimera's and mungrell fancies of addle braines , who disputing of Bodily Locality can find no example , within the Circumferences of the Vniversalities of Creatures , but only Man's soule , which is a Spirit : which point is to be discussed in the twelfth Section . In the Interim know you , that although Relations doe sometimes take away Contradictions , where they are applyable : As namely , for the same Body to be high , and low in respect of it's owne divers parts , to wit , high in respect of the head , and low in respect of the heele , wherein there is no comparison of any whole , or part with it selfe : yet if any should say as much of the same Body , whether whole , or part , as thus : The same whole head goeth before , and after it selfe : or , the same one finger is longer , and shorter then it selfe ; hee may iustly be suspected to be besides himselfe : all such like speeches being as Contradictory in themselves , ( and consequently Impossible ) as for a man to say , he is elder , and yonger than himselfe . You * will say , ( and it is your common Sanctuary ) that place is not essentiall to a Body , and therefore separable from a Body ; so that a man may be in two places at once . And you may as well say , that because Time is not of the essence of a man , some man may have a Being without any time , or else in two times at once . Finally , this your Subtilty would have beene iudged a palpable absurdity by ancient Fathers ; among whom Theodoret taught this Philosophie , to hold true in Divinity ( to wit ) that whosoever hath properly one thing on the right hand of it , and another thing on the left , it is Circumscribed in place . Whereby hee demonstrateth the truth of Christ's Body , because it is Circumscribed : and that it is circumscribed , because it is written of him , that f The sheepe shall stand on his right hand , and the goates on the left . Nor doe you your-selves teach , nor yet can you imagine his body to want either his right hand , or his left , as he is present in this Sacrament . One word more . The Fathers , who were many , that distinguished the nature of Christs manhood from his God-head , because the first is Circumscribed , and the other is not circumscribed , would never yeeld to either of both , that it is both crucified and not crucified ; as you doe to Christ's bodie , teaching it to be at the same time Circumscribed in Heaven , when it is Vncircumscribed , as it is on many Altars vpon earth . That ( fourthly ) a Contradiction , ( and consequently an Impossibility of the Being of a Body in two places at once ) is proved by absolute Qualities and Actions , which are voyd of Relation to place . SECT . X. VVEre it possible , that Actions and Qualities , which have respect to Place , might avoid the Contradiction ; yet of such Actions and Qualities as have no Relation to place , it will be beyond your imaginations to conceive so , as will appeare by your owne Resolutions . For your Cardinall , and your Iesuite Suarez , with divers others have thus g determined , that such Actions and Qualities as are reall in a Body , without any relation to place , may not be said to be multiplyed in respect of divers places , wherein the same Body is supposed to be : ( As for example ) the same Body to be hot in some Countrey , and cold in another at the same time ; wounded , and not wounded ; passible , and not passible . And the like may be said of Love , and Hatred , which are vitall Actions , proceeding naturally from the Subiect . So that the Body , which in one place is affected with love , cannot possibly but be so affected in what place soever . So your owne Disputers . But have they any reason for these points ? Yes they have , ( See the Margent ) For your Cardinall denying that the same Body , in respect of divers places , may be hot , and not hot at the same time , giveth us this reason : Because ( saith hee ) it is one Body , and not many . So he . A reason Infallible . Your Iesuite Suarez also , denying that the same party can love , and hate , consent , and dissent at the same time , in respect of divers places , yeeldeth this reason ; Because ( saith he ) these repugnant affections belonging to one subiect , cannot by the omnipotency of God be together in the same , because they destroy one another . Aquinas , and other Schoolemen * denying that the same Body can be said to grieve , and not to grieve , both at once , in respect of divers places of being , propoundeth the like Reason ; Because Griefe being in the same man , as he is a man , cannot be said to be together with not Grieving in him ; lest we should make a man not to be himselfe . Lastly , your Cardinall h Alan denying that the same Body , in respect of divers places , can be said to be Mortall , and Immortall , Passible , and impassible expresseth this reason , which ( hee saith ) was used of old : Because these sayings are most repugnant to the understanding of man. Enough , enough . CHALLENGE . VVE have in these your Premises received as true Assertions , as sufficient Reasons , and as absolute Confessions as can be desired , which will be as so many Poniards sticking fast in the bowels of your Romish Cause , to give it a deadly wound . As first this : * you teach that Christ , as he is in this Sacrament , hath no naturall faculty , either of motion , of sense , of Appetite , or of Vnderstanding , all which notwithstanding hee hath in all perfection in heaven . But to understand , and not to understand , to have , and not to have an Appetite , you will confesse to be as absolute Qualities , and Acts Contradictorie , free from respect to place , as are those which you have allowed , to wit , Grieve , and not grieve , love , and not love , alive and not alive : because man hath an appetite and Desire , an Act of understanding in himselfe , not as hee is in one place more then in another . Seeing therefore you have beene enforced by infallible Principles of sound learning to hold it Impossible for one to love , and hate ; and to have contrary passions together , because they are Contradictories , and would inferre , that one man should be , and not be himselfe . Therefore are you become necessarily Contradictory to your selves . Can there be a stronger Argument than this , to perswade Christians , that your Doctors are men delivered up to strong delusions , to beleeve lies ? of which kind this , of teaching a Body to be in divers places at once , is not the least . CHAP. V. A Confutation of the first Romish Reason ; obtruded for proofe of a Possibility of existence of a Body in divers places at once , taken from the nature either of a Voice , or Colour . SECT . I. MAster a Brerely thus : The difficulty may be better conceived , rather then directly proved , by an example of the same word : the which , being once uttered , is thereupon at one instant in the severall hearing of sundrie persons , and that not as a distinct noyse confusedly multiplyed in the ●…re , but as one and the same peculiar word , distinguished by the selfe-same syllables wherein it was uttered . So hee , and your Doctor Wright b before him . CHALLENGE . BVt the Doctor was answered , that the Example is many thousand miles remote from the Cause , for our Question is of the Presence of the same Body in divers places at once . We say , the same Body ; but this your Example of Word , or Voice , which you Both call the same , is not individually the same in every mans hearing , as is here affirmed , but onely the same in kinde , by a multiplication of the sounds , and words uttered , as Philosophy teacheth . Like as we see in throwing a stone into the water , it maketh at the first a Circle , and circle multiplyeth upon circle , till the last come to a large Circumference : Even so the * word , by voyce breaking the Ayre , doth make in the Aire Circle upon circle , till it come to the eares of the hearers ; every of the parts of the Circle being articulated through the multiplication of the first forme , the divers eares doc no more receive the same individuall voice , than they do● the same individuall Aire , whereby the voice is conueyed . So that this Example is no more , in Effect , than to prove the same Body in divers places at once , by the sound of a word in many mens ●ares ; which is not individually the same , and serveth for nothing rather than to make the Disputer ridiculous . Thus was that Doctor answered , when he confessed of the voice of the Preacher in the Pulpit , which is received by multitudes of hearers , and of his other Example of a colour of a red Cow by multiplication of its formes seene of thousand mens eyes at once , that it is not Numerically the same . Take unto you a cleare Example and Apposite , when in a looking-glasse , broken into many peeces , you see many faces , ( all of them being but so many multiplied and reflected Images of one face ) you may see , that every Image in every broken peece of the glasse is not individually the same : wherefore these kinds of Instances are but Mountebanke trickes , devised to delude men , that love darknesse better then light . It might seeme superstitious diligence to confute such so●tishnes with the serious iudgement of any grave Father ; otherwise c Gregory Nazianzen is at hand , ready to tell you , that there is as great a difference betweene Bodies , and Voices , and Sights ; as there is betwixt Bodies , and Spirits ; so that whereas two Bodies cannot be in one place , yet voices , and sights [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are by an Incorporeall manner apprehended , so that the same Eare is capable of many voices , and the same sight of many Visibles . A Confutation of their second , and third Reasons , taken from the Similitude of man's Soule , or Presence of God , devised to demonstrate a no - Contradiction of a Bodie 's Being in two places at once . SECT . II. TWo other d Instances you have , whereby to maintaine your supposed Bodily Presence in two places at once ; one is in man's Soule , the other in God himselfe . First , we will enquire into the nature of the soule . Our exception against a Bodies being in divers places at once , is by reason of the distance betweene place and place , for it is farre lesse than imaginable that one Bodie should in one and the same moment be at Toledo in Spaine , and at Paris in France ; and yet not to be in the intermediate Space betweene both , which divideth Toledo from Paris . But the Condition of the Soule is utterly different , for it is in the Bodily members , not as a Body in diuers places , but as a forme in it's owne matter ; nor having Quantity and extension , ( the unseperable properties of a Body ) but by a formall perfection , As containing the Body , and not contained thereof , e saith your Aquinas . For the Soule is so in the head and foot , that it is aswell in the parts and members betweene both ; and therefore , not being possibly severed from them , cannot be said to be divided from it selfe . Insomuch that if any member of the Body ( as for example the hand ) should be cut off , and diuided from the Body , the Soule being indivisible ceaseth to be therein . So utterly dissonant is the Soules being in divers places . Nay and your Cardinall having * confessed already , that It is not possible by any divine power , that a spirit should be divisible after the manner of a Body ; doth hereby as fully confute himselfe , as if hee had said , there is no comparison to be made betweene Body and Spirit , in respect of Locall being : how much lesse betweene it and God the Father of all Spirits , who cannot be so in many places at once , that he is not likewise both in every intermediate space , betweene place and place , and also in all places without them : this being the propertie of his infinitenes to containe all places , and not to be contained of any . And therefore cannot this manner of presence , without irreligious impietie , be applyed to any creature ; which notwithstanding , f your Cardinall blusheth not to do in that manner , as was hitherto ( we thinke ) never imagined by any Divine before him , namely , a manner of being of a Body in a place , which is neither Circumscriptively , as naturall Bodies are , nor Definitively , that is , so that being in one place , it is not at the same time in another , as Angels and Spirits are ; but a third , how ? By only presence after the manner as God is in place . So hee . O golden Divine ! for who knoweth not that Existence in place onely by presence is a propertie of Divine Infinitenes , which being attributed to any thing , that is not God , doth equall the creature with the Creator . A Confutation of the former two Romish Instances in Man's Soule , and God himselfe , by Ancient Fathers , in their Doctrine concerning Angels , and Men's Spirits . SECT . III. ANcient Fathers ( we trow ) were profoundly learned both in Philosophicall , and in Theologicall Mysteries , who notwithstanding ( as your g Iesuite witnesseth ) held it as a Doctrine of Faith , that Angels , which are Spirits , have every one their owne definite places and space , and that they cannot be in divers places , but by moving from one place to another , which cannot be said of any Body that ( as you say ) is without motion in divers places at once . Surely , if ever such strange and paraphysicall , nay more then Hyperphysicall Croche●s had entred into the minds of ancient Fathers , we should have heard you alleage , at least some one of them , if not for proofe , yet in pretext and colour of patronizing these your repugnant Paradoxes , concerning a Bodie taking the right hand , or left of it selfe , and the like , — Velut aegri somnia vanae finguntur Species . For your better satisfaction , we shall alleage some Testimonies , which may sufficiently declare their Iudgement of an Impossibilitie of a Spirit 's being in divers places at one time , whether we consider the Spirits of Angels , or of men ; yea or the humane Spirit or soule of Christ . Of Angels , Damascen ; h They are so circumscribed in the place where they worke , that they cannot possibly be in moe places at once . Athanasius , i As the Holy Ghost filleth all places , so Angels are contained in a certaine place . Accordingly Ambrose : k Herein doe Angels differ from the holy Ghost , which filleth all things , that the S●raphims doe move from place to place . Pope Gregory would be heard speake : l Angels are c●rcumscribed , being , in respect of our Bodies , Spirits : but , in comparison of the uncircumscribed God , they are to be esteemed as Bodies . So they . Our next speculation must be touching the soules of Saints departed . The Author set out by your selves , in the name of Athanasius , unto this Obiection ; How doe the soules of Saints so often appeare at one moment of time in the Sepulchres , as they seeme to have done ? Answereth that They are not the same Saints , but rather visions , and adumbrations of them , by transfigurations of Angels . He giueth his Reason , why he thinketh the other impossible , m Because it is proper ( saith hee ) to God alone to be at one moment of time in two places at once . So hee . And if the Fathers shall say , in effect , as much of the humane soule of Christ , you ( wee should thinke ) would require no more . Tertull●an among his many divine Answers , to prove Christ to be God , hee urgeth the Arian Heretiques with this one , as not the least : n Because Christ is present in all places , where he is invocated upon , which is a power not incident unto man , but proper to the nature of God. So hee . How like you this ? And Augustine may not be thought to dissent , when in arguing hee tooke as granted , that the o Soule of Christ , when it departed this life , could not be in Heaven , and in hell at once . As for the Beeing of God in divers places at once , which was your Cardinal's instance , for proof of a Possibility of the Being of Christ's Body in many places , without Contradiction of making One not One , by dividing it from it selfe ; wee know not whether rather to censure it ●gregiously absurd , or extreamly impious ; seeing that the Being of God in divers places at once without Contradiction ariseth from the very nature of God's Infinitenes of Being in whatsoever place : which is ( as your owne Schoole might have taught him ) so , as p Containing all places , and not contained in any : which the Fathers have as fully declared , in making Being in all places , as filling them with his presence , to bee the property of his Deity . Such then is the impietie of your arguing ; by labouring to defend the manner of the Being of a Bodie , by the manner of Being of a Soule or Spirit , denyed by q Nazianzene ; and manner of the Being of a Creature , by the manner of the Being of God the Creator , excedeth all Absurdities that can be named . The holy Fathers have something more to * say to you ; but first we are willing to heare what you can say for your selves . A Confutation of the Third Romish Pretence ; why they need not yeild to these Reasons , whereby their Doctrine is proved to be so grossely Vnreasonable . SECT . IV. MYsteries of Faith , ( saith your r Cardinall ) which excede man's understanding , are only to be apprehended by Faith. Such as are the Articles of the Trinity of Christ his Incarnation , of the Resurrection , of the Creation , and of Eternity it selfe ; and so ought this , concerning the Presence of Christ his Body , notwithstanding any Obiection from Reason . So you . Wee answere . Some of these former Mysteries we confesse to be such as excede man's understanding , yet such againe they are , as are not contrary to understanding , though above it ; that is to say , such ( and this you will confesse with us ) as admit not Contradiction in themselves : for it is no Contradiction to say of the Trinitie there is One God , and Three Persons , because the Essence of the Godhead is common to each person : or to say in the Incarnation there is one Person , and two natures ; no more than to say , that in one man there is one person , and two essentiall parts , one his Body , the other his Spirit : or in the Resurrection to beleeve the same that was created , might be restored to life , more than to beleeve that one graine of Corne dying , might revive againe : or in the Creation to beleeve that something may be made of nothing , than to say that a blinde man was made to see . As for the last Obiection , saying that s Eternity is the instant of Duration , it is an atheologicall Paradoxe : for Eternitie is Duration it selfe , without beginning , or ending ; which is conceived without Contradiction . In all these your former Pretences nothing is more considerable than the miserable Exigence whereunto your Disputers are brought , whilest they are constrained , for avoiding of Contradictions in things subiect to the determination of Sence , to pose us with spirituall Mysteries , which are Obiects onely of Faith , by reason of the Infinitenes of their properties ; and therefore may well exceede the reach of mans wit , and apprehension , without any preiudice unto Truth , by contradiction : as if they meant to teach men to put out their eyes , and never any more to discerne any sensible things , by sensible meanes . By which manner of reasoning all the Arguments used by the Apostles against Infidels , for proofe of the Resurrection , and Ascension of Christ's Body ; all the Reasons of Fathers against Heretiques , in distinguishing of the Properties of the divine and humane nature of Christ in himselfe , and their former Testimonies in discerning Bodies from Spirits by Circumscription , and Spirits from God by Determination in one place ; and lastly your owne Consequences of many confessed Impossibilities concerning Place , ( as the Impossibility that God should be contained in Place , as for one Body having Quantity to be incapable of a Place , and the like ) are all vtterly made voyd . For to what end were any of these , if your Pretences have in them any shaddow of Trueth ? CHAP. VI. The third Romish Contradiction , against the words of Christ [ MY BODY , ] is by making a Body Finite , to be a Body not finite . SECT . I. IF ( as you have said ) the Body of Christ is , or may be at one time in so many places , then may it be in mo● , and consequently every-where at one instant . This Consequence your ancient Schoole-men taught , and your Iesuite a Valentia doth seeme to avow , saying , What hindreth that a Body may be [ Vbique ] every where at once , not by it's naturall power , but by the omnipotencie of God ? So he . This we say is to make a finite infinite ; and your old Schoole-Doctors are hereunto witnesses , who have iudged it b Hereticall , to say , that the Body of Christ can be in divers places at once ; because then he may be in infinite . So they . And heare you what your Cardinall Bellarmine hath publikely taught ? To say ( c saith he ) that the Body of Christ may be in infinite places at once , is to ascribe an Immensity and infinitenes unto it ( namely , that ) which is proper unto God. So hee , and so also your other Doctors , to whom the Evidence of Truth commandeth us to assent . For what greater Heresie can there be against that Article of our Faith , concerning the Deity , and Godhead of Christ begotten , not made , than to beleeve that there can be a made God ? for so doubtles doe they ( whosoever they bee ) that thinke a finite Body may be made Infinite . CHALLENGE . YOu understand the Argument , viz. To believe that Christ his Body may be every where , is a flat Heresie : but to affirme , that the same Body is in many places at once , doth consequently inferre that it may be every where ( as hath beene directly professed . ) Ergo your Doctrine of attributing to the Body of Christ an Existence , in many places at once , is by the confessed generall grounds of Christianity plainly Hereticall . And from this our Conclusion your Aquinas will in no wise dissent , who himselfe concludeth d That the Angell is not in divers places at once , because an Angell is a finite creature , and therefore of a finite power and operation ; it being proper to God to be in many places at once . So hee . That , by the iudgement of Ancient Fathers , the Being in divers places at once inferreth an Infinitenesse proper unto God : which without Heresie cannot be ascribed to any humane Body ; Proved from the manner of Existence of the Holy Ghost . SECT . II. STill you maintaine the Reall and Corporall presence of Christ his Body in so many places , as there are consecrated Hoasts at one time in the whole world , be they ten thousand times ten Millions of Millions , or how many soever : which , say we , is to make the Finite Body of Christ Infinite . For Aquinas ( as your e Iesuite witnesseth ) held it Hereticall , to affirme One Body to be every where , because this is a Divine property , by which the Fathers did sufficiently prove the God-head of the Holy Ghost , ( namely ) Augustine , Fulgentius , Ambrose , and Basil . So he . But how did the Fathers prove this , thinke you ? it were good , that where your owne Authours be silent , we heard some of themselves speake . f Fulgentius his reason is , Because the Spirit of God dwelleth wholly in all the faithfull separated in divers places . g Basil thus : The Angell , that was with Cornelius , was not at the same time with Philip , nor was he then in Heaven , when he was with Zachary at the Altar : But the Holy Ghost was together with the Prophet Daniel in Babylon , with Ieremy in the Dungeon , and with Ezekiel in Chobar . h Ambrose thus : Because the Apostles could not all be every where , Christ severed them , giving them all the Holy Ghost , which was inseparable in them : none therefore can doubt but it is a Divine Essence . i Augustine confuteth an Arian Bishop , thus : You that prayse the holy Spirit , in sanctifying his faithfull wheresoever they are , how can you deny him to be God ? k Didymus of Alexandria ( whom Hierome acknowledgeth as his Master , for the understanding of Scripture ) thus : The Holy Ghost ( seeing it is in many places at once ) may not be thought to be a Creature . Lastly upon the same ground Cyrill of Alexandria maketh the same Conclusion : l The Spirit of God is no Creature ( saith hee ) because things created are in one place , but of the Spirit of God it is written , Whither shall I goe from thy presence ? So these holy Fathers , every one Gatholique , without exception . CHALLENGE . ASyllogisme from these premises will set all straight . To ascribe to a Body an Omni-presency , and power of being every where , is Hereticall . But to say that a Body is in divers places at once , doth consequently inferre a power of being in every place ( as it doth in demonstrating the Holy Ghost to be a divine Spirit . ) Therefore to attribute to a Body , a Being in divers places at once , is a Doctrine Hereticall , and implyeth a Contradiction , by affirming a Finite thing to be infinite . Adde but hereunto the former * Testimonies of Fathers , who have distinguished the humane nature of Christ from his God-head , and their denying of all Possibilities of Existence of Angels in two places at once : and your Consciences must needs tell you , that it was Impossible for the Fathers to have beleeved your Romish Article of a Corporall Presence in every Hoast consecrated at onetime , on divers Altars in your severall Churches . What shall we then further say concerning a Being of a Body in divers places at once ? Surely ( that which hath beene plentifully proved already ) that such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is egregiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in Divine , as in naturall Philosophy , because ( as this whole Discourse sheweth ) they have verified that saying of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHAP. VII . Of the ( fourth ) Romish Contradiction against the words of Christ [ MY BODY ] by teaching it to be Organicall , and not Organicall ; Divisible , and Indivisible . SECT . I. THe Question is not now of the Mysticall presence of Christ his Body in the Sacrament , which we with the Fathers , especially a Greg. Nyssen confesse to be whole , as well in a part of Bread consecrated , as in the whole loafe ; even as the Image of the King may be as perfect in a penny , as in a shilling . But neither hee , nor any Father ever said that a little Hoast ( which boast you call Christ ) is equall with a great Hoast ; No , for the Fathers in the Councell of * Nice absolutely denyed this : nor yet is Christ wholly represented in the least part of the Hoast , as your Fathers of * Trent have taught , because no such part can resemble Totum Christum , whole Christ Sacramentally , which is not of sufficient bignes to be sensibly eaten in the nature of nourishment ; thereby to resemble the Spirituall nourishment of our Soules , which is the Body of Christ . So that all you have said maketh iust nothing for the Corporall , and materiall Presence of Christs Body , which we further impugne . That it is necessary the Body of Christ ( wheresoever ) consist of distinct members and proportions of a Bodie . SECT . II. THe Body of Christ ( as we professe ) had perfect Dimensions and Distinctions of parts , an head exposed to pricking with thornes , a face to buffers , a backe to scourges , eyes to visible noddings and mockings , eares to blasphemies , hands and feet to piercing with nayles . This is that Body which we confesse to be the Body of Christ , and which we celebrate in the use of this Sacrament , in Remembrance that he had a Body consisting of proportion of divers parts , distinct one from another . Two of your b Cardinals doe both answere that Quantity , magnitude , proportion , and extension of parts are unseparably united to the Body of Christ in this Sacrament : or else ( saith one ) If the Nose should stand where the Eye is , and the Eye where the Nose is , it should be a confused Monster . So they . So necessary it is ; even in your owne faith , that the Bodie of Christ consist of Organicall parts , distinct one from another . That the Romish Church hath decreed a doctrine of Corporall Presence of a Body of Christ , withall the parts thereof in the least indivisible point of the Hoast . SECT . III. THe Canons of that c Councell of Trent decreed , as a Doctrine of Faith necessary to salvation , to beleeve , That the Body of Christ in this Sacrament is whole in every part of the Hoast ; whereby is meant ( saith your d Iesuite ) The whole Body of Christ is in every albeit the least part of the Hoast . So he . But we demand ; how then shall the Body of Christ but want proportion of distinct parts , which you say are Vnseparably united to a Body ? You distinguish , that the e Body of Christ being in this Sacrament hath extension of parts of a Body distinctly in it selfe ; but in respect of the Place , or of the formes of Bread , under which it is , the whole Body is without distinction in every least Part and indivisible Point thereof . CHALLENGE . THis is the common Resolution of the now Church of Rome . The exact discussion of this one point will in it selfe illuminate the eyes of any Reader , to discerne betweene the Spirit of Truth , and of Errour ; namely , to know , that there cannot be a greater Contradiction ( and consequently Impossibility ) than for a Body , consisting of proportionable dimensions of Parts , such as are Hands , Legs , Eyes , and other Organicall members , to have Being any where without Extension , Commensuration , and distinct Proportion of the same to the space , wherein it is , as the Propositions following will prove . That the former Romish Tridentine Article is new , and contrary to the nature of an Organicall and humane Body , in the Iudgement of Romish Doctors of latter times . SECT . IV. ALbertus , Scotus , Aegidius are recounted amongst your learned , and Ancient Schoolemen , who ( as your a Iesuite testifieth ) Thought it impossible , that a Body that hath extension of parts , should be contained in an indivisible point . The same opinion is ascribed by your Iesuites ( as ancient ) unto b Durand , and c Occham . Now what greater iniury can there be , than , after that it was lawfull for a thousand , and foure hundreth yeares since the Ascension of Christ , for any Christian to professe ( with your ancient Schoole-men ) an Impossibility , that The Body of Christ is whole in everie the least part of the Hoast ; to impose upon men's consciences , as an Article of Faith , so fond and so palpable a figment . That which seemed to the above-named Durand , and Occham such an Opinion , whence ( as they thought ) it must needes follow , that the Eyes must be where the Nose is , the hand confounded with the legges : which ( as your Cardinall Alan truly said ) were to make of the Body of Christ a confused Chaos , and altogether * monstrous . That the Organicall parts of the Body of Christ must be proportionable to the Dimension of the places , wherein they are ; is proved by the confessed Romish Principle it selfe . SECT . V. THe reason , which your * Cardinall layeth downe to prove it necessary , that Christ his Body should have in it selfe ( according to the nature of a Body , distinct parts of head and eyes , and other Organs fit for the use of a reasonable Soule , hee taketh from Magnitude , which is an Extension of parts into their proportionable length , bredth , and depth : this ( saith he ) is inseparably united to Christ his Body in its owne intrinsecall disposition , in it selfe ; but not so ( saith he ) in regard of the place . CHALLENGE . THis your owne Reason may wee iustly retort upon your selves , proving , that if the naturall disposition of the Bodie of Christ be thus proportionably extended in it selfe , it must be so likewise in respect of place , and space ; because the three dimensions of the Body of Christ ( as you have confessed ) stand thus , that one is an extension in Length , another in Breadth , the third in Depth , and each of these three are distinct one from another . Well then , The arme must be here , and thus farre longer than the foot , the legge here , and thus farre thicker than the finger , the hand here , and thus farre broader than the toe , and accordingly distinctly in other parts . But Hîc , and Hucusque ; Heere and There , thus farre , and so farre , being Relatives of space , and place , doe demonstratively shew that that Extension of distinct parts of the Body , which they have in themselves divisibly , the same they must necessarily have in respect of the Vbi , place , or space , wherein the Body is . If therefore you will not Heretically teach a Mathematicall , or Phantasticall body of Christ , you must deny the Article of Trent , untill you can beleeve , and make good , that a part of a divisible Body , longer or shorter , broader or narrower , can be ( and that equally ) in one indivisible point . This is confirmed by the Essence of Christ his glorified Bodie , ( as you confesse it to be ) now in Heaven , possessing a Reall place in the said proportion of Spaces of length , and breadth , as it had here upon earth , which it doth by the naturall Magnitude , or Quantity thereof . But the said naturall magnitude , or quantity of the said Body of Christ is ( according to your owne generall Doctrine ) in this Sacrament . Therefore must it have the same Commensuration of Space . Wee should be loath to trouble your wits with these speculations , if that the necessity of the Cause ( by reason of the Absurdities of your Romish profession ) did not inforce us hereunto ; Therefore must you suffer us a little to sport at your trifling seriousnesse , who writing of this divine Sacrament , and seeing it to be round , solid , broken , moulded , in the one kind ; and liquid , frozen , and sowring in the other , doe attribute all these to Quantities , and Qualities , and Accidents , without any other subiect at all . So then by the Romish Faith we shall be constrained to beleeve , in effect , that the Cup is filled with Mathematicall lines , the Mouse eating the Hoast is fed with colours , and formes : that it is Coldnesse that freezeth , and Roundnesse which weigheth downe , and falleth to the ground ; as if you should describe a Romish Communicant to be a creature clothed with Shadowes , armed with Idaea's , fed with Abstracts , augmented with Fancies , second Intentions , and Individuall Vagues , and consisting wholly of Chimaera's . That your Romish Doctrine is contrary to the Iudgement of Ancient Fathers . SECT . VI. IF this your profession had beene a Catholike Doctrine , doubtlesse Saint Augustine ( who is so devout in his fervent Meditations upon this holy mystery ) would not have oppugned it , as he did , when unto that Question of Volusianus ( whether the Body of Christ before his birth did fill the Body of the blessed Virgin ) he answered , d That every body , be it greater or lesse , wheresoever it is , must needs fill that space wherein it is , so that the same Body cannot be the whole in any part thereof . So hee : which is directly Contradictory to your Article of Trent , for here is expresse mention of Relation to place and space . And whereas for usuall colour of a Possibility , that the whole Body of Christ is in every part of the Hoast , you have obiected the Example of Man's Soule , which is said to be whole in every member and part of the Body : S. Augustine ( as if hee had fore-seene your mystery of Errour ) pre-occupateth , saying , a The nature of a Soule is farre different from the nature of a Body . And againe the same holy Father , seeking to finde out some Similitude , whereby wholly to resemble the Existence of God in respect of place , in the end saith , that Quality hath a prerogative to make some Similitude hereof : and hee doth instance in Wisedome , which ( saith hee ) is as great in a little man as in a great man ; but denyeth that Quantity hath any such Priviledge , for speaking of Quantity and Magnitude , In all such Quantity , or magnitude ( saith hee ) there is lesse in the part , then there is in the whole . And by this same Maxime ( concerning whole in respect of Place ) hee distinguisheth the God-head from the Man-hood , by which you haue confounded them . And yet againe else-where ( as though hee thought this your delusion could never be sufficiently contradicted , or rather derided ) hee will further have you not to be so Childish , as not to know , that b The little finger is lesse than the whole hand , and one finger is lesse than two , and that one finger is one where , and the other another where . Vpon which where , and where , being notes of distinct places , we may aske , where are your Disputers now ? Nay yet furthermore , passing from grosser Bodies , hee saith as much of Ayre , yea , and of the most subtil of subtils , the light of the Sunne ; one part whereof ( saith hee ) commeth in at one Window , another at another window , yet so , that the lesse passeth through the lesse , and the greater through the greater . Moreover , if Saint Gregory once Bishop of Rome had beleeved that Christ his Body is whole in every least indivisible part of the Hoast , he would never haue condemned the Eutychian Heretique for beleeving c The Body of Christ to have beene brought into such a subtilty , that is cannot be felt . But a greater subtilty there cannot be , than for a divisible Body to be enclosed in every the least indivisible point . Shew vs this Doctrine taught by any Catholike Doctor in the Church within the compasse of the twelve hundred years after Christ , and then shall we conceive better of your Cause . And lest you may talke ( as you vse ) of one body penetrating another , wee say unto you , as Damascen said vnto his Reader , that d This is impossible , but that either the one or the other must be divided asunder . That the Romish Obiections , against our former Tenet , are feeble and vaine . SECT . VII . IT is ordinarily in the mouthes of every one of you to obiect the Miraculous entrance of Christ into the house , the dores being shut ; his comming out of the grave , when it was covered with a stone ; his birth from his mother , her wombe being shut ; besides the miraculous passing of a Camell through the Eye of a needle , spoken of by Christ ; all Miraculous indeed , as we , with many holy * Fathers , doe willingly Confesse . What therefore ? Therefore ( say you ) the Body of Christ did passe through the substantiall dimensions of the Body of the Doores , Stone , and wombe , and consequently confuteth all this , which hath beene spoken of the Organicall proportions of a body , in respect of space , or place . So you . Wee grant unto you as much as these Fathers speake , in noting each of these to have beene the Acts , and workes of Omnipotencie , but yet without any penetration of Dimensions at all , or yet Alteration of the iust proportion of Christs body . Which penetration of Dimensions seemed to your e Durand as incredible , as unto us . The principall Testimony which is insisted upon , concerning the passing of Christ through the Doores , is the saying of Chrysostome , viz. f Christ's Body was thinne , or small , changed from [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , it 's Thicknes , impalpable unto mortall mans hand , but onely by divine permission and dispensation . So hee . And this is alleadged for proofe of a Possibility of his now Corporall Presence in the Sacrament , voyd of Palpabilitie : never considering the Ordinary and confessed Hyperbole's , wherewith Chrysostome embellisheth his Sermons ; insomuch that we may oppose Chrysostome against Chrysostome , even in the point in question : who else-where speaking of this Sacrament , saith that Christ herein * Giveth his Body both to be felt and seene ; whereas every Priests hands and eyes can testifie the Contrary . For what ? that Christ his Body , in passing through the Doore , should not alwayes have beene palpable in it selfe ? The Fathers of the Generall Councell at Ephesus would have protested against this ; whose Resolution is , that g The Body which Christ united to his God head is palpable : but you will aske then , how could it passe through either Stones , or Doores , without penetration of Dimensions , or els by an extreame tenuity of the Body it selfe ? Wee answere , the divine power constrained the Stone and Doores to yeeld a passage , the Thicknes of his Body continuing the same . We have Ierome for the first part teaching . h The Creature ( saith hee ) yeelded to the Creatour : and ancient i Iustine , for the second , saying that The passage of Christ through the Doores was , by his Divine power , above nature , in his vnaltred Body ; which Body consisteth of thick parts . Hee proceedeth , shewing how ; even as was his walking upon the Water , by divine power working upon the water , without any Alteration of his Body , more than was of the Body of Peter , who was enabled by the same power to tread the water . Each of which sayings of the Fathers , professing a Body of Christ palpable , whether Thinne with Chrysostome , or Thicke with Iustine , doe confute your Tridentine Faith in beleeving a Body of Christ whole in the whole , and whole in every least part of the Hoast , as unpalpable to man as you have said it is invisible to the Angels themselves : which is to bring it to such a Subtilty , as will draw you whether you will or no into a kindred with the Eutychian Heretiques , who ( as your k Aquinas will have you know ) held the Body of Christ to have beene as subtill as the ayre , and as the winde impalpable ; as did also the l Eunomians , and were therefore condemned by Pope Gregory surnamed the Great . Some more difficulty you suppose to be in the manner of Christ his Birth , whereunto when we answer , that Christ in his Birth opened the wombe of his Mother , although without violation of her sacred vessell , wee are therefore presently branded by your m Disputers with the blacke marke of the Heresie of those wicked Spirits , who taught the Corruption of her Virginitie . Which obiection nothing but personall malice could make , or Impudency defend , as the Obiecters themselves well knew , one of them confessing , that divers Fathers in interpreting that Scripture , which is by the Evangelist applyed to the Virgin Mary , and Birth of Christ , viz. Every Male child that openeth the wombe shall be holy unto the Lord ; did teach that n Christ alone did properly open the wombe of a woman , who onely found it shut ▪ He o reckoneth for this opinion these holy Fathers , Origen , Tertullian , Ambrose , Gregory Nyssen , Epiphanius , Hierome , Theophylact , Eusebius . So hee . A faire company of fellow Heretiques with Protestants , wee trowe : to whom the same Iesuite ioyneth divers Doctors of your Romish Church , whom he calleth Docti , & Catholici . Thus your owne spirit of Contradiction , whereas two words might have quit the Heresie , maintained the Miracle , and defended the Integritie of that sanctified wombe of the Blessed Virgin , ( to witt ) that the Virginall cell might be said to open it selfe , which was shut in respect of other women ( who necessarily suffer violent rupture by the birth ) being preserued from all hurtfull violence , either from within or from without ; which could not be without a Miracle . Furthermore hearken to the answere of some other Doctors of your Church , and you shall finde your owne Doctrine to smell ranke of the Heresie of the Marcionites , in the opinion of the fore-cited ancient Fathers ; for your fore-named a Iesuite telleth you of some Doctors in your Church ( whom hee himselfe approveth ) who taught that The Fathers , who said that Christ did open the Matrix of his Mother , speake it in the heat of Dispute against the Hereticall Marcionites , who denyed that Christ had any true Body ; because that els the said Fathers should seeme to make Christ his Body to be no better than an Incorporeall , and onely imaginary thing . So they . Which proveth , that in the iudgement of those Ancient Fathers , all your defence , in this Case , is at least Phantasticall . Let Isiodore Pelusiota his suffrage be added to the rest , who in an Epistle calmly , and as it were in a coole blood , teacheth that b Christ is the only he , who by his birth opened his Mothers wombe , and left it shut & sealed up againe . And maketh bold to tearme them vnlearned , that thinke the contrary : who living above a thousand yeares agoe , is therefore so much the more competent a witnes of the Catholike truth . As for the entrance of the * Camell , ( which is said of Christ ) to passe through the eye of a needle : the subtilty of your Obiection is not so needle-sharpe , but that it may be easily blunted , for Christ spake by way of comparison , and implyed as well an Impossibility as a Possibility , Thus ; as it is simply Impossible for a Camell ( be it Rope , or be it Beast ) to passe through the eye of a Needle , retaining the same dimension and property : so is it Impossible for a Rich-man , so long as he hath on him a great Bunch or grossnes of confidence in his riches , and wordly affections , to enter into the Kingdome of God. Although otherwise , as it is possible for God , by his miraculous power so to contract the Camell , that it may passe through the Needles eye ; so is it as possible by his omnipotent power of Grace to abate the swelling Bunch of worldly Confidence in the heart of the Rich-man , that hee , being truely mortified , may repose his whole trust in God himselfe , and at length enter into the Kingdome of Heaven . CHALLENGE . SHall not then the novelty of your Romish Article , which was not so much as beleeved of Romish Doctors of this last Age of Christianity ? Shall not your Contradiction to your owne Romish Principle ? Shall not the expresse Testimony of S. Augustine , who as he was universally acknowledged to be a Catholike Father ; so was he never condemned by any other Catholike Father for this his Doctrine concerning the Existence of Bodily Parts according to proportionable dimensions of Space ? Finally , shall not the affinity , which your opinion bath with damnable heresies , perswade you of the falsity of this your Romish Faith ? CHAP. VIII . Of the fift Romish Contradiction against the words of Christ [ MY BODY ] as the same Body is now considered to be most perfect , by making it most Imperfect . SECT . I. NOne will thinke we need to impose any absurd Doctrine upon your Church ; the Absurdities which we have already heard professed therein , under the testifications of your own Disputers , having beene so marvailously and palpably absurd , as hath beene shewen . Among which wee may reckon this , that followeth , as not the least prodigious Consequence of your Romish Corporall Presence ( to wit ) That your Church of Rome alloweth a Doctrine , teaching a Body of Christ , now glorifyed , to be destitute of naturall and voluntary motion of Sence , and of Vnderstanding . SECT . II. CAtholique Faith never conceived otherwise of the humane nature of Christ , after the Resurrection , but that he was able naturally of himselfe , as hee was man , to performe the perfect Acts , which other men can , who are of right constitution of Body , and of sound understanding ; such as are the functions of Iudgement , and reason , and of appetite , sence , & motion , according to the liberty of his own will. This Doctrine was above 1000. yeers Catholike . But your now Romane faith is to beleeve , as followeth in the conclusions set down by your Iesuite Suarez , a without ( as he saith ) the contradiction of any Divine in your Church . First , that Christ , as he is in this Sacrament , hath no power naturally of himselfe to move himselfe . And this your owne daily experience hath brought you vnto ; whilst beleeuing Christs Corporall presence in the Hoast , you shut him vp in a Boxe , where you still find the same lying as destitute of power of motion , as any other unconsecrated Bread ; which being put together with it lyeth so long , untill they both equally waxe mouldy , putrifye , and ingender wormes . Secondly , that Christ in himselfe , as being in this Sacrament , hath no naturall faculty of sence , nor ability ( without a miracle ) to heare or see , &c. Thirdly , That he is voyd of all sensible appetite . Lastly , that ( without some miraculous power ) he cannot possibly apprehend in his vnderstanding any thing present , nor yet remember any notions past . So he . That this is a new , brutish , and barbarous Doctrine , destitute of all ancient Patronage either of written or of unwritten Tradition . SECT . III. HAve you any Text , yea or yet pretext either of Scripture , or humane Tradition for countenancing this so prodigious and monstrous a conception ? Certainly Scripture telleth us , that Christ his Body by Resurrection is perfected in sense , and Agility ; and his soule in Iudgement , and Capacity . Nor can you shew any Father in the Church of Christ within the Circumference of 1400. years after Christ , who held this your doctrine so much as in a Dreame ▪ or who hath not esteemed the Body of Christ to be of the most absolute perfection : we say no one Father , or Teacher of the Evangelicall Truth once fancied this unchristian , and false faith . You must therefore derive this from him , whom Christ calleth the Father of lies . VVe shall give you good reason for this our Declamation . That this Romish Doctrine is blasphemously Derogatory from the Maiesticall Body of Christ . SECT . IV. VVHat is this , which we have heard ? Christ his humanity ▪ after his Resurrection , not to have so much Capacity , as a Child ? which is ( as he is here ) to vnderstand or imagine any thing done ? not thè power of a Moale , or Mouse ; which is to heare , or see ? not the faculty of a little Aut , so as to move it selfe ? as if this were not an Antichristian blasphemy against that all-Maiesticall Body , & humane nature of Christ : which being once * sowen in infirmity , is , ( as the Scripture saith ) since risen in power . Doe you heare ? In power , saith the spirit of God , shewing that Infirmity is changed into Potencie , in the Body of every Christian : and you have turned power into infirmitie , even in Christ himselfe , whom you have now transformed into an * Idoll having eyes , and seeth not , eares , and heareth not , feete , and walketh not , heart , and imagineth not : and yet this you professe to adore , as the person of the Sonne of God. O the strength of Satanicall Delusion ! That this Romish Doctrine contradicteth your owne Principle . SECT . V. REmember your * former generall Principle , which wee acknowledged to be sound and true , viz. All such Actions , and Qualities , which are reall in any Body without any relation to place , cannot be said to be multiplied in respect of divers places , wherein a Body is supposed to be . As for Example : The Body of Christ cannot be cold in one Altar , and hot in another , wounded , and whole , in ioy , and griefe , dead , and alive at the same time . The reason . These are impossible ( say you ) because of Contradiction : for , that the same thing should be capable of such contrarieties , it is repugnant to the understanding of man. So you ; which is an infallible Truth , when the Modus , or Manner of a thing is compared to it selfe , and not to any thing else : it is necessary that at one and the same time the Modus be onely one , the same Iesuite cannot be sicke in Iapan , and sound and in health at Rome , in the same instant . CHALLENGE . NOw say ( we beseech you ) is there not the like Contradiction to make the same Christ at the same time , as hee is in Heaven , intelligent , and sensitive ; and as on earth ignorant , and sensl●sse ? Or powerfull to move of himselfe , on the throne of Maiestie ; and absolutely Impotent , as hee is on the Altar ? because these Attributes , of Christ being Intelligent , and potent equally have no Relation to place . Notwithstanding all which you shame not to professe a senslesse , ignorant , and feeble Christ . O come out of Babylon , and be no more be witched by such her Sorceries ! CHAP. IX . The sixt kind of Romish Contradiction against these words of Christ [ MY BODY ] as it is now most Glorious , by making it most Inglorious . SECT . I. BEfore we proceed in discovering the ouglinesse of the Romish Doctrine in this point , wee are willing to heare your a Master Brerely his preface in your defence : The carnall man ( saith hee ) is not for all this satisfied , but standeth still offended at sundry pretended absurd , and undecent indignities : Calvin saying , That he reiected them as unworthy of the Maiestie of Christ , And Doctor Willet saith : That they are unseemely , and against the dignity of the glorious and impassible Body of Christ . So he , at once relating , and reiecting their opinions . That the Indignities , whereunto the Body of Christ is made subiect , by the Romish Doctrine , are most uile , and derogatory to the Maiestie of Christ . SECT . II. ALl Christian Creeds tell us , that Christ our Saviour sitteth at the right hand of God , that is , in perfection of glory . But your Iesuite Suarez delivereth it in the generall Doctrine of the Romish Divines ; d That the Body of Christ remaineth so long under the formes of Bread and wine , wheresoever , untill they be corrupted . And this he calleth a Generall Principle in your Romish profession . Insomuch , that the Body of Christ is moved , wheresoever the formes of Bread are moved , be it into the dirt , or into the Dunghill . Secondly , that according to your e Romish Decrees , and publique Missals , the same Body of Christ is vomited up by the Communicant ; yea , and you have f Cases about the vomiting of it , whether vpon weaknes of g S●omacke , or of h Drunkennes . Next that it is devoured of Mice , and blowne away with wind , for wee read of your Church Cases also for these in your * Missals . VVee thirdly demand whether you thinke it possible for meate , that is undigested by reason of mans infirmity , to descend raw through the Body into the Draught ( which in other meates is knowne sometime to be certaine : ) you falling into this speculation , tell us concerning the Egestion , that it is held i Probable that the Body of Christ doth not passe with the formes into the Draught in that Case . So you : affirming this to be but onely Probable , whereas whosoever shall teach that the Body of Christ is not severed from the forme of Bread , so long as it is uncorrupt ( which is your k generall Tenet ) they must hold that the same Body in the like case of mans bodily infirmity doth passe by Egestion in like sort into the seege . For if ( as you do also say ) the same Body of Christ hath beene once hidden in a * Dunghill , why may you not as wickedly beleeve , that it may passe into the Draught ? That the Romish foresaid Indignities are contrary to holy Scriptures , and iudgement of Ancient Fathers . SECT . III. HOly Writ teacheth us , that there is as great difference betweene the humiliation of Christ , when he was on earth , and his now Exaltation in glory , in Heauen , as there is betweene Shame , and Glory , it being now * [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] A Body of Glory . Now for you to believe and professe the personall burning , devouring , regorging , yea and the hiding of that glorious Body of Christ in a dung hill , and the like , are such execrable speeches , as that we stand astonished with horrour to heare them , thinking that we have heard , in these , the scoffes , reproaches , and blasphemies of some Pagans against Christian Religion , rather than the opinion of any , that take to themselves one syllable of the name of Christians . If this had beene the ancient Faith , some Fathers doubtlesse upon some occasion , by some one sentence or other would have revealed their Iudgement therein : from whose diuerse and copious Volumes neither doe you alleage , nor we reade any one word of mans spewing up , or Mice eating , or so much as the winde blowing away the Body of Christ ; much lesse of the other basenesse spoken of . But contrariwise l Origen and * Cyrill , distinguishing betweene the spirituall Bread , which is the Reall Body of Christ , and the Bread Sacramentall , say That not that Body , but this Bread goeth into the Draught . Which to affirme of Christs Body , were an Assertion abhominable . That the Romish Answeres , for defence of this their vile and beastly Opinion , are but false and fond . SECT . IV. IT was said of Philosophers of old that nothing was so absurd , but some one or other of them would take in hand to defend it : the like may be said of our Romish Opposites , whereof wee have given you divers Instances throughout this whole Treatise , as in the most particulars , so for the point now in Question . And although many of your Disputers have for modesties sake passed by it , yet have two among you ( as it were putting on Vizards on their faces ) come in with two fanaticall m Answeres . Both which are taken from the condition of Christ his humane Body , whilest he was in the world : n Many ( saith your Cardinall ) can scarce endure to heare that Christ is included in a Boxe , fallen to the earth , burnt , or eaten of beasts : as though we doe not read , that Christ was included in the wombe of the Virgin , lay upon the earth , and might without any miracle have beene eaten of beasts , why may not such things now happen unto him , but [ sine laesione ] without any hurt at all ? So he . Ioyne with this the Determination of your o Schoole ; That the substance of Christ his Body remaineth still , although the Hoast be eaten with Dogs . But Master Brerely more cunningly , that he might not disguise your opinions , but also make Protestants odious , ( if it might be ) for their exceptions against them , doth readily tell us , that Pagans , Iewes , and Heretiques conceived Indignities against some mysteries of Christian Religion , as against Christ his Incarnation , and his Crucifying . So he . Both which Answeres are but meere tergiversations , by confounding the two most different conditions of Christ : That , then in the state of his humiliation , with This , which is Now in the highest exaltation of Glory . Wee therefore reioyne , as followeth . Your Disputers have so answered , as if Christ his Incarnation in the wombe of a Virgin , his Conversation upon earth , and his Passion upon the Crosse were not obiects of Indignity , notwithstanding the Spirit of God , hath blazed them to the world to have beene the Indignities of all Indignities , Thus : * Who being in the forme of God , and thinking it no robbery to be equall with God , yet [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] made himselfe of no reputation , but tooke upon him the forme of a servant ( such was his Incarnation ) and became obedient to death , even ( spoken for aggravating the Indignity thereof ) The [ shamefull ] death of the Crosse . Than which never any thing could make more either for the magnifying of Gods grace , and mercy , or for the dignifying of Christ his merit for man , as it is written * God so loved the world , that he sent his Sonne , ( namely to suffer ) that whosoever should believe in him should not perish , but have life everlasting . How could your Answerers but know , that it was not the observation of the indignities , which Christ suffered , that wrought to the condemnation of Pagans , Iewes , and Heretikes : but their faithlessenesse in taking such scandall thereat , as to deprive themselves , by their Infidelitie , of all hope of life by Christ crucified . Hearken furthermore . That the state of Christ his Humanity cannot be now obnoxious to bodily Indignities ; and that the comparing both the Estates ( in your answering ) is unworthy the learning of very Catechumenists and Petties in Christian Religion . SECT . V. THis Disproportion betweene Christ his estate in the dayes of his flesh in this world , and his now present Condition at the right hand of God , is as extreamely disproportionable as is * Mortality , and Immortality , Shame and Glory , Misery and Blessednes , Earth and Heaven ; that being his state of humiliation , and this contrariwise of his exaltation , as all Christians know , and professe . And although the Body of Christ now in eternall Maiesty be not obnoxious to Corporall iniuries , yet may Morall and Spirituall abasements be offered unto Christ , as well in the Opinion , as in the Practice of men . Of the opinion wee have an Example in the Capernaites concerning Christ , whensoever he should give his flesh to be eaten carnally : for the Practice you may set before you the Corinthians , who abusing the Sacrament of the Lord did thereby contemne him , and were made guilty of high Prophanation against the glorious Body of Christ . And what else soundeth that Relative iniury against Christ , by murthering his Saints on earth , complained off by his voice from Heaven ; * Saul , Saul , why persecutest thou me ? Your Cardinall , in answere to the Obiection of Indignity offered to Christ , by putting him in a Boxe , and of being Eaten with Wormes , and the like ; opposed ( as you have heard ) saying , Why may not such things now happen unto him but [ sine laesione ] that is , without any hurt ? Wee answer that if hee should suffer nothing in his humanity passively to the Laesio corporis , that is , hurt of the Body ; yet should there be thereby , in the opinion of men , laesio dignitatis , that is a lessening and obscuring of that his dignity , which is set forth in Scripture , and which our Article of faith , concerning his Bodily sitting at the Right hand of God in Heaven , teacheth us to be in all Celestiall glory and Maiestie . This your Aquinas well saw , when in regard of Indignity he iudged it a An hainous wickednesse for any to thinke Christ should be inclosed in a Boxe , appearing in his proper forme . And what greater difference can it be for a Body to be Boxed under another forme , more than when that one , and the same Person is imprisoned , whether open faced , or covered , whether in the day , or in the night , it mattereth not much , for still the same person is shut up in Prison ? Againe , if that these Circumstances now spoken of were not Arguments of Indignity , why doe your Iesuites , in a point of Opinion , deny that Christ's Body is Transubstantiated into the flesh of the Communicant , because of the * Indignity against his Maiestie . Come we to the point of Practice . Let this be our lesson ; when there is Reverence in the use of a thing , then there may be Irreverence , and Indignity in the abuse thereof . But your Church hath provided that the Priests be shaven , and the Laicks abstaine from the Cup in a pretence of Reverence . The first , least some part of the Hoast ( which you beleeve to be the body of Christ ) should hang on the Priest's Beard ; the second , least any whit of Christs Blood in the Cup should be split . But how much more indignity must it needs be to be devoured of Mice , Wormes , and sometimes ( as your owne * stories have related ) kept close in a Dunghill ? One word more . If these seeme not sufficiently indigne , because there is not Laesio corporis ; Hurt of the Body ( this being your onely Evasion ) what will you say of your framing a Christ unto your selves , who as he is in this Sacrament , Is ( you say ) without power of motion of sense , and of understanding ? Why , my Masters , can there be Lamenesse , Blindnesse , Deafenesse , and Impotencie it selfe , without Hurt of the same partie so maymed ? &c. This is worse than your dirty imagination of placing him in a Dunghill . THE GENERALL CHALLENGE . THese above specified Sixe Contradictions so plainly and plentifully proved by such forceable Arguments as the light of Divine Scripture hath authorized , the profession of Primitive Fathers testified , Confessions of Romish Doctors acknowledged , and the Principles of your owne Romish learning in most points confirmed ; your Abrenunciation of your so many Grosse Errours may be as necessary , as your persisting therein will be damnable . Before we can end , we are to consult with the Fathers of the Councell of Nice , especially seeing that aswell Romanists as Protestants will be knowne to appeale to that Councell . CHAP. X. Of the Canon of the Councell of Nice , obiected for proofe of a Corporall Prescnce of Christ in the Eucharist . SECT . I. THis ( as it is delivered by your a Cardinall , taken out , as he saith , of the Vatican Library ) standeth thus : Let us not here in this divine Table be in humblenesse intent unto the Bread , and Cup which is set before us , but lifting up our minds let us understand by faith the Lambe of God set upon that Table : The Lambe of God , which taketh away the sinnes of the World , offered unbloodily of the Priest. And we receiving truly his Body and Blood , let us thinke these to be the Symbols of our Resurrection . For this Cause doe we receive not much , but little , that wee may understand this is not to satisfie , but to sanctifie . So the Canon . The Generall approbation of this Canon by Both sides . SECT . II. SCarce is there any one Romish Author , handling this Controversie , who doth not fasten upon this Canon of Nice , for the countenancing of your Romish Masse . Contrarily Protestants ( as they are set downe by our b Zanchy , and your c Bellarmine ) in great numbers ( among whom are Luther and Calvin ) with ioynt consent approve of this Canon ; one of them ( Bucer by name ) subscribing unto it with his owne hand , in these words : So I thinke in the Lord , and I wish to appeare in this minde before the Tribunall Seat of God. So they . The right Explication of this Canon will be worthy our paines . The state of the Difference , concerning this Canon . SECT . III. THis ( as is propounded by your Cardinall ) standeth thus . d All ( saith he ) by the Lambe understand Christ as he is distinguished from the Symbols and Signes upon the Altar . Next . But the Protestants thinke ( saith he ) that the Councell admonisheth not to seeke Christ on the Altar , but to ascend up unto him in Heaven by faith , as sitting at the right hand of God. But we all say ( saith he ) that the Councell would have us to attend unto the holy Table ( meaning the Altar below ) yet so , that we see in it not so much the outward Symbols , and Signes , as that which lyeth hid under them , viz. The Body and Blood of Christ . So hee . The difference then betweene him and us is no lesse than the distance betweene Aloft and Vnder , that is , betweene Heaven above , and Earth below . Let us set forward in our progresse , but with easie , and even paces ; to the end you may better understand the strength of our Proofes , and rottennesse of your Obiections . That the Nicene Councell is marvellously preiudiciall to your Romish Defence : proved by five Observations ; Three here . SECT . IV. FIve points are chiefly observable in this Canon . First is the nomination of Bread. Secondly , the mention of two Tables . Thirdly , the admonition to lift up our minds . Fourthly , the expression of the Reason thereof . Fiftly , the Confirmation of the same Reason . First , That , which the Councell would that men be not too intent unto , they call Bread after Consecration ; for the Errour , which they would have avoyded , was either the too much abasing of this Sacrament ( according to your Cardinals e Glosse ) and then was it after Consecration , because they needed not to have perswaded any to have too meane an estimation of the Bread unconsecrated ; which you your selves hold to be a common and prophane thing : or else the Errour must have beene ( as indeed it was ) too high a valuation of the outward Element of Bread , which must needs be so , because it was consecrated , and notwithstanding it being so consecrated , in the Canon it is called Bread. which your Fathers of the Councell of Trent would not have endured , especially seeing that we find that your f Latine Church was offended with the late Greeke Church , for calling the parts of the Eucharist by the termes of Bread and Wine after the pronunciation of these words [ This is my Body , ] by you called the words of Consecration . Besides they so call them Bread and Wine , as they name them Symbols and Signes , which properly they could not be , untill after Consecration . Secondly , the g Canon expresly noteth and distinguisheth two Tables , in respect of place ; the one , as Here ; being as much as to say , This Table : and the other opposed hereunto is instiled , That Table . And , of this Table Here , the Councell forbiddeth Christians to looke Too attentively to the thing set before us : But contrarily , concerning That other Table , they command men to Lift up their minds aloft . And not thus onely , but they also distinguish them in respect of their different Obiects . The Obiect of the First Table , Here , they name Bread , and the Cup ; the obiects of sense : And the other obiect , opposed to this , is that on the other Table , expressed to be the Lambe of God , the obiect of our mindes . Thirdly , the Admonition or Caution , which the Councell giveth concerning the Bread , is , not to be too intent to it : but touching the Lambe of Christ , they command us to lift up our mindes aloft ; for so the word h [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] doth signifie , not to be used ( we thinke ) for an inward looking into the sublimity of the mystery of the matter before us , as your Cardinall fancieth : but for looking vp aloft unto the Lambe of God in Heaven , according to the Catholike fence of those words , * SVRSVM CORDA ! The next two proofes out of the same Canon of Nice , to manifest our Protestant profession touching the question in hand . OVr next two proofes out of the Canon are these . First is their Reason of the former Caution : the Second , the Confirmation of that Reason : both are expresly set downe in the Canon it selfe . Why then did those holy Fathers admonish us not to be too intent to the Bread and Wine set before us ? It followeth ; Because they are not ordained to satisfie our naturall man , namely , by a full eating and Drinking : but for a Sacramentall participation of the Body , and Blood of Christ , to the sanctifying of our soules : whereas your Church doth attribute to that , which you eate in this Sacrament , a power of sanctifying the Body by it's Bodily touch . But much more will the next proofe vndermine your defence . To confirme their Reason , why the Sacrament was not ordained for the satisfying of the naturall man , they adde saying ; For this cause we receive not much , but little : which one Clause most evidently proveth it to be spoken of Bread and Wine ; and not of the Body , and Blood of Christ . As your generall Romane Catechisme ( if you have not already learned it ) will now teach you to beleeve , saying that i Christ is not great or small in this Sacrament . And indeed none ever said of the Eucharist , that he eat a little of Christ's Body , or a little Christ , but yet the Sacrament eaten is sometimes more , sometime lesse . Nor this onely , but the Canon furthermore speaketh of taking a little of that , whereof if much were taken ( saith it ) it might satiate the naturall man. So the Canon . But that the outward Sacrament can truly satisfie the naturall man , you your selves will testifie in your Booke-Cases and Missals , * acknowledging men Drunke with the Sacrament , even unto vomiting with the one part thereof ; and also making mention of Men , and Mice being fed and nourished with the other . So then the naturall man may be satiated with this Sacrament ; but with what therein ? The Body and Blood of Christ ? you abhorre to thinke that ; with Accidents ? You may be ashamed to affirme it , as from the Iudgement of Antiquity , seeing you were never able hitherto iustly to produce one Father for proofe of the Existence of Accidents without their Subiects : or of nourishing a substance by meere Accidents . Wherefore untill you can prove some one of all these , give us leave to beleeve , that all were of the mind of that one k Father , who held it Impossible for an Incorporeall , or not-bodily thing to be food to a bodily substance . And so much the rather , because the Fathers have manifoldly * acknowledged in this Sacrament , after Consecration , the substance of Bread. Wherefore the Reasoning of the Councell , touching the Eucharist , was like as if one should say of Baptisme ; We take not too much , but little , lest it might be thought to have beene ordained not for a Sacramentall meanes of sanctifying the Soule , but for the clensing of the Flesh . None is so stupid as not to understand , by Much and Little , the substance of water . And if you shall need a further Explication of the same sentence of the Fathers of Nice , you may fetch it from the Fathers in another Councell held at Toledo in Spaine , Anno 693. who shew this Reason , why they l Take little portions of the Hoast ( namely , say they ) least otherwise the belly of him that taketh this Sacrament may be stuffed , and over-charged ; and least it may passe into the Draught , but that it may be nourishment for the soule . Hereby plainly teaching , concerning the consecrated matter , that were it so much as could burthen the belly , it would through the superfluitie thereof goe into the Draught : whereas , if Lesse , it would serve as well , or better for a Sacramentall use , to the replenishing of our soules in the spiritually receiving of the Body of Christ . But you are not so farre bereft of your wits as to imagine that Much , which stuffeth , and after passeth into the Draught , to be Christ's Bodie ; and you may sweare that the Fathers meant not meere * Accidents . For mere Accidents have not the property of Substance , through the Muchnesse thereof , either to satiate the naturall appetite , in feeding , or to over-charge the Belly by weight , in pressing it downe to the Draught . Never did any Father father such an Imagination . What can be , if this be not true reasoning , and consequently a full confuration of your Romane Faith. Therefore this one Canon of Nice being thus undoubtedly gained , concerning the not seeking Christ , Here , on this Table , is sufficient of it selfe to batter downe your Assertion by a five-fold force . First , by proofe of no Transubstantiation of Bread ; Secondly , no Corporall Presence of Christ's Bodie ; Thirdly , no Corporall Coniunction with the Bodies of the Communicants ; and ( consequently ) Fourthly , no proper Sacrifice thereof ; And lastly , no Divine Adoration due unto it . Therefore ought you to bid all these your Romish Doctrines and Delusions avant . Your Obiections , from the former Canon , answered . SECT . V. FIrst you m Obiect , that The Lambe is said to be placed on the Table , mistaking what Table is meant ; for the Canon specifying two Tables , one Here , which is of the Eucharist , and another That Table , namely in Heaven , saith that Christ is placed on That Table , according to our Faith of his sitting at the right hand of God in Heaven . Secondly , hee is said ( say you ) to be sacrificed by the hands of the Priest ; which cannot be done , as hee is in Heaven . The words of the Canon , truly resolved , doe cashiere this Obiection , as thus : The Lambe of God set at that Table ( namely in Heaven ) is sacrificed by the hands of the Priest Here , to wit , on the Table below ( representatively ) as hereafter the Catholique Fathers themselves will shew . And these two may easily consist , without any necessity of the Priest reaching his hands as farre as the highest Heavens ; as your Cardinall pleasantly obiecteth . Thirdly , you alleage ; Wee are said to partake truly of the Body of Christ . As though there were not a Truth in a Sacramentall , that is Figurative Receiving ; and more especially ( which * hath beene both proved , and confessed ) a Reall , and true participation of Christ's Body and Blood spiritually , without any Corporall Coniunction . But it is added ( saith he ) that These ( namely , the Body and Blood of Christ ) are Symbols of our Resurrection ; which is by reason that our Bodies are ioyned with the Body of Christ : otherwise if our Coniunction were onely of our soules , onely the Resurrection of our soules should be signified thereby . So hee , that 's to say , as successesly as in the former . For the word , HAEC , These , ( which are called Symbols of our Resurrection ) may be referred either to the Body and Blood of Christ , immediatly spoken of , and placed on the Table in Heaven ( which we Commemorate also in the Celebration of this Sacrament ) and in that respect may be called Symbols of the Resurrection of our Bodies : because , * If Christ be risen , then must they that are Christs also rise againe . Or else the word , These , may have relation to the more remote ( after the manner of the Greekes ) to wit , Bread and Cup on the first Table , because ( as immediately followeth ) they are these whereof not much , but little is taken ; as you have heard . Which other * Fathers will shew to be indeed Symbols of our Resurrection , without any Consequence of Christ's Bodily Coniunction with our Bodies , more than there is by the Sacrament of Baptisme , which they call the Earnest of our Resurrection ; as doth also your Iesuite m Coster call it The Pledge of our Resurrection . ( But this our Coniunction with Christ is the subiect matter of the Fift Booke . ) Lastly , how the Eucharist was called of the Fathers a Sacrifice , is plentifully resolved in * the Sixt Booke . THE FIFTH BOOKE , Treating of the third Romish Doctrinall Consequence , arising from your depraved Sence of the Words of Christs Institution [ THIS IS MY BODY : ] concerning the manner of the present Vnion of his Body with the bodies of the Receivers , by Eating , &c. CHAP. I. The state of the Question . SECT . I. A Christian man consisting of two men , the Outward , or bodily ; and the Inward , which is , Spirituall ; this Sacrament , accordingly , consisteth of two parts , Earthly and Heavenly : as Irenaeus spake of the bodily Elements of Bread and Wine , as the visible Signes and Obiects of Sense ; and of the Body and Blood of Christ , which is the Spirituall part . Answerable to both these is the double nourishment and Vnion of a Christian ; the one Sacramentall , by communicating of the outward Elements of Bread and Wine , united to man's body , in his Taking , Eating , digesting , till at length it be transubstantiated into him , by being substantially incorporated in his flesh . The other , which is the Spirituall , and Soules food , is the Body and Blood of the Lord ( therefore called Spirituall , because it is the Obiect of Faith ) by an Vnion wrought by God's Spirit , and man's faith ; which ( as hath beene professed by Protestants ) is most Reall and Ineffable . But your Church of Rome teacheth such a Reall Vnion of Christ his Body and Blood with the Bodies of the Communicants , as is Corporall ; which you call [ Per contactum ] by Bodily touch , so long as the formes of Bread and Wine remaine uncorrupt in the bodies of the Receivers . Our Method requireth that we first manifest our Protestant Defence of Vnion to be an Orthodoxe truth . Secondly , to impugne your Romish Vnion , as Capernaiticall ( that is ) Hereticall . And thirdly , to determine the Point , by comparing them both together . Our Orthodoxe Truth will be found in the Preparations following . That Protestants prosesse not only a Figurative and Sacramentall Participation and Communion with Christ's Body ; but also a spiritually - Reall . SECT . II. ALl the Bookes of the Adversaries to Protestants are most especially vehement , violent , and virulent in traducing them in the name of Sacramentaries , as though we professed no other manner of feeding and Vnion with Christ's body than only Sacramentall , and Figurative . For Confutation of which Calumny it will be most requisite to oppose the Apologie of a Him , who hath beene most opposed and traduced by your Disputers in this Cause : to shew , first , what he held not ; and then what he held . If you shall aske Calvin what he liked not , he will answere you , i I doe abhorre your grosse Doctrine of Corporall Presence . And ii I have an hundred times disclaimed the receiuing only of a Figure , in this Sacrament . What then did hee hold ? iii Our Catechisme teacheth ( saith hee ) not only a signification of the Benefits of Christ to be had herein , but also a participation of the substance of Christ's flesh in our soules . And with Swinckfeldius , maintayning only a Figurative perception , we have nothing to doe . If you further demand what is the Feeding , whereby we are united to Christ's body , in this Sacrament ? hee tels you that it is ( IV. ) Not carnall , but Spirituall , and Reall ; and so Reall , that the soule is as truly replenished with the lively virtue of his flesh , by the powerfull worke of the Spirit of God ; as the body is nourished with the corporall Element of Bread in this Sacrament . If you exact an Expression of this spirituall Vnion , to know the manner , hee acknowledgeth it to be v above Reason . If further you desire to understand , whether he were not Singular in this opinion , he hath avouched the iudgement of other Protestants , professing not to dissent one Syllable from the vi Augustane Confession , as agreeing with him in iudgement herein . Accordingly our Church of England ( in the 28. Article ) saith that To such as worthily , and with faith receive this Sacrament , The Bread which we breake is a partaking of the Body of Christ , which Body is given , taken , and eaten in the Supper only after a spirituall and heavenly manner , the meane whereby is Faith. That the Body of Christ , by this Sacrament , was ordained only for food to the Christian man's Soule . SECT . III. VVHat need wee seeke into the Testimonies of ancient Fathers , which are many , in this point of Dispute , having before us the Iudgement of your b Fathers of the Councell of Trent , and of your c Romane Catechisme , authorized by the same Councell ? both which affirme that Christ ordained this Sacrament to be the spirituall food of man's soule . In which respect the Body of Christ is called Spirituall in your Popes d Decree . That the Spirituall feeding and Vnion with Christs Body is more excellent and Reall than the Corporall Coniunction can be . SECT . IV. THe soule of man being the most essentiall and substantiall part of man ( because a Spirit immortall ) and the flesh of Christ being the most substantiall of all food ; and therefore called , as of ancient e Fathers , so even by your Fathers of f Trent , Supersubstantiall Bread ; it must necessarily follow , that as it is named by Christ * The true Bread , and the Life thereby ( which is the effect of the spirituall Eating thereof ) is the most true and Reall Life , because Everlasting : So the Vnion spirituall , which a Christian hath in his soules-feeding , is the most Reall and true Vnion , as may sufficiently appeare by Analogie . To wit , that Bread and Wine being the most vitall nourishments , for the conservation of man's bodily essence , are therefore chosen ( as the Fathers teach ) to represent and exhibit unto him ( although , in themselves , but Signes and Symbols ) the very Body and Blood of Christ . Therefore the Body and Blood of Christ are our Reall nourishments in this Sacrament . And such as is our food , such must be our Vnion , by feeding thereon ; which wee say is by Faith , in this Sacrament : and you may not gain-say it , who , to comfort your Disciples , are g taught to instruct them , that even without this Sacrament the spirituall Vnion may be presented to the soule of man , with the Body of Christ ; and that as a sufficient meanes of uniting him to Christ , by a spirituall manner of Eating . And this ( you say ) is To receive Christ his Body truly ; albeit this be to receive him only by faith and desire . So you . Whence you perceive our Inference , viz. If our spirituall Vnion with Christ his Body may be really and truly made by Faith , and Desire , without this Sacrament : then , in our Sacramentall eating thereof , may the Communicant be much more made partaker thereof by Faith and ardent Desire ; the Sacrament it selfe being a Seale of this our Christian Faith. CHAP. II. That only the Godly faithfull Communicants are Partakers of the Bodie and Blood of Christ ; and thereby united to Christ , in the iudgement of Protestants . SECT . I. OVr Church of England in her 28. and 29. Article saith thus : The Body of Christ is given to be eaten in this Sacrament only after a spirituall manner , even by faith : wherein the wicked , and such as are void of faith , eate it not ; although they doe visibly presse with their teeth the Sacraments of the Body and Blood of Christ , yet are they in no wise Partakers thereof . But your Romish Church flatly otherwise , as you all know ; and therefore hath your Sympresbyter Master h Brereley endevoured to assume some Protestants to be on your side , whom he hath alleaged with like faithfulnesse , as he hath cited Master Calvin : then whom he could not have , in this case , a greater Adversary . For although Calvin grant , with all Protestants , that the wicked and faithlesse receive truly , by way of Sacrament , the Body of Christ ; yet doth he deny that they have in their bodies any Corporall coniunction or Vnion with Christ , because the Vnion , which we have ( i saith he ) is Only spirituall ; only with the soule ; onely with the heart ; onely by faith : and although it be offered to the wicked , to be really received , yet doe they not receive it , because they are Carnall . Their onely Receiving therefore is but Sacramentall . So Mr. Calvin . It had beene good that your Priest had suspected his Iudgement , and ( as well in this Case , as in others ) by doubting his owne eye-sight had borrowed your k Cardinall his Spectacles : then would hee have clearly perceived that ( together with other Protestants ) Calvin held that The wicked , although they receive the Symbols and outward Signes of Christ's body , yet the body it selfe they doe not receive . So your Cardinall , of the Doctrine of Protestants . For although , indeed , Calvin said that The wicked eate the Body of Christ : yet , explaining himselfe , he added these two words [ In Sacramento , that is , Sacramentally ; ] which in Calvins stile is alwayes taken for Symbolically only . As for the consent of Protestants herein , we put it to your great Cardinall and Champion , their greatest Adversary , to expresse . l He ioyneth Lutherans to the Calvinists in one consent , for denying the Orall and Corporall Eating thereof ; and for believing the Eating of it to be Only by Faith. Yet left any may say , that in receiving the same Sacrament he doth not receive the thing signified thereby ; you may haue a Similitude to illustrate your iudgments , as thus : The same outward word , concerning Iustification by Christ , commeth to the eares of both Vnbeleevers and Beleevers . But the Beleevers only are capable of Iustification . That only the Godly-faithfull are Partakers of the Body and Blood of Christ , and thereby Vnited unto him ; in the iudgement of Ancient Fathers . SECT . II. CHrist , speaking of that which is the most Reall Eating , saith Ioh. 6. [ He that eateth me remaineth in me , and shall live for ever . ] Vpon which Text Saint Hierome concludeth ; m The men that live in pleasure neither eate the flesh of Christ , nor drinke his Blood. Next , Origen inferreth that n No wicked man can eat Christ his flesh . And Saint Augustine most peremptorily ; o Without doubt ( saith he ) they doe not spiritually eate the flesh of Christ , nor drinke his blood , although that they doe visibly and carnally presse the Sacrament thereof with their teeth , and notwithstanding eate their condemnation . So he , thereby distinguishing the inward soules Eating Spirituall from the outward and Sacramentall Eating ; as he doth man's Spirit from his Teeth . In which respect he as verily denied that Indas ate his Lord the bread , as hee affirmed him to have eaten The bread of the Lord. Therefore the Bread Sacramentall was not the Bread the Lord. p Cyrill Bishop of Alexandria teacheth , that whosoever doth truly receive the body of Christ , Is in Christ , and Christ in him ; both so ioyned , one with the other , as waxe melted with waxe is united together . All these so evident Testimonies of so ancient Fathers doe inferre this Conclusio● against you , that none doe really eate the Body of Christ , who receive him but only Sacramentally . And * afterwards other Fathers will be found to ioyne their Consent hereunto : where they teach that none eate his flesh , with whom Christ hath not a perpetuall vnion . Now , for you to answere , that their meaning is not that the ungodly eate it not really , but that they eate it unworthily , and therefore unprofitably for their salvation ; is but recoyling and giving backe , when you want a shield for your defence . For the Testimonies alleaged , which deny that the faithlesse and godlesse men Eate Christ's Body , speake directly of the Act of spirituall Eating , and not only of the Effect , as you fancie ; Peruse you their Testimonies , and be you our Iudges . That by Spirituall Eating your Romish Corporall Vnion ( through Sacramentall Eating ) is excluded . SECT . III. SAcramentall Eating and Vnion professed by your Church is ( as you may remember ) said to be Corporall , by Christ's bodily Touch of the body of the Receiver : but seeing the godly and faithfull man only can be partaker of the body and blood of Christ , and be really united unto it ( as the Fathers have declared ) what could these holy Fathers have thought of your Barbarous or rather Brutish faith , that teacheth such a Corporall Vnion , by a bodily Touch and Eating , whereby ( according to your owne Doctrine ) Rats , Wormes , and Dogges , and whatsoever vile beast may be as reall partakers of the bodie of Christ , as Peter , or Iohn , or whosoever the essentiall member of Christ ? Wherefore you must suffer us to reason aswell against your Corporall Coniunction , by bodily Touch , as a Many of your Divines have done against bodily Vnion , by coniunction and commixture : but why ? even Because the Sacrament was not ordained for a bodily , but for a spirituall Coniunction . So they . So that wee need say no more , but ( fore-seeing what you will obiect ) we adde the Propositions following . CHAP. III. That wicked Communicants , albeit they eate not bodily Christ's Bodie , yet are they Guilty of the Lords Bodie , for not receiving it spiritually ( namely ) thorow their Contempt , for not receiving the Blessing offered thereby . SECT . I. THe Apostle , 1. Cor. 11. 27. Whosoever ( saith hee ) Eateth this Bread , and Drinketh this Cup unworthily , he shall be guilty of the Body and Blood of the Lord And ( Vers . 29. ) eateth and drinketh Damnation to himselfe , not discerning the Lord's Bodie . Your Rhemish Professors ( men not the least zealous for your Romish Cause ) obiecting this against the Protestants , call upon you saying first , b Hereupon marke well , that ill men receive the Body and Blood of Christ , be they Infidels , or ill livers , for else they could not be guilty of that which they receive not . Secondly , That it could not be so hainous an offence for any to receive a piece of bread , or a cup of wine , though they were a true Sacrament ; for it is a deadly sinne for any to receive any Sacrament with will and intention to continue in sinne , or without repentance of former sinnes ; but yet by the unworthy receiving of no other Sacrament is man made guilty of Christ's Bodie and Blood , but here , where the unworthy Receiver ( as Saint c Chrysostome saith ) doth villany to Christ's owne person , as the Iewes and Gentiles did , that crucified him . Which invincibly proveth against the Heretikes , that Christ is herein really present . And guilty is he , for not discerning the Lord's Body , that is , because hee putteth no difference betweene this high meate and others . So your Rhemists . Your Cardinall also , as though he had found herein something for his purpose , d fastneth upon the sentence of Cyprian , who accounted them , that after their deniall of Christ presented themselves to this Communion , without repentance , to offer more iniurie to Christ , by their polluted handes and mouthes , than they did in denying Christ : and besides he recordeth Examples of God's miraculous vengeance upon those , who violated the body of Christ in this Sacrament . So hee . All these points are reducible unto three heads . One is , that ill men might not be held guiltie of the Body of Christ , except they did receive it , as being materially present in this Sacrament . Next is the Guilt of prophaning this Sacrament , which being more hainous than the abuse of any other Sacrament , therefore the iniury is to be iudged more personall . The last , that the Examples of God's vindicative Iudgements , for Contempt hereof , have beene more extraordinary : which may seeme to be a Confirmation of both the former . Before we handle these points in order , take our next Position for a Directory to that , which shall be answered in the VI. Section . That some Fathers understood the Apostles words 1. Cor. 10. spiritually , ( namely ) as signifying the Eating of Christ's Flesh , and drinking his Blood ; both in the Old Testament and in the Newe . SECT . II. VPon those words of the Apostle , 1. Cor. 10. v. 4. [ They ate of the same spirituall meate , &c. ] The Iewes received the same spirituall meate , e saith S. Augustine . Yea ( saith your f Cardinall ) the Iewes received the same among themselves , but not the same with us Christians . So hee . Albeit the words of Augustine are plainly thus ; The same which we eat : so plainly , that divers of your own side doe so directly and truely acknowledge it , that your Iesuite g Maldonate , not able to gain-say this Trueth , pleaseth himselfe notwithstanding in fancying that If August . were alive in this Age , he would think otherwise , especially perceiving Hereticall Calvinists , ( and h Calvin himselfe ) to be of his opinion . So hee . Was it not great pitty that Augustine was not brought up in the Schoole of the Iesuites ! surely they would have taught him the Article of Transubstantiation , of the Corporall presence of Christ in the Sacrament , and Corporall Vnion ; against all which there could not be a greater Adversarie than was Augustine : whom Maldonate here noteth to have beene the Greatest Enemie to all Heretickes : whom i Bertram followed in the same Exposition : and , by your leave , so did k your Aquinas also ; The same ( saith he ) which wee eate . Thus much by the way . Wee goe on to our Answeres . That the wicked Receivers are called Guiltie of Christ's Bodie not for Eating of his Body unworthily , but for unworthily Eating the Sacrament thereof . SECT . III. THe Distinction used by St. Augustine hath bene alwayes as generally acknowledged , as knowne , wherein hee will have us to discerne , in the Eucharist , the Sacrament from the thing represented , and exhibited thereby . Of the Sacrament hee saith that l It is received of some to life , and of some to destruction : but the thing it selfe ( saith hee ) is received of None , but to Salvation . So hee . No Protestant could speake more directly , or conclusively for proofe , First , That in the Sacrament of the Eucharist the Body of Christ is as well tendred to the wicked , as to the Godly . Secondly , that the wicked , for want of a living Faith , have no hand to receiue it . Thirdly , that their not preparing themselves to a due receiving of it , is a Contempt of Christ his Body and Blood. Fourthly , and Consequently that it worketh the iudgement of Guiltines upon them . All which both the Evidence of Scripture , and consent of Antiquity doe notably confirme . For the Text obiected doth clearely confute your Romish Consequence , because S. Paul's words are not ; Hee that eateth the Body of Christ , and drinketh his Blood unworthily , is guilty of his Body and Blood : but , Hee that eateth the Bread , and drinketh the Cupp of the Lord unworthily , &c. which we have proved throughout the 2. Booke to signifie Bread and Wine , the signes and Sacraments of his Body and Blood , after Consecration . And ( to come to Antiquity ) All the Fathers above cited Ch. 1. § . 6. who denyed that the wicked Communicants are partakers of the Body and Blood of Christ ( albeit knowing , as well as you , that all such unworthy Receivers are guilty of the Body and Blood of Christ ) have thereby sufficiently confuted your Consequence , which was , that because the wicked are Guilty of Christ's bodie , Ergò his Body is Corporally present in them . But we pursue you yet further . That a Guiltines of Contempt of Christ's Body and blood is to be acknowledged in all prophane Neglect , by whatsoever person capable of this Blessed Sacrament . SECT . IV. GVilty of the Lords Body : ] that is , Guilty of the Contempt thereof , as you well know . Now because Contempt of a good thing is as well seene in a wilfull refusing to receive , as in a contemptuous manner of receiving ; the Guiltines by the same Contempt must needs be against the thing offered , whether it be Corporall or Spirituall ; and consequently against the Giver himselfe . In which respect Christ compareth the Refusers of the promises of the Gospell of Salvation vnto beastly Hogs , which trample under their feet pearles of highest price , even because they would not beleeve them ; Beleeving being our spirituall Receiving . From the same guilt of Contempt followeth the Obnoxiousnes to punishment , denounced by our Saviour ; To shake of the d●st of their fee●● , for a testimonie against them , in not receiving the Gospell of peace . Therefore is that saying of Hierome common to every Sacrament , * Contempt of a Sacrament ( saith he ) is the contempt of him whose Sacrament it is : As also that other of Rupertus , saying m The not receiving of the Eucharist ( if it be in contempt ) doth separate the Contemner from the societie of the members of Christ . Hence it was , that whereas n Chrysostome called man's Indevotion in receiving the Eucharist Dangerous , hee named the Contempt of not participating thereof , Pestilence and death it selfe . But not to presse you further with other such like speeches of the Fathers , wee shall referr you to your Divines of Collen , who in their Councell censured those , who Contemptuously refused to communicate of this Sacrament , to be but o onely in name Christians , worse ( say they ) than the Capernaites , offering contumely ( marke we pray you , against your Rhemists ) to the Body and Blood of Christ ; and are made thereby obnoxious to the terrible iudgement of God. A Conclusion , whereby is satisfied from your owne Doctors your owne maine Obiection , even in Terminis Terminantibus , as the Schoole speaketh , professing both a guiltines of Christ's Body in not receiuing it , and an obnoxiousnes thereupon unto Gods Iudgement . As for your obiected speech of St. * Cyprian , it is of easie disgestion , because Comparisons of Magis , and Minus , ( as learning teacheth ) are altered upon all different respects . Some in persecution denyed Christ , in the extremity of their feare ; and some in their wilfulnes profaned the Sacrament of the Eucharist , instituted by Christ : this latter is the greater sinner before God , who iudgeth sinne not onely secundùm actum , aut effectum , according to the wicked deed done ; but secundum Affectum , that is , but much more according to the depraved Affection and Disposition of the mind of the Doer . In which respect wee may well thinke that Iudas his traiterous , and scornefull kisse was more hainous than Peters periury . Have you not read what the Apostle hath written against such as Apostate from their Faith , and vow of Baptisme , saying , * They crucifie unto themselves the sonne of God ? which is much more than Cyprian spake of the Guiltie Receiver of the Eucharist , yet dare not you conclude that therefore there is a Corporall Presence of Christ in the water of Baptisme . And as in the Guilt of sinne ; so is it in the Guilt of punishment also , which followeth sinne , as a shadow doth a Body . In which consideration A●g●stine doth parallell Baptisme , and the Eucharist together , saying , p As he that drinketh the Blood of the Lord unworthily drinketh his owne iudgement : so doth he who receiveth Baptisme unworthily . By these Premisses you will furthermore easily discerne , that your other Romish Doctors have beene no lesse ignorant than they were arrogant , in concluding it to be an Infallible Consequence , that because Christ receiveth an iniurie in his body and blood , by the abuse of the Sacrament of the Eucharist ; therefore his Body and blood is carnally present therein . As if they would teach , by the like Inference , that because the Empresse q E●docia was ( as is confessed ) reproached by the Citizens of Anti●ch , in their despight wrought upon her image ; therefore was she personally present in the same Image . You seeme to be zealously bent against all unworthy usage of this holy Sacrament ; it is well , yet were it better that you saw your owne guiltines herein , to repentance . For inasmuch as every one is an unworthy Receiver ( in the iudgement of S. r Ambrose ) who doth celebrate it otherwise than was appointed by Christ himselfe : your Ten Transgressions of Christ his Institution of this Sacrament ( discovered in the first Booke ) convinceth you of a ten-fold Guiltines , of the Vnworthy Receiving of this Mistery . Your last obiection of Guiltines is taken from the Executions of Gods punishments . Wee therefore reioyne . That the Examples of Gods vindicative Iustice have appeared against the Contemners of many holy things , without respect to the Corporall Presence of Christ therein . SECT . V. COme wee to the open iudgements and punishments of God , upon the Contemners of this Sacrament , the visible Testimonies of his Iustice , and Arguments of the pretiousnesse and holinesse of this mystery . These we beleeve to be true , and the Apostle hath made it manifest , where ( speaking of the great plague , which fell upon the Corinthians , who had prophaned this Sacrament of the Body and Blood of Christ ) he pointeth this out as their sinne , saying , * [ Ob hanc causam ] For this cause are many sicke among you , and many sleepe , &c. Yet was not this for not Discerning the body of Christ to be corporally in the Eucharist ( as your Disputers pretend : ) but ( to use Saint Hierome's words ) s They were guilty of the Body and Blood of Christ , because they despised the Sacrament of so great a mystery ; ( namely ) by their prophane behaviour at their receiving thereof , as if they had beene at the Heathenish Bacchanals : or as Primasius yeeldeth the Cause , t For that they tooke it as homely , as their common bread . All can point at the dolefull Example of God's vengeance upon Iudas , the first unworthy Receiver ; and therefore the subiect of the first Document of Gods iudgement , notwithstanding that hee received but the Sacrament only , and not the very body of Christ , as Saint Augustine observed , saying ; * Hee received not the bread the Lord , but the bread of the Lord. And how iustly , may we thinke , did God punish certaine u Donatists , who casting the holy Sacrament to Dogges , were themselves devoured of Dogges ? Neither have these kind of God's iudgements beene proper to the Abuse of this Sacrament only , as you have instructed men to beleeve ; for looke into the sacred story , and you shall find the men of * Ashdod , for medling with the Arke of God , Afflicted with Emrods : the men of * Bethshemesh smitten with a great slaughter , for but peeping into God's Arke . Also * Vzzah , no Priest , doth but touch the same Arke ( albeit with a good intent , to support it ) and he is suddainly strucke dead . * Nadab and Abihu prophaned the Altar of the Lord with offering strange fire thereon , and both of them were immediatly burnt with fire from Heaven , and perished . * Belshazzar will needs carouze in the sacred bowles of Gods Temple , in the contempt of God , and of his Law , and behold a writing upon the wall ; signifyng that his dayes were at an end , as it came to passe . And yet was there not any peculiar existence of God in these Things . * Boyes are mocking God's Prophet in Bethel , by noting him for a Bald-pate , and are devoured by Beares . The * People loathing Manna are choaked with Quailes . If sacred stories will not preuaile , peradventure your owne Legends will rellish better with you : so then your x Bozius will tell you of them , Who were suddainly strucke with the plague , called Saint Anthonies plague , only for seeking to pull downe and demolish Saint Anthonies Image . Have you faith to beleeve this ? and can you not conceive a like right of Iudgement against the Prophaners of the Sacramentall Image of Christ himselfe ? Be it therefore furthermore knowne unto you , that the Sacrament , which is celebrated by Protestants , although it containe no Corporall Vnion of the body of Christ , yet is it not so bare Bread , as your Doctors have calumniously suggested unto you , but that God hath manifested his Curses upon prophane Communicants and Contemners of this holy Mysterie , which hath in it a Sacramentall Vnion of the Bodie and Blood of Christ . One example , whereof we reade , is of one that being afflicted in Conscience for his Abuse of the Sacrament , in receiving it but in one kind , y Did cast himselfe head-long out of a window and so died . The other is that which he ( who now writeth these things ) saw and can testifie , viz. z A Batchelour of Arts , being Popishly affected , at the time of the Communion tooke the Consecrated Bread , and forbearing to eate it , convayed and kept it closely for a time ; and afterwards threw it over the wall of the Colledge : but a short time after , not induring the torment of his guilty Conscience , he threw himselfe head-long over the Battlements of the Chappell , and some few houres after ended his life . Thus farre of this Subiect , concerning an Vnion with Christ , as it is professed in our Church . A Confutation of the Romish professed Corporall Coniunction of Christ his Bodie with the Bodies of the Communicants . SECT . VI. I. That the Errour of the Capernaites Ioh. 6. was an opinion of the Corporall Eating of the flesh of Christ . MAster Brerely , the Author of the Booke of the Liturgie of the Masse ( lately published , and largely applauded by all of your profession ) a doth bestow a whole Section in explicating the Errour of the Capernaites , so that it must wholy reflect ( forsooth ) upon the Protestants . It is not needfull we should deny , that in this Chapter of Saint Iohn Christ doth speake of the Eucharist , which if we did , we might be assisted by your owne Bishop b Iansenius , together with divers * others , whom your Iesuite c Maldonate confesseth to have beene Learned , Godly , and Catholique ; yet fretteth not a little at them , for so resolutely affirming that in this Chapter of Saint Iohn ▪ there was no speech of the Eucharist , because by this their opposition hee was hindred ( as the c Iesuite himselfe saith ) That he could not so sharply and vehemently inueigh against Protestants . Let it then be supposed as spoken of Sacramentall eating with the mouth , as some of the Fathers thought ; but yet only Sacramentally , and not properly , as by them will be found true . We returne to the Discourse of your Romish Priest . * Christ having spoken ( saith he ) of eating his flesh , and the Capernaites answering [ How can he give us his flesh to eate ? ] They undorstood eating with the mouth , yet were ( a speciall observation ) never reproved of Christ for mistaking the meaning of his words , a strong reason that they understood them rightly , but for not believing them : and Christ often repeating the eating of his flesh , and drinking of his Blood , and requiring them to beleeve , and when he saith [ The flesh profiteth nothing , it is the Spirit that quickeneth ] it is not spoken to exclude the Reall Presence , or to qualifie his former sayings , but to admonish them not to iudge things by carnall reason , and yet more euidently in the words following , [ There are some of you that beleeve not . ] He said not ( saith Saint Augustine ) there be some among you that understand not : So plainly did hee hereby instruct them not how to understand , but to beleeve ; for had he , for their better understanding , intended hereby to have qualified , or corrected his former sayings , as to be meant Eating spiritually by Faith , he would have explained himselfe in plaine tearmes , and so have satisfied the Iewes . Vpon which premises I doe conclude , that because our Sauiour did reprove his sorupulous hearers not for want of understanding , but for want of beleefe , it doth from thence , and other premises abundantly follow that his fore-said promise was not obscure , and figurative , but plaine and literall for our reciving of him without out our bodily mouthes . Thus farre your celebrious Priest , namely so , as in almost all other his Collections , not understanding the Truth of the matter . His Inferences stand thus . First , Christ reprehended the Capernaites , for not Beleeving his words concerning Eating his Flesh : but not for not for understanding them . Therefore it followeth that they understood his words , of Eating his flesh , right well . Secondly , They understood his speech : Therefore Christ , in saying The flesh profiteth nothing , it is the spirit , that quickneth , did not thereby qualifie his former speech , to instruct their understanding . Thirdly , They needed no instruction for their understanding ; Therefore Christs words of Eating his flesh , were not figurative . Fourthly , these his words were not figurative : Therefore his words of Eating his flesh teach a Corporall Presence thereof in the Sacrament . Each of these Consequences are delivered as ignorantly , as confidently . For common learning teacheth , that there is a double consideration of Truth , in every True speech : the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is True ; the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the Truth , or true sence thereof . To the apprehending of the first is required Beliefe , whereupon Aristotle gave that Rule to every Scholler , that intendeth to learne the principles of any Art ( to wit ) Oportet discentem credere : A Scholler is bound to beleeve . The other point , touching the Truth , or true sence , what it is , is the obiect of man's understanding ; so that there is a great difference betweene both These in the case of a Reprehension . As for example ; the Master teaching the definition of Logicke , saying , It is an Art of disputing rightly , may iustly reproue his Scholler for his not beleeving it , because his not beleeving is wilfull : so can hee not for his not understanding it , for that hee therefore learneth , because hee doth not understand ; except it be , that being taught he either through carelesse negligence , or else affected ignorance will not understand . This agreeth with the Current of Scripture , Ioh. 6. vers . 38. Christ being the Oracle of Truth , which descended from Heaven to reueale the will of his Father , might iustly exact beliefe , that whatsoever he spake to the sonnes of men was most true : as it is written , The will of God is , that whosoever beleeveth in me , &c. Vers . 40. vz. That they must eate his flesh . But his hearers could not understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what was the true sence of these words , which caused them to say , This is an hard saying . Therefore ( like Schollers of preposterous wits ) would they not beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , namely That they were True : hence it was that Christ reproued them for not Beleeving only , vers . 64. and not for not understanding . Because it was as lawfull for Christ's Disciples to be ignorant of his darke Sayings and Parables , ( which were therefore so spoken , that his Schollers might more earnestly labour to know them ) as it was after lawfull for them to seeke of their Master , ( whose precept is to * Seeke , and promise to Find ) how to understand them . As it is written ; * His Disciples said unto him , Declare unto us the Parable of the seed : and Christ answered them , He that soweth , &c. That admirable Doctour of Gods Church Saint Augustine will shew himselfe herein an understanding Scholler of Christ ( See his Testimonie ) requiring of all the Disciples of Christ , in the first place , Beliefe of Christ's words , that they are True , before they did understand what was the Truth thereof : confirming his Rule by that Scripture ; Except you beleeve you shall not understand . O , but the Capernaites ( saith Master Brereley ) did understand Christ's wordes right well . And Saint d Augustine contrary to Master Brerely , expresly answereth , They did not understand the Truth of Christ his speech , but apprehended it foolishly and literally : nor was there ever any Father , or Authour , no not in your owne Romish Church ( wee thinke ) before one Master Breerley ; that thought otherwise . His second Assertion , touching that speech of Christ , [ The flesh profiteth nothing , it is the spirit , that quickeneth , ] That it was not spoken by Christ to Qualifie his former termes of Eating his flesh , is very like also to be his owne , being flatly contrary to the same Father , whom he avouched ; for Saint Augustine saith that Christ , by these wordes , taught the Capernaites to understand his other words of Eating spiritually : a Truth which Master Brerely's owne great Master Cardinall e Bellarmine hath published , alleaging for proofe thereof the Testimonies of other Fathers , saying ; Chrysostome , Theophylact , Euthemius , and also Origen so expoundeth it . So hee . Master Breerly his third Inference is , Therefore the words , speaking of Eating his Flesh , are not Figurative ; which indeed is the maine Controversie , for never any but an Infidell denied the speech of Christ to be true ; nor yet did ever any , but an Orthodoxe , understand the Truth of the speech , what it was , that 's to say , whether the Truth be according to a Litterall Sence ( as Master Brereley would have it ) or else in a Figurative : which hath beene our defence and proofe throughout the Second Booke , from all kinde of Evidences of Truth . Here therefore we are onely to deale with Master Breerly , and with his pretended witnesse Saint Augustine , to whom hee would seeme to adhere . Notwithstanding ( that wee may beleeve Master Brereley himselfe ) f If wee should attend to the propriety of speech , Christ's blood is not properly drunke . So he : albeit Christ his speech was as expresly for drinking his Blood , as for Eating his Bodie . And every Schoole-boy will tell him , that every speech , which is unproper , is figurative . As for Saint Augustine , hee standeth as a sworne witnesse against the proper and literall sence of Eating Christ's flesh , calling it * Flagitious . Besides , rather than we should want witnesses , to aver this Truth , divers Iesuites will be ready in the following Chapter to tell Master Brereley flatly , that if hee say the words , Eating Christs flesh , are properly spoken , he speaketh false . CHALLENGE , Proving the obiected Saint Augustine to contradict the Romish Doctrine of Corporall Presence , as Protestantly as can be desired . MAster Brereley his Conclusion , taken from Christ's speech of Eating , is to inferre a Corporall Presence of Christ in the Sacrament . But Saint Augustine ( cited above in the Margent ) thus ; Christ , to them that thought hee was not to give his Body to be eaten , said that hee himselfe was to ascend up into Heaven , and then indeed they were to know , that he meant not to give his Body to be eaten , after that manner which they conceived , which was carnall , by tearing and renting it in peeces . Wherein you may plainly discerne the Argument of Saint Augustine to be , that Christ by his Bodily Ascension would shew to the world , that he being bodily absent from the Earth , his flesh could not be here eaten by Bodily Tearing asunder . Thus he against the Capernaits , which must as necessarily confute the Romanists Corporall Eating his flesh , whether it be by Chewing , or Swallowing ; whether visibly or invisibly it mattereth not ; because it being the same Body that ascended , were it visibly , or invisibly , it is equally absent from Earth . We have no list , after so plaine a discoverie of Master Brereley his manifold ignorances , to play upon his Person , but rather doe pray that at the sight of his Errours he may be reduced unto the Truth now , after his ( fondly miscalled ) Strong Reasoning to the contrarie . CHAP. IV. That the manner of Eating the Body of Christ , once professed in the Church of Rome , was both Capernaitically-Hereticall , and is also still no lesse , in the profession of divers in the same Church . SECT . I. THe first member will appeare by the faith of the Church of Rome , in the dayes of Pope Nicolas , whose faith ( about the yeare 1059. ) may be best knowne by the Oath , which was prescribed by him unto Berengarius , concerning the Eating of the body of Christ in this Sacrament . Which oath ( as your a Cardinall Baronius doth certifie you from the stories of those times ) Pope Nicholas and a Generall Councell held at Rome revised , approved , and prescribed to Berengarius to take , for the abiuration of his errour , concerning the manner of eating the body of Christ : and the same Oath was after published by the Popes authoritie throughout all the Cities of Italy , France , and Germanie ; and wheresoever the report of Berengarius should come . So he . You cannot now but expect such a forme of an Oath , which must be as truely Romish , as either Romane Pope , or Romane Councel could devise . Marke then the enioyned tenor of the Oath . I Berengarius Archdeacon &c. doe firmely professe , that I hold that Faith , which the Reverend P. Nicholas and this holy Synod hath commanded me to hold , ( to wit ) That the body of Christ is in this Sacrament , not onely as a Sacrament , but even in trueth is sensibly handled with the hands of the Priest , and broken and torne with the teeth of the faithfull . So the Oath . The same forme of Abiuration is registred in the publique Papall b Decrees : and the Body of these Decrees hath beene lately ratified by the Bull of P. Gregory the thirteenth . The same Faith was embraced afterwards of some c Schoole-men , who , without any distinction , vsed the same phrase of Tearing with Teeth . Secondly , of after-times , your d Canus asseverantly inferreth of the Body of Christ , that If it be eaten , then certainly it is broken , and torne with the teeth . But most emphatically your Cardinall e Alan . It is said ( saith he ) to be torne with the teeth of the faithfull no lesse properly , than if it should be said so of the Bread , if it were eaten . Yea and your Cardinall f Bellarmine , for proofe of Transubstantiation , hath recourse unto the same Roman Councell , which he stileth Generall , and noteth the thing defined to have beene the iudgement of the Church ; and that the same Iudgement was delivered under the Censure of an Anathema and Curse against the Gain-sayers : and therefore he , with his Disciple Mr. g Fisher ( who also alleageth the same ) are challengeable to hold it according to the literall sence therof ; because it will not admit of any qualification , by any Trope or figure that can be devised . First , because the words are purposely set downe , as a forme of Recantation and Abiuration of Heresie : but ( as h you confesse ) There are no formes of speech more exact and proper in phrase , concerning the matter of faith , than such as are used by them that abiure Heresie . And Secondly , for that this forme of words , of Tearing with the teeth the flesh of Christ , was also made purposely for Abiuration , and abandoning all figurative Sence , for the defence of the literall Exposition of the words of Christ , [ This my Body , &c. ] therefore was it taken literally . But what ( thinke you ) will Cavin say to this your ( then ) Romish forme of Profession , in the literall sence ? i A man should rather wish to die an hundred times ( saith he ) than once to intangle himselfe in a Doctrine , so monstrously sacrilegious . Which Censure of his wee now endeavour to make good . That the former Romane Faith , of Properly Eating the Body of Christ , is Capernaitically-Hereticall at this day ; as is proved by some of your owne Doctors of the now Romane Church . SECT . II. YOu have heard of Berengarius his Abrenunciation of Heresie , according to the faith of the ( then ) Romane Church , in Breaking the Body of Christ , and tearing it sensibly with their teeth . Hearken now a little , and you shall heare , in a manner , an Abrenunciation of that ( then ) Romane faith , by denying it to be either properly Broken or yet really Torne , even by the Iesuites themselves . k Reall Eating ( saith your Salmeron ) requireth a reall touch and tearing of the thing which is eaten : but the Body of Christ is not torne with the teeth , or touched by them that eate him , because he is herein impartible . So he . Your Iesuite and Cardinall Bellarmine is as it were in a maze , saying and gain-saying , as you may perceive : yet notwithstanding , whether he will or no , must perforce confesse no lesse , when he saith that l The Body of Christ is not absolutely eaten , but eaten vnder the formes of Bread : and that is to say ( saith he ) the formes of Bread are sensibly and visibly eaten . So hee . If this imported a literall manner of eating , then might your Cardinall have said as literally of himselfe ; My clothes are torne , therefore my body is rent in pieces . Not to trouble you with the Cardinal's Philosophie , that talketh of Eating and tearing of Colours . But to the point . If onely the Accidents of Bread be ( as he saith ) Sensibly eaten , then was Pope Nicolas his Prescription of Eating Christ's body sensibly , in your Cardinal's opinion , not true . And upon the same ground it is , that your Iesuite m Suarez , out of Thomas , and other Schoole-men , affirmeth the word [ Broken ] to bee a Metaphoricall phrase , not properly belonging to the body of Christ ; because it requireth that there should be a Separation of the parts of that which is properly broken . So hee ; as also your * Canus hath concluded . And your n Iesuite Maldonate is so bold as to tell you , that these Propositions , The Body of Christ is eaten , is Broken , Torne with the Teeth , or Devoured of us ( properly taken ) are false . Thus your Iesuites , as if they had expressly said , that to thinke the Body of Christ to be eaten , torne , or devoured ( properly taken ) is a carnall , Capernaiticall , and ( as your owne o Glosse in Gratian concludeth ) an Hereticall opinion . Will your have any more ? It is but the last day , in respect , when p one of your grave Criticks so much abhorred the conceit of proper Tearing Christ's Bodie , that he called the Obiecting thereof , against your Church , in his blinde zeale , Blasphemie : and answereth , that you doe no more Teare Christ's flesh , than Caiphas tore his , when he rent his clothes . The Case then is plaine . That the former Romish and Popish Faith , for the manner of of receiving of the Body of Christ , is but somewhat altered ; yet miserably inconstant and faithlesse . SECT . III. PRotestants may have in this place iust matter of insulation against your Romish Professors , to prove their infidelity in that which they seeme to professe . As first , that the ground of your Doctrine of Corporall presence is the literall and proper interpretation of the words of Christ , when he said [ Take , eate , this is my Body : ] yet now are you compelled to say that Properly eaten , is no proper , but a false sence . Your Second Doctrine is , that the iudgement of a Romane Pope , in a Romane Councell , in a matter of faith is Infallible . Notwithstanding Pope Nicolas , with his Romane Councell , is found to haue grossly erred in a tenor of Abiuration , which of all others ( as hath beene confessed ) is most literall , and was therefore purposely devised against a figurative sence of the words of Christ ; and forthwith published throughout Italie , France , Germany , &c. to direct men in the faith of sensuall eating , breaking , and tearing the flesh of Christ with their teeth : yet notwithstanding , your common Iudgement being now to reiect such phrases , taken in their proper signification , and in a manner to abrenounce Berengarius his Abrenunciation , what is , if this be not an argument that either you say , you care not , or else beleeve you know not what ? Let us goe on , in pursuite of your Doctrine of the Corporall manner , of eating , which you still maintaine , and it will be found to be Capernaiticall enough . CHAP. V. That the now Romish manner of Eating , and bodily receiving of the Body of Christ , is sufficiently Capernaiticall in three kindes . TEll vs not that no Doctrine of your Church can be called Hereticall , before that it be so iudged by some generall Councell : no , for Rectum est Index sui & obliqui , and therefore an evident Truth written in the word of God doth sufficiently condemne the contrary of Heresie , as well as light doth discover and dispell Darknes . And this is manifest by the example , which we have now in hand , of the Capernaites , old Heretickes , ( as all know ) even because they are set downe in Scripture to have perverted the sence of Christ his words of Eating his flesh ; and thereupon to have departed from Christ , Iohn 6. Your Romish particular manner of Corporall Receiving of the Body of Christ in this Sacrament is three-fold . 1. Orall , in the Mouth . 2. Gutturall , in the Throat : and ( permit vs this word ) 3. Ventricall , in the Belly of the Communicant . That the Romish Orall manner of Receiving Corporally the Body of Christ , with the mouth , is Capernaticall . SECT . I. CHewing the Sacrament with the Teeth was the forme of Eating , at the time of Christ his Institution , as is proved by your owne * Confession , in granting that the vnleavened bread , which Christ used , was [ glutinosus , ] that is , gluish , clammie , and such as was to be cut with a knife . But that the same manner of Eating , by Chewing , was altered in the Apostolicall or Primitive times is not read of by any Canon ; yea or yet admonition of any Father in the Church , whether Greek , or Latine . That also Chewing continued in the Romish Church til a thousand and fiftie yeares after Christ , is not obscurely implyed in the former tenour of the Recantation of Berengarius , prescribed by the same Church : which was to eat ( as you have heard ) By tearing it with the teeth . And lastly that this hath since continued the ordinary custome of the same Church , is as evident by your Cardinall Alan , and Canus , * who have defended the manner of eating by Tearing . Nor was Swallowing prescribed by any untill that the queazie Stomacke of your q Iesuites , not enduring Chewing , perswaded the contrarie . Which kinds of Eating , whether by Chewing or Swallowing of Christ's flesh , being both Orall , none can deny to have beene the opinion of the r Capernaites . First of not Chewing ; and then of Swallowing in the VI. Chapter following . That the Corporall and Orall Eating of Christ's flesh is a Capernaiticall Heresie ; is proved by the Doctrine of Ancient Fathers . SECT . II. SOmetime doe Ancient Fathers point out the Errour of the Capernaites , set downe Ioh. 6. concerning their false interpreting the words of Christ , when hee speaketh of Eating his flesh , which they understood literally . But this literall sence a Origen calleth a killing letter , that is , a pernitious interpretation , even as of that other Scripture [ He that hath not a sword , let him buy one , &c. ] but this latter is altogether figurative , as you know , and hath a spirituall understanding , therefore the former is figurative also . Athanasius , b confuting the Capernaiticall conceit of Corporall eating of Christ's flesh , will have us to observe , that Christ after hee spake of his flesh , did forthwith make mention of his Ascension into Heaven , but why ? That Christ might thereby draw their bodily thoughts from the bodily sence , namely , of eating it corporally upon earth , which is your Romish sence . Tertullian likewise giveth the Reason of Christ's saying [ It is the spirit which quickeneth ] because the Capernaites so understood the wordes of Christ's speech of Eating his flesh , As if ( saith c Tertullian ) Christ had truly determined to give his flesh to be eaten . Therefore it was their Errour to dreame of a truly corporall eating . d Augustine out of the ●ixt of Iohn bringeth in Christ expounding his owne meaning of eating his flesh , and saying , You are not to eate this flesh which you see , I have commended unto you a Sacrament , which being spiritually understood shall revive you . Plainly denying it to be Christs Body which is eaten Orally , and then affirming it to be the Sacrament of his Body : and as plainly calling the manner of Corporall Eating , a Pressing of bread with the teeth . We say , Bread , not the Body of Christ . For , when he commeth to our Eating of Christ's flesh , he exempteth the corporall Instruments , and requireth only the spirituall , saying , e Why preparest thou thy Tooth ? It is then no corporall Eating : and hee addeth ; Beleeve , and thou hast eaten . Saint Augustine goeth on , and knowing that corporall Eating of any thing doth inferre a Chewing , by dividing the thing eaten into parts ( as your owne Iesuite hath * confessed ) lest we should understand this properly , he teacheth us to say f Christ is not divided into parts . Contrarily , when we speake Sacramentally , that is , figuratively and improperly , hee will have us to grant that Christ his flesh is divided in this Sacrament , but remayneth whole in Heaven . Say now ; will you say that Christ's Body is Divided by your eating the Eucharist , in a literall sence ? your owne Iesuits have abhorred to thinke so . And dare you not say that in Eating this Sacrament you doe Divide Christs Body , in a literall sence ? then are you to abhorre your Romish literall Exposition of Christ's speech , which cannot but necessarily inferre a proper Dividing of the flesh of Christ . Lastly , doe but call to remembrance Saint * Augustines Observation ( iust the same with the now-cited Testimonie of Athanasius ) to wit , Christ's mention of his , Ascension in his Bodie from earth , lest that they might conceive of a Carnall Eating of his Flesh ; and these premises will fully manifest , that Saint Augustines Faith was farre differing from the now Romish , as Heaven is distant from Earth . Wee still stand unto Christ's Qualification of his owne speech , when hee condemned all Carnall Sence of Eating his flesh , saying thereof , The flesh profiteth nothing &c. For conclusion of this point , you may take unto you the commandement of Saint g Chrysostome , as followeth , Did not Christ therefore speake of his flesh ? farre be it from us ( saith he ) so to thinke ! for how shall that flesh not profit , without which none can have life ? but in saying [ The flesh profiteth nothing ] is meant the carnall understanding of the words of Christ . And that you may know how absolutely he abandoneth all carnall understanding of Christ's words , of Eating his flesh , hee saith , They have no fleshly , or naturall Consequence at all . So he . Ergo , say we ( to the Confutation of your Romish beliefe ) no corporall touch of Christ in your mouthes , no Corporall eating with your Teeth , no Corporall swallowing downe your Throate ; how much lesse any Corporall mixture in your bellies or guts ? CHALLENGE . VVHether therefore the Capernaites thought to eate Christ his flesh raw , or rosted , torne , or whole , dead or alive ; seeing that every Corporall eating thereof , properly taken , is by the Fathers held as Carnall and Capernaiticall , it cannot be that the Romish manner of Eating should accord , in the iudgement of Antiquity , with the doctrine of Christ . Notwithstanding you cite us to appeare before the Tribunall of Antiquity , by obiecting counter-Testimonies of ancient Fathers ; and we are as willing to give you the Answering . The extreme Vnconscionablenesse of Romish Disputers , in wresting the figurative Phrases of Ancient Fathers to their Literall and Corporall manner of Receiving the Body of Christ . SECT . III. IT is a miserable thing to see how your Authours delude their Readers , by obtruding upon them the Sentences of Fathers in a literall Sence , against the evident Expressions of the same Fathers to the contrary . I. b Origen ( say you ) will have the Communicant to thinke himselfe Vnworthy , that the Lord should enter under the roofe of his mouth . Right , hee saith so , but in the same sence wherein he equivalently said , that Hee who entertaineth a Bishop and Spirituall Pastor , must know that now Christ entreth under his roofe , namely , Christ , figuratively . II. Chrysostome ( who speaketh in the highest straine ) saith that i We see , touch , eate , and teare with our teeth the flesh of Christ . True , but , to note that hee spake it in a Rhetoricall and figurative Sence , he equiualently saith also in the same place ; Our tongues are made red with his blood . And else-where , to put all out of question ; These ( saith he ) are spirituall , and containe no Carnall thing . Yet what need you our Comment ? Your Iesuite Maldonate would gladly prevent us : k The words of Chrysostome ( saith he ) of tearing the flesh of Christ , cannot be otherwise understood , than Sacramentally . Even he which concluded but now , that to say * we Eate Christs flesh , properly , is a false proposition . III. Gaudentius ( say you ) saith ; l Wee receive the bodie , which Christ reacheth . We grant he said so , but he interpreteth himselfe , saying ; Christ would have our soules sanctified by the Image of his Passion . IV. But m Augustine teacheth that Wee receive the body of Christ both with heart and mouth . Which your Obiector n noteth , as being very notable for the Orall Receiving , Corporally : albeit the same Saint Augustine immediatly expresseth , that this and all other such Speeches are to be vnderstood figuratively and unproperly . V. But Pope Leo is brought in , saying , [ o Gustamus ] We taste with our flesh the flesh of Christ . Nay , but you have corrupted his Saying , for his word is [ Gestamus ] Wee beare or carrie it ( namely ) by being baptized ( as there is expressed ) whereof the Apostle said ; You have put on Christ . VI. But Pope Gregorie ( say you ) saith , p The blood of Christ is sprinkled upon both postes , when we receive it both with heart and mouth . Which ( wee say ) he spake with the same Improprietie of speech , wherein hee addeth equivalently that , The blood of Christ is sprinkled upon the upper postes , when wee carry in our fore-heads ( by Baptisme ) the signe of the Crosse . VII . But , q Non● receiveth ( saith Hesychius ) save hee that perceiveth the truth of his blood . But how ? even as hee himselfe there addeth , By receiving the memorie of his Passion . VIII . But Optatus tels us that r The members of Christ are upon the Altar : and that The Altar is the seate of his Body and Blood : and that it is an hainous thing to breake the Chalices of the Blood of Christ , &c. Wee grant these to be the Phrases of Optatus , indeed , which you have obiected : but , alas ! my Masters , will you never learne the Dialect of the Ancient Fathers , after so many Examples , as it were lights , to illuminate your iudgements ? Wherein ( as other Fathers have done ) Optatus will instruct you , for his owne language , who in this Booke inveighing against the madnesse of the Donatists , for their iniuring of the Ministers of Christ ; Now ( saith he ) doe you imitate the Iewes , they laid hands vpon Christ , and Christ is now beaten by you on the Altar . So hee ; by the same Hyperbole making as well the Priest , that ministreth at the Altar , Christ ; as he did the Signes and Symboles of the parts of Christ ( which are his Body and Blood ) the members of Christ : even as Christ himselfe said to Saul , the Persecutor of the Faithfull ; Saul , Saul , why persecutest thou me ? The great Oratour Chrysostome is further obiected , flowing in his Rhetorike , and saying of this Sacrament that s Wee see him on the Altar : and that He is held in the hands of the Priest : ( namely ) in the same Rhetoricall sence , wherewith t Augustine said of all the faithfull Christian Communicants ; You are on the Table ; you are in the Cup. Or as Chrysostome himselfe required of persons baptized in their perfect age , saying , u Hold you the feet of our Saviour . Yet one more . Augustine doubted not to say of this visible word , the Sacrament of Christ , that x The Lord's blood is powred out into the mouthes of the faithfull . And Hierome is as bold to say of the audible word of God , that when it is preached , y The blood of Christ ( by it ) is powred into the eares of the Hearers . Master z Brereley would thinke much not to be suffered to put in his Vie , iu the name of Cyprian : Wee are anointed with his blood , not only outwardly , but also inwardly our soules are fortified with the sprinkling thereof . So Cyprian . What meaneth this ? not onely outwardly , meaning in Body ( saith Master Brereley , and addeth ) which convinceth our Bodily receiving thereof . So hee . From the same Cyprian , who , in the same place , saith in the same stile , a We cleave to his Crosse , sucke his blood , and fixe our tongues within the wounds of our Redeemer , which are all Sacramentall , Allegoricall , and Tropolasticall Phrases ; as Cyprian will clearely expresse himselfe , in respect of our outward man , and spiritually of the inward . CHALLENGE . BY this this time it may appeare that all your so serious and exquisite Collections out of the Fathers , for proofe of a Corporall Presence of Christ in this Sacrament , and Vnion with the Partakers thereof , doe appeare , by this Encounter of iust Parallels , to be indeed the idle Imaginations of your Teachers , and the ●rroneous Intoxications of all their Disciples , who yeeld assent unto them . For to interpret the figurative speeches of the Fathers literally , is all one as to sticke Goose-feathers in their Caps , and plainly to befoole them , by making them of all others the most egregiously absurd ( as you have already heard , ) and no lesse fond in the outward letter then are these others that follow ; to wit , of Gaudentius ; b We are commanded to eate the head of Christ's Deity , with the feet of his Incarnation . Or the saying of Saint Hierome ; c When Christ said , Hee that drinketh my blood , although it may be understood in a Mystery , yet the truer blood ( saith hee ) is the word of Scripture . Or as , before him , Origen : d We drinke the blood of Christ ( saith he ) not only by the rite of a Sacrament , but also in receiving his word , whereof it is said , My words are spirit and life : So they . And so iust cause have we to complaine of the Vnconscionablenesse of your Obiecters , by their so often abusing the Testimonies of these holy Fathers ; insomuch that you had need of the often Admonition of your owne Senensis : e I have often given warning ( saith he ) that the sayings of Fathers be not urged in the rigidnesse of their words , because they use to speake many times HYPERBOLICALLY , and in excesse , being either transported by the vehemencie of their Affections , or carried with the C●rren● of their speech . So hee . CHAP. VI. The Second Romish Corporall Vnion of the Body of Christ , with the Bodies of the Communicants , is with Swallowing it downe . SECT . I. YOur Generall Tenet is , That the Body of Christ is present in the Bodies of the Receivers , so long as the formes of Bread and Wine continue . Next , that a It is swallowed downe , and transmitted into the stomacke ▪ yet further , that your Priest in your Romane Masse is enioyned to pray , saying , b O Lord , let thy bodie which I have taken , and blood which I have drunke , cleave unto my Guts , or Entrailes . And a lesse c Missall ( but yet of equall Authoritie ) teacheth all you English Priests to pray , saying ; O God who refreshest both our substances with this food , grant that the supply and helpe hereof may not be awanting either to our bodies , or soules . So that finally , If through infirmity of the eater it passe from the stomacke downewards , it then goeth into the Draught and place of egestion . As hath beene evicted from your owne * Conclusions . That this former Doctrine is fully and filthily Capernaiticall . SECT . II. IN this Romish Profession every one may see , in your Corporall Presence , two most vile and ougly Assumptions ; One is of your Devouring of Christ , and feeding bodily of him . The other is a possibilitie of ( sauing your presence ) passing him downeward into the Draught , or Seege ; that being as ill , this peradventure worse , than any Capernaiticall infatuation : for which cause it was that your Iesuite Maldonate , although granting that you doe corporally receive it into your stomackes , yet * denied , for shame , that you are Devourers thereof . But , I beseech you , what then meaneth that , which your Romish Instructions , Decrees , and Missals ( as we have * heard ) doe teach you to doe with the Hoast , in case that any either through Infirmitie , or by Surfet and Drunkennes shall cast up the same Hoast out of his stomacke ? We demand , may your Communicants be Vomitores , to cast it up againe , and can you deny but that they must first have beene Voratores , to have devoured that which they doe so disgorge ? Will you beleeve your Iesuite d Osorius ? To Devoure a thing ( saith he ) is to swallow it downe without chewing . Say now , doe not you swallow the Sacrament with chewing it ? then are you Capernaiticall Tearers of Christ's Body . But doe you Swallow it without Chewing ? then are you Capernaiticall Devourers thereof . Say not , that because the Bodie of Christ suffereth no hurt , therefore hee cannot be said by Corporall swallowing to be Devoured : for his Bodie was not corrupted in the grave , and yet was it truly buried ; and his Type thereof , even Ionas , without maceration was swallowed vp into the belly of the Whale , and yet had no hurt . Notwithstanding , he was first caught and devoured , who was after cast up and vomited . That the same Romish manner , of Receiving it downe into the Belly , is proved to be Capernaiticall by the Iudgement of Antiquity . SECT . III. THeophylact e noted the Capernaites opinion to have beene , that the Receivers of the Body of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Devourers of flesh , whereas the words of Christ ( saith hee ) are to be understood spiritually , and so will it be known that we Christians ( what ? ) are not Devourers of Christ . So hee . But , that Swallowing , properly taken , is a Devouring , hath beene proved : and , if Devoured , then why not also ( that which is the Basest of all Basenesse ) passed downe by ●gestion into the Seege ? whereof the Ancient Fathers have thus determined : Origen , that f The materiall part of this sanctified meate passeth into the Draught : which ( saith he ) I speake of the symbolicall Bodie , &c. Here will be no place for your g Cardinal's Crotchets , who confessing Origen to have spoken all this of the Eucharist , would have vs by Materials to understand Accidents in respect ( saith hee ) of sanctification , which they had , and of Magnitude , which belongeth rather to the matter of a thing , then to the forme : and , by Symbolicall Body , to conceive , that this was meant of the Body of Christ it selfe , as it is present in this Sacrament , a Signe , or Symboll of it selfe , as it was on the Crosse . So he : as if he meant to crosse Origen's intention throughout every part of his Testimony . For first , That which he called Bread , he calleth also meate sanctified : Secondly , that meate he tea●meth materiall . Thirdly , This materiall , he saith , passeth into the Draught . Lastly , concluding his speech , concerning the Sacramentall Body , and saying , Hitherto have I spoken of the symbolicall body ; immediately he maketh his Transition to speake of the incarnate Body of Christ , as it is the True soules meate . But first meerly Accidents were never called by the Ancient Fathers Meates . Secondly , never Materials . Thirdly , never Magnitude in it selfe , without a Subiect , was iudged otherwise then Immateriall . Fourthly , never any Immateriall thing to have Gravitie , or weight in pressing the guts to make an egestion into the * Draught . If every one of these be not , yet all , as a foure-fold cord , may be of force to draw any Conscionable man to grant , that Origen was of our Protestants faith . And that which is more than all , hee , in his Transition , expresly sheweth his faith , concerning Christ's Body , as Spirituall Bread , by discerning it from the Sacramentall , which he named a Symbolicall Body , as one Body distinctly differing from the other . As for your Cardinals pageant of Christ's Body in this Sacrament , as being a Signe and Symbol of it selfe , as it was on the Crosse , it * hath once already , and will the * second time come into play , where you will take small pleasure in this figment . Againe , concerning the Body of Christ it selfe , h Cyrill Christianly denyeth it to goe either into the Belly , or into the Draught ; and i Chrysostome ( as iudging the very thought thereof Execrable ) denyeth it with an Absit ! Finally k Ambrose is so farre from the proper swallowing of Christ in this Sacrament , that distinguishing between Corporall Bread and the Body of Christ , ( which he calleth super substantiall Bread , and Bread of everlasting life , for the establishing of man's soule ) hee denyeth flatly that this is that Bread which goeth into the Body . If any mouse , which your say may run away with the hoast , be wholly fed thereon for a monthes space , the Egestion of that Creature will be as absoute a Demonstration as the world can have that the matter fed upon , after Consecration , is Bread : And why may you not aswell grant a power of Egestion , as confesse ( which you doe ) in that Creature a digestion thereof . Two false Interpretations fell upon the Catholike Profession , concerning the Doctrine of the Eucharist , in the dayes of Saint Augustine ; both which that holy Father did utterly explode . The first was by the Manichees , who teaching l that Christ was Hanged on every tree , and tied unto all meates which they eate , would needs have their Religion to be somewhat agreeable to the Catholike Profession . An Imputation which Saint Augustine did abhorre , namely , that it should be thought that there was the same reason of the opinion of Mysticall bread , among the Orthodoxe , which the Manich●es had of their Corporall bread . As for example , that Christ should be Fastened or tied to mens guts , by eating , and let loose againe by their belching . Which Hereticall Doctrine how shall it not accord with your Romish , which hath affirmed a passage and Entrance of Christs body into , and Cleaving unto mens * Guts by eating ? and a Repasse againe by Vomitting , albeit the matter , so fast and loose , in the iudgement of St. Augustine , be Bread still , after Consecration . The Second Calumniation against the true Professours was by others , who testified that Catholikes in the Eucharist adored Ceres and Bacchus , after the manner of the Paganes . What answere , doe you thinke , would a Romish Professor have made in this Case ? doubtles ( according to your doctrine of Corporall presence ) by saying thus : Whereas some affirme that we adore Bread and Wine in this Sacrament , yet the truth is wee adore that , whereinto Bread and Wine are Transubstantiated , ( to wit ) the Bodie and blood of Christ the sonne of God. But S. Augustine , as one fancying nothing lesse ; Wee ( saith he ) are farre from the Gods of the Pagans , for we embrace the Sacrament of Bread and wine . This is all , and all this he spake after Consecration . Whereupon we are occasioned to admonish our Christian Reader to take heed of the fraudulent practice of the Romish Sect , because of their abusing of the Writings of ancient Fathers . Whereof take unto you this present m example . The Paris Edition An. 1555. hath the Sentence of S. Augustine thus : Noster Panis — Mysticus fit nobis , non nascitur . But the last Paris . Edition Ann. 1614. hath foisted in and inserted [ Corpus Christi ; ] albeit the sence be full without this Addition , to signifie that Common Bread is by Consecration made Mysticall or Sacramentall ( according to S. Augustine his owne exposition , saying that Wee embrace the Sacrament of Bread , and Cup ; ) and also the Phrase of [ Panis fit corpus Christi ] Bread is made Christs Bodie ] be repugnant to a common Principle of all Christianity , which never beleeved a Body of Christ made of Bread. So that the foresaid Addition is not a correcting , but a Corrupting of the Text. CHALLENGE . HOw might it concerne you upon these premises , if there be in you any spirit of Christianity , to suffer n S. Augustine to be your Moderator in this whole Cause ? who upon the speech of Christ [ Except you eate my flesh ] giveth this generall Rule , That whensoever we fi●d in Scripture any speech of commanding some ●eynous Act , or forbidding some laudable thing , there to hold the speech to be figurative , even as this is of eating the flesh of Christ . So hee . And what this figurative speech signifieth , this holy Father declareth in the next words : It Commandeth ( saith hee ) that wee doe Communicate of the passion of Christ , and sweetly and profitably keepe in memory that his flesh was crucified for us . Thus you see hee excludeth the Corporall , Sensuall , and Carnall Eating , that hee might establish the spirituall of mind , and Memory . If St. Augustine by this his counsell might have prevailed with your Disputers and Doctors , they never had fallen upon so many Rocks , and Paradoxes , nor sunke into such puddles of so nastie and beastly Absurdites , as have beene now discovered ; which by your Doctrine of Corporall Presence you are plunged into . CHAP. VII . The Third Corporall manner of Vnion of Christ his Body , by a Bodily mixture with the Bodies of the Communicants ( professed by some Romanists at this day ) is Capernaiticall . SECT . I. WEe heare your Iesuite reporting that a Many latter Divines in your Church have beene authorized in these daies to write , labouring to bring the Romane Faith to so high a pitch , as to perswade a b Reall , naturall , corporall , and substantiall Vnion of the Body of Christ with the Bodies of the Communicants : even almost all of late ( saith he ) who have written against Heretiques . So hee . Among others we find your Cardinall c Alan , who will have it Really mingled with our flesh , as other meates , Transubstantiation onely excepted ; as did also Cardinall d Mendoza . And what else can that sound , which we have heard out of your Roman * Missal , praying that The Bodie of Christ eaten may cleave unto your gutts ? iust Manichean-wise , as you have heard even now out of St. Augustine . CHALLENGE . Confuting and dispelling this foggie myst of Errour , by your owne more common confessions . THis first opinion of mingling the Body of Christ corporally with man's Bodily parts , what thinke you of it ? your Iesuite calleth it e Improbable , and as repugnant to the dignity and maiesty of this Sacrament , * Rash , and absurd . Iustly , because if this Doctrine were true , you must likewise grant that the same Bodie of Christ , which you say is eaten of myce and Rats , is mingled within their guts , and entrails ; and so such vile Creatures should be as really capable of Communion with Christ's Body , as the most sanctified among Christians can be : for which the Beasts themselues , if they could speake , would ( as the Asse unto Bal●am ) condemne the foolishnes of your Prophets , namely those , of whom you have * heard your Iesuite confessing , that this is the Doctrine of Almost all late Diuines , which is to adde one Capernaiticall Absurdity to another . It onely remaineth to know with what Spirits these your New Divines have thus written ; your * Suarez telleth vs , saying , That they speake so in hatred of Heretiques ( meaning Protestants ) against whom they writ . Who would not now magnifie the Profession of Protestants , to observe their Adversaries to be so farre transported with the Spirit of malignity and giddines against them , that by the iust Iudgement of God they are become so starke blind in themselves , as that they fall into opinions not onely ( as is confessed ) Rash and Absurd ; but also Capernaitically-Hereticall ? And indeed they who imagined a Corporall Eating , how should they not aswell have conceived a Corporall fleshly Commixtion ? CHAP. VIII . Of the Romish Obiections out of the Fathers , for proofe of Corporall Presence , and Corporall vnion with the Bodies of the Communicants . SECT . I. IT cannot be denyed but that many antient Fathers are * frequent in these kind of Phrases ; Our Bodies are nourished and augmented by the flesh of Christ , and his Body is mingled with our flesh , as melted waxe with waxe : yea , we have a corporall and naturall vnion with him . These kind of sayings of the Holy Fathers have beene obiected , not onely by your new * Divines , for proofe of a Corporall Coniunction of Christ with the Bodies of the Communicants , but also by your a Cardinall , and all other like Romish Professors , for defence of a Corporall Presence of the Body of Christ in this Sacrament ; but with what coloured Consciences ( white or blacke ) they have beene so obiected , commeth now to be scanned by iust Processe . That the obiected Sentences of Fathers doe not intend a Corporall Coniunction , so properly called , even by the Confession of Romish Divines of best esteeme . SECT . II. ALl your Obiectors produce the Testimonies of Fathers , for proofe of a Corporall Presence of Christ , as vehemently as the others of them have done for maintaining of an Vnion properly and really Corporall . Notwithstanding the most eminent Cathedrall Doctors in your Romish Schooles , to wit , Bellarmine , Tolet , and Suarez doe explode that Corporall Commixture . The first Cardinall and Iesuite now mentioned , singling out these Fathers , who seeme most peremptorily and Emphatically to teach a Corporall nourishing , Corporall Augmentation , Corporall and naturall mixture , and Vnion of Christ's Body with ours ; such as were Ireneus , Hilary , Nyssen , Cyrill , and others , ( as if he had forgot himselfe , and meant to answere for us ) saith : a The Fathers in so saying are not so to be understood , as if the mortall substance of our bodies were nourished thereby , for so they should make it meate for the Belly , and not of the mind , than which nothing can be more absurd . The Second Cardinall and Iesuite , speaking of Cyrill and Hilarie , b They say ( saith hee ) that our Bodies have a naturall Coniunction and Vnion in this Sacrament w●●● the Body of Christ , but are not so to be vnderstood , as if there were a naturall Vnion ( which were a Doctrine unworthy of them ) but their meaning is , that for the Vnion-sake , which is of Faith and Charitie , Christ is really and truly within us , who is the cause of faith . So hee . Your Third Iesuite of prime note we * have heard already ( in Confutation of your new Divines , who collected from such Testimonies a Proper Corporall Coniunction ) terming this Doctrine Rash , absurd , and repugnant to the dignity and Maiestie of the Sacrament . That the Obiected Sentences of Fathers make not for the Romish Corporall Vnion ; proved by their owne Dialect . SECT . III. THe expresse Testimonies of the obiected Fathers you may read in the Margent , as they are marshalled by your owne Iesuite c Suarez , to wit , Irenaeus , Chrysostome , Cyril Alexand. Grego . Nyssen . Pope Leo , and Hillarie . The Summe is , The mixture of Christ's Body with ours , by a Corporall and naturall Vnion in deede , and not onely in faith or Affection . Two kind of Semblances are to be observed , one in their like Hyperbolicall Phrasing , concerning Baptisme ; and the other touching our Coniunction with Christ . Of Baptisme Hilarie the 6. obiected saith , Christians by Baptisme , which is one , are made one , not onely in affection but also in nature . Leo the 5. obiected , saith also , that By Baptisme the Body of the Regenerate is made the flesh of Christ crucified . And marke what your Cardinall Tolet hath collected from Augustine , namely that d Infants by being Baptized , are made partakers of the Eucharist , because they are memberr of the mysticall Body , and are so made in a sort partakers of this Sacrament , that is to say , of the thing signified , eating his flesh , and drinking his Blood. So hee . By which your Obiector must be inforced to admit a like Reall coniunction , and consequently of a Reall presence of Christ in Baptisme , as they have for the Bodily Vnion and Presence of Christ in and by the Eucharist . Yea , and the Fathers with the like accent and Emphasis of speech say as much of other things : e Isidore Pleusiota of the word of God , that It feedeth mens soules , and is in a manner mingled therewith . Of the Baptised , that by Baptisme f They are incorporated into Christ , saith Augustine : And that thereby g They are made bone of Christ's bone , and flesh of his flesh , saith Chrysost . Of the Eucharist , h It is mingled with our soules , so Damascen . Of the participation of the bread of Idolaters , with the participation of the Sacramentall bread of the Lords Supper ; i That as by the one Christians are made partakers of Christ's flesh , so by that other are men made partakers with Divels . So Primasius . Wherefore your Disputers , by comparing these Sentences of the Fathers with the former , if they shall take them as spoken properly , and not Sacramentally and figuratively , shall be compelled to allow proper Commixtures and nourishings of man's Soule , by the Word . First , a proper mingling of God's Spirit with Man. Secondly , a proper incorporating of Man into Christ ; and a proper mixture of Man with Divels . And againe upon due Comparison of the Testimonies of Fathers , obiected by you , with these now alleadged by us concerning the Eucharist it selfe , it will necessarily follow , that by the same reason , wherewith you have sought to prove one kind of proper Presence of Christ's bodie , and Transubstantiation , and Vnion ; you k must allow fower more . One of Christs bodie into the bodie of the Communicant : a Second of a Christian Communicant into Christs bodie . A Third of a Naturall bodily Vnion of Christians among themselves . And fourthly ( which is Damascen's ) of Christ's bodie into men's soules . All which kind of Presences , Vnions , Mixtures , and Transubstantiations , taken in a proper sence , you cannot but condemne as Atheologicall and sencelesse , in your owne iudgement , notwithstanding all the former alleaged Phrases of ancient l Fathers . And what talke you of the Eucharist , as being called the Viaticum , and food-provision for our iourneying through death , by the ancient Fathers ? as though this were an Argument of Christs Corporall Presence in the Sacrament , and Coniunction with them that participate thereof ; except you meant to make the same Consequence in behalfe of Baptisme , wherewith m Basil exhorteth both young and old to be provided , as of their Spirituall Viaticum . That the obiected Testimonies of Ancient Fathers make against the Romish Corporall Vnion of Christ's Bodie with the Bodies of the Communicants . SECT . IV. YOur Romish Corporall Vnion is distinguished from the Corporall Vnion spoken of the Fathers , by two Properties , which are universally beleeved in your Church : one is the note of the discontinuance of the Bodie of Christ , saying that * The Body of Christ continueth no longer in the Body of the Communicant , than whilest the outward formes of Bread and Wine do● remaine uncorrupt , The other is the note of Community , beleeving that The Corporall Coniunction with the Communicant is equally as common to the prophane and godly Receiver , as are the outward Symbols , and Signes , which they Sacramentally Eate or Drinke . Such are these your two Principles , concerning Corporall Coniunction , both which are notably contradicted by two contrarie notes of Corporall Coniunction , spoken of by the Fathers . The first is of the Perpetuity of Christian Coniunction with Christ , against your Non-residencie thereof . The Second is of the Peculiarity of this Vnion , ( namely ) onely unto pious , and faithfull Receivers ; and both these by the Testimonies of the obiected Fathers , yea even in the most of your * obiected Testimonies themselves . That the Fathers meant by their Corporall Vnion a perpetuall residence in the Receivers , their owne * Testimonies above-cited doe declare , noting that it is the Vnion whereof Christ spake , saying , He that eateth me remayneth in me , and dwelleth in me , &c. A Truth so apparent , that your best reputed Iesuite n Suarez is inforced to confesse , that The Corporall ▪ Vnion , spoken of by the holy Fathers , is not Tra●sient and Passable , but permanent and durable : which hee proveth both from their expresse words , and also by the ground of their Speech , which is the Doctrine of Saint Paul , 1. Cor. 10. For we being many are one Bread , in as much as we are partakers of one bread ; which are spoken of a permanent Vnion of Christians , as they are members of Christ . As for the second note of Vnion , professed by holy Fathers , we have already * learned from this their generall Doctrine , that the Godly onely are truly Partakers of the flesh of Christ . And that our Vnion with Christ , by virtue of this Sacrament , is proper to the Godly and Faithfull , is now further confirmed by the Testimonies * obiected . Some expressing the Vnion to be such whereby Christ abideth in us , and we in him , as you have heard : and some , that whosoever hath it , hath spirituall life by it ; whereas They who eate the Bread of iniquity , doe not eate the flesh of Iesus , nor drinke his Blood , saith o Hierome ; whereas your Popish Vnion is p common to both . For , indeed , what is it for Christ his Body to be receiued of the wicked , but , as it were , to have him buried in a grave againe ? And to feed the ungodly with such precious food , is like as if a man should put meate into the mouth of a dead Carkasse . The former Assertion being so generally the Doctrine of primitive Fathers , it is , in it selfe , a full and absolute Confutation of the Romish Defence , throughout the whole Controversie , touching the Corporall Vnion with the Body of Christ , as properly so taken . Have not then your Disputers , in urging the iudgement of holy Fathers , spun a faire thred , trow yee , whereby they have thus evidently strangled their whole Cause ? A Determination of this point in question . I. That the former obiected Sentences of Fathers , concerning Corporall Vnion , are Sacramentally and Spiritually to be understood , as proper to the Godly and Faithfull Receiver . SECT . V. HOwsoever the sound of their words have seemed unto some of you , to teach a proper Corporall Vnion with the Bodies of the Communicants , yet the Reasons wherewith the said Sentences are invested doe plainly declare , they meant thereby a Spirituall Vnion onely ; first and principally , because they ground their sayings upon that of Saint Iohn , * He that eateth my flesh abideth in me , and hath life , and I will raise him up at the last day : He dwelleth in me , and I in him , which many of your owne Doctours have * expounded to be taken spiritually , as doth also your Bishop q Iansenius , out of Augustine . Secondly , because they make the Vnion perpetuall to the Receiver . Thirdly , because they hold this Vnion proper to the spirituall Communicant , excluding the prophane from any reall participation of Christs flesh . Fourthly , because they taught the same Vnion , whereof they speake , to be made without this Sacrament , even by * Baptisme ; and that Really , as your Iesuite Tolet hath said . Fiftly , because they have compared this Vnion to the continued-Vnion betweene Man and Wife . Good and solid Reasons , we thinke , to perswade any reasonable man that they meant no proper Corporall Vnion . Whereby , peradventure , your Iesuite Tolet was * induced to grant , that Hilarie and Cyril , by the Corporall Vnion of Christ's Bodie with ours , meant the Vnion by Faith and Charitie . As also , whereas Damascene saith , That by this Communion wee are made ioynt-bodies with Christ . And lastly , Cyril of Ierusalem calleth the Communicants , by reason of their participation of the Bodie and Blood of Christ , Christophers , that is ( being interpreted ) Carriers of Christ ; and that hereby we are made partakers of that divine nature : a Sentence much urged by your Disputers , notwithstanding your r Suarez seeth nothing in it but a Spirituall V●ion by Grace and Affection . Which two Testimonies we may adde to the former Fathers , for proofe that onely the Godly have Vnion with Christ . II. That the obiected Ancient Fathers , without Contradiction to themselves , have both affirmed and denied a Corporall and perpetuall Vnion of Christ's Bodie with the Bodies of the Communicants . SECT . VI. THree acceptions there may be of the word Corporall Vnion , the first Literall , and proper , which this whole Booke proveth out of the Fathers to be Capernaiticall , by Corporall Touching , Corporall Tearing with Teeth , Corporall Swallowing and Devouring , and Corporall mixture with our flesh ; a sence seeming pernicious to Origen ; and to Augustine odious and flagitious , as * hath beene proved . The second is a Corporall Coniunction Sacramentall : that as they called Bread broken the Bodie of Christ , by reason of the Sacramentall Analogie with his Bodie Crucified ( as hath beene plentifully demonstrated : ) so have they called the Sacrament all Vnion with our Bodies the Corporall Vnion of his Body with ours ; namely , that as the Bread is eaten , swallowed , disgested by vs , and incorporated into our Bodies , to the preservation of this life , so , by the virtue of Christ's humanity dying , and rising againe for us , our Bodies shall be restored to life in that day . In which respect Bread the Sacrament of Christ's Body , being so changed into the Substance of our flesh , is in us a perpetuall pledge of our Resurrection to glory . The last is a Spirituall Vnion , that as the Body of Christ is immediately foode of the Soule onely , so is the Vnion thereof immediately wrought in the Soule ; and because , in Christian Philosophy , the Body followeth the Condition of the Soule , according to the tenour of Iudgement used in the last day , when as the vngodly Soule shall take unto it selfe it 's owne sinfull Body , and carrie it into Hell , and the regenerate Soule shall returne to it 's owne Bodie , and being united thereunto be ioyntly raised to immortalitie and blisse , and all this by our Spirituall and Sacramentall ( for they are not divided in the Godly ) Communicating of the Bodie and Blood of Christ . This ought not to seeme unto you any novell Doctrine , having heard it professed by your Iesuite , in your publique Schooles , saying ; s The glory of the Bodie depends on the glorie of the soule , and the Happinesse of the soule depends on Grace therein , neither doth this Sacrament ( saith he ) any otherwise conferre immortalitie to the Bodie , than by nourishing and preserving grace in the soule . So hee . In which respect wee concurre with the iudgement of ancient t Fathers , who call this Sacrament the Symbol and Token of the Resurrection , the Medicine of Immortality , by which our verie bodies have hope of Immortality . So they . Yea and ( which is a further Evidence ) as your obiected Optatus u called the Eucharist , The pledge of Salvation , and hope of the Resurrection : so doth x Basil speake of Baptisme , tearming it our Strength unto Resurrection ( being a Sacrament both of his death and Resurrection ) and the Earnest thereof . Nor can wee desire a more pregnant confutation of your Corporall Presence , than that the Eucharist is called of the Fathers a Pledge , as you have obiected . To this purpose wee are to consult with Primasius ; hee telleth vs that Christ dying left us a y Pledge for our Memorandum of him after his death : By which Pledge what Christian ( as often as hee shall be put in minde of his death ) can then containe himselfe from weeping , if he doe perfectly love him ? The comparison here is taken from a man , who before his death willeave some thing of worth with his friend , as a Pledge of his love , and a token of his Remembrance of him after his death . But the Pledge and the Pledger are two different things in themselves , and as different in place , the Pledge being a present token of a Friend absent . Nothing now remaineth but some one Father to be Moderator in this Point , and no-one more fit than he , who is as vehemently obiected against us , as any other , namely , z Cyprian ; who speaking without all Ambages and Hyperboles saith that our Participation of this Sacrament Worketh not any consubstantiall Vnion : that the Coniunction of Christ with us hath in it no mixture of persons ( vz. of Christ and Christians : ) that it uniteth not the substances , but ioyneth affections , and affianceth our wils . After this , hee elegantly expresseth the Analogie betweene the Sacramentall , and Spirituall nourishment : a As by Eating and drinking ( saith hee ) of the bodily substance our Bodies are fed and live : so is the life of the soule nourished with this food . So he . III. That the former Doctrine of the Fathers is consonant to the Profession of Protestants . SECT . VII . IF you take the Corporall Vnion of Christ's bodie with ours as you doe , by a Bodily Touch , bodily Eating , Swallowing , and Mixture with our bodies , We abhorre this as much as did the Ancient Fathers in these their precedent Item's , ( to wit ) First , Ambrose opposing hereunto Christs [ Noli me tangere , ] Touch me not , which was spoken to Mary . Against your Touch. Secondly , Augustines [ Non dentis , sed mentis ] Against your proper eating . Thirdly , Theophylact's [ We devoure not his flesh . ] Against your Swallowing . Fourthly Cyprians [ We mingle not persons . ] Against your Transmitting him into your Bowels and Entrailes . And , for a further Discoverie of Romish stupidity in your Doctrine of Transubstantiation , the Analogie betweene the Sacrament and Christ , in the Doctrine of Antiquity , is alwayes of the substance of Bread and Wine , with his Bodie and Blood. But we never read in ancient Bookes of your Sacramentall Eating of Accidents , Drinking of Accidents , or being fed and living by Accidents . Wherefore muster you all those Testimonies of Fathers , which speake of the Nourishment , augmentation , and subsistence of our Bodies by the bodie and blood of Christ , and all such Sentences will be so many witnesses of your incredible pervicacie , who seeke to prove an Augmentation of our bodies , by the bodie and blood of Christ , in the Eucharist : and yet professe ( according to your owne Romane faith ) that as soone as the Formes of Bread and Wine eaten and drunke are corrupted ( which you know is done in a very short time ) the Bodie and Blood of Christ hath no longer Residence in the bodie of the Communicant . CHALLENGE . THrice therefore , yea foure-times unconscionable are your Disputers , in obiecting the former sentences of holy Fathers , as teaching a Corporall and Naturall Vnion of Christ's body with the bodies of Christian Communicants , once , because they in true sence , make not at all for your Romish Tenet : next , because they make against it : then because the Corporall Coniunction , though it be of the Bodie of Christ , and Bodies of Christians , in respect of the obiect , yet for the matter and subiect , it is of Sacramentall Bread united with our owne Bodies , in a mysticall relation to the Body of our Redeemer : and lastly , and that principally , because they meant a Spirituall Coniunction properly , and perpetually belonging to the Sanctified Communicants , and herein consonant to the profession of Protestants . Wherefore primitive and holy Fathers would have stood amazed , and could not have heard , without horrour , of your Corporall Coniunction of Christ his Body in Boxes and Dunghils , in Mawes of Beasts , in Guts of Wormes , Mice and D●gges , as you have taught . Fie , Fie ! Tell it not in Gath , nor let it be once heard off in any heathenish Nation to the Blaspheming of the Christian profession , and dishonouring of the broad Seale of the Gospell of Christ , which is the blessed Sacrament of his precious Bodie and Blood. Before we can proceed to the next Booke , wee are to remove a rub which lyeth in our way . CHAP. IX . That the Obiection taken from the slanders of Iewes and Pagans , against Christians , by imputing the guilt of Eating man's flesh , unto them , in receiving of the Sacrament , is but ignorantly and idly urged by your Disputers . SECT . I. MAny leaves are spent by a Master Brereley in pressing this Obiection ; the strength of his inforcement standeth thus . Iustine Martyr , in the yeare 130. writing an Apologie to the heathen Emperour , when hee was in Discourse of the Eucharist ( The reported Doctrine whereof , concerning the reall Presence , was the true and confessed Cause of this slander ) and , when he should have removed the suspition thereof , did notwithstanding call the Eucharist , No common Bread , but , after Consecration , the food wherewith our Flesh and Blood are fed , &c. Then he proceedeth in urging his other Argument , borrowed from the b Cardinall , to wit , Iustine his comparing the change in the Eucharist to be a worke of Omnipotencie , and for his not expounding the words of Christ figuratively . Then is brought in * Attalus the Martyr , whilst he was under the tortures , and torments of his Persecutors , saying , Behold your doing , [ Hoc est homines devorare , ] This is a devouring of men : We Christians doe not devoure men . To whom is ioyned Tertullian , making mention of the same slander of Sacrificing a Childe , and eating his flesh , [ Ad nostrae doctrinae notam : ] To the infamie of our Profession . At length Master Brerely concludeth as followeth ; So evidently doth this slander , thus given forth by the Iewes , argue sufficiently the doctrine of Reall Presence , and Sacrifice , and for as much as the slander went so generally of all Christians , it is probable that it did not arise from any sort of one or other Christian in particular . So he . THE FIRST CHALLENGE , Against the Ignorance of the Obiector , and the falfe ground of his Obiection . SECT . II. THe confessed light of History will discouer the mist of Preiudice in our opposites ; for Irenaeus , Augustine , and Epiphanius doe all declare , that the ground of this Slander against Christians , for eating man's flesh , was the detestable fact of some Heretiques , who professing themselves Christians , notwithstanding in Celebration of the Eucharist , did indeed eate man's flesh , as your Iesuite c Maldonate , and Cardinall d Baronius doe both witnesse . The former of these fixing a Credo upon it , against your obiected [ Probabile ] to the contrarie . Againe , looke but into the Testimones , as they are alleaged by the Obiector , and recorded in the Histories themselves , and it is found , that , that Slander raised against Christians , was alwayes for eating the flesh of a Child , or Infant , as their Eucharist , and therefore could not reflect upon any Christian and Sacramentall communicating of Christ his flesh in the Eucharist , wherein the Bodie represented ( according to our Christian profession ) is not of a Child , but of a man of more than thirty yeares of age . I say it could no more refl●ct on them than that other heathenish e Lie , that Christians did worship an Asse or Asses head for their God. So childishly hath your Priest vaunted , in calling his Obiection An evident Argument , which will afterwards * be encountred with an Argument against your Romish Sacrifice from the Answere of Cyril of Alexandria unto the Emperour Iulian the Apostate , in defence of Christian Religion , farre more Evident than yours was from the Apologie of Iustine to the other Infidell Emperour . A SECOND CHALLENGE , Against the Insufficiencie of the Reasons collected out of Iustine . SECT . III. THe * Consequences deduced out of Iustine Martyr have beene answered in effect alreadie . First , Hee calleth the Eucharist Not common Bread , and so doth every Christian speake of every sacred and consecrated thing : you Papists will be offended to heare even your Holy Water ( no Sacrament ) to be called Common-water . Secondly , Iustine said , As Christ was made flesh by incarnation , so is the Eucharist by Prayer . It were an Iniurie to Iustine , for any man to thinke him so absurd , as , dealing with an Infidell , to prove unto him one obscure mysterie of Christianitie by another ; And the calling of the Eucharist Flesh Sacramentally , as being a Signe of Flesh , could be no matter of Scandall to the Pagans , who themselves , in their Sacramentalls , usually called the Signe by the name of the Thing signified , one instance whereof you have heard out of Homer , calling the Lambe sacrificed , ( whereby they swore for Ratification of their Covenants ) their faithfull oathes . Againe , the generall Profession of Christians , so well knowne to beleeve that Christ once crucified● , ac cording to the Christian Creed , set at the right hand of God , in highest Maiestie , might quite free them from all heathenish suspition of Corporall Eating the flesh of Christ . Thirdly , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , The meate blessed by giving of Thankes , Iustine calleth Christ's flesh , namely , Improperly , which who shall affirme properly , without a Figure ( by the Censure of your owne Iesuites ) must bee iudged * Absurde . THE THIRD CHALLENGE , Against the Vnluckinesse of the Obiectors , by their urging that which maketh against them . SECT . IV. FOr , first , they have told us of the Martyr Attalius , that hee upbraided his heathenish persecutors , who put him to death , calling them Devourers of mens flesh , and avouching , in behalfe of all true Christians , that they Devoure not man's flesh ; which no Romish Professor at this day can affirme ; this Profession , that you swallow and transmit that flesh of Christ into the stomacke ; this having beene confessed by your owne Iesuite to be a Devouring . So that the Doctrine of that primitive Age ( as you now see ) was as different from your Romish Noveltie , as are Corporall , and not Corporall Eating of the same Bodie of Christ . Finally , All our premised Sections , throughout this Fift Booke , doe clearely make up this Conclusion , that the Bodie of Christ , which Protestants doe feed upon , as their soules food , is the Bodie of Christ once Crucified , and now sitting in glorious maiestie in Heaven : and that Bodie of Christ , beleeved by you , is of Corporall Eating , in deed and in truth of Bread ( as hath beene proued , and will be further discovered in a generall * Synopsis . ) Wherefore let every Christian studie with syncere conscience To eate the flesh of Christ with a spirituall appetite , as his Soules food , thereby to have a Spirituall Vnion with him proper to the Faithfull ; not subiect to Vomitings , or Corruption , and not common to wicked men , and vile beasts , but alwayes working to the salvation of the true Receiver : so shall he abhorre all your Capernatticall fancies . Thus much of the Romish Consequence concerning Vnion ; the next toucheth the Sacrificing of the Body of Christ , whereunto we proceed , not doubting but that we shall find your Disputers the same men , as hitherto wee have done , peremptorie in their Assertions , Vnconscionable in wresting of the Fathers , and vaine , fantasticall , and absurd in their Inferences and Conclusions . THE SIXTH BOOKE , Entreating of the fourth Romish Consequence , which concerneth the pretended proper Propitiatorie Sacrifice in the Romish Masse , arising from the depraved Sence of the former words of Christ ; [ THIS IS MY BODY : ] and confuted by the true Sense of the words following , [ IN REMEMBRANCE OF MEE . ] The State of the Controversie . WHosoever shall deny it ( say your Fathers of a Trent ) to be a true and proper Sacrifice : or that it is Propitiatorie , Let him be Anathema , or Accursed . Which one Canon hath begot two Controversies ( as you b know ) One , Whether the Sacrifice in the Masse be a proper Sacrifice . 2. Whether it be truly Propitiatorie . Your Trent-Synode hath affirmed both ; Protestants deny both ; so that , Proper , and Improper , are the distinct Borders of both Controversies . And now whether the Affirmers or Denyers , that is , the Cursers , or the parties so Cursed deserve rather the Curse of God , we are forthwith to examine . We begin with the Sacrifice , as it is called Proper . This Examination hath foure Trials : 1. By the Scripture . 2. By the Iudgement of Antient Fathers . 3. By Romish Principles ; and 4. By Comparison betweene this your Masse , and the Protestants Sacrifice , in the Celebration of the holy Eucharist . CHAP. I. Our Examination by Scripture . SCriptures alleaged by your Disputers , for proofe of a Proper Sacrifice , are partly out of the new Testament , and partly out of the old . In the new , some Objections are collected out of the Gospell of Christ , and some out of other places . Wee beginning at the Gospell , assuredly affirme that if there were in it any note of a Proper Sacrifice , it must necessarily appeare either from some speciall word , or else from some Sacrificing Act of Christ , at the first Institution . First of Christs words . That there is no one word , in Christ his first Institution , which can probably inferre a Proper Sacrifice ; not the first and principall words of Luc. 22. [ HOC FACITF : DOE THIS . ] SECT . I. WHen we call upon you for a Proofe , by the words of Christ , wee exact not the verie word Offering , or Sacrifice , in the same Syllables , but shall bee content with any Phrase of equivalencie , amounting to the sense or meaning of a Sacrifice . In the first place you object those words of Christ , [ Hoc facite , Doe this , ] from which your Councell of a Trent hath collected the Sacrificing of the Body of Christ : which your Cardinall avoucheth with his b Certum est , as a Truth without all exception ; as if [ Doe this , ] in the literall sense , were all one with [ Doe you Sacrifice . ] But why ? because , forsooth , the same word in the Hebrew Originall , and in the Greeke Translation is so used , Levit. 15. for Doe , or Make , spoken of the Turtle-dove prepared for an Holocaust , or Sacrifice : and 1 Kings 18. 23. where Elias ( speaking of the Priests of Baal , and telling them that he meant to have a Sacrifice , ) said , Doe , or Make. So he , together with some other Iesuites . But vainely , ridiculously , and injuriously . I. Vainely , because the word , Doe , in those Scriptures did not simply in it selfe import a Sacrifice , but only consequently ( to wit ) by reason of the matter subject then spoken of , which was a matter of Sacrifice : and are so explaned by just circumstances , as may appeare in the places objected , Levit. 15. where was speech of a Turtle-dove appointed for a Sacrifice . And so likewise in 1. Kings 18. 23. was there mention of a Bullocke to be ordained for a Sacrifice . Whosoever , having spoken of his Riding , shall command one servant , saying , Make ready : and after , being an hungrie , and having spoken of meat , shall command another , saying likewise , Make ready , None can bee so simple as to confound the different sences of the same word Make , but knoweth right well that the Significations are to bee distinguished by the different subjects of Speech ; the first relating to his horse , and the other to his meat , and the like , wherein the different Circumstances doe diversifie the sence of the same word . II. Ridiculously . For if the Hebrew and Greeke c Editions , which signifie Doe this , doe necessarily argue a sacrificing act or Sacrifice , then shall you be compelled to admit of strange and od kindes of Sacrifices ; one in Gedeon his destroying of the Altar of Baal : another in Moses his Putting off of his shooes . A third in Christs washing of his Disciples feet . A fourth ( to goe no further ) in the Mans Loosing of his Colt. In all which Instances there are the same originall words now objected , by interpretation , Doe , or Make. III. Injuriously . First , to the Text of Christ , wherein the word is not indefinite , Doe , but determinate , [ Doe this . ] Next , Injurious to your owne many Authors : for the words , [ Doe this ] ( by the * confessions of your owne Iesuites and others ) have reference to all the former Acts of Christ his Celebration , then specified ; as namely , Blessing , Breaking , Eating , &c. Yea and , if your Cardinalls Answer were held so Certaine among your selves , then would not your Iesuite Maldonate have so farre slighted it , as to say , d I will not contend , that in this place the word [ Doe ] signifieth the same with , Doe sacrifice . Next , Injurious to antiquitie , which ( as is confessed ) e called Doing Masse the Celebration of the Sacrament . Besides , Injurious to your owne Masse , in the Canon inserted by f Alexander Pope and Martyr , of the Primitive age , in these words ; [ Doe this as often ] that is , Blesse it , Breake it , Distribute it , &c. A plaine and direct Interpretation of the words [ Doe this . ] Lastly , Injurious to S. Paul , who , in his Comment upon the words of Christ his Institution , doth put the matter out of question , 1. Cor. 11. where , after the words [ Doe this , as often as you doe it , in remembrance of mee , ] vers . 25. immediately expounding what was meant by Doing , expresseth the Acts of Doing , thus : As often as you shall eat this Bread , and drinke this Cup , &c. Which his Command of Doing , by Eating and Drinking , was spoken generally to all the faithfull in Corinth ; that you may not imagine it was wholly restrained to the sacrificing Priests . Other Romish Doctors also , if they had beene so sure of the force of the word [ FACITE , ] as your Cardinall seemeth to be , then surely would they not have sought to prove it from Virgils Calfe , where it is said ; Cùm faciam Vitulâ — and were therefore noted by Calvin and Chemnitius of bold Ignorance . But these two Protestants , for so saying , have beene since branded by your g Cardinall with a marke of Imposture , as if they had falsly taxed your Romish Authors of such fondnesse . But now what shall wee say to such a Gnostick , who , as though he had knowen what all the Doctors in the Church of Rome had then written and ●ented , durst thus engage his word for everie one ? It may bee , hee presumed , that none of them could bee so absurd . But your Iansenius will quit the report of Calvine and Chemnitius from the suspicion of Falshood , who witnesseth , concerning some Romish Authors of his time , sa●ing ; h There are some who endeavour to prove the word [ Facere ] to be put for [ Sacrificare ] by that saying of Virgil , — Cùm faciam vitula . So he . And why might not they have beene as absurd , as some others that came after , yea ( by your leave ) i Iesuites themselves , of your Bellarmines owne Societie , who in like manner have consulted with the Poet Virgil about his Calfe ; but as wisely ( according to our Proverb ) as Walton's Calfe , which went &c. For the matter subject of the Poets Sacrifice is there expressed to have beene Vitula , a Calfe . You have failed in your first Objection . That a Proper Sacrifice cannot be collected out of any of these words of Christs Institution ; Is GIVEN , Is BROKEN , Is SHED . SECT . II. THe Text is Luc. 22. 20. [ Which Is broken , Is given , Is shed ] in the Present Tense ; and This Is the Cup of the new Testament in my Bloud ; wherein , according to the Greeke , there is a varying of the Case : whereupon your Disputers , as if they had cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are commonly more Instant in this Objection than in any other : some of them spending eight full leaves in pressing this Text , by two Arguments , one in respect of the Case , and another in regard of the Time. Of the Grammar point , concerning the Case . This is the new Testament in my Bloud : ] Now what of this ? a It is not said ( saith your Cardinall ) This is the Blood shed for you , but , This is the Cup shed for you : Therefore is hereby meant The Bloud , which was in the Chalice , because wine could not be said to bee shed for us for remission of sinnes . But how gather you this ? Because in the b Greeke ( saith M. c Breerly ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 varieth the Case from the word [ Sanguine , ] and the Genus from the word [ Testamentum , ] and agreeth evidently with Calix : which drive Beza unto a strange Answer , saying that this is a Soloe cophanes , or Incongruitie of speech . So he ; which Objection he learned , peradventure , of the d Rhemists , who are vehement in pressing the same ; their Conclusion is : This proveth the Sacrifice of Christ's Blood in the Chalice . In which one Collection they labour upon many ignorances . 1. As if a Soloe cophanes were a prophanation of Scripture by Incongruitie of speech ; which ( as one e Protestant hath proved ) is used as an Elegancie of speech by the two Princes of Orators , Demosthenes for the Greeke , and Tully for the Latine ; and by the two Parents of Poets , among the Greekes Homer , and by Virgil among the Latines . 2. As though these our Adversaries were fit men to upbraid Beza with one Soloecophanes , which is but a Seeming Incongruitie , like a Seeming Limping , who themselves confesse f Ingeniously that in their Vulgar Latine Translation ( which is decreed by the Councell of Trent to be Authenticall ) there are meere Solecismes , and Barbarismes , and other faults , which wee may call , in point of Grammar , down right halting . 3. As if a Truth might not be delivered in a Barbarous speech , or that this could be denied by them , who defend Solecismes , and Barbarismes , which had crept into the Translation of Scriptures , saying that g Ancient Fathers , and Doctors have had such a religious care of former Translations , that they would not change their Babarismes of the Vulgar Latine Text , [ as nubent , & nubentur ] and the like . 4. As if there were not the like Soloecophanes of Relatives not agreeing with their Antecedents in case , whereof you have received from h D. Fulke divers Examples . 5. As if this Soloecophanes now objected were not justifiable , which is defended by the Myrrour of Grammarians i Ioseph Scaliger by a figure Antiptôsis , and explaned anciently by k Basil a perfect Greeke Father : referring the Participle [ Shed ] unto the word Blood , and not unto the Chalice ; which marreth your Market quite . And that this is an undeniable Truth , will appeare in our Answer to the next Objection of Time ; for if by Given , Broken , and Shed is meant the time future , then these words Shed for you , for remission of sinnes , flatly conclude that hereby is not meant any proper Sacrifice of Christs Blood in the Cup , but on the Crosse . Let us proceed therefore to that point . Of the Time signified by the Participles Given , Broken , Shed . These words being of the Present time , Therefore it plainly followeth that Breaking , Giving Christ's Body , and shedding his Blood is in the Supper , and not on the Crosse : So your l Cardinall : most invincibly say your m Rhemists , and M. Breerly , as dancing merily after their Pipes ; n This point ( saith hee ) is cleerely determined by the Evangelists themselves in their owne origin all writings , Broken , Given , Shed . And o The Evasions , which our Adversaries seeke , whereby to avoid this , are enforced , racked , and miserable shifts . And againe , for corroboration sake . p The word Broken also , spoken in regard of the outward formes , which are in time of Sacrificing , is more forcible , because not meant of the Crosse : for when they saw hee was dead , fulfilling the Prophecie [ A Bone of him shall not be Broken ] they brake not his legs . Ioh. 19. 33. So hee , and so they . Alas ! what huge Anakims , and Gyants have wee to deale withall , no Argument can proceed from them but most Evident , Forcible , and Invincible ; yet may we not despaire of due Resistance , especially being supported by your owne Brethren , as well the Sonnes of Anak , as were the other : besides some better aid both from Fathers , and Scriptures , for proofe that these words Broken , Given , Shed , spoken in the Present time , doe signifie the Future time of Christs Body being Broken , and Bloodshed ; and both Given up as a Sacrifice instantly after upon the Crosse . What Authors on your side may satisfie you ? whether your Two * choyse Iesuites , Salmeron and Valentia ? or will you be directed by most voices , whereby it is confessed ( namely ) that q By Blood shed , is commonly understood of it shed upon the Crosse . But what need have wee of the severall members , when as the whole Body of your Romish Church is for us , rendring the word shed , in the Future Tense [ Fundetur , ] shal be shed , as referred to the Crosse ? What thinke you by this ? say M. Breerly . * Our Adversaries are in great straights , when they are glad to appeale from the Originall Greeke Text which they call Authenticall , unto the Latine Vulgar Translation , which they call old , rotten , and full of corruptions . This were well objected , indeed , if that Protestants should alledge your Vulgar Latine Edition , as a purer Translation , and not as a true Translation of the words of the Text ▪ to teach you that it is meant of the Future Time : and that this were urged by them , as a ground of Perswasion to themselves , and not rather ( as it were by the Law of Armes ) an Opposition , and indeed Conviction upon their Adversaries , who , by the Decree of your Councell of Trent , are bound * Not to reject it upon any pretence whatsoever . And to have this your owne Authenticall Translation to make against you , is to be in straights indeed , because all the Decrees of that Councell , by the Bull of Pope Pius 4. are put upon you to bee beleeved under the bond of an Oath . Is it possible for you to shake off these shackles ? Yes , M. Breerly can , by an admirable Tricke of wit : r Neverthelesse ( saith hee ) I answer in behalfe of the Vulgar Interpreter , that as hee translateth in the Future Tense , [ which shall bee shed ] so doth hee use the Present Tense in the other words Given , and Broken , to signifie that it was then given in the Sacrament , and afterwards to bee given upon the Crosse , both together . As if you should tell us in plaine English that your Church in her Vulgar Latine Text doth equivocate , teaching that It shall be shed , in the Future , doth signifie also the Present Tense Is shed , that is , It is , shall be . A fit man ( forsooth ) to inveigh against a Soloecophanes . But how then can Protestants interpret the Present to signifie the Future ? Wee tell you , because you have in Scriptures , and other Authors thousands of Examples of the Present Tense put for the Future , to signifie the certaintie or instancie of that which is spoken : but was it never heard nor read , that the Future Tense was taken for the Present Tense , because there is no Course , nor Progresse to the time past . And if Shed bee taken not in true sence , then shall it be lawfull for everie pettie Romish Priest at every Masse-saving to correct your Romish Missall , authorized by the same Tridentine Fathers , which hath it s Shall be shed . One word more with M. Breerly , only desirous to know of him , if hee allow of the Tense either Present or Future , whether it was straightnesse , or loosenesse , that occasioned him to deliver it in the Preterimperfect Tense t Was shed . But he will expect that wee answer his Reason . Hee urged the word , Broken , that because this could not be meant of Broken on the Crosse , for that His Legs were not there Broken ( according as it was prophesied ) therefore it must inferre it to have beene Broken at his Supper , when hee uttered the word Broken ; which is like his other manner of Reasons , blunt , and broken at the point , as it became one not much conversant in Scripture : else might he have answered himselfe by another Prophecie , teaching that the word Broken is taken Metaphorically by the Prophet Esay , chap. 53. speaking of the crucifying and Agonies of Christ , and saying , Hee was Broken for our iniquities : ( namely , as two of your u Iesuites acknowledge ) By nailes , speare , and whips ; and is to be applyed to the Breaking of his sinewes , nerves , and veines , as your x Cardinall confesseth . That the words of Christ , [ Given , Broken , Shed , ] are taken for the Future Time ; proved by the same Text of Scripture , and consent of Antient Fathers . SECT . III. AS for our selves , we , before all other Reasons , and against all opposition whatsoever , take our light from the same Scripture ( immediately after the Text objected ) wherein it is said of Iudas , * He that betrayeth me ; and againe , Christ of himselfe , * I goe my way , both in the Present Tense , but both betokening the Future : because neither Iudas at that instant practised any thing , nor did Christ move any whit out of his place . Lastly , if ancient Fathers may be held for indifferent and competent a Expositors , we have Origen , Tertullian , Athanasius , Basil , Ambrose , Theodoret , Isidore , Pope Alexander , and Chrysostome , All for the Future Tense , by their Confringetur , Tradetur , Effundetur . What , my Masters , is there no learning but under your Romish caps ? That the objected words of Christ , and the whole Text , doe utterly overthrow the pretended Sacrifice in the Romish Masse . SECT . IV. AMong the words of Institution , the first which offereth it selfe to our use , is the formerly-objected word , BROKEN ; which word ( said your Iesuite * Suares ) is taken unproperly , because in the proper and exact acception it should signifie a dividing of the body of Christ into parts . So he , and that truly . Else why ( wee pray you ) is it , that your Roman Church hath left out of her Masse the same word [ Broken ] used by Christ in the words , which you terme words of Consecration ? Although you ( peradventure ) would be silent , yet your Bishop a Iansenius will not forbeare to tell us , that It was left out , lest that any man might conceive so fondly , as to thinke the body of Christ to be truly broken . So hee . It is well . The word , [ Shed ] is the next , which properly signifieth the issuing of blood out of the veines of Christ ; But , That Blood of Christ ( saith your b Cardinall , speaking of the first Institution ) did not passe out of his Body . Even as * Aquinas had said before him . But most emphatically your Alphonsus . c Christ his Bloud was once shed upon the Crosse , never to be shed againe after his resurrection , which cannot be perfectly separated from his Body . And accordingly your Iesuite d Coster ; The true effusion of his Blood , which is by separating it from the Body , was only on the Crosse . So they . Hearken now . These words , Blood shed , and Body broken , were spoken then by Christ , and are now recited by your Priest either in the proper sence of shedding , or they are not . If in a proper sence , then is it properly separated from his Body , ( against your former Confession , and Profession of all Christians ; ) But if it be said to be shed unproperly , then are your Objectors of a proper Sence of Christ his words to be properly called deceitfull Sophisters , as men who speake not from conscience , but for contention : who being defeated in their first skirmish , about Christs words , doe flie for refuge to his Acts , and Deeds ; whither wee further pursue them . That there was no Sacrificing Act in the whole Institution of Christ , which the Romish Church can justly pretend for defence of her Proper Sacrifice ; proved by your owne Confessions . SECT . V. THere are six Acts of Christ , which your Proctors , who plead for a proper Sacrifice , do pretend for proofe thereof , as being ascribable to the Institution of Christ , and are as readily and roundly confuted by their owne fellowes , as they were by others frequently and diligently fought out , or vehemently objected : which the Marginals will manifest unto you , in everie particular ▪ to be no essentiall Acts of a proper Sacrifice . 1. Not a Elevation , because it was not instituted by Christ . 2. Not the b Breaking of Bread , because ( you say ) it is not necessarie . 3. Not Consecration , although it be held , by c your Cardinall Alan , The only essentiall Act ; yet ( as * Some thinke ) Is it not of the Essence of a Sacrifice . And why should not they so judge ? ( say wee , ) for many things are Sacrata , that is , Consecrated , which are not Sacrificata , that is , Sacrificed . Else what will you say of Water in Baptisme , yea of your Holy-water-sprinckle ? of your Pots , Bells , Vestments ? which , being held by you as Sacred , are notwithstanding not so much as Sacramentals . Besides , if Consecration made the Sacrifice , then Bread being only consecrated , it alone should be the Sacrifice in your Masse . 4. d Not Oblation , whether before , or e after Consecration . 5. f Not dipping of the Hoast in the Chalice . 6. ( Although your g Cardinall preferred this before all others ) h Not the Consumption of the Hoast by the Priests eating it . Which your Iesuite Salmeron , and Cardinall Alan , together with your Iesuite i Suarez , accompanied with with seven other of your Schoole-men doe gaine-say ; because this is Rather proper to a Sacrament , than to a Sacrifice . And for that also ( if it were essentiall ) the People might be held Sacrificers , aswell as Priests . So they , of these Particulars ; whereof some are more largely discussed afterwards . CHALLENGE . COnsider now ( wee pray you ) that ( as you All k confesse ) The whole Essence of a Sacrifice dependeth upon the Institution of Christ . And that l It is not in the power of the Church to ordaine a Sacrifice . Next , that if any Sacrifice had beene instituted , it must have appeared either by some word , or Act of Christ , neither of which can be found , or yet any shaddow thereof . What then ( we pray you ) can make more both for the justifying of your owne Bishop of Bitontum , who feared not to publish in your Councell of Trent , before all their Father-hoods , m That Christ in his last Supper did not offer up any proper Sacrifice ? As also for the condemning of your owne Romish Church for a Sacrilegious Depravation of the Sacrament of Christ ? Vpon this their Exigence whither will they now ? To other Scriptures of the new Testament , and then of the old . Out of the new are the two that follow . CHAP. II. That the other objected Scriptures , out of the new Testament , make not for any Proper Sacrifice among Christians , to witt , not Acts 13. 2. of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] SECT . I. ACTS 13. 2. S. Luke reporting the publike Ministerie , wherein the Apostles with other devout Christians were ●ow exercised , saith [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which two of your a Cardinalls translate , They sacrificing . But why Sacrificing , say we , and not some other ministeriall Function , as preaching , or administring the Sacrament , seeing that the words may beare it ? They answer us , because 1. This Ministerie is said to be done To the Lord , so is not Preaching . 2. For that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] whensoever it is applyed to sacred Ministerie and used absolutely , it is alwayes taken for the Act of Sacrificing . So they . When we should have answered this Objection , wee found our selves prevented by one , who for Greeke-learning hath sca●… had his equall in this our age , namely , that b Phenix M. Isaac Casaubon . Looke upon the Margent , where you may finde the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have been used Ecclesiastically for whatsoever religious ministration , ( even for sole Praying , where there is no note or occasion of Sacrifice ) and he instanceth in the Fathers , mentioning the Morning and Evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church . But you will not say ( wee thinke ) that there was any proper Evening Sacrifice in use in those times . What can you say for your Cardinall his former lavish assertion , who is thus largely confuted ? Nay , how shall you justifie your selves , who are bound by Oath not to gain-say in your Disputations the Vulgar Latine Translation , which hath rendred the same Greeke words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] Ministrantibus eis , that is , They ministring , and not , They sacrificing ? which might be said as well of preaching , praying , administring the Sacrament ; all which ( to me●t with your other Objection ) being done according to the will of God , and belonging to his worship and service , might be properly said to have beene done unto God. That the Second objected place out of the new Testament , to witt , 1 Cor. 10. cannot inferre any Proper Sacrifice . SECT . II. 1. Cor. 10. 18. BEhold Israel — are not they who cat of the Sacrifices partakers of the Altar ? then vers . 20 , 21 , 22. But that which the Gentiles offer they offer to Devills , and not unto God , and I would not have you partakers with Devills : yee cannot drinke of the Cup of the Lord , and the cup of Devills : you cannot be partakers of the Table of the Lord , and the table of Devills . Hence Bellarmine ; a Here ( saith hee ) the Table of the Lord is compared with the Altar of the Gentiles : Therefore is the Table of the Lord certainly an Altar , and therefore it hath a Sacrifice . 2. Because the Eucharist is so offered , as were the Sacrifices of the Iewes . And 3. Because he that eateth the Eucharist is said so to be partaker of the Lord's Altar , as the Heathen of things sacrificed to Idolls are said to be partakers of the Idolls Altar . So hee ; following only his owne sence , and not regarding the voyce or judgement of any other . If we should say , in Answer to his first Objection , that your Cardinall wanted his spectacles , in reading of the Text , when hee said that the Apostle compareth the Table of the Lord , whereon the Eucharist is placed ▪ with the Altar of the Gentiles ( which was the Altar of Devills ) it were a friendly answer in his behalfe ▪ for the words of the Text expressely relate a Comparison of the Table of the Lord with the Table of Gentiles , and Devills ; and not with their Altar . And although the Heathen had their Altars , yet ( which crosseth all the former Objections ) their common Eating of things sacrificed unto Idolls was not upon Altars , but upon Tables , in feasting and partaking of the Idolothytes , and not in Sacrificing , as did also the * Gentiles . The whole scope of the Apostle is to dehort all Christians from communicating with the Heathen in their Idoll Solemnities whatsoever ; and the summe of his Argument is , that whosoever is Partaker of any Ceremony , made essentiall to any worship professed , hee maketh himselfe a partaker of the profession it selfe , whether it be Christian , vers . 16. or Iewish , vers . 18. or Heathenish and Devillish , vers . 20. And againe ; the Apostle's Argument doth aswell agree with a Religious Table , as with an Altar ; with a Sacrament , as with a Sacrifice , and so it seemeth your b Aquinas thought , who paraphraseth thus upon the Text ; You cannot be partakers of the Table of the Lord , in respect of the Sacrament of the Lords Body , and of the table of Devills . To an Objector , who avoucheth no Father for his Assertion , it may be sufficient for us to oppose , albeit but any one . Primasius therefore , expounding this Scripture , maketh the Comparison to stand thus : * As our Saviour said ; Hee that eateth my flesh abideth in mee , so the eating of the Bread of Idols is to be partakers of the Devills . But this participation of Devills must needs be spirituall , and not corporall ; you know the Consequence . CHAP. III. That no Scripture in the old Testament hath been justly produced , for proofe of a Proper Sacrifice in the Eucharist . THe Places of Scripture , selected by your Disputers , are partly Typicall , and partly Propheticall . That the first objected Typicall Scripture , concerning Melchisedech , maketh not for proofe of a Proper Sacrifice in the Eucharist . SECT . I. The State of the Question . WEE are loth to trouble you with Dispute about the end of Melchisedech his ministring Bread and Wine to Abraham , and his Company ; whether it were as a matter of Sacrifice unto God , or ( as Divers have thought ) only of refreshing the wearie Souldiers of Abraham ; because the Question is brought to be tried by the judgement of such Fathers , who have called it a Sacrifice . Wherefore we yeeld unto you the full scope , and suppose ( with your * Cardinall ) that the Bread and Wine brought forth had beene sacrificed by Melchisedech to God , and not as a Sacrifice administred by him to his Guests . Now , because whatsoever shal be objected will concerne either the matter of Sacrifice , or else the Priest-hood & office of the Sacrificer , we are orderly to handle them both . That the Testimonies of the Fathers , for proofe of a Proper Sacrifice in the Eucharist , from the Type of Melchisedech's Sacrifice , are Sophistically , and unconscionably objected out of Psalm . 110. and Heb. 5. SECT . II. SOme of the objected Testimonies ( See the a Margent ) comparing the Sacrifice of Melchisedech to the Eucharist , in the name of a Sacrifice , doe relate no further than Bread and Wine , calling these Materials , The Sacrifice of Christians : such are the Testimonies of Ambrose , Augustine , Chrysostome , Theophylact , O●cumenius , and Cassiodore , together with two Iewish Rabbins ; promising that at the comming of Christ all Sacrifices should cease , Except the Sacrifice of Bread and Wine in the Eucharist . This is your first Collection , for proofe that the Eucharist is a Proper Visible Sacrifice . But first Vnconscionably , knowing and * confessing it to be no better than a Iewish Conceit , to thinke the Bread and Wine to be properly a Sacrifice of the new Testament . Wherefore , to labour to prove a Proper Sacrifice , in that which you know and acknowledge to be no Proper Sacrifice , doe you not blush ? How much better had it becomne you to have understood the Fathers to have used the word Sacrifice in a large sence , as it might signifie any sacred ministration , as Isidore doth instruct you ? Who , if you aske what it is , which Christ●ans doe now offer after the order of Melchisedech ? he will say , that it is Bread and Wine . b That is ( saith he ) the Sacrament of the Body and Blood. Even as Ierome long before him ; c Melchisedech in Bread and Wine did dedicate the Sacrament of Christ : distinguishing both the Sacrament from a Proper Sacrifice , and naming the thing , that is said in a sort to be offered , Not to be the Body and Blood of Christ , but the Sacrament of both . Your second kinde of objected Sentences of Fathers doe indeed compare the Bread and Wine of Melchisedech with the Body and Blood of Christ in the Eucharist . In this Rancke wee reckon the d Testimonies of Cyprian , Hierome , Eusebius , and Eucherius , saying that Melchisedech himselfe offered up the Body and Blood of Christ in this Sacrifice : which Body and Blood of Christ you will All sweare ( we dare say ) was not the proper Subject matter of the Sacrifice of Melchisedech , who performed his Sacrifice many thousands of yeares before our Lord Christ was incarnate in the flesh , to take unto him either Body , or Blood. And therefore could not the Fathers understand , by the Sacrifice of Christ's Body and Blood , any thing but the Type of Christ his Body and Blood ; these being then the Object of Melchisedech's faith , as the cited Sentences of Hierome and Eusebius doe declare . Which is a second proofe of the unconscionable dealing of your Disputers , by inforcing Testimonies against common sence . But will you see furthermore the Vnluckinesse of your game , and that three manner of wayes ? First , your ordinarie guize is to object the word Sacrifice out of the Fathers , as properly used , whereas your Allegations tell us that they used it in a greater latitude , and at libertie . Secondly , and more principally , wheresoever you heare the Fathers naming Bread and Wine the Body and Blood of Christ , ô then behold Transubstantiation of Bread into Christ his Body ; and behold it 's Corporall presence , and that most evidently ! this is your common shout . And yet behold in your owne objected Sentences of Fathers , that which was most really Bread and Wine of Melchisedech , was notwithstanding by the fore-named Fathers called the Body and Blood of Christ : A most evident Argument that the Fathers understood Christ's words , in calling Bread his Body , figuratively . That the Apostle to the Hebrewes , in comparing Melchisedech with Christ , did not intimate any Analogie betweene the Sacrifice of Melchisedech , and of the Body and Blood of Christ in the Eucharist . SECT . III. BVt , a you pre-occupate , viz. The Apostle , speaking of Melchisedech , saith , [ Of whom I had much to say , and that which is uninterpretable , because you are dull of hearing . ] Chap. 5. vers . 11. Whence it may seeme ( saith vour Cardinall ) a thing undeniable , that the Apostle meant thereby the mysterie of the Eucharist , because it was above their capacitie , and therefore hee purposely forbare to mention either Bread or Wine . So your Answerer . To whom you may take , for a Reply as in our behalfe , the Confession of your much-esteemed Iesuite Ribera , who telleth you that b The Apostle naming it a thing Inexplicable , and calling them Dull , meant not thereby to conceale the matter implyed ( which was so pertinent to that hee had in hand ) from them , because of the want of their Capacitie : but did , in so saying , rather excite them to a greater Attention ; shewing thereby that he did not dispaire , but that they were capable of that which hee would say ; at least the learned among them , by whom others might have learned by little and little . So hee , proving the same out of those words of the Apostle , [ Passing by the Rudiments , &c. Let us goe on unto perfection : ] that is , ( saith he ) Doe your diligence in hearing , that you may attaine unto the understanding of these things , which are delivered unto those that are perfect . This is the Briefe of his large Comment hereupon . Notwithstanding , what our Opposites faile of , in the point of Sacrifice , They intend to gaine from the Title of Priesthood . Of the Priesthood of Melchisedech , as it is compared with the pretended Romish Priesthood , out of the Epistle to the Hebrewes . SECT . IV. The State of the Question . Aarons Priesthood ( said your a Cardinall ) is transla●ed into the Priesthood of Melchizedech , and this into the Priesthood of Christ , [ A Priest for ever after the order of Melchizedech : ] which , because it is perpetuall and eternall , cannot be performed properly by Christ himselfe , and therefore must be executed by his Ministers , ●s Vicars on earth . So he , accordingly as your b Councell of Trent hath decreed . Insomuch that M. Sanders will have the whole Ministerie of the new Testament to issue c Originally from Melchizedech . This is a matter of great moment , as will appeare ; which we shall resolve by o●rtaine Positions . The foundation of all the Doctrine , concerning Christ and Melchizedech , is set downe in the Epistle to the Hebrewes . That the Analogie betweene Melchizedech his Priesthood , and the eternall Priesthood of Christ in himselfe , is most perfect , and so declared to be , Heb. 5 , 6 , 7 , Chapp . SECT . V. THe holy Apostle , in the Epistle to the Hebrewes , comparing the Type Melchizedech with the Arch-Type Christ Iesus , in one order of Priesthood , sheweth betweene Both an absolute Analogie , although not in equalitie of Excellence , yet in similitude of qualities and offices . As first in Royaltie , Melchizedech is called The King of Iustice and Peace . So Christ ( but infinitely more ) is called Our Iustice and Peace . Secondly , Melchizedech , in respect of Generation , was without Generation from Father or Mother ( according to the formalitie of Sacred Storie : ) so Christ , according to the veritie of his Humanitie , without Father ; and , in his divine nature , without Mother : of whom also it is written , Who shall declare his Generation ? Thirdly , in Time , Melchizedech a Priest for ever , having neither beginning nor end of Dayes ( according to the same Historicall Tenure : ) so Christ an eternall Priest , Chap. 5 , 6. Fourthly , in Number , only One , who had no Predecessor , nor Successor . So Christ , who acknowledged no such Priest before him , nor shall finde any other after him for ever . Fifthly , Christ was Vniversally King and Priest , as the Apostle noted , Chap. 7. 4. saying , That the Priesthood was changed from Aaron and Levi to Christ , in Iuda . That is , that Christ's Power might be both Regall , and Sacerdotall , saith a Chrysostome ; which was a singular dignity , as your Iesuite well observeth . That the nature of everie other Priesthood ( be it of your Romish High-Priest ) dissenteth as much from the Priesthood of Melchizdech , as the Priesthood of Melchizedech agreeth with the Priest-hood of Christ . SECT . VI. IF Comparison might be made of Priesthood , whom would you rather that we should instance in , than in your intituled Summus Pontifex , that is , the High Priest , your Pope : who notwithstanding cannot be said to be a King , as Melchizedech , much lesse as Christ , a Everlasting . Secondly , Much lesse a King of Peace , who hath beene reproved by Antiquitie for being b A Troubler of the Peace of Christ's Church : And generally complained of by others , as being c Nothing lesse than the Vicar of the God of Peace , because of his raising hostile wars against Princes of the same Nation , Blood , and Faith : And for d Distracting the Estates of Princedome and Priestdome . Thirdly , not King of Iustice , because some Popes have excited Subjects and Sonnes to rebell against their Leige Soveraignes and Parents . Fourthly , not Originally without Generation , by either Father or Mother ; some of them having beene borne in lawfull wedlocke , and of knowne honest Parents : albeit of other-some the mothers side hath beene much the surer . It will be no Answer to say , as Pope e Leo in effect did , viz. that , as Priests , you are not as were the Leviticall ; by naturall propagation ; but by a spirituall ordination : because a spirituall Propagation is no proper , but a metaphoricall Generation . Fifthly , not without Succession ; seeing that Succession , as from Saint Peter , is the chiefe tenure of your Priest-hood . Nor will that of Epiphanius helpe you , in this Case , to say that f You had no Succession by the seed of Aaron : because although this may exempt you from the Leviticall Priest-hood , yet will not it associate you with the Priest-hood of Melchizedech , or of Christ , whose Characters of Priest-hood was to be Priests soly , individually , and absolutely in themselves . As little can your ordinary Answer availe , telling us that you are not g Successors , but Vicars of Christ , and Successors of Peter ; because , whilest you claime that the Visible Priest-hood and Sacrifice of Christ is still in the Church , which is perpetuated by Succession , you must bid farewell to the Priest-hood of Melchizedech . But if indeed you disclaime all Succession of Christ , why is your Iesuit licensed to say , that your h Roman Popes doe succeed Christ in their Pastorship over the Church , although not in their Priest-hood by offering Sacrifices , expiating sinnes by their owne virtue ? Are not the titles of Pastor and Priest equally transcendent in Christ ? Sixthly , not in respect of the no-necessity of a Succession , which was Immortality , because the Popes shewed themselves to be sufficiently mortall , insomuch that one Pope maligning another , after death hath dragged the Carcasse of his Predecessor out of his i Grave ; to omit their other like barbarous outrages . Seventhly , not Personall Sanctity , * Holy ; impolluted , and separated from sinnes . For whosoever , being meerely man , shall arrogate to himselfe to be without sinne , the holy Ghost will give him the * Lie. As for your Popes , we wish you to make choice of whatsoever Historians you please , and we doubt not but you shall finde upon record , that many of them are noted to have beene as impious and mischievous in their lives , and in their deaths as infamous and cursed , as they were contrarily Bonifaces , Innocents , or Benedicts in their names . Can there be then any Analogie betweene your high Roman Priest and Christ , the Prototype to Melchizedech , in so manifold Repugnances ? Yet notwithstanding , every one of you must be ( forsooth ) a Priest after the order of Melchizedeck . Nay , but ( not to multiply many words ) the Novelty of your Pretence doth bewray it selfe from k Peter Lombard , Master of the Romish Schoole , who Anno 1145. taught ( how truly looke you to that ) that every Priest at his Ordination , in taking the Chalice with wine , and platter with the Hoast , should understand that his power of sacrificing was from The order of Aaron . Nor may you thinke that this was his private opinion , for He ( saith your l Cardinall of him ) collected the sentences of Divines , and deserved to be called the Master of Schoolmen . Thus farre of the Person of Christ , as Priest ; in the next place we are to enquire into his Priestly function . Of the Function of Christ his Priest-hood , now after his Ascension into Heaven ; and your Cardinall his Doctrine sacrilegiously detracting from it . SECT . VII . BY the doctrine of your Cardinall , in the name of your Church , a The old Priest-hood of Aaron was translated into the Priest-hood of Christ : Every Priest ( saith the Apostle ) must have some thing to offer , else he were no Priest . Thus his Priest-hood is called Eternall , and must have a perpetuall offering , which was not that upon the Crosse . Nor can that suffice , which the Protestants say , That his Preist-hood is perpetuall , because of the perpetuall virtue of his sacrifice upon the Crosse ; or because of his perpetuall Act of Intercession , as Priest in Heaven ; or of presenting his passion to his Father in Heaven , whither his Priest-hood was translated . No , but it is certaine that Christ cannot now properly sacrifice by himselfe , He doth it by his Ministers in the Eucharist , Because the sacrifice of the Crosse , in respect of Christians , is now invisible , and seene onely by Faith : which although it be a more true sacrifice , yet it is not , as our Adversaries say , the onely sacrifice of Christian Religion , nor sufficient for the Conservation thereof . And againe , His sacrificing of himselfe in the Sacrament , by his Ministers , is that by which only ●e is said to have a perpetuall Priest-hood . Accordingly your Cardinall b Alan ; Christ ( saith he ) performeth no Priestly function in Heaven , but with relation to our Ministery here on earth , whereby he offereth . So they for the dignifying of their Romish Masse , as did also c your Rhemists ; but with what Ecclipse of Iudgement and good Conscience , is now to be declared . If we take the Sacrifice of Christ for the proper Act of Sacrificing , which is destructive ; so was Christ his Sacrifice but One , and Once , Heb. 7. and 8. But understanding it as the subject matter of the same Sacrifice , once so offered to God upon the Crosse , and after his Ascension entred into Heaven , and so is it a perpetuall Sacrifice presentative before God. For as the high-Priest of the Law , after the Sacrifice was killed , entred into the holy place once a yeare , but not without Blood , Heb. 9. 7. so Christ having purchased an eternall redemption , by his Death upon the Crosse , went into the holy place ( of Heaven ) with the same his owne blood . V. 12. To what end ? Alwaies living to make supplication for us . Ch. 7. V. 3. and 25. Hence followeth the continuall use , which the soules of the faithfull have , of his immediate function in Heaven : Having a perpetuall Priest-hood , he is able continually to save them that come to God by him . V. 24 , 25. Whence issueth our boldnesse and all-confidence , alwaies to addresse our prayers to him , or by him unto God : We having an high Priest over the house of God , let us draw neare with a true heart , infull assurance of faith , having our hearts sprinckled from an evill Conscience . Ch. 10. 22. The evidence of these Scriptures hath drawne from your Iesuit Ribera ( even then , when he professeth himselfe an earnest defender of your Romane Masse ) these Acknowledgements following d viz. upon the Ch. 7. 23. That Christ is a true Priest , and all other doe partake of his Priest-hood , in offering sacrifice , onely in remembrance of his Sacrifice : And that he did not performe the office of Priest-hood onely upon earth , but even now also in heaven : which function he now dischargeth by the virtue of his Sacrifice upon the Crosse . He proceedeth . No man ( saith he ) will deny this Position ( namely ) that Christ now ever exercizeth the office of a Priest , by presenting himselfe for us . So he . This is still Christ's function of Priest-hood , whereunto this Apostle exhorteth all Christians , at all times of need to make their addresse ; which Saint Iohn propoundeth as the only Anchor-hold of Faith in his Propitiation , 1. Iohn 2. If any sinne , we have an Advocate with the Father , Iesus Christ the righteous , and he is ( what ? ) The Propitiation for our sinnes . The which every faithfull Christian doth apply , by faith , unto himselfe , as often as he prayeth to God , in Christ's name , for the remission of sinnes , saying , Through Iesus Christ our Lord. How therefore can this his function of Priest-hood , without extreme sacrilege , be held Insufficient to his Church , for obtaining pardon immediatly from God , who seeth not ? As for other your ordinary Objections , taken from two sentences of the Apostle , speaking of the Examples of things celestiall , and of Purging sinnes now with better Sacrifices , you should not have troubled us with them , knowing them to be satisfied by your owne Authors e Ribera , and f Aquinas long-ago . That the former Romish Sacrilegious Derogation , from Christ's Priestly function in Heaven , is contradicted by ancient Fathers ; first inrespect of Place , or Altar , and Function . SECT . VIII . THeodoret is a alleaged by you , as denying that Christ now offereth any thing by himselfe , but only in the Church : albeit he saith not so , simply ; but , that he offereth not in the Church personally , which all confesse : for otherwise Theodoret presently after b expresseth , that Christ exerciseth his Priest-hood still as man. As for the Church , his words are not , that She offereth the Body and Blood of Christ in Sacrifice , but , The Symbols of his Body and Blood. Therefore is this his Testimony unworthily and unconscionably objected . But we will consult with the direct speeches of Antiquity . 1. If you aske of the Offering , Ambrose answereth you , that c The offering of Christ here below is but in an image : but his offering with the Father is in truth . If of the Priest , Augustine telleth you , d The Priest is to be sought for in heaven , even Hee , who on earth suffered Death for thee . There is some difference then sure . As little reason have your Disputers to object that one and onely Testimony of Augustine , f Presbyteri propriè Sacerdotes : which ho●pake not absolutely , but comparatively ( namely ) in respect of Lay-Christians , who in Scripture are otherwise called Priests . ( As your owne * Catechisme distinguisheth , calling the former the Inward , which only the Faithfull have by the Sacrament of Baptisme ; the other Outward , by the Sacrament of Orders . ) And with the like liberty doth Saint Augustine call the Sacrifice of the old Testament ( although most proper ) but a Signe , in respect of the Spirituall Sacrifice of this worke of mercy ; which he g calleth True , namely in the Truth of Excellency , although not of propriety , as you may see . And lastly , here you have urged one , than whom there is scarcely found among Protestants a greater Adversary to your fundamentall Article of your Sacrifice , which is the Corporall existence of Christ in the Eucharist . All which notwithstanding , the dignity of our Evangelicall function is nothing lessened , but much more amplified by this comparison . If furthermore we speake of the Altar , you will have it to be rather on earth below , and to that end you object that Scripture , Heb. 13. 10. We have [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , an Altar ( saith the Apostle ) whereof they have no right to eat , that serve at the Tabernacle . This h some of you greedily catch at , for proofe of a proper Sacrifice in the Masse , and are presently repulsed by your i Aquinas , expounding the place to signifie Either his Altar upon the Crosse , or else his Body , as his Altar in Heaven : mentioned Apoc. 8. and called The golden Altar . If wee our selves should tell you , how some one affirmeth that This Altar , spoken of by the Apostle , is the Body of Christ himselfe in Heaven , upon which , and by which all Christians are to offer up their spirituall Sacrifices of Faith , Devotion , Thankfulnesse , Hope , and Charity ; you would presently answer , that This one certainly is some Lutheran or Calvinist , the words are so contradictory to your Romish Garbe : notwithstanding you may finde all this in the k Antididagma of the Divines of Collen . And your Argument drawne from the word Altar , in this Scripture , is so feeble and lame a Souldier , that your l Cardinall was content to leave it behind him , because Many Catholikes ( saith he ) interpret it otherwise . But we are cited to consult with the Antient Fathers , be it so . If then we shall demand where our high Priest Christ Iesus is , to whom a man in fasting must repaire , m Origen resolveth us , saying , He is not to be sought here on earth at all , but in Heaven . If a Bishop be so utterly hindred by persecution , that he cannot partake of any Sacramentall Altar on earth , Gregory Nazianzen will fortifie him , as he did himselfe , saying , n I have another Altar in Heaven , whereof these ( Altars ) are but signes ; a better Altar , to be beholden with the eyes of my mind , theye will I offer up my oblations : as great a Difference ( doubtlesse ) as betweene Signes and Things . This could not he have said of those Altars , if the Sacrifices on them both were , as you pretend , subjectively and corporally the same . If we would know how , what , and where the thing is , which a Christian man ought to contemplate upon , when he is exercised in this our Eucharisticall Sacrifice ? o Chrysostome is ready to instruct him , Not to play the Chough or Iay , in fixing his thoughts here below , but as the Eagle to ascend thither where the Body is , namely ( for so he saith ) in Heaven . According to that of the Apostle , Heb. 10. Christ sitting at the right hand of God. V. 12. What therefore ? Therefore let us draw neere with an Assurance of faith . V. 22. If we would understand wherein the difference of the Iewish Religion and Christian Profession especially consisteth , in respect of Priest-hood , p Augustine telleth us that They have no Priest-hood ; and the Priest-hood of Christ is eternall in Heaven . And the holy Fathers give us some Reasons for these and the like Resolutions . For if any would know the Reason why we must have our Confidence in the Celestiall Priest , Sacrifice , and Altar ; q Oecumenius and r Ambrose will shew us that it is because Here below there is nothing visible ; neither Temple , ours being in Heaven ; nor Priest , our being Christ ; nor Sacrifice , ours being his Body ; nor yet Altar , saith the other . Heare your owne Canus : s Christ offereth an unbloody Oblation in Heaven . Thus in respect of the place of Residence of Christ our high Priest , and his Function , which hath beene already confirmed by the Fathers of the first Councell of Nice . And thus farre of the place of this Altar the Throne of Grace ; something would be spoken in respect of Time. That the former Sacrilegious Derogation , from Christs Priestly Function in Heaven , is contradicted by Scriptures and Fathers , in respect of the Time of the execution thereof . SECT . IX . CHrist his bodily existence in Heaven ( as we have * heard ) is set out by the Apostle in these termes : He abideth a Priest for us . He continueth a Priest . He having a continuall Priest-hood . He , without intermission , appeareth before God for us . Thus the Apostle . But what of this , will you say ? Doe but marke . Are you not All heard still proclaiming , as with one voice , that your Romish Sacrifice of the Masse is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a Iuge Sacrificium , that is , the Continuall Sacrifice ; Continually offered : Whereof the [ Iuge ] and Continuall Sacrifice of the Law was a signe . So you . But it were strange that the Iuge Sacrificium of the Law , continuing both Morning and Evening , should be a figure of your Masse-Sacrifice , which is but only offered in the Morning . As if you would make a picture , having two hands , for to represent a Person that hath but one . But , not to deny that the Celebration of the Eucharist , may be called a Iuge Sacrificium ( for so some Fathers have termed it : ) Yet , they no otherwise call it Iuge , or Continuall , than they call it a Sacrifice , that is , Vnproperly ; because it cannot possibly be compared for Continuance of Time to that Celestiall of Christ in the highest Heaven , where Christ offereth himselfe to God for us day and night , without Intermission . Whereupon it is that Irenaeus exhorteth men to pray often by Christ at his Altar , b Which Altar ( saith he ) is in Heaven , and the Temple open . Apoc. 11. 19. c Where ( saith Pope Gregory ) our Saviour Christ offereth up his burnt Sacrifices for us without intermission : And whereupon your Iesuit Coster , out of Ambrose , affirmeth , that d Christ exhibiteth his Body wounded upon the Crosse , and slaine , as a [ Iuge Sacrificium ] that is , a Continuall Sacrifice , perpetually unto his Father for us . And to this purpose serve the fore-cited Testimonies of Augustine , Gregory Nazianzen , Ambrose , Chrysostome , and Oecumenius ; some pointing out the Altar in Heaven , as the Truth , Some by Exhortations , and Some by their Examples instructing us to make our Continuall Approach unto the Celestiall Altar . CHALLENGE . NOw you , who so fix the hearts and minds of the Spectators of your Masse , upon your sublunary Altars and Hoasts , and appropriate the Iuge Sacrificium thereunto ( in respect of Time ) during onely the houres of your Priestly Sacrificing ; allow your attention but a moment of Time , and you will easily see the Impiety of that your Profession . The Iuge Sacrificium of Christ , as it is presented to God by him in Heaven , hath beene described to be Continuall , without Intermission , Alwayes ( that is ) without any Interruption of any moment of Time : to the end that all sorts of Penitents and faithfull Suters , solliciting God by him , might finde ( as the Apostle saith ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Helpe at any time of need . The gates of this Temple , Heaven , being ever open : the matter of this Sacrifice , which is the Body of Christ , being there ever present . The Priest , who is Christ himselfe , ever executing his Function . Whereas , contrarily , ( you will confesse , we dare say ) that the Doores of your Churches may happen to be all locked , or interdicted ; your Sacrifice shut up in a Box , or lurched , and carried away by Mice ; your Priest taken up with sport , or repast , or journey , or sleepe : yea , and even when he is acting a Sacrifice , may possibly nullifie all his Priestly Sacrificing Act , by reason of ( * Confessed ) Almost infinite Defects . Therefore the Sacrilegiousnesse of the Doctrine of your Masse is thus farre manifested , in as much that your owne Ministeriall Priest-hood doth so prejudice the personall Priest-hood of Christ , as it is in Heaven , as the Moone doth by her interposition ecclipse the glory of the Sunne : by confounding things distinct , that is , ( as we have learned from the Fathers ) Image with Truth ; The state of Wicked Partakers with the Godly ; Matters Visible with Invisible ; Signes with Things ; Worse with Better ; Iayes with Eagles ; and the like . Of the second Typicall Scripture , which is the Passeover : shewing the weaknesse of the Argument taken from thence , for proofe of a Proper Sacrifice in the Masse . SECT . X. FIrst it is meet we heare your Objector speake , even your a Cardinall , who albeit he confesseth the Paschall Lamb to have been the figure of Christ on the Crosse , yet did it in the Ceremonies thereof ( saith he ) more immediatly and principally prefigure the Eucharist than the Passion , which is proved by Scripture , 1. Cor. 5. [ Our Passeover is offered up , therefore let us feast it in the Azymes of Sincerity and Truth . ] Which offering up was not fulfilled on the Crosse ; but it is evident that the Apostle did eat this true Paschall Lambe , the flesh of Christ , at his Supper : and this Apostle exhorteth us to this Feast , in saying , [ Let us therefore keepe our feast , &c. ] So hee , bestowing a large Chapter of Arguments , wherewith to bleare our eyes , lest that we should see in this Scripture [ Our Passeover is offered up ] Rather the Immolation of Christ on the Crosse , than in the Eucharist . We willingly yeeld unto his alleaged Testimonies of Ancient Fathers , who by way of Allusion , or Analogie , doe all call the Eucharist a Paschall Sacrifice . But yet that the words of this Scripture should more properly and principally meane the Eucharisticall Sacrifice ( as if the Iewish Passeover did rather prefigure the Sacrifice of Christ in the Masse , than on the Crosse ) not one . It were a tedious worke to sift out all the Drosse of his Argumentations ; Neverthelesse , because he putteth Protestants unto it , saying us followeth , b But our Adversaries ( saith he ) will say , that the Apostle , in saying our Passeover is offered up , speaketh of Christ's Sacrifice offered upon the Crosse , but we will prove that this figure was properly fulfilled at his S●pper : ( So he ) We will now shew you that other Adversaries , than Protestants , are ready to encounter this your Champion . First , the choisest Chieftaine of his owne side , armed with the Authority of Christ himselfe , Ioh. 13. 1. [ Before the day of the Passeover , Iesus knowing that his howre was come , that he must passe out of the world unto the Father . ] Now when was this spoken ? Even then , saith c Tolet , your Cardinall and Iesuit , When he came to the celebrating of the Sacrament of his Body and Blood , that is , at his last Supper . But what was meant hereby ? namely , Christ alluded unto the Iewish Passeover ( saith he ) in signification of his owne passing over by death to his Father . So he . So also your Iesuit d Pererius , out of Augustine . A second Scripture is the objected Text 1. Cor. 5. [ Our Passeover is offered up , Christ : ] that is , As the figurative paschall Lambe was offered up for the deliverance of the people of Israel out of Egypt , so Christ was offered up to death for the Redemption of his people , and so passed by his passion to his Father . So your e Aquinas . [ Our Passeover . ] Namely , by his Sacrifice in shedding his Blood on the Crosse . So your Iesuit f Becanus . And , By this his Passeover on the Crosse was the Passeover of the Iewes fulfilled . So your Bishop g Iansenius , as flat diameter to your Cardinal's Objection as can be . A third Scripture we finde , Ioh. 19. [ They broke not his legs , that the Scriptures might be fulfilled which is written , A bone of him shall not be broken : ] which your h Cardinall himselfe confesseth to relate only to Christ's Sacrifice on the Crosse ; and notwithstanding dare immediatly oppose , saying , Neverthelesse the Ceremony of the Paschall Lambe did more immediatly and properly prefigure the Eucharist than Christs passion : wherein , whether he will or no , he must be an Adversary to himselfe . For there is no Ceremony more principall in any Sacrifice than are these two , viz. The matter of Sacrifice , and the Sacrificing Act thereof . Now the matter of the Sacrifice was a Lambe , the Sacrificing Act was the killing thereof , and offering it up killed unto God. Whether therefore the Paschall Lambe did more principally prefigure the visible Body of Christ on the Crosse , or your imagined Invisible in your Masse , whether the slaine Paschall Lambe bleeding to death , did more properly and immediatly prefigure and represent a living and perfect Body of Christ , than that his Body wounded to death , and bloodshed , Common sense may stand for Iudge . The Ancient Fathers , when they speake of the Sacrifice of Christ's Passion , in a precise propriety of speech , doe declare themselves accordingly . If in generall , then as i Origen : All those other Sacrifices ( saith hee ) were prefigurations of this our perfect Sacrifice . If more particularly , then as k Chrysostome , from the objected Text of the Apostle . 1. Cor. 5. [ Our Passeover is offered up , Christ , Let us therefore keepe our feast , &c. ] Dost thou see ( saith he ) in beholding the Crosse , the joy which we have from it ? for Christ is offered upon the Crosse , and where there is an Immolation , there is Reconciliation with God : this was a new Sacrifice , for in this the flesh of Christ was the thing sacrificed , his Spirit the Priest and Sacrificer , and the Crosse his Altar . In so much that , else-where he teacheth every Christian how , as a spirituall Priest , he may l Alwaies keepe the Passeover of Christ . What greater plainenesse can be desired ? and yet behold , if it bee possible , a greater from m Origen , calling the Sacrifice on the Crosse the the Onely true Passeover . Which saying his Reporter Socrates imbraceth , as a Divine Contemplation . From Typicall Scriptures we descend to Propheticall . CHAP. IV. That the objected Propheticall Scriptures of the old Testament are by your Disputers violently wrested , for proofe of a Proper Sacrifice in the Masse . The first Text is Malachy chap. 5. vers . 1. THE Texts are two . The first , which is , Mal. 5. 1. is objected by your Cardinall in this manner : [ From the rising of the Sunne to the going downe of the same , my name shall be great among the Gentiles , and in every place shall Sacrifice , and Oblation be offered to my name . ] This , saith your Cardinall , * Is a notable Testimony for the Sacrifice of the Masse . The State of the Question . BE so good , as to set downe the State of the Controversie your selves , a The whole Controversie is , whether this Scripture spake of a Sacrifice properly so called , or of an Vnproper Sacrifice , such as are Prayers and Thanksgiving , &c. So you . You contend for a Proper Sacrifice , and We deny it : and how that we are to grapple together , we shall first charge you with alleaging a corrupt Tr●nslation , as the ground of your false Interpretation . That the Romish Objection is grounded upon a false Text , which is in your Romish Vulgar Translation ; even by the judgement of Ancient Fathers . SECT . I. YOur Romish Vulgar Translation ( which was decreed in the Councell of Trent to be the only Authenticall , and which thereupon you are injoyned to use in all your Disputations ; and not this only , but bound also thereunto by an Oath in the Bull of Pius Quartus , not to transgresse that Decree ) doth deliver us this Text [ In every place is sacrificed and offered to my name a pure Oblation , &c. ] without any mention of the word Incense at all : whereas ( which your Cardinall b confesseth ) Both the Hebrew and Greeke Text hath it thus : [ Incense is offered in my name ; and a pure offering , &c. ] and that More plainly , saith your c Valentia . Which warranteth us to call your Vulgar Translation false , as we shall now prove , and you perceive , without any farre Digression . For we meddle not now with the generall Controversie , about this Translation , but insist only upon this Particular , that as A Lion is knowne by his claw , so your vulgar Translation may be discerned by this one Clause , wherein the word , Incense , is omitted quite . If ye will permit us , without being prejudicated by your Fathers of Trent , to try the Cause by impartiall Iudges , which are the ancient Fathers of Primitive Times ; especially now , when you your selves are so urgent in pressing us with multitudes of their Testimonies , for Defence of your Romish Sacrifice , even in their Expositions of this Text of Malachy : Looke then upon the d Marginals , and you shall finde mention of the word Incense ( according to the Hebrew and Greeke Texts ) in the very same objected Testimonies of Tertullian , Irenaeus , Hierom , Chrysostome , Eusebius , and Augustine . Notwithstanding , we should not be so vehement , in condemning your Romish Translation in this point , if the matter , now in hand , did not challenge us thereunto : the word , Incense , being sufficient in it selfe to satisfie all your Objections taken from the Sentences of Fathers , and vrged by virtue of the word , Sacrifice , and Oblation , as will appeare . That the Text of Malachy doth not imply a proper Sacrifice in the Eucharist , by the Expositions of ancient Fathers . SECT . II. TWo words we finde in this Prophet , concerning the new Testament : One is , Incense , in the Text now alleaged ; the other is the word , Levites . The first in Chap. 1. vers . 3. [ In every place there shall be an Offering of Incense , and a Sacrifice , &c. ] You All affirme of Prayers , Praises , and holy Actions , that they are Spirituall , and no proper Sacrifices . But the Fathers , by you objected , ( to wit , Tertullian , Irenaeus , Hierome , Chrysostome , Eusebius , and Augustine ) doe * Expound Incense to signifie these Spirituall Duties , which are unproperly called Incense . Therefore may we as justly conceive , that the word , Sacrifice , used by them , and applied to the service of God in the new Testament , was meant Improperly ; and that so much the rather , because your Cardinall hath no Objection out of the Fathers for his advantage in the word , Sacrifice , which he looseth not by the word Incense , from point to point . For the first Objection we oppose , saying , The word Incense , is likewise used without a Addition . To the second , We accordingly say , Incense was meant also to be Pure : for you will not imagine , that God would promise to his faithfull in Christ Impure things . To the third ; It is as well said concerning Incense , as of Sacrifice ( against the Iewes , vers . 10. ) I will not receive any offerings at your hands : * Incense is an abominination unto mee . To the fourth , The same Godlesse Iewes did joyntly contemne Gods worship made by Incense , as by Sacrifice ; except you shall thinke it credible , that the same men should be both devout and profane in one prescribed Service of God. To the last , Malachy in the same sentence ( and as it were with the same breath ) equally taketh exceptions to the Iewish Priests , in both Sacrifice , and Incense . Therefore as the word , Incense , so accordingly the word , Sacrifice , was used improperly of the Fathers . Doe you not now see what reason your Cardinall had , to make choise of a corrupt Text , wanting the word Incense ? which he peradventure foresaw would prove as bitter as Coloquintida in his Pottage . The second word in Malachy is [ Levite , ] I will purge the sonnes of Levi ; which was spoken ( as your Cardinall b confesseth ) of the Ministers of the new Testament . Well then , did the Prophet call the Ministery & service of the new Testament , Pure Sacrifice ? And did he not in the like manner call the Ministers of the new Testament Purged Levites ? as also some of the Ancient * Fathers ( you know ) used to doe : And as your Church , in degrading of Arch-Bishop Cranmer from his order of c Deaconship once did . Therefore both alike were used Improperly , in imitation of this Prophet , and also of that in * Isaiah , I will send them Priests and Levites . That the Text of the Prophet Malachy doth confute the Romish Pretence of Sacrifice , even by the objected Testimonies of Ancient Fathers . SECT . III. PErmit you us , for brevity sake , to contrive this Section into Ob. and Sol. your Cardinal's Objections , and our Solutions or Answers . 1. Ob. Sacrifice is called pure , Ergo , Christs Body . Sol. And Chrysost . ( who is a objected ) termeth Prayers , Pure Incense . 2. Ob. The word , Sacrifice , signifieth not Prayers , Praises , or Pious Actions , for these are improperly called Sacrifices , Ergo , &c. Sol. First , b Tertullian ( objected ) expounded the word Sacrifice , to signifie Benedictions , and Praises . And secondly , c Eusebius ( objected ) calleth this Pure Sacrifice , Pious Actions and Prayers . Which your Cardinall could not Answer , but with a marvellous and miserable Illusion . 3. Ob. By the word , d Sacrifice , were not meant Spirituall Sacrifices , &c. Sol. Yet e Hierome ( objected ) expresly nameth the Sacrifice , in Malachy , Spirituall . To come to your Cardinals principall Reason . 4. Ob. The Iewish Sacrifices were called Vncleane , not in respect of the Offerers , but of the Offerings ; intimating thereby , that this Offering in the new Testament can be no lesse than the very Body of Christ . Sol. Irenaeus ( objected ) plainly putteth the difference to be made , by Malachy , betweene the Sacrifices , as they were the Offerings of the wicked Iewes , and the Sacrifices of godly Christians ; and he giveth this Reason , because f The Iewes ( saith he ) offered up their Oblations with wicked hearts , but the Christians performe theirs with pure Consciences . And that the Iewish Sacrifices were not rejected for themselves , but for the impiety of their Sacrificers ; your owne Iesuit g Ribera confirmeth both by the Constitutions of Pope Clement , and also by this Testimony of Irenaeus . A Truth so evident to your Divines of Collen , that they presume h None to be ignorant ; for that the Sacrifices of the old Testament were all cleane and pure , because God hath ordained them , and they became impure by the wicked hearts of the Offerers . And Tertullian giveth the same Observation for the Reason , why God , in rejecting them , said , i I will no more of your Sacrifice , and not of my Sacrifice . But you will say , Some of the Fathers spake directly of the Proper Sacrifice of the new Testament . We answer , that as they apply it to the Eucharist , they meant no proper Sacrifice , as the Subject , but onely as the Object therein , which was that of the Crosse . In which respect k Chrysostome ( objected ) calleth it that Sacrifice , whereof Saint Paul writeth , saying , [ Christ gave himselfe up a Sacrifice for his Church . ] Eph. 5. Lastly , Cyprian ( objected ) calleth it the l New Sacrifice of Praise : which is , you know , a Spirituall , and no Corporall or Proper Sacrifice . The first Propheticall Text is finished . The second Propheticall Text ( as is pretended ) is Psal . 72. 16. concerning an [ Handfull of Corne in the Top of the Mountaines : ] objected to proue a Sacrifice in the Romish Masse ; but yet as very Romishly , as were the rest . SECT . IV. OF this Corne your a Disputers Coccius , Duraeus , Sanctesius , Genebrard , out of Galatinus , and He out of the Chaldee Translation , and other his supposed Iewish Rabbins , have observed a Cake on the top of the Mountaines . But what of this ? This Cake , forsooth , was by their Doctrine a Propheticall prediction of the Romish Wafer-Cake , which is heaved up over the head of the Priest for , a Sacrifice . And this is called , by Master Breerly , b A most strong Argument , in behalfe of the said Doctrine . But wee must tell you , that your Galatinus is too credulous , and that his Rabbinicall Abstracts are no better than the Gibeonites old torne shooes , and mooldy bread , seeming to have come from farre , even from old Rabbins , when as they were invented and brought from their latter Rabbins and Glozers , as it were from the next bordering Countries : because your Author Galatinus ( who produceth the foresaid Rabbinish prediction of that Cake ) is branded , for such like his Conceipts , with the marke of a Vaine man , by your judicious c Senensis . And the Chaldee Paraphrase , which talketh of your Sacrificed Cake , is rejected , as being a corrupt Puddle of Iewish Fables , ( and fabulous in this very point ) by your great Romane Dictator d Bellarmine . Which we speake not , as being offended to heare any Rabbi calling that , which is in the hand of your Priest , and above his head , A Cake , which in your Romish Phrase is called a Wafer-cake : for if it be indeed & truly a Cake , then is not it Accidents only , but hath still in it the substance of Bread. And so farewell your Helena of Trent , called Transubstantiation . Now because the Sacrifice can be no better than the matter thereof will permit it , it followeth that the Sacrifice is not properly the Body of Christ , but the Element of Bread. And thus your Authors ( after their laborious kneading and moulding , their greedy longing , and their sweetly chewing hereof ) are at length in a manner choaked with their owne Cake . CHAP. V. Of our Second Examination of this Controversie , by the Iudgment of Ancient Fathers , shewing that they never called the Eucharist a Sacrifice properly . Our generall Proposition . The ancient Fathers never called the Eucharist properly a Sacrifice : proved by many Demonstraations . THE Demonstrations , which we are to speake of , are many ; some taken from the proper , and some from the pretended Subject of the Eucharist ; some from the paritie of like speeches of Fathers , as well in other Sacraments , Acts , and Adjuncts , as in these which are belonging to the Eucharist . The first Demonstration is , That the Fathers called Bread and Wine a Sacrifice ; as being the Subject matter of the Eucharist , but Vnproperly . SECT . I. THat Antient Fathers called Bread and Wine a Sacrifice , even before Consecration , we have it confessed asseverantly by your owne a Iesuit , where he will have you furthermore to observe , that Bread and Wine , before Consecration , is called an Immaculate Sacrifice , even in your Roman Masse . And that the Primitive Fathers called Bread and Wine , Sacrifice , after Consecration also , we have likewise proved in two full * Sections : which your Cardinall is bound to acknowledge , who , to prove that Melchizedech Sacrificed Bread and Wine , produced the Testimonies of Ambrose , Augustine , Chrysostome , Oecumenius , and Theophylact , to conclude them to have beene Figures of the Eucharist , which we desire you to cary still in minde , untill we end this Section . Hereupon we demand , whether you think that Bread and Wine , in the Eucharist , can be called of Christians a Sacrifice properly , either before , or after Consecration ? No ( saith one b Iesuit ) Because it is not agreeable to our Priest-hood . No ( saith a c Second ) because it were most absurd that the Church of Christ should have a lifelesse Sacrifice , and consequently more vile than was the Iewish . No , ( d saith a Third ) because it were an heinous impiety now , after the abrogation of the terrene Sacrifices of the Iewes , to beleeve that the Church of God should professe an Offering of Corporall and earthly Sacrifices . No ( e saith a Fourth ) for it is the judgement of all Christians , that there is no Sacrifice in Christian Religion , but the Body and Blood of Christ : because otherwise the Act of Sacrificing thereof , being a Divine Worship , should be exercized upon Bread and Wine . So they . Wee would be glad to take the Apostle of Christ to be our Guide , for our better security , he ( as is likewise f confessed ) teacheth , that God now is not to be worshipped , by way of Sacrifice , with any outward thing . Oh that your Divines would exercise their quils in publishing such sound Truths as this is , we then would wish them Good speed in all their Writings . Notwithstanding , upon consideration of the Premises , we are inforced to complaine of the Vnconscionablenesse of your Cardinall , who , to prove a proper Sacrifice in the Eucharist , did ( as you may remember ) produce the Testimonies of five Fathers , wherein that , which they called a Sacrifice , they expressed to be Bread and Wine ; which by the joynt and consonant Confession of the Cardinall himselfe , and other prime Iesuites of his owne society , cannot be held to be proper Sacrifices without Absurdity and Impiety . And the like obliquity of Iudgement you may finde in your Romish Divines , in alleaging the Testimonies of Irenaeus , for proofe of the Sacrifice of your Masse , which your Iesuit Maldonat hath truly observed to have beene spoken of Bread and Wine , even * before Consecration . One word more . By this you may perceive another proofe of the Idiome of Ancient Fathers , in Extending the word [ Sacrifice ] beyond it's literall sense : which ( beside the former ) the last annexed Testimony of g Augustine confirmeth , shewing , that now there is in this our Sacrifice no other Subject but Bread and Wine . This may serve for the present , concerning the true and proper Subject of the Eucharist , Bread and Wine . We in the next place are to examine the pretended Subject , which your Church will have to be the Body and Blood of Christ . Our Second Demonstration is , that the Ancient Fathers held not the Body and Blood of Christ to be the proper Subject matter of the Eucharist , in calling it a Sacrifice . SECT . II. HOw commeth the Body and Blood of Christ to be a Proper Sacrifice in the Eucharist ? Your Cardinall will tell us , to wit , Bread and Wine are consecrated , and by Consecration made the Body and Blood of Christ : so that now a Not Bread ( saith he ) but the Body of Christ is the Thing sacrificed . This is plaine dealing , and as much as if he had said , If there be in the Eucharist no Transubstantiation of the Bread into Christ's Body , by Consecration , then cannot Christ's Body be a proper Sacrifice . But that there is no such Transubstantiation or Corporall Presence of Christ's Body in the Sacrament , hath beene proved to be the Iudgement of Ancient Fathers , by many Demonstrations thorow-out the third and fourth Bookes . A stronger Argument there needeth not . Our Third Demonstration is , because the objected places of Antiquity , for proofe of a Representative Sacrifice , properly so called , doe not point out any where the Body of Christ as the proper Subject , but only as the Object of the Sacrifice spoken of . SECT . III. The necessary use of this Distinction . OVr Distinction is this . These words , The Body and Blood of Christ , as they are applyed to the Eucharist , in the name of Sacrifice , may admit of a double Acception ; one is to take them subjectively , as being the proper Materiall Subject of this Sacrament , the other is to understand them objectively : that is , to accompt the Body and Blood of Christ , as they were the Sacrifice of Christ upon the Crosse , to be only the proper Object of a Christian Celebration , according to the Direction and Institution of Christ , saying , Doe this in remembrance of me . Your Romish Church professeth the Body and Blood to be the proper Subject ; we nay , but the proper Object of our Celebration . This Distinction , well learned , will be unto our Reader as an Ariadne's thred , to winde him out of the Labyrinth of all Obscurities , and seeming Repugnancies of Ancient Fathers ; out of all the confused Subtilties and equivocall Resolutions of your Romish Disputers ; and out of the Perplexities wherewith some Protestants also may seeme ( in some sort ) to have beene intangled . The Demonstration it selfe is , Because the Eucharist , being only Commemorative and Representative , cannot be a proper Sacrifice : answering the Romish Objection taken from the Sacrifices under the Law. SECT . IV. THat it cannot be called properly a Sacrifice , which is onely for Commemoration and Representation , is the Conclusion of your owne a Cardinall ; although it cannot be denied , but that Improperly it may be called , as well as you may call the Image of Christ crucified , the Crucifix . But , to come to your Objection , your b Romish Divines and Romish Cardinall are very earnest and instant in proving that because the Iewish Sacrifices , being Representations of the passion of Christ , were notwithstanding true and proper Sacrifices : Therefore the being Representative , can be no hindrance that the Eucharist should be a proper Sacrifice . So they . But yet so , as if they had meant to say nothing to the purpose , because the Iewish Sacrifices , albeit they were Representations of Christs Passion , yet were they not only Representations thereof , as the Eucharist is , but were also beside that Sacrifices in themselves , and so ordained to be by God ; first in their matter , as Bulls , Sheepe , Goats ; next in their Sacrificing Act , which was destructive , as to be slaine ; and lastly , in their proper and peculiar end , which was ( as your c Cardinall witnesseth ) for expiation of legall Pollutions , and remission of temporall punishments . Each one of these may satisfie your Objection . The Confirmation of the former Demonstration out of the Fathers first Explaining of themselves . SECT . V. SAint Ambrose setting forth two kinde of Offerings of Christ , here on earth , and above in Heaven , he saith that a Christ here is offered as one suffering , and above he himselfe Offereth himselfe an Advocate with the Father for us . And this our offering of him he calleth but an Image ; and that above he calleth the Truth . Clearly shewing , that we have in our Offering Christ's Body only , as it is Crucified , which is the Object of our Commemoration ; But the same Body , as it is now the personall subject of a present Time , and Place , they behold it in Heaven ; even the same Body , which was once offered on the Crosse by his Passion , now offered up by himselfe to God , by Presentation in Heaven ; here in the Church only by our Representation Sacramentally on earth . Saint Augustine dealeth as plainly with us , where distinguishing three States of Offerings up to Christ , he b saith first , that under the Law Christ was promised In the similitude of their Sacrifices : meaning , his bloody death was prefigured by those bloody Sacrifices . Secondly , in the offering at his Passion he was Delivered up in truth , or proper Sacrifice , this was on the Crosse . And thirdly , after his Ascension , The memory of Him is celebrated by a Sacrament , or Sacramentall Representation . So he . For although the Sacrifices of the Iewes were true Sacrifices , yet were they not truly the Sacrificings of Christ . Note you this Assertion . Againe , speaking of his owne Time , when the Sacrament of the Eucharist was daily celebrated , he saith , That Christ was once sacrified ( namely upon the Crosse ) and Is now daily sacrificed in the Sacrament ; nor shall he lie ( saith he ) that saith Christ is sacrificed . So he . No , holy Augustine , shall he not lye , who saith that Christ , as the personall Subject of this Sacrament , is a proper Sacrifice in the literall Sense ? ( for , whether Proper or Vnproper , are the two Seales of this Controversie . ) Now interpose your Catholike Resolution . Say first , why is it called a Sacrament ? tell us ; * If Sacraments had not a similitude of things , which they represent , they were no Sacraments , from which similitude they have their Appellation and name of the things ( to wit ) The Sacrament of the Body of Christ is called his Body , as Baptisme is called a Buriall . Be so good as to explaine this by another , which may illuminate even a man , in the point of Sacrifice also , although otherwise blinded with prejudice . c As when the day of Christ's Passion ( faith he ) being to morrow , or the day of his Resurrection about to be the next day but one ; we use to say of the former , To morrow is Christ's Passion ; and of the other , when it commeth , it is Christ's Resurrection , yet will none be so absurd as to say , we lye in so saying , because we speake it by way of Similitude : even so when we say , this is sacrificed , &c. So Saint Augustine . Who now seeth not , that as the Buriall of Christ is not the Subject matter of Baptisme , but only the Representative Object thereof ; and as Good Fryday , and Easter-day , are not properly the daies of Christ his Passion or Resurrection , but Anniversary , and Represensative , or Commemorative Resemblances of them : So this Sacrifice is a Similitude of the Sacrifice of Christ's on the Crosse , and not materially the same . We omit Testimonies of other Fathers , which are dispersed in this and other Sections . Although this one Explanation might satisfie , yet shall we adjoyne others , which may satiate even the greediest Appetite . The fourth Demonstration , from the Fathers Explanation of their meaning , by a kinde of Correction . SECT . VI. ANcient Fathers in good number call that , which is represented in the Eucharist , and which we are said to offer , The same Host , not many ; the same Oblation , no other ; the same Sacrifice , and none but it : but they adde by a Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Correction of the excesse of their speech , or rather for Caution-sake , ( least their Readers might conceive of the same Sacrifice herein as properly pres●nt ) saying in this manner ; We offer the same Sacrifice , or Rather the Remembrance thereof ; alluding sometime expresly to the Institution of Christ , [ Doe this in remembrance of me . ] The Fathers are these , viz. a Chrysostome , b Theophylact , c Thodoret , d Ambrose , e Eusebius , and f Primasius . Your only Answer is , that their Exception , here used , was not to note that it is not the same Body of Christ here Corporally present , which was offered upon the Crosse , but that it is not offered in the same manner by effusion of Blood , as that was ; which is indeed a Part , but not the whole Truth . For survay the Marginals , and then tell us ; If that your Sacrifice were the same Body of Christ Corporally present , why should Theophylact apply h●s qualification not to the manner , whether Bloody or Vnbloody , but to the person of Christ , saying , ▪ We offer the same Christ , who was once offered , or rather a Memoriall of his Oblation ? And Theodoret applying it directly to the thing , [ Non aliud ] We offer not another Sacrifice , but a memoriall thereof ? why Eusebius , Wee offer a Memoriall in stead of a Sacrifice ? plainly notifying unto tis , that they meant the same very Body , which was the Subject of the Sacrifice on the Crosse , to be the now proper Object of our Remembrance in the Eucharist , but not the Subject therein . Which agreeth with that which in the former Section was said by Ambrose , Our offering up of Christ in an Image ; and Augustine his celebrating of this Sacrament of Remembrance . Semblably , as Hierome speakes of the Priest , who is said to take the Person of Christ in this Sacrament , so that , He ( saith g Hierome ) be a a true Priest , or rather an Imitator of him . But a Priest and an Imitator is not Identically the same that is represented . Master Breeley is not Christ . Lastly , The same ( said Primasius ) in all places , which was borne of the Virgin , and not now great , and now lesse . So he . But have we not heard you number your many Hoasts on one Altar , at one Time ? and yet the Fathers say , We offer not many , but the same , which must needs be the same one , as Object ; else shew us where ever any Father denied but that upon divers Altars were divers Breads ; or that but , according to their outward Demensions , they were now greater , now lesse ; which no way agreeth with the Body of Christ , as hath beene proved in discussing the * Canon of the Councell of Nice . The fifth Demonstration : Because the Body and Blood of Christ , as they are pretended by the Romish Church to be in this Sacrament , cannot be the Representative Sacrifice spoken of by Ancient Fathers ; against your vaine Instance in a Stage-play . SECT . VII . THat the Subject matter of this Sacrament ( by you called the same Sacrifice , which Christ offered up upon the Crosse ) ought to be Representative , and fit to resemble the same Sacrifice of his Passion , is a matter unquestionable among all . In which respect the Fathers have so often called it a Sacrifice of Commemoration , Representation , and Remembrance ; and that the thing to be represented is his Body crucified , and his Blood shed in that Sacrifice of his Passion , is a point as questionlesse , which accordeth both to the words of Christ his Institution [ Doe this in remembrance of me , ] and to the Exposition of Saint Paul , to be a [ shewing fo●th of the Lords death untill he come : ] yea and is also consonant to the last mentioned Doctrine of the Fathers , calling it A Sacrifice of Christ , or rather a Remembrance thereof . The only Question will be , how This , which you call The same Sacrifice , meaning the Body of Christ subjectively in the Eucharist , being invisible , can be said to represent , figure , and resemble the same Body , as it was the Sacrifice on the Crosse ? We yeelding unto you a possibility , that one thing , in some respects , may be a Representation of it selfe . Your Tridentine Fathers to this purpose say , that a Christ left this visible Sacrifice to his Church , whereby his Body sacrified upon the Crosse should be represented . So they . From whom ( it may seeme ) your Rhemists learned that lesson , which they taught Others , that b Christ's Body , once visibly sacrificed upon the Crosse , In and By the selfe same Body is immolated and sacrificed under the shapes of Bread & Wine , and is most perfectly thereby resembled : and therefore i● most properly Commemorative ; being called the same Sacrifice by the Ancient Fathers . And againe , This nearely and lively resembleth that . So they . But this we utterly deny , because although a thing may in some sort be represented by it selfe , yet ( say we ) there is no Representative quality of any Body and Blood of Christ ( as it is said by you to be in the Eucharist ) of his Body and Blood Sacrificed upon the Crosse . And upon the Truth or Vntruth of this our Assertion dependeth the gaining or losing of the whole Cause , concerning the Question of Sacrifice , now controverted betweene us . Two of yout Iesuits have undertaken to manifest your Representation ( by a more fit example than doe your Rhemists ) thus ; c Even as a King ( say They ) having got a Victory , should represent himselfe , after his warre , in a Stage-play in sight , &c. So they , even in earnest , which hath beene as earnestly , yet easily ; confuted by us * already ; although , indeed , the Play deserveth but laughter : and that so much the rather , because the Representative part ( as your Councell of * Trent hath defined ) is in your Masse a visible Sacrifice , whereby the Bloody Sacrifice of Christ on the Crosse might be represented , as you have heard . CHALLENGE . YOu ( except you will be Players , and not Disputers ) must tell us , where ever it was seene or heard of a King , as Conquerour ; or yet of any other , of what condition soever , acting himselfe , and that visibly , perfectly , and truly ( as you have said ) yea or else any way semblably representing himselfe , when as yet the same King , or party , was to all the Spectators altogether Invisible ? If you can , then shew where this was acted , whether it were not in Vtopia ? and who was the Actor , if not 〈◊〉 ? and of what disposition the Spectators were , whether not like the man of Argos , who is said daily to have frequented the Theater and Stage alone , void of all Actors , yet seeming to himselfe to see all Varieties of Actions , occasioning him to laugh , and applaud at that which he saw represented to himselfe onely in his owne phantasticall braine ? Now have you nothing else to answer , but ( which you have already said ) that The Body and Blood in the Eucharist are visible , by the visible shapes of Bread and Wine . Whereas it had beene much better you had answered , indeed , nothing at all , rather than not only to contradict that , which was said by your Fathers of Trent , ( decreeing the Representation to be made By the Sacrifice on the Altar it selfe ; and more expresly by your * Rhemists , In and by the same Body in the Eucharist : ) but also to expose your selves to the reproofe of your Adversaries , and Scorne of any man of Common sence ; as if you would perswade him his money is Visible to any that will use his eyes , which he hath therefore locked up close in his Coffer , least any man might see it . But this we have discussed sufficiently in the 2. Booke , and 2. Chapter , § . 6. The sixth Demonstration of the no - Proper Sacrifice in the Eucharist , because divers Epithets objected , as given by Fathers to this Sacrifice , are used also by them where there is no Proper Sacrifice . SECT . VIII . IT is objected by your Cardinall , that Ancient Fathers gave certaine Epithets , and Attributes to the Eucharist , 1. Some calling it a Full and pure ; 2. some terrible Service ; 3. some termed it in the plurall number Sacrifices and Victimes ; and 4. some Anunbloody Sacrifice . So hee , a concluding from each of these , that they meant thereby a Proper Sacrifice in the Eucharist . We encounter all these foure kinde of Instances with like Epithets given by the same b Fathers to other Things ( in your owne judgement ) improperly called Sacrifices ; as namely to Prayers , Praises , giving Thankes , and Hymnes , instiled True , Pure , and Cleane , and the only perfect Sacrifices , by Primitive Fathers . Secondly , they are as zealous concerning the second c point , in terming holy Scriptures Terrible ; the Rules touching Baptisme , Terrible words , and Horrible Canons ; and the Christian , duly considering the nature of Baptisme , One compassed about with Horror and Astonishment . Whereof more * hereafter . And indeed what is there , whereby we have any apprehension of Gods Majesty , and Divine Attributes , which doth not worke a holy Dread in the hearts of the Godly ? And the third Instance is as idle as any of the rest , because the holy d Fathers named Prayers , Giving of Thankes , and other holy Actions , Sacrifices , and Hoasts , in the plurall number . And is not there in the Eucharist , Prayers , Hymnes , and Thanksgivings ? nay , but know , that in as much as the Fathers have called the Eucharist in the plurall number Hoasts , and Sacrifices , it proveth that they were not of your Romish Beleefe of Concomitancy , to thinke ( with you ) that Bread being changed into Christ's Body , and Wine into his Blood , make but one Sacrifice ; for there can be no Identity in Plurality . The Answer to the fourth Epithete followeth . The seventh Demonstration of no - Proper Sacrifice in the Eucharist : Because the principall Epithet of Vnbloody Sacrifice , used by the Fathers , and most urgently objected by your Doctors , for proofe of a Proper Sacrifice , doth evince the Contrary . SECT . IX . IT hath beene some paines unto us , to collect the objected Testimonies of Fathers , for this point , out of your divers Writers , which you may peruse now in the Margent , with more ease , and presently percelve , both what maketh not for you , and what against you ; but certainly for you just nothing at all . For what can it helpe your cause , that the Celebration of the Eucharist is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , An unbloody Sacrifice , a Reasonable & unbloody Service or Worship ? In the first place three b Liturgies , or ( if you will ) Masses are objected , to prove that by unbloody Sacrifice , and Reasonable and unbloody worship , is betokened the Sacrifice of Christ's body and blood in the Masse ; one of Basil , another of Chrysostome , and ( by some others ) the Masse of Saint Iames of Ierusalem . In which Epithet of Vnbloody ( say we ) could not be signified Christ's body . Our reasons : because ( as the Margent sheweth ) the word Vnbloody hath sometime Relation unto the Bread and Wine ( both unbloody ) before Consecration , called in Saint Iames his Liturgy , Gods gifts of the first fruit of the ground : who also reckoneth Hymnes among unbloody Sacrifices : ( But Christ's Body is the fruit of the wombe ) or else sometime is it referred to the Acts of Celebration , in Supplication , Thanksgiving , and Worship of God ( all unbloody ) naming that Areasonable and unbloody Service , which they had termed an unbloody Sacrifice , as Lindan your Parisian Doctor hath truly observed . Which Chrysostome also stiled Spirituall ( marke you ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Service , or Worship . Was ever Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is himselfe rather the person to be worshipped ? Secondly , Reasonable , could this point out Christ's Body in the sence of the objected Fathers ? suffer Chrysostome to resolve us . c Reasonable Service ( saith he ) is that which is performed with the minde , without Bodily helpe . Thirdly , The vnbloody Sacrifice is called Spirituall ( as you heare ) how shall this be properly applyed to the Body of Christ ? You will say , not in it's naturall Essence , but in the manner of being Invisible , Impalpable , and the like . But we demand ; the same head of a mans Body , is it more Spirituall in the darke than in the light ? Lastly , all these termes in these Liturgies of Vnbloody Sacrifice , Reasonable Service , and Spirituall , are spoken before Consecration , when the Body of Christ , even in your owne Faith , as yet can have no being in the Eucharist ; and therefore cannot be the Vnbloody Sacrifice here meant by you . Will you have the full substance of all these Reasons ? The word , Vnbloody , whether it point out Bread and Wine , or the Act of outward worship in this celebration , called a Reasonable Service , and Spirituall Sacrifice , it must betoken a thing void of Blood , which no Christian Professor dare attribute to the Body of Christ . We proceed . Eusebius saith indeed , g We offer an unbloody Sacrifice ; but what he meant thereby , he doth not expresse , whether the Signes of Bread & Wine , which he elsewhere with others ( as you have heard ) called Sacrifices : or whether , as Basil and Chrysostome have done , he understood together the publike Service in celebrating the Memory of Christ's Death . This then concludeth not for an Existence of the Body of Christ , as of the Vnbloody Subject herein . But whereas furthermore you may observe that Eusebius ( objected ) calleth h Godly Actions a pure Sacrifice , and opposeth this against Bloody Sacrifices ; and also termeth i Holy Prayers [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , without Materiall Substance , as he did the Celebration of the Sacrament [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , Vnbloody : These shew that Eusebius meant a Sacrifice void of Blood ; which neither the word of God will permit us ; nor your Councell of Trent will suffer you to impute to the Body of Christ , and therefore must needs wound your Roman Oblation of Body and Blood to the very heart . Nazianzene ( objected ) is as directly opposite to your Masse , as East is to West , and will strike the matter dead , calling it k The unbloody Sacrifice , whereby ( saith he ) we communicate with Christ : Flatly differencing the unbloody Sacrifice , whereby , from Christ himselfe , with whom the Faithfull doe communicate in this Sacrament . Ambrose ( objected ) prayeth to God , l To accept of this immaculate , and unbloody Hoast , which are the very words of your Roman m Masse , and which your Cardinall seeketh to justifie by S. Ambrose . But this he cannot doe , except their meaning be both the same . Let then your Cardinall but tell us the meaning of the Canon of your Masse , and you will soone apprehend the Iudgement of Saint Ambrose . In our Masse ( saith your n Cardinall ) it is said , Receive , holy Father , this immaculate ▪ Hoast ; where the Pronoune This ( saith he ) doth demo astrate Bread and Wine , because spoken before Consecration . So he . And the Body and Blood of Christ ( you know ) are not Bread and Wine . Let Athanasius put Per●od to this Section , who saith that o Melchizedech ) in giving ●read and Wine , was the first Type of an unbloody Sacrifice . But Melchizedech's was Vnbloody , negatively , having no Blood at all in it . So was never the Body of Christ since his Resurrection , according to our Christian Beleefe . CHALLENGE . WHat a faire peece of service ( doe you thinke ) have these Objecters done , for the patronizing of your Romane Sacrifice , out of the Sentences of Ancient Fathers ? whilest they , alleaging their words , citing their Bookes , and quoting their Chapters , have so handled the matter , as if they had meant , by prevaricating in their owne Cause , to betray it : seeing that it is apparant , that they have delivered unto us the worship , in stead of the thing worshipped , out of the Councell of Ephesus , Basil , Chrysostome , and Eusebius : Next by the word , Vnbloody , being spoken before Consecration ( and therefore concerneth not the Vnbloody Body of Christ ) they have obtruded the thing , Distinguished from Christ , instead of Christ , in the Testimony of Nazianzene . But especiaily , because in the * most , of the Sentences , the word , Vnbloody , must needs be taken negatively for want , or absence of of Blood : and so you may bid your Corporall Presence adi●u ▪ All which may be strong Arguments unto us , both of the deplorable Consciences of your Doctors , and of the desperatenesse of your Cause . Other Testimonies , wherein there is mention of Christ's Body and Blood , come now to be discussed . A Confirmation of the former Demonstration , from the use of the word , Vnbloody , in the objected Sentences , wherein the Fathers make mention of the Body and Blood of Christ . SECT . X. THis Objection seemeth to be of better moment than the former : but only seemeth . Clemens Bishop of Rome , the first of that name , calleth ( indeed ) the Eucharisticall Celebration a 〈◊〉 unbloody Sacrifice of the Body and Blood of Christ . In which sentence the Vnbloody Sacrifice is plainly distinguished from the Body and Blood , whereof it is a Sacrifice ; even as both the Act ▪ and Service of Commemoration have beene oftentimes above , and are hereafter called of the Fathers a Sacrifice , in respect of the Object thereof , which is the Body and Blood of Christ on the Crosse . This is manifest by two especiall Reasons ; the first , because that which he calleth Vnbloody , he termeth also a Reasonable Service . Secondly , Clemens calleth the same Vnbloody Sacrifice the Signe and Type of Christ's Body and Blood , thereby distinguishing them from that Body and Blood whereof they are but Types . You will then aske , what is this Body and Blood , whereof they are said to be Types ? Yea marry , This being known will set all straight . And Clemens telleth you , that it is his Precious Body , and his Blood shed , which ( properly taken ) all Christians professe to be Proper to his Body crucified , and Blood shed on the Crosse , for the proper object of our Typicall Remembrance , as we have formerly proved , and you your selves confessed already . c Cyril of Hierusalem doth attend upon Pope Clemens , and in a sort treadeth in his steps . The manner of our Celebrating the memory of Christ's death , he calleth a Spirituall Sacrifice , and an Vnbloody worship ; wherein , against the Iewish Sacrifice , he opposeth Spirituall against Corporall , as he doth Vnbloody against Bloody . But by , Spirituall , he meant that which wanteth a Body . Therefore by , Vnbloody , he meant that which was properly void of Blood. So farre was Cyril from signifying thereby the Vnbloody Body of Christ , as the subject matter in the Eucharist . As for the Body and Blood of Christ it selfe , which hee calleth Propitiation , Cyril expoundeth himselfe to meane ( for so he nameth it ) Christ slaine for our sinnes , which still wee say , and you cannot deny , is only the Object of our whole spirituall service of Remembrance and Commemoration . Both these former Witnesses have delivered their Testimonies , as spoken under a forme of Prayer , whereunto whether You or Protestants may more justly say Amen , judge you . The eighth Demonstration of the no - Proper Sacrifice of the Masse ; Because the Ancient Fathers called the Eucharist a Bloody Sacrifice , which all you will confesse to be Vnproperly spoken . SECT . XI . TAke but unto you your owne Allegations ( set downe in the a Margent ) of the Sentences of Antiquit● , and you shall finde how the Ancient Fathers doubted not to say that Christ suffereth , is slaine , slayeth himselfe , suffereth often in this Sacrament : and that His Passion and bloody Sacrifice is offered herein . Sayings of the highest Accent , as you see , and of no fewer nor meaner Fathers than these , Alexander , & Gregory both Popes , Chrysostome , Cyprian , Hierome , Cyril of Ierusalem , Hesychius , Pascatius . What thinke you of such sayings ? Can Christ be said properly to be Dead in this Sacrament ? b Never any Catholike said so ( saith your Iesuit Ribera . ) What then could be the meaning of such words ? If you should be ignorant , your Cardinall Alan would teach you , and he would have you c Observe what he saith : Christ is said by the Fathers to suffer ( saith he ) and to die in this Sacrament only so farre as his Death and Passion is commemorated and represented herein . And so speaketh also your Roman d Glosse . What now hindreth but that whensoever we heare the same Fathers affirming that the same Body and Blood of Christ are Sacrificed in the Eucharist , we understand them in the same impropriety of speech , that they meant onely Representatively ? especially when as we see your other grand Cardinall comming somewhat home towards us , and to confesse as followeth ; e If Catholikes should say that Christ doth truly die in this Sacrament , this Argument might be of some force : but they say he dieth not ; but in a Sacrament and Signe representing . So he ; which yet alas is too little a Crevase for so great a Doctor to creepe out at . First , because there is as well a Figurative , as there is a literall Truth ; for , If I should say of Easter day ( said * Augustine ) it is the day of Christ's Resurrection , I should not lie , and yet it is but the Anniversary day , betokening the other . When Christ said of one part of this Sacrament , [ This Cup is the new Testament in my Blood ] he spake by a double figure , said your Iesuit * Salmeron , yet truly . Secondly Christ , who is Truth it selfe , in saying of Bread , This is my Body , or Flesh , spake a Truth , as you all professe ; and was it not likewise a Truth , when he called his Flesh Bread ? yea , and also * The true Bread. Thirdly , the Fathers , as they said that Christ is dead , & suffereth ( as you now object ) in this Sacrament in a Mysterie : so have They also said of his Body , in respect of the Eucharist , It is sacrificed in an * Image , in a Sacrament , or Mysterie , according to that their generall Qualification , saying , It is the same Sacrifice which Christ offered , or * Rather a Remembrance thereof . And lastly , the Fathers , who named Baptisme a Sacrifice as well as the Eucharist ▪ doubted not to stretch Baptisme up to as high a note as they have done the Eucharist , saying , f Baptisme is the passion of Christ : and g In Baptisme we crucifie Christ . To signifie , that the Body of Christ is the Represented Object , and not the Representative Subject of this Sacrament . An Elucidation of the Premises , by a Similitude of a Stage-play , manifesting how the same Vnproper Sacrifice might furthermore have beene called both Bloody and Vnbloody , by Antient Fathers . SECT . XII . A Similitude , for explanation sake , would be had ; give us leave to borrow one from the Stage-play , for manifesting a Truth , as well as * you have done another from thence , for palliating a Falshood . You may recognize with us that Tragicall end of the Emperour Mauritius , by the command of one Phocas , ( once his slave ) that grand Patrone of the Popedome , by privileging the Church of Rome , to be the Head of all Churches , as divers of your owne Historians doe relate . But to the point . By the commandment of this Phocas ( as you * know ) were slaine two of Mauritius his sonnes , three daughters , and his wife , and all these before his owne eyes , and at last the Emperour Mauritius himselfe was also murthered . Were now this dolefull Spectacle acted on a Stage , might not any Spectator say ( at the horrid sight thereof ) This is a bloody Tragedie , namely , in respect of the Object represented herein ? And might he not also say as truly , This is an Vnbloody Tragedie ? to wit , in respect of the representative Subject , Action , & Commemoration it selfe , wherein there is not shed any one drop of mans Blood ? And from the same Evidence it will be easie to perceive , that the Greeke Fathers used to terme the Eucharist [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and the Latines Tremendum , that is , a Terrible and Dreadfull Sacrifice , ( namely ) for the Semblance-sake , and Analogie it hath with Christ's Death : even as one would call the Act , representing the cruell Butchering of the Emperour Mauritius , an horrible and lamentable Spectacle . This is a cleare glasse , wherein any may discerne the open visage of Truth , from the fained Vizard of Error . The ninth Demonstration , Because Antient Fathers likewise called the Sacrament of Baptisme a Sacrifice , for the Representation-sake which it hath of Christ's Death ; which is Argumentum à paribus . SECT . XIII . WE shall not urge the Antecedent of this Argument , taken from Baptisme , before that we have made knowne the force of the Consequence thereof . First one of your Cardinalls thus , a If the Fathers had held the Eucharist onely a Sacrament , and not also a Sacrifice , there had beene no cause why they should not have called Baptisme a Sacrifice , it being a Representation of Christ's death : But the Fathers doe no where call Baptisme a Sacrifice . So he . Another Cardinall thus , b Who can so much as suspect that the Fathers spake abusively , in calling the Eucharist a Sacrifice , seeing this is the only Sacrament , which they call a Sacrifice , and no other . Next , take your learned'st Iesuit with you , who would be loth to come behind any in vehemency and boldnesse , thus ; c Antient Fathers never called Baptisme or the Ministry thereof a Sacrifice ; albeit they might have so called it Metaphorically : which we note ( saith he ) because of the Heretikes , who pervert the speeches of the Fathers , as if they had called the Eucharist a Sacrifice Metaphorically , and improperly . So they , to omit * Others . Now then if there be any sap or sense in these your Objectors , it is as much as if they had reasoned against us thus ; If you Heretikes ( for so they call Protestants ) could s●ew that the Antient Fathers did any where name the Sacrament of Baptisme a Sacrifice , which we confesse to be only a Representation of Christ's death , then should we need no other Reason to perswade us that the Fathers called the Sacrament of the Eucharist a Sacrifice also Improperly , only because it representeth the Body and Blood of Christ Sacrificed on the Crossè . Thus for the Consequence , confessed by your chiefest Advocates . The Assumption lyeth upon us to prove , to wit , that the Fathers called Baptisme a Sacrifice , even from the words of the Apostle , Heb. 10. 20. where , speaking of Baptisme ; he saith ; To them that sinne voluntarily there remaineth no Sacrifice for sinne . Saint Augustine testifieth of the Doctors of the Church Catholike , before his time , that d They , who more diligently handled this Text , understood it of the Sacrifice of Christ's Passion , which every one then offereth , when he is baptized into the faith of Christ . So that holy Father , who is a Witnesse without all Exception ; yet if , peradventure , we should need any testimony out of your owne Schooles , the witnesse of your Canus may be sufficient , confessing and saving , e That most of the Fathers by Sacrifice in this place understood Baptisme , which they so called Metaphorically , because by it the Sacrifice of the ●rosse is applied unto us . So he . Is not this enough for the understanding of the Dialect , and of the speech of Antient Fathers , both in calling Baptisme a Sacrifice , and of the Reason thereof , to wit , for Representation sake onely ; and Consequently , that the Body and Blood of Christ are not the representing Subject , but the represented Object of his Sacrifice ? What better satisfaction can the greatest Adversary desire , than to be ( as now your Disputers are ) answered according to their owne Demands ? The tenth Demonstration : Because the Fathers called the Eucharist a Sacrifice , in respect of divers such Acts as are excluded by the Romish Doctors , out of the Definition of a Proper Sacrifice . SECT . XIV . THE Acts excluded by your Cardinall out of the number of Proper Sacrifices , are a Oblations , or Offerings of any thing thing that is not Consecrated by the Priest , such as is the Offerings of Bread and Wine by the People , before it be Consecrated . Next b All workes of Vertue are unproperly called Sacrifices . All workes which consist in Action , being transient , as bowing , singing of Psalmes , or the sole Commemoration of the Sacrifice of the Crosse : together with all such Acts performed to God , which otherwise are yeelded to man , as the Gesture of Vncovering the head in Gods service , Bowing the knee , and all outward signes of Reverence , yea and all inward and invisible Acts of man in his will and understanding . All these spirituall Acts are esteemed by him to be unproperly called Sacrifices . But that all these kindes of Acts , so farre forth as they are exercised in the holy worship of God , are called Sacrifices by the Ancient Fathers , can never be denyed by any that ever was acquainted with their Writings . Now our Demonstration is this , that most of these Acts , which are here confessed to be Vnproper Sacrifices , being used in the Celebration of the Supper of our Lord , occasioned the Fathers to call the Eucharist it selfe a Sacrifice ; and therefore they meant thereby no Proper Sacrifice . As first ( by your owne c Confession ) that the Fathers called The oblations of Bread and Wine , made by the people , before Consecration , Sacrifices ; the Almes , and Collections for the poore Sacrifices ; Our Praises and Thanksgiving to God ( whereof the Eucharist hath it's name ) Sacrifice : and that many other Circumstantiall Acts are called Sacrifices , even the Sole Act of our Commemoration , as will appeare in our last Examination concerning the Doctrine of Protestants . Our Eleventh Demonstration ; because the Relatives of Sacrifice , which are Altar and Priest , objected as properly taken , are used Vnproperly of Antient Fathers . SECT . XV. YOur Cardinall his Objection is this ; that Priest , Altar , and Sacrifice are Relatives , and have mutuall and unseparable Dependance one of each other . So he , and truly . But you ought to take with you a necessary Caution , observed by the same a Cardinall , that An unproper Sacrifice cannot infer a proper Priest-hood : nor an unproper Priest-hood a proper Sacrifice , &c. otherwise , your Iesuit can tell you of a b Sacrifice without an Altar , and your c Bishop can point you out an Altar without a Sacrifice . Now to take one of these improperly , and the other properly , were as wilde Sophistrie , as from a woodden leg to infer a Body of Flesh . Now what if we shall say of this point of Appellations , that It was not so from the beginning ? Hereunto we claime but your owne common Confessions , viz. d That the Apostles did willingly abstaine from the words of Sacrifice , Priest , and Altar . So your Cardinall , and e Durantus , the great Advocates for your Romane Masse : whereby they have condemned not only other your Romish Disputers , who x have sought a proofe of a proper Sacrifice in your Masse from the word Altar , used by the Apostle Paul , Heb. 13. but also themselves , who from Saint Luke , Act. 3. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] x concluded a proper Sacrifice . As if the Apostles had both abstained and not abstained from the words of Priest and Sacrifice . But the Apostles did indeed forbeare such termes in their speeches , concerning Christian worship , whereof these your forenamed Disputers can give us a Reason , f Least that ( say they ) the Iewish Priest-hood being as yet in force , Christians might seeme , by using Iewish Termes , to innovate Iewish rites . Which is enough to shew , you are perswaded they abstained from the use of these words for some reason . Yet that this could not be the Reason , you may be sufficiently instructed in the word , Baptisme , this being as fully Iewish , as was either the word Priest , Altar , or Temple : and yet used of the Apostle without danger of Innovation of Iewish manner of Baptismes : yea , and if the Apostles had thought the Altar , Priest , Sacrifices , to be essentiall parts of Christian Religion , they neither would nor ought to have concealed the words and names , least thereby they might have seemed to have abhorred the proper Characters of our Christian Profession . We descend to the Fathers . It is not unknowne unto you , how the Fathers delighted themselves , in all their Treatises , with Iewish Ceremoniall Termes , onely by Allegoricall allusions , as they did with the word Synagogue , applying it to any Christian assembly ; as Arke to the Church ; Holocaust , to Mortification ; Levite , to Deacons ▪ Incense , to Prayers and Praises ; and the word Pascha to the day of the Resurrection of Christ . But if any should say , that these Fathers used any of these words in a proper signification , he should wrong both the common sense of these Fathers , and his owne Conscience . It were superfluous to urge many Instances , where one will serve . The word Altar , applyed to the Table of the Lord ( which anciently stood in the g Middest of the Chancell , so that they might compasse it round ) was farre more rarely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greekes , or Altare of the Latines , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Mensa , that is , Table ; which they would not have done , if Altar had carried in it the true and absolute property of an Altar : no , but they used therein the like liberty , as they used to doe in h applying the name Altar to Gods people , and to a Christian man's Faith and Heart . Will you suffer us to come home to you ? The Father Gregory Nazianzen , for his soundnesse of Iudgement surnamed the Divine , comparing this Inferiour Altar , and Sacrifice on earth , with the Body of Christ seated in Heaven , saith that the Sacrifices , which he offereth in his Contemplation at the Altar in Heaven , are i More acceptable than the Sacrifices , which are offered at the Altar below , as much as Truth is more excellent than the Shadow . So he . Therefore ( say we ) the Sacrifice of Christ his Body and Blood are subjectively in Heaven , but objectively here in the Eucharist ; here Representative only , as in a shadow , but in Heaven presentatively , in his bodily presence . So vainly your Disputers hitherto ( whilst that we required Materials ) have objected against us bare words , phrases , and very shadowes . Lastly , Cyril of Alexandria k made an Answer to the Objections then published by Iulian the Apostate against the Truth of Christian Religion . By this conflict betweene these two wits , as it were by the clashing of a Stone and Steele together , such a flash of lightning will appeare , as may sufficiently illuminate every Reader , for the understanding of the judgement of Antiquity thorowout the whole Clause ; concerning Bodily Sacrifice . The Apostate objecteth ( See the Margent ) as an exception against Christians that they are not Circumcised ▪ that they use no Azymes , nor keepe the Passeover of the Iewes : albeit , Gain , Abel , and Abraham before the Law , and the Israelites under the Law , and Heathenish Grecians , alwaies without that Law , offered Sacrifices unto God. But they ( saith Iulian , writing of Christians ) erect no Altars unto God , offer no such Sacrifices as were of old , nor invent any new , but say that Christ was once offered for them . This Objection ( you see ) is pertinent to our Cause in hand , and as consonant will the Answer of the holy Patriarch Cyril be ; who to the other points held it Satisfaction enough to say ( see againe the Marginals ) That we Christians have the spirituall Circumcision of the heart : That we observe the Spirituall Azymes of Syncerity and Truth : And as for the Passeover , Christ our Passeover was offered up , namely upon the Crosse ( for so is it answerable to the words objected by Iulian. ) And to the Objection of not erecting Altars , Cyril saith not a word . But what for the point of Sacrifice ? Hearken ( we pray you ) Although ( saith he ) the Iewes Sacrificed to fulfill God's precepts in shadowes , yet we doing that which is right , ( meaning the Truth opposite to Shadowes ) performe a spirituall , and mentall worship , as namely , Honesty , and an holy Conversation . And againe , The Iewes offered in Sacrifice Bulls and Sheepe , first fruits of the Earth , Cakes , and Frankincense : but wee offer that which is spirituall , to wit , Faith , Hope , Charity , and Praises ; because an unbodily Sacrifice is fit for God. And yet againe , We Sacrifice to God spiritually , and mentally , the perfumes of vertues . This is the Summe of Saint Cyril his Answer , void of all mention of any Offering of the Body of Christ , as either Corporally present in the Eucharist to be Sacrificed by the Priest , or yet of any Corporall Touch thereof ( by eating ) with the Bodies of Communicants ; no nor any intimation of any Proper Sacrifice professed by Christians . Here will be no place for your Answer , to tell us that the Question was of Bloody , and not of Vnbloody Sacrifices : No , for Cyril in his Answer handleth as well the unbloody Sacrifice of Cain , as the bloody Oblation of Abel ; and expresseth as fully the unbloody Sacrifice of Cakes and Frankincense , as he doth the Bloody of Sheepe , and Oxen. Neverthelesse , we should confute our selves , by objecting this Testimony , seeing that the Custome of the Primitive Church being then professedly not to reveale the Mystery of the Sacrament of Baptisme , or of the Eucharist , either to Infidels or Catechumenists , and therefore this silence of Cyril , in not so much as mentioning the Sacrifice of the Masse , might seeme to have beene purposely done , to conceale it from both Iulian , the Patron of Heathenish worship , and all Infidels : So indeed we should have thought , but that then Iulian and Cyril both would as readily confute us ; Iulian , because he himselfe had beene more than a Catechumenist in the Church of Christ , even ( as namely Gregory Nazienzene witnesseth ) once l A Reader of Scriptures to the people , not thinking it any Derogation unto him so to doe ; therefore was he not ignorant of the then Christian Doctrine , concerning the Eucharist . And ( which is a point as observable ) when he objecteth against Christians want of Sacrifices , by and by , as if Christians had nothing to say for themselves , but that Christ gave up himselfe once ; he expresseth this their Answer , as that which hee held not to be sufficient . And Cyril also would controll us , who in his whole Answer ( opposing Spirituall to Corporall ) defendeth no Sacrifice at all among Christians , but that which he calleth Spirituall and mentall ; as for example , Godly Conversation , Faith , Hope , Charity , Praises , &c. All which are * excluded out of your Definition of Proper Sacrifice . The Case then is plaine . If that the now Romish Doctrine of a Proper Bodily Sacrifice of Christ's Body , offered up in the hands of the Priest , by an Elevation , and after in Consummating the same by eating it with his mouth , which you call a Sacrificing Act , had beene Catholike learning in that Age , then assuredly could neither Iulian have challenged Christians for no Sacrifice , nor Cyril have defended them , by confessing indeed no Sacrifice among Christians , but only Spirituall and Mentall . CHAP. VI. Our third Examination , which concerneth your Profession of the Romish Masse , by your Romish Principles . The State of the Question . WELL have you discerned of the two-fold acception of a Proper Sacrifice , which ( as a you say ) Is sometime taken for the thing sacrificed , and also for the proper sacrificing Act. So your Cardinall : and indeed , both these are necessary in a proper Sacrifice , yet neither of these can possibly be found in your pretended Sacrifice of your Romish Masse . That the Thing , pretended to be Sacrificed , is not properly in the Romane Masse . SECT . I. THe things , which your Romish Beleefe professeth to be Sacrificed in your Masse , is the Body and Blood of Christ , corporally extant therein , as the proper Subject thereof . But that there is no Corporall existence of Christ's Body in the Eucharist , was the Conclusion of our second , third , and fourth Bookes . And that the same Body and Blood of Christ is not the proper subject matter of the Sacrifice , used in your Masse , is our Conclusion thorow out this whole Booke . Of both which you may have a Synopsis and generall view in the last Booke . Thus of the thing Sacrificed , now that which followeth , concerning your Romish Sacrificing Act , is a point briefly expedited by two Propositions . I. That no Act now used in the Romane Masse can truly bee called a proper Sacrificing Act : proved by your owne Principles . SECT . II. WHatsoever Sacrificing Act your Advocates have held , as Proper to a Sacrifice ; and assumed , as belonging to the Sacrifice of your Masse , have each one beene * Confuted by Doctors of your owne Church , of singular estimation ; and rejected , as utterly insufficient to prove any proper Sacrificing Act in the Institution of Christ : to wit , not Elevation , not Fraction , not Oblation , not Consecration , and lastly , not Consumption of the Eucharist by the mouth of the Priest : Non licet actum agere , said one , and Non libet , say we . But now are we to discusse such Properties as are yet awanting in your Romish Execution . II. That that which is properly a Sacrificing Act , is wanting in the Romane Masse ; proved by your owne Principles . SECT . III. THree properties are required of you , as necessary to a properly Sacrificing Act , the first is , that the Action be exercised upon a thing a Visible . Secondly , that the thing sacrificed be of b Prophane , made sacred by the Act of Consecration . Thirdly , that the Act be a c Destructive Act , whereby the thing offered be truly destroyed , and cease to be in substance that which it was . According to your owne objected words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying a Consumption ; and therein answerable to the Sacrifices of the old Law , all which suffered Destruction ; things living by slaughter , things without life , if solid , by burning ; if liquid , by powring out , and shedding , &c. So you in Thesi , wee descend to the Hypothesis . But before we enter into this Disquisition , we shall desire you to take unto you the spirits of reasonable men , whilest we reason the matter with you in few words . First , it cannot be called Properly Visible , which is not Visible in it selfe . But the Body of Christ , which you call the thing sacrificed , is not Visible in it selfe , but only ( as your Councell of d Trent hath taught ) In the forme of Bread ; and then , how invisible it is , only blinde men can be ignorant . Nor will we thinke All , among you , to be so blinde , seeing that we heare one ( and that a Iesuite ) acknowledging his eye-sight , and plainly , without Parables , saying , that e Christ in the Eucharist is invisible . So he . Therefore the first Property of a proper Sacrificing Subject is wanting in Roman Masse . Secondly , we will not judge any of you so blasphemous , as to say , that the Body of Christ , by your Consecration , is of a Profane thing made sacred , which we are sure your Ancient Romish Schoole did deny ; which concluded that f It is not Christ that is made sacred , by benediction of the Priest , but that which the Priest first taketh in his hands to blesse . And so your Act of Consecration , by defect of the second property , is no proper Sacrificing Act of the Body and Blood of Christ . Thirdly , it will be as incredible in your owne Iudgements , that the Body of Christ should be properly Destroyed . We say , in your owne Iudgements , who therefore are constrained to say , g That the Body of Christ indeed suffereth not herein any naturall Destruction , but onely Sacramentall , that is , Metaphoricall . Ergo , your Romish Masse is destitute of the proper Sacrificing Act of Destruction . And againe , whereas the word Immolation is taken of h Lombard for being Slaine , or suffering by Death ; It was most truly said by him ( saith your Cardinall ) that Christ is not immolated , meaning not slaine , but only in Representation . Well then , the State of the Question , as your Cardinall himselfe hath set it downe , is ( seeing that every Proper Sacrifice requireth a Proper Destruction , and , if it be a living Sacrifice , a Destruction by death ) Whether Christ bee properly Sacrificed , or no. Marke , we pray you , your Cardinal's Resolution . His bloody Sacrifice was but once truly and properly done , but now it is properly done but by Representation . O Vertigo ! For , that which is but once onely properly offered , can never be said to be againe properly offered ; and that which is a Bloody Oblation , by your owne learning , cannot be Vnbloody . And as great an Intoxication is to be seene in your Disputers , in respect of the other part of the Sacrament touching the Cup : For your Cardinall Alan defendeth a Reall Destruction in this manner ; i In creatures living ( saith he ) the thing sacrificed must be slaine , and in this slaying by the separation of blood from the Body doth consist all force and virtue of this Mystery , because Christ is herein , after the manner of Sacrifice , taking upon him the manner of Sacrificing , which he had in offering himselfe upon the Crosse , by separation of his Blood. So he . All which doth inferre a Reall and Proper separation and effusion of Blood ; yet immediatly after standeth he to the Defence of Concomitancy , which teacheth an Vnion of Body and Blood together , in as full a manner as it was in Christ his most perfect estate . But Blood Separated , and Vnited , are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary as can be . How much better would it beseeme you to confesse plainly and truly with your Costerus , that k Christ is not offered here with effusion of Blood , but by a representation thereof . CHALLENGE . A Syllogisme will quit the Businesse ; as for Example . Every proper Sacrifice is properly Visible , of Prophane is made Sacred , and properly suffereth Destruction . ( This is your owne Proposition in each part . ) But the Body of Christ , in the Eucharist , is neither properly Visible , nor properly of Prophane made Sacred , nor suffereth any proper Destruction . ( This is also your owne Assumption . ) Therefore the Body of Christ , in this Sacrament , is not a proper Sacrifice , nor properly Sacrificed . This ( except men have lost their braines ) must needs be every mans Conclusion . And that so much the rather , because it cannot be sufficient , that Christ's Body be present in the Eucharist , to make it a Sacrifice , without some Sacrificing Act. A Sheepe is no Sacrifice whilst it remaineth in the fold , nor can every Action serve the turne , except it be a destructive Act : for the Sheepe doth not become therefore a Sacrifice because it is shorne , nor yet can any destructive Act be held Sacrificing , which is not prescribed by Divine Authority ; which onely can ordaine a Sacrifice , as hath beene confessed . But no such divine ordinance hath hitherto beene proved . Is it not then a miserable case which you are in , to suffer your selves to be deceived by such Mountebankes , who pretend to direct mens Consciences in the Mysteries of Christian Faith , and particularly concerning this high point of Proper Sacrifice ? and in the end give no other satisfaction than by meere Riddles of a Visible , not Visible , Consecrated , not Consecrated , Destroyed , and not Destroyed , with Blood separated , and not separated from the Body ; and each one spoken of the same Body of Christ . Our last point concerning a proper Sacrifice followeth . CHAP. VII . Our Fourth Examination is of the Doctrine of PROTESTANTS , in the point of Sacrifice . IN discussion whereof , we are to consider first the Acts , which are incident unto the Celebration of this Sacrament : and then the Object thereof which is the true and reall Body of Christ , as it was Sacrificed upon the Crosse . In respect of the Acts we say , I. That Spirituall Sacrifices , albeit Vnproper , are in one respect more true , and doe farre excell all merely Corporall Sacrifices according to Scripture . SECT . I. WHen Christ called himselfe the True Vine , the True light , the True Bread ; in respect of the naturall Vine , Light , and Bread ; He taught us to distinguish betweene a Truth of Excellency , and a Truth of propriety , by their different Effects . That which hath the naturall property of Bread ( although Manna ) preserveth but the temporall life , for * They are Manna , and died : But the Bread of Excellency , which is Christ's Body , preserveth to * Immortalitie . It is a good Observation , which your Canus hath , that a Many spirituall things are called Sacrifices , in Scripture , because they were prefigured by the outward bodily Sacrifices of the Lambe : as the killing of Beasts were signes of mortification , which is a killing of sinne . So he . And the Thing prefigured ( you know ) is alwaies held more excellent than the figure thereof . First , the Sacrifice of Contrition , Psal . 51. 17. The Sacrifice of God is a Contrite heart . Secondly , of Righteousnesse , by Mortification . Psal . 4. 5. Offer the Sacrifice of Righteousnesse . And Rom. 12. 1. Present your Bodies a living Sacrifice , holy and acceptable unto God , which is your reasonable Service . Thirdly , the Sacrifice of Prayer and Praise , Hosea 14. 2. We will render the Calves of our lips . Fourthly , of Almes-workes , Heb. 13. 16. With such Sacrifices God is well pleased . Fifthly , Sacrifice of Preaching , Rom. 15. 16. That I ministring the Gospell , that the offering up of the Gentiles might be acceptable , being sanctified by the holy Ghost . Sixthly , the Sacrifice of Martyrdome , Phil. 2. 17. Yea , and if I be offered up upon the Sacrifice and Service of your faith , &c. Next we say . II. That all these Spirituall Acts , although improperly called Sacrifices , yet are they more excellent than all merely Corpoporall and proper Sacrifices ; in the Iudgement of Ancient Fathers . SECT . II. VPon this Contemplation Ancient Fathers have breathed out many divine Ejaculations , for the expressing of the excellent Prerogatives of Spirituall Sacrifices , in respect of Corporall . Of the Sacrifice of Contrition , thus : a Gods wrath is to be appeased with Spirituall Sacrifices . And b They were then Sacrifices for sinne , which are now Sacrifices of Repentance for sinne . And c God sheweth he will not have the Sacrifice of a slaine beast , but of a contrite breast . Of the Sacrifice of Righteousnesse thus , d He that dieth to the world is for himselfe a Sacrifice . And e Then were creatures slaine to cleanse mens bodies : but now are men to mortifie their vices : f Every one being made a Priest over his owne body , to over-rule vices . And g They offered those grosse bodies of sheepe : but we the more subtile and pure of vertues , because unbloody things best agree with God. And h This is a new and admirable Sacrifice . And i The best Sacrifice is to have a pure minde , and a chaste Body . Of the spirituall Sacrifice of Prayer and Praises unto God , thus ; k These are most perfect and onely Sacrifices acceptable to God. Of Preaching the word of God thus , l We stay vices with the sword of the word . And of The Function Evangelicall , m It is a pure Sacrifice , and immaculate . And n A Sacrifice sweeter than all Spices . Of Almes-workes thus , o These God testifieth to be more pleasant unto him , than all the Sacrifices . And p This is a true Sacrifice , whereof the other Sacrifices are but Signes . Of Martyrdome thus , r We are God's Temple , our hearts his Altars : we then offer up our bloody Sacrifice , when we contend for the truth with our blood . In briefe , s Every good worke done , to the end that we may enjoy God , is a true Sacrifice . Hitherto of our Proposition , by the Determination of holy Fathers : In the next place we say , for the Assumption , III. That Protestants professe in their Celebration divers Sacrifices of chiefe Excellency . SECT . III. COrporall and Spirituall Sacrifices are by you distinguished , calling the first , Proper , and the other , Improper ; but the spirituall excelleth by infinite Degrees , as you have heard . In which kinde , Protestants , in their Celebration , professe foure sorts of Sacrifices . For proofe hereof , we may instance in our Church of a England , most happily reformed and established . First , the Sacrifice of Mortification in Act , and of Martyrdome in Vow , saying , We offer unto thee , O Lord , our selves , our soules , and bodies , to be an holy , lively , and reasonable Sacrifice unto thee . Next , a Sacrifice Eucharisticall , saying , We desire thy fatherly goodnesse mercifully to accept of our Sacrifice of Praise and Thanksgiving . And why may we not , with the Scripture , call this a Sacrifice ? seeing that your Bishop Iansenius held it for an Argument of proving Christ to have offered a Sacrifice , even b Because he gave Thanks : giving of Thankes being a kinde of Sacrifice . So he . Thirdly , a Sacrifice Latreuticall , that is , of Divine worship , saying , And although we be unworthy to offer up any Sacrifice , yet we beseech thee to accept of our bounden duty and service , &c. This performance of our Bounden Service is that which * Ancient Fathers called an Vnbloody Sacrifice . Nor is our Church of England alone in this Profession . This Truth we refer unto the Report of your c Cardinall , and of d Canus , by whom you may understand the agreement betweene them , whom you name Lutherans , in their Augustane Confession , and of Calvin ; by acknowledging not some one Act , but the whole worke of this Celebration ( according to the Institution of Christ ) both in Communication , Commemoration , and Representation of his Death , with Praise and Thanksgiving , to be a Sacrifice Eucharisticall : And also ( to use the words of Calvin ) Latreuticall , and Sebasticall , that is , a Sacrifice of Worship and Veneration , which every Christian may and must professe , who hath either eyes in his head , or faith in his heart : the Celebration of this Sacrament , in Remembrance of his absolute Sacrifice of our Redemption , being the Service of all Services that we can performe to God. Now wherein , and in what respect we may furthermore be said to offer to God a Sacrifice propitiatory , improperly , will after appeare when we consider Christ's Body as the Object herein . That Protestants in their Commemoration offer up the same Body and Blood of Christ , which was Sacrificed on the Crosse , as the Object of Remembrance , and most absolute Sacrifice of our Redemption . SECT . IV. NOw we are come to the last , most true , and necessary point : which is the Body and Blood , as the Object of our Commemoration . Still , still doe you urge the saying of Fathers , where they affirme that we offer unto God The same Body and Blood of Christ , on this Altar , even the same which was sacrificed on the Crosse ; which therefore you interpret as being the same subject matter of our Commemoration , As is a King acting himselfe upon a Stage , as hath beene * shewen . We as instantly , and more truly , proclaime that we offer ( Commemoratively ) the same , undoubtedly the very same Body and Blood of Christ his All sufficient Sacrifice on the Crosse , although not as the subject of his proper Sacrifice , but yet as the only adequate Object of our Commemoration ; as when the same murther of the Emperour Mauritius is represented in a Stage-play in some manner of Resemblance : wherein we cannot possibly erre , having Truth it selfe for our Guide , who said , Doe this in remembrance of me , namely , of the same [ Mee ] meaning Christ as crucified on the Crosse , as the Apostle commenteth , saying , Hereby you shew the Lords Death till he come , even the Same Body , as the Same Death ; whereunto beare all the Fathers witnesse , thorowout this Treatise . Whereby it will be easie for us to discerne the subject Sacrifice of Christ from ours , his being the Reall Sacrifice on the Crosse , ours only the Sacramentall Representation , Commemoration , and Application thereof . CHAP. VIII . Of the Second Principall part of this Controversie , which concerneth the Romish Sacrifice , is as it is called Properly Propitiatory . THis part is divided into an 1. Explication of that which you call Propitiatory . 2. Application thereof , for Remission of Sinnes . The State of the Question of Propitiatory , what it is . SECT . I. THe whole Difference standeth upon this , whether the subject matter of our Representation in the hands of the Priest be properly a Propitiatory Sacrifice , or no. Now Propitiatory is either that which pacifieth the wrath of God , and pleaseth him by it's owne virtue and efficacy , which ( as all confesse ) is only the Sacrifice of Christ in his owne selfe ; or else a thing is said to be Propitiatory and pleasing to God , by God's gracious acceptance and indulgence . The Romish professe the Sacrifice of their Masse to be such , in the proper Virtue of that which the Priest handleth . For the Tridentine faith , concerning your Propitiatory Sacrifice , is this , viz. a It is that whereby God being pacified doth pardon sinnes . And least that there might be any ambiguity , how it doth pacifie God , whether by his gracious Acceptance , or the Efficacie of offering , your generall Romane Catechisme authorized both by your Councell of Trent , and the then Pope Pius the fourth , for the direction of your whole Church , instructeth you all , concerning your Sacrifice of the Masse , that b As it is a Sacrifice , it hath an Efficacy and Virtue , not onely of merit , but also of satisfaction . So they , as truly setting downe the true nature of a Propitiatory Sacrifice , as they doe falsly assume and apply it unto the Sacrifice of your Masse ; which Protestants abhor and impugne as a Doctrine most Sacrilegious ; and only grant the Celebration to be Propitiatory ( Improperly ) by God's Complacency and favourable acceptance , wherewith he vouchsafeth to admit of the holy Actions and Affections of his faithfull . Triall of all this is to be made by Scriptures , Fathers , by your owne Romish Principles , and by the Doctrine of Protestants . In the Interim , be it knowne that our Church of England , in her 31. Article , faith of your Propitiatory Sacrifice of the Masse , as it is taught by you , that it is A Blasphemous Fable , and Dangerous Deceit . That the Romish Propitiatory Sacrifice hath no foundation in the Institution of Christ . SECT . II. YOur onely Objection is , that Christ , in the words of his first Institution , said , Take , this is the new Testament in my Blood , shed for you and for many , for the Remission of sinnes . Heare your Cardinall , a These words doe most evidently teach , that Christ now in his Supper offered up his Blood for the sinnes of his Apostles . So he . But if this his Exposition of Christ's words be most evident , alas ! what a number of other blinde Guides , of great estimation among you , hath your Church favoured , pampered , privileged , and authorized , who could see nothing in the words of Christ , but the flat contrary ? ( namely ) that they were spoken in the Present Tense ( Tropically ) for the future , not that it was then shed , but that it was to be shed on the Crosse immediatly after ; among whom have * beene reckoned Gregory de Valentia , Salmeron , Barradas , three prime Iesuits , your Bishop Iansenius , yea and the Author of your Vulgar Translation . And that you may the better discerne , how hard the foreheads of your Cardinall , of your Rhemists , of Mr. Breerley , and of such others are , who have made that Objection , you have beene likewise advertized , that in the very tenor of your owne Romish Masse it selfe , the word is expresly [ * Effundetur ] It shall be shed : We say in the Tenor of your Romish Masse , published by the Authority of Pope Pius the fifth , repeated by every one of your selves ( you being Romish Priests ) and accordingly beleeved of all the Professors of your Romish Religion . Which Interpretation was furthermore confirmed by * Fathers , and by Scripture ( in the places objected ) and by a Reason taken from your owne Confession , granting that Christ his Blood was not really shed in his last Supper . This is that which we had to oppose unto that your Cardinal 's Most evident Argument , as Sun-shine to Moone-light . That many things are said to pacifie and please God , which are not properly Propitiatorie , by their owne Virtue , according to Scriptures and your owne Confessions . SECT . III. IN Scripture , our Mortification of the flesh is called a Sacrifice well-pleasing to God. Rom. 12. 1. Almes , Workes of Charity , are likewise called Sacrifices , wherewith God is delighted , Heb. 13. 16. Comforting , and cherishing the Ministers of God , is called A Sacrifice acceptable , and well pleasing to God , Phil. 4. 18. So the Scripture . And that Spirituall Sacrifices are more pleasing unto God , than all the Hecatombs of Corporals could be , is a Confession , which we will take from the quill of Valentia the Iesuite , saying that a All right and just Actions may be said , in some sort , to be Propitiatory , and to pacifie God. As likewise of Prayer ; Scripture ( saith he ) attributeth a Propitiatory force unto Prayers , so farre forth as we obtaine many Blessings of God , through his mercy , by them . So he . Which confirmeth our former Distinction of Propitiatory , by the mercifull Acceptation of God , distinct from your Propitiatory , which is of meritorious Satisfaction by its owne virtue : which mere man must let alone for ever . Thus of our Examination from Scripture . The Doctrine of Ancient Fathers , concerning a Propitiatory Sacrifice . SECT . IV. ALbeit our Premises in the former part of this Controversie touching Sacrifice , and proving both by Scripture and ancient Fathers , that the Eucharist is not properly a Sacrifice , might give a Supersedeas to all your further contending by their Authority , for Defence of a Sacrifice properly propitiatory ; because that which is not properly a Sacrifice , can no more be a Sacrifice properly Propitiatory , than that which is not properly a stone can be properly called a Mil-stone : Notwithstanding , we would be loth to be indebted unto you for an Answer to your objected Fathers , in this point also . The Objections , which you use and urge , are of two kinds : some , wherein there is no mention of the Body and Blood of Christ at all ; and the other sort such , wherein they both are named and expressed . CHAP. IX . That the objected Testimonies of Ancient Fathers might well be understood to call the Celebration of the Eucharist A Propitiatory Sacrifice , in respect of divers Spirituall Acts therein , without any Conceit of a Proper Virtue of Propititiation it selfe . SECT . I. A Propitiatory in God's mercifull acceptance we defend , but not in Equivalency of valour and Virtue in it selfe . First , as it is an Act commanded by Christ , in which sence your Iesuit * Valentia saith , that Every right Act is in a sort Propitiatory . Secondly , as it is a godly Act , whereby we doe affiance our soule * to God , Every good worke , which is done that we may adhere unto * God , is a True Sacrifice . Thirdly , as it is an Act serving peculiarly to Gods worship , for Religiousnesse is that ( said Chrysostome ) wherewith God testifieth himselfe to be well pleased . Fourthly , as it is an Act of Commemoration and Representation of that only properly Propitiatory Sacrifice of Christ upon the Crosse , wee must grant to your Cardinall , that Commemoration alone hath not any Propitious Efficacy in it selfe : But yet by the Propitiatory Sacrifice of Christ , resembled thereby , God vouchsafeth to be Propitious unto us ; in which respect a Origen exhorting Christians to resort unto Christ , whom God hath made a Propitiation through faith in his blood , and also to reflect upon the Commemoration which was commanded by Christ , saying , Doc this in remembrance of mee : This ( saith Origen ) is the onely Commemoration which maketh God propitious . If any would say , how then shall we not make Commemoration to be Propitiatory in it selfe ? We answer , as a man holding in his hand a pretious Iewell , which is inclosed in a Ring of gold , and putting it on his finger to preserve him from a Convulsion , the Preservative Virtue is not attributed to the Ring , but to the Iewell ; and yet we say , the Ring is the onely meanes to us , which maketh the finger capable of that Virtue . So say we , Christ his owne Sacrifice , which was the onely precious subject matter of our Redemption , is made now , by our Remembring , the Object of our Commemoration , and Application of it , for our Remission and Iustification . Nor is Origen alone in this , but all they ( who were * many ) whom you have heard saying that Christs Death and Passion , yea his Bloody Body is offered herein . Your owne Iesuite Salmeron is witnesse unto us ( for the Councell of Ephesus , Eusebius , and Saint Augustine ) that b They declared us to have expiation of our sins by this Sacrifice , because the bloody Sacrifice of Christ is remembred and commemorated herein . That we say nothing of our Supplications and Prayers , by which through the same Virtue of Christ's Propitiation , we obtaine pardon and Remission of sinnes ( whether for Quicke and Dead , belongeth not to this Dispute , because whether so or so , they are but Supplications still ) together with many other saying Blessings from God. Nor of the Act of Thanksgiving , ( from which this Sacrament is called the Eucharist ) because this is the destinate end of our Celebration , and therefore of all our spirituall Sacrifices most acceptable unto God , for which cause * Iustine Martyr called it , by the way of Excellency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , The onely gratefull Sacrifices . Lastly , in respect of our Application it selfe , whereof in the next Section . That the Ancient Fathers called it a Propitiatory Sacrifice Objectively , for the Application of the Properly Propitiatory Sacrifice of the Crosse , made of the faithfull in Celebration of the Memory thereof . SECT . II. WHen it was asked why the Ancient Fathers called Baptisme a Sacrifice , it was answered , * Because the Sacrifice of Christ's Death was applied unto us thereby . Yet that Death , truly and onely properly propitious , is but onely objectively offered in Baptisme . The same may be said of the Eucharist , whereof your owne great Schoole-man , and Bishop a Canus saith , that It is sufficient that the Eucharist be called a proper and true Sacrifice , because the Death of Christ is applyed thereby , as if he were now dead . Marke , As if he were now dead , which can be but Objectively only , and which ( as you all know ) is not your Priestly Sacrifice . As for the Ancient Fathers , who in their objected Testimonies talked of Christ b Suffering , being slaine , and dying in the Eucharist ; We Protestants subscribe to their Iudgements with a full faith , in acknowledgement that Christ's Death , the proper worke of our Propitiation , is the only Object of our Remembrance and faith : which sayings of the Fathers ( saith your c Iesuit ) must be understood Sacramentally , to signifie the reall slaughter of Christ offered by him upon the Crosse . So he . Which againe proveth our Conclusion , that they understood a Propitiatory Sacrifice onely Objectively in the Eucharist . We will end with the objected Testimony of Ambrose , thus , d Here is an Image offered [ Quasi , that is ] as it were a man , as it were suffering a Passion , offering himselfe as it were a Priest , that he may forgive our sinnes . And of his now being * elsewhere he saith , The truth is in Heaven , there is He in truth with the Father . So he . Whereby is confuted your Conclusion of a Subjective Body of Christ present herein , from [ Quasi homo offertur : ] for this any one may perceive to be but a Quasi Argument for a Corporall presence , and to make fully for our Distinction and Defence thereby . Enough of the Iudgement of Antiquity . Our third Examination followeth . CHAP. X. Of the pretended Romish Propitiatory Sacrifice , confuted by Romish Principles , as destitute of foure Properties of Propitiation . THE first is the Imperfection of the Sacrificer . The next , the no - proper Destruction of the thing sacrificed . The third , the Vnbloodinesse of the same . And the last , the but - finite Virtue and value , which you attribute unto it . I. Confutation , from the confessed Imperfection of the Sacrifice . SECT . I. FIrst the Reason , why you account your Propitiatory Sacrifice to be but of finite Virtue , is a Because it is not immediatly offered up by Christ himselfe , as that was of the Crosse ; but by his Minister . And the Reason of this , you say , is , b Because the Vniversall Cause worketh according to the limitation of the second Causes . So you . Vnderstanding , by Sacrifice , not the Object of your Remembrance , which is the Body of Christ , as crucified ; but the subject matter , in the hand of the Priest . From whence this Consequence must issue , whether you will or no , ( namely ) that Perfection of the Sacrifice being a necessary property of a true Propitiatory Virtue and efficacy in prevailing with God for man , it is impossible for any of your Priests ( because All are imperfect ) to offer up properly a Propitiatory Sacrifice unto God. None may hereupon oppose unto us the Propitiatory Sacrifices under the Law , because they also were twice imperfect ; once in respect of the Sacrificer , who was but a mere man : and secondly , in respect of the matter of Sacrifice it selfe , which was some unreasonable beast , and had no Virtue of Propitiation in it selfe , for remission either of guilt , or of the eternall punishment of sinne , as hath beene * Confessed ; and therefore not properly Propitiatory , but fiuratively ; only as Types of the Sacrifice of Christ . II. Confutation from the Romish Definition of a Propitiatory Sacrifice . SECT . II. SEcondly , in your c Romish definition , it is required that the Thing propitiatorily sacrificed suffer a Reall Destruction , ( so that it cease to be in the substance thereof ) and a Bodily Consumption . Notwithstanding you are absolutely free from the Blasphemy , to say that Christ his Body doth in the Eucharist suffer properly a reall Destruction . Ergo , say we , by your owne Principle there cannot be herein a Sacrifice properly Propitiatory . III. Confutation from the Apostle's Position , against the Vnbloodinesse thereof . SECT . III. THe Apostles Position is this , that Without the shedding of Blood there is no Remission , Heb. 9. 22. Your Romish Assumption is ; The Sacrifice of the Romish Masse is unbloody . Our Conclusion necessarily followeth , which is this ; Ergo , say we , your Masse-Sacrifice cannot be properly Propitiatory . Your Cardinall , in Answering first that the d Apostle spake this of the Sacrifice of the old Law , onely standeth twice convicted of a foule Tergiversation ; first , by the Apostles Explication of himselfe , who although he spake from the observation of the old Testament , Heb. 9. 22. yet doth he apply it to the state of the new Testament , in the same Chapter , vers 13 , 14. But much more by his owne Conscience , who having spent some Chapters , in proving that the Sacrifices of the Law were Types of the Sacrifice in the Masse , doth now deny that this Proposition of [ No Remission of sinnes without shedding of Blood ] is to be applyed to the Eucharist . He is glad therefore to adde a second Answer , given by your Maldodonate , who finding no security in the former Refuge , betaketh himselfe to another , saying that e Remission of sinnes is not now for any present effusion of Blood , but for that effusion which had beene . Which Answer ( if we may so interpret it ) is a plaine Prevarication . The Reason may be this ; first , because there was never Bloody Sacrifice ( Christ on the Crosse excepted , which only was of infinite virtue , as well to times past , as to come ) but it was alwaies actually by the effusion of Blood at the time of Sacrificing . These kinds of so ordinary Doubtings and Turnings , which your Disputers use , as men in a maze , doe plainly Demonstrate either their irresolute Iudgements , or else their dissolute Consciences ; and in either of both their desperate Cause . We have not done yet , but give you further to understand , that as you could finde no proper Sacrificing Act , to make your Masse properly a Sacrifice , so neither can ye shew any propitiating Act , to make it properly a Sacrifice propitiatory . This we prove out of your Councell of Colen , which f Concludeth , that your Masse-Sacrifice cannot be called Propitiatory in respect of any Act of Oblation of the Priest , or accommodation of the Communicants , or yet of the Church : but onely of the Oblation once made by Christ himselfe on the Crosse . Which oblation how absent it is , who seeth not , that is present with himselfe ? Thus were those Divines driven to an Objective Act of Oblation . IV. Confutation from the Romish Disvaluation of that which they call Christ's Sacrifice . SECT . IV. THe last is in respect of the value , for Christ's Sacrifice on the Crosse you doe Christianly esteeme to have beene of a Infinite merit and Satisfaction , because it was offered by himselfe : and that otherwise b He could not have made Satisfaction to an Infinite and Divine Majestie . So you . But of the Sacrifice of the Masse , what ? The common opinion of our Church ( saith your c Cardinall ) is that it is but of finite value . So he . Notwithstanding it be impossible for any thing of finite virtue to have power in it selfe of remission of an infinite guilt against an infinite Majesty . CHALLENGE . A More palpable betraying therefore of a Cause there cannot be , than ( as you have hitherto done ) by defending Positions repugnant to your owne Definition , and by obtruding things as proper , which are void of all due Properties . This being all one , as if you , in the Case of Miracles , would deliver unto us a Iannes and Iambres , instead of Moses ; in Art , Sophistrie for Logique ; in Commerce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , adulterate Coine for current ; and in warlike stratagems , instead of a naturall , a Trojane Horse . Oh what a misery it is to reason with such unreasonable ( to speake mildly ) men ! Thus much of your Romish Sacrifice , according to your owne Explanations thereof . CHAP. XI . Of the Romish Application of their Sacrifice . The State of the Question . THat the Eucharist was ordained of Christ , for the Application of remission of sinnes Sacramentally to all Communicants , is the profession of all Protestants . That the Sacrifice of Christ's Crosse is therein offered up Objectively , by Commemoration and Supplication , for all Conditions of men , hath an universall Consent among them , without Exception . But that any substantiall Body , as subjectively contained in the Masse , can be the Sacrifice of applying the merits of Christ for remission of sinnes , ( which is your a Tridentine faith ) hath beene hitherto impugned and infringed thorowout our whole former Dispute . Furthermore our present Opposition is threefold : first , concerning the sinnes that are said to be remitted . Secondly , touching the parties , who have Remission . Thirdly , in regard of your Priests , by whom Application of Remission of sinne is made . I. That the Church of Rome is not yet resolved of the Extent of the Virtue of her Sacrifice of the Masse , for remission of sinnes or Punishment . SECT . I. NEver can there be any true Application of the Passion of Christ for remission of sinnes ( say we ) which is not absolute , but onely partiall . Your Iesuit b Ribera seemeth to come on roundly towards us , and friendly to joyne hands with us in this point of Application of an absolute Remission of sinnes , pretending that this was Decreed in the Councell of Trent , as indeed it seemeth to have beene , and that from the Authority of Scripture ; and he addeth , that Protestants ( whom he is pleased to grace with the name of * Heretikes ) doe not deny this manifest Truth . So he . Doe you marke ? a Truth , a manifest Truth , a Truth said to be confirmed by your last Councell , and a Truth consented unto by the Heretikes , as being a manifest Truth . Who would not now looke for a Truth universally professed in your Church without all exception ? But behold ( even since that Councell of Trent ) your greatly approved Melchior Canus steppeth forth with a peremptory Contradiction , saying , that to hold c All mortall sinnes to be remitted by the Application of the Sacrifice in the Masse , is false , except all Divines be deceived . So he , speaking of the Divines of the Romish Church . Your Iesuit Valentia noteth , among you , another sort of Doctors , maintaining that your Masse-Application serveth onely for d Remission of such temporall punishment , the guilt whereof was formerly pardoned . So he . CHALLENGE . IF any shall but recollect the Contradictions of your owne Doctors , thorowout out all these former points of Controversie already handled , he will thinke himselfe to be among the people called Andabatae , who first blind-folding themselves fell a buffeting one another , not knowing whom they hitt ; therefore wee leave them in their broiles , and our selves will consult with Antiquity . That the Ancient Fathers never taught any Application of Christ's Passion , but that which is for a Plenary Remission of sinnes . SECT . II. CArdinall a Alan hath put into our hands a consent of some Fathers , for proofe of an Application for remission of all sinnes , for which Christ died . The Fathers , whom he produceth , are these , Chrysostome , Theophylact , Cyprian , and Origen . If these will not suffice , you may take unto you these b other , Iulius Pope of Rome , Iustin Martyr , Augustine , Cyril , and Basil . Doe you require any more ? What needeth it ? seeing that the same Cardinall further saith , There is found no Father to the contrary . Thus much of the Application , which is to be made by this Sacrament , the next is , For whom . That the Romish Vse of a singular Application of the Sacrifice of the Masse to Non-Communicants , because of their present Attendance , is repugnant to the Doctrine of Antiquity . SECT . III. THE Greeke and Latine Churches anciently made up the whole Catholike Church . The Greeke pronounced an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Be-gone , to all Non-Communicants : the Latine Church also ordained , that the Deacon should proclaime all Not-Communicants to Depart . From which Custome afterwards the word Masse had it's Orginall ; namely from the words , [ Ite , missa est ] as * hath beene confessed . But now the Case is so altered , that if any Non-Communicant being present shall in Devotion apply himselfe to your Romish Masse , your c Canon of the Masse prouideth that Application of your Sacrifice be made unto him for Remission of sinnes . And that , as your Iesuit teacheth , d The fruit of the Sacrifice [ Ex opere operato ] redoundeth unto him ; and not this only , but also to be e Spiritually refreshed by the mouth of the Priest . Be you therefore intreated to lend your Attention , but for an Instant of time , and then tell us whether we speake Reason unto you , or no. All Antiquity Catholike ( as hath beene generally * confessed by your selves ) never admitted to that part of the Masse , which you call a Sacrifice , any but such as were prepared to Communicate , in receiving the Sacrament , but shut all others out of Doores ; which , we say , they neither would nor could lawfully have done , if they had beene of your now Romish faith , to beleeve that it is a Sacrifice Propitiatory for all such as devontly attend to behold it . For , wheresoever there was a Sacrifice of Expiation among the Iewes , under the Law , all persons had liberty to partake thereof . We thinke that this Argument sticketh fast in the Bowels of this Cause . That the Romish Church lesseneth the due estimation of Christ's Passion , in her Applying of it to others , for the increasing of falsly-devised and unjust Gaine in behalfe of the Priest ; without all warrant of Antiquity . SECT . IV. HItherto we have expected some Reasons , which might move your Church so to lessen the proportion of Christ's Passion , in the Application thereof for remission either of sinnes or punishments . And now at length your Iesuit Salmeron commeth to resolve us , saying , a If the Sacrifice of Christ's Body and Blood were of infinite value , then one Masse being said for all the soules in the Dungeon of Purgatory would evacuate and empty the whole place , and then should it be in vaine to say many Masses for one soule . So he . We may not so farre digresse , as to enter into this Controversie of Purgatory , because we are to finish that which wee have now in hand . Else were it easie to shew , that the infinite gaine , which your Alchemists worke out of your forge of Purgatory-fire , hath occasioned this Heterodoxe and gracelesse Doctrine of disannulling the infinite efficacy of Christ's Blood : which is so utterly forlorne of all approbation from Antiquity , that your Disputers have not alleaged so much as one Iota , out of any Father , for warrant thereof . Next , in the Sacrifice of your Masse , there is ( say b you ) a Portion thereof appropriated to the Priest alone , which is a power to apply , by his Memento , the same Sacrifice to whom he will , so farre forth that he extend his Memento upon any one , to whom he shall be pleased to intend it , upon Condition to receive money therfore : in so much that It will be more availeable for that one , than if it were extended to many . So you . Very well , but by what Law came your Priests to this peculiar power of dispensing a Portion for their owne advantage ? Cardinall c Alan ( your Advocate ) is ready to answer for you , and we are attentive to heare what he saith ; There is not either any Scripture ( saith he ) or Father shewing any such thing for such a manner of esteeming the fruit of Christ's Sacrifice . So he . In the third place , whiles we are in this speculation , we heare one of you putting this Case . If the Priest shall receive a stipend of Peter , upon Condition that he shall apply his Memento and Intention upon the soule of Iohn , departed this life , and he notwithstanding doth apply it unto the good of the soule of Paul , whether now the Priests Memento should worke for the good of the soule of Iohn , according to the Priest's Obligation upon the Condition made with Peter , or else for the good of the soule of Paul , according to the Priest's immediate Intention . Here , although some of you stand for the justice of the d Priest's Obligation , yet some others Resolution is , that the Priest's intention ( albeit unjust ) must stand for good . We have done . CHALLENGE . WHereas it is now evident , that your Romish Masse serveth so well for your no small gaine , by appropriating of a Priestly portion to be dispensed for some one or other soule for money , as it were the Cookes fee , and that but onely for the paines of a Spirituall Intention ; yea , though it be to the Injury of the Purchaser : It can be no marvell , that we heare so often , and as loud shouts for your magnifying of the Romane Masse , as ever Demetrius , and his fellow Crafts-mates made for Diana , the Goddesse of the Ephesians . It remaineth , that we deliver unto you a Synopsis of the Abominations of your Romish Sacrifice , which we have reserved to be discovered in the eighth Booke . We hasten to the last Examination , which is of Protestants . CHAP. XII . That the Protestants , in their Celebration , offer to God a Spirituall Sacrifice , which is Propitiatory , by way of Complacency . SECT . I. CAll but to minde our former * Distinction of a double kinde of Propitiousnesse ; one of Complacency , and Acceptation , and the other of Merit , and Equivalency ; and joyne hereunto your owne definition of Propitiousnesse by way of gracious acceptance , when you confesse that Every religious Act , whereby man in devotion adhereth intirely unto God , in acknowledgement of his Soveraignty , mercy , and bounty , is propitious unto God. Now then , Protestants celebrating the Eucharist with Faith in the Sonne of God , and offering up to God the Commemoration of his death , and man's Redemption thereby ( a worke farre exceeding in worth the Creation , if it so were , of a thousand Thousand worlds ) and thereby powring out their whole spirit of Thankfulnesse unto God ( in which respect this Sacrament hath obtained a more singular name than any other , to be called Eucharistia , that is , A Giving of Thankes , and that most worthily , for as much as the end and efficacy of Christ's Passion is no lesse than our Redemption from the eternall paines of hell , and purchase of our everlasting salvation : ) All these ( I say ) and other Duties of holy devotion being performed not according to Mans Invention , as yours ; but to that direct , and expresse Prescript , and ordinance of Christ himselfe [ Doe this , ] It is not possible , but that their whole complementall Act of Celebration must needs be through Gods favour propitious , and well-pleasing in his sight . Take unto you our last Proposition , concerning the second kinde of Propitiousnesse . That the Protestants may more truly be said to offer to God a meritoriously Propitiatory Sacrifice for Remission of Sinne than the Romish doe . SECT . II. BEfore we resolve any thing , we are willing to heare your Cardinals Determination . The Death of Christ ( saith a he ) is a proper , and most perfect Sacrifice . So he , most Christianly : But after noting the Profession of Protestants , to hold that the same Most perfect Sacrifice of Christ upon the Crosse is the only proper Sacrifice of Christian Religion , he denieth this , because ( saith he ) b This is common to all true Religions , and being but once done , ceaseth to be any more , but onely in the virtue and efficacy thereof . And all this he doth for establishing of another properly Propitiatory Sacrifice of the Romish Masse , by the hands of the Priest . But we , beleeving that That Sacrifice of Christ's death was but once offered as ( according to our other distinction ) the only subjective , meritorious , and properly Propitiatory Sacrifice , therefore it ceaseth to be so any more ; but yet is still objectively perpetuall in the Church of God , as the object of our Remembrance of his Death , Representatively and Commemoratively , both in our Acts of Celebration , and in our Prayers and Praises offered up to God in the true apprehension of the Efficacy and Virtue thereof . In which respect ( as Christian Beleefe professeth ) Christ is called * The Lambe s●aine from the beginning of the world : so is he the same still , and ever will be untill the end thereof ; for which Cause our Celebration is called of the Apostle A shewing of the Lord's Death till he come . So that as by the Bodily Eye , beholding the * Serpent on a pole in the Wildernesse , they that were stung with the deadly poison of fiery Serpents were healed : even so All , who by Faith , the Eye of the soule , behold the Sonne of God lift upon the Crosse , shall not perish , but have everlasting life . But what is that Propitiousnesse of the Sacrifice of Christ's Body ( will you say ) which you Protestants will be said to offer more truly to God , than that we Romanists doe , and wherein doth the difference consist ? Be you as willing to heare as to aske , and then know , that first although the whole Act of our Celebration , in Commemoration of Christ's Death , as proceeding from us , be a Sacrifice propitious , as other holy Acts of Devotion , only by God's Complacency and Acceptance ; Yet the object of our Commemoration being the Death and Passion of Christ , in his Body and Blood , is to us , by the efficacy thereof , a truly and properly propiatory Sacrifice , and Satisfaction , for a perfect remission of all sinnes . Thus concerning Protestants . As for you , if we consider your owne outward Acts of Celebration , ( where in Ten Circumstances we finde Ten Transgressions of the Institution of Christ , and therefore provocatory to stir up Gods displeasure ) we thinke not that it can be Propitiatory so much as by way of God's Acceptance . Next , when we dive into the mystery of your Masse , to seeke out the subject matter of your Sacrifice in the hands of your Priest , which according to the faith of your Church is called a Proper propitiatory Sacrifice in it selfe ; it hath beene found ( besides our proofes from Scriptures , and your owne Principles ) by * Ten Demonstrations out of Ancient Fathers to be Sacramentall Bread and Wine , and not the Body and Blood of Christ . Wherefore the Subject of your Sacrifice can be no more properly ( that is , Satisfactorily ) in it selfe Propitiatory , than naturall Bread can be Christ . Lastly , in examining the End of the Propitiation by the Masse , We perceive your Doctors in suspense among themselves , whether you be capable of Propitiation for Remission of sinnes , or else of Temporall Punishments due to such Sinners ; or if of Sinnes , whether of mortall sinnes , or else of venall sinnes onely : to wit , such as you thinke may be washed away by your owne Holy-water sprinckle . Marke now , we pray you , these three : First , what you offer , namely not to Christ , but his Sacrament . Secondly , by what Acts of Celebration , to wit , most whereof are not Acts of Obedience , but of Transgression . Thirdly , to what End , viz. not for a Faithfull , but for a doubtfull ; not for an absolute , but for a partiall Remission , and that also you know not whether of sinnes , or of punishments : and then must you necessarily acknowledge the happinesse of our Protestants profession , concerning the Celebration of the Eucharist , in comparison of your Romish . How much more , when you shall see discovered the Idolatry thereof , which is our next Taske . THE SEVENTH BOOKE ; Concerning the last Romish Consequence , derived from the depraved sence of the words of Christ , [ THIS IS MY BODY ; ] which is your Divine Adoration of the Sacrament ; contrary to these other words of Christ , [ IN REMEMBRANCE OF MEE ] CHAP. I. WEE have hitherto passed thorow many dangerous and pernicious Gulfes of Romish Doctrines , which our instant haste will not suffer us to looke backe upon , by any repetition of them . But now are wee entring upon Asphaltites , or Mare mortuum , even the Dead Sea of Romish Idolatrie ; whereinto all their superstitious and sacrilegious Doctrines doe emptie themselves : which , how detestable it is , we had rather prove , than prejudge . The State of the Question , concerning Adoration of the Sacrament . SECT . I. IN the thirteenth Session of your Councell of Trent , wee finde a Decree commanding thus , a Let the same divine honour , that is due to the true God , be giuen to this Sacrament . After this warning-Peece , they shoot of a great b Canon of Anathema , and Curse against everie one that shall not herein worship Christ ( namely , as corporally present ) with Divine honour . That is to say , c To adore with an absolute divine worship the whole visible Sacrament of Christ , in the formes of bread and wine , as your Iesuit expoundeth it ; A worship ( saith he ) far exceeding that which is to be given to the Crucifix . Whereupon it is that your Priests are taught , in your d Romane Missall , to elevate the Consecrated Hoast , and to propound it to the people to be adored ; and adoring it themselves in thrice striking their breast , to say , O Lambe of God that takest away the sinnes of the world have mercy upon us . So you . But what doe they , whom you call Sacramentaries , judge of this kinde of worship , can you tell ? e All of them ( saith your Cardinall ) call it Idolatry . But they , whom you call Lutherans , are they not of the same Iudgement ? say , f They call us ( because of this worship ) Artolaters , that is , Bread-worshippers and Idolaters , saith your Iesuit . As for our Church of England , She accordingly saith , that The Sacrament of the Lords Supper was not reserved , carried about , lifted up , or worshipped . Our Method must now be to treat first of Christs Institution , or Masse ; next of the Profession of Antient Fathers ; then of your Romish Masse in it selfe ; and lastly wee shall returne againe to our owne home , to demonstrate the happie Securitie , which our Church hath in her manner of worship . So that these contradictorie Propositions , This Sacrament is to be adored with divine worship , and , Is not to be adored with divine worship , being the two different scales of this Controversie , the one will preponderate the other , according to the weight of Arguments , which shall be put into either of them . Of the Institution of Christ ; shewing that there was therein neither Precept for this Adoration of the Sacrament , nor Practice thereof . SECT . II. NO outward Adoration of the Sacrament was practised of the Disciples of Christ ( say we ) at the Institution thereof , which you confesse with us ; and take upon you to give a reason thereof , to wit , that g There was no need that the Apostles should use any outward signification of honour to the Sacrament , because they had then Christ present and visible before them . So your Iesuite , which contradicteth your owne Objection , of therefore adoring Christ in receiving the Sacrament , because then he * Commeth under the roofe of your mouthes ; for the neerer our approach is to any Majestie , the greater useth to be our outward humiliation . But well ; no Practice of outward Adoration by the Apostles at that time can appeare , much lesse have you any Evidence of any Precept for it . If there had beene in the words of Christ , or in the volume of the new Testament any syllable thereof , your Cardinall would not have roved so farre , as to Deuteronomie in the old Testament , to fetch his only defence out of these words of God , h Thou shalt worship the Lord thy God ; ( supposing that the Bread which is worshipped is indeed the Sonne of God : ) which is , as it were , mere Canting , being the basest kinde of Reasoning that can be , and is therefore called of Logitians , A begging of the point in Question . We contrarily adhere to the Institution of Christ in all points necessarie , and essentiall thereunto , and knowing that the Apostle promised to deliver * Whatsoever hee had received of the Lord , concerning this Sacrament ( which you hold to be the principall part of your Romish Religion ) wee are perswaded that he in expressing the other Commands of Christ , touching Consecration , Administration , and Communication of this Sacrament , never taught that your Article of divine Adoration , whereof hee gave not so much as the least intimation . The Apostolicall times faile you . We shall try if the next , called the Primitive Age , can any whit advantage your Cause , which is our second Station . CHAP. II. Of the Doctrine of Antiquity , concerning the Adoration of the Eucharist . SECT . I. THE Iudgement of Antiquity is objected by you , and the same is opposed by us against you . Let both be put to the Triall ; First , by answering of your Objections out of the Fathers against us : and then by opposing their direct Testimonies against you . Your Objections are partly Verball , and partly Practicall ; the Verball are of three kinds , two whereof are specified in the next Proposition . That neither the objected manner of Invitation to come with feare , nor of Association of Angels , spoken of by the Fathers , imply any Divine Adoration of the Eucharist . SECT . II. OVt of a Chrysostome is objected his Exhortation , that Christians in their approach to this Sacrament , Doe come with horror , feare , and reverence . Next , is their talking of the Angels , being present at this Celebration , holding downe their heads , and not daring to behold the excellency of the splendor , &c. and to deprecate the Lambe lying on the Altar . These seeme to your Cardinall to be such invincible Testimonies , to prove the Adoration of Christ as Corporally present , that he is bold to say , They never hitherto were answered , nor yet possibly can be . So he ; taking all Chrysostomes words in a literall sence ; whom notwithstanding your owne * Senensis hath made to be the most Hyperbolizing Preacher of all the Fathers : and therefore hath given unto all Divines a speciall Caution against his Rhetoricke , in the point of this Sacrament , lest we understand him literally . Of which kinds you may have some Instances out of the very places Objected , where b Chrysostome saith indeed , That we see that Lambe lying on the Altar . And said he not also , even in the same Oration , We see here Christ lying in the Manger , wrapped in his clouts ; a dreadfull and admirable spectacle ? So he . But ( say ) doe you see herein either Cratch or Clothes ? or can you talke of Christ's lying on this Altar , who teach that , as he is in this Sacrament , hee hath no locall Site , Posture , or Position at all ? It is also true of the Angels , he said [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they stand in dread , and the sight is fearefull . And he saith no lesse of the festivall day of Christ's Nativity , that It is most venerable , and terrible , and the very Metropolis of all others . Yet doth not this argue any Corporall Presence of Christ , in respect of the day . This answer , taken from Chrysostome , may satisfie for Chrysostome . We grant furthermore to your c Cardinall , That all the Greeke Fathers call the Eucharist terrible , and full of dread . But what ? As therefore implying a Corporall presence of Christ , and Divine Adoration thereupon ? This is your Cardinall's scope ; but to prove him an ill marke-man , take unto you an answer from your selves , * who teach with the Apostle , that All prophane commers to this Sacrament make themselves guilty of the Body and Blood of Christ ; in which respect we doe acknowledge it to be Dreadfull indeed , especially to the wicked : but yet making no more for a Corporall presence , than the contempt of Baptisme , whereby a man maketh himselfe obnoxious to God's iudgements , ( as * Augustine hath compared them ) can infer the same . Another answer you may receive from Ancient Fathers , who , together with the Eucharist , have * called the reading of Scriptures Terrible ; and so were the Canons of Baptisme called Terrible , even by * Chrysostome himselfe . As for your objected assistance of Angels , at the Celebration of the Eucharist , it is no such a Prerogative , but that the Prayers of the faithfull , and Baptisme will plead for the same honour : your Durandus granting of the first , that d The Angels of God are present with us in our prayers ; and for the second , Divine Nazianzene teacheth that e The Angels are present at Baptisme , and doe magnifie , or honour it with their presence , and observance : notwithstanding none of you ever defended either Corporall presence of Christ in the Sacrament of Baptisme , or yet any Adoration of the consecrated Element of water therein . If these two may not serve , take unto you this saying of Augustine , spoken of persons baptized , f They ( saith he ) with feare are brought unto Christ their Physician , that is ( for so he expoundeth himselfe ) unto the Sacrament of eternall Salvation . Which one saying of so Oxthodox a Father doth instruct us how to interpret all your objected Testimonies ; to with , that Whosoever come to the receiving of the Sacrament of Christ , they ought to come with feare , as if they were in the presence of Christ . And thus is your unanswerable Objection answered , so that this your Cable-rope being untwisted is become no better than loose tow . Now to your third Objection . That the most earnestly-objected Phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and Adoration , used of the Fathers , doth not necessarily inferre any Divine Worship of the Eucharist . SECT . III. WEE finde not your Disputers more pressing and urgent in any Argument , than in objecting the word , Reverence , Honour , and especially Adoration , for proofe that Divine Honour is due to the Eucharist , as to Christ himselfe , whensoever they finde the use of that Phrase applyed by Antiquity unto this Sacrament . Our answer is first in Generall ; That the words Reverence , Honour , and Adoration , simply in themselves , without the adjunct and Additament , Divine , cannot conclude the Divine worship proper to God. To this purpose we desire you not to hearken unto us , but to heare your selves speake . a The Pontificall Vestments , Chalices , and the like , are to be honoured , say you , but how ? with divine Honour ? you will not say it ; nor will you hold that ancient Bede worthy of Divine Worship , albeit you entitle him Venerable , in a Religious respect . Yea ( under the degree of divine worship ) we our selves yeeld as much to the Eucharist as b Augustine did to Baptisme , when he said , We reverence Baptisme wheresoever it is . Accordingly of the word Adoration your Cardinall and other Iesuits are bold to say , that c It is sometimes used also in Scriptures for an honour common to creatures , as to Angels , to Kings , to Martyrs , and to their Tombs . And although your Disputers should conceale this Truth , yet would the Fathers themselves informe us in what a Latitude they used the same word Adoration . Among the Latine Fathers , one , who knew the propriety of that Language as well as any , viz. Tertullian , saying , d I adore the plenitude of Scriptures ; and Gregory Nazianzene , among the Greeke , for his excellency in divine knowledge surnamed the Divine ( and therefore may not be thought to apply words belonging to Divine Worship preposterously or improperly ) instructed the partty baptized to say thus to the Devill , Fall downe [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and worship me . Thus much in Generall . Let us proceed , You to your particular Objections ; and We to our Answers . 1. Ob. Ambrose saith , that f We adore in these mysteries the flesh of Christ , as the foot stoole of his Deity . You call this an Argument infallible : nay ( say we ) but false , because Ambrose doth not say , that we adore the Sacrament , ( which is the point in Question ) but that in our mysticall Celebration of the memory of Christ his Passion , we are to adore his humanity , namely as it is hypostatically united to the person of his God-head , which all Christians professe as well as you , yea even in Baptisme also . 2. Ob. g None ( saith Augustine ) doth eat the flesh of Christ before he adore it . A Testimony which seemeth to you Notable : but which we judge to be indeed not able at all to prove the Divine Adoration of the Sacrament , even in the Iudgement of Saint Augustine , who hath every-where distinguished betweene the Sacrament and Christ's Flesh , as betweene Bread and Christ's Body , as hath beene often demonstrated . His meaning therefore is no more but this , that whosoever shall communicate of this Sacrament , the Symbole of Christ , must first be a true Christian , beleeving that Christ is not onely man , but God also , and adore him accordingly with Divine honour , as well before and without the Sacrament , as at the receiving thereof . Even as h Athanasius spake of Baptisme , saying that The Catechumenists did first adore the Father , Sonne , and Holy Ghost , before that they were to be baptized in their names . And is there any of your Priests so unchristian , as not to adore Christ , before he come to the Communion ? A plaine Case . Will you have any more ? The places alleaged out of Saint Augustine , by you , are like Bellerophons Letters to confute you ; for lest Saint Augustines Reader might mis-construe the meaning of Christ's words , by perverting them to a Corporall and Orall eating of his Flesh , a Saint Augustine addeth ( bringing Christ speaking to the Iewes , concerning the eating of his flesh ) You are not to eat this flesh , which you see : he saith not , You are not to see the flesh which you shall not eat , ( which is your Romish Iuggling . ) But thus , You are not to eat the flesh which you see , namely that , which then was visible when Christ was in the world . This one Testimony of Augustine may satisfie for the present , untill another shall be delivered fom him , absolutely * confuting your Tridentine Faith of the Divine worship of the Host , to prove it Idolatrous . Theodoret seemeth unto you to come off roundly , saying b That Symbols and Signes are beleeved and adored , whereby he most evidently teacheth the presence of Christ's flesh ( as saith your Cardinall : ) even so , as commonly he useth to doe in alleaging of other Testimonies , both unconscionably against his knowledge , and unluckily against his Cause . For with what Conscience can he urge the word Adoration here , as most evidently noting a Divine worship of the Sacrament , seeing that he hath before confessed the same word , Adore , to be used of the Fathers sometimes for worship communicable to Angels , and Saints , and to their Tombs ? yea , and when as also Theodoret ( which proveth your Cardinal's Objection lucklesse ) doth expresly say , that The substance of bread remaineth , meaning absolutely the proper substance of Bread ( as hath beene * copiously proved ) whereunto no Divine worship can be lawfully given , not only in the Faith of all other Catholike Fathers ; but even in the beleefe of the Roman Church at this day ? And although the Symbols , and Signes ( as you fancy ) were meere Accidents , yet dare not you your selves say that they are to be properly adored with Divine Worship . Hitherto have we insisted upon the words objected out of the Fathers , by you , with more eage●nesse , than either with good Iudgement or Conscience . Your next Objections are taken from the Acts , whereunto we addresse our Answers . CHAP. III. That no objected Act out of the Fathers , for proofe of an Invocation by Divine Adoration of the Eucharist , is conscionably alleaged ; not the first , which is their prescribed Concealment of this Mystery . SECT . I. ACTS insisted upon by you , for proofe of Adoration , are these ; The Fathers injoyning a Concealment of this Mystery from some others : their Elevation of the Host after Consecration : their Cautelousnesse in administring it , without letting any part thereof fall to the ground : their Bodily Gesture in token of Humiliation ; and their pretended Invocating on it . We acknowledge ( that we may begin with the first ) how strictly the Ancient Fathers generally prescribed to others , ( which they observed themselves ) that this Mystery should be kept secret from all persons , who were not initiated by Baptisme , and incorporated thereby into the visible Church of Christ , were they Infidels or Catechumenists ( that is ) unbaptized Christians . Vpon this our Confession , as the Base , hearken what a discant your Doctors can chant , saying as followeth ; a The Fathers said of this mystery of the Eucharist that only [ Fideles norunt ] the faithfull know it : and therefore we must be perswaded they understood a Corporall Presence of Christ herein ; and consequently a Divine Adoration due unto it . Master Breerly swelleth big , in amplifying this Objection ; take a briefe of the whole . The Fathers professing to write more circumspectly of this Sacrament , so as not daring to explaine it , as Theodoret , Origen , Augustine , Chrysostome ; this were causlesse , if the Fathers had thought Christ's words figurative ; nor had it beene more necessary in this than in Baptisme , had the Fathers acknowledged no other presence in this , than in Baptisme , &c. So he . Well then , by your owne judgement , if it may be found that the Fathers observed alike Circumspection in the manner of uttering , and Cautelousnesse in concealing the Sacrament of Baptisme from Infidels , and Catechumenists ; then must you confesse that this your Argument maketh no more for proofe of a Corporall Presence in the Eucharist , as you would have it , than in Baptisme , where you confesse it is not . And now behold the Fathers are as precise in conclealing the Mystery of Baptisme , from all Persons unbaptized , even in as expresse termes as was spoken of in the Eucharist ; Chrysostome saying , ( against such Persons ) b The faithfull know this . And againe , entring into a discourse of Baptisme , he prefaceth saying ; c I would indeed speake this plainly , but I dare not , because of them that are not initiated , or Baptized . And Dionysius , the supposed Areopagite , d Let none that is not a perfect Christian be admitted to the sight of the signes of Baptisme : even as the Councell e Arausicanum also decreed . Which Cautions are long since antiquated by disuse in Churches Christian , because all are now baptized that come to behold this Sacrament . If hereupon any Protestant shall infer a Corporall presence of Christ in Baptisme , and consequently an Adoration of Christ in the same Sacrament , you your selves ( we know ) would but hisse at him , in detestation of his Consequence , as judging it Idolatrous . But doe you aske , why then the Fathers did teach Christians not to speake of these Mysteries in the hearing of the Catechumenists ? Saint Augustine himselfe ( whom your Cardinall hath brought in for defence of Corporall presence ) will resolve us , and witnesse against him , telling him , that the reason was not the sublimity of the matter , as though they could not apprehend it , but because f The more honourably the Sacraments are concealed ( speaking in generall ) the more ardently they would be coveted and desired . As for their not revealing them unto Infidels , the reason is evident ; Infidelity is a mocker , and they meant to preserve Christ's Sacrament from contempt . Thus your most specious Objection serveth for nothing more than to prove your Disputers to be wonderfully precipitant in their Arguing . That the objected Elevation , or lifting up of the Host , and preserving of it from falling , are no Arguments of Adoration . SECT . II. SEcondly , the Elevation of the Hoast over the head of the Priest is your ordinary Objection , for proofe of a Divine Adoration ; although you have * confessed , that this was not of prime Antiquity . But supposing Elevation to have beene so ancient , yet was it not to the end it should be adored , no more than was the Booke of the Gospell , in the Roman Church , when it was ( according to the Rite then ) a Lift up by the hands of the Deacon , and carried on hi● right shoulder . What else will you say of the Priest's Elevation ? you would perswade ( in the b Margent ) by some , that the Priest lifting the Host over his head , was prophesied of by the Psalmist ; And , that the Rite of holding the Host up was chiefly that the people knowing it to be now consecrated , should understand that Christ is on the Altar , whom they are to Adore by falling downe on the ground . Whereof albeit some of you speake more confidently , yet the most principall searcher into Antiquity da●e say no more , than only This is probable . We contrarily conceive , that that Rabbinish interpretation can be no good ground to rest upon , which * hath bin rejected by Bellarmine , as being Idle and Frivolous . 2. That the Ceremony of Elevation ( as hath * beene confessed ) was neither instituted by Christ , nor yet alwaies in use in Christ's Church . 3. That the same Elevation , albeit used after Consecration , doth not so much as Probably prove it was for Adoration-sake , because it was as well in use in your lifting up of the Host before Consecration ; as your objected c Missal's of Saint Iames , and Basil doe manifest . Lastly , that where Elevation was practised after Consecration , the objected Authors confute your Assertion , for in Chrysostome it is read , d That the Priest did take a portion out of the dish , and held it up but a little : this is not lifting it over the Head , or very high , as your reason for Adoration would require . And in your objected Saint e Denis there is no more , but that The sacred celebrated Symbols were brought into light , which after Consecration he termeth Vncovered Bread ▪ divided of the Priest into many parts . Bread ( we say ) broken after Consecration ; which is the break-necke of your whole Defence . Your third Objection is the diligent Caution given by Ancient Fathers , to take heed ▪ f Lest that any Crum should fall to the ground , and if any little part thereof should fall , it should be left to the Priest , and the Remainder of the Sacrament after the Masse ( say you ) should be burnt to ashes , and the ashes laid up . So you . Pharoah his Butler and ●aker , we are sure , would have beene loth to miscarry in spilling , or letting fall any part of their carriage , when they were to present their service unto their King ; much more carefully ought every Christian , in executing his sacred Function , to observe the Lawes of Decorum . Marke we , by the way , Master Breerly durst not call the part falling any thing but a Part , not A part of Christ's Body , that were Impious , not a part of Accidents that were absurd : what meaneth this childish Fabling trow we , but that if they should speake out , they should betray their Cause , in calling that little part a part of Bread , as your objected Dionysius spake ? And when all is said , we heare no proofe of Divine Adoration of the Hoast . But we leave you to take your Answer from your Cardinall , who hath told you that * Casuall spilling of the Cup is no sinne . Only we must againe insist in the former Observation , to wit , the frequent speeches of the Fathers , telling us of Crums , Fragments , little parts of this Sacrament ; and of Burning them into ashes , after the Celebration ended . Now answer us , in good sadnesse ; was it ever heard of , we say not of ancient Fathers , but of any professing Christianity , were they Catholikes or Heretikes , who would not have judged it most execrable for any to say , or thinke that A crum , or little part of Christ's body falleth ? or that by a dash of the Cup , the blood of our Lord is spilt ? or that the Primitive Fathers , in the Remainder of the Sacrament , Burned their Saviour ? Yet these must they both have thought , and said , if ( as you speake of Eating , Swallowing , feeding Corporally of Christ's Body , the Body of Christ were the proper Subject of these accidentall Events . That the Objection taken from any Gesture , used in the daies of Antiquity , doth not prove a Divine Adoration of the Eucharist . SECT . III. GEsture is one of the points , which you object , as more observable than the former , but how ? Because Chrysostome will have the Communicant take it with a Inclining hit head downe before the holy Table . Cyril , by b Bowing after the manner of Adoring . You will be still like your selves , insisting upon Heterogenies , and Arguments which conclude not ad idem . For first , the Examples objected speake not of Bowing downe to the Sacrament , but of our Bowing downe our heads to the ground , in signification of our Vnworthinesse ; which may be done in Adoring Christ with a [ Sursum corda ] that is , Lifting up our hearts to Christ above . And this may become every Christian to use , and may be done without divine Adoration of the thing before us . Nay and that no Gesture , either standing , sitting , or kneeling , is necessary for such an Adoration , your greatest Advocate doth shew out of Antiquitie , and affirmeth this as a Point ( as c he saith ) agreed on by all ; adding that Divine Adoration consisteth not in the outward . Gesture , but in the Intention of the minde . For indeed , there is no one kinde of outward Gesture , which ( as you have confessed ) is not also communicable to man : so that although that were true , which is set downe in the Rubricke of * Chrysostomes Liturgie , that the Ministers did use to Incline their Bodies to the Altar , yet none can be so simple , to thinke that they did yeeld divine honour unto an Altar . Nay , your owne great Master of Ceremonies d Durantus hath observed the like Bowing downe of the Priest in the preparation of this Sacrament , even Before consecration ; and one of your Iesuits reporteth your objected e Greeke Church at this day to Adore the Bread and Wine unconsecrated , albeit they beleeve no Presence of Christ herein . This being knowne , how can you in any credibility conclude , as you have done , a Corporall presence of Christ in this Sacrament after Consecration , from a Reverence which hath beene yeelded to the same Sacrament , before it was consecrated ? In which consideration your Disputers stand so much the more condemnable , because , whereas they shew some Examples of a Bodily Inclining to the Sacrament , done before Consecration , yet after Consecration they have not produced any one . But what newes now ? We blush , in your behalfe , to repeat the Instance which you have out of your Legends , of a f Brute Beast prostrating it selfe before the Host , and doing Reverence unto it . We would have concealed this , but that you seeme to glory herein , as being for your Instruction , like to the reproofe given miraculously to Balaam by his Asse . Well might this Legend have become that latter time of darknesse , wherein it was first hatched , but not these cleare daies , wherein your mysteries of Delusions have beene so often revealed , and when all Christians almost in all Countries have taken knowledge of an * Horse taught by Art to kneele to any person at his Masters command ; and once in France , when , by the Suggestion and Instigation of Romish Priests , his Master was called into question for Sorcery , he for vindication of his credit with them , commanded his horse to kneele before a Crucifix , and thereby freed himselfe from suspition of Diabolicall familiarity , according to the Principles of their owne superstition . And for any one to conclude this to have been God's miraculous worke in that Horse , ( as the other was in that Asse ) would seeme to be the Reason of an unreasonable man ; because all Miracles alwaies exceed all power both of Art , and Nature ; else were they no Miracles at all . Thus to your fourth Objection from outward Acts , we passe on to Examples . That no Example of Invocation , objected out of Antiquity , can infer the Divine Honour of the Sacrament , as is pretended . SECT . IV. YOur Instances are Three ; the principall in Gorgonia , the Sister of Gregory Nazianzen , in whose Oration , at her funerall , we finde that a She having beene troubled with a prodigious disease , after that neither the Art of Physicke , nor teares of her Parents , nor the publike Prayers of the Church could procure her any health ; went and cast her selfe downe at the Altar , invocating Christ , who is honoured on the Altar , saying that she would not remove her head from the Altar , untill she had received her health : when ( Oh admirable event ! ) she was presently freed from her disease . This is the Story set downe by Gregory Nazianzene . Hence your Cardinall concludeth , that Gorgonia invocated the Sacrament , as being the very Body and Blood of Christ , and calleth this An hor and stinging Argument ; and so indeed it may be named , yet onely in respect of them , whose consciences are scorched , or stung with their owne guiltinesse of inforcing , and injuring the story , as will now appeare . For first , why should we thinke that she invocated the Sacrament ? Because ( saith your b Cardinall ) she prostrated her selfe at the Altar , before the Sacrament ; which words [ Before the Sacrament ] are of his owne coyning , and no part of the Story . His next reason ; Because she is said to have invocated him , who is honoured on the Altar . As though every Christian praying at the Table of the Lord , to Christ , may not be justly said to Invocate him , who is used to be Honoured by the Priest , celebrating the memory of Christ thereon . Nay , and were it granted , that the Sacramentall Symbols had beene then on on the Altar , yet would it not follow , that she invocated the Sacrament , as betokening a Corporall presence of Christ ( as your Disputers have fancied ) no more , than if the said godly woman upon the same occasion presenting her selfe at the sacred Font , wherein she had beene baptized , could be thought to have invocated the water therein ; because shee was said to have invocated him , who is honoured in the Administration of Baptisme . And furthermore it is certaine , that the Remainders of the Sacrament in those daies were kept in their Pastophorium , a * place severed from the Altar , especially at this time of her being there , which was in the Night , as the Story speaketh . O! but she was cured of her disease at the Altar . And so were other miraculous Cures wrought also at the Font of * Baptisme But , for a Conclusion , we shall willingly admit of Gregory Nazianzene to be Vmpier betweene us . He , in relating the Story , saith of the Sacrament of the Eucharist , ( See the * Margent above ) that If she had at that time of her invocating held the Antitypes ( or Symbols ) of the Body and Blood of Christ in her hands , they had beene mingled with her teares . So he , calling the consecrated Sacrament Antitypes , or Signes of Christ's Body : thereby signifying , that the Sacrament is not the Body and Blood of Christ , as hath beene * proved unto you at large out of Nazianzene , and other Greeke Fathers . Whereas if indeed he had meant that the Body and Blood of Christ had beene there corporally present , as that which was Invocated ; then now ( if ever ) it had concerned this holy Father to have expresly delivered his supposition thus , viz. If the Body and Blood of Christ had beene then held in her hands , her teares had beene mingled with them , viz. Body and Blood ; and not ( as he said ) with the Antitypes , or Signes of his Body and Blood. Thus is your hot and stinging Reason become chilly , cold , and altogether dronish . Your second Instance is in Dionysius ▪ the Areopagite , who writing of the Sacrament c said , O most divine Sacrament , reveale unto us the mystery of thy signes , &c. which in the eares of your Disputers ringeth a flatt Invocation of the Sacrament . Contrariwise we confidently affirme , that your Teachers have taken a figure Prosopopoeia for Invocation ; like men who take Moon-shine for Day-light , as we shall manifest by Examples , Confessions , yea and the very Instance of Dionysius himselfe . Prosopopoeia then is a figure , when one calleth upon that which hath no sence , as if it had sence ; as when in Scripture the Prophet said , Heare ô Heavens , and hearken ô Earth , Isa . 1. In like manner , among the Ancient Fathers , one called upon his owne Church Anastasia , whence he was to depart , and saying thus , d Oh Anastasia , which hast restored our Doctrine , when it was despised ! Others of the Element of Baptisme , thus : Oh water that hath washed our Saviour , and deserved to be a Sacrament ! or thus , e Oh water which once purged the world ! or thus , f Oh divine Lavacre , &c. Nay , you your selves can sing , and chant it to the Crosse , g O Crosse our only hope , &c. and in expounding the same , allow no more than a Prosopopoeia and figurative speech , lest that otherwise your Invocation may be judged Idolatrous . And whereas in another Romish Anthem it is sung of the Eucharist , Oh holy Feast ! This saying ( saith another h Iesuite ) agreeth to every Sacrament . Thus have you heard both from Fathers , and from your selves the like Tenor of Invocation ; Oh Church ! Oh Water ! Oh Crosse ! Oh Feast ! nothing differing from Dionysius his Oh Divine Sacrament ! yet each one without any proper Invocation at all . And that you may further understand , that this Dionysius his OH ! is as in voyce , so in sence the same which we judge it to be , what better Interpreter can you require of this Greek Author Dionysius , than was his Greeke Scholiast Pachumeres ? who hath given his Iudgement of this very speech directly , saying that i It was spoken as of a thing having life , and that fitly , as did Nazienzene ( saith he ) when he said of the Feast of Easter ; O great and holy Feast ! &c. And how should this be otherwise ? seeing Dionysius , at the writing hereof , was not in any Church , or place where the Eucharist was celebrated , but privately contemplating in his minde upon this holy Mystery . The due consideration of these your former so frivolous , and so false Objections provoketh us to cry out , saying , Oh Sophistry , Sophistry ! when wilt thou cease to delude the soules of men ? In which manner of speech , notwithstanding , we doe not Invocate , but rather detest , and abominate your Romish Sophistry . And lest any of you should stumble upon the Attribute , which Dionysius giveth to the Eucharist , in calling it a Divine Sacrament , as if it should imply a Corporall Presence therein , read but one Chapter of the same Author , and he will teach you to say as much of many other things , wherein you will not beleeve any Corporall Existence of Christ we are sure : for there he equally nameth the place of Celebration , * Divine Altar ; the Sacramentall Signes , Divine Symbols ; the Minister , Divine Priest ; the Communicants , Divine People ; yea and ( which may muzzell every Opponent ) the matter of this Sacrament , Divine Bread. In the third place is objected this saying of Basil ; When the Bread is shewne , what holy Father hath left in writing the words of Invocation ? Thus that Father , whence your Father Bellarmine thus ; k Hence know we the Custome of the ancient Church , namely , that the Eucharist is shewne to the people after Consecration : And that Then ( as we see now done among us ) it was Invocated upon , even plainly after Consecration , saith your Durantus also , and indeed almost who not ? But doe you first , if you please , admire the wit of your Cardinall in so framing his Consequence , and after abhor his will to decive you , when you have done : for he applyeth the words spoken by Basil of an Invocation before Consecration , ( when as yet , by your owne Doctrine , Christ is not present ) as spoken of an Invocation of the Eucharist after Consecration , for proofe of a Corporall Presence of Christ therein , and the Divine Adoration thereof , as will most evidently appeare . For first it is not unknowne to you , that the Greeke Church differeth from your Roman in the forme of Consecration at this day , they consecrating in words of prayer , and Invocation , and you in the repetition of Christs words [ This is my Body ] wherein there is * no Invocation at all . And Basil was of the Greeke Church . Secondly , your l Archbishop of Cesarea , for proofe that Invocation by prayers was a forme of Consecration used primitively in the Greeke Church , citeth the two most ancient Fathers , Tertullian and Irenaeus ; and of the Greeke he alleageth Iustine , Cyril , Damascen , Theophilus Alex. yea , and ( by your leave ) Basil himselfe too : and that Basil was an Orthodox Greeke Father you will not deny . Thirdly therefore ( to come home unto you ) we shall be directed by the objected words of Basil himselfe , appealing herein to your owne consciences . For your Lindanus was , in the estimation of your Church , the strongest Champion in his time for your Roman Cause ; he , to prove that the forme of Consecration of the Eucharist standeth not in any prescribed words in the Gospell , but in words of Invocation by prayer ( as * hath beene confirmed by a Torrent of Ancient Fathers ) saith , m That the same is illustrated by these words of Basil , saying , What Father hath left unto us in writing the words of Invocation , when the Bread is shewne unto us ? adding , That no man of sound Braines can require any more , for the clearing of the point concerning the forme of Consecration . So then , Invocation was an Invocation by Prayer unto God , for the Consecration of the Bread set before them , and not an Invocation of Adoration unto the Eucharist , as already consecrated ; which your Cardinall unconscionably ( we will not say , unlearnedly ) hath enforced . Looke upon the Text againe , for your better satisfaction ; It speaketh expresly of an Invocation , when Bread is shewne : but you deny that Bread is Invocated upon , untill after Consecration . And Basil demanding [ What Father before us hath left in writing the words of Invocation ? ] is in true and genuine sence , as if he had expresly said , what Father before us hath left in writing the words of Invocating God by Prayer of Consecration of Bread , to make it a Sacrament ? as both the Testimonies of Fathers above confessed manifest , and your objected Greeke Missals doe ratifie unto us . For , in the Liturgie ascribed to Saint n Iames the Apostle , the Consecration is by Invocating and praying thus , Holy Lord who dwellest in holiest , &c. The Liturgie of o Chrysostome invocateth by praying ; We beseech thee , O Lord , to send thy Spirit upon these Gifts prepared before us , &c. The Liturgie under the name of p Basil consecrateth by this Invocation , when the Priest lifteth up the Bread , Looke downe , O Lord Iesu our God , from thy holy habitation , and vouchsafe , &c. All these therefore were ( according to the Example of Christ ) Invocations , that is , Prayers of Consecrating the Sacrament ; and therefore could not be Invocations and Adorations of the same Sacrament . And as for any expresse or prescribed forme or prayer to be used of All , well might Basil say , Who hath set it downe in writing ? that is , It was never delivered either in Scripture , or in the Bookes of any Author of former Antiquity ; and this is that which is testified in your owne q Bookes of Augustine , out of Basil , saying that No writing hath delivered in what words the forme of Consecration was made . Now then , guesse you what was in the braines of your Disputers , in objecting this Testimony of Basil , contrary to the evident Sence ; and accordingly judge of the weaknesse of your Cause , which hath no better supports than such fond , false , and ridiculous Objections to relye upon . Such as is also that your r Cardinall his objecting the words of Origen , concerning the receiving of this Sacrament , saying , Lord I am not worthy thou shouldest come under the roofe of my mouth : which hath beene confuted , as unworthy the * mention in this case . If you would have some Examples of Adoring Christ with divine worship , in the Mystery of the Eucharist , by celebrating the manner of his death , ( as Hierom may be said to have adored at Ierusalem , Christ in his Crach ; or as every Christian doth in the Mystery of Baptisme ) we could store you with multitudes : but of Adoring the Eucharist , with a proper Invocation of Christ himselfe therein , we have not as yet received from you any one . CHAP. IV. That the Divine Adoration of the Sacrament is thrice Repugnant to the Iudgement of Antiquity . First by their Silence . SECT . I. YOV are not to require of us , that we produce the expresse Sentences of ancient Fathers , condemning the Ascribing of Divine honour to the Sacrament ; seeing that this Romish Doctrine was neither in Opinion nor Practice in their times . It ought to satisfie you , that your owne most zealous , indefatigable , subtill , and skilfull Miners , digging and searching into all the Volumes of Antiquity , which have beene extant in the Christian world for the space of six or seven hundred yeares after Christ , yet have not beene able to extract from them any proofe of a Divine honour , as due to this Sacrament , either in expresse words , or practice ; insomuch that you are enforced to obtrude onely such Sentences , and Acts , which equally extend to the honouring of the Sacrament of Baptisme , and other sacred things , whereunto ( even according to your owne Romish Profession ) Divine honour cannot be attributed without grosse Idolatry : and never ther the lesse have your Disputers not spared to call such their Objections Cleare Arguments , piercing , and unsoluble . We therefore make bold hereupon to knocke at the Consistory dore of the conscience of every man , indued with any small glimpse of Reason , and to entreat him , for Christ's sake , whose Cause it is , to judge betweene Rome and Vs , after he hath heard the case , which standeth thus ; Divine Adoration of the Host is held to be , in the Romish Profession , the principall practique part of Christian Religion . Next , the ancient Fathers of the Church were the faithfull Registers of Catholike Truth , in all necessary points of Christian Faith , and Divine Worship . They in their writings manifoldly instructed their Readers by Exhortations , Admonitions , Perswasions , & Precepts how they are to demeane themselves in the receiving of this Sacrament ; not omitting any Act , whereby to set forth the true Dignity , and Reverence belonging unto it ; many of the same Holy Fathers sealing that their Christian Profession with their Blood. It is now referred to the Iudgement of every man , whether it can fall within his capacity to thinke it Credible , that those Fathers , if they had beene of the now Romish Faith , would not have expresly delivered , concerning the due Worship of this Sacrament , this one word consisting but of two Syllables [ viz. Divine ] for direction to all Posterity , to adore the Sacrament with divine honour , even as it is taught in the Church of Rome at this day : and to have confirmed the same by some Practise , not of one or other private man or woman , but by their publike forme of Prayer , and Invocation in their soleme Masses ; or else to confesse , that Antiquity never fancied any Divine Adoration of the Eucharist . Yet two words more . You presse the point of the Invocation of the Sacrament more urgently and vehemently than any other : and we indeed beleeve that the ancient Fathers ( if they had held , according to the now Romane Church , a Corporall presence of Christ ) would never have celebrated any Masse without an expresse Invocation of him , as in your now-Roman Masse we finde it done , saying , O Lambe of God , &c. or some other like forme . Yet know now that your owne learned Pamelius hath published two large Tomes of all the Masses in the Latine Church , from Pope Clemens downe to Pope Gregory ( containing the compasse of six hundred yeares ) we say , Latine Missals above forty in number ; in all which , upon our once reading , we presume to say that there is not one such tenour of Invocation at all . This our first Reason , taken from so universall a silence of ancient Fathers , in a case of so necessary a moment , may be ( we thinke ) satisfactory in it selfe to any man of ordinary Reason . Our second Objection out of the Fathers followeth . That the Ancient Fathers gain-said the Corporall presence of Christ in this Sacrament , and Adoration thereof , by their Preface , in their presenting the Host , saying , Lift up your Hearts . SECT . II. IT was the generall Preface of Antiquity , used in the Celebration of this Sacrament , for the Minister to say , [ Lift up your Hearts , ] and the People to Answer , [ We lift them up unto the Lord. ] This [ Sursum Cord● ] a Calvin hath objected against you ; and your Cardinall confessing that This Preface b was in use in all Liturgies of Antiquity , as well Greeke as Latine , and continued in the Church of Rome unto this day ; Then answereth that c He that seeketh Christ , in the Eucharist and worshippeth him , if he thinke of Christ , and not of the Cares of earthly things , he hath his heart above . So he . As though the word [ Above ] meant , as the Object , the person of Christ in the Eucharist , and not his place of Residence in the highest Heavens ; contrary to the word in the Greeke * Liturgies , which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Above , wherein the Church alludeth to that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of the Apostle , Colos . 3. 1. Seeke the things that are above , where Christ is at the right hand of God , as your owne d Durandus , the Expositor of the Romish Masse , doth acknowledge . Saint Augustine saying , e It is not without Cause , that it is said , Lift up your heares ; He sheweth the Cause to be , that wee , who are here at the Bottome , might ( according to that of the Psalmist ) Praise God in the highest . This , one would thinke , is plaine enough , but that is much more , which we have already proved out of the Fathers , by their Antithesis , and Opposition●etweene ●etweene the Altar on Earth , and the other in Heaven ; where we have heard * Chrysostome distinguishing them that fasten their thoughts upon this Below , from Them that seeke Christ in Heaven , as he doth Choughs from Eagles . Ambrose , as they that behold the Image , from them that contemplate upon the Tra●h . * Nazianzene , as they that looke upon the Signes , from them that see the Things . And the Councell of * Nice , as they that stoope downe , from them that looke up aloft . And we may not forget the Observation which * Athanasius made of Christ in his discourse of Eating his flesh , and drinking his Blood : purposely making mention of his Ascension into Heaven , thereby to draw their thoughts from earthly Imaginations , and to consider him as being in Heaven . Cyril of Hierusalem is a Father whom you have often solicited to speake for your Cause in other Cases , but all in vaine ; shall we hearken to him in this ? He interpreting these words [ Lift up your Hearts , ] will not have it onely to signifie a sequestring of your thoughts from earthly Cares to spirituall and heavenly ( which you say was the meaning of the Councell of Nice , as if that Lifting up their hearts had beene only an exercising of their thoughts upon that in the hands of the Priest , or on the Altar beneath , ) No , but he saith that it is f To have our hearts in Heaven with God the lover of man-kinde : even as did also g S. Augustine interpret this Admonition to be A lifting up of hearts to Heaven . Whom as you have * heard leaving our Eucharisticall Sacrifice on this Altar , so would hee have us to seeke ●or our Priest in Heaven ; namely , as Origen more expresly said , Not on earth , but in Heaven : accordingly Oecumenius , placing the Host and Sacrifice where Christ's Invisible Temple is , even in Heaven . Will you suffer one , whom the world knoweth to have beene as excellently versed in Antiquity as any other , to determine this point ? He will come home unto you ; h In the time of the Ancient Church of Rome ( saith he ) the people did not runne hither and thither to behold that which the Priest doth shew , bu● prostrating their Bodies on the ground , they lift up their minds to Heaven , giving thankes to their Redeemer . So he . Thus may we justly appeale , as in all other Causes of moment , so in this , from this degenerate Church of Rome to the sincere Church of Rome , in the primitive times ; like as one is reported to have appealed from Cesar sleeping to Cesar waking . Our difference then can be no other than was that betweene Mary and Stephen , noted by Ambrose , i Mary , because she sought to touch Christ on earth , could not ; but Stephen touched him , who sought him in Heaven . A third Argument followeth . That the Ancient Fathers condemned the Romish worship by their Descriptions of Divine Adoration . SECT . III. ALL Divine Adoration of a meere Creature is Idolatry ; hereunto accord these sayings of k Antiquity : No Catholike Christian doth worship , as a Divine Power , that which is created of God. Orthus , I feare to worship Earth , lest he condemne me , who created both Heaven and Earth . Or thus , If I should worship a Creature , I could not be named a Christian . It were a tedious superfluity , in a matter so universally confessed by yourselves , and all Christians , to use Witnesses unnecessarily . We adde the Assumption . But the Romish Adoration of the Sacrament is an attributing of Divine Honour to a meere Creature , Bread. For that it is still Bread , you shall finde to have beene the Doctrine of Primitive Fathers , if you shall but have the patience to stay untill we deliver unto you a * Synopsis of their Catholike Iudgement herein ; after that we have duly examined your Romish Doctrine by your owne Principles , which is the next point . CHAP. V. An Examination of Romish Adoration of the Sacrament in the Masse , to prove it Idolatrous , by discussing your owne Principles . The State of the Question . IDolatry , by the Distinction of your Iesuites , is either Materiall , or Formall . The Materiall you call that , when the Worshipper adoreth something in stead of God , in a wrong perswasion that it is God ; otherwise you judge the worship to be a formall Idolatry . Now because many of your seduced Romanists are perswaded that your Romish worship , in your Masse , cannot be subject either to Materiall or Formall Idolatry , it concerneth us in Conscience , both for the honour of God , and safety of all that feare God , to prove both . Wee begin at that which you confesse to be a Materiall Idolatry . That the Romish Adoration of the Host in the hand of the Priest , is necessarily a Materiall Idolatrie , by reason of many hundred confessed Defects : whereof Seven concerne the Matter of the Sacrament . SECT . I. IT is a point unquestionable among you , that if the thing , in the hand of the Priest , be not duly Consecrated , then the matter Adored is but a meere Creature ; and your Adoration must needs be , at the least , a materiall Idolatry . The Seven defects , set downe in your Romane a Missall , and by your b Iesuite , are these ; First , If the Bread be not of Wheat ; or secondly , Be corrupt ; or thirdly , the Wine be turned Vinegar ; or fourthly , of sowre ; or fifthly , unripe Grapes ; or sixthly , be stinking , or imperfectly mixt with any liquor of any other kinde , the Consecration is void : so that neither Body or Blood of Christ can be there present ; seventhly , yea , and if there be more Water than Wine . So you . All which Defects how easily they may happen , beyond the understanding of every Consecrating Priest , let Bakers and Vintners judge . That there are Six other c confessed Defect's , incident to either Element in the Eucharist , which may hinder the Consecration ; and necessarily infer an Idolatrous Adoration , in respect of the forme of Consecrating . SECT . II. AS thus ; If the Priest faile in Pronunciation of these words [ Hoc est corpus meum : ] or in these , Hic est calix sanguinis mei : novi , & aeterni Testamenti : mysterium fidei : qui pro vobis , & pro multis effundetur in remissionem peccatorum . Which your Romane Missall , and Doctors say may happen , in either of both , six manner of waies : first , by Addition ; or secondly , by Omission ; thirdly , by Mutation , and Change of any one Syllable , which may alter the sence of the speech ; fourthly , by Interruption of voice , and by too long pausing in uttering of the words ; fifthly , by Corruption of any word ; sixthly , by some Interposition of words betweene , which are impertinent . Each one of these faults , ( say you ) concerning either Element , doth so disannull the Consecration , that The thing Adored is still but Bread and Wine , and therefore the worship thereof must be a materiall Idolatry . So you . And how easie it is for the Priest ( that we may use your owne Examples ) to say , Hoc est Cor meum ; or , Hoc est Cor-pus ; or , Meum corpus est ; or , Hic Erit Calix ; or , as the Tale goeth of a Priest , who ( having many Hosts before him to be Consecrated , lest he might erre in his Grammar , in using the singular number for the plurall ) Consecrated in these words , d Haec sunt corpora mea ; These are my Bodies : we say for the possibility of these and the like Lapses ( beside this last from the want of wit ) the manifold infirmities of man's speech , either upon Amazement , or Temulency , or Temerity and negligence , or imperfection of a Stammering tongue , can give you a shrewd guesse . That there are Foure other confessed kinde of Defects , in respect of the Priest's Intention , whereby the Consecration being hindred , the Romish Adoration must needs be materially Idolatrous . SECT . III. AS for Example , first , e If the Priest in Consecrating ( saith your Cardinall ) have no intention to consecrate at all ; or ( to speake from your Romish Missall it selfe ) secondly , If his virtuall Intention in consecrating be not to doe a● the Church doth ; or thirdly , If he should consecrate but in mockery ; or fourthly , He having more Hosts before him , than he is ware of ; if he intend to Consecrate fewer than there is before him , and yet not knowing which of them all to omit . Of the Easines of all these Defects , the possibility of retchlesnesse , of infidelity , of mockery , and of obliviousnesse in some Priests may sufficiently prognosticate ; each of which inferreth a confessed Materiall Idolatry . That there are Six other Defects able to frustrate the Consecration , by reason of the person of the Priest himselfe , as being incompetent for want of due Baptisme . SECT . IV. FOr first you have a a Case of one being a Priest , who had not beene baptized ; and next concerning Defects of Baptisme , you resolve ( as before of pronunciation of the forme of the Eucharist ) b that if in pronunciation of the words of Baptisme [ Baptizo te in nomine Patris , Filii , & Spiritus Sancti ] the Minister ( whether man or woman ) shall vary one word , which may corrupt the true sence of the words , although but in one Syllable , or Letter , be it either by adding , removing , changing , or by any of the six Defects ( already spoken of ) as in saying , Ego te baptizo in nomine Patriae , &c. or the like , then the whole Consecration is of no effect . The possibility of womens erring , in their Ministery of Baptisme , Cardinall Pole may seeme to teach in that his Article , whereof it is inquired , c Whether Parsons , Vicars , and Curates be diligent in teaching women to Baptize Children after the manner of the Church . Take with you another Case , supposed by your selves , the d Author delivereth it at length , the briefe is this : The woman baptizeth an Infant , because it as the Childe of a noble man , in Rose-water , the Baptisme is void ; the Childe is afterwards ordained a Bishop , and hee is after that sent by the Pope into divers parts of the world , and by him innumerable Priests are ordained ; after the death of the Bishop , the case is made knowne , but who they were that had beene ordained cannot possibly be knowne , whose Ordinations are all invalid , and their ministery and Consecrations of no effect . What remedy now in this Case ? None ( saith the Author ) at all , except there be a Privilege in the Pope to constitute all them Priests , who had beene so irregularly ordained , only by his word , Dicendo sint Sacerdotes , saying , Be they all Priests . So he , who notwithstanding had rather thinke the Case could not possibly happen , than to trust to this Remedy . How-ever it might be in this one , the possibility of the other Six Defects neither man nor woman can deny , every one concluding a Materiall Idolatry . That there are manifold confessed possible Defects , disabling the person of the Priest to consecrate , in respect of his no-due Ordination ; whereby is occasioned a Materiall Idolatry . SECT . V. YOV have furthermore * confessed , that , for want of due Ordination of the Priest , the Sacrament remaineth in his former nature only of Bread , and Wine ; as if he be an Incruder , and not ordained at all : or else of the forme of Ordination , viz. [ Accipe potestatem offerendi Sacrificium : Et Accipe Spiritum Sanctum , quorum peccata remiseris , remissa , &c. ] As if it hath beene corrupted , by missing so much as one Syllable , or letter , by Addition , Detraction , or any of the six Errors before rehearsed ; as Accipe Spiritu Sancto , for Spiritum Sanctum ; or , Accipe potestatem ferendi Sacrificium , for Offerendi ; or the like . That there are many hundred confessed Defects , which may nullisic the Consecration , to make the Romish Adoration Idolatrous , in respect of Insufficiencies , which might be incident unto the Prae-ordainers of that Priest , whosoever he be , that now consecrateth ; for causing a Materiall Idolatry . SECT . VI. IF the a Bishop that ordained this Priest , which now consecrateth , were not a true Priest himselfe , truly ordained , or duly baptized ; or else the next Bishop before him , or yet any one in the same line of Ordainers , untill you come to Saint Peter , for the space now of a thousand six hundred yeares , whereof your Iesuit saith ; b The Defect of Ordination is seene in many Cases , wherein , Progredi possumus fere in Infinition ( that is ) we may proceed almost infinitely . So he . Thinking belike that if we should in this number of yeares allow unto every Bishop ordaining the continuance of twenty yeares Bishop upward to Saint Peter , the number of them all would amount to fourescore Bishops ; among whom if any one were an Intruder , or Vnordained , then this Priest faileth in his Priest-hood . Now of these kinds your c Historians afford us Examples of your Popes , some dissolving the Ordinations of their Predecessors , even to the cutting off of one d Popes fingers , wherewith he had used to consecrate . Yet is not this all , for unto these are to be added the other Defects , to wit , want of Baptisme , whether for want of due Intention , being three ; or undue Pronunciation , being six ; or the Errors either of Intention or Pronunciation in Ordination , all which make eighteene : and these being multiplied by fourescore ( which is the number of Bishop-ordainers from this Bishop to Saint Peter ) the totall ( we suppose ) will amount unto a Thousand possible Defects , each one whereof , if it happen , doth quite frustrate and annull the Consecration of this Priest , whosoever he be , that now saith Masse ; and leaveth to the people nothing but the substance of the Creatures of Bread and Wine to be Adored in stead of Christ Iesus , the Sonne of God. And yet in this Summe are not reckoned the foresaid Defects concerning the Matter , or Forme of Consecration , or of the Priests Intention therein , or else of his possible Intrusion into this Function of Consecrating of this one Priest , now supposed to be ordained ; every Defect being of force in it selfe to infer necessarily a Materiall Idolatry in your Romish Masse . Now rather than you shall call these our Instances odious or malicious , you must accuse your owne Romish Church , because we have alleaged no Testimony , but out of your owne publike Romish Missall , Cardinal's , Iesuites , and other Authors privileged in your Church . We are now in the high point of Christian Religion , even the principall part of God's Royalty , Divine Adoration , not to be trifled withall . Therefore now , if ever , shew your selves conscionable Divines , by freeing your Romish Masse from a Formall Idolatry in these forenam'd Respects , concerning your confessed Materiall Idolatry ; and doe it by some grounds of Truth , or else abandon your Profession as most damnably Idolatrous . CHAP. VI. That the Romish Masse-worship is a Formall Idolatry , notwithstanding any Pretence that by your Romish Doctors hath beene made to the Contrary . The State of the Question . SECT . I. VPon this occasion , ôh ! how your Summists , Theologues , and Casuists doe bestirre themselves for the vindicating of your Church from the guilt of formall Idolatry ? The Briefe of your Defence is this : a Although ( say they , in the Margent ) there be no true Consecration , by reason of divers Defects , yet in him who upon a Morall certainty , with a sincere minde and good intention , doth adore Bread , it is but Materiall , and no Formall Idolatry , so that he have an habituall condition , as being so disposed in his minde , not to give a divine honour unto it , if he knew it to be but Bread. As for Example ; He that giveth an Almes to a Rich man , being probably perswaded that he is not rich , the Act proceedeth from a pious Intention . And , As it was no sinne in Iacob to lie with Leah , because he thought her to be his wife ; so in this case it is no formall Idolatry to worship Bread , being morally perswaded that it is Christ . Thus they . Your Pretences then are three ; Morall Certainty , Good Intent , and ( at least ) Habituall Condition . But alas ! all this is but sowing Fig-leaves together , which will never be able to cover your foule shame of grosse Idolatry . To begin first with that which you call Morall Certainty . That the Pretence of Morall Certainty of worshipping of Bread , instead of Christ , cannot free the Romish Church from Formall Idolatry . SECT . II. OVR Confutation is grounded upon divers impregnable Reasons , one whereof is taken from the Iealouzie of God in his worship ; the second from the Faith required in a true worshipper ; the third from the nature of an Oath ; and the last from the Vncertainty of that which you call Morall Certainty . First then , although Morall and Conjecturall perswasions might excuse men's Actions in divers Cases , yet in an Object of Divine Worship it is utterly condemnable , even because of the Iealousie of the Almighty , who expresseth himselfe to be a Iealous God , Exod. 20. signifying , as b you know , that He will not indure any confort in his worship ; his Motto being this , I am , and there is no Other : even as in the Case of mortall Majesty , when as a subject , building upon a morall Certainty onely , shall question the Title and Right of his Soveraigne established in his Throne , he becommeth guilty of High Treason . Secondly , all Divine Worship must be performed with a Divine Faith , which is an Infallible perswasion of the God-head of that which we honour as God , as it is written : He that commeth to God , must beleeve that God is , Heb. 11. 6. and againe , You must aske in faith , nothing doubting , Iac. 1. because this is the nature of Faith , as the Apostle describeth it ; Faith is the Hyposta●is of things not seene , Heb. 11. That is , ( to take your c owne Comment ) Faith maketh those things , which are beleeved , no lesse certaine than if they did subsist , whereby we are taught both the nature and necessity of Faith in Divine Worship . But Morall and Conjecturall Certainty is not Hypostasis , which impli●th an Infallibility of Truth , but an Hypothesis , and supposition of that which may be otherwise , and hath in it nothing but Vncertainty at all ; of which more * hereafter . Thirdly , God himselfe commandeth his people by his Prophet , saving , Thou shalt worship me , and ( in * Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) shalt sweare by my Name . Swearing then is an Adoration , by Invocating of God ; and his owne peculiar Prerogative . Hearken now . By this Law of God , none may sweare by any thing , as God , which he dare not sweare is God : But your Romish Professors , in your Masse , Invocate this Sacrament thus , d O Lambe of God , which takest away the sinnes of the world , have mercy upon us . And what Romish Professor is there who sweareth not by the Masse ( meaning the Consecrated Host ) as by Christ himselfe ? Notwithstanding , no one of your Romish Priests ( by reason of the manifold Defects incident thereunto , as you have heard ) durst eversweare that this , which is now Consecrated by him on the Altar , is not substantially Bread , or that it is the Body of Christ . It must therefore follow , that your Adoration having no better Certainty , than ( as you have confessed ) to adore it with an [ if it be Christ , ] is a faithlesse profanation of the name of the Sonne of God , and of his worship . This point , concerning Faith in every Worshipper , will be confessed * afterwards . In the last place ( that we may ruinate the very foundation of your Excuse ) your Pretence of Morall Certainty commeth to be examined , which you have exemplified by one giving an Almes to a poore man , who peradventure hath no need ; and of Iacobs lying ignorantly with her that was not his wife . These , say we , are Cases farre different from this which we have in hand , because God's Almoner ( you know ) is not bound to enquire of a man , whom he seeth to appeare to be miserable and poore , whether he be a Counterfeit or no ; for Charity is not suspicious , saith the Apostle Saint Paul. Iacob , indeed , was bound to know onely his owne wife , but if he had had any probable or Morall Cause of doubt , would that holy Patriarke ( thinke you ) have beene so deluded , or over-reached a second , and a third time , to defile his Body by an unchaste Bed ? But the Causes of your Doubtings are set forth and numbred by Threes , Sixes , Twenties , Hundreds , untill you come to a Thousand , and ( as your Iesuite hath said ) Almost infinite Defects . For indeed if there be ( as appeareth ) a Thousand hazards in every Masse of any one Priest , then in two Priests , as many more , and so forward ; so that if one should heare in his time the Masses of Ten , and Twenty Priests , what multitudes of thousands of Defects would the reckoning make ? But we need say no more , than hath already beene confessed of Almost infinite , and ( consequently ) as many Doubts of an Idolatrous worship ; wherein there cannot be so much Morall Certainty , as that , in any one generation of men from Christ's time , each one of that off-spring hath beene chastly borne , whereunto what Christian is there that dare be sworne ? CHALLENGE . COnsider ( we beseech you , for God's Cause , for we are now in the Cause of God ) whether our God , who will be knowne to be transcendently Iealous of his owne Honour , would ever ordaine such a worship of a Sacrament , whereby men must needs be still more obnoxious to that , which you call a Materiall Idolatry , by many hundred-fold , than possibly any can be to any materiall Parricide , or materiall Murther , or materiall Adultery , or any other hainous and materiall Transgression , that can be named under the Sunne . Thus much of your first Pretence for this present , untill we come to receive the * Confessions of your owne Doctors in this very point . That the Second Romish Pretence , which is of a Good Intent , cannot free your Adoration of the Host from Formall Idolatry . SECT . III. LET us heare your Cardinall ; a Honour ( saith he ) dependeth upon the Intention , so that as he , who should contemptuously abuse the unconsecrated Bread , thinking it to be Conserated , should grievously offend Christ ; contrariwise he , who certainly beleeving the Bread to be Christ's Body , shall Adore the same , doth principally and formally Adore Christ , and not the Bread. So he , even with the same Sophistry , from only such a seeming Contrariety , wherewith you use to plead for Merits : ( to wit ) if evill works deserve damnation , then good workes deserve eternall life . But will you be pleased to heare the same Cardinall speake in earnest , from the Principles of true Logicke ? b Although an evill Intention doth vitiate and corrupt an Act otherwise good , yet it followeth not that a good intent should justifie an evill Act , because no Act is good , except all the Causes thereof be good ; but any Act is evill upon any one Defect . So he ; which his Conclusion is held as universally true in all Schooles , whether Christian , or Heathen , as any point of Morality can be . Wherefore it followeth not , that because a man doth something to the Contempt of Christ , in abusing that which he thinketh to be Christ , that therefore the honour , which he doth to that , which he falsely beleeveth to be Christ , should be an Adoration of Christ : as all Heathenish Idolatry , in worshipping stocks and stones , in an opinion of adoring the true God , doe witnesse to the world , as your owne * Confessions will confirme . CHALLENGE . DOE you not perceive what a patched Cloake of Sophistry your Cardinall cast upon your Good Intent , in your Adoration , to cover the filthinesse thereof , if it might be ? and how by another Position he rent the same in peeces , when he had done ? Againe , you stand thus farre , furthermore , condemnable in your selves in this point , whilest as you seeke to free your Adoration from Idolatry , by Pretence of a Good Intent ; and notwithstanding hold a Good Intention not to be sufficient thereunto , except it be qualified and formed with an habituall Condition , which is your Third and last Pretence ; as fond and false as either of the former . That the Third Romish Pretence of an Habituall Condition , in the Worshipper , excuseth him not from formall Idolatry ; proved first by Scripture . SECT . IV. HAbituall Condition you have interpreted to stand thus ; * If he that chanceth to worship onely Bread be in that Act so disposed in himselfe , that he would not worship the same Bread , as Christ , if he knew it were but Bread , and not Christ ; and by this you teach , that the Act ( which you call a materiall Idolatry ) is made not onely excusable but ( your owne * words ) honest and commendable also . So you . What execrable Doctrine is this that we heare ? which cannot be justifiable except you will justifie the Murtherers of the members of Christ ; and of Christ himselfe ? First , of the members of Christ , we reade of one Saul , afterwards Paul , breathing out threatnings , and slanders against them , Act. 9. 1. and persecuting the Church , 1 Cor. 15. and Galath . 1. and drawing both men and women to Death , Act. 22. 4. And all this , not maliciously , but ( as you heare himselfe say ) Ignorantly , 1. Tim. 1. 13. and with a good Conscience , Act. 23. 1. and in zeale , Phil. 3. 6. A fairer expression of a Good Intent , in a wicked practice , cannot be , than this was : and as much may be said for his Habituall Condition , namely , that if he had then ( as afterwards ) knowne Christ to have beene the Lord of life , and those murthered Christians , to have beene his mysticall members , he would rather have exposed himselfe to Martyrdome , than to have martyred those Saints of God. This Consequence directly appeareth , first by his Answer , in his miraculous Conversion , saying , * Who are thou , Lord ? next by his detestation of his fact , * I am unworthy to be called an Apostle , because I persecuted the Church , &c. then by his Acknowledgement of God's especiall mercy , * But God had mercy on me . Afterwards by his labour for winning soules to the Faith : I have laboured more abundantly than they all . And lastly , in that he was one of those Actors , of whom Christ himselfe foretold , saying , * They shall draw you before Iudgement seats , and when they shall persecute you , they will thinke that they doe God good service . Which also plainly argueth , that their and his perswasion of so doing proceeded from a Morall Certainty . From these Members let us ascend to our Head , Christ the Lord of Glory ; what thinke you of the Iewes ? of whom Saint Peter said , You have murthered the Prince of life , Act. 3. 15. But did they this Voluntarily , and Knowingly , as understanding him to have beene the Red●…er of the world , and indeed the Prince of life ? they did not , for the same Apostle testifieth in their behalfe , saying , I know you did it ignorantly , as did also your Rulers , Act. 3. 17. If this be not sufficient , heare the voice of the person that was slaine , Christ himselfe , who did so farre acquit them , saying , They know not what they doe , Luk. 23. 34. Ignorantly then in a Conjecturall Certainty , but yet with Good Intent ; of whom Saint Paul witnesseth in these words , I beare them witnesse that they have the Zeale of God , but not according to knowledge , Rom. 10. But what for habituall Condition ? were they not bent in their owne mindes ( if they had understood what Christ was ) to have abhorred that so heinous a guilt of the death of the Sonne of God ? questionles , for so saith the Apostle : If they had knowne , they would not have crucified the Lord of Glory , 1. Cor. 2. 8. We Conclude , seeing these Iewes , notwithstanding their Morall Certainty , ( being seduced by their Priests ) or else their Good Intent of doing God good service therein ; or yet their habituall Condition , not to have crucified Christ , if they had truly knowen him , were neverthelesse by S. Peter condemned , yea and of themselves , as formall and verily Murtherers of Christ ; then ( ô you Romish worshippers of the Hoast ) must it necessarily follow that in your Masses you are equally all formally Idolaters , notwithstanding any of the same three Pretences to the contrary . Wherefore , as Salomon speaketh of an Adulterous woman ; * She eateth , and wipeth her month , saying , I have done no wickednesse ; so may we say of Idolatrous Worshippers , and their Proctours : for what else are these your three Romish Pretences , but like such mouth-wipers ? or as Anodyna , and stupifying Medicines , which take away the Sence of the diseased person , but doe not cure the disease ? So doe you delude miserable people with false Pretences , lest they , discerning the grossenesse and ouglinesse of your Idolatry , might abhor that worship , and abandon your Romish worshippers . That the former Romish Pretences have no warrant from Antiquity . SECT . V. THe number of Ancient Fathers , whose workes are yet extant ( who liv'd within Six and Seven hundred yeares after Christ ) are recorded to have beene about 200. out of whose monuments of Christian learning your chiefest Disputers could never hitherto produce any one that justified your Romish worship , by so much as in distinguishing of Materiall and formall Idolatry ; nor yet by qualifying any Idolatry under pretence of either Morall Certainty , or Good Intent , or yet Habituall Condition ; and therefore must we judge that they never gave Assent to this your Sorcery . For we may not be so injurious to the memory of so many , so famously learned , and Catholike Doctors of the Church of Christ , that they could not ; or of persons so holy , and zealous of Gods honour , and of mens Salvation , that they would not satisfie mens Consciences , to free them out of thus many and miserable perplexities , wherewith your now Romish Profession of Adoration of the Host is so * Almost infinitly intangled . CHAP. VII . That the Romish Adoration , notwithstanding your former Pretences , is formally Idolatrous ; proved by foure Grounds of Romish Profession . The first is your Definition of Idolatry . SECT . I. DIvine honour ( a saith your Iesuit Valentia ) is whatsoever word or outward office that a man doth performe , whereby he doth intend to beget in others such an estimation of God , unto that which he honoureth , which is proper unto the Majestie of God. So that Idolatry is an Error in the understanding ( saith your Iesuit b Tolet ) in yeelding divine worship to that which is not God , whether by praising , invocating , sacrificing , or prostrating our selves to that which is not God. In a word , Idolatry comprehendeth all religious superstition ( saith your Iesuit c Lorinus ) in worshipping of any thing as God , which is not God. So they , most Theologically and truly . CHALLENGE . NOw apply you these points of your Distinction unto your Host , in the hand of the Priest , which by your owne Confessions may possibly be , and by our proofes cannot possibly but be ( after Consecration ) Bread still , whereunto notwithstanding he prostrateth himselfe , sweareth by , and invocateth upon , as being in it selfe the person of Christ ; the Priest himselfe saying , d O holy Host , &c. O Lambe of God , &c. whereby also , according to your Definition of Idolatry , you your selves doe seeke to professe , and thereby to beget in others an opinion of a God-head in the Sacrament , as whereunto Divine honour doth properly belong . How then can you free your selves from the Crime of formall Idolatry , by pretence of Ignorance , and error of true knowledge of the thing falsely adored , seeing that Idolatry ( as you your selves have also defined ) is an Error and Ignorance in the judgement of the worshipper ? This were as if one , defining a disease to be a Distemperature of Humours , should notwithstanding therefore deny a man to be sicke , because his humours are distempered . II. That Romish Worship is proved to be formally Idolatrous , by Consequence taken from a Romish Principle , concerning Coadoration , or joynt-worship of Christ with Bread. SECT . II. COadoration is when any thing is worshipped joyntly with God in a Divine Worship , which worship by the Law of God ( which saith , Thou shalt have no other Gods but me ) is perfectly Idolatry , by your owne e Confessions ; and , for feare of this kinde of Idolatry , your Claudius Sainctes f taught that The signes in the Eucharist are not to be adored with the same honour as Christ is . And that therefore g Bread is not to be adored in the Sacrament with Christ's Body , least that the People , being not able to distinguish the Body of Christ from Bread , should fall into Idolatry . And the person communicating orally ( as you say ) the Body of Christ , now in his mouth , is not to be adored Regularly , but why ? h Because ( say you ) man being capable of honour , it might fall out , by little and little , that he should be honoured as God. So your owne Iesuits and Others . Yet ( not to doe you wrong ) in this Contemplation Christ , by reason of the Hypostaticall Vnion of his God-head ( being no meere Creature ) is wholly excepted : whom we are taught by the Fathers of a Generall i Councell to adore , not in both his distinct natures , but whole Christ . CHALLENGE . WEE suppose that there is not any of your owne Romish Sect , albeit most superstitious , who would worship with Divine Worship either the Signes , or the Appearance of flesh , or the Priest , whiles the Sacrament is in his mouth , without at least a Morall Perswasion , viz. that he may so doe ; nor without a Good intent , viz. that it is well done ; nor without habituall Condition , viz. not to doe so , if he knew they were but Signes , Apparance of flesh , or hee meerely a Priest . If therefore there be any Idolatry , in adoring any of these things with Christ , then certainly much rather ( which is your Case ) is it Idolatry to worship with Divine Honour , Bread , it being without Christ . III. That the Romish Worship is proved to be formally Idolatrous in your Masse , by a Consequence from Romish Doctrine , touching Canonization of Saints . SECT . III. COncerning your Popes Canonizing of Saints ( see the a Marginals ) you shall finde that the Common opinion of your Church directeth you to thinke , that your Church cannot erre in this function , and that all Christians are bound to beleeve the same ; but how ? upon a Morall and Conjecturall perswasion onely ? No , upon a Divine and infallible Certitude , and why ? Because ( say they ) if one Saint may be doubted of , then might also the Canonization of others be called into Question , so that it would be dangerous to worship any Saint , lest that we should worship a dead and a rotten , instead of a lively member of Christ : which were an Error pernicious , seeing that every lye , figment , and falshood in religious worship must needs be abominable unto God. So your Arch-bishop , with others . You will aske , what maketh all this to the Question in hand ? give us leave to tell you . CHALLENGE . THE same Arch-Bishop Catharinus b deduceth a necessity of an infallible assurance of the Canonization of every Saint , from the Infallibility which ought to be had concerning the Consecration of the Eucharist , Thus ; If the Worshipper may be deceived in adoring the Host , by mistaking Bread for the Body of Christ , then should it be I dolatry ( saith he ) as well in the Heathen , who adored Heaven in stead of God. So he . Doe you marke ? as well Idolatry , as that of the Heathen ; whom neither Morall Certainty , nor Good Intent , or habituall Condition could ever free from a formall Idolatry . Our Argument , from your owne Confessions , will be this . Whosoever may be mistaken , in adoring Bread in stead of Christ's Body , may therein be held as Formall an Idolater as any Heathen . ( This is your Bishops Proposition . ) The Assumption . But any man may manifoldly be deceived , in taking Bread for Christ's Body . ( Which hath beene your generall Confession . ) Our Conclusion must be ; Therefore any of you may be a Formall Idolater . IV. That the Romish Worship is proved to be a Formall Idolatry , by the Consequence used from the Consecration of your Popes . SECT . IV. SAlmeron , a Iesuite of prime note in your Church , endevoureth to c prove that all men are bound to beleeve the new Pope , whensoever he is consecrated , to be the true Pope , not only with a Morall or Humane Assurance , but with a Divine and infallible faith ; as were the Iewes bound to beleeve Christ Iesus , at his comming , to be the true Messias : that is ( saith he ) with a faith that cannot possibly be deceived . We have nothing to doe with your Iesuits Position in this place , concerning the Infallibity of Beleefe of the Consecration , and Election of your Popes , which we have else where proved to be a * Grosse Imposture . But we are to argue from his Supposition , as for Example . CHALLENGE . YOur Iesuite d grounded his Assertion of an Infallible faith due to be had , touching the Consecration of your Popes , upon a Supposition ; and his Conclusion upon the like infallible Beliefe , which men ought to have concerning the Consecration of the Eucharist , wherein ( saith he ) if there should be any Vncertainty , so that our faith should depend upon the Intention of the Priest , in like manner might every one doubt , whether he may adore the Sacrament , as being not truly consecrated ; as also make doubt of the Priest himselfe , as being not rightly ordained . So he ; who therefore in all these requireth a faith infallible . All these forecited Confessions of your owne Divines , as first concerning your Definition of Idolatry , next in the point of Coadoration of the Creature , together with the Creator . Thirdly , in your Beleefe of the ●anonization of Saints ; and lastly , in the Consecration of the Pope , which are but humane Institutions , doe enforce much more a necessity of Infallibility , in every Adoration instituted by God. Now among all the Schismes of Anti-Popes , sometimes of two , sometimes of three at once , and that for forty or fifty yeares space together , if any one of those Popes , in his time , had heard any Papist saying to him : you may not be offended , although I hold your Adversary ( as for example Vrbane ) to be the true Pope , and yeeld to him all Fealtie and Obedience , for I doe this to a Good Intent , in a Morall Certainty , that he is truly elected Pope ; and in an habituall Condition , not to acknowledge him , if I knew him not to be Pope , wherein if I erre , it is but a Materiall Disloyalty ; would not the Pope , notwithstanding all these Pretenses , judge this man to be formally an Anti-Papist , and pierce him with his Thunder-bolt of Anathema , as Popes have often dealt with Cardinals , Princes , and Emperours in like Case ? yet what is this Glo-wormes slimy shine to the glory of Divine Majesty ? CHAP. VIII . Of the Romish manner of Adoration , in Comparison with the Heathen . That the Romish Adoration ; by your former Pretences , justifieth the vilest kinde of Idolatry among the Heathen . SECT . I. THere is a double kinde of Worship , the one is Direct , and terminate , which pitcheth immediatly upon the Creature , without Relation to the Creator , whereof your Cardinall Alan hath resolved , saying ; a The terminating and fixing of Divine Honour upon any Creature , is a notorious Idolatry . The second kinde is Relative Honour , having Relation to Christ ; whereof your Cardinall Bellarmine hath determined , saying , b When [ Latria ] or divine worship is given to an Image , because of the Relation it hath to Christ , this is Idolatry , although it be given for Christ , or God , whether it be internall or else externall , as Sacrifice . So he . This we say , first to put you in minde of c Very many of your Romish People , who adore Images Idolatrously ; which although you would cloake , yet the Complaints and outcries of your owne Romish * Authors will not suffer it to be concealed , One of them saying , that this your worship is more manifest than can be denied ; even immediatly and terminately given by your people to the thing it-selfe , which they see and adore , and which all Christian learning teacheth to be Heathenish , in an high Degree . And also note infinite numbers of your Worshippers , who adore Idolatrously , in the same manner of Relation , that which is here condemned by your Cardinall . But to the point , your owne Iesuites d report that some Heathen Idolaters did worship Idols , beleeving that They were inspired with a Divine Spirit ; next that they had foure kinde of perswasions for this their Beleefe , to wit , the Instructions of their Paganish Priests , the Example of the whole world in their times , the power of Devils , speaking in the Images ; and lastly , the humane shape , which was presented unto them : neverthelesse so , that they sometimes honoured not the things themselves , but the Spirit which they thought them possessed withall . Will you permit us to compare this with that which you have called but your * Materiall Idolatry ? To this end , we are to try whether there hath beene any Pretence for justifying your Romish , which might not as truly excuse and warrant that Heathenish Worship ; which notwithstanding no Christian will deny to have beene most Formally , and properly Idolatrous . Your Morall , and Conjecturall Certainty would be compared in the first place . This the Heathens might pretend by the Reasons , by you already confessed , to wit , the Prescriptions of their Priests , their Idols speaking , and the Example of almost the whole vast world adoring them . Secondly , you please your selves with your Good Intent , that , in worshipping the Bread , you thinke to adore Christ ; and the Pagans ( which also the whole world of Idolaters professed of themselves , and you your selves have confessed of them ) in their most Formall Idolatry , were perswaded they worshipped a True God. Thirdly , you rely upon an Habituall Condition , namely , that although the thing which you adore , be Bread , yet your inward Resolution is not to give Divine Honour unto it , if you knew it were but Bread , and not Christ . But inquire you now into your owne Bibles , and you shall finde that the Heathen were not inferiour unto you in this Modification also ; for in the History of Bel and the Dragon it is read , that the King of Babel , and other Babylonians worshipped Bel with Divine Honour , thinking it to live , untill such time as Daniel had discovered it to be but an Idoll : and no sooner had the King perceived the Delusion , but presently commanded it should be demolished . The Case then is plaine . He , and they , who abhorred , and utterly destroyed that Idol , as soone as they knew it not to be God , were therefore , before that , habitually in their hearts resolved not to honour it , if they could have beene perswaded it had not beene a God. In such just Equipage doe these your Romish , and those Heathenish walke together , that from these your owne Premisses , you may take your Conclusion out of the mouth of your owne Arch-Bishop , whom you have heard affirme , that If in the worship of this Sacrament ( saith he ) we may be deceived , in mistaking Bread , instead of Christ ▪ then in this worship as madly Idolatrous as was that of the Heathen . So he . Which sheweth your Cause and theirs , in these Respects , to be all one . We proceed a step further . That the Romish Worship of that , which may possibly be Bread , may seeme to be in one respect worse than almost the worst of the Pagans . SECT . II. ALthough the very title of this Section may seeme unto you fully odious , yet let Truth ( in what apparrell soever it shall appeare ) be gracious unto you . Costerus is a Iesuite much privileged by your Church , who doubted not to a●●irme , that a If Christ be not in this Sacrament , but Bread only , the Error ( saith he ) is more intolerable than was the Error of the Heathen , in worshipping either a golden Statue , or a Red Clout . So he . What reason he had to speake so broad Language , we referre to your Inquisitors , to question him for it . But what Cause we have for the confirming our Title of this Section , we shall not forbeare to impart unto you . It is the profession of your Church to Adore Bread in the Eucharist with Divine Worship , notwithstanding whatsoever Vncertainty of the presence of Christ therein , by reason of ( as your Iesuite Suarez * speakes ) almost infinite Defects , which may possibly happen to cause the same . Contrariwise the Heathen Idolaters , touching the things which they worshipped , * Credebant ( said your Iesuite ) They beleeved them certainly to have beene Gods. For although some Heathen would sometime make some doubt of a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] what , or who the God was , whom they did adore , as they that said , Sive tu Deus es , sive tu Dea es ; Whether thou ●e God or Goddesse ; And the Athenians had an * Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To an unknowne God , yet hardly shall you ever finde any Example of the Heathen , doubting [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Whether it were a God , which they worshipped as God ; those of Calecute , and such like Devillish Nations excepted , who are said knowingly to have Adored Devils , but ( as some people sometime doe homage to Tyrannous Vsurpers , knowing them not to be their lawfull Soveraignes ) only N●●●ceant , for feare of hurt . So abominable is your Masse worship , being both contrary to expresse Scripture , which exacteth of every man * That commeth to God that he must beleeve , what ? [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] If he be ? no , but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] That he is God ; and also against the light of grace in all Christians , before the darknesse of Popery began ; yea and against the light of nature in the very Pagans . For although you doe but seeme to symbolize with them in that one part of Idolatry , thus described by the Prophet , * He taketh wood , burneth it , maketh Bread , and of a part thereof maketh a God , and falling downe before it , prayeth , Deliver me , for thou art my God : ( Like as is the taking a lumpe of Dough , baking it , and with part of it to feed our Bodies , of another part to make a God , worship it , and invocate upon it , according to your owne vulgar Rimes : Non est Panis , sed est Deus , Homo liberator meus : fit cibus expane , caro Deus exelemento : Qui me creavit sine me , creatur mediante me ) yet notwithstanding doe you farre exceed them , by adoring only in an Habituall Condition , If the thing be God , which you worship ; Therefore shall they be your Iudges . CHAP. IX . Our Examination of the Reverence professed by Protestants , and the Security of their Profession therein ; First , defining and distinguishing the Properties of Reverence . SECT . I. REverence is a due Respect had unto things or persons , according to the good qualities that is in them . This is either inward , or outward . The inward is that our Estimation of them , according to their Conditions and Properties : the outward is our open Expression of our said estimation , whether by words or Acts. First of the inward estimation , whether Naturall , Politique , Religious , or Divine . Children ( for Example sake ) are taught by Scripture to honour their Parents , Wives their Husbands , Husbands their Wives , Subjects their Soveraignes , People their Pastors ; And all , above all , to honour God. Our outward Manifestation of these , be it either in word , or deed , or Gesture , is to be discerned and distinguished by the Inward , as the honour to Parents to be called Naturall ; of Subjects to Governours , Politique ; of People to their Pastors , Religious ; of All to God , Divine , which is transcendently Religious , and Spirituall . And the Outward is common to each Degree ; three only outward Acts excepted , Sacrificing , Vowing unto , and Swearing by : Homages appropriated to the Majestie of God ; Sacrifice to betoken his Soveraignty ; Vowing to testifie his Providence ; and Swearing for the acknowledging of his Wisdome in discerning , Iustice in condemning , and Omnipotencie in revenging all Perjury , be it never so secret . That the Reverence used by Protestants , in receiving this Sacrament , is Christianly Religious . SECT . II. THeir Inward is their religious Estimation of this Sacrament , in accounting the Consecrated Elements to be in themselves Symboles and Signes of the precious Body and Blood of Christ , a Memoriall of his death , which is the price of Mans Redemption , and to the faithfull a Token of their spirituall Vnion , with all the Members of Christ ; and by the incôrporation of them , in their flesh , a Pledge of their Resurrection unto life . Secondly their outward Application , for testifying their inward estimation , consisteth not essentially in any one peculiar Gesture in it selfe , as you will a confesse from Antiquity , whether it be in Standing , Bowing , Kneeling , or the like ; even because the Gestures of Vncovering , Bowing , and Kneeling , are outward behaviours communicable to other persons beside God , according to their naturall , morall , politique , and religious respects . Howbeit , any of these outward Gestures , which carry in them a greater respect of Reverence , may be injoyned by the Church ( wherunto obedience is due ) according to the just occasions inducing thereunto . And where there is no such necessarie occasion , there the publique observation of the Rites of Communicating , commanded by Christ in his first Institution , performed ( namely ) by supplications , and praises , is a plaine profession of Reverence ; and more especially that Invitation , used in all Churches Christian , of the Priest to the People , Lift up your hearts ; and their answerable Conclamation , Wee lift them up unto the Lord. It will be objected by Some , who pretend to have some Patronage from Calvin , that Kneeling at the receiving of the Communion is Vnlawfull . Every such One is to be intreated to be better acquainted with Calvin , where , speaking of the Reverence of kneeling , he saith , b It is lawfull , if it be directed not to the signe , but to Christ himselfe in Heaven ; which is the resolute profession of our English Church , in the use of this Gesture . But to returne unto you , who thinke it no Reverence , which is not given by Divine Adoration of this Sacrament , wee aske , Doe not you use the Sacrament of Baptisme Reverently ? you doe , yet doe you not adore the water with that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which you yeeld unto the Eucharist . All this notwithstanding , Calvin his estimation of this Sacrament seemeth but profane to many of you : but the reason is , you would rather condemne him , than judge him , lest that his Doctrine , if it come to examination , might condemne you . For albeit he abhorre your Divine Adoration of the Host , yet doth he also c condemne every Profane man , who shall partake thereof in the state of Impenitency , To be guilty of the Body and Blood of Christ . Your next Question will be , after this our Discoverie of the manifold Perplexities , wherein you , by your Romish Doctrine , are so miserably plunged , how Protestants can avoid , in many of them , the like Intanglements . That Protestants , in their Profession and Practice , stand secure from the first two Romish Perplexities , in respect of Preparation of the Elements , and undue Pronunciation of the words of Consecration . SECT . III. OVr Church commandeth that the best Bread and Wine be provided for this best of Banquets , the Supper of our ●ord ; yet doth it beleeve , that Christ the Ordainer thereof will not deprive the soules of his guests of their desired spirituall Blessings , for the negligence of his steward , in being defective to provide the Materiall Elements , if so be that there be therein ( according to Christ his Institution ) the substance of Bread and Wine . As for Pronuntiation , you know , Protestants make their Celebration in a tongue knowen unto all the people communicating , and in a loud voice , according to the universall Practice of the Church of Christ in primitive times , as * hath beene confessed . So that the Peoples eares may be their owne witnesses , whether the words of Consecration , either by Prayer , or together with the forme of Repetition of the words of Institution , be truly delivered : which freeth them from your Romish perplexity of not knowing whether the Priest have truly Consecrated , by his muttering of the words in an unaudible voice . The Protestants Security , in respect of the third Romish Perplexity , of Adoring in a Morall Certainty . SECT . IV. OVr Profession is to adore Christ with an infallible faith , and not with a conjecturall Credulity , or Probability , as we are taught by the holy Scripture , the Canonicall foundation of Christian faith ; defining Faith to be an * Evidence of things not seene ; namely , a more infallible apprehension of the minde , than any perception of sight can be ; a faith required of every one , which shall approach in supplication to God : * Hee that commeth to God must beleeve that God is . Infallible faith then must vsher Prayer , yea and preaching also any fundamentall doctrine of beleefe , as it is written , * I beleeved , therefore I spake : yea , without divine Faith , it is impossible to use any religious Invocation : * How shall they invocate on whom they have not beleeved ? So incredible and faithlesse is your Romish Conjecturall Faith of your worshipping , and Invocating Christ on the Earthly Altar , whereas ( according to our Christian Creed of his sitting at the right hand of God in Heaven ) we , because faithfully , doe * Catholikely , and comfortably adore him , where he infallibly is upon his Throne of Majestie in Heaven . That the Protestants stand secure , in respect of the Fourth Romish Perplexity , by defect in the Priestly Intention . SECT . V. FOr the necessitie of the Priests due Intention in consecrating your a Cardinall alleageth the Authority , addeth the consent of your Doctors , ( except Catharinu● ) produceth the opinion of Luther , and Calvin , condemning this Romis● Doctrine ; and condemneth their Censure as Hereticall . But wee permit it to vour discreet Iudgements , whether to yeeld to this ostentative flourish of your Cardinall , or to the exact and accurate discourse of your b Iesuite Salmeron , to the contrarie ; grounded upon sound Reasons , ( among others , this ) that this Perplexity , and doubt , whether the Priest hath a Due intention in consecrating , worketh to the tormenting of mens Consciences , injurie to Gods exceeding bountie and goodnesse , contrary to the Iudgement of Antiquity ; and in speciall , against that of S. Augustine ; Saepèmihi ignotaest Conscientia aliena , sed semper certus sum de divina misericordia . And lastly , because of the Affinity , which it hath with the heresie of the Donatists . So hee . All which turneth to the condemnation of your Doctrine ( teaching a necessary Priestly Intention ) of Novelty , Impiety , and relish of Heresie . We adde to this that saying of the Apostle , * If the word be preached , whether of envie , and vaine glory , or of good will , I rejoyce , and will rejoyce : which proveth that the evill Intention of the Messenger cannot impeach the Benefit of the message of Salvation , and embassage of God. Now there is the like Reason of the word visible ( which is the Sacrament ) as there is of the Audible . Take unto you a Similitude , in the marginall Testimony of your Iesuite Salmeron , of a Notary publique making a true Instrument , according to the forme of Court , in the time when hee was distracted in his wits ; neverthelesse the same Instrument is of use , and for the benefit of the partie who hath it , not through the Intention of the Scribe , but by the will of the Ordainer , and willingnesse and consent of the Receiver . Our fifth Security from your Romish Perplexity , touching Ordination . SECT . VI. TO passe over matters not controverted betweene us , whether the Minister that consecrateth this Sacrament ought to be consecrated by Ecclesiasticall Ordination to this Function ( a matter agreed upon on both sides ) the only question is , if hee that ministreth happen to be an Intruder , and no consecrated Minister , whether this his Defect doe so nullifie his Consecration of the Eucharist , that it becommeth altogether unprofitable to the devout Communicant . Your Church in this case sendeth you to inquire after the Godfathers , Godmothers , Priest , or Midwife that baptizeth , to know whether he have beene rightly baptized ; and this not satisfying , she will have you seeke forth the Bishop , by whom he was ordained , and so to the Ordainer of that Bishop , and so to spurre further , and further , untill you come to S. Peter , to see whether each of these were rightly consecrated a Priest , and then to search into so many Church-bookes , to know the Baptisme of each one , without which the Act of this Priest now consecrating is frustrate , and your Adoration Idolatrous . Contrari-wise we , in such an indeprehensible Case , wherein the Actor or Act hath no apparent Defect , are no way scrupulous , knowing that things doe worke Ad modum Recipientis : as you have heard in the Example of preaching the word of God , were it by Iudas ; or if you will a transformed Devill , yet the seed being Gods , it may be fruitfull , ( whatsoever the Seed-man be ) if the ground that receiveth it be capable . Therefore here might wee take occasion to compare the Ordination Romish and English ; and to shew ours , so farre as it consenteth with yours , to be the same ; and wherein it differeth to be farre more justifiable than yours can be : if it were lawfull , upon so long travelling , to transgresse by wandring into by-paths . Our Securitie from the Romish Perplexity of Habituall Condition . SECT . VII . HAbituall or virtuall Condition ( as it is conceived by your Professours ) standeth thus ; I adore this which is in the hands of the Priest , as Christ , if it be Christ ; being otherwise not willing so to doe , if it be not Christ . What my Masters , Iffs , and And 's in divine worship ? These can be no better in your Church , than leakes in a ship , threatning a certaine perishing , if they be not stopped ; which hitherto none of your best Artificers were ever able to doe . For as touching your profane Lecturer e Suarez , labouring to perswade you to Adore Christ in the Eucharist simply without all scrupulizing , saying , It is not fit to feare where no feare is ; when as hee himselfe ( as you have heard ) hath told us that there are possibly incident * Almost Infinite Defects , and consequently as many Causes of Doubting , which may disannull the whole Act of Consecration : there needeth no other Confutation , than this , of his owne shamelesse Contradiction , which ( as you may see ) is palpably grosse . So impossible it is for any of you to allay the detestable stench of plaine Idolatry . Certainly , if S. Augustine had heard that a Worship of Latria ( which he every-where teacheth to be proper to God ) were performed to Bread and Wine , as the matter of Divine Adoration , he neither would , nor could have said , in defence thereof , as he did of the Celebation of the Eucharist in his owne time , viz. d We are farre from your Paganish worshipping of Ceres and Bacchus . But as for us Protestants , we professe no Divine Worship of God , but with a Divine , that is , an Infallible Faith , that it is God , whom we worship ; who will not be worshipped , but in spirit and truth . What furthermore we have to say against your Romish Masse , will be discovered in the Booke following . THE EIGHTH BOOKE , Of the Additionalls : by a Summary Discovery of the many-fold Abhominations of the Romish Masse ; and of the Iniquities of the Defenders thereof . THese may be distinguished into Principals , which are Three , the Romish Superstitiousnesse , Sacrilegiousnesse , and Idolatrousnesse of your Masse : and Accessaries , which are These ; Obstinacies , manifold Overtures of Perjuries , Mixture of many ancient Heresies in the Defenders thereof . CHAP. I. Of the peremptory Superstitiousnesse of the Romish Masse , in a Synopsis . SECT . I. MAny words shall not need for this first point . Superstition is described by the Apostle , in this one word , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Man's will-worship ; as it is opposite to the worship revealed by the will of God. What the will of Christ is , concerning the Celebration of the Sacrament of his Body , and Blood , wee have learned by his last will and Testament , expressely charging his Church , and saying , [ DOE THIS : ] pointing out thereby such proper Acts , which concerned either the Administring or the Participating of the same holy Sacrament . But now commeth in Mans's will-worship , ordained in the Church of Rome ; as flatly contradictory to the same Command of Christ , by Ten notorious Transgressions , as if it had beene in direct Termes countermanded thus , [ Doe not This ] ( as hath beene * proved : ) notwithstanding the former direct Injunction of Christ , or conformable Observation of the holy Apostles , or Consent , and Custome of the Church Catholique ; and that without respect had to the due Honour of God , in his worship ; or Comfort , and Edification of his People . And then is Superstition most bewitching , when it is disguised under the feigned vizard of false Pretences ( which have beene many ) devised by the new Church of Rome , in an opinion of her owne wisdome , to the befooling and vilifying of the Antient Cathólique Church of Christ : which never esteemed the same Reasons reasonable enough , for making any Alteration ; but ( notwithstanding such imaginations ) precisely observed the Precept , and Ordinance of Christ . But that , which exceedeth all height of Superstition , is , when upon the will-worship of man are stamped counterfeit Seales of forged Miracles , as if they had beene authorized by the immediate hand of God ; whereof your Legendaries have obtruded upon their Readers * Thirteene Examples , to wit , of Fictitious Apparitions of visible Flesh , and Blood of Christ , in the Eucharist : which maketh your Superstition Blasphemous , as if God should be brought in for the justifying of Falshood ; a Sinne abhorred by holy Iob , saying to his Adversaries , * You are Forgers of Lies : will you speake deceitfully for God ? And furthermore how Sacrilegious , and Idolatrous your Romish Superstition is , you may behold in the Sections following . Of the Sacrilegiousnesse of the Romish Masse , and Defence thereof , in the point of Sacrifice ; comprized in this Synopsis . SECT . II. SAcrilege is whatsoever Violation of any sacred Person , Place , or Thing . Now omitting to speake of your Dismembring the Eucharist , by administring it but in One kinde ( which your Pope a Gelasius condemned for Grand Sacrilege ) or of the like points formerly discovered , we shall insist only in your Churches Doctrine of Sacrifice , wherein your Sacrifice is found to be grossely Sacrilegious in the Tractate of the Sixth Booke . I. By Creating a new Sacrifice , as Proper , and thereby assuming to her selfe that b Excellencie of Prerogative , which is proper to Christ alone the high Priest , and Bishop of our Soules ( namely ) the power of ordaining Sacraments ; or ( if need were ) Sacrifices in his Church . Which Guiltinesse we may call a Counterfeiting of the Seale of Christ . II. By making this Sacrifice , in her pretence , Christian ; but but indeed c Earthly , and Iewish . III. By dignifying it with a Divine property of d Meritorious , and Satisfactorie Propitiation . IV. By professing another properly Satisfactorie and e Propitiatory Sacrifice , for Remission of sinnes , besides that which Christ offered upon the Crosse . As if after one hath paid the Debts of many at once , upon condition that such of those Debters should be discharged , whosever submissively acknowledging those Debts to be due , should also professe the favour of their Redeemer ; It cannot but be extreme folly for any to thinke , that the money once paid should be tendred , and offered againe , as often as One or Other of the Debters should make such an acknowledgement , the Surety having once sufficiently satisfied for all . So Christ having once for all satisfied the justice of God , by the price of his blood , in the behalfe of all penitent Sinners , who in Contrition of heart and a living Faith apprehend the Truth of that his Redemption ; it cannot but be both injurious to the justice of God , and to the merit of Christ , that the same satisfactory Sacrifice , as it were a new payment , ought againe , by way of Satisfaction , be personally performed and tendred unto God. V. By detracting from the absolute Function of Christ his f Priesthood now eminent , and permanent before God in Heaven ; and thereupon stupifying the mindes of Communicants , and ( as it were ) pinioning their thoughts , by teaching them so to gaze , and meditate on the matter in the hands of the Priest , that they cannot ( as becommeth Spirituall Eagles ) soare alost , and contemplate upon the Body of Christ , where it 's infallible Residence is , in that his heavenly Kingdome . VI. By transforming ( as much as they can ) the Sacrament , ordained for Christians to eat with their owne mouthes , into a g Theatricall Sacrifice , wherein to be fed with the mouth of the Priest . VII . By abasing the true value of Christ his Blood , infinitely exceeding all valuation , in making it but h finite ; whereas Christ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and Man in one person , every propitiatory worke of his must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore of an infinite price , and power . VIII . By denying the Effect of his * Propi●iation for Sinne to be plenary , in the Application thereof . IX . There hath beene noted ( by the way ) the Portion appropriated to the Priest , out of your Sacrifice , and to be applyed to some particular Soule for money : being an Invention , as hath beene confessed , voyd of all i Warrant , either by Scripture , or by Antient Tradition . To say nothing of your fine Art of cheating mens Soules by Priestly Fraud ; whereof , as also of the Rest , wee have discoursed at k large . A New Instance , for proofe of Romish Sacrilegiousnesse , in the Prayer set downe in the Liturgie of their Masse . SECT . III. IN your Missall , after Consecration , it is prayed thus : a Wee offer unto thy Majesty , O Lord , this immaculate Host , this holy Bread of eternall life , this Cup of everlasting salvation , upon which vouchsafe to looke with a propitious and favourable Countenance , as thou didst accept the gifts of thy holy servant Abel , and command these to be caried up into thy celestiall Altar , &c. So the Canon of your Masse . Some Protestants , in their zeale to the glory of Christ , impute unto you hereupon a Sacrilegious Profanenesse , whilest you beleeving That Host , and That Cup to be the very Body , and Blood of Christ , and a Propitiatory Sacrifice in it selfe , yet doe so pray God to be propitious unto it , and to accept it , as hee did the Sacrifice of Abel ; yeelding thereby no more estimation to Christ , than to a vile sheepe , which was offered by Abel . At the hearing of this , your Cardinall ( See the b Margent ) 1. Prefaceth , 2. Answereth , 3. Illustrateth , 4. Reasoneth . First of his Preface . The Answer ( saith he ) is easie . As if that Objection , which seemeth to us a huge logg in your way , were so little an obstacle , that any might skip over it . But have you never seene men , in trusting too much to their nimblenesse , to over-reach themselves in their leape , stumble , fall , and breake their limbes ? Sembably he in his Answer ( which is the second point , ) The meaning of our Church ( saith he ) is not to pray for Christs reconciliátion , who was alwayes well pleasing to God , but in respect of the infirmity of the Priest , and people , that the offering may be accepted from them . So he . But whatsoever the meaning of the Priest in his praying is , sure we are this cannot be the meaning of the Prayer ; for the matter prayed for is set downe to be Holy Bread of life , and Cup of Salvation , which you interpret to be substantially the Body and Blood of Christ in the Sacrament ; and the tenour of prayer expressely is , [ Vpon which Lord looke propitiously ] wee say , upon which , not upon whom ; which point is confirmed in that which followeth . Thirdly therefore he illustrateth . The Comparison ( saith he ) is not absolutely betweene the Sacrifice of Abel , and of Christ , but in respect of the faith and devotion of the Priest , and people , that they with like faith may offer , as Abel did . But this piece of Answer is that , which is called in Musicke Discantus contra punctum , for the prayer is directly : Looke downe propitiously upon these , as thou didst upon the gifts of Abel . The Comparison then is distinctly betweene the Gifts , and not betweene the Givers . Yea but not absolutely so meant ( saith he : ) be it so , yet if it be so meant but in part , that Christ , who is Propitiation it selfe , shall be prayed for to be propitiously , and favourably looked upon by God , the prayer is Sacrilegious in an high degree . Fourthly his Reason . It is knowen ( saith he ) that the Sacrifices of sheepe and Oxen had nothing in themselves , whereby to pacifie , or please God , the Scripture saying , that Abel offered a better Sacrifice than Cain . And againe , God had respect to Abel , and to his Gifts . So he . Which is the very Reason that perswadeth Protestants to call that your Prayer most Sacrilegious , because whereas the Gifts of Abel were but Sheepe , &c. you , notwithstanding , compare them with the offering up of Christ , saying , As thou didst the Gifts of Abel . For although it be true , that the Gift of Abel was accepted for the faith of the Giver , and not the Giver for his Gift ; yet if you shall apply this to the point in Question , then your Gift ( in your Opinion ) being Christ , and your Givers but simply men , ( whom you have called Priest , & People ) it must follow that Christ is accepted for the faith of the Priest , and People ; and not the Priest and People for Christ , which maketh your Prayer far more abominably Sacrilegious . And not much lesse is that which followeth , praying God to command his Angell to cary ( if the Gift be He ) Christ into heaven ; contrary to the Article of our Catholique Faith , which teacheth us to beleeve his perpetuall Residence in heaven , at the right hand of the Father . Hee answereth : c It is not meant , that God would command his Angell to cary Christs Body , but our prayers and desires , by their intercession unto God for us . So he . Which is as truly a false Glosse , as the former ; for , in the Tenour of your Masse , the Subject of your prayer is [ Holy Bread of life , and Cup of salvation . ] The prayer is plainly thus ▪ Vpon which , O Lord , looke propitiously : and immediately after , Command [ These ] to be caried by thy Angell . Marke , [ These ] viz. That Bread of life , and Cup of salvation , even that , which you call , The Body , and Blood of Christ , as corporally Present : which maketh your prayer to be Sacrilegious still , and your Expositors ( that we may so say ) miserably Ridiculous . That the former Romish Prayer , as it was Antient , doth in the ( then ) true meaning thereof condemne the now Romish Church of the former Sacrilegious Innovation . SECT . IV. FOR to thinke that it should be prayed , that God would be propitious to Christ , were an Execrable opinion , even in the Iudgement of our Adversaries themselves ; who for avoidance thereof have obtruded an Exposition , as farre differing from the Text , as doth This from That , or Christ from the Priest , as you have heard . But whither will hee now ? Your Cardinall telleth you , that the words of your Romish Canon are antient , such as are found in the a Missalls of S. Iames , of Clement Pope of Rome , of Basil , of Chrysostome , and of Ambrose . You will hold it requisite that wee consult with these Liturgies , set out by your selves , for the better understanding of the Tenour of your Romish Masse . The Principall Quaere will be , whether Antiquity in her Liturgies , by praying to God for a propitious Acceptation , and admittance into his celestiall Altar , meant ( as your Cardinall answered ) Propitiousnesse towards Priest , and People , in respect of their faith , and devotion ; and not towards the Things offered distinctly in themselves . In the pretended Liturgie of S. b Iames ( before Consecration ) the prayer to God is , To accept the Gifts into his celestiall Altar ; even the Gifts , which he called The fruits of the earth . And then after , for the Parties , as well Priest , as People , To sanctifie their soules . In the Liturgie of c Basil ( before Consecration ) it is prayed to God , that the Receiving the Gifts into his celestiall Altar , would also ( concerning the Parties ) send his Gra●e , and Spirit upon them . And no lesse plainly Pope d Clemens teaching ( before Consecration ) to pray God , who received the Gifts of Abel gratiously , to behold these Gifts propounded to the honour of his Sonne Christ ; expressely differenceth this Sacrifice done , in honour of Christ , from Christ himselfe , who is honoured thereby . And after Consecration to Beseech God through Christ to accept the Gift offered to him , and to take it into his Celestiall Altar ; where the prayer to God is not to accept of Christ , but of the Gift for Christ's sake , and to the honour of Christ , in whom God is Propitious unto us : wee say againe , the Gift for Christ , and not Christ for the Gift , ( what can be more plaine against all Corporall Presence of Christ in the Sacrament ? ) and to receive it into his Celestiall Altar , but how ? by intercession of Angells ? No , but expressely thus : By Christ the Mediatour . In the Liturgie of e Chrysostome ( before Consecration ) God is prayed unto , and supplicated thus : We beseech thee to send thy Spirit upon us , and upon the Gifts set before us . Even as f Ambrose explaineth his Supplication ( after Consecration ) for God , To accept this Oblation , namely that , which hee called Holy Bread , and Cup. If therefore these former Formes may interpret your Romane Liturgie , as it was Antient , the prayer therein to God , desiring him to be Propitious , must have relation to the things above specified called Holy Bread of life , and Cup of Salvation , as distinguished from Priest , and People . Wherefore your Romane Missalls being so Antient in this one point , in praying God ( after Consecration ) to be Propitious to that , which is called the Bread of life eternall , and Cup of everlasting salvation ; lest it might carry a Sacrilegious Sence , to wit , that the Body of Christ is here the proper Subject of the Eucharist , and consequently to need a Propitiation to God , by virtue of mens prayers ( thereby greatly derogating from the meritorious Satisfaction of Christ : ) you ought to reduce this your Romane Canon to the Orthodox meaning of Antient Liturgies above mentioned ; and to understand it Sacramentally only , ( namely ) our Objective Representation , Commemoration , and Application thereof by us , which is our Act of Celebration . To the former vast heape of Sacrilegious Positions , and Practices , wee may adde your other many vile , and impious g Indignities offered to the all-glorious Sonne of God , in making his sacred Body , in your owne opinions , obnoxious to the Imprisoning in Boxes , Tearing with mens Teeth , Devouring , Vomiting it by the Communicants , and the Transmittance into your guts , together with the Eating , and Feeding thereupon by Dogs , Mice , Wormes , and ( which transcendeth , if it may be , all your other Absurdities ) to be deprived of all naturall power of Motion , Sence , and Vnderstanding . O Abominable ! Abominable ! A Synopsis of the Idolatrousnesse of the Romish Masse , and Defence thereof ; by many Evidences from Antiquity . SECT . V. OVR first Argument is against the foundation thereof , which is your Interpretation of the Article [ HOC ] by denying it to have Relation to Bread ; contrary to the verdict of an Inquest of Antient Fathers , shewing that the same pointeth out Bread , as you have a heard ; whereby the monstrous Conception of Transubstantiation is strangled in the very wombe . Insomuch that sometimes they expressely * interpret it thus ; Christs Body , and Blood , that is , ( say they ) The Bread , and Wine : Item , Hee gave the name of the Signe to the thing signified . Item , Bread the Signe of his Body : And lastly , Bread is called Christs Body , because it signifieth his Body . Secondly ( in the point of Transubstantiation it selfe ) they calling the Eucharist ( which you dare not ) b Bread , and c Wine , after Consecration , and naming them * Earthly materialls , and Matter of Bread , and also ( as you have heard out of the Antient Liturgies ) d Fruits of the Earth ; and yet more plainly , by way of Periphrasis , describing them to consist of e Divers graines , and Divers grapes . After , by approving the Suffrage and judgement of our f Senses , in discerning all Sensible things ; and in speciall the Eucharist it selfe ; and at length affirming , that there remaineth therein the g Substance of Bread , and Wine , which are the Subject matter of your Divine Adoration . All which are other Three Demonstrations of their meanings ; every singular point being avouched by the Suffrages of Antiquity . Thirdly against your Faith , concerning the manner of Corporall Presence of Christ in the Eucharist ; because so farre were the Fathers from beleeving that the Body of Christ could be in h divers places ( as you say in Millions ) at one time , that by this property of Being in many places at once , they have discerned Angells to be Finite Spirits , and not God. They have distinguished the Godhead of Christ from his Manhood ; and they have proved the Holy Ghost to be God , and no Creature by the same Reason . Than which Three Arguments none can be more Convincent . Whereunto you may adde the Fathers speeches , contradicting your Dreame of a Body whole in every part , in whatsoever space , or place : by judging it Impossible ; and also concluding Christ his Ascension into Heaven , to argue his Absenc● from Earth ; all which have i been discussed from point to point . Our Fourth Generall Argument is , that whereas your Corporall Presence must needs inferre Corporall Eating thereof by the Communicants , notwithstanding you have heard the contrary Sentences of Antient Fathers , against k Tearing , and Swallowing of Christ's Body , and Bodily Egestion : next concerning the Eaters , that only the Godly faithfull are partakers thereof ; insomuch that even the Godly under the old Testament did eat the same . Then , of the Remainders of the Consecrated Hosts , that they were l Eaten ( by the ordinance of the Church ) by Schoole-boyes , and sometimes Burnt in the fire : besides they called them m Bits , and Fragments of Bread broken , ( after Consecration ) and diminished : and lastly in respect of the End of Eating , n They held the thing present to be a pledge of Christ's Body absent , and also o allowed such a Touch of his Body by Faith , that whosoever so toucheth him is Sanctified . Which Observations , concerning our Fourth Generall Argument , doe minister unto us five particular Reasons , which make our Defence to be Impregnable . Fifthly , forasmuch as you teach the Subject matter of the Eucharist to be the Body of Christ , as a proper Sacrifice propitiatory ; wee , upon due inquisition into the doctrine of Antiquity , have p found the Antient Fathers 1. Noting that , which they called Sacrifice herein , to be Bread , and Wine , saying thereupon that Melchizedech in that his Bread and Wine offered the Body and Blood of Christ . 2. Such a Subject , which being taken in great Quantity doth q nourish and satiate mans Bodily Nature . 3. Such as needeth prayer to God , that it may be r Acceptable to God , as was the Sacrifice of Abels sheepe . 4. Sonaming it an Vnblo●dy Sacrifice , as meaning thereby s void of Blood , which cannot agree to the Body of Christ now risen from death . 5. So qualifying their other Exuberances , and Excesse of speech ( wherein they named it The same Sacrifice of Christ once offered ) by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correcting it thus ; t A Sacrifice , or rather a Memoriall thereof . 6. By placing the Sacrifice of Christ his Body , as now Presentative only in Heaven ; and the thing offered on Earth but a Signe . 7. In all your objected Testimonies , for proofe of the same Body of Christ in the Eucharist , which suffered on the Crosse , they understood the same as the u Object of our Remembrance , and not as the Subject of Offering , which make up so many Arguments moe . 8. By paralleling x Baptisme with the Eucharist , in like tenour of speech , from point to point . 9. By praying God to be y Propitious to that which is offered . Sixthly , upon the same Doctrine of Corporall Presence you have erected and fastened the roofe of all your Building , which is , Divine Adoration of the Host : yet notwithstanding have you not beene able , by the testimonies of any ancient Father , to free your selves from Formall Idolatry , by any of your z Pretences ( devised for your excuse ) either of Good Intent , Morall Certainty , or of Habituall Condition : especially seeing that the Fathers ( by that their universall Invitation , [ Lift up your Hearts ] abstracted still the thoughts of the Communicants from contemplating of any Subject present here Below , that they might be drawen to the meditation of the Body of Christ , as it is in Heaven . Lastly , in your owne Romish Masse , praying ( after Consecration ) God to be propitious to the thing offered , as to Abel's Sacrifice , which was but a sacrificed Sheepe . Compute all these Particulars , and you shall finde about sixteene Arguments , to prove you to be absolutely Idolaters . Wee having thus revealed these Three Principall , and Fundamentall Abominations , doe now proceed to their Concomitants and Consequences , which are Mixtures of Heresie in many , Overture of Perjury in some , and Obstinacie in all . We begin at the last . CHAP. II. Of the stupendious Obstinacie of the Romish Disputers , made palpable by their owne Contradictions ; and of the Defence thereof , as being Contradictory in it selfe . SECT . I. ALL your Disputers shew themselves in nothing more zealous , than in maintenance of your Romish Masse , which they contend for by objecting Scriptures , Fathers , & Reasons : notwithstanding their Expositions of Scriptures , their Inferences out of the Fathers , their devised Reasons , and almost all their Confutations are confuted , rejected , & contradicted by their owne fellowes , as the Sections thorowout this whole Tractate doth plainly demonstrate . We cannot therefore otherwise judge , but that as Prejudice is the chiefe Director , so Obstinacie is the greatest Supporter of your Cause . How much more when the Defence it selfe is found to consist upon mere Contradictories , whereof you may take a Taste out of your Doctrine of Corporall Presence , and of a proper Sacrifice . In the first , by obtruding on mens Consciences a Beleefe ( upon due Consequence ) of a Body of Christ Borne , and not Borne of the Virgin Mary ; One , and not One ; Finite , and not Finite ; Divisible , and not Divisible ; Perfect , and not Perfect ; and also Glorious , and not Glorious , as hath beene a proved in each point . 2. In a point of properly Sacrificing of Christ's Body , your Musicke stands upon the same kinde of Discords , of b Teaching a Body Broken , and not Broken ; a matter visible , not visible ; of Blood shed , and not shed ; and of a suffering Destruction , and not suffering Destruction . Evident Arguments of Obstinacie one would thinke , and yet behold a plainer , if it may be . One Example , in stead of many , of a stupendious Obstinacie , in urging the Iudgement of Antiquity , for Defence of your Romish Masse , in the chiefest parts thereof ; proved by instancing only in their like Sayings concerning Baptisme . SECT . II. THree chiefe Iesuites , besides others , have beene ( as you may c remember ) extremely urgent , and important with Protestants to shew , if they could , the like Phrases of the Fathers in Baptisme , as were used of them concerning the Eucharist , in the question of Sacrifice : as if the just paralleling of these Two might be a Satisfaction unto themselves , concerning that one point . Wee are to deale more liberally with them , and whereas they assume unto themselves the suffrages of Antiquity , 1. For a Literall Exposition of Christ's words [ This is my Body : ] 2. For a Change of Bread by Transubstantiation into his Body : 3. For a Corporall Presence of the same Body in the Sacrament : 4. For a Bodily Vnion with our Bodies : 5. For a Proper Sacrifice of the Eucharist : And lastly for a Divine Adoration thereof , wee answer them from the Fathers , in their like sayings concerning Baptisme thorowout every particular . A Synopsis of the Speeches of Fathers , objected in the Defence of the Masse-points , and paralleled ( and consequently satisfied ) by the like Equivalent speeches of the Fathers touching Baptisme . SECT . III. THe two Proper Sacraments , as the two Seales of the new Testament , Baptisme and the Eucharist , use to goe in equipage in the writings of Antiquity . The Parallel doth consist in these two ; your Objections , in urging the Fathers Phrases , and wresting them to your Romish Literall Sence , concerning the Eucharist : and our Solutions , by the equivalent Termes of the same Fathers given unto Baptisme , and thereby instructing us of their Sacramentall and Figurative Interpretation . OB. 1. The Fathers , say you , called the Eucharist an a Antitype , because an Antitype is not every Signe , but that which differeth almost nothing from the Truth . Ergò the word Antitype doth not prove a figurative Sence . And againe they call Bread b The Body of Christ . SOL. The Fathers accordingly call Baptisme a The Antitype of Christ's Passion . And againe they observe that S. Paul calleth it a b Buriall . Ergo neither of both make for a Literall Sence . OB. 2. You contend by the Fathers to prove a Corporall Change of Bread into Christ's Body , because they say of it , after Consecration , a It is not now Common Bread. b Nor are wee to consider it as Bare Bread , yea , c no sensible thing is delivered herein : d And it is changed by Divine Omnipotencie into another nature . Ergo they meant a Corporall Presence of Christ . SOL. Your Consequence is lame , and out of joynt in every part , because the Fathers , speaking of Baptisme , have said as much , to wit , a We are not to behold this as common Water ; b Nor is it simple Water : c Nor to be discerned with our eyes , but with our mindes : d Wherein no Sensible thing is given ; seeing the e Water by benediction is made a Divine Laver ; working miraculous effects : whereby the party baptized is made a f new Creature , and his Body made the g Flesh of Christ crucified . OB. 3. You labour to prove a Corporall Presence out of the Fathers , where they say ; a Christ is herein ( without mention of Presence : ) and where they adde saying , b Thinke not it is the Priest , but Christ that reacheth it unto ●hee . SOL. As though such Phrases of the Fathers were still Literally meant , or that you are ignorant of their like sayings , in behalfe of Baptisme : viz. a Wee have Christ Present at the Sacrament of Baptisme ; where b Not the Minister , but God holdeth the head of the party baptized . OB. 4. To evince a Corporall Participation of Christ , in communicating of the Eucharist , and consequently the Bodily Presence , are alleaged the speeches of the Fathers , of our a Touching Christ's Body , and b Eating Christ's flesh , of c Naturall union with his Body , and that the Eucharist is our d Viaticum , and Pledge of our Resurrection ; whereunto is added that e Contemptuous Communicants doe more injury to Christ , than they that denied him : f Eating and drinking their owne judgement . SOL. And what of Baptisme ? concerning Touching ; the Fathers teach that wee a Take hold of the feet of Christ : concerning Eating , that the partie Baptized may be said to b Eat the Flesh of Christ , in respect of the thing it selfe : concerning Vnion with Christ , they adde c We are hereby One with him , not only by assent of will , but even naturally ; and d Incorporate in him , e made thereby bone of his bone , and flesh of his flesh : Even f The flesh of Christ crucified . Concerning the Effect , they hold that g Baptisme is our Viaticum , and the Earnest of our Resurrection , and salvation : whereunto is added out of the Apostle , concerning the Contemners of their vow of Baptisme , that h They crucifie unto themselves the Sonne of God. i And he that receiveth Baptisme unworthily , is guilty of judgement . OB. 5. To beget an opinion of the proper Sacrifice of the Eucharist , and consequently a Corpor all Presence of Christ herein , you insist upon such Phrases of the Fathers as call it a a Sacrifice , still exacting of Protestants to shew , if ever any Father said as much of Baptisme , to name it a Sacrifice ; or the Celebration thereof b The Immolation of Christ . SOL. And you have beene plentifully satisfied , in both , out of the Testimonies of Antiquity , often calling Baptisme a a Sacrifice , and sometimes also the Passion of Christ . OB. 6. Your last and worst Contention is in Defence of a Divine Adoration of the Eucharist , and consequently a Corporall Presence of Christ in the same , as from the judgement of Antient Fathers , by manifold Arguments , wherein you may be pleased ( for Brevity sake ) to let your Ob. for the Eucharist , and our Sol. for Baptisme wrastle , and grapple together . Your first Ob. is taken from their Reverend Silence , for they instruct Communtcants not to speake of the Eucharist before Catechumenists , or Insidels , saying , a The faithfull know it ; pretending that the like Circumspection cannot be shewed of Baptisme . Sol. Even as upon the same Consideration they forbid speech of Baptisme , expressely saying : b The faithfull know it ; and c Inhibiting All , except the Baptized , to see it . A second Note of Reverence is taken from the Ef●ects . Ob. d Miracles were wrought by the Eucharist , and at it . Sol. e They shew miracles wrought about Baptisme also . A Third Ob. is grounded upon Reverence done by Angells , because they are said to be f Present , and attendant at the Celebration of the Eucharist , Sol. Namely , as they are likewise said to be g Present at Baptisme , and to honour it , with their Presence . A fourth Ob. ( ●o come to the Communicants themselves ) ariseth from danger of Contempt , even h Such , as to eat and drinke judgement to themselves . Sol. i So they , who receive Baptisme unworthily , receive their owne judgement . A Fifth Ob. is ( for danger begetteth Dread ) from feare , where with they are moved to approach to the Eucharist , which therefore the Fathers call a k Dreadfull Sacrament , and causing horrour . Sol. To wit , as they call the words of Baptisime l Terrible , and it's Canons Dreadfull , m whereunto the Baptized are brought with feare . Ob. 6. But none ( say the Fathers ) n Communicateth of the Eucharist , before he Adore . And , o They first adore Christ ( say they , speaking of men of yeares ) who are to be Baptized in his name . Ob. 7. But the Fathers tell us p They reverence the Eucharist . Sol. True : even as they say , q We reverence Baptisme , wheresoever it is . Ob. 8. Lastly they use a forme of Invocation upon the Eucharist , thus : r Ob Divine Sacrament , reveale unto us , &c. Sol. They doe so , but in the same figurative manner of speech , called Prosopapoeia , wherein they as well use the same forme concerning Baptisme , as thus : s Ob Water ! which hast washed our Saviour , when hee was imbr●… blood , &c. CHALLENGE . SO many Testimonies of Fathers , so mainly insisted upon by vour Doctors , for warrant of such Erroneous , Superstitious , Sacrilegious , and Idolatrous Romish Doctrines , and each one not more vehemently objected , in the Question concerning the Eucharist , than easily retorted , and confuted , by instancing in Baptisme ; what greater Evidence can any desire to be made of a wi●full Obstinacy ( that we say not madnes ) than this of your Disputers appeareth to be ? how much more , if we should point at the other manifold Instances , which we have prosecuted at large thorowout this whole Volume , wherein their Vnconscionablenesse hath beene manifested in all passages to the Conscience of every indifferent Reader . Yet were this their Guilt not so hainous , it such their Obstinacie were not infected with some contagion of Perjury . A Synopsis of manifold Overtures of Perjuries , in Defence of the Romish Masse . SECT . IV. EVery Perjury presupposeth an Oath ; which you have in the a Bull of Pope Pius IV. imposed upon every Ecclesiasticke , subject to the Sea of Rome , for the ratifying of the Beleefe of the many new Romish Articles contained therein , as True , Catholique , and without which none can be saved . The due proofe that the same Oath , almost in each new Article , maketh the Swearer obnoxious to Perjury , is a Subject which would require a full Treatise ; for the which we are not altogether unprovided . But we are to confine our selves to the Observations promised in our former Discourse , in foure speciall points . I. Overture of Perjury is in Swearing unto that , which it called The Vulgar Latine Translation . THis is decreed in the Councell of a Trent to be Authenticall , and not to be rejected upon any Pretence whatsoever . Whereunto ( together with all other Decrees , and Declarations of the same Councell ) you are sworne by the forme of Oath set downe in the foresaid Bull of the Pope . The same Vulgar Translation , professed by you to be Authenticall , and that ( as you expound it ) it is b Consonant unto the Originall , the Hebrew , and Greeke Texts ; hath notwithstanding beene rejected by your c Cardinall , and the Greek Translation urged for proofe of a Proper Sacrifice . Even as it hath beene frequently excepted against by other learned Doctors in your Church , after the Councell of Trent , noting Errours therein not only by fault of Print , but also such as happened by the Negligence , or Ignorance of the Author thereof , as is d confessed ; notwithstanding that Inhibition in that Decree , viz. Not to reject it upon any Pretence whatsoever . Who , to free themselves from Perjury , make this Comment upon it , that this restraint of Not rejecting it is only in matter of Faith , & good manners . Which is also your e Cardinall his Evasion ; but is no better than a lurking hole , and so seemeth it to be to your two Iesuites f Azorius , and g Valentia , who thinke that Oath to be violated , if the Vulgar Latine be rejected at all , as lesse true than the Originalls . And your Spanish Inquisitors finding urged , in one of your Romish Doctors , the Rule of Hierome ; and Augustine , which is , that no Translation Latine , or other be further allowed than as it agreeth with the Originalls , they faire and cleanly wipe it out , saying that h Although that , which Hierome and Augustine taught , be true ; yet now since the Councell of Trent it is not lawfull to reject the same Translation upon any pretence whatsoever . So they . And so farre unsatisfied are your Doctors , in taking this Oath . We are furthermore not destitute of matter for a large Consutation ( first ) of your assuming S. Hierome as the Author of your Vulgar Latine Translation ; to manifest that it is no more the Translation of Hierome , or yet of any one Author , than the divers cloathes of a mans body from head to foot , can be called the worke of one singular work-man . Secondly , concerning the Authority thereof , you professe it to be Authenticall ( that is , as you have defined ) Conformable to the Originall Hebrew and Greeke : although it may be as easily proved , not to be that Antient Vulgar , which had continued ( as the Decree speaketh ) from divers ages , than the Ship of Theseus , which after some ages had beene so thorowly battered and pierced , that at last the keele and bottome thereof did only remaine , which could be called the Same . But passing by all further Dispute , wee shall referre you to the judgement of the Patrones of the former Rule ( so insolently contemned by the Spanish Inquisitors , as you have heard ) by one Instance , which may be sufficient in it selfe for triall of the Case now in hand . The Text of Scripture is Ephes . 1. 14. in the Latine Translation ( even in that , which is set forth by Pope i Clement , as The most accurate Edition ) thus : k You are sealed with the spirit of promise , which is the Pledge of your inheritance . But in the Greeke it is : You are sealed with the spirit of promise , which is the Earnest of your inheritance . The Question is , whether of these is to be preferred ; and Hierome , and Augustine are ready to resolve you herein , both of them correcting the Vulgar Translation in the word Pledge , and one of them giving an Absit●l against this Sence of it . The Reason of both is , because he that giveth a Pledge taketh it againe , when the Thing for which it was pledged , is received . But he that giveth an Earnest , will have it continue with him , to whom it was given . And so God assuring his Chosen , by his Spirit , doth for their greater Confidence give it as an Earnest , and not as a Pledge . So they . Thereby advancing Gods gracious love , towards man , and man's faith in God's love . Here will be no corner of Pretence , that this being an Errour of Print , and not of Doctrine , may be rejected by you without Prejudice to your Oath ; no , for Errour of Print ariseth from some affinity of words , ( as where these words ; This is a sound reason , being delivered to the print , was returned from the Presse thus ; This is a fond reason . ) But betweene Pignus , and Arrhabo , there is no more Symphony than betweene an Horse , and a Saddle . Nor will it availe you to say that the Originall Greeke was corrupted , for it is the same Greeke word , which Hierome himselfe , ( who as you know used the perfectest Greeke Text ) doth here avow to be True. II. Overture of Perjury in your Disputers is in swearing to the Romish Expositions of Scripture . THe Tenour of the Oath , in this respect , is : a I admit the sacred Scriptures in that Sense , which the Mother Church hath held , and doth hold . By [ Mother Church ] understanding the Church of Rome , as without which there is no salvation ; which is expressed in the same Oath , as another Article therein , and which else-where we have proved to be a GRAND IMPOSTVRE , in a full Tractate , from the Doctrine of the Apostles , of Generall Councells , of severall Catholique Churches , and from such Primitive Fathers , whose memories are at this day registred in the Romish Calender of Saints . How then can the Oath for this point be taken without danger of Perjury ? But to come to the Article , concerning the Expositions of Scriptures According to the sence of the Church of Rome , which would thereby be thought to Hold no Sence of Scripture now , which she had not Held in more Antient Times . We , for Triall hereof ; shall for this present seeke after no other Instances , than such as in this Treatise have been discussed , and for brevity-sake single , out of many , but only Three ; A first is in that Scripture Ioh. 6. Except you eat the flesh of the Sonne of man , you cannot have life . The word [ Except ] was extended unto Infants in the dayes of Pope Innocent the First , continuing ( as hath beene b confessed ) six hundred yeares together , when the Church of Rome thereupon Held it necessary for Infants to receive the Eucharist . Contrarily the now Romane Church Holdeth it Inexpedient to administer the Eucharist unto Infants , as you have heard . Secondly , Luc. 22. Take , Eat , &c. Your Church of Rome , in the dayes of Pope Nicolas , in a Councell at Rome , Held , that by the word , Eate , was meant an c Eating , by Tearing the Body of Christ sensually with men's teeth , in a Literall sence . Which your now Romane Church ( if we may beleeve your Iesuites ) doth not Hold , as hath appeared . Thirdly the Tenour of the Institution of Christ , concerning the Cup , was Held in the dayes of Pope d Gelasius to be peremptory , for the administration thereof , to prove that the Eucharist ought to be administred in both kindes to all Communicants , and judging the dismembring of them a Grand Sacrilege , as you have heard : whereas now your Romish Church Holdeth it not only lawfull , but also religious to withhold the Cup from all , but only consecrating Priests . Vpon these ( omitting other Scriptures , which you your selves may observe at your best leasure ) we conclude . You therefore in taking that Oath , swearing to admit all Interpretations of Scripture , both which the Church of Rome once Held , and now Holdeth ; the Proverbe must needs be verified upon you , viz. You hold a Wolfe by the eare : which howsoever you Hold , you are sure to be Oath-bit , either in Holding TENVIT , by TENET , or in Holding TENET , by TENVIT . III. Overture of Perjury in your Disputers , is in swearing to the pretended Consent of Fathers , in their Expositions of Scriptures . HEare your Oath . a Neither will I ever interpret any Scripture , but according to the unanimous consent of Fathers . Here the word [ Fathers ] cannot betoken Bishops and Fathers assembled in a Councell , where the major part of voices conclude the lesse ; for Councell never writ Commentaries upon Scriptures , but from Scriptures collect their Conclusions . And although the word [ Vnanimous ] doth literally signifie the universall Consent ( which would inferre an Impossibility , because that all Fathers have not expounded any one Scripture , and very few All ) yet that you may know we presse not too violently upon you , we shall be content to take this word Morally , with this Diminution , For the most part ; and hereupon make bold to averre , that your Iuror by this Oath is sworne to a flat Falsity , because you cannot deny but that the Fathers , in their Expositions , dissent among themselves , sometimes a Greater part from the lesse ; insomuch that you your selves are at difference among your selves , which part to side with : b With the greater ( saith Valentia , ) nay but sometime with the c Lesser , ( saith Canus . ) Can you dreame of an Vnanimity in Disparity ? Sometime there is a Non-Constat , what is the Iudgement of the Fathers in some points , which you call matter of Faith. What then ? d Then ( saith your Iesuite ) the Authority of the Pope is to take place , who being guided by other rules may propound what is the Sence . Behold here the very ground of that , which we call Popery , which is devising and obtruding upon the Church of Christ new Articles of Faith unknowen ( for ought you know ) to Ancient Fathers . And is it possible to finde an Vnanimity of Consent in an Individuall Vnity , or rather a Nullity ? for what else is an ignorance , what the Sence of the Fathers is , whether so , or so ? Next , that it may appeare that this Article , touching the Vnanimous Consent of Fathers , is a meere Ostentation and gullery , and no better than that Challenge made by the wise man of Athens of all the Ships that entred into the Road , to be his owne : as if you should say , All the Fathers doe patronize your Romish Cause . We shall give you one or two Examples , among your Iesuites , as patternes of the Disposition of others in neglecting , sleighting , and rejecting the more Generall Consent of Fathers in their Expositions of Scriptures . One Instance may be given in your Cardinall , who , in his Commentaries upon the Psalmes , dedicated to the then Pope , professeth himselfe to have composed them , e Rather by his owne meditation , than by reading of many bookes ; whereas he that will seeke for Vnanimous Consent of Fathers , must have a perusall of them all . In the second place hearken unto the Accents of your Iesuite Maldonate , in his rejecting the Expositions of the Fathers , as for Example : f So indeed said the Fathers , but I beleeve the Contrary . Item , This seemeth not to me to be the Sence of this place , which All , whom I have read , except Hilary , doe thinke . Item , Their opinions are divers , I rest upon none of them All. Item , All Antients almost doe so expound this Text , but this is no fit Interpretation . Item , Thus I expound this Scripture , and albeit I have no Author of this Exposition , yet I doe approve it rather than that of Augustine , or of others , although otherwise most probable , even because it is repugnant to the Sense and Exposition of the Calvinists . So hee , and that usually . ( O dura ilia ! ) With what Stomach could this man swallow that O ath ? Salmeron the Iesuite may stand for the third upon that Text Rom. 5. In whom all have sinned , which teacheth the universall Guilt of Originall Sinne of mankinde . What the Sence of the Fathers was from this Text , your Canus will certifie you ; g All they ( saith he ) who have formerly fallen upon this subject matter , have confessed , as it were with one mouth , that the Virgin Mary was conceived in originall sinne , no one contrarying this opinon . So he of the Iudgement of A●tiquity , which notwithstanding he durst contradict : but wee returne to your Iesuite , who premising that this Question doth belong to Faith , propoundeth h Objections made out of the Fathers , for proofe that the Virgin Mary hath the same Originall defect in her owne naturall Generation , and shapeth Answers full of regret , and reluctancy . For , first , To this Objection ; The Fathers did consen● : Hee answereth thus ; The Argument from Authority is infirme . 2. To this ; The Fathers were Antient : Thus ; The younger Divines are more quicke of understanding . 3. To this ; The Fathers were many : hee answereth ; Hee is but a poore man that can number his Cattell . And againe confronting the Antient Fathers , and preferring novell Divines , he saith ; Wee oppose multitude to multitude . 4. But The Fathers were Devout : he answereth ; Yet all Devotion towards the Blessed Virgin resteth not in the Fathers . And when one of the Devoutest of them ( Bernard by name ) is objected , who had said of the point now in Question ; i To ascribe the prerogative of the Sonne to the Blessed Virgin is not an honouring , but a dishonouring her : wherein the same holy Bernard appealeth to Antiquity , saying , Are wee either more learned , or more Devout than the Fathers ? Your Iesuite answering to him by name , casteth him off with the Rest . Here we see an Oath exacting a Consent to the Vnanimous Expositions of Fathers , & heare notwithstanding as plaine a Dissent of your Iesuites opposition unto Vnanimous Consent of Fathers which is the ordinary guise of your Disputers in their expounding of Scriptures : and yet behold you ( forsooth ) the native children , and heires of the Doctrine of Antient Fathers . Your Fathers of the Councell of Trent have set it downe for a Canon , whereunto you are also sworne , that the words of Christ his Institution , concerning the giving of his Body , and Blood , * Have a plaine , and proper signification without Tropes ; which notwithstanding , the same words of Christ have beene evinced to be Figurative , not only by the Vnanimous Consent of k Antiquity , but also by the expresse l Confessions of your owne Iesuites , in the words [ Eate , Breake , Cup , &c. ] and wherein your selves have acknowledged divers Tropes . Besides , the whole former Treatise is but a displaying of your unconscionable wresting of the Testimonies of ancient Fathers . Ponder you these Observations with your selves , and then judge whether your Swearing be not Perjury it selfe . IV. Overture of Perjury , in the Defenders of the Romish Masse , is in respect of the pretended Necessity of their Doctrine . IN the last Clause of the Oath , prescribed in the Bull of Pope Pius IV. you are sworne that every Article therein is the a True Catholique Faith , without which none can be saved ; among which is the Article already mentioned , swearing to whatsoever was declared in the Councell of Trent ; by which Councell your now Romane b Missall , or Masse-booke is approved . Now take a Taste of your Oath in every Epithet . First , [ True : ] and hereby are you sworne that in the dayes of Pope Innocentius the third , the Administration of the Eucharist to Infants was not held necessary ; which your owne Authors have c confessed , and proved to be false . Secondly , that the presence of them , who , at the administration of the Eucharist , doe not communicate , is * Commendable , and held a Doctrine Catholique ( that is ) antiently Vniversall : which was generally condemned by Ancient Fathers ; and , even in the Church of Rome it selfe , abandoned by two d Popes . Lastly , in the point of Necessity to Salvation ; To sweare that whosoever beleeveth not that one may be said to e Communicate alone , is damned ; that whosoever beleeveth not that the Priest in the Masse , being alone , cannot duly say , The Lord be with you , he is damned ; or that the f Body of Christ may not be run away with Mice , & be blowen away with the wind , he is damned ; and a number other like extreme foolish Crotchets , set downe in your Missalls , which wee willingly omit . The Summe of all these is , that the same your Oath , made to damne others , doth serve chiefly to make the Swearers themselves most damnable . If peradventure any of you shall oppose , saying that none of you within this Kingdome ( which never admitted of the Councell of Trent , nor of the Bull of Pope Pius IV. ) are yet bound to that Oath , let him know that although this may excuse him from an Actuall Perjury , yet can it not free him from the Habituall , which is , that hee is disposed in himselfe to take it , whensoever it shall be offered unto him in any Kingdome , that doth imbrace and professe the same . Our Last Advertisement followeth . Of the Mixture of many old Heresies with the former Defence of the Romish Masse . SECT . V. THe more odious the Title of this Section may seeme to be , the more studious ought you to shew your selves in examining the proofes thereof ; that so you may either confute , or confesse them , and accordingly re-assume , or renounce your Romish Defence . Heresie hath a double aspect : One is when it is direct , having the expresse termes of Heresie ; the Other is oblique , and by consequence , when the Defence doth inferre , or imply necessarily the same Hereticall Sence , even as it may be said of Treason . For to say that Caesar is not King , is a Treasonable speech Directly , in a plaine Sence ; and to say that Tribute money is not due to Caesar , is as Treasonable in the Consequence . Thus much being premised , we are now to recognize such Errrours , wherein your Disputers may seeme to have accordance with old Heretiques , which point we shall pursue according to the order of the Bookes . BOOKE I. Wherein your Church is found altering almost the whole forme of Christ his Institution , and the Custome of the Catholique Church , descended from the Apostles ; which Presumption Pope a Iulius condemned in divers , who sopped the Bread in the Chalice , and squeezed Grapes in the Cup , and so received them : even as did the * Artoryritae in mingling Bread with Cheese , censured for Heretiques by your Aquinas . In which Comparison your Aberration from Christ's Example is so much greater than theirs , as you are found Guilty in defending b Ten Innovations , for one . 2. Your Pope Gelasius condemned the Hereticall Manichees , for thinking it lawfull not to receive the Cup in the Administration of the Eucharist , judging it to be c Greatly Sacrilegious : notwithstanding your d Church authorizeth the same Custome of forbidding the Administration of the Cup to fit Communicants . 3. As e you pretend Reverence , for withdrawing the Cup ; so did the f Aquarii forbeare wine , and used only Water , under a pretence of Sobriety . 4. Sometime there may be a Reason to doe a thing , when as yet there is no right , nor Authority for him that doth it : Wee therefore exact of you an Autority for altering the Apostles Customes , and Constitutions ; and are answered that g your Church hath Authority over the Apostles Precepts . Iumpe with them , who being asked why they stood not unto the Apostles Traditions , replyed that h They were herein above the Apostles , whom therefore Irenaeus reckoneth among the Heretikes of his Time. BOOKE II. It is not nothing , which hath beene observed therein ( to wit ) your Reasoning , why you ought not to interpret the words of Christ [ This is my Body ] i literally ; and why you urge his other saying [ Except yo●… eat my flesh ] k for proofe of Bodily Eating ; so that your Priest may literally say in your Masse , that The Body of Christ passeth into your bellies and entr●ils , because ( forsooth ) the words of Christ are l Doctrinall . And have you not heard of one Nicodemus , who hearing Christ teach that every man must be * Borne againe , who shall be partaker of God's Kingdome ; and that hee expounding them in a Literall Sence conceited a new Entrance into his Mothers wombe , when as nothing wanted to turne that his Errour into an Heresie , but only Obstinacie ? But of the strong and strange Obstinacies of your Disputers , you have received a full m Synopsis . BOOKE III. After followeth your Article of Transubstantiation . I. Your direct profession is indeed to beleeve no Body of Christ , but that which was Borne of the Virgin Mary . But this your Article of Transubstantiation of Bread into Christs Body , generally held , according to the proper nature of Transubstantion , to be by n Production of Christs Body out of the Substance of Bread , it necessarrly inferreth a Body ( called , and beleeved to be Christ's ) which is not Borne of the Blessed Virgin , as S. Augustine hath plainly o taught ; diversifying the Bodily thing on the Altar from the Body of Christ borne of the Virgin. Therefore your Defence symbolizeth with the heresie of Apollinaris , who taught a p Body not Borne of the Virgin Mary . Secondly , you exclude all judgement of q Senses , in discerning Bread to be tr●… Bread , as did the r Manichees in discerning Christ's Body , which they thereupon held not to have beene a True , but a Phantasticall Body . Tertullian also challengeth the Verity of Sense , in judging of Wine in the E●charist ( after Consecration ) in confutation of the same Errour in the Marcioni●es . Thirdly , for Defence of Christ his invisible Bodily Presence , you professe that ( after Consecration ) Bread is no more the same , but changed into the Body of Christ : which Doctrine in very expresse words was bolted out by an E●tychian Heretique , and instantly condemned by s Theodoret , and as fully abandoned by Pope Gelas●… . BOOKE IV. Catholique Fathers were in nothing more zealous , than in defending the distinct properties of the two natures of Christ his Deity , and Humanity , against the pernicious heresies of the Manichees ; Marcionites , E●tychians , and E●nomians ; all of them diversly oppugning the Integrity of Christ's Body , sometime in direct tearmes , and sometime by irrefragrable Consequences ; whether it were by gaine-saying the Finitenesse , or Solidity , or else the compleat Perfection thereof : wherein ●ow farre yee may challenge affinity or kindred with them , be you pleased to examine by this which followeth . 1. The Heretiques , who undermined the property of Christ's Bodily Finitenesse , said that it was in divers places at once , ( as is u confessed ) even as your Church doth now attribute unto the same Body of Christ , both in Heaven , and in Earth , yea , and in Millions of distant Altars at the same time ; and consequently in all places whatsoever . Now whether this Doctrine of Christ's Bodily Presence in many places at once was held of the Catholique Fathers for Hereticall , it may best be seene by their Doctrine of the Existence of Christ's Body in one only place , not only Definitively , but also Circumspectively : both which doe teach an absolute Impossibility of the Existence of the same in divers places at once . And they were as zealous in professing the Article of the manner of Christ's Bodily Being in place , as they are in instructing men of the Article of Christ's Bodily Being , lest that the deniall of it's Bodily manner of being might destroy the nature of his Body . To which end they have concluded it to be absolutely but in one place , sometime in a x Circumspective Finitenesse , thereby distinguishing them from all created Spirits ; and sometime by a Definitive Termination , which they set downe first by Exemplifications , thus : y If Christ his Body be on Earth , then it is absent from Heaven ; and thus , Being in the Sunne , it could not be in the Moone : Secondly , by divers Comparisons , for comparing the Creature with the Creator God , they a conclude , that The Creature is not God , because it is determinated in one place ; and comparing the humane , and divine Nature of Christ together , they b conclude , that they are herein different , because the humane and Bodily Nature of Christ is necessarily included in one place : and la●tly comparing Creatures with the Holy Ghost , they c conclude a difference by the the same Argument , because the Holy Ghost is in many places at once ; and all these in confutation of divers Heretiques . A thing so well knowen to your elder Romish Schoole , that it confessed the Doctrine of Existence of a Body in divers places at once ( in the judgement of Antiquity ) to be d Hereticall . 2. The property of a Solidity likewise was patronized by Antient Fathers , in confutation of Heretiques , by teaching e Christ's Body to be necessarily Palpable , against their Impalpabilitie : and to have a Thicknesse , against their feigned subtile Body , as the Aire : and furthermore controlling these opinions following ( which are also your Crotchets ) of a Bodies f Being whole in the whole space , and in every part thereof ; and of Christ's Body g taking the Right hand , or left , of it selfe . 3. The property of Perfection of the Body of Christ , wheresoever , in the highest Degree of Absolutenesse . This ( one would thinke ) everie Christian heart should assent unto , at the first hearing ; wherefore if that they were judged Heretiques by Antient Fathers , who h taught an Indivisible Vnion of mens soules with their Bodies naturally , still subiect to corruption after the resurrection ; who can imagine that the holy Catholique Fathers would otherwise have judged of this your generall Tenet , ( viz. to beleeve a Body of Christ , now since his Glorification , which is destitute of all power of naturall motion , sence , appetite , or understanding ) otherwise than of a senslesse , and Antichristian Deliration , and Delusion ? Yea and that which is your only Reason you alleage , to avoid our Objection of Impossibilities in such cases , ( to wit ) i The Omnipotencie of God , the same was the Pretence of Heretiques of old , in the like Assertions , which occasioned the Antient Fathers to terme the Pretence of Omnipotencie , k The Sanctuary of Heretiques : albeit the same Heretiques , ( as well as you ) intended ( as a Father speaketh ) to magnifie God thereby ; namely , in beleeving the Body of Christ , after his Ascension , to be wholly Spirituall . To which Heretiques the same Father readily answered , ( as wee may to you ) saying , l When you will so magnifie Christ , you doe but accuse him of falshood : not that wee doe any whit detract from the Omnipotencie of Christ , ( farre be this Spirit of Blasphemy from us ! ) but that ( as you have beene instructed by Antient Fathers ) the not attributing an Impossibility to God , in such Cases of Contradiction , is not a diminishing , but an ample advancing of the m Omnipotencie of God. BOOKE V. Your Orall Eating , Gutturall Swallowing , and Inward Digestion ( as you have n taught ) of the Body of Christ into your Entrails hath beene proved out of the Fathers to be in each respect sufficiently Capernaiticall , and termed by them a Sence both o Pernicious , and Flagitious . Besides you have a Confutation of the Hereticall Manichees , for their p Opinion of Fastning Christ to mens guts , and loosing him againe by their belchings : Consonant to your Romish Profession both of Christ's q Cleaving to the guts of your Communicants , and r Vomiting it up againe , when you have done . BOOKE VI. This is spent wholly in examining the Romish Doctrine of Masse-Sacrifice , and in proving it to be Sacrilegiousnesse it selfe , as you have seene in a former s Synopsis . BOOKE VII . This containeth a Discoverie of your Masse-Idolatry , not onely as being equall with the Doctrine of some Heretiques , but in one respect exceeding the in●atuation of the very t Pagans ; besides the Generall Doctrine of the power of your Priests u Intention , in consecrating , hath beene yoaked , by your owne Iesuite , with the Heresies of the x Donatists . When you have beheld your owne faces in these divers Synopses , as it were in so many glasses , we pray to God that the sight of so many and so prodigious Abominations in your Romish Masse may draw you to a just Detestation of it , and bring you to that true worship of God , which is to be performed in Spirit and in Truth , and to the saving of every one of your soules , through his Grace in Christ Iesus . AMEN . ALL GLORY BE ONELY TO GOD. I. INDEX OF THE PRINCIPALL MATTERS Discussed thorow-out the eight Bookes of the whole former Treatise . A ACcidents merely feed not , Booke 3. Chap. 3. Sect. 10. Nor inebriate , &c. Ibid. Not without Subject , according to the ancient Fathers , Ibid. ( See more in the words Bread , Councell , Cyrill . ) Adoration of the Eucharist Romish , Booke 7. Chap. 1. Sect. 1. Not from Christ's Institution , Chap. 2. Nor from Antiquity , Ibid. Sect. 1. Not by the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sect. 3. Romish Adoration Idolatrous , by their owne Principles , Booke 7. Chap. 5. Sect. 1. Eucharist forbid to be carried to the sicke , for Adoration , Booke 1. Chap. 2. Sect. 10. Romish manner of Adoration of the Host , Book 7. Chap. 7. Sect. 1. Coadoration may be Idolatrous . Sect. 2. ( See the words , Gesture , Idolatry , Invocation , Reverence . ) Altar , unproperly used of the Fathers . Book 6. Chap. 5. Sect. 13 , & 15. Angels not possibly in two places at once . Book 4. Chap. 5. Sect. 3. Apparitions of Christ's flesh and blood in the Sacrament , fictitious . Booke 4. Chap. 2 , &c. ( See more in the word Miracles . ) Application of Romish Propitiatory Sacrifice not yet resolved of , Booke 6. Chap. 11. Sect. 1. Otherwise the Fathers . Ibid. Sect. 2. Romish Application not sufficient for all in Purgatory , Sect. 3. Application of Protestants ( Propitiously ) how justifiable . Ib. Ch. 2. Sect. 1 , & 2. B. BAptisme , called a Sacrifice of the Fathers , Book 6. Ch. 5. Sect. 15. Want of it in the Romish Priest inferreth Idolatry , Booke 7. Chap. 5. Sect. 4. Paralleled with the Eucharist in most points . Booke 8. Chap. 2. Sect. 2 , 3. Beast prostrate before the Host , Objected ( Ridiculously ) for Adoration . Booke 7. Ch. 3. Sect. 3. Blood of Christ not properly shed . Booke 2. Chap. 2. Sect. 4. Body of Christ not properly broken , Book 2. Chap. 2. Sect. 4. That in the Eucharist not borne of the Virgin Mary , Booke 4. Chap. 4 , & 5. By Corporall Presence , not one , Ibid. Sect. 2. Infinite , Ibid. Chap. 6. Not organicall , Chap. 7. not perfect , Chap. 8. nor glorious : and subject to vile indignities , Chap. 9. ( See more in Vnion . ) Bread not duly broken in the Romish Masse , Booke 1. Chap. 2. Sect. 4. Remaining after Consecration , Book 3. Chap. 3. Sect. 4 , & 5. Proved by many Arguments , Ibid. unto Sect. 9. Engendring Wormes , Booke 3. Ch. 3. Sect. 10. ( See Accidents . ) Broken ; Body of Christ unproperly , Booke 2. Chap. 2. Sect. 4. and Booke 6. Chap. 1. Sect. 4. The word [ Broken ] in S. Luke signifies the Present Tense , Booke 6. Chap. 2. Sect. 3. C CAnonization of Saints , a Case doubtfull and dangerous , Book 7. Ch. 7. Sect. 3. Capernaiticall conceit of eating Christ's flesh Bodily , Booke 5. Chap. 4. Sect. 1. Such was the Romish , and is , Sect. 3. As also in swallowing , and bodily mixture , Ibid. Chap. 7 , & 8. ( See Vnion . ) Christ's Priesthood . ( See Priest-hood . ) Church of Rome hath erred in her opinion of administring the Eucharist to Infants , Book 1. Ch. 2. Sect. 11. Her Doctrine made necessary to Salvation , Book 8. Chap. 2. Sect. 4. Concomitance of Blood under the forme of Bread , how , Booke 1. Chap. 3. Sect. 6. Consecration used of Christ by prayer , Book 1. Ch. 2. Sect. 3. Now transgressed in the Romish Church , Ibid. Sect. 4. Forme thereof not set downe either in Scripture , or in ancient Tradition , Book 7. Chap. 3. Sect. 4. Many Defects incident to make void the Act , and to inferre Idolatry , Book 7. Ch. 5. Sect. 2. Contradictions Romish VI. against these words of Christ , [ My Body . ] Booke 4. Ch. 4. Cup is to be administred to all the Communicants , Book 1. Ch. 3. Sect. 1. By Christ's precept , and example , Sect. 2 , & 3. By Apostolicall practice , and Fathers , &c. Ibid. Custome of 300. yeares preferred ( by the Romish ) before a more ancient of a thousand , Booke 1. Chap. 3. Sect. 5. D. DEvouring Christ's flesh ; such is the Romish Swallowing of Christ , Booke 5. Chap. 6. Sect. 1 , & 2. and Chap. 9. Distinction of the Sacrifice of Christ's Body , as Subjectively or Objectively , Booke 6. Chap. 5. Sect. 3. Of Propitiousnesse , B. 6. Ch. 8. Sect. 1. Divine Sacrament , so called of the Fathers without any inference of a Corporall Presence , B. 3. Ch. 3. Sect. 13. Dominus Vobiscum , ] in the Romish Masse condemneth their private Masse , Book 1. Ch. 2. Sect. 5. E. EAting and drinking spiritually are all one , but not Sacramentally , B. 1. Chap. 3. Sect. 8. Elevation not ancient , B. 6. Ch. 1. Sect. 5. Proveth not Adoration , B. 7. Ch. 3. Sect. 2. Eucharist anciently called the Lord's Supper , Book 1. Ch. 2. Sect. 9. Forbid to be carried to the sicke , for Adoration , Book 1. Ch. 2. Sect. 10. In both kindes , proved by Christ's precept , B. 1. Chap. 3. Sect. 1. ( See Cup. ) Exposition of Scripture by the Romish Church sworne unto , but not without Perjury ( in a Synopsis ) B. 7. Ch. 2. Sect. 5. G. GAzers excluded from the Sacrament anciently , Book 1. Chap. 2. Sect. 9. Gesture of bowing objected for Adoration of the Host , vainly , Booke 7. Chap. 3. Sect. 3. God's Presence in many places objected fondly , for proofe of the possibility of a Body in divers places at once , Book 4. Chap. 5. Sect. 2. Holy Ghost proved to be infinite , and God , by it's being in divers places at once ; by the Iudgement of Antiquity , Booke 4. Chap. 6. Sect. 2. Guilty of the Lords Bodie , ] Words objected for proofe of Corporall Presence of Christ in the Eucharist , vainly , Book 5. Ch. 3. Sect. 1 , & 5. H. HAbituall Condition no sufficient Pretence to free the Romish from Idolatry , Booke 7. Chap. 5. Sect. 3 , & 4. A matter of great perplexity in the Romish worship , Ibid. Chap. 9. Sect. 7. Hands ; not taking the Sacrament therewith , an Innovation , against the Institution of Christ , B. 1. Chap. 2. Sect. 8. Heresie , the Defence of the Romish Masse fraught with many , B. 8. Chap. 2. Sect. 5. Hoc facite , ] Absurdly objected for proofe of a Sacrifice , Booke 6. Chap. 1. Sect. 1. [ Hoc ] in the words [ Hoc est corpus meum ] doth not point out properly either Christ's Body , or Individuum vagum , Booke 2. Ch. 1. Sect. 2 , &c. I. IDolatry materiall in the Romish Masse possible , almost infinitely , Booke 7. Chap. 5. Sect. 1 , &c. Yea and Formall , notwithstanding any Pretence to the Contrary , Ib. Chap. 6. Sect. 1. No warrant for such Pretences from Antiquity , Ibid. Sect. 5. A Synopsis of this , Booke 8. Chap. 1. Sect. 5. Idolatry an errour in the understanding , Booke 7. Chap. 7. Sect. 1. The Romish as Idolatrous as the Heathen , Ibid. Chap. 8. Sect. 1. And , in one respect worse , B. 7. Chap. 8. Sect. 2. Impossibility acknowledged in things contradictory , even with the Advancement of God's ●mpotencie , Book 4. Ch. 3. Sect. 2. ( See Contradiction , Omnipotencie . ) Infants made partakers of the Eucharist erroneously , B. 1. Ch. 2. Sect. 11. Institution of Christ transgressed by the Romish Church , by ten Prevarications , B. 1. Ch. 2. Intent good cannot free one from Formall Idolatry , B. 7. Ch. 5. Sect. 3. Intention of the Priest , if not right , occasioneth Idolatry , B. 7. Ch. 5. Sect. 4. A matter of extreme perplexity , Ibid. Ch. 9. Sect. 5. Invocation upon the Sacrament can never be proved out of the Fathers , B. 7. Ch. 3. Sect. 4. & Ch. 5. Sect. 1. Romish manner of Invocating the Host , Ibid. Chap. 7. Sect. 1. L. LIft up your hearts , ] used anciciently , maketh against Adoration of the Eucharist , Book 7. Chap. 4. Sect. 2. Liturgies ( or Missals ) ancient praying [ God to accept this as Abel's Sacrifice . ] B. 8. Ch. 8. Sect. 4. M. MAsse , the word , B. 1. Ch. 1. The Romish hath ten Innovations contrary to Christ his Institution , B. 1. Ch. 2. The Superstitiousnesse thereof , Book 8. Chap. 1. Sect. 1. Sacrilegiousnesse thereof , Ibid. Sect. 2. Idolatrousnesse , Booke 7. thorowout , & B. 8. Ch. 1. Sect. 5. Melchizedech his Priesthood and Sacrifice objected and discussed , Booke 6. Chap. 3. Miraculous Apparitions thirteene of true flesh and blood in the Eucharist , falsly pretended for proofe of a Corporall Presence , Booke 4. Chap. 2. Sect ▪ 1 , &c. Miraculous birth of Christ thorow the wombe of the Blessed Virgin ob . and his entrance thorow the doores , and passing thorow the Tombe , and a Camels passing thorow a needles eye , Booke 4. Chap. 7. Sect. 7. Morall Certainty no sufficient Pretence , to excuse from formall Idolatry , B. 7. Ch. 6. Sect. 2. A matter of great perplexity in Romish worship , Book 7. Ch. 9. Sect. 4. D. Morton vindicated from two Romish Adversaries , in the point of the Maniches opinion , imputed to the Romish Church , B. 1. Ch. 3. Sect. 7. O. OBstinacies of the Defenders of the Romish Masse discovered in a Synopsis , B. 8. Ch. 2. Sect. 1 , &c. Omnipotencie spoken of the Fathers , and objected for a Corporall presence of Christ's body , and for Transubstantiation , vainly , B. 3. Ch. 4. Sect. 2. God's Omnipotencie nothing impeached , by the acknowledgement of Impossibilities , by Contradiction , B. 4. Chap. 3. Sect. 2 , &c. Omnipotencie pretended by Heretikes , Ibid. Chap. 4. Sect. 5. See Impossibility , and see Contradiction . Ordination , awanting in the Romish Priest , causeth Idolatry in their Masse , Booke 7. Chap. 5. Sect. 6. P. PAsseov●s no Type of a proper Sacrifice in the Eucharist . Booke 6. Chap. 3. Sect. 10. Pastophorium , what it signifieth . B. 1. Ch. 2. Sect. 10. & B. 7. Ch. 3. Sect. 4. Perjuries of the Romish Disputants in Defence of their Masse , ( in a Synopsis . ) Book 8. Ch. 2. Sect. 4. Perplexities wherewith the Romish are intangled in their Adoration ; and from which Protestants are free . B. 7. Ch. 9. Place . One Body in many places impossible , proved by Contradictions in it selfe . Book 4. Ch. 4. Sect. 2 , &c. By Confession , Scripture , and Fathers . Ibid. Sect. 3 , &c. By Reasons . Sect. 9. Objections to the contrary answered . B. 4. Ch. 5. Sect. 1 , &c. Ob. Sol. Chap. 5. Sect. 4. The Fathers prove the Holy Ghost God , by it's being in div●…s places at once . B. 4. Ch. 6. Sect. 2. ( See Angels . ) Pledge of Resurrection is the Eucharist called of the Fathers ; vainly objected for proofe of a Corporall Presence . B. 5. Ch. 8. Sect. 6. & B. 4. Ch. 10. Sect. 5. See also B. 〈◊〉 . Ch. 3. Sect. 11. Popes Consecration a matter doubtfull and dangerous . B. 7. Ch. 7. Sect. 4. Popes made wiser than the Apostles . Book 1. Chap. 3. Sect. 4. Christ's Divine Precept held to be by the Pope dispensable . Booke 1. Chap. 3. Sect. 13. Presence of Christ's Body ; wherein the Difference [ de modo ] 〈◊〉 necessary . Booke 4. Ch. 1 , &c. Romish manner Capernaiticall . Chap. 2. Sect. 1. Impossible . Chap. 3. Sect. 1. Priesthood Romish not after the order of Melchizedech . B. 6. Ch. 3. Sect. 6. Word , Priest , uproperly used of the Fathers . B. 6. Ch. 5. Sect. 15. Christs Priesthood now performed in heaven . B. 6. Ch. 3. Sect. 7. Confirmed by antiquity . Sect. 8. Private Masse . ( See Masse . ) Procession with the Sacrament an Innovation . Booke 1. Chap. 2. Sect. 10. Pronuntiation of the words of Consecration , a matter of Perplexity in the Romish worship . Book 7. Chap. 9. Sect. 3. Propitiatory Sacrifice distinguished . B. 6. Ch. 8. Sect. 1. Objectively . Chap. 9. Sect. 2. The Romish Propitiatory void of Propitiatory qualities . Booke 6. Chap. 10. Sect. 1 , &c. Protestants professe an Vnion with Christ more than figurative . B. 5. Ch. 2. They professe a Sacrifice both Encharisticall and Latreuticall . B. 6. Ch. 7. Sect. 1 , &c. And offer Christ's Propitiatory Sacrifice objectively . Ib. Sect. 4. Slandered as celebrating Bare Bread. Book 4. Ch. 1. Sect. 3. In the celebration of the Eucharist they use due Reverence , and are free from all Perplexities , wherewith the Romish are intangled in their worship . Booke 7. Ch. 9. Sect. 3. ( See Vnion . ) Q. QVantity and Quality differ extremely in respect of their being in place or space . Booke 4. Chap. 6. Sect. 6. R. REservation of the Eucharist to other ends than eating is an Innovation . Book 1. Ch. 2. Sect. 10. Reverence of this Sacrament falsly pretended , for an Alteration of Christ's Institution . Booke 1. Chap. 3. Sect. 10. Reverence professed by Protestants . B. 7. Ch. 9. What are the properties of due Reverence . Ibid. ( See Adoration , and Idolatry . ) S. SAcrifice not properly so called in the now Testament . Book 6. Chap. 1. and so thorowout the Book 6. Not proved by Christ's Institution , or any Scripture , whether Typicall , or Propheticall . Chap. 3 , &c. Commemorative only , not proper . Ch. 5 , &c. The Romish Masse is destitute of all Sacrificing Acts , Chap. 6. Sect. 1. Sacrifice how professed by Protestants . Ch. 7. Sect. 1. Sacrilegiousnesse of the Romish Masse ( in a Synopsis ) Booke 8. Chap. 1. Sect. 2. Scriptures , their Exposition impudently appropriated to the Romish Church . Booke 8. Ch. 2. Sect. 8. Shed ] in Christ's Institution taken unproperly , without effusion of Blood. B. 6. Ch. 1. Sect. 4. Of the Present Tense . B. 2. Ch. 2. Sect. 4. Similitude of making a Circle , is but a juggling Invention , for proofe of Transubstantiation , or the literall sence of Christ's words . B. 2. Ch. 1. Sect. 2. Another of a Stage-play , for proofe of a proper Sacrifice , ●idioulously objected . B. 2. Ch. 2. Sect. 6. Chall . 2. & B. 6. Ch. 5. Sect. 7. & Ch. 5. Sect. 12. Slander of Iewes & Pagans against Christians ( as eating a Childe ) foolishly objected for proofe of a Corporall eating of Christ's flesh . B. 5. Chap. 9. Sect. 1. Against Protestants , as denying God's omnipotency . B. 4. Ch. 3. Sect. 1 , & 4. And as if they held but bare bread in the Sacrament . Booke 4. Chap. 1. Sect. 3. Soule fondly objected , for proofe of a possibility of a Bodies existence in many places at once . Book 4. Ch. 4. Sect. 2. A great difference betweene Body and Soule . B. 4. Ch. 7. Sect. 7. Stage-play . ( See Similitude . ) Superstitiousnesse of the Romish Masse ( in a Synopsis . ) Book 8. Chap. 1. Sect. 1. T. TOngue unknowen unlawfull in Gods Service . Booke 1. Chap. 2. Sect. 6. Translation , called the Vulgar Latine , rejected by the Romish Disputers , notwithstanding their Oath to the contrary . Booke 8. Chap. 2. Sect. 4. & Booke 〈◊〉 Chap. 1. Sect. 2. And yet objected . B. 6. Ch. 4. Sect. 1. Transubstantiation not proved by Christ's words [ This is my Body ] Booke 3. Ch. 2. Sect. 1. Novelty of the word and Article . Ibid. Bread remaineth . Sect. 4 , &c. As well foure Transubstantiations evinced out of the same Testimonies of Fathers , whereby the Romish Disputers seeke to prove one . B. 5. Ch. 8. Sect. 3. Types and Antitypes how applyed to the Eucharist , by the Fathers . B. 2. Ch. 2. Sect. 6. V. VIaticum , spoken of by the Fathers , objected idly . B. 5. Ch. 8. Sect. 3. Vnbloody Sacrifice , so termed of the Fathers , to signifie void of blood , as in the Sacrifice of Melchizedech . B. 6. Ch. 5. Sect. 9. which they also call a Bloody Sacrifice . Ibid. Ch. 5. Sect. 11. Vnion of Christ's body with the bodies of the Communicants , by this Sacrament is spirituall . B. 5. Ch. 1 , & 2. The wicked are not united , and yet guilty of Christ's blood . Chap. 3. Corporall Vnion how understood by the Fathers . B. 5. Ch. 8. Sect. 5 , &c. ( See Capernaites . ) Voice objected seelily for proofe of a possibility of a Body to be indivers places at once . B. 4. Ch. 5. Sect. 1. Vulgar Translation . ( See Translation . ) II. Index of the Generall Consent of ancient Fathers , in points controverted thorow-out the eight former Bookes . BOOKE I. ANtiquity , in generall , against the Romish forme of Consecration . Ch. 2. Sect. 3. Against their Not Breaking of Bread , in the distributing thereof . Sect. 4. Against Private Masse . Sect. 5. Against uttering the words of Consecration in a low voice . Sect. 6. Against an Vnknowen tongue , in the publike service of God. Sect. 7. Against the presence of Persons not Communicating . Chap. 2. Sect. 9. Against Reservation of the Eucharist for Procession , or other like ends . Sect. 10. Against Communicating but in one kinde . Chap. 3. Sect. 5. The Objections out of the Fathers , in this point , answered . Ibid. The Father 's many Reasons for the common use of the Cup. Sect. 9. BOOKE II. ANtiquitie agreeing in the Exposition of the words of Christ , [ This is my Body ] by referring [ Hoc , This ] to Bread. Chap. 1. Sect. 6. And in yeelding unto them a Figurative Sence . Chap. 2. Sect. 6 , &c. BOOKE III. ANtiquity never mentioning the word Transubstantiation . Chap. 2. Sect. 2. Expounding these words [ Fruit of the Vine ] to meane Wine after Consecration . Chap. 3. Sect. 5. Acknowledging the verity of Sence . Sect. 9. And Bread remaining after Consecration . Sect. 11. Never speakes of Accidents without Substance . Sect. 11. & Chap. 3. Sect. 14. Nor of any Miraculous Conversion of the Sacrament putrified into Bread againe . Ibid. Romish Art in deluding the Testimonies of Antiquity . Ibid. Antiquity objected and answered . Chap. 4. thorow-out . BOOKE IV. ANtiquity against the Possibility of the Being of a Body in moe places than one , at once . Chap. 6. Sect. 6 , &c. or yet Angels . Chap. 5. Sect. 3. For the manner of the birth of Christ , in opening the wombe . Chap. 7. Sect. 7. BOOKE V. ANtiquity agreeing , that only the Godly are partakers of Christ's body and blood . Chap. 2. Sect. 2. In expounding the words [ The flesh profiteth nothing ] spiritually . Chap. 5. Sect. 2. The Fathers Hyperbole's necessarily to be observed . Chap. 5. Sect. 3. Objected for mens being nourished with Christ's flesh , unconscionably . Chap. 8. Sect. 1. As also for Mixture with mens Bodies . Chap. 8. Sect. 3. whereby they must as well prov● foure Transubstantiations , as one . 〈◊〉 . Agreeing , that None●… Christ , in wh●m Christ doth ●ot remaine . Ibid. How they are to be understood concerning Corporall Vnion . Ch. 8. Sect. 4 , &c. ( See Liturgies . ) BOOKE VI. ANtiquity unconscionably objected for proofe of a Proper Sacrifice , from the Sacrifice of Melchizede●h . Ch. 3. Sect. 2. And in the Exposition of Malachy . Ch. 4. Sect. 2 , &c. Agreeth for Christ's Priestly Function in heaven . Chap. 3. Sect. 8. Explane themselves to signifie a Sacrifice unproperly . Chap. 4. Sect. 5 , & 6. Vnconscionable Objections from their Epithets of Terrible . Chap. 5. Sect. 8. and Vnbloody . Sect. 9. which They call also Bloody . Sect. 11. And also Baptisme a Sacrifice . Sect. 13. And other Spirituall Acts. Sect. 14. Vnconscionable Objections from their words , Altar , and Priest . Sect. 15. Spirituall Acts called Sacrifices unproperly . Chap. 7. Sect. 2. Yea and also Propitious . Chap. 8. Sect. 1. BOOKE VII . ANtiquity unconscionably objected for a Divine Adoration of the Sacrament , from any of their words . Chap. 2. Sect. 1. as also from any of their Acts , either of their Concealement of this Mystery . Ch. 3. Sect. 1. or Elevation . Sect. 2. or Gesture . Sect. 3. or Invocation . Sect. 4. Which was never taught by them . Ch. 5. Sect. 1. Nay , Antiquity was against Divine Adoration of the Eucharist , by their Common Admonition , [ Lift up your hearts , &c. ] Chap. 4. Sect. 2. BOOKE VIII . ANtiquity against the Romish Sacrilegiousnesse , ( in a Synopsis . ) Chap. 1. Sect. 4. Against their Idolatrousnesse , teaching Bread to remaine . Sect. 5. Their Testimonies unconscionably objected for Corporall Presence , Proper Sacrifice , and Divine Adoration , ( as appeareth in a Synopsis . ) Instance in Baptisme , by paralleling their like speeches of it with the Eucharist . Chap. 2. Sect. 2 , & 3. Antiquity insolently rejected , and falsly boasted of by our Adversaries . Ch. 2. Sect. 4. III. Index of the particular Iudgements of Fathers severally ; as also of Councels and Popes , both in our Oppositions , and in the Romish Objections ; besides those ( here omitted ) which have beene otherwise answered in the Generall , thorow-out the former TREATISE . AMbrose Opp. against unknowen Prayer . B. 1. Ch. 2. Sect. 7. And that the words of Christ are figurative . Book 2. Sect. 9. and That Christ gave bread . B. 2. Ch. 1. Sect. 6. And for a figurative Sence in the words , [ This is my Body . ] B. 2. Chap. 2. Sect. 9. And for Bread remaining . B. 3. Chap. 3. Sect. 11. Ob. his terming it a Miraculous worke ( unconscionably . ) Ch. 4. Sect. 2. And for saying , Bread is made man's flesh . Sect. 7. And , that Bread is changed into another thing . Ibid. Opp. Hee teacheth Christ's Priestly Function in Heaven . B. 6. Ch. 3. Sect. 8. And an Vnproper Sacrifice . Ib. Ch. 5. Sect. 5. and correcteth his Excessive speech of Sacrifice . B. 6. Ch. 5. Sect. 6. Ob. For naming it an [ Vnbloody Sacrifice ] ( Vnconscionably . ) B. 6. Chap. 5. Sect. 9. And for [ Adoration of Christ's footstoole . ] B. 7. Ch. 2. Sect. 3. And Christ's appearing to Saul from Heaven . Booke 4. Ch. 4. Sect. 5. Opp. proving the Holy Ghost to be God , by it's Being in divers places at once . Booke 4. Chap. 6. Sect. 2. Athanasius Opp. for a necessitie of Circumscription of a Body in one place only Book 4. Ch. 4. Sect. 6. And for Impossibility of Angels being in many places at once . B. 4. Ch. 5. Sect. 3. And for the spirituall Exposition of those words , [ The flesh profiteth nothing . ] B. 5. Ch. 5. Sect. 2. And that Angels cannot be in divers places at once . B. 4. Ch. 5. Sect. 3. Augustine fondly Ob. for an unknowne tongue . Booke 1. Ch. 2. Sect. 7. Chall . 6. And for proofe that Christ in the Sacrament was a Figure of himselfe on the Crosse . B. 2. Ch. 2. Sect. 6. Chall . 2. Opp. That Bread was called Christs body . B. 2. Ch. 1. Sect. 6. And that hee alloweth the Iudgement of Sence in this Sacrament . B. 3. Ch. 3. Sect. 9. And for a Figurative Sence in the words [ This is my Body ] B. 2. Ch. 1. Sect. 9. Ob. for Transubstantiation , because a powerfull worke . Book 3. Ch. 4. Sect. 2. Opp. For necessary Circumscription of a Body in one place . B. 4. Ch. 4. Sect. 6. Ob. That Christ [ Efferebatur manibus ejus . ] Ibid. Sect. 8. Opp. For the Being of Christ's soule but in one place . Ibid. Chap. 5. Sect. 3. And that the godly only partake Christ's Body . Booke 5. Ch. 2. Sect. 2. & Ch. 3. Sect. 3 , 4. Ob. that the Flesh of Christ , in the Eucharist , is a signe of it selfe on the Crosse , ( fraudulently . ) B. 2. Ch. 2. Sect. 6. Chall . 2. Opp. for expounding that Scripture [ The flesh profiteth nothing . ] B. 5. Ch. 5. Sect. 2. Ob. that the Capernaites understood not Christ . ( unconscionably . ) B. 5. Ch. 3. Sect. 6. And that [ Wee receive with our mouths Christ's Body . ] Ibid. Chap. 5. Sect. 3. And also his [ Fideles nôrunt ] B. 7. Ch. 3. Sect. 1. And [ None eateth , before he adore . ] Booke 7. Ch. 2. Sect. 3. And for Priests ( properly . ) Book 6. Ch. 3. Sect. 6. Opp. Eucharist an unproper Sacrifice . Ibid. Chap. 5. Sect. 5. and hee is an utter Adversary to the whole Romish Cause . B. 4. Ch. 4. Sect. 8. Chall . 4 , & 5. And that Christ appeared to Saul from heaven . Ibid. Sect. 5. And hee proveth the Holy Ghost to be God , by it's being in divers places at once . Booke 4. Ch. 6. Sect. 2. And is against a Bodies being without Commensuration to place and space . Ibid. Sect. 6. And that no Body can be whole in any one part of place . Chap. 7. Sect. 6. And that Angels cannot be in divers places at once . Ibid. Chap. 5. Sect. 3. Basil Opp. proving the Holy Ghost to be God , by it's being in many places at once . Booke 4. Ch. 6. Sect. 2. Ob. [ What were the words of Invocation ? ] And for Adoration of the Eucharist ( most grossely . ) B. 7. Ch. 3. Sect. 4. Opp. That hee called , the Eucharist Bread after Consecration . B. 2. Ch. 2. Sect. 6. Bertram Opp. for the existence of Bread after Consecration . B. 3. Ch. 3. Sect. 14. Chrysostome Opp. against Gazers on the Sacrament . B. 1. Ch. 2. Sect. 9. Ob. for private Masse . Ibid. Sect. 5. Chall . 3 : Opp. teaching Bread to remaine after Consecration . B. 3. Ch. 3. Sect. 14. Ob. for Transubstantiation in his words , [ Change by divine power . ] Ibid. Chap. 4. Sect. 3. And his Exception , saying , [ Although it seeme absurd to Sense . ] B. 3. Chap. 4. Sect. 5. and his Hyperbolicall Phrases . Ibid. and his words , [ It is made Christ's body indeed . ] Ibid. Sect. 7. and these , [ Wee are changed into the flesh of Christ . ] Ibid. And that the wicked are [ guilty of Christ's Body ] for corporall presence . B. 5. Ch. 3. Sect. 1. His ( 〈◊〉 miracle ! ) saying [ Christ in heaven is handled here on earth . ] And of a double Elias . B. 4. Ch. 4. Sect. 7. and for Christ's passing thorow the doores . Ibid. Opp. his expounding the words [ Flesh profiteth not ] figuratively . Booke 5. Ch. 5. Sect. 2. Ob. The words , [ Tearing with teeth . ] Ibid. Sect. 3. and these , [ Christ is held in the hands of the Priest . ] Ibid. And , [ Christ hath made us his body . ] B. 5. Chap. 8. Sect. 3. Opp. Christ's Priestly Residence in heaven . B. 6. Ch. 3. Sect. 8. And , [ Sacrifice , or rather a Memoriall thereof . ] Ch. 5. Sect. 6. Ob. [ Sacrifice Pure , and Terrible . ] Ibid. Sect. 8. And [ Lambe lying on the Altar , Terrible , and Angels present . ] B. 7. Chap. 2. Sect. 2. and [ Fideles nôrunt . ] Ch. 3. Sect. 1. and Elevation . Ibid. Ch. 3. Sect. 2. and Bowing before the Table . Booke 7. Chap. 5. Sect. 3. Opp. Angels cannot be in divers places at once . B. 4. Ch. 5. Sect. 3. jet , Ob. for Christ's presence in divers places at once , ( Vnconscionably . ) B. 4. Ch. 5. Sect. 7. Clemens Alexandrinus opp . calling Bread Christ's body . B. 2. Chap. 1. Sect. 6. and calling Bread and Wine [ Antitypes ] after Consecration . Ibid. Naming it a [ Sacrifice of Christs body . ] Clemens Bishop of Rome . See Pope . Councell of Collen opp . that contemptuous Refusers to communicate are guilty of the body of Christ . B. 5. Chap. 3. Sect. 4. Of Constance ob . for Communion in one kinde . B. 1. Ch. 3. Sect. 1. Of Ephesus opp . for a palpable Body of Christ . B. 4. Ch. 7. Sect. 7. Of Lateran 4. ob . for Transubstantiation . B. 3. Ch. 2. Sect. 3. Of Naunts , opp . against private Masse . Book 1. Chap. 2. Sect. 5. Of Nice [ Lambe of God on the Table ] ob . unconscionably for a corporall presence , and proper Sacrifice . B. 4. Ch. 10. Sect. 3. And for calling the Eucharist a [ Pledge of the Resurrection . ] B. 5. Ch. 8. Sect. 6. opp . the same Councell against both corporall presence , and proper Sacrifice . Booke 4. Ch. 10. and against sole Accidents . Ibid. Sect. 2. Of Toledo and Trullo opp . for receiving the Sacrament with hands . Book 1. Ch. 3. Sect. 6. And of Toledo against Innovating in the Eucharist . Booke 1. Ch. 3. Sect. ult . And against Transubstantiation and Corporall Eating . Booke 4. Chap. 10. Sect. 3. and against sole Accidents . Ibid. Chap. 10. Sect. 2. And of Trullo , to prove that which is called [ Body ] to be Bread. B. 2. Ch. 1. Sect. 8. Of Trent opp . for reporting the Errour of the Romish Church about ministring the Eucharist to Infants . B. 1. Ch. 2. Sect. 11. Cyprian calling it a [ worke of omnipotency ] ob . Booke 3. Ch. 4. Sect. 2. and Bread changed in nature . Ibid. Figurative Sence of Christ's words , [ This is &c. ] Opp. B. 2. Ch. 2. Sect. 9. and calling Bread Christ's body . B. 3. Ch. 3. Sect. 11. Against Reservation of the Sacrament . B. 1. Ch. 2. Sect. 10. Ob. Wicked men guilty of Christ's body . B. 5. Ch. 3. Sect. 1. and [ Wee are anoynted with his blood inwardly . ] B. 5. Ch. 5. Sect. 3. Opp. calling it a [ True and Pure Sacrifice . ] Booke 6. Chap. 5. Sect. 8. Cyril Alexand. Opp. Godly only partakers of Christ his Body . B. 5. Chap. 2. Sect. 2. ob . that wee have a naturall conjunction hereby with Christ . B. 5. Ch. 5. Sect. 8. and Ob. his Similitude , [ As Wax melted . ] Ibid. Ch. 8. Sect. 3. And [ Christ dwelleth in us . ] Ibid. Opp. Body as well circumscribed in one place , as God uncircumscribed . B. 4. Ch. 4. Sect. 6. Cyril Hierosol . ob . [ Thinke not thou takest bread . ] ( unconscionably . ) B. 3. Chap. 4. Sect. 4. and [ under the forme of bread ] for proofe of only Accidents , ( fraudulently ) and Species for Typus . Ibid. and Chrisma for Charisma . Ibid. and Sacrifice of Christ's Body . B. 6. Ch. 5. Sect. 10. and [ Bowing ] for Adoration . B. 7. Ch. 3. Sect. 3. Opp. against Christs body going into the draught . B. 4. Ch. 9. Sect. 3. Damascen opp . that Angels cannot possibly be but in one place . B. 4. Ch. 5. Sect. 3. Circumscription of a Body necessary . Ib. Chap. 4. Sect. 6. and against penetration of Bodies . Chap. 7. Sect. 6. And for teaching the word , Antitype , to have beene used only before Consecration ( falsly . ) Yet ob . B. 2. Chap. 2. Sect. 6. And for naming ( Elevation ) is ob . for Adoration , ( unconscionably . ) Book 7. Chap. 3. Sect. 2. and for his [ O Divine Sacrament ] unconscionably . Ib. Sect. 4. Dionysius Areopag . opp . Calling the Sacrament [ Antitype ] after Consecration . Booke 2. Ch. 2. Sect. 6. Didymus Alexand. opp . Proving the Holy Ghost God , by it's being in divers places at once . Book 4. Ch. 6. Sect. 2. Epiphanius his , [ Hoc est meum , & Hoc ] objected . B. 2. Chap. 2. Sect. 7. Eusebius ob . his saying , [ It is Christ's body ] unconscionably . B. 3. Chap. 4. Sect. 7. Opp. his correcting of his speech , saying , [ Or rather a Memoriall of a Sacrifice . ] B. 6. Ch. 5. Sect. 6. Ob. naming the Sacrament a [ bloody Sacrifice , ] unconscionably . B. 6. Ch. 5. Sect. 9. Fulgentius opp . For necessary circumscription of a Body . Book 4. Chap. 4. Sect. 6. Gaudentius opp . calling that which is present [ A pledge of Christ's body absent . ] Book 3. Chap. 3. Sect. 11. and calling Bread Christ's body . Book 2. Chap. 1. Sect. 6. His saying ob . [ Body , which Christ reacheth . ] Book 5. Chap. 5. Sect. 3. Gelasius . See Pope . Gregory Nazian . opp . against the possibility of the being of one Body in divers places at once . B. 4. Ch. 5. Sect. 1. and also of the Angels . Ibid. Sect. 3. and that Christ's Priestly Function is in heaven . B. 6. Ch. 3. Sect. 8. Ob. his naming the Eucharist a [ Bloody Sacrifice ] unconscionably . Chap. 5. Sect. 9. Opp. against Proper Sacrifice , he saith that [ This is not so acceptable as that in heaven . ] Ibid. Sect. 9 , & 15. and calleth the Symbols after Consecration [ Antitypes . ] B. 2. Ch. 1. Sect. 6. Ob. h●s sister Gorgonia , for Adoration , unconscionably . Book 7. Ch. 3. Sect. 4. Gregory Nyssen ob . his saying [ It is changed into whatsoever , &c. ] unconscionably . Book 3. Ch. 4. Sect. 7. as also these other words [ Christ's body when it is within ours , &c. ] B. 5. Ch. 8. Sect. 3. Againe , [ One body divided to thousands , and undivided . ] B. 4. Ch. 4. Sect. 7. Gregory the Great . See Pope . Hesychius ob . for Praying , [ Perceiving the truth of blood . ] B. 5. Ch. 5. Sect. 3. ( unconscionably . ) Hierome opp . that the words of Christ , [ This is my body ] are figurative . B. 2. Ch. 2. Sect. 9. and calling the Sacrament present a [ Pledge of his Body absent . ] B. 3. Ch. 3. Sect. 11. and that only the Godly are partakers of Christ's body . Book 5. Chap. 2. Sect. 2. Hilary ob . for saying , [ Wee are nourished in our bodies by Christ's body . ] B. 5. Ch. 8. Sect. 2. ( unconscionably . ) As also ob . [ That Christ is naturally within us . ] Ibid. Sect. 3. Irenaeus opp . For the remaining of Bread after Consecration . B. 3. Ch. 3. Sect. 11. Ob. For denying the Sacrament to be common bread . Ibid. Chap. 4. Sect. 3. ( unconscionably . ) And that our bodies are nourished with his body . B. 5. Ch. 8. Sect. 2. and for his saying , that our [ Bodies are not now corruptible . ] Ibid. Sect. 6. Opp. his saying that it was Bread , which was called Christs body . B. 2. Ch. 1. Sect. 6. Isidore Hispal . opp . For a figurative Sence of Christ's words [ This is my Body ] B. 2. Ch. 2. Sect. 9. Opp. against Conversion by Transubstantiation . Book 3. Chap. 3. Sect. 6. and for the Sence of the word Masse . B. 1. Ch. 1. Sect. 2. and for calling the thing sacrificed , after the order of Melchizedech , Bread and Wine . B. 6. Ch. 3. Sect. 2. and calling it [ Bread changed into a Sacrament ] after Consecration . B. 2. Ch. 2. Sect. 9. and against Prayer in an unknowen tongue . B. 1. Ch. 2. Sect. 7. Isidore Pelus . opp . that Christ spake from heaven to Saul . B. 4. Ch. 4. Sect. 5. and for Christ's opening the wombe of the Blessed Virgin at his birth . Ibid. Ch. 7. Sect. 7. Iulius . See Pope . Iustine Martyr ob . his Apologie against the slander of Christians , as eating an Infant . B. 5. Ch. 9. Sect. 1 , & 3. ( unconscionably . ) And for calling it no common bread . B. 3. Chap. 4. Sect. 3. ( unconscionably . ) Opp. Calling the Symbols Antitypes after Consecration . B. 2. Chap. 2. Sect. 6. and against the altering of Christ's body in his entrance thorow the doore . B. 4. Ch. 7. Sect. 7. Leo. See Pope . Nicholas . See Pope . Oecumenius Opp. For Christ's Priestly Function in Heaven . B. 6. Ch. 3. Sect. 8. Optatus Ob. his calling the [ Altar the seat of Christ . ] B. 5. Ch. 5. Sect. 3. and that the Eucharist is the [ Pledge of our Salvation . ] B. 5. Ch. 8. Sect. 6. Origen ob . For bread remaining after Consecration . B. 3. Ch. 3. Sect. 11. Opp. Against prayer in an unknowen tongue . Book 1. Chap. 2. Sect. 7. Chall . 6. and against Christ's body going into the draught . Book 4. Chap. 9. Sect. 3. and that only the Godly are Partakers of the body of Christ . B. 5. Chap. 2. Sect. 2. and for expounding Iob. 6. [ The flesh profiteth nothing . ] B. 5. Chap. 5. Sect. 2. Ob. his saying [ Not worthy , that Christ should come under the roofe of our mouthes . ] Ibid. Sect. 3. and for Christ's Priestly Function in Heaven . B. 6. Ch. 3. Sect. 8. and that it was bread which was called Christ's body . Booke 2. Chap. 1. Sect. 6. Pope Calixtus opp . against Gazers only at the celebration of the Sacrament . Booke 1. Chap. 2. Sect. 9. and for calling Communion but in one kinde Sacrilegious . B. 1. Ch. 3. Sect. 7. For the existence of Bread after Consecration . B. 3. Ch. 2. Sect. 13. Clemens ob . for unbloody Sacrifice . B. 6. Ch. 5. Sect. 10. Greg. 1. opp . against Gazers on the Eucharist . Booke 1. Ch. 2. Sect. 9. Ob. for Transubstantiation out of a Legend . Booke 3. Ch. 4. Sect. 7. and for his saying , [ Blood sprinckled upon the posts . ] B. 5. Ch. 5. Sect. 3. ( unconscionably . ) Opp. Angels cannot be in divers places at once . B. 4. Ch. 5. Sect. 3. Gregory 7. Pope ob . for Transubstantiation . B. 3. Ch. 2. Sect. 3. Iulius opp . against Innovation in the Eucharist . B. 1. Chap. 3. Sect. 3. Leo Ob. his saying [ Let us taist with our flesh . ] B. 5. Chap. 5. Sect. 3. Opp. against them who erre , in pretence of Omnipotency . B. 4. Ch. 4. Sect. 6. Nicholas ob . his [ Tearing sensibly Christ's flesh with te●th . ] B. 5. Ch. 4. Sect. 1. Pius 2. against an unknowen tongue in Gods service . B. 1. Ch. 2. Sect. 7. Chall . 5. Primasius opp . his correction , [ Sacrifice , or rather a Memoriall . ] B. 6. Ch. 5. Sect. 6. Tertullian opp . for his expounding Christ's words [ This is my body ] figuratively . B. 2. Ch. 1. Sect. 9. and for verifying the Truth of Sence in this Sacrament . B. 3. Ch. 3. Sect. 9. and for expounding the words of Ioh. 6. [ Flesh profiteth nothing . ] B. 5. Chap. 5. Sect. 2. and that Angels are not in many places at once . Book 4. Chap. 5. Sect. 3. and mans being in many places at once impossible . B. 4. Ch. 5. Sect. 3. and that it was Bread which he called his Body . B. 2. Ch. 1. Sect. 6. Theodoret opp . For his expounding Christ's words [ This is my body ] figuratively . B. 2. Ch. 1. Sect. 6 , & 8. and of bread remaining after Consecration . B. 3. Ch. 3. Sect. 9 , & 12. and that one thing cannot have the right hand and left of it selfe . Book 4. Ch. 4. Sect. 9. and for Christ's Priestly Function in heaven . B. 6. Ch. 3. Sect. 8. and for correcting himselfe , [ a Sacrifice , or rather a Memoriall . ] Booke 6. Chap. 5. Sect. 6. and for circumscription of a body in one place necessarily . B. 4. Ch. 4. Sect. 6. ob . his Symbols adored . B. 7. Ch. 2. ( unconscionably . ) Opp. That it was bread which he called his body . Book 2. Ch. 1. Sect. 6. Theophylact ob . for Transubstantiation . B. 3. Ch. 2. Sect. 2. & Ch. 4. Sect. 7. ( unconscionably . ) Opp. for correcting himselfe , saying , [ Sacrifice , or rather a Memoriall . ] B. 6. Ch. 5. Sect. 6. Vigilins Opp. For circumscription of Christ's body in one place . B. 4. Ch. 4. Sect. 6. IV. Index of the principall places of Scriptures opposed by us , and objected against us thorow-out this Controversie . PSal . 72. 16. [ There shall be an handfull of corne . ] Ob. to prove the Romish Sacrifice . Booke 6. Chap. 4. Sect. 4. Malach. 5. 1. [ In every place shall Sacrifice and Oblation be offered to my name . ] Ob. For a proper Sacrifice ( but vainly . ) B. 6. Ch. 4. Sect. 1 , & 3. Matth. 19. 14. [ Easier for a Camel to passe thorow the eye of a needle , &c. ] Ob. For the manner of Christ's presence . B. 4. Ch. 7. Sect. 7. Matth. 26. 29. [ Fruit of the vine . ] Opp. against Transubstantiation . B. 3. Ch. 3. Sect. 5. Matth. 26. 26 , &c. [ And he blessed it . ] Opp. B. 1. Ch. 2. Sect. 3. [ Brake it . ] Ibid. Sect. 4. [ Said unto them . ] Ibid. Sect. 5 , 6. [ Take . ] Ibid. Sect. 7. [ Eat yee . ] B. 1. Ch. 1. Sect. 9. [ In remembrance . ] Ibid. Sect. 11. [ Drinke yee all of this . ] Book 1. Ch. 3. Sect. 1. [ In like manner he tooke the cup. ] Ibid. [ As often as you shall doe this . ] Ibid. [ THIS IS MY BODY . ] The word [ This ] B. 2. Ch. 1. Sect. 1 , &c. The verbe [ Est ] Ibid. Ch. 2. Sect. 1. Figurative , and not making for Transubstantiation . Book 3. Ch. 1. Sect. 1. [ My body ] Farre differing from that which is in the hands of the Priest . B. 4. thorow . out . [ Doe this . ] Ob. for Sacrifice . B. 6. Ch. 1. Sect. 1. [ Is shed , Is broken , Is given . ] Ob. for Sacrifice . Ibid. Sect. 2. ( Both unreasonably . ) [ In remembrance of mee . ] B. 6. thorowout . [ Shed for remission of sins . ] Ob. for a Sacrifice Propitiatory . B. 6. Ch. 8. Sect. 2. Matth. 28. 6. [ He is not here , for he is risen . ] Opp. against Being in two places at once . Book 4. Ch. 4. Sect. 4. Luc. 24. 16. [ Their eyes were holden . ] Ob. B. 4. Ch. 3. Sect. 9. Ibid. [ — Knowen at Emmaus by breaking of bread . ] Ob. Book 1. Ch. 3. Sect. 3. Ioh. 6. 54. [ Who so eateth my flesh . ] Opp. Booke 5. Ch. 4. Sect. 1. Ibid. vers . 63. [ It is the Spirit that quickneth . ] Ibid. Ch. 5. Sect. 2. & Chap. 3. Sect. 6. Ioh. 19. 33. [ They brake not his legs . ] Ob. B. 6. Ch. 1. Sect. 2. & Ch. 3. Sect. 10. Acts 2. 42. [ They continued in fellowship & breaking of bread . ] Ob. B. 1. Ch. 3. Sect. 4. Acts 9. Concerning Christ's Apparance to Saul . Ob. B. 4. Ch. 4. Sect. 5. Acts 13. 2. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Ob. B. 6. Ch. 2. Sect. 1. 1. Cor. 5. 7. [ Our Passeover is sacrificed . ] Ob. B. 6. Ch. 3. Sect. 8. 1. Cor. 10. 3. [ The same spirituall meat . ] Opp. Booke 5. Chap. 3. Sect. 1. Ibid. vers . 16. [ The Bread which wee breake . ] Opp. against Transubstantiation . Booke 3. Ch. 3. Sect. 6. Ibid. vers . 18. [ They which eat — are partakers of the Altar . ] Ob. B. 6. Ch. 2. Sect. 10. for proofe of a proper Sacrifice . 1. Cor. 11. vers . 28. [ So let him eat of this Bread , and drinke of this cup. ] Opp. against Communion but in one kinde . Booke 3. Ch. 2. Sect. 6. And Opp. for proofe of Bread , after Consecration . B. 3. Ch. 3. Sect. 4. Ibid. vers . 27. [ Guilty of the Lord's body . ] Ob. Booke 5. Chap. 3. Sect. 1 , & 4. 1. Cor. 14. 16. [ How shall hee say Amen ? ] Opp. against unknowen Prayer . ] Booke 1. Chap. 2. Sect. 6. Heb. 5. Concerning Melchizedech . Ob. for Sacrifice . B. 6. Ch. 3. Sect. 2 , & 4. Heb. 9. 22. [ Without shedding of Blood. ] Opp. Booke 6. Ch. 10. Sect. 3. Heb. 13. 10. [ We have an Altar . ] Ob. B. 6. Ch. 3. Sect. 8. Faults committed in some Copies of the first five Bookes . PAg. 3. lin . 35. Read , according to the. pag. 25. lin . last but one , read , oppose . pag. 36. lin . 5. read , Publike Procession . pag. 53. ●ine last but foure , read , of longest . pag. 61. lin . last but two , read , kept fasting . pag. 171. lin . 15. for Chatters , read , Characters . pag. 178. lin . 24. crucified , read , circumscribed , twice in that line . pag. 211. lin . 9. read , in the Propositions . pag. 232. lin . 36 for Commandement , read , Commentary . pag. 235. lin . 33. read , Tropologicall phrases . Besides these , there is an Omission pag. 108. in the lin . 9. of § . 4 where , over against these words of the Context , * Acts of this Councell were not published untill more than 200 ( read 300 ) yeares after ; for proofe thereof the Observation , which the same Author , under the name of M. Widdrington , hath made , may be thus inserted in the Margine . * Conc. Lateranense non nisi post trecentos annos in lucem publicam prodiisse , neque in Tomis Conciliorum à Jac. Merlin — — conscriptum esse . And againe ; At si Conc. istud plen● absolutum fuisset — aliquis intrà trecentorum Annorum spatium publicandum curâsset : neque Joh. Cochlaei ope indiguissemus , qui post totos tercentum annos Conc. istud non ex Bibliotheca Vaticana , &c. Faults in the three last Bookes . PAg. 6. lin . 24. for Translation , read , Interpretation . pag. 9. lin . 25. adde , and read , 6. yea and ( although . pag. 36 lin . 23. read , two Scales . pag 74. lin . 4 read , Veniall sins . Ibid. lin . 7. read , namely , not Christ . pag. 80. lin . last but six , read , shall eat , &c. Other Errata , especially in the Marginalls , by mis-acc●●ting of some Greeke words , through the Correctors unskilfulnesse in the Character , the inganious and ingenuous Reader may as easily amend 〈◊〉 espi● . FINIS . Notes, typically marginal, from the original text Notes for div A07812-e2440 * See the Protestants Appeale in the beginning . * In his Sober Reckoning . * Booke 1. c. 3. §. 7. Notes for div A07812-e3520 a Nomen antiquissimum , Missa , ( quod quidem fides Christiana profitetur ) ex Hebraica vel Chaldaica nomenclatura acceptum esse videtur , Missah , i. e. spontanea oblatio , conueniens instituto Sacrificio . Baron . Cardin. Anno 34. num . 59. Est Hebraicum . Tolet. Ies . & Cardin. Instruct . Sacerd . li. 2. c. 4. Quidam , vt Reulin , Alcian , Xaintes , Pintus , Pamelius existimant esse Hebraicum . At Azor. Ies. reporteth , in Inst . Moral . par . 1. li. 10. ca. 18. b Latinum , non Hebraicum est , vt Neoterici studiosè exquitunt . Binius Tom. 3. Conc. p. 110. Eodem modo interpretantur cōplures . Durant . de Ritib . l. 2. c. 2. p. 190 , 192. Magis spectat ad Latinam phrasin . Salmeron Ies . Epist . ad Canis . de nomine Missae . [ So also Azor. the Ies . in the place aboue ▪ cited . ] Multò probabilius esse Latinam ; nam si vox Hebraica in vsu apud Apostolos fuisfet , certè retinuissent eam Graeci , & Syri , aliaeque Nationes , vt retinuerunt vocem Hosanna , Allelujah , Pascha , Sabbatum , & similes voces . — Apud Graecos nulla est hujus vocis mentio ; pro ea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt : est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeunus , siue ministerium publicum . Bellar. l. 1. de Missa . c. 1. Melius qui Latinam — Suarez Ies . in Thom. Tom. 3. disp . 74. §. 3. [ where he alleageth Lindan . Thom. Hug. de Vict. ] Leo primus quidem est author , apud quem legerim Missae verbum . Masson . l. 2. de Episc . Rom. in Leon. 1. [ And Ambrose is the ancientest that either Bellar. or Binius , in the places before-quoted , could mention . ] Missa à Missione dicta est . Salmeron Ies . Tom. 16. pag. 390 , 391. [ It is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Church : and with Ilicet amongst the ancient Romanes . ] See the Testimonie following . c Missa à Missione dicta est , quoniam Catechumeni ●â susceptâ foras de Ecclesia emitterentur : vt in ritibus Paganorum dici consueuerat , Ilicet , quod per Syncopen idem est ac , Ire licet . Sic nostrum verbum , Missa , Ite , missa est . Salmeron . Ies . in the place aboue-cited , p. 390 , 391. Sic accipitur in iure Canonico , & in Patribus etiam , atque Concilijs . Azor. Ies . Inst. par . 1 pag 850. Gemin● Missio ; prima Catechumenorum , alia peractis sacris , Missâ completâ . Binius in the place afore-cited . Esse à dimissione , per ●te , missa est , tenet Alcuin . Amalar. Fortunat. Durant . quo suprà . [ And the other fore-named Authors , who confesse the word to be Latine , doe hold that it commeth of Ite , Missa est ; ●or ] Iubebantur exire Catechumeni , & Poenitentes , vt qui nondum ad communicandum praeparauerant . Cassaud . Consult . Art. 24. As also in his Tract . de solit . Missa p. 217. with others . ( See more hereafter , Chap. 2. §. 5. where this point is discussed . ) [ As for the dismissing of the whole Congregation after the receiuing of the Sacrament , by an Ite , missa est , it was vsed in the second place , after the other . See Binius aboue ] d Alij , ut Isidorus de diuin . offic . dixerunt Missam appellatam esse quasi dimissionem , à dimittendis Catechumenis antequam Sacrificium inchoaretur : quā sententiam colligo esse verissimam ex antiquiss . Authoribus . — Clamabat enim Diaconus post Cōcionem , Catechumeni exeunto , et qui communicare non possunt : vt constat ex omnibus Liturgijs , vbi non potest nomen Missae accipi pro Sacrificio . Maldon . Ies . lib. dc 7 Sacram. Tract . de Euch. §. Primum . p. 335. * See Chap. 2. Sect. 9. * See below , Chap. 2. Sect. 5. e Durand . Ration . lib. 4. c. 1. & Durant : de Ritib . l. 2. c. 3. So Christoph . de Capit● fontium Archiep. Caesar . var. Tract . de Christi Missa , pag. 34. Liturgiae veteres partes Missae Christi exactè respondent : — Missa Christi Ecclesiae Missam declarat . f Liturg. Trac . 1. §. 1. * Confess . Aug. Cap. de Coena Domini . g Microl. de Eccl. obseruat . c. 1. Propter hoc certe dicitur Missa , quoniam mittendi sunt foràs , qui non participant Sacrificio , vel communione Sancta . Teste Cassand . Liturg fol 59. * See below . c. 2. sect . 9. h Attende Missam Christi , &c. Waldens . de Missa . i Hoc officium Christus instituit , ubi dicitur , [ Accepit Iesus panem ] Durand . Ration . l. 4. c. 1. p. 165. Christus instituit , Lu. 22 Accepto pane , &c. Durant . de ●iti . l. 2. c. 3 p. 211. k Antiquissimus decumbēdi usus more accumbendi nondum inuento , ex Philone lib. de Ios pho . — Iudaeorum mos jacendi inter Epulas . Amos c. 2. 〈◊〉 . Foeneratores super Vestimenta in pignus accepta discumbunt iuxta quoduis altare : ubi vestimenta pro lectis . Casaub . Exerc. 16. in Baron . [ And lest any might obiect a necessity of representation Aquae , quae fluxit è corpore Christi , Bonauent . q. 3. D. 11. cleares it thus ] Dicendum quòd per aquam illam non signatur aqua ista , nec è conuerso : sed aqua illa aquam Baptismatis signat . [ Againe , concerning the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is plaine , that although Azymes were vsed by Christ , it being then the Paschal feast , yet was this occasionally by reason of the same feast , which was prescribed to the Iewes , as was also the eating of the Lambe . ] Graeca Ecclesia peccaret consecrans in Azymo . Tolet Ies . instruct . lib. 2. cap. 25. Lutherani non disputant de necessitate fermenti , aut Azymi . Bellar. l. 4. de Euch. c. 7. Res videtur esse indifferens in se , sed ità vt peccatum sit homini Graeco contra morem & mandatum suae Ecclesiae in Azymo : & nos in Latina Ecclesia , nisi in Azymo , sine scelere non facimus . Alan Card. l. 1. de Euch cap. ●2 . pag. 267. Error est dicere alterutrum panem , siue azymum siue fermentatum , esse simplici●er de necessitate Sacramenti in hac vel illa Ecclesia : tàm Graecis quam Latinis licet consuetudinem suae Ecclesiae sequi . Suarez Ies . Tom 3. disp . 44. §. 3. p. 523. In fermentato confici posse , Ecclesia Latina docet , nam Azymus panis fermentato non substantia , sed qualitate differt . Salmeron Ies . To. 9. Tra. 12. p. 75. Christus dicitur panem accepisse : ex quo intelligitur quemvis panem proprie dictum esse posse materiam Eucharistiae , siue azymum siue fermentatum . Iansen . Episc . Concord . c. 131. p. 899. Maior pars Theologorum docet , non esse aquam de necessitate Sacramenti — Opinio illa Cypriani , quod at●inet ad modum loquendi — quod ad rem attiner , non Catholicae Ecclesi● , fortasse etiam nec Cypriani . Bel. l. 4. de Euch. c. 11. §. Quinto . And of leauened Bread , Mr. Brerely Lit. Tract . 4. §. 6. p. 413. when the Ebionites taught ●nleavened Bread to be necessary , the Church commanded consecration to be made in leauened Bread. a [ Hoc facite . ] Alter sensus est , Facite viz. quod feci — Christus accepit panem , gratias egit , benedixit , &c. idipsumque praecepit Discipulis , eorumque successoribus Sacerdotibus . Barrad . Ies . Tom. 4. lib. 3. cap. 6. pag. 82. col . 2. [ which sence hee also embraceth , although hee excludeth not a second . ] Illud [ Hoc facite ] posuit post datum Sacramentum , ut intelligeremus iu●●i●●e Dominum ut sub &c. Bellar. l. 4 de Euch. c. 25. §. Resp . mirab . Idem . [ Hoc facite ] illud i●bet vt totam actionem Christi●mitemur . Ib. c 13. § Quod illa . — Pronomen [ Hoc ] non tantum ad sumptionem , sed & ad omnia , quae mox Christus fecisse dicitur , refertur : mandat n. facere quod ipse fecit , nempè , Accipere panem , gratias agere . ●ansen . Episc . Concord . c 131. p. 903. Againe Bellar. Videtur ●n . sententia Iohannis à Lovanio valde probabilis , qui docet verba Domini [ Hoc facite ] apud Lucam ad omnia referri ( id est ) ad id quod fecit Christus , & id quod egerunt Apostoli : ut sit sensus , Id quod nunc agimus ; Ego dùm consecro & porrigo , & vos dùm accipitis , &c. frequentate vsque ad mundi consummationem . Profert n. idem Author veteres Pa●res , qui illa verba modò referunt ad Christi actionem , Cyp● . l. 2. Epist . 3. Damas l. 4. de fide . c. 14. modò ad actionem Discipulorum , vt Basil . reg . mor. 21. Cyril Alex. l. 11. in Ioh. c. 58. Thus far Bellar. l. 4. de Euch. c. 25. §. Videtur . — [ Hoc facite ] Praeceptum hoc non potest referri ad ea , quae verbis antecedentibus , in ipsa narratione Institutionis , habentur , [ Viz. to those circumstances , which goe before that , Hee tooke bread , &c. ] nam ea vis est Pronominis demonstratiui [ Hoc ] & verbi [ Facite ] ut praeceptum quod his duobus verbis continetur , ad eas tantum actiones referatur , quas tum in praesentia Christus vel faciebat , velfaciendas significabat : quae quid em actiones continentur in ipsa narratione Institutionis , quae incipit ab illis verbis [ Accipiens panem . ] Greg Valent. Ies . Tract . de vsu alterius spec . in Euch. c. 2. §. Id manifestè — [ Hoc facite . ] Ex tribus Euangelistis , & ex Paulo 1. Cor. 11. constat Christum sumptionem vini suo facto & praeceptione Ecclesiae commendasse . Alan . Card. de Euch. c. 10 p. 255. [ Hoc facite . ] Pertinet ad totam actionem Eucharisticam à Christo factam , tàm à Presbyteris quàm à plebe faciendam . Hoc probatur ex Cyrillo l. 12. in Ioh. c. 58. ex . Basil . moral . reg . 21. c. 3. Idem Alan . ib. c. 36. p. 646. [ Hoc facite . ] Idem habet & Paulus 1. Cor. 11. qui narrat id ipsum dici circa calicem , ea omnia complectens quae dicuntur de poculo accipiendo , &c. Quod Lucas complexus est , dicens , Similiter & calicem Iansen . Concord c. 131. p. 905. [ & Durand . l. 4. c. 1. is of the same minde , calling this Institution of Christ , Officium Missae . ] Non dicit , Hoc dicite , sed [ Hoc facite . ] quia mandat facere quod ipse fecit , sc . Accipere panem , Gratias agere , Consecrare , Sumere , & Dare. Caietan . Card. in Lucam pag. 304. in fine . b [ Coenan tibus autem illis . ] & [ Postquam coenanit . ] Non necesse est huiusmodi Sacramenti celebrationem aut coena praecedat , aut consequatur , nam Christus ante coenauerat , non ut exemplum praeberet , fecit , sed necessariò , quia opo●tebat vetera Sacramenta prius implere , quàm noua instituere ( id est ) agnum paschalem priùs edere , quàm corpus & sanguinem su●m dare . Agnus autem non alio tempore quàm coenae edi poterat . Maldon . Ies . in Mat. 26 super illa verba [ Coenantibus autem . ] &c. c Has Panis Oblatas , quae nunc ad imaginem nummorum , & ad tenuissimam & leuissimam forman a veri panis specie alienam redactae sunt , per contemptum ( ab ordinis Rom. Expositore ) vocari minutias nummulariarum Oblatarum , quae panis vocabulo indignae sunt : propter quas Ecclesiasticum officium eiusque religio per omnem modum confunditur . Cassand . Liturg. sol . ●6 . d Panis azymus glutinosus erat , & frangebatur siue manu , siuè cultro . Lorin . Ies . in Act. 2. v. 42. §. Indicat . e Non dubium est quin apud Euangelistas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nam quod Matthaeus & Marcus dicunt [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] post de calice loquentes , dicunt [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] & vicissim quod Matth. & Marcus de pane dicunt [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] Lucas & Paulus dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Maldon . Ies . in Math. 26 and Stapleton . Antidot . in eum locum . Promiscuè unum pro altero indesinenter accipi . Salmeron . Ies . Tom. 9. Tract . 12. Haec duo verba idem valent , ut Cyrillus admonet , & sicut apparet ex Euangelistis , & S. Paulo . Inde est quòd Ecclesia Latina , pro eodem accipiens has voces , simul conjunxit . Idem ibid. pag. 76. Illud verbum Benedictionis est forma eius Sacramenti , & idem est , Benedicere , & uti verbis Consecrationis ad elementa proposita . Alan . l 1. de Euch. ca. 15. p 294. Et Catechismus Trident. dicit idem esse Benedicere & Consecrare res proposi●as . Idem ibid. Dixit S. Paulus [ Calix benedictionis , ●ui benedicimus ] i e. cui benedicendo Sacerdotes consecrant in altari , ut exponit B. Remigius . Salmeron . Ies . quo sup . See also Ians . Concor . c. 131. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valere , vide 1. Cor. 14. v. 16 , 17. Marc. 8. v. 6. 7. Mat. 15. 36. ] f Communis sententia est non solùm Theologorum recentiorum , led etiam veterum Patrum , Christum consecrásse his verbis [ Hoc est corpus meum . Hic est sanguis meus ] Bellar. l. 4. de Euch. c. 13. §. Quod attinet — Probatur ex Conc. Florentino , & Conc. Trident. sess . 13. cap. 1. Barrad . Ies . Tom. 4. l. 3. c. 4. So also Suarez . Ies . Tom. 3. Disp . 58. Sect. 1. §. Dicendum — Omnes veteres his solis verbis dixerunt fieri consecrationem . Maldon . Ies . Disp . de S. Euch. pag. 134. Nè formae ignoratione turpissime peccetur , ab Euangelistis & Apostolis docemurillam esse formam . Catechis . Rom. de Euch. num 18. Tenet Sacerdos ambaous manibus hostiam , profert verba Consecrationis distinctè [ Hoc est corpus meum . ] Missal . Rom. iussu Pij Quinti Pont. edit . Rubrica Canonis , & Aquinas part . 3. qu. 60. Art. 8. * Summa Angelica , tit . Eucharistia num . 25. de P●ne . Sacerdos consecrans ex intentione Ecclesiae vnâ vice possit conficere tot hostias , quae sufficerent toti mundo , si necessitas effet Ecclesiae . g Christoph . de capite fontium Archiepise . Caesarien . Tract . var. ad Sixtum Quintum Pont. Paris . 1586. — Cap. 1. Non solùm Thomas , sed omnes ante Caietanū Theologi fatentur Christum , cùm benedixit , consecrasse . Nec ullum verbum ( ut ait Alphonsus à Castro ) est a pud Euangelistas , quo Consecratio significetur , praeter verbum [ Benedixit ] vel per verbum [ Gratias egit ] quod ibi pro eodem sumitur . — Cap. 5. Ad formam à Christo institutam obseruandum vrget praeceptum imitationis , nempè , [ Hoc facite . ] — D. Iacobus in Missâ sua post recitationem verborum , viz. [ Hoc est corpus meum ] accedit ad benedictionem , quod est argumentum firmiss . non credidisse eum in sola verborum illorum prolatione Consecrationem fieri . Eodem modo Clemens in Missa suâ . Dionys . cap. 7. Hierarch . dicit , Preces esse effectrices Consecrationis . Ergo non solùm verborum istorum prolatio . — Lindanus probat ex lustino , sine precibus Consecrationem nullam esse . Amalcharius praef . in lib. de offic Apostolos solâ benedictione consectare consuevisse . Idem habet Rabanus , — & Cap. 6 Certum est , Graecos sustinere , non istis verbis , sed Sacerdotis benedictione , seu precatione Consecrationem fieri — Nullus ex antiquioribus Ecclesiae Doctoribus per sola quatuor verba Christi Consecrationem fieri dixit . — Irridet eos Scotus , qui supernaturalem virtutem , de novo creatam , verbis istis inesse putant , — Scotum sequuntur Scholasticorum turba Landolfus , Pelbertus , Mart. Brotinus , Nic. Dorbellis , Pet. Tarraretus , Catharinus . — Lindanus de Iustino ait , quòd negat Apostolos istis verbis u●os ad consecrandam Eucharistiam . De Basilio asserit , quòd priscos Patres dicit non fuisse contentos solis istis verbis . Greg l. 7. Ep. 63. Morem fuisse Apostolis ad solam Dominicam orationem oblationem consecrare . Hier. in Sophon . 3. Solennem orationem Sacerdotis precantis Eucharistiam facere . D Ambros . Consecrationem incipere ait ex eoloco Canonis , viz. Quam oblationem tu , Deus , benedictam , &c. Visscire ( inquit ) quibus verbis coelestibus consecratur ? accipe quae sint , Fac nobis hanc oblationem , &c. Idem tenet Odo Camerac . — etiam Bern. Audi quid Sacerdos in consecratione corporis Christi dicat , Rogamus ( inquit ) hanc oblationem benedictam fieri , &c. [ And lest that any should obiect , that the Apostles did not observe in their narration the right order of Christ's acts , Hee addeth ; ] Omnes nunc prouoco Lectores ad legendos Missales libros Liturg. Iacobi , Clementis , Bafilij , Chrysost . & Ecclesiae Latinae , & videbunt , nisi sibi oculos eruere velint , quàm constanter omnes unoore asserant & testentur , Christum dando Eucharistiam Apostolis dixisse , [ Hoc est corpus meum : ] post verba [ Accipite & manducate . ] Hier. Epist . ad Hebdid . q. 2. Panem , quem fregit Christus , dedirque Discipulis esse corpus Domini Saluatoris , dicens , [ Accipite & comedite , Hoc est corpus meum . ] Haec ille . Nota quòd ait Christum dixisse ad Apostolos , non ad panem . [ Hoc est corpus : ] Ergò non per ista verba panem consecrauit — Si mihi opponant authoritatem Pij Quinti in Catechis . qui post Conc. Trid factus est , ego opponam illi non minoris authoritatis & sanctitatis , eruditionis autem nomine maioris , Innocentij tertij sententiam oppositum sentientis — Et dico , librum illum Catechismi non definiendo , sed magistraliter docendo factum esse . Hactenus ex Archiep. Caesarien . h Tract . of the Masse , pag. 105. i Verba haec [ Hoc est corpus meum ] pronuntiata à Sacerdote , cùm intentione consecrandi Sacramentum , continent implicitè Invocationem . Bellar. lib. 4. de Euch. c. 14. §. Quintū arg . * See the former testimony , letter ( g. ) k Vehemens prorsus insania est , quòd nune arbitrantur se consecrate hoc Sacramentum sine prece , quam Canonem appellamus , absque invocatione super dona , sed tantùm recitatione verborum , &c. Talis recitatio non est Cōsecratio . — Alitèr profectò erat in Ecclesia orientali , & occidentali . — Hactenùs in Ecclesia doctum fuit , in piece , quâ Sacerdos sic invoca● [ Hanc Oblationem quaesumus , Domine , acceptabile facere dignetis , &c. Antididag . de Cath. Relig. per Canon . Eccles . Coloniens . Tract . de Missa , p. 100 §. An sine prece . l Quod autem ille sermo Domini sufficiat ad sanctificationem , nullus neque Apostolus , nec Doctor dixisse cernitur . Nic. Cabasil . Explicat . Euch. c. 29. Latini obijciunt Chrysostomum dicentem ; Quemadmodùm opifex sermo dicens [ crescite & multiplicamini ] semel à Deo dictus perpetuò operatur , &c. Resp . An ergò post illud dictum Dei [ Crescite ] nullo adhuc opus habemus adiumento , nullâ prece , nullo matrimonio ? Ibid. * See the Testimonie before at the letter ( g ) towards the end . m Alij dixerunt , Christum his verbis semel dictis consec●âsse , sed Evangelistas non seruâsse ordinem in rei gestae narratione . Sed cùm omnes Evangelistae conueniunt in hoc , ut dicant , primùm Christum accepisse panem , deindè Benedixisse , tertiò fregisse , & tùm de disse , dicendo [ Hoc est corpus meum ] videntur non casu , sed consilio Evangelistae rem narrâsse , ut gesta est . Maldon . Jes . Disp . de Euch. q. 7. p. 133. [ And among them that doe invert the order , is Alan . lib. 〈◊〉 . de Euch. c. 15. p. 295. ] Alij docuerunt , Christum haec verba [ Hoc est corpus meum , &c. ] bis repetivisse : quae sententia est falsa , quia null● conjecturâ probari potest . Idem ibidem . * See aboue , lit . ( 〈◊〉 . ) n Iustin . Apol. 2. docet , Oratione confici Eucharistiam . Iren. lib. 4. c. 5. Invocatione nominis Dei. Cyril . Hier. Catech. mystag . 3. & 4. Invocatione Spiritus Sancti . Hieron . Epist . ad Evag. Sacerdotum precibus . August . Semperferè prece mysticâ ( ut lib. 3. c. 4. de Trin. ) Sacramentum fieri asserit . — Respondetur , Primò quòd veteres non curabant passim exactè declarate & praecisè quibus verbis conceptis consecraretur : licet Ministris secretiore institutione ea tradidisse constat . Alan . l. 1. de Euch. c. 17. p. 310. [ To whom might be added Cyprian de coena Domini , Calix benedictione sacratus . ] o It was M. Brereley his error , Liturg. p. 101. in alleaging Irenaeus lib. 5. cap. 1. Quandò mixtus calix , & fractus panis percepit verbū Dei , fit Eucharistia . [ Here by verbum Dei , is not meant the words of Hoc est , &c. but Prayer , and the word of Blessing , commanded by the Word of Christ , who blessed it , and commanded his Church , saying , Doe this : as appeareth by Iraen . lib. 4. c. 34. when he saith , Panis percipiens vocationem ( for Invocationem ) Dei , non est communis panis . ] In the next place Ambrose . l. 4 c. 4 dc Sacr. Consecratio igitur quibus verbis fit ? Domini Iesu , &c. Ergò sermo Christi conficit hoc Sacramentum , nempe is , quo facta sunt omnia , iussit , & factum est . [ This is the Allegation ; whereas if he had taken but a little paines to have read the Chapter following , bee should have received Saint Ambrose his plaine Resolution ; that they meant the words of Prayer . Visscire quibus verbis coelestibus consecratur ? Accipe verba , Dicit Sacerdos , Fac nobis hanc Oblationem acceptam , &c. Then he procecdeth to the Repetition of the whole Institution . We see then that the Latine Church had this forme ( Fac ) even as the Greeke had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : both in Prayer , but neither of both without reciting the forme of Institution . ] * See at the former letter ( o. ) p Ecce , in coena Christus fregit panem : & tamen Ecclesia Gatholica modò non frangit , sed integrum dat . Salmeron . Ies . Tom. 9. Tract . 34. §. Nam . p. 275. q Amulto tempore non usupatur fractio , sed singuli panes , seu minores hostiae consecrantur , ad evitandum periculum decidentium micarum . Lorin . Ies . in Act. 2. 42. Bonâ ratione , nè micae aut particulae panissacri pereant . Salmeron quo suprà , aliquantò post . r Fregit . ] Nimirùm in tot particulas quot erant Apostoli manducaturi , praetersuam , quam Christus primus accepit . Et ( ut quidam non indiligenter annotavit ) quemadmodùm unum calicem communem omnibus tradidit ad bibendū , ità unâ palma panem in 12. buccellas fractum manibus suis dispensavit . Salmerquo suprà Tract . 12. §. Sequitur p. 77. Apostolus Act. 2. Vocat Eucharistiam fractionem panis , ob ceremoniam frangendi panem in tot particulas quot sunt communicaturi , ut Christus fecit in coena . Quem morem longo tempore Ecclesia retinuit , de quo Apostolus ; Panis , quem frangimus , nonne communicatio corporis Christi Domini ? in qua fractione pulchrè repraesentatur Passio corporis Christi . Idem Ies . Tract . 35. §. Vocat . pag. 288. [ Infractione Panis , Act. 2. ] Indicat fractionis nomen antiquam consuetudinem partiendi pro astantibus sive manu , sive cultro ; quià panis azymus glutinosus ità facilius dividitur . Lorinus Ies . in eum locum p. 138. col . 2. Benedictionem sequitur hostiae fractio , fractionem sequitur Communio . — Hunc celebrandi morem semper Ecclesia servavit tàm Graeca quàm Latina , quarum Liturgiae etsi in verbis aliquandò discrepent , certè omnes in eo conveniunt , quòd partes has omnes Missae Christi exactè repraesentent , nihil de essentialibus omittentes . Vsus autem Ecclesiae & eius celebrandi ordo nos docent , qualis fuit Christi Missa , & quo illam ordine celebravit ▪ Archiep. Caesar . var. Tract . pag. 27. * 1. Sam. 15. 22. a Missas illas , in quibus solus Sacerdos sacramentaliter cōmunicat — probar atque adeò commendat . Concil . Trid. Sess . 22. cap. 6. b Sunt qui in Missa communionem requirunt : sic , fateor , à Christo institutum fuit , & ita olim fieri consuevit . Eras . Concord . Eccles . vers . finem . [ Act. 2. Erant communicantes in Oratione & communicatione fractionis Panis ] id est , in Eucharistia non minùs quàm oratione . Lorinus Ies . in Act. 2. 46. Odo Camera cens . in Canonem scribit , Missas solitarias antiquitùsi● vsu Ecclesiae non fuisse . — Et hunc fuisse antiquum Ecclesiae Rom. morem , ●t plures de eodem Sacrificio participent , doctiss●●i quique agnoscunt . — Itáque hac nostra aetate R. Pater , & vir doctiss ▪ Ioh Hoffmeisterus his verbis suam sententiam declaravit . Res , inquit , clamat , tàm in Graeca quà● in Latina Ecclesia non solùm Sacerdotem sacrificantem , sed & reliquos Presbyteros & Diaconos , necnon & reliquam plebem , aut●altem plebis aliquam partem communicâsse , quod quomodò cessavit mirandum est . — Et aliquos cùm Sacerdote adfuisse , qui sacrificia laudis offerebant , & Sacramentorum participabant , Canonis ( Romani ) verba manifestè significant : viz. Quot ex hac Altaris participatione sacrosanctum corpus & sanguinem filij tui s●mpserimus , &c. Item , Prosint nobis divina Sacrificia , quae sumpsimus . Teste G. Cassandro Consult . Art. 24. pag. 216 , 217 , — 223. &c. c Idem Ioh : Hoffmeisterus ; Quomodò ( inquit ) ordo antiquus cessauerit , mirandum est , & ut bonus ille usus reuocetur laborandum . Nunc verò postquàm communionis ordo à nobis obseruari desijt , idque per negligentiam tàm plebis quàm Sacerdotum , ut ait Hospin . — Ex Canone quodam Cone Nannetensis , Sacerdos solus Missam celebrare vetatur : absurdum n. est ut dicat , [ Dominus vobiscum : & , Sursum corda : & , gratias agimus Deo Domino nostro ] cùm nullus est qui respondeat : aut ut dicat [ Oremus ] cùm nullus adest qui secum oret . — Et simile Decretum reperitur in Conc. Papiensi , ut nullus Presbyter Missam celebrare praesumat — Cur autem Canon noster [ Speaking of the forme of the Romane Masse ] alijs in superstitionem , alijs in contemptum adductus sit , in causa potissimum est mutatio prisci ritus . Georg. Cassand . quo sup . d Act. 2. 42. [ Erant communicantes ▪ &c. ] Vsus fuit quondam frequentandae quotidiè Eucharistiae , non minùs quàm Orationis . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur pro usu istius Sacramenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eadem est vis etiam vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro congregatione fidelium , ut interpretatur Basilius . Lorin . Ies . loco supra-citato . e Collectae , per figuram , dicebantur Preces , ab ipsa celebratione Missae , quum ad eam populus colligebatur . Bellar. l. 2. de Missa cap. 16. §. Post salutationem . * See aboue at ( b. ) f Generaliter autem dicendum est , quòd illa est legitima Mis●a , in qua sunt Sacerdotes , Respondens , Offerens , atque Communicans , sicut ipsa precum compositio evidenti ratione demonstrat . Durand . l. 4. c. 1. pag. 174. Walf●idus Strabo , etiam aliqui antiquiores Scholasticorum Interpretessolam legitimam Missam fatentur , cui interfuit Sacerdos , Respondentes , Offerentes , atque Communicantes . Cassand . quo supra . g Qui dicunt Christum manducari spiritualiter à fidelibus posse , etiamsi Sacramentaliter non manducetur , atque eo cibo animam ali , vera quidem asserunt . Acosta Jes . de procur . Indorum Salut . c. 7. p. 532. * See aboue at the letter ( a ) h Claudij Espencaei Theologi Parisiensis Tractatus de utraque Missa : quarum alteram publicam , alteram priuatam appe●lant . Operâ Gilberti Theologi Parisiensis . Genebrard . * See below at the letter ( p. ) i Haec & similia pro priuatarū Missarum usu & vetustate probabilia quidem sunt , sed minus aperta , nec n. qui oblatum dicunt communicatum negant , &c. Espen . Tract . de vtraque Missa fol. 226. [ where also had beene obiected the complaint of Chrysostome , sc . fol. 222. ] k Monachos , plus alioqui iam satis grauatos invidiâ , primos prinatarum Missarum Authores fuisse , quidam faciunt . Espenc . ibid. fol. 227. Non est quòd ex publicarum Missarum Monachis cùm interdictione colligamus Privatarum ab eis inventionem . Ib. fol. 228. l Dominus vobiscum , &c. Quarè salutatio non Cleri modò sed & plebis fuit . Ex horum verborum occasione mota olim iam tanta quaestio , quâ non alia sit in hodiernis de religione controversijs grauior au● magis agitata . — Gratianus rospondet , piè credi , Angolorum in Missa praesentiam , & nobis orantibus assistentiam : ad Angelos igitur , cum deessent homines , salutationem hîc videtur retulisse . Ecquò n. aliò melius referret ? An vel ad lapides ? ut videtur ante illum Odo Cameracens . Episc . ad id Canonis [ Et omnium circumastantium ] cùm postea , inquit , mos inolevit solitarias Missas , & maximè in Coenobijs fieri , ubi non habeant quàm pluraliter Collectam salutent , nec plures mutare possunt salutationes , convertunt se ad Ecclesiam , dicentes , se Ecclesiam in Ecclesia salutare , & in corpore totum corpus colloqui . Exercuerat & ante hos Cardinalium Decanum à fratribus Eremitis proposita quaestio , utrum singulares in cellulis , & orantes iuxta morem Ecclesiaicum , sibimet dicere deberent [ Dominus vobiscum ] quando nemo sit qui responde●t ? quidam etiam inter se sic rationabantur , Hoc lapidibus ▪ aut tabulis dicendum . Respondet peculiari opusculo , quod & ideò inscriptum , Dominus vobiscum . — Ca. 4. In his docuit seruandam Ecclesiae consuetudinem , & hanc Sacerdotalem salutationem nec per traditionem permutari licere : Ecclesia siquidem Christiana tanta charitatis inter se compage invicem connectitur , ut in pluribus una , & in singulis sit per mysterium tota ; & unaquaeque electa anima per Sacramenti mysterium plena esse credatur Ecclesia . Thus far Espen . quo sup fol. 212 , 213. & Gers . Tract . Qu●stion . cum Resp . Quid Sacerdos gerit vicem popull . * 1. Cor. 14. 23. m Sacerdos dicit [ Pax omnibus vobis : ] quoniam autem pro se invicem precari est praeceptum Apostolicum , propterea populus quoque ei ipsam pacem precatur , dicens , [ Et cum spiritu tuo . ] Nic. cabas . Archiep. Thessal . Ann. Dom. 1350. Exposit . Liturg. cap. 25. n Greg. Papa . Sacerdos Missam solus nequaquam celebret ; quià sicut illa celebrari non potest sine salutatione Sacerdotis , & responsione plebis : ità nequaquàm ab uno debet celebrari , esse n. debent qui ei circumstent , quos ille salutet , ad reducendum in memoriam illud Dominicum [ Vbicunque sunt duo aut tres congregati . ] Teste Cassandro Liturg . fol. 96. o Soter B. of Rome Ann. 170. [ who suffered Martyrdome , made this Decree for celebrating of Masse : ] Vt nullus Presbyterorum praesumat , nisi duobus praesentibus , & ipse tertius habeatur : quià cùm pluraliter ibi dicitur [ Dominus vobiscum ] & illud in secret is [ Orate pro me ] apertissimè convenit , ut ipsius respondeatur salutationi . Witnes M. Harding Art. 1. Divis . 29. apud Iuellum . * One that of late writ to a Popish Ladie , not discouering his name . p Chrysost . in Ephes . Hom. 3. Frustrà habetur quotidiana oblatio , frustra stamus ad altare , cum nemo est qui participet . Ob. à Bellar. lib. 2. de Missa , cap. 9. [ Not that in these daily Celebrations None at all did communicate with the Priest : for he was accompanied , at least , with some Ecclesiastiques ; as is implyed in the words , ( Stamꝰ ad Altare ) And it is no rare Hyperbole in Chrysostome to vse the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , a Paucitie . ] q Chrysost . Illa coena ( Christi ) communiter omnes accumbentes habuit . Tom. 4. in illum locum Pauli ; Oportet Haereses esse . 1. Cor. 11. 19. r Hieron . Coena Domini dicitur , quia Dominus in coena tradidit Sacramenta . Dominica coena debet omnibus esse communis . In 1. Cor. cap 11. * [ For againe , if it should be strictly racked , so should he himselfe not have participated , and then was it no Masse at all . But Chrysostom's Rhetorique , in Hyperbolizing , is noted especially by your Senensis ; as may be obserued in Chrysostome's like Invectiue against the carnall securitie of men , even in the word , Nemo : Nemo divina sapit : nemo terrena contemnit : nemo ad coelum attendit . Hom. 12. ad Heb. Now , None is so sencelesse as to thinke hereby that Chrysostome thought himselfe absolutely to be wholy alone . ] s [ Frustrà stamus , &c. ] Ex quibus verbis apparet , in his quotidianis Missis solos ferè Ministros & Clericos , paucos verò autnullos à populis communicâsse . G. Cassander de Liturg. Chrysost● [ Yea and Epenseus durst not relie vpon this Testimonie . a Si quis dixetit , Ecclesiae Rom ritum , quo submissâ voce pars Canonis , & verba Consecrationis proferuntur , damnandum esse , Anathoma sit . Conc. Trid. Sess . 22. Can 9. b Quibus verbis Conc. verba Consecrationis altâ voce proferri prohibuit . Ledesima Ies . de Script . quavis ling. non legend . p. 161. In inclinatione Sacerdotis & osculatione altaris , thurificatione secunda expletâ , Sacerdos se convertens ad populum sub silentio dicit [ Dominus vobiscum : ] Et mox voce aliquantulum elevatâ dicit , [ Orate pro me , fratres . ] Durand . Ration . l. 4. c. 32. initio . c Christus altâ voce pronuntiabat verba illa [ Hoc est corpus meum ] ut audirentur ab Apostolis . Bellar. l. 〈◊〉 . de Missa , c. 12. §. Quod attinet . — In Ecclesia Orientali altâ voce recitari consuevisse , non negamus . Idem . ibid. § Respondeo . — Certè ex Graecorum Liturgijs invenies tàm ●n Missa Iacobi Apostoli & Clementis Rom. quàm in illis quae editae sunt à Basilio & Chrysostomo , quòd ubi Sacerdos protulisset verba Cōsecrationis tàm post panis , quàm post vini Consecra●ionem , populus acclamabat dicendo , Amen . Idē etiam confirmatur ex Leone , Aug. Ambrosio , & alijs multis Patrib . Salmeron . Ies . Cō . in 1. Cor. 14. Disp . 22. p 188. Moris enim fuit Ecclesiae primitivae , ut constat ex Leone magno , & Iustino Martyre , ut verbis Consecrationis altâ v●ce prolatis , populus responderet , Amen . Idem Tom. 9. Tract 13. pag. 90. Col. 2. d Novellâ Constit . 123. Iustiniani severè praecipitur Sacerdoribus , ut in Eucharistiae celebratione verba clarâ voce pronuntientur , ut à populo exaudiantur — [ Which made Bellar. to bluster after this manner : ] Ad Novellam responderi possit imprimis , ad Imperatorem non pertinere de ritu sacrificandi leges ferre : proinde non multum referre quid ipse sanxerit . Bellar. l. 2. de Missa c. 12. §. Ad Novellam . e Vtile est , ad reverentiam tanti Sacramenti ( ut Basil . rectè docet l. de Sp. Sancto c. 27. ) & multum confert ad dignitatem & reverentiam mysteriorum ut non assuescant homines eadem saepius audire : vel potiùs ut non offerrentur ad aures vulgi . Et in Liturgijs Graecis Basilij & Chrysost . praescribunt quaedamsub silentio dicēda . — In Liturgijs Chrysost . Sacerdos orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod non significat moderatâ voce , sed planèsecretò . In Latinis Liturgijs , Innocentio reste , praecipua pars Missae secreta erat . Bellar. quo supra . [ Wee oppose 1. Never were any words held secret , so , as not to be beard of them that were baptised , and were allowed to be Communicants . Basil . speaketh of the rites of Baptisme to be kept secret , but to whom ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and how secret ? by silence of voice in the Congregation ? no , but , Non convenit circumferri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And of what ? of words ? nay , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither doth Chrysostome's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor Innocentius his Secreto inferre any more than such a Service , in respect of them that were not to be partakers of the Communion . Secondly , wee oppose , concerning the point in question , that the words of Institution were in th●se times pronounced with an audible voice both in the Greeke and Latine Churches ( as hath beene confessed , and their owne Writings doe verifie : ) Basil . Liturg. Sacerdos benedicens panem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — altâ voce dicens ; Accipite , Hoc est corpus meum . Chrysost . in 1. Cor. 15. Hom. 40. Vobis , qui mysterijs estis initiati ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) volo in memoriam revocare eam dictionem , &c. ] secundùm Graec. Edit . * See Booke 7. C. 5. §. 2. * Ibidem . f [ ENIM . ] Ea particula intelligitur in forma panis . Bellar . l. 4. de Euch. c. 14. g Concil . Trident. Sess . 22 c. 8. Statuit non expedire ut divinum Officium vulgari passim linguâ celebretur . Azor. Ies . Inst . Moral . par . 1. l. 8. c. 26. §. Verum-enimverò . h Asserere Missas celebrandas esse linguâ vulgari , cōsilium est Schismaticum — Haereticum — & non acceptandum , — nè Ecclesia dormitâsse aliquandò , atque adeò errâsse videatur . Salmeron Ies . Tom. 9. Tract . 32. Sect. 5. p. 251 * Article 24. i Tempore Apostolorum totum populum respondere solitum in diuinis officijs — Et longo tempore post in Occidente & Oriente Ecclesia : tempore Chrysostomi , & Cypriani , atque Hieronymi , eadem Consuetudo invaluit . Et Hieronymꝰ scribit in praefat . lib. 2. ad Gal. In Ecclesijs vrbis Romae quasi coeleste tonitru audiri populum reboaniem , Amen . Bellar. lib. 2. de verbo Dei , cap 16 §. Sed neque . Tempore Apostolorum , cùm celebratetur Sacrificium hoc , Sacerdos dixit , [ Hoc est corpꝰ meū ] & populus respondebat , Amen . — Et hic usus manavit in totam Ecclesiam usque ad mille & amplius annos . Maldon . Ies . Disp . de Sacram. Tom. 1. de Euch. Coni●ct . 1. §. Vbi Scribit . k Bellar. lib. 2. de verbo Dei , cap. 15. & 16 , and so Others also . m Tres hae linguae vniuersalissimae , ità ut Hebraica per totum fere Orientem : Omnes enim Chaldaicâ , aut Syriacâ . i. Hebraicâ , sed corruptè Ioquebantur . Graeca per totam Graeciam , & Asiam minorem , olim , ac varias provincias latè patebat : Latina autem per magnam Europae partem vagabatur . Ledesima Ies . in defens . Bellar. n [ Concionatus est Graecè Chrysostomus apud Antiochenos , apud Caesari●nses Basilius , apud Alexandrinos Athanasius , apud Hierosolymi●anos Cyrillus . ] Thus from Constantinople to Antioch , throughout Asia , was the Greeke Language universally knowne . * See about , at the letter ( i. ) o Cum Ecclesia Rom. de Latinis & Graecis es●et permixta , singulae ●ectiones de utraque lingua recitabantur : nam ab una lingua recitantes ab utriusque linguae populis intelligi non poterant . Rupertus de Diuin . offic . l. 3 c. 8. p [ Augustini sunt plurimi Tractatus & Sermones ad Hipponenses suos . With whom hee rather chose to speake ossum than os : to the end they should understand him . ] Lib. Retract . cap. 20. Psalmum , qui ijs caneretur , per Latinas literas feci , propter vulgi & Idiotarum notitiam . Idem Sermon . 25. de verb. Apostol . Punicum proverbium est antiquum , quod quidem Latinè vobis dicam , quia Punicè non omnes nôstis . So well was the Latine knowne vnto them . Item Tert. ad vxorem scripsit Latinè , Ad mulieres de Habitu , ad Foeminas de cultu , ad Virgines de velo , directing the same writings to them , thus ; Dei Servae , Conservae , & Sorori meae , &c. Cyprianus saepe ad Martyres & plebem Latinè . ] q Curabant Romani , ut & in provincijs plurimi loquerentur Latinè , ita ut Hispanias & Gallias Latinas prorsus fecerint , veteribus illarum gentium linguis abolitis . Vives in Aug. de Ci. Dei l. 19. c. 7. Nostri per totum ●erè occidentem , per Septentrionis , per Africae non exiguam partem brevi spatio linguam Romanam celebrem , & quasi Regiam fecerunt . — Nostra est Italia , nostra Gallia , nostra Hispania , Germania , Pannonia , Dalmatia , Illyricum , & multae aliae nationes . Valla Praesat . in l. Elegant . Certè testimonium ex Hilario ductum videtur omninò cogere , ut credamus in Gallia fuisse consuetudinem ut populus & Ecclesia caneret etiam antè Ambrosij tempora . Bellar. l. 1 de bonis operibus . c. 16. §. Fortasse . r Cer tum est ( inquiunt Protestantes ) Ruthenos , Aegyptios , Aethiopes , Armenos , & quosdam alios celebrare diuina Officia in Lingua vulgari . — Respondemus , nos non moveri Barbarorū moribus . Salmeron . Ies . Com. in 1. Cor. 16. Disp . 30. §. Septimò . * 1. Cor. 14. 11. s De Iudaeis conversis , Ambros . in 1. Cor. 14. Aliquando Syrâ Linguâ , plerunque Hebraeâ in Oblationibus utebantur . t Hier. ad Eustoch . Epitaph . Paulae . Hebraeo , Graeco , Latino , Syròque Sermone Psalmi in ordine personabant . Ad finem . u Orig. con . Celsum . lib. 8. Graeci Graecè , Romani Romanâ , fingulique precentur linguâ suâ — Non enim est Deus maximus unus eorum , qui certam aliquam linguam sortiti , coetorarum ignari sunt . x Basil . ad Cler. Eccles . Caesarien . Quidam Psalmos causantur , & modos Psalmodiae — Vnum hoc numeris datur , ut quod canendum sit prius ordiatur , reliqui succinunt . — elucescente die pariter omnes veluti vno ore & corde confessionis Psalmum Deo offerunt — Horum gratia si nos fugitis , fugietis simul Aegyptios , Thebaeos , Palaestinos , Arabes , Phoenicas , Syros , & ut semel dicam omnes apud quos vigiliae , precesque communesque Psalmodiae in pretio sunt . For the Sclavonians . See hereafter . 6. Challenge at ( d ) y Aug. de doctr . Christ . l 4. c. 11. Quid prodest , &c. z Apostolus praecip it , ut Preces ad aedificationem fiant , quemadmodùm probatur Rom. 15. — Plus lucratur , quoad intellectum & affectum , qui non ignorat quae orat . — Qui non intelligit , non aedificatur , in quantum non intelligit in speciali , licet in generali intelligat . — Ad fructum devotionis conducibilius intelligendo orare . Aquinas in 1. Cor. 14. Iubet Apostolus ut ad ae dificationem abundent : melius est orare mente , distinctè intelligente ea quae orat , quàm confusè . Et ex hac doctrina habetur , melius esse ut publicè preces Ecclesiae nostrae , audiente populo , in lingua Clericis & populo communi dicantur , quàm Latin● . Caietan . Cardin. in eum locum . 1. Cor. 14. Paulus vult omnes homines orate , etiam mente . Fa●er Stapulens . in eundem locum . Quid proficit populus non intelligendo ea quae orat ? Lyran. in 1. Cor. 14 Né benedicens ( Sacerdos ) diceret , Ego quidem intelligo & gratias ago peregri●â linguâ : responde● Apostolus [ Sed alter non aedificatur : ] Id est , Indè nulla ae dificatio Ecclesiae , cujus inprimis ratio habenda erat : ità ut nolit ullas preces publicas in Ecclesia celebrari ignoto prorsus Sermone , — qui non sit Graecis Graecus , Hebraeis Hebraeus , Latinus Latinis , nam magna ex parte haec idiomata ab ijs , qui sunt eiusdem linguae , intelliguntur . Salmeron . Ies . Com. sup . eum locum 1. Cor. 14. [ which he confesseth of the Apostles times . ] a Bellarm. lib. 2. de verbo Dei , cap. 16. De Canticis Spiritualibꝰ tempore Primitivae Ecclesiae Tert. §. Porro consuevisse . — Quoniam igitur ista Cantica fiunt ad Populi consolationem , vult Apostolus , ut fiant linguâ quae intelligatur : ut Idiota , &c. Ibid. §. Quoniam — Praeterea tunc , quia Christiani erant pauci , omnes simul psallebant in Ecclesiâ & respondebant diuinis officijs : at postea , crescente populo , divisa sunt magis officia , & solis Clericis relictum est , ut communes préces & laudes in Ecclesiâ peragant . Ibid. §. Respondeo negando . — Denique finis praecipuus illorum Canticorum erat instructio & consolatio populi , — & nisi linguâ nota facta fuissent — periisset praecipuus fructus ipsorum : At Divinorum officiorum nec est finis praecipuus instructio , vel consolatio populi , sed cultus Dei. Ibid. §. Denique finis . b Cur Deus , cùm sciat quibꝰ indige●ꝰ , vult oratione nostrâ sollicitari ? Vult nos ●itè petendo petere fidentius — ut magis ad amorem incendamur — ac ut saepiùs majori affecti laetitiâ ad cumamandum atque colendum incitemur ardentiùs . Catech. Trid. v●l Rom. part . 4. Cap. 2. pag. 386. c Exod. 15. [ Can●emus Domino ] Can●abat Moses & Miriam , nempè Moses , id est , pars intellectus , & Miriam , id est sensus purificatus : iustum enim est intelligibilite● & sensibiliter Deo hymnes dici , utrumque instrumentum concinnè pulsari , tàm intellectum quàm sensum , in solius Dei salvatorislaudem , & actionem Gratiarum . Hactenùs Philo Iudaeus . Pulcherrimus hic Tractatus moralis . Pererius Ies . in Exo. 15. Disp . 2. §. Exercitus porrò . * 1. Cor. 14. 15. d Aug. Expos . 2. in Psal . 18. Merulae , Psi●taci , Corvi , Picae , & hujusmodi volucres saepe docentur ab hominibus sonare quod nesciunt : scienter verò cantare non avi , sed homini Divina voluntate concessum est . e Dici● Apostolus [ ut instruam ] Expende vocem hanc , ●nstruam ; quòd sit de p●aedicatione , non de Missae celebra●ione . Eckius Enchrid . Quaes● . Missa Latinè , §. Quod ad . & Bellar. Aliqui respondent , non agi●…ic de precibus . Lib 2. de verbo Dei c. 16 §. Ad hanc . f Imò sequitur [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quibus verbis Apostolus significat precari , &c. Bellar. ibid. g Master Breerley in his Liturgie of the Masse , Tract . 5. Sect. 4. ad finem . h Providet sapientèr Ecclesia , ut Minister vice totius populi respondeat : imò hoc est quod Apostolus ai● , cùm subdit , Qui supplet locum Idiotae . Sixtus Se●…sBiblioth . lib. 6. Annot. 263. Hinc manifestè convincitur , fuisse tempore Apostoli Pauli unum , qui suppleretlocum populi . Ledesima Ies . de Scriptur ▪ nonlegend . cap. 26. 27. §. Praetercà ex . & Sa. Ies . Coment . in hunc locum . i Tempore Apost lorum nullum fuisse pro Laicis constitutum , ex ●ustino constat : E● Graeca vox [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] non significat , secundùm usum Graecae li●guae , vice ●diotarum , sed unum esse ex Idiotis . Bellar. lib. 2. de verbo Dei , c. 16. §. Sed non videtur . — Ità est secundùm phrasin Graecam , ut sit sensus : unus ex Idiotis . Salmeron . Jes . in 1. Cor. 14. Disp . 2● . §. Illud etiam . And the English Rhemists in their Annot. on the same place . k Satisfacit Sacerdos , cù●●preces etiam non intellectas absolvit : etiam meretur , modò in Dei laudes preces non intellectas peroret . Sic in Monasterijs professae , & Monachi non pauci orant , quae intellectu non modò non assequuntur . Sic enin● Pueri orant , & est beneplacitum Deo. Eckius Tom. 2. Hom. 3. in festo Rogat . pag. 90. Etiam pueri oran● , Ozanna , & preces eorum erant Christo g●atissimae . Salmer . Ies . in 1. Cor. 16. Disp . 30. §. Septimo . So the Rhemists in Matth. 21. Verse 16. and in 1. Cor. 19. pag. 463. * 2. Cor. 8. 12. l Populus ignorae linguae quomodò respondebit , Amen ? hoc est , animae praebebit assensum , cùm more Babylonice cōfusionis qui dissident , nequaquàm sensu animisque conspirent . Acosta Ies . de Indorum salute cap. 6. p 37. m Quomodò dicet , [ Amen ? ] Cum quid boni dicas non intelligit , ni●i benedicas tantùm . Aquinas in hunc locum , 1. Cor. 14. I adde Sander . de visib . Monarch . ad Ann. 1563. [ Si benedixeris spiricu ] Quomodò dicat Amen ? Significatur de precibus Ecclesiasticis , ●ateor , quas in spiritu , hoc est , in dono linguae peregrinae recitari nollet , ut in Latina Ecclesia Hebraeam , aut in Graeca Persicam : quià deëssent plerunque viri docti & periti illius linguae , qui populo interpretari possent . [ Thus from the Apostle he granteth , that Prayers are not to be used , where the people have not the interpretation : although hee say , that Deus honori●ic entiùs colitur perlinguam doctam , quam per indoctam & vulgarem . As though where there is no respect of persons with God , yet there should be respect of the Tongues . ] * Hos . 14. 2. & Heb. 13. 15. n In his afórementioned writing to a Ladie , &c. o Alij dicunt Apostolum loqui de divinis officijs , viz. Haymo , Primasius , P. Lombardus , D. Thomas , & alij quidam ex Latinis . Teste Bellar. l. 2. de verb. Dei● cap. 16. p Non reprehenditur oratio non intellecta , sed ●i anteponitur oratio quae intelligitur , ut patet Verse 17. [ Tu quidem benè gratias agis , sed alter non aedificatur ] Bellar. quo supra . * Salmeron . Ies . See above Challenge 2. at the let . ( z. ) q Id est , si orē ▪ do●o linguae : nimirùm , quam non intelligam [ Spiritus ] id est Affectus meus orat , sed mens est sine fructu . Ergo dicit Apostolꝰ , non Orationem sed mentem esse sine fructu . Bellar. quo sup . And this Answere M. Breeely borrowed from Bellar. Tract . vpon the Masse , pag. 452. r Vox [ Spiritus ] à principio usque ad ●inem Donum Spiritus peculiare significat , quo impellebantur linguis lequi . Si Apostolus in hac voceadmitteret Homonymiam aliquā Graeci Patres nos de eo admonuissent . Salmeron . Ies . in eund . locum . * Vpon the same place both Ambrose , [ Spiritu , id est , linguâ ignotâ ] and Chrysostome also . s Aug. de Bap. l. 6. c. 24. Multi irruunt in preces , etiam ab Haereticis compositas , & per ignorantiae simplicitatem non valentes decernere , utuntur cis , & plerunque precis vitium superat precantis affectus . — Non quià ista corrigenda non sint , ut populus ad id , quod planè intelligat , dicat Amen Idem de Catechizand . rudibus c. 9. Teste Cassandro in Liturg. pag. ●0● . t Origen Hom. ●0 . in ●os●… Quae nos proferimus saepe non intelligimus , sed virtutes intelligunt . Ergo licet preces non intellectas usurpare . Ob. Bellar. l. 2. deverbo Dei cap. 16. u Iohannes Billet in summa de divinis offlcijs ; In primitiva Ecclesia ( inquit ) prohibitum erat , nè quis loqueretur linguis , nisi intelligerentur . — At nostris temporibus , ubi nullus aut rarus invenitur legens vel audiens , qui intelligat , completum est quod à Propheta dicitur : Erit Sacerdos ut populus . Videtur potius esse tacendum quam psallendum . Innocent . 3. in Conc. gen . in lib. Decret . de offic . Iud. Ordinar . Quoniam in pletisque partibus — permixti sunt populi diversarum linguarum — . Pontifices civitatum provideant virosidoneos , qui secundùm diversitatem linguarum divina illis officia celebrent . — Aen. Syl. Hist . Bohem. cap. 13. Cyrillo Romae Episcopo suppli●ante , ut lingua Sclavonicâ res divina fieret — essentque non pauci qui contradicerent , audita est vox , tanquàm è coelo , in haec verba missa , Omnis Spiritus laudet Dominum , & omnis lingua confiteatur ei : indeque indultum Cyrillo . Hucusque ex Cassand . Lit. s●l . 101 , 102. x Conc. Aquisgranens . cap. 131. Psallentlum in Ecclesia Domino mens concordare debet cum voce , ut impleatur illud Apostoli , Psallam Spiritu , psallam & mente . y Ambros . in 1. Cor. 14. [ Qui supplet locum Idiotae , quomodò dicet Amen ad benedictionem tuam , quià nescit quid dicis ? ] Imperitus n. nesciens quid dicitur , nescit finem orationis , & non respondet Amen . Verum , ut confirmetur benedictio : per hos n. qui respondent Amen , impletur confirmatio precis , ut omnia dicti veri testimonio conf●rmentur in mentibus Audientium . — [ Sed alius non aedifica●ur . ] Si igitur ad aedificandam Ecclesiam convenitis , ca debent dici , quae intelligant Audientes : nam quid prodest , ut quis lingua loquatur , quam solus scit ? ideò tacere debet in Ecclesia , ut ij loquantur qui prosunt Audientibus . z Chrysost . in 1. Cor. 14. [ Barbarus ] Et ille mihi , & ego illi , non utique ob naturam vocis , sed ob imperitiam — Et qui non intelligit quid loquatur , sibi est Barbarus . [ Qui locum tenetindocti . ] Indoctum promiscuam pleb●m intelligit , monstratque non leue impedimentum esse , si non intelligat . [ Omnia ad aedificationem . ] Aedificare . n. Architecti est opus , & per omnia proximum juvare — Si n. aedificandi gratiâ non venis , quid necesse est omninò venisse ? a Isidor . de Eccles offic . l. 1. cap 10. Oportet , quando oratur , ut ab omnibus oretur . b Theophylact. in 1. Cor. 14. [ Tugra●ias bene agis , sed alius non aedificatur . ] Proximiutilitate rejecta , inutiles erant huiusmodi gratiae . c In the Preface of an vnknowne Author before the Prologue of S. Aug. vpon the Psalmes : Quo modo debitè potest Deo psallere , qui ignorat quid psallat ? * See above in the begi●…ing of the 6. Sect. letter ( d. ) * See a little before at the letter ( x. ) * Ibid. at the letter ( u ) * Ibid. * Ibid. d Quod aute●… omnia vernacu●e fiunt in Ecclesis , planè profanum est . Stapleton . spec . pravit . Haeret . p. 580. * See aboue , Sect. 7. in the Challenge 3. f Quia Apostoli non acciperent nisi quod ipse dabat , verbum Dandi Tran●lationem de manibus Christi in manus Discipulorum significat . Salmer . Ies . Tom. 9. Tract . 18. p. 126. Videtur quòd Christus aut singulis in manus dederit partem à se sumendam , aut patinam tradiderit propinquiori●su , &c. Iansen . Episc . Concord . cap. 131. * Iansen . Concord . in eund . locum . Fracto pane in duodecim buccellas , singulis in manus de derit ; & Calicem propinquiores sequentibus tradiderunt : sic enim dixit ; Accipite , dividite inter vos . g Notandum est quòd laudabiliter Ecclesia prospexit , ut ab isto modo olim licito , nempè accipiendi proprijs manibus Sacramentum , pro reverentia Eucharistiae , abstineant . Et rursus ; Olim ex patina suis quisque manibus sumpfit suam particulam , ut moris fuit ad Sextam usque Synodum , nempè , Caesar-augustanam : verùm ob sacram huius Mysterii singularem reverentiam Ecclesia instituit , nè Laici nudâ manu Eucharistiam attingerent , sed à Sacerdo●e in os sumentis mitteretur . Salmeron . quo sup . Tract . 12. pag. 78 , 79. h Apostoli primùm manibus suis panem sanctum acceperunt ; & hujus ritus meminerunt veteres Patres . Nam Tert. lib. ad vxorem inquit ; Eucharistiae Sacramentum nec de aliorum manibus quam praesidentium sumimus . Et ex Cypri . Serm. de lapsis , ob nonnulla exempla , quae producit , constat , Eucharistiam in manibus Communicantium Laicorum dari . Vt constat ex Conc. Toletano , cap. 14. & ex sexta Synodo in T●ullo 101. ubi prohibentur fideles offerre vascula aurea & argentea , in quibus accipiant Eucharistiam ut per ea communicent , sed proprijs manibus . Idém colligitur ex Epist . Cornel. Papae , quam refert Euseb . lib. 6. Hist . cap. 35 , & ex Dionys . Al . x. ut refert Niceph . cap. 9. & ex verbis Ambrofij . Suarez . Ies . Tom. 3. in Tho. Disp . 49. Sect. 6. initio . Hoc intelligi potest ex Greg. Nazi . Morem fuisse , vt Christiani Eucharistiam , quam accipissent , ad os admoverent . — vnde relictam esse credo Consuetudinem in multis locis , quandò non communicant , dùm Eucharistia ostenditur , manus tendant , quasi gestientes manibus sumere . Maldon . Ies . de Euch. §. Nova creatura , pag. 285. i Synod . Trident. Sess . 22. c. 6. Adstantes si dices , spiritualiter communicant . In cujus ( namely , the Priests ) persona totus populus spirituall quadam sumptione sanguinem Christi bibere gaud entèr debet credere . Ecchius Enchirid. de Euch. c. 10. p. 114 and Acosta the Ies . See above Sect. 5. let . ( g. ) k Temporibus Dionysij Areop . ( ut patet ex cap. 3. Hier. ) omnes invitabantur ad singula sacra , [ venite , fratres , ad communionem . ] Chrys . Orat. ad Mart. Philog . Quotidianum Sacrificium in cassum fit , nemo accedit . As witnesseth Card. Alan . l. 〈◊〉 . de Euch. cap 30. pag. 648. Sciendum est iuxta antiquos Patres , quòd soli Communicantes divinis mysterijs interesse consueverant , vnde ante oblationem iubebantur exire Catechum eni & Poenitentes , sc . quià nodùm se praeparaverant ad communicandum . Cassand . Consult . Art. 24. p. 216 , 217. And he further brings in Cochlaeus de Sacrific . Missae , witnessing the same : Quòd olim tam Sacerdotes quàm Laici , quicunque Sacrificio Missae non intererant , peractâ communicatione cum Sacrificante communicabaut ; sicut in Can. Apostolorum , & libris antiquis . Doctorum Ecclesiae perspicue cognoscitur . Cassander . Liturg. cap. 30. Nec propriè dici potest Communio , nisi plures de eodem Sacrificio participent . Haec Micrologus cap. 51 de orat . ad populum Teste Espenc . Tract . de priuata Missa , fol 232. col . 2. ( l ) Sciendum est , iuxta antiquos Patres , quòd soli Communicantes divinis officijs inter esse consueverant . Microlog . de Eccles . observat . Et in Liturg. Aethiop . Si communicare non vultis , discedite . In Liturg. Armen . Exeant toràs . Nic Cusan . Dico , inquit Dionys . Areop . quòd qui non parati erant ad susceptionem , expellebantur ex Ecclesia . Haec . Teste Cassandro Liturg. c. 26. p. 59. m Diaconus clamabat , [ Si quis non communicet , det locum . ] Greg. Dial. c. 23. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] &c. n Calixtus P. ut habetur de Consecrat . Dist . 2. C. Peracta . — Peractâ Consecratione , omnes communicent , — Sic enim Apostoli statuerunt , & sancta tenet Ecclesia . o Calvinistarum & Lutheranorum inscitia , Sacramentum hoc Coenam appellantium : atqui nullus in sacris literis locus est , ubi Coena vocatur . Vbi dicit D. Paulus , [ Iam non est Dominicā Coenam manducare ] nullo judicio adhibito existimant illum Eucharistiam Coenam appellare — Non viderūt homines coeci quòd Luc. 22. 20. & Paulus , vers . 25. scribit [ Postquam coenavit ] usitatam & communem coenam , ante hoc Sacramentum , Coenam vocant . Maldon . Ies . in Matth. 26. pag. 624. p Vetustissimi Patres , Apostolorum authoritatem secuti , coenae Christi nomine sacram Eucharistiam interdum vocârunt ; quòd in illo novissimae coenae salutari mysterio à Christo Domino sit instituta . Catech. Rom. par . 2. p 171. Coena Dominica , ex Institutionis tempore , à D. Paulo dicitur . Lindan . Panop . l. 4 c. 37. q Constat Coenam Domini ( sic enim patres consueverunt institutionem sacrae Eucharistiae appellare : — id●mque esse Coenam Dominicam manducare , quod Eucharistiam sumere , ut Aug. demonstrat ) fuisse distinctam à Coena Paschali . Baron . An. 34 num . 45. r Dionys . Areop Hier. c. 3. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Chrysost . Hom. 24. in 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecumen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyprian . lib. instituit de Coena Dommi , Bern. Tract . habet de Coena Domini . Tert. lib. 2. cap. 4. ad vxorem ; Convivium Dominicum . Hier. in 1. Cor. Caeterum Dominica Coena debet esse omnibus communis , quia ille omnibus , qui adorant , discipulis aequalitèr tradidit Sacramentum . Anselm . in 1. Cor. Dominica Coena omnibus Christianis debet esse communis . Baron . quo suprà . s Obsecro , si si quis ad convivium vocatus , & manus quidem laverit & accubuerit , paratusque & dispositus ad mensam fuerit , & tamen nihil ciborum gusta verit , nonne inferet Convivatori contumeliam , à quo fuerat vocatus ? Nonnè satiùs erit ei , quitalis est , omnino non comparuisse ? ità tu quoque qui advenisti , & hymnum cecinisti cum omnibus reliquis , ex Eorum te numero esse , qui digni sunt , hoc ipso confessus es , quòd non cùm indignis abscessisti . Quomodò cùm manseris , de mensa ista non participas ? indignus es igitur eâ communione , quae in precibus ? [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Chrysost . H●m . 3. in Epist . ad Ephes . t Audi Chrysost . Hom 61. ad pop . Antioch . & Hom. 3. ad Ephes . Frustrà hîc offertur hostia salutaris & quotidianum Sacrificium ; in cassum Altari insistimus , cùm nemo est qui participet , nullus cui communicetur . — Quid stas , si è numero , es poenitentium ' — tu tamen hîc interim persistis impudens ? at ex ijs non es , sed inter eos , qui possint esse participes Espēc . de Missa privata , pag. 221. Itē Chrysost . Hom. 3. ad Ephes . p. 78. Edit . Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * See hereafter in the sixt Booke . * Exhortation before the Communion . * See aboue Chap. 1. §. 2. a Statuit sacrosancta Synodus Trident . Sess 13. c. 5. Divinum hoc Sacramētum publicè interdū proponendum , vel circumferendum esse per vias & loca publica cùm solenni pompa & veneratione . Quae est laudabilis consuetudo . Suarez Ies . in Thom. 3. Tom. 3. Disp . 65. Sect. 1. p. 827. b Prisca consuetudo erat dandi Eucharistiam infantib ' , ut ex Cypr. & alijs constat : & si aliquae particulae superessent , mos erat ut puori impuberes , qui Ecclesiam frequentabant , accerserentur , ut eas consumerent . Suarez . Ies . quo suprà , Disp . 46. Sect. 6. p. 557. In Cone . Matisconensi advocantur innocentes parvuli , ut detur illis , si quid ex Sacramenti particulis consumendum est . Bellar. l. 4. de Euch. c. 5. §. Quartò profert . Licet Graeci antiquitus pueris darent ( ut de Consecrat . D. 2. ) parvuli tamen Sacramentaliter sumere non possunt , quià nō utuntur Sacramento , ut Sacramento , sed ut communicibo , propter carentiam discretionis Summa Angel. p. 148. Pueris exhibitae , sed ( ut sic dicam ) perfunctoriè , ne ut credo corrum perentur . Espensol . 2. de Euch. c. 12. Reliquias comburendas esse . Isych . in Levit. c. 8. §. Quomodo ergo . * This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Clement will Bellarmine have to be Vas quoddam , a Vessell , wherein the Sacrament was reserved : for he thought that this would make for their Priests Pixe , or Boxe . But he is learnedly consuted in this by Doctor Whittaker , Praelect . de Euch. p. 627 even out of Clement himselfe : who requireth that a Church should be built somewhat long , informe of a Ship , and to have on both sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a ship . And the LXX . in Esay 22. doerender it thus ; that Esay was commanded to enter into [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] the word comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thalamus , or Domus . And in Clemens doth signifie cubiculum Sacerdotum ; wherein the Priests kept it for no other use than to Eate it . c Quòd si remanserint in crastinum , non serventur , sed cùm timore & tremore in Sacrario consumantur . Clemens P. apud Gratian. de Consecra . D. 2. d Quondam , imminente persecutione , domum deportabant , & asservabant , cum opus esset sumpturi — Consuetudo post per Conc. Toletanum antiquata . Durant . de Ritib . l. 1. c. 16. num . 11. e Hist . Mediolan . Anno 1404. Circumferri coeptum , &c. Quàm Processionem tantâ laetitiâ & consensione , ac laetâ solennitate prosecuta est Latina Ecclesia . Nam de Graeca nihil mihi constat . Espenc . de Euch. c. 8 p. 47. [ We may adde , that there is no Extat of any such Circumgestation in the Greeke Church . f Primarius finis servandi Eucharistiam semper fuit manducatio : servatur enim ad viaticum infirmorum . Bellar. l. 4. de Euch. c. 5. §. Deinde . Sacramentum per se est dandum propter suum primarium effectum , & non aliâs . Suarez . Ies . Tom. 3. Disp . 62. Sect. 4. §. Secunda Sent. g Ità Romani factitabant , & aliae pleraeque Gentes , à quibus ad nos proculdubiò ritus hujusmodi manavit . — Nam Supplicationum nostrarum pompas solent ludicra quaedam praecedere , ubi effigies aliqua magnis malis de hiscens , dentibusque sonitum faciens , & aliae oblectationes Iudicrae , in quibus Prophetae repraesentantur , alati pueri , & chorus inducitur foeminarum : hic David em agit , ille Salomonem , alij Reginas fingunt , alij venatores ludunt , Simiam , & jumenta inducentes . Sacerdotum alij Divorum personas agunt , earū imagines aut reliquias ferentes . Polyd. Virgil . ( in that Edition which is not castrated by the Romish Inquisitors ) Lib. 6. Invēt . p. 414 , 415. h Videtur hic Circumgestationis usus etiam cùm Eccclesiae lucro omitti posse , cùm sic recens , & diu absque ea Circumgestatione Sacramēto suus honos constiterit ; plerunque non devotioni , sed pompae & ostentationi inservit . Itaque vir summi iudicij Albertus Crantziuslaudat Nic. Cusanum Legatum per Germaniam , quòd abusum eius , in nimis frequenti per singulas ferias Circumgestatione , sustulerit , & constituerit , quòd nisi infra tempus festi Sacramento dedicati , in publicum non deferetur : quia ( inquit ) eius Sacramentum institutum est ad usum , non ad ostentationem . Cassand . Consult . Art. 22. Tit. de Circumgestatione . pag. 174. i Christus non distulit , hee servari iussit in crastinum . Orig. Hom. 5. in Levit. Panis iste recipitur , non includitur . Cyprian . de coena Dom. col 382. k Sic sanctiss . Sacramentum ad infirmos deferendum est , ut illud sumant , non autem ut adoren● tantùm ; sicubi fit in aliquibus locis , quod Pius Quartus prohibuit . Declaratio Rom. Cardinal . in Concil . Trid. Sess . 13. Can. 6. [ Set forth by Ioh. Gallemart , Academiae Duac . Catechist . pag. 115. ] * In the seventh Booke . l Augustini & Innocentij sententia erat , quae sexcentos Annos in Ecclesia viguit , Eucharistiam etiam Infantibus necessariam esse : quae ab Ecclesia iam reiecta , Conc. Trid. statuente , non solū non necessarium esse , sed nè quidem decere Eucharistiam Infantibus dari . Maldō . Ies . Com. in Ioh. 6. 53. p. 719. m Sancta Synodus docet , Parvulos , usu rationis carētes , nullâ obligari necessitate ad Sacramentalem Eucharistiae cōmunionem — Neque ideò tamen dānanda est Antiquitas , si eum morem aliquādo in quibusdam locis serv●runt , quià certè eos nullâ salutis necessitate fecisse , sine controversia credendum est . Conc. Trid. Sess . 21. cap. 4. * See the Testimony below at the letter ( r. ) n Ecclesia tunc adducta fuit Eucharistiam Infātibus dare , argumento sumpto ex verbis Christi , [ Nisi manducaueritis carnem filij hominis , & biberitis sanguinem , nòn habebitis vitam in vobis ] Maldon . Ies . disp . de Sacram. Tract . de Euch. §. Nono , p. ●00 . Etiam credebant Infantes tunc baptizatos , nisi Eucharistiam perciperent , salvos esse non posse . Idem Com. in Ioh. 6. 63. p. 717. o Innocent . 1. Rom. Pont. Epist . 93. ad Conc. Milevet . con . Pelag. respondebat , quòd parvulos aeternae vitae praemijs , etiam sine baptismatis gratia posse donari , perfatuum est : nisi 〈◊〉 . manducaverint carnem filij hominis , non habebunt vitam in seme●ipsis ; qui autem hanc els sine regeneratione defendunt , videntur etiam mihi Baptismū cassare velle , cùm praedicant nos habere , quod in eos creditur non nisi Baptismate conferendum . [ Whence Espencaeus thus : ] Mirum , ejus temporis Pontifices ex Eucharistiae necessitate Baptismi & ejus praecursoris urgere necessitatem ; nisi idem , & ex eodem tùm loco , tùm Innocentij argumento & authoritate , aduersus eosdem hostes urgeret August . Epist . 106. con . Pelag. — Contra Apostolicae sedis authoritatem , ubi de hac ipsâ re cùm ageretur , hoc testimonium exhibitum est Evangelicum , nè Parvuli non baptizati vitam posse habere credantur . Si autem cedunt Sedi Apostolicae , vel potiùs ipsi Magistro & Domino Apostolorum , qui dicit , non vitam habituros , nisi manducaverint & biberint , &c. Espen . de Adorat Euch. l. 2 c. 12 pag. 58. [ Afterwards hee bringeth in many other testimonies of S. Augustine , and Ibid. pag. 59. he proveth that he did not retract this opinion . ] Ejus haud dubiè sunt contra Iulianum libri , quo valentiorem habuit Aduersarium neminem ; in quem etiam scribendo mortuus est , ac proindè sententiam non retractâsse videtur : in quibus Iulianum obruit Maiorum praeiudicio , ab Innocent●o Rom. Pont. exorius , qui parvulos ( ait ) definivit , nisi mandacaverint carnem filij hominis , vitam prorsus habere non posse . Espen . ibid. [ And a little after he sheweth the loosnes of Aquinas his Solutions . Albeit , S. Augustine was not constant in this opinion , but ( as may be gathered out of Bedes Collectanies in 1. Cor. 10. Nulli aliquatenùs dubitandum , &c. ) that although the Childe doe not participate , yet by Baptisme he is made partaker of that which it signifieth . ] p Binius Tom. 1. Conc. ex Rescriptis Innocentij Papae ad Conc. Milevit . Epist 25. Illud vero , &c. Hinc Binius ; Hinc constat Innocentij sententia , quae 600 circiter Annos viguit in Ecclesia ( quamque Augustinus secutus ) Eucharistiam Infantibus necessariam fuisse . Conc. Trid. rectè decrevit , eam non solûm non necessariam Infantibus , sed nè quidem decere ut eis distribuatur — Quidam viri non vulgariter docti existimârunt Innocentium hunclocum , [ Nisi manducaveritis , &c. ] in Baptismi sumptione interpretari . Sed decepti sunt , quòd vim argumenti , quo Pontifex utitur , non sunt assecuti . Ille n. ut Pelagium ( qui docebat Baptismum infantibus , Parente fideli prognatis , peccatum originale non contrahentibus , necessarium non esse ) convinceret , hāc Ratiocinatione est vsus : Quibus necessaria est Eucharistiae sumptio , ijsdem Baptismi sumptio magis est necessaria . At infantibus omnibus esse necessariam Eucharistiae sumptionem , probatur per verba Iohannis [ Nisi manducaveritis ] &c. Quae expositio Praxi Ecclesiae nunc repugnat . [ De Augustini sententia lege ipsum Augustinum , Epist . 106. Col. 148. Edit . Basil 1543. ] Haec Binius in Editione sua Colon : Ann. 1618. being omitted in his former-printed Volume , Anno 1606. q Non quòd Infantes sunt incapaces huius Sacramenti● , sed quià hoc nunc magis expedit , ad decentiam , & reverentiam , quae aliquali vtilitati parvulorum praeferenda est . Suarez . Tom. 3. Dist . 61. Sect. 3. §. Quocirca . r Conc. Carthag . 3. Eucharistiam Catechumenis & mortuis dari prohibet , & consequenter pueris , qui utrique sunt divini illius cibi incapaces , ut quidam ratiocinantur : quià tales non possint accipere , nec comedere . — Et Lateranens . Conc. sub Innoc. 3. praecipit ut tantùm , cùm ad Annos discretionis pervenerint , Eucharistiam accipiant . — Quià verò propria & spiritualis manducatio & bibitio est , sine qua Sacramentalis non prodest , frustrà pueris Sacramentum & cùm periculo porrigeretur — Non igitur satis est quòd puer possit naturaliter edere , quia hoc possit trinus & quatrimus praestare : sed opus est ut possit Sacramentaliter edere , 1. cognoscere ibi esse Christum , & discernere ab alijs cibis . Salmeron . Jes . Tom. 9. Tract . 12. in illa verba [ Dedit Discipulis ] pag. 7● . s And of this opinion were Mayor , Petrus Soto , Paludanus , Alensis , Gabriel , Catharinus , Dom. de Soto . — Ratio eorum ( saith the same Ies . ) quià hoc Sacramentum est cibus spiritualis : Ergò accommodatum eis solummodò qui possint actus spiritualis vitae exercere , quod parvuli non possunt . Suarez . Ies . quosup . [ And to the former Schoole-men , to make them even , we may adde also Summa Angel : Tit. Eucharistia . ] * 1. Cor. 11. * See above . Sect. 10. a Christus sub utraque specie Discipulis administravit — Licet in primitivâ Ecclesiâ sub●utraque specie hoc Sacramentum reciperetur , — tamen haec consuetudo , ut à Laicis sub specie panis tantùm reciperetur , — habenda est pro lege , quàm non licet reprobare . Conc. Constant . Sess . 13. b Ipsa Synodus , à Spiritu Sancto edocta , & ipsius Ecclesiae iudicium & consuetudinem secura , declarat & docet , n●llo divino iure Laicos , & ●lericos non consecrantes , obligari ad Eucharistiae Sacramentum sub utraque specie sumendum : etsi Christas venerabile hoc Sacramentum sub utraque instituit , & Apostolis tradidit . Conc. Trid. Sess . 21. cap. 1. c Respondeo , Fuit reprobarum Conc. Cōstantiense à Martino Pont. quantum ad eam partem , quâ statuit Concilium fuisse suprà Papam . Bellar . l 1. de Conc. c. 7. §. Quintum . d Dixit Petro Christus [ Cum frater in te peccaverit , si ●e non andia● , Dic Ecclesiae . ] Ergo Ecclesiam Papae Iudicem constituit . Conc. Basil . apud Aenaeam Sylvium de gest . eiusdem Conc. * 1. Cor. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See all this above Chap. 2. Sect. 1. in the Margent . e Bellar. l. 1. de Eucharist . c. 25 §. Tertiū . * M. Brereley Liturg . Tract . 4. § 7. after the let . ( y ) and after ( g. ) f Quorundam opinio , est Apostolos factos sacerdotes per illa vèrba [ Hoc facite . ] Sed de his verbis non constat facta consecratione immediate ea dixisse , antequàm Eucharistiam sub utraque specie dedit , vel pòst — Quodsi verba ista Christus post datam Eucharistiam illam dixit , manifestum est , illum non Sacerdotibus hinc dedisse : quod mihi ex literae decursu magis probatur . Alfon. de Castro con . Haeres . Tit. Eucharist . pag. 158. * See above in this Chapter at the let . ( b. ) g [ Hoc facite . ] Quod cùm pertincat maximè ad potestatem sacerdotalem circa consecrandum & sacrificandum , tamen Apostolꝰ 1. Cor. 11. refert quóque ad sumptionem sive Laicorum , sive Sacerdorum . Quod & Cyrillus facit in Ioh. l. 1● . c. 58. Et Basil . in Moral . Reg. 21. c. 〈◊〉 . ut [ Hoc facite ] pertineat ad totam actionem , Eucharistiam à Christo factam , & tàm à Presbyteris quàm à plebe posteà faciendam . Eodemque verbo imprimis potestas consecrandi & offerendi , deinde etiam mandatum sumendi tàm Sacerdotibus quàm alijs fidelibus detur , cum utrumque suo modo , licet prius exactius Sacrificium , quàm sumptio memoriam mortis Dominicae contineat . Alan . l. 2 de Eucha . cap. 37. p. 646. * Laici adulti tenentur ex institutione Christi communicare , iure divino : hoc Thomas probat ex Luc. 22. [ Hoc facite in commemorationem mei ] quae habent vim praecepti , non tantùm de celebrando ( ait Scotus ) sed etiam de administrando Sacramentum populo . Cosmus Phil. de offic . Sacerdot . Tom. 1. de Sacrif . Missae , lib. 2. c. 2. h Nec quicquam valetquod obijcitur [ Similitèr & Calicem : ] quià non dicit Similiter & Calicem dedit , sed solùm accepit . Bellar. ibid. §. Nec quicquam . * Luke 22. 20. * Matth. 26. 27. i Similiter & Calicem . ] Id est , Qualia fecit circa panem , talia circa Calicem , Accepit , gratias egit , dividendum dedit , atque praecepit ut biberent ab co omnes : Quae omnia Lucas complexus est , dicens , [ Similitèr & Calicem . ] Iansen . Episc . Concord . cap. 131. pag 905. [ Similitèr & Calicem postquàm coenavit , &c. ] Id est , accepit , & porrexit omnibus , dicens , [ Hic est Calix , &c. ] Ari●… Montan. in 1. Cor. 11. 25. k Pòst panis consecrationem absolutè ponitur [ Hoc facite ] pòst Calicem verò idem repetitur , sed cum conditione , Hoc ( inquit ) facite quotiescunque bibetis , &c. Certè non sine causa Spiritus Sanctus modum loquendi mutavit , significans , non ut calix debeat dari necessariò , sed modum praescribens , ut id fiat ad memoriam Dominicae Passionis . Bellar. quo sup . cap. 25. §. Iam. l Mirabilis est Dei providentia in sanctis literis , nam ut non haberent Haeretici justam excusationem , sustulit eis omnem ●ergiversandi occasionem . Nam Lucas [ Hoc facite ] posuit pòst datum Sacramentum sub specie panis : post datum autem Calicem non repetivit , ut intelligeremus Dominum jussisse , ut sub specie panis omnibus distriburetur : sub specie autem vini non item . Bellar. quo sup c. 25. §. Resp . Mirabilis . Singularis Dei providentia , ut intelligamus minimè expedire , ut singuli fideles sub utraque specie communicent . Valent. Ies . Tract . de Euch. c. 2. §. Et certè , p. 483. m Praecepit igitur Christus , in verbis Lucae , ut ipsâ sumptione commemoremꝰ Passionem cius ; & non tantùm ut quoties illud sumeremus Passionem ipsius in memoriam revocaremus . Ac proindè praecepit , ut opere aliquo commemoratio fiat alicujus beneficii accepti , ex modo ipso praecipiendi . Praecepit etiam ut fiat opus ipsum , quis hoc non videat ? Vasquez . Ies . in 3. Thom. Disp . 113. cap. 2. At verò non est negandum , esse Praeceptum simplicitèr faciendum , alioquin non haberemus fundamentum Praecepti celebrandi in Ecclesia . Soto in 4. Dist. 12. q. 1. Art. 12. n Credimus eos rectè obligari , dùm militamus in hac vita , ad Sacramentum Eucharistiae , eo modo , quo perfectiùs significat Passionem : id est , sub utraque specie , &c. Card. Cusan . Epist . 2. ad Bohem. pag. 831. o [ Who in his Booke of the Liturgie of the Masse , stadeth so much upon the no-Command of Christ for the use of both kinds , that he iustifieth an ancient Romane Custome ( as he calleth it ) of the Priest himselfe receiving on Good Friday only under one kind . ] Tract . 〈…〉 Sect. 4. pag. 407. And Tract . 4. Sect. 7. pag. 421. [ As often : ] not signifying the necessitie of Drinking . * See above Sect. 2 * See aboue in this Chapter Sect. 1. lit . ( a. ) p Rectè docent Iuriscōsulti , non exemplis sed legibus iudicandum . — Quae ab exemplis ducuntur argumēta per locum sunt à simili ( quae non tàm ad aliquid firmandum , quàm ad id quod firmatur illustrandum à Dialecticis esse traduntur . ) Salmeron . Ies . Tom. 9. Tract . 34. q Cyprian . con . Aquarios Epist . 63. Admonitos nos scias , ut in Calice offerendo traditio observetur , neque aliquid fiat à nobis , quàm quod pro Nobis Dominus prior fecerit . [ And some-what after ; ] A divino Magisterio non recedamus . r Julius P. apud Gratian. de Consecrat . Ca. Cum omne . Audivimus quosdam , Schismaticâ ambitione detentos , contra divinos ordines & Apostolicas institutiones , lac provino , in divinis officijs dedicare : alios intinctam Eucharistiam populo pro complemento communionis porrigere : quosdam etiam expressum vinum in Sacramento Dominici Calicis afferre : Alijs verò pannum lineum , musto intinctum , per totum annum reservare , & in tempore Sacrificij partem eius aquâlavare , & sic offerre . Quod cùm sit Evangelicae & Apostolicae doctrinae contrarium , & consuetudini Ecclesiasticae adversum , non difficilè ab ipso fonte veritatis probatur , à quo ordinata ipsa Sacramentorum mysteria processerunt . Cùm onim Magister veritatis verum salutis nostrae Sacrificium suis commendaret Discipulis , nulli lac , sed panem tantùm & Calicem sub hoc Sacramento noscimus dedisse . Legitur enim in Evangelica veritate , [ Accepit Iesus Panem & Calicem , & benedicens dixit Discipulis suis . ] Cesset igitur Lac in sacrificando offerri , quià manifestum & evidens veritatis exemplum illuxit , quià praeter Panem & Vinum aliud offerri non licet . Illud verò quod pro complemento Communionis , intinctam Eucharistiam tradunt populis , nec hoc prolatum ex Evangelio testimonium receperunt , ubi corpus suum Apostolis commendaret & sanguinem : scorsim enim panis , & seorsim Calicis commendatio memoratur . s Artotyritae panē & caseum offerunt : qui excluduntur per hoc , quòd Christus hoc Sacramentum instituit in pane . Aquinas part . 3. quaest . 24. Art. 1. t Ex Luc. 24. 30. Vbi Christus apparens duobus Discipulis in Emmaus , & accumbens accepit panem , & benedixit , & dedit eis : quo facto , aperti sunt oculi eorum , & evanuit ex oculis , &c. [ Hence doth Bellarmine conclude thus : ] Ostendi● . hoc exemplum , quòd minimè existimandum fit , fuiffe imperatum omnibus illius usum in utraque specie . Bellar. l. 4. de Euch. c. 24. §. Rursus , So also Roffensis , and others . * Master Brereley Liturg. Tract . 4. §. 3. pag 402. u Christum hanc Eucharistiam porrexisse , sententia est incerra , & non verisimilis . Iansen . Concord . cap. 126. pa. ●070 . x Respondendum est , eam actionem esse illis ipsis imperatam per illa verba [ Hoc facite . ] Hoc ipso enim quod jussi sunt consecrare sub specie panis , consequenter intelligi debet eos jussos esse consecrare sub specie vini . Nam hoc exigit necessariò natura Sacrificij & Sacramenti : si enim una species absque altera conficiatur , sacrilegium committitur . Quamobrem in Conc. Trident. absolute dicitur , Sacerdotes jussos esse offerre utramque speciem illis verbis [ Hoc facire in commemorationem meam . ] Quae forma verborum solùm usurpata fuit à Christo circa panem . Valent. Ies . de usu Eucharist . c. 3 §. Respondendum . * Liturg. Tract . 4. §. 2. pag. 401. * See above . * 1. Cor. 11. 23. * Ib. Verse 26. * Ib. Verse 28. a Antiqua Consuetudo temporibus Apostolorum fuit in Ecclesia , sub utraque specio communicandi . In hac assertione nulla est Controversia . Tolet. Ies . in Ioh. 6. pag. 602. So Ecchius Hom. 36. Nullum inficiari posse , Paulum hoc praecepisse Corinthijs . b Act. 2. Ita describitur communicatio Eucharistiae [ Erant enim perseverantes in doctrina Apostolorum , & communicatione fractionis panis , & Orationibus . ] Quò in loco negari non potest quin agatur de Eucharistia . Apostoli igitur in utraque specie consecrabant : sed populis in una specie ministrabant . Bellar. l. 4. de Euch. c. 24. p. 64. * Liturg. Tract . 4. §. 3. pag. 403. c Existimo de Eucharistia non esse Sermonem , quoniam de illo superius paulò Sermo habitus est . Lorin . Ies . in eund . loc . And Caietan . Card. Fiebat distributio panis — Ita quod accipiebant cibus erat . Comment in eund . loc . d Si daremus hunc ritum ab Apostolo fuisse traditum , cùm tamen merè positivus sit , potuisset illum mutare , quià Ecclesia habet eundem spiritum , & eandem authoritatem cum Paulo . Salmeron Ies . Tom. 9. Tract . 34. p. 277. Eod●m modo Vasquez Ies . in 3. Thom. Disp . 215 , 216. Nihilo minus Ecclesia & summus Pontifex poterit illud iust is de causis abrogare ; licet concederemus praeceptum hoc fuisse Apostolicum . e Cùm ad eam Traditionem , quae ab Apostolis , provocamus eos , dicent se Apostolis existentes superiores sinceram invenisse veritatem . Iren. lib. 2. advers . Hi●res . cap. 2. f Olim per multa secula sub utraque specie porrigibatur Laicis , ut ex multorum Sanctorum scriptis didicimus . Alfons . à Castro in hac ipsa controversia , pag. 158. Vsus utriusque specici à primitiva Ecclesia comprobatus fuit : in posteriori etiam Ecclesia multi Latini & occidentales illum retinuerunt . Graeci quoque hodiè & Orientales licitè & sanctè , quod ad ipsum ritum attinet , cum observant . Salmeron . Jes . Tom. 9. Tract . 37. pag. 308. Minimè negamus quin utraque species frequentissimè olim etiam administrata fuerit , utapparet ex Paulo , Athanasio , Cyprian . Hier. Leone , & Hist . Tripart , ex Greg. & passim ex alijs veterum Testimonijs : itemque ex D. Thoma , qui etiam suo tempore in aliquibus Ecclesijs administratum Calicem fuisse significat . Valent. Ies . de usu Euch. cap. 8. §. Alioqui . pag. 496. Ingenuè tamen & apertè confitemur , morem generalem extitisse communicandi etiam Laicis sub utraque specie , sicut hodiè fit apud Graecos , & olim erat in more positum apud Corinthios , & in Africa . Dequo more loquitur Cyprian . Athanas Dionys . Etiam probatur ex Ecclesia Latina , atque in hunc usum erant olim Calices ministeriales & paterae ad differentiam calicum & paterarum , in quibus Sacerdotes offerebant . Salmeron quo sup . Tract . 35. §. Ingenuè p. 294. B. Gregorius , & Sexcenta huiusmodi proferri possent . — Vsus utriusque speciei à Christo & Apostolis , & à Primitiva Ecclesia , qui illum usurpârunt , comprobatus fuit . In posteriori etiam Ecclesia multi Latini & Occidentales illum retinuerunt : Graeci quoque hodiè . Salmeron . ib. Tract . 37. §. Deinde . Satis compertum est , universalem Ecclesiam Christi in hunc usque diem , Occidentalem seu Romanam mille annis à Christo , in solenni praesertim & ordinaria hujus Sacramenti dispensatione , utramvis panis & vini speciem omnibus Christi membris exhibuisse . Cassand . Consult . pag. 166 , 167. [ And lest any doubt should be made of Gregory the first Pope of that name , his testimonie is cited in Gratian among the Popes Decrees . De Consecrat . Dist . 2. Quid sit sanguis . Sanguis in ora fid elium funditur . ] g Bern. Serm. 3. de ramis palmarum , de Sacrament . corp . & sanguinis Dom. — Nemo est qui nesciat hanc tàm fingularem alimoniam ea primâ die ( viz. Palmarum ) exhibitam & commendatam , & mandatam deinceps frequentari . Algerus l. 2. c. 8. de Sacram. Iste mos inolevit in Ecclesia ab ipso Christo , qui corpus suum & sanguinem divisim consecravit & dedit . Vide etiam Rupertum de divin . offic . lib. 6. cap. 23. h Ob : Consuetudinem Eucharistiam domum deferendi , &c. Sol. [ By reason of Persecution , and the paucitie of Ministers : but afterwards abolished by the Church as was the ministration thereof to Infants . ] Ob : [ Communio olim Laicis data in poenam gravis delicti . Bellar. l. 4. de Euch. cap. 24. [ Sol. As if the punishment of the Laicks Communion could signifie Partaking in one kinde . ] which is confuted by Durant . lib. 2. de Ritib . cap. 55. Nonnulli crediderunt Laicam Communionem appellatam , quòd sub unica specie etiam Clerici , imò Sacerdotes ipsi non conficientes communicant , nunc sub una specie . Quare verius est , Laicam communionem dictam , quia extra sacratiorem locum , ubi Sacrificium fit , ubi Sacerdos conficiens , tùm Ministri communicabant . And by Pamelius in Cyprian . Epist . 152. Laicum communicare , nihil aliud est quam inter Laicos . i. e. extrâ cancellos — hoc est , extra chorum , ut hodie loquimur . Lorinus Ies . in Act. 2. Reverà distinctio non in specie utraque & una esse videtur , quoniam utraque species concedebatur ( nempe Laicis ) sed in destinato loco , separato p●o Clericis . [ And there were two punishments of Priests anciently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , privari Clericatus honore , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Excommunicari . ] Ob : Ritus erat , ut Communio praesanctificatorum esset sub una specie , die Parascevis , corpus sine specie sanguinis . Sol. [ The word it selfe being in the Plurall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praesanctificata , Confuteth this Obiection , and so doe the Lyturgies . ] i In Conc. Constant . de usu unius speciei . Cum huiusmodi consuetudo ab Ecclesia & sanctis patribus rationabiliter introducta , & hactenús diutissime observata sit , habenda est pro lege . Eodem modo Conc. Basil . penè eisdem verbis : Deinde latam legem quamplurimis retrò annis Consuetudo iucundissima effecerat . Gasp . Cardillus apud Act. Conc. Trident. p 220 , 222 , 223. k Secundum certum est , Ecclesiam praesentem , & quae illam praecessit per trecentos aut ducentos annos , Laicos sub altera specie in multis Ecclesijs communicare consuevisse , ut docet S. Thomas in Ioh. his verbis . Secundùm antiquae Ecclesiae consuetudinem omnes sicut communicabant corpore , ità & sanguine : quod etiam adhuc in quibusdam Ecclesijs servatur , ubi etiam Ministri altaris continuò & corpore & sanguine communicabant . Salmeron Ies . Tom. 9. Tract . 35. §. Secundum certum . pag. 284. l Sed nos nullam scimus Sacramenti multilationem , neque partem dimidiam Laicis esse substractam , siquidem duae species requiruntur necessariò ad Sacrificium , sed ad essentiam Sacramenti quae . libet ex duobus sufficit . — Proinde Sacramentum sub specie panis est verum & integrum Sacramentum , quandò sumitur per modum unius refectionis . Bellar . Apol. con . Praefat. Monit . 〈◊〉 . 102. And Alfons . à Castro de hac Controv. p. 157. Sacerdos hac lege devinctus est , ut quotiescunque celebret , nec panem sine vino , nec vinum absque pane consecrari faciat : quoniam etsi integer Christus sub qualibet specie lateat , non tamen quaelibet species totum Christum significat , sed panis solam carnem significat , species vini solum sanguinem repraesentat , illiusque solius memoriam gerit . m Vnum dicitur quod est perfectum , sic cum dicitur una domus , unus homo . Est autem unum in perfectione , ad cujus integritatem concurrunt omnia quae requiruntur . Aquin. par . 3. qu. 73. Art. 12 Ex parte Sacramenti convenit , ut utrumque sumatur sc . corpus & sanguis , quòd in utroque consistit perfectio Sacramenti . Idem ibid. quaest 80. Art. 2. Etenim obligatio perficiendi istud Sacramentum illi solùm ex natura rei i. e. spectatâ Sacramenti dignitate , incumbit , qui illud etiam conficit : debet enim is , quandoquidem rem tam divinam facit , non utcunque facere . Itaque tenetur inprimis utramque speciem consecrare , tùm ut huic Sacramento omnis perfectio sua substantialis , etiam quoad nationem individuam , constet . Valent. Ies . de vsu Euch. c. 6. §. Etenim . pag. 492. Respondendum est , eam actionem esse illis ipsis imperatam perilla verba [ Hoc facite , &c. See above Sect. 3. at ( g ) where Vasquez the Ies . is cited in 3 : Thom. disp . 215. * See heereafter , Sect. 8. n Appeal . lib. 2. Chap. 1. pag. 140. o In his Answere to his Maiestie . ( p ) In his Booke of the Liturgie of the Masse , Tract . 4. §. 4. pag. 407. q Protestants Appeale , lib. 2. Chapter 4. Sect. 3. r In the same Appeale , lib. 4. Chapter 22. Sect. 10. s Cōperimꝰ quòd quidam , sumptâ tan●ummodò corporis sacri portione , à Calice sacri cruoris abstineant : qui proculdubiò ( quoniam nescio qua superstitione docētur astringi ) aut Sacramenta integra percipiāt , aut ab integris arceantur , quià divisio uniꝰ ejusdemque mysterii sinè grādi sacrilegio non potest provenire . Gelas . apud Gratia● . de Consecrat . cap. Comperimu● . D. 2. a Nam in alterutra specie sive panis sive vini significatur sufficienter refectio animae . Bellar. l. 4. de Eucharist . c. 22. §. Vtraque p. 639. Est etiam in specie qualibet tota significatio refectionis spiritualis — quià unam & eandem refectionis gratiam spiritualem significat cibꝰ & potus . Valent. quo sup . de legit . usu Euch. p. 491. b Optimo iure institutum est ut separatim duae consecrationes fierent : primò enim ut Passio Domini , in qua sanguis à corpore divi●us est , magis referatur — Deindè , maximè consentaneum suit , ut quoniam Sacramento , ad alendam animam , utendum nobis erat , tanquam cibus & potus instituetetur , ex qui●us perfectum corporis alimentum constare , perspicuum est . Catechis . Rom. part . 2. de ●uch . num 29. c Hoc Sacramentum ordiratur ad spir●tualem refectionem , quae conformatur corporali . Ad corporalem autem refectionem Duo requiruntur , scilicet cibus , qui est almentū si●cum , & potus , qui est alimentum humidum . Et etiam ad integritatem hu●us Sacramenti duo concurrunt , scilicet , spiricualis cibus , & spiritualis potus , s●cundū illud , Ioh. 6. [ Caro mea verè est cibus . ] — Ergò hoc Sacramentum multa quidē est materialitèr , sed unum formalitèr & perfectivè . Aquin. par . 3. qu. 73. Art. 2. Etsi negandum non est quin eius refectionis spiritualis vis & commoditas clarius utraque resimul , scilicet cibo & potu , atque adeo utraque specie significetur : ideo enim hoc Sacramentum , quod attinet quidem ad relationē individualem , perfectius est in utraque simu● specie , quàm in altera . Greg. de Valent . Ies . de usu Sacrā . Euch. c. 6. §. Secundū p. 491. Hoc est conveniētius u●ui ●uius Sacramenti , ut seorsim exhibeatur fidelibus corpus Christi in cibum , & sanguis in potum . Aquinas quo sup . quaest . 76. Art. 2. d Sub specie panis sanguis sumatur cùm corpore , & sub specie vini sumatur corpus cum sanguine , nec sanguis sub specie panis bibitur , nec corpus sub specie vini editur : quià ●icut nec corpus bibitur , ità nec sanguis comeditur . Durand . Rational . lib. 4. cap. 41. pag. 326 * See hereafter Sect. 10. e Answere to his Maiestie . f Secundum Alexand●um de Hales — Maior fructus ex perceptione utriusque speci●i habetur . Salmeron . Ies . Tom 9. Tract . 37. §. Neque benè . pag. 303. Per accidens autem non est dubium quin usus utriusque specici possit esse fructuosior , eò quod potest majorem devotionem commoverein percipiente . Vndè fiat , ut propter majorem dispositionem consequatur ille verlorem gratiam ex Sacramento . Valent. Ies . ibid. pag. 493. §. Per accidens . g Satis compertum est , universalem Christi Eccl●siam in hunc usque diem , Occidētalem autem seti Romanam mille amplius à Christo annis , in solenni praese● tim & ordinaria huius Sacramenti dispensatione , utramque panis & vini speciem omnibus Christi membris exhibuisse — atque uti●à facerent , inductos fuisse primo Instituto exemploque Christi , qui hoc Sacramentū corporis & sanguinis sui duobus hisce panis & vini symbolis Discipulis suis , fidelium Communicantium personam repraesentantibus , praebuit : tum quià in Sacramento sanguinis peculiarem quādam virtut●m & gratiam hoc vinisymbolo significatam esse credebant : tūm ob rationes mysti●as huius Instituti , quae à veteribus variè adducuntur , viz. ad repraesentandam memoriam Passionis Christi in oblatione corporis , & sanguinis effusione , iuxta illud Pauli , [ Quotiescunque comederitis panem hunc , & Calicem Domini biberitis , morrem Domini annunciatis donec venerit . ] Item ad significand●m integram refectionem sive nutritionem , quae ●ibo & potu constat , quomodò Christus inquit , [ Caro mea verus est cibus , & sanguis meus verus est po●us . ] Item ad design●ndam redemptionem & tuitionem corporis & animae , ut corpus pro salute corporis , & sanguis pro salute animae , quae in sanguine est , dari intelligatur . Ad significandum quoque Christum utramque naturam assumpsisse , corporis & animae , ut utramque redimeret . Cassand . Consult . Art. 2● . pag. 166 , 167. — Christus licet totus sub una specie , tamen administrari ●oluit sub duplici , primò , ut totam naturam assumpsisse se ostenderet , ut utramque redimeret : panis enim ad corpus refertur , vinum ad anima● . — Si in altera tantùm sumer●tur , — tum mortem suam ad alterius salutem valere significaretur . Pet. Lombard●… . Dist . 11. Hic Calix pa●i cunctis conditione sit traditus . Theoph in 1. Cor. 1● . In veteri Testamento quaedam Sacerdos , quaedam populus comedebat , nec poterat populus participare illis , quorum Sacerdos particeps erat : nunc autem omnibus un●m corpus proponitur , & unum poculum . Chrysost . in 2. Cor. Hom. 18. Coena Domini omnibus debet esse communis , quum ille Christus Discipulis suis omnibus , qui aderant , aequalitèr tradidit Sacramenta . Hier. in 1. Cor. 11. Quomodò ad martyrij poculum eos idoneos secimus , si non ad poculum Domini admittimus ? Cyprian . Epist . 54. ad Cornel. Epis● . Rom. de pace lapsis da da. Etiam Lumbardus lib. 4. dist . 11. ex Ambrosio ad 1. Cor 11 Valet ad tuitionem corporis & animae quod percipimus , quià caro Christi pro salute corporis , sanguis vero pro anima nostra offertur . h ●raeci dicunt esse necessario sub utraque specie panisscilicet , & vini communicandum , adeo quidem , ut qui sub una specie tantùm communicat etiamsi laicus sit , peccare dicatur , quod ( ut aiu●t ) contra Christi praeceptum agat ▪ qu● sub utraque specie communicare praecepit . Prat●ol Elench . Haeret lib. 7. tit . Graeci . * Liturg. Tract 4 § 9. p. 425. at Eightly . i Porrò causas , quae Ecclesiam moverunt , ut consuetudinem communicandi sub altera probaret , atque etiam pro lege observandā esse decerneret , non tàm nostrum est discutere aut inquirere , quàm ipsi Decreto simplicitèr obtemperare , existimaréque omninò eas fuisse just as , ut rectissimè ex Conc. Trid. definitum est . Greg. Valent. Ies . de legit . usu Sacra . Euch. c. 10. §. Porrò , p. 499. k Ob inopiam vini , cujus in plerisque Christianitatis partibus magna penuria . Valent. ibid. & Salmeron Jes . Tom. 9. Tract . 34. §. Ad quintum , pag. 279. And Roffens . in like manner . Bellar. also addeth another Reason to this : Movit Ecclesiam uniformitas , ut concordia populi Christiani in Sacramento hoc percipiendo , quod est Sacramentum pacis & unitatis , propter eos , apud quos vinum inveniri non potest : ut sunt aliquae provinciae boreales , ubi vinum non invenitur , qui existimarent se Christo curae non fuisse , aut non ità ut alias provincias , quandò Sacramentum instituit . Lib. 4. de Euch. cap. 28. l Licet non in omnibus terris nascitur vinum aut triticum , tamen ad omnes terras facilè deferri potest , quantum sufficit ad usum huius Sacramenti . Aquin. part . 3. qu. 74. Art. 1. Sufficit quòd Balsamum potest ad omnia loca transferri . Idem ibid. qu. 72. Art. 2. m Bis Principes Germaniae ad Bohemos ( quòd Communionem sub utr●que specie communicarent ) debellandos arma sumpsere , hortatore Cardinale luliano S. Angeli , Apo. stolicae sedis Legato doctissimo paritèr & rerum gerendarum prudentiâ ornatissimo viro : quanquàm bellum non satis feliciter successit . Salmeron Ies . Tom. 9. Tract . 35. pag. 284. * See a little after at ( p. ) n Multi sunt Abstemij , qui vinum non ferunt . Bellar. l. 4. de Euch. cap. 28. o Dicēdum , quod vinum modicè sumptum non potest multum aegrotanti nocere . Aquin. par . 3 quest . 74. Art. 1. * See above Chap. 2. Sect. 9. in the Chall . m Primò movet Ecclesiam consuetudo recepta & approbata consensu Gentium & Populorum . Bellar. quosup . n Movet Ecclesiā , & quidem vehementèr Irreverentia & profanationes tanti Sacramenti , quae vix evitari possent in tāta fidelium multitudine , si omnibus daretur sub utraque specie . Bellar. ibid. * Liturg. tract . 4. §. 6. o Vtriusque specici vsum illicitum esse atque sacrilegium ait . — falsum est , quòd usui Calicis annexum sit peccatum vel sacrilegiu , propter periculum effusionis : nam si hab eret adiūctum peccatum , neque Christus Dominus , neque Apostoli in primitiva Ecclesia , nee Orientales modo , nec Occidentales ante Conc. Constantiense , neque denique Sacerdotes celebrantes eo ut erentur ritu Salmeron Ies . Tom. 9. Tract . 37. §. Deinde , p. 308. p Cernuntur hodiè ex antiquitate relictae quaedam fistu lae argenteae & aureae velut canales , calicibus vetustioribus adjunctae , ut per eas sine effusione hauri●i posset ●anguis è calice , quarum in Ordinario Rom. fit mentio . Et adhuc in Missa solenni Pontificis adhibentur , ubi ministri Cardinales , aut illustriores personae communicant sub utraque specie , posteriorem speciem fistulâ haurientes . sed ista instrumenta non fuisse in usu apud plebem in parochialibus Ecclesijs planè existimo , sed tantum in sacris Cardinalium , Canonicorum , & Monachorum Conventibus . Alan . lib. 1. de Euch. cap 47. p. 495. q 1. Cor. 11. Itaque fratres mei , cum conven●ritis , invicem expectate . ] Dominus ex aequo Tibi & pauperimensam proprij corporis , & poculum sanguinis t●adidit . Teste Salmeron . Ies Tom. 14. Disp . 19. pag. 153. ( * ) See §. 9. ( * ) See above . Secto 8. ( g ) r Aquarij solam aquam apponendam asserebant , sobrietatis conservandae causâ vinum vitantes . Alfons . à Castro cont . Haeres . Tit. Eucharistia , Haer. 6. s Discamus Christum , prout vult , venerari , honorato namque iucundissi●us est honor , non quem nos putamus ; nam & eum Petrus honorare putabar , cùm sibi pedes eum lavare prohibuit : sed non erat honor , quem agebat , sed contrarium . Chrysost . Hom. 60. ad pop . Antioch . Tom. 5. t Si sic tanta esset dignitas Laicorum circà sūptionem corporis Christi , quanta Clericorum ? Gerson . Tract . de utraque specie . a Movit Ecclesiam , ad hunc usum stabiliendum & lege firmandum , quòd videret ab Haereticis , & ex errore oppugnari . Sacramentarij autem non credunt Cōcomitantiam sanguinis Domini cùm corpore in specie panis : undè etiam ij Lutheranorum maximè urgent utramque speciem , qui cum Sacramentarijs rident Concomitantiā . Bellar . l. 4 de Euch. c. 28. § Secundò . b In his Booke dedicated to K. Iames. c In his Liturg. of the Masse pag. 396. d Maximè omnium ad convellendam eorum haeresin , qui negabant sub utraque specie corpus Christi contineri . Catech. Rom. par 2. c. 4. nu 50. e Verùm non facilè apparet quomodò apertè exterior illa sumptio dici possit bibitio : manducatio rectè dicitur , quià sumitur aliquid ibi per modum cibi : sed quomodò bibitio , cùm nihil sumatur per modum potus ? non n. diceremus eum & manducare & bibere , qui panem tinctum vino sume●et , quamvis sumat quod famem tollat & sitim . Proindè , secundùm horum sententiam vider●tu● omninò dicendum — cum dicitur manducare , & bibere , non ratione actus exterioris , qui manducationis tantum speciem habet : sed ratione actus interioris , nempe , ratione fidei . Jansen . Concord . in Evang. pag. 457. * See more expressly in the testimony of Durand above , Sect. 8. 2 See Booke 2. Cap. 2. §. 4. f Secunda ratio , quià qui Concomitantiam negant , ex alio pernitioso errore petunt utramque speciem : quià nimirum existimant iure divino esse praeceptum ; & proptereà totam Ecclesiam longo tempore in hac re turpiter errâsse . Bellar. qu● sup . §. Secundo . g Rectissimè facit Ecclesia , quod ipsa praxi contrariâ refu●at corum haeresin , qui utramque speciem iure divino necessariam omnibus esse perperam contendunt . Quae ratio iure optimo inter coetera considerata est in Conc. Constant . contra Bohemos ; & in Conc. Trident. contra recentiores Sectarios . Greg. de Valent. Ies . Tract . de usu Eucharist . cap. 10. §. Deindè , p. 499. h Ego existimo , Patres , non solùm nullam legitimam causam esse , sed neque fingi posse , cur de consensu vestro Laici calicem bibant : neque pa●i ullo modo velitis à more vestro quempiam decedere latum unguem . — Inprimis , quoniam Ecclesia illud praecepit , ut alteram tantùm speciem Laicis porrigamus , cui m●ritò nobis obtemperandum est , quià nihil agit sine magna ratione , neque in huiusmodi legibus ferendis errare potest . Denique si latam legem nullâ evidenti necessitate convellatis ( Patres ) suspicari multis in mentem veniet , aut vos illam temerè nulloque consilio tulisse olim suscipisseque , aut susceptam cùm ratione & servatam diutissimè in Christiana Republica nullâ vel causa vel ratione pro nihilo ducere , quo nihil fieri potest gravitate vestrâ , aut huius amplissimi ordinis maiestate indignius . Gaspar Cardillo Villalpand : Orat. apud ▪ Act. Conc. Trid. pag. 219 , 221 , 222. * See above , Chap. 2. Sect. 11. * In the third Booke . i Nullâ praeceptorum vi , sed consensu quodam tacito tàm populi quam Cleri sensim irrepsit dicta consue●udo . Ro●●ens . con . Cap. Babyl . Trac . de utraque Specie , f. 28. Estque hoc diligenter notandum , alterius speciei communionem non tam Episcoporum mandato , quam populi usu & facto conniventibus tamen Praesulibus , irrepsisse : populus enim ob varia incommoda paulatim à calice abstinebat . Episcopi propter varia effusionis sanguinis , aliaque pericula tacendo hanc abstinentiam comprobabant : quae abstinentia à calice cum tempore ▪ Constantiensis Conc. ferè per Europam universalis esset , non erat damnanda , sed contra Haereticos insurgentes defendenda . Coster . Ies . Enchirid. Tract . de Com. sub . utraque specie , pag. 359. Credere par est , ex communi fidelium populor●m & Orthodoxorum Praesulum tacito consensu receptam : quandò autem primum inceperit , mihi non constat . Alf. de Castro l. 6. Tit : Eucharistia , haer . vlt. * Liturg Tract 4 § 9. at the end thereof . * 2. Tim 2. 15. l Quod verò attinet ad tempora , triplicem in coetu Christiano statum , Nic. de Cusano Card. expendit ; ferventis nimirùm , calidae & frigentis . Initio n. fuit Ecclesia ad fundendum pro Christo sanguinem fervens , & tunc data est illi utraque species , ut sanguinem Domini bibens , sanguinem suum pro illo libenter effunderet . — In sequenti statu Ecclesia fuit calida , licet non ità fervens , & tunc non dabatur bina species , sed panis tantùm sanguine infusus , ut ex quibusdam veterū Patrum sententijs Concilijsq colligi potest . Tertius status est Ecclesiae frigentis ac tepidae , & in ea tantùm altera species , panis sc . sine infusione sanguinis Laicis dispensatur . Salm. Ies . To. 9. Tract . 34. §. Quod verò , p. 277. m Vt nobis locupletissimi testes , atque omni exeptione maiores retulerunt , in Germania qui eò loci per omnia obediunt Rom. Pontificibus , non solùm ( Reverendi Patres ) calicem vitae non cupiunt , aut petere audent , &c. Gasp . Card. Villalp . opud Act. Conc. Trid. p. 222. §. Accedit . * See the next testimony above . n Tertio loco obijciunt Ecclesiae sapientiam , antiquitatem , atque potestatem ; aiunt enim , Ecclesiam primitivam , quae antiquior & scientiâ atquè vitae sanctitate praestantior erat , utráque specie usam fu●sse : nostra igitur illam imitari debet , praesertim cū eandem atque illa habet potestatem in eiusmodi legibus positivis siuè abrogandis siuè dispensandis . Respondemus , non esse dubium quin Ecclesia primitiva nostrae maiore charitate , ac proindè uberiori sapientia praecelluerit , nihilominus , tamen interdum cōtingit minus sapientem in aliquo meliùs sapere , quàm al●●m absolutè sapientiorem . Saepe etiam accidit , minùs p●●fectum hominem vitare aliquem errorē , quem melior non vitat . Salmeron Ies . Tom. 9. Tract . 38. §. Tertio loco , p. 320. o Forma Iuramenti , per Bullam Pij quarti . Apostolicas & Ecclesiasticas Traditiones admitto , — Ego spond eo , & juro , &c. p Coetera omnia à Concilio Tr●dent . declarata & confirmata firmissimè ●eneo . Ibid. Romanam Ecclesiam Magistram esse Ecclefiar u●…do , &c. q Licet Gabriel , & quidam alij sentiant divini juris esse , ut Sacerdos in utraque specie sacrificet , nihilominùs ' tamen opinantur authoritate Rom. Pontificis fieri posse , ut in una tantùm specie sacrificet , viz. in consecratione panis fine vino , quià putant multa esse juris divini , quae remittere & relaxare Pótifex queat ob publicam aliquam & gravem necessitatem : ut videmus votum , iusiurandū , matrimonium ratum , nō consummatū , authoritate Pontificis relaxari & dissolvi . Et ità in hac quaestione prima puto probabilius & verius esse ( ut dixi ) iuris esse divini , ut Sacerdos in duplici specie sacrificet . Et nihilominùs existimo valdè probabile , authoritate Pontificiâ , ob publicam & urgentem necessitatem , praedictum jus divinum relaxari posse . Sed ▪ quià nunquàm est relaxatum , ego confilium darem ut nunquam relaxaretur . Azorius Ies . Tom. 1. Instit , Moral . lib. 10. cap. 19. §. Tertium pag. 857. r Dispensandus non est utriusque , speciei usus Haereticis , quia non sunt dāda sancta Canibus : nec Catholicis , quià debent distingui ab Haereticis , qui communicant sub duab . Salmeron Jes . Tom. 9. Tract . 37. §. His pofitis , p. 411. a P. Calixtus . See above Chap. 2. Sect. 9. b P. Greg. Ibid. at ( b. ) c See above , Chap. 2. Sect. 7. Chall . 5. ( a. ) d P. Iulius . See above Chap. 3. Sect. 3. e Ibid. f See above Chap. 3. Sect 4. g P. Gelasius . See above Chap. 3. Sect. 4. h Synod . Tolet. 16 — Conc. Generale , sub Sergio Papa . Baron , ad An. 693 This Councel , cap. 6. saith , Quoniam quid ā non panes m●ndos atque integros , sed crustulam & particulam offerunt — quod nequaquàm in sacrae authoritatis historia gestum perpenditur ; ubi legitur Christum benedixisse & dedi●se panem , &c. Apud Binium Tom. 3. And this being , by Baronius , a Generall Councell , could not conclude without the Popes consent , in your iudgements . a In scripturâ explicandâ haeresis est manifesta , sicut figurata propriè accipere , ità quae sunt propriè dicta ad Tropicā locutionē detorquere : nam in verbis [ Eunuchi sunt qui se castrant propter regnum coelorum &c. ] August . and to the same purpose also , lib. 3. de Doctr. Christ . b — Hoc cavendum , nisi in manifestum Haereseos scopulum impingere velimus . Salmeron . Jes . Tom. 1. Proleg . 12. pag. 227. * See before Booke , 3 , 4 , 5 , 6. c Gratian. Sacramenta Christi suscipiendo , carnem eius & sanguinem materialiter significamus . De Consecrat . dist . 2. C. Quià morte . a Conc. Trid. Sess . 13. cap. 1. Verba illa à Christo commemorata , & à Divo Paulo repetita propriam significationem prae se ferunt . b Lutherani & omnes Calvinistae pronomen [ Hoc ] pro pane positum esse dicunt , quià panem Christus in manu acceperat , & dixit [ Hoc est Corpus meum . ] Maldon . Ies . in Matth. 26. §. Hoc omnes — Lutherus in verba Evangelistae . Habent hunc sensum ; Hic panis est corpus meum . * See below , let . ( k. n. o. ) &c. c [ Hoc ] designat corpus , ut est intermino prolationis : & hic est sensus luculentissimus . Stapleton . Prompt . Cath. serm . Heb. sacra . vpon these words , [ Hoc est corpus meum . ] d [ Hoc ] nihil aliud quam corpus Christi demonstrat . Sand. de visib . Monarch . Ad annum 1549 p. 629. e Demonstrat corpus ipsum in quod panis convertitur in fine propositionis ; nec est Tautologia , quemadmodum neque in illo , [ Hic est hlius dilectus . ] Barrad . Ies . de Inst . Euch C. 4. f Vtique pronomen [ Hoc ] quod attributi locum tenet , necessariò spectat , [ Hoc est , inquit Christus , corpus meum ] id est opus , quod ego panem accipiens , & benedicens , operor , & conficio , corpus meum est . Salmeron Ies . Tom. 9. Tract . 9. pag. 120. §. Ad hoc . [ Of which last clause of Salmeron . Hoc , id est , Hoc opus , I say onely that Opus erat Salmeroni medico . ] g Chavaus . Ies . Comment . in formam iuramenti fidei , Inscriptio libri est , Professio verae fidei , §. 49. pag. 468. h In his Booke of the Liturgie of the Masse , pag. 138. Tract . 2. Sect. 3. i Malloun his late Reply against Doctour Vsher , pag. 204. k Argumentum eorum , qui volunt Pronomen [ Hoc ] demonstrare Corpus , est absurdum , quod in huius modi propositionibus , quae significant id quod tunc fit cum dicitur , Pronomina demonstrativa non demonstrate quod est , sed quod erit . Et ponunt Exempla , ut si quis dum pingit lineam , aut circulum dicat , Haec est linea , hic est Circulus . Quomodo etiam exponi debet Pronomen in illis verbis Domini , Ioh. 15. Hoc est praeceptum meum . — Haec explicatio non videtur satisfacere , propter duas causas . Primò quià etsi Pronomen demonstrativum demonstrer rem futuram , quandò nihil est praesens , quod demonstretur ( ut in exemplis allatis ) tamen si quis digito aliquid ostendat , dum pronomen effert , valdè absurdum videtur dicere , pronomine illo non demonstrari rem praesentem . Atqui Dominus accepit panem , & illum porrigens , ait , [ Accipite , Edite , H. E. C. M. ] Videtur igitur demonstrasse panem . Neque Obstat quod propositio non significat , nisi in sine totius prolationis : Nam etsi ità est de propositione , quae est ratio quaedam , tamen Demonstratiua Pronomina mox indicant certum aliquid , etiam antequam sequantur coeterae voces ; Et sane in illis verbis [ Bibite ex hoc omnes ] valdè durum est , non demonstrari id quod erat , sed id tantùm quod futurum erat : Secundò si Pronomen [ Hoc ] demonstrat solùm Corpus , verba speculativa erunt , non practica . Bellar. lib. 1. de Euch. cap. 11. §. Nota secundò . l Huius vocis [ Hoc ] ea visest , ut rei praesentis substantiā demōstret . Catech. Conc. Trid. Decret . & inssu Pij Quinti Pontificis Edit . ut in frontispitio libri c●…r . m Bellar. See above at let . ( k. ) n Haec locutio , [ Hoc est corpus meum ] habet virtutem factivam conversionis panis in Corpus Christi , ut an Thomas . — Pro simili , quod rudi intellectui satisfacere valeat , dari potest , ut si Faber accepto ferro clavum subito motu formans , dicat , Hic est Clavus — Clavus non est cum profertur oratio , sed fieri inter proferendū , & esse per prolationem verb orū . Salmeron Ies . Tom. 9. Tract . 13. pag. 81. Col. 1. [ ex aliorum opinione , ] & Iansenius Concerd . cap. 130. — vt faber clavum , &c. o Master Malloune in his late Reply , p. 105. This is a Kirtle for my wife , &c. a Bellar. See above at let . ( k. ) b Profectò propositio non est vera , nisi postquàm factus est Circulus : Sed oratio accipitur pro verà , quia ●…d quod futurum est , accipitur pro iam facto , per Tropū , non iuxtà Proprietatem sermonis : in quē sensum Christus plerunque praesens pro futuro vsurpavit : ut Math. 26. Apud te facio Pascha cum dicipulis me●s , id est , confestian facio Pascha Salmerō . Ies . ●om . 9. Tran. 13. §. Secunda . — Si [ est ] proptie accipiatur , pro existere , durum est ut vniat subiectum cum praedicato pro futuro tempore , quià falsa esser propositio , non solùm in orationibus speculativis , & significativis , sed etiam in practicis & factivis : ut si quis volens facere Circulum , rogatus quid est Hoc , respondeatque , Hic est Circulus ; Profectò propositio non est statim vera , &c. Salm. Ib. p. 83 c Quum Deus ex limo terrae hominem sinxit rectè ver éque dicere potuisset , sumpto in manus limo , Hic est Homo . Et cum ex costa mulierē fabricauit , sumptâ costâ dicere potuit ; Haec est mulier , quamuis cum pronunciasset Pronomen [ Haec ] nondùm fuisset mulier , ac significasset cùm ità locutus fuisset , limūnon esse hominem , & costam mulierem ; sed limum in hominem , costam in mulierem converti . Sic cum Christus dicit , [ Hoc est corpus meum , ] significat panem mutari in corpus suum . Quemadmodum si in Cana Galileae , cum aquam in vinum , &c. Maldon . Ies in Matth. 26. Ità cum Christus dicit , accepto pane [ Hoc est corpus meum ] quamvis illud corpus nondum ille esset , sed futurum erat , illud eo pronomine demonstrat , nec significat panem , quem acceperat , esse corpus suum , sed mutari in corpus suum . Idemin Matth. 26. pag. 635. a,b Sententia haec est , P●onomine illo designari aliquid cōmune Substantiae panis & corporis Christi ; Commune ( inquam ) non secundum Rem , ( illud enim nullum esse potest ) sed secundum rationē seu denominationem viz. sub ratione contenti sub his accidētibus continetur corpus meum . Ità Guitmundus ( where hee reckons vp 15. other Schoole men : ) vbi Pronomen [ Hoc ] substantivè sumitur , & demonstrat in confuso Ens , sivè substantiam contentam sub illis speciebus — vt cum quis dicat , Haec herba nascitur in horto meo : illud Pronomen [ Haec ] non significat hanc numero herbam , sed herbam huic similem . Suarez . Ies . Tom. 3. in Thom. disp 58. §. 7. p 7●5 ▪ Secundùm rationem Substantiae tùm communem tùm Indiuiduam vagam . Greg. de Valent. l. 1. de Present . corp . Chr ( 〈◊〉 ) . §. Respondemus . p. 377. Quià Sacramenta significant quod efficiunt , & non efficitur in hoc Sacramento ut corpus Christi sit corpus Christi , quià ità semper suit , nec ut panis sit corpus Christi , id enim fieri nequit , sed efficitur ut sub speciebus illis sit corpus Christi , sub quibus anteà etat panis : [ Hoc ] non demonstrat panem , vel corpus , sed contentum sub speciebus . Bell. l 1. de Euch. c. 11. §. Est igitur . c Archiepisc . Caesar . sivè Christopherus de Capite fontium . var. Trac . Demonstrando corpus in genere , nescio quid — dictum velis , cū non Individua in Generibus suis , sed Genera in individuis demonstrentur , & Pronominis natura est sola singularia demonstrare — Ideò si generi addas Pronomen [ Hoc ] demonstras non in genere sed in Individuo rem ipsam , — Conceptus communis non latet sub speciebus , nec in manibus portari potest . — Propositio vera dicitur ex eo , quod res est vera , velnon est vera : ergò non verborum dispositio consideranda venit — Rapiunt isti à rerum consideratione lectorem , ut non res ipsas , sed intelligibiles formas loquendi contempletur . — Quibus dixerim , revertiminiad iudicium , ô viri , & duas has tantum res Corpus sc . & panem considerate , quarum alterum tantùm demonstrari necesse est . Quià Pronomen vice nominis Proprij positum prosolo singulari sumi potest , cum Scriptura duarum tantùm substantiarum , quae demonstrari hîc queant , meminerit , viz. Panis , & Corporis , nescio cur fingunt Tertiam aliquam , quae nec panis sit , nec corpus . In quo magnam vim Scripturae faciunt , infarcientesilli ex suo cerebro tertiam illam rem , cujus nullam habent mentionem , & quâ positâ , propositio esset fal●a , Archiep. Caesar . quo supra p. 12. Si enim Christus ità loqueretur de pane , ante illius Transubstantiationem , mentiretur — Non enim haec dici possunt de Pan● consecrando , quod sit corpus Christi . Ibid. p. 17. Solam illam substantiam singularem demonstrabat , quae erat in Christi manibus , quae erat aut panis , aut corpus ejus : Tertiam igitur quaerere vanissimus labor est , & absurditate plenus . Thus farre that Archbishop . d Vulgata opinio est , illud pronomen [ Hoc ] neque demonstrare corpus Christi ; neque panem , sed accipi vagè , pro eo quod continetur sub accidentibus , quod priùs est panis , deinde corpus Christi . Quae sententia non videtur mihi probabilis esse , quià etsi vocabula solent aliquandò habere vagam & indefinitam significationem , tamen aliud est loqui de significatione verbi , aliud de acceptione , quam Dialectici vocant suppositionem . Illa quae dicuntur Individua vaga significationem habent vagam , & indeterminatam , sed suppositionem habent semper certam , & determinatam : nam etsi hoc Pronomen [ Hic , haec , hoc , ] quantum in se est , non magis significat hunc hominem , quam illum , tamen cum ponitur in propositione ( ut hic homo disputat ) non potest accipi nisi determinatè pro hoc homine . Ergo necesse est ut illud Pronomen [ Hoc ] accipiatur determinatè , autpro pane , aut pro corpore Christi — Nulla res potest esse nisi determinate aut haec aut illa ; Ergò non possunt haec Pronomina , si substantiuè accipiantur , nisi pro hac vel illâ re determinata accipi . Maldon . Ies . de Sacram. Euch. Tom. 1. §. Tertius error , pag. 216. 217. e Mr. Harding in his answere to the 24. Article , saying ; Learn you what they mean , and if their meaning be naught , handle you them as you list ; you shall not offend us any whit . a [ Hoc est corpus meum . ] Hoc quod Christus digito demonstrabat , cumilla verba protulit . Sand. de visib . Monarch . l. 7. ad Annum . 1547. b Pe●rus Picherellus de Missâ . cap. 3. c Cum antè Consecrationem dicimus in Litutgiâ [ suscipe sancte Pater hanc immaculatam hostiam ] certè Pronomen [ Hanc ] demonstrat ad sensus id quod tunc manibus tenemus , id autem est panis . Bel. l. 1 de Missâ , c. 27. §. Prima propositio . d Dispatatum de disparato non praedicatur , valet ●gitur argumentum : Si hoc est lac , non est ferrum : ita etiam valebit , si hoc est est corpusnon est panis ; cum repugnet , unam naturam de alterâ diversâ dici , ut hominem esse equum citra tropum , vel Metaphoram . Salm. Ies . Tom. 9. Tract . 16. §. Primum igitur . p. 109. e Nè ipse quidem Deus , qui est summa veritas , vn quam efficiet , vt hae propositiones , vxor Lot est Sal , aqua est vinum , asinus est homo , in sensu composito sint verae . Archiep. Caesar . d●●ens . 〈◊〉 . de Real . Praes . cap. 58. f Obseruandum , cum dicitur vinum es● sanguis , docetur esse sanguinem per similitudinem , reipsa autem & propriè est vinum . Et cum dicitur sanguis est vinū , intelligitur vinum esse per similitudinem : nec enim reipsâ aut propriè esse potest aut vinū sanguis , aut sanguis vinum , cum res sunt ipsae diversae inter se , & termini ut vocant disparati . Bel. l. 2. de Euch. c. 9. §. Observand . g Non potest fieri ut vera sit Propositio , in qua subiectum supponitur propane , praedicatum pro corpore Christi : Panis enim & corpus res diversissimae sunt . Bellar ▪ l. 〈◊〉 . de . Euch. c. 19. § Primum . h Eodem tempore panis triticeus , & corpus Christi esse non possunt , quia disparata sunt . Sand. de visi● . Monarch . ad Annum . 1549. [ To obi●ct De Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deus est homo , were vaine , because that is spoken by reason of ●he Hypostaticall Vnion whereby Accidit Deo ut sit homo , per hypostaticam vnionem , non per mutationem , which Vnity maketh God and man in Christ reciprocall . And we also meane , Disparata absoluta , not Relata , for thus the same man is father and sonne . ] i Quoties verbum [ Est ] res diversarum naturarum , quae à Latinis dicuntur disparata , unit , & copulat , ibi necessariò ad figuram & Tropum recurramus . Salm. Ies . Tom 9. Tract . 10. p. 138. k Sipanis est corpus Christi , ergo aliquid quod non es● natum ex virgine est corpus Christ● : & ità animatum est inanimatum . Gloss . Decret . de Consecrat . dist . 〈◊〉 . can . Quia . l M. Malloune in his late Reply . p. 200. His Sorites ; That which the Governour of the feast in Cana of Galile tasted , was the same which the Ministers brought him : that which they brought him was the same that others drew out : that which others drew out , was the same which others before them powred into the Pots ; but that which others powred into the Pots was water : Therfore that which the Governour of the feast tasted was water . So he . [ None is so witlesse but will easily , from the light of the Text , tell him , that the water was changed into wine , before the Governour of the feast tasted thereof : whereas , in the tenure ●f Christ his speech , you your selves could never point out any former change at all , before the last syllable , Meum ] m Si [ Hoc ] accipitur substantivè , tùm sensꝰ erit , [ Hoc ] i. e. Haec res , quod si de Pane dieatur , absurdissima propositio erit , non enim potest dici Hoc de Re quae cernitur , & apertè cognoscitur , nisi sit generis neutrius illa — Nemo enim demonstrans de Patre suo , diceret , Hoc est Pater meus . Bellar. lib 1. de Euch. c. 10. §. Porrò . n Although the word Bread had not beene expressed , yet being present in Christs hand , and pointed unto , Hoc could not be takē substantively no more then one should say of his Father , Hoc est Pater meus . M. Breerlye's Liturgie . p. 137. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exod. 8. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Pet. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 213. * Summa Angelica . tit . Eucharist . quest . 23. Propofitio esset magis propria , si demonstr●ndo Cibum diceretur [ Hoc est Corpus meum . ] p Dicent Calvinistae , Pronomen illud Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Latinum Hoc Substantiva esse : quod & multi Catholici dixerunt , ideò opus non esse ut genere conveniat , sed posse esse , Hoc quod vobis do , est corpus meum . Teste Maldon . Com. in Máth . 26. pag. 633. q Salmer . Ies . Tom. 9. Tract . 16. §. Nec rursus . — Adam de Evâ ex costâ eius desumptâ , Hoc nun● os ex ossibus meis . Gen. 2. 13. * 1. Cor. 11. 23. * 1. Cor. 10. 16. r 1. Iraener●s ; Accipiens panem , Corpus suum esse confitebatur . Lib. 4. cap. 57. 2. Tertull. Christus panem corpus suum appellat . Lib. adversus Iudaeos , Cap. quod incipit , Itaque . 3. Origen . Nec materia panis est , sed super illum dictus sermo est , qui prodest non indignè comedenti . In Matth. 15. 4. Hieron . Nos audiamus panem , quem fregit Dominus , esse corpus Servatoris . Epist. ad Hebdib . Quaest . 2. 5. Ambros . Panem fractum tradidit discipulis s●…s , dice●s ; Accipite , Hoc , &c. Lib. 4. de Sacrament . cap. 5. 6. August . Iudas manducavi● Panem Domini , &c. Tract . 59. in Io● . 7. Cyril . Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. Mystag . 4. pag. 528. 8. Cyril . Alex. Cum Christusipse sic affirmat , ac dicat de Pane , Hoc est Corpus meum , &c. Cat●chis . 4. Id●m . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Ioh ▪ 2 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] 9. Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ial . 1. cap. 8. 10. Gaudent . Brixiens . Cum panem consecratum discipulis por●…g : ●at , si● ait , Hoc est Corpus meum . Tract . de ratione Sacra . 11. Cyprian . Vinum fuisse , quod sanguinem suum dixit Christus . Epist . 63. 12. Clemens Alexand. Benedixit vinum , cum dixit , Accipite . Paedag. lib. 2 cap. 3. 13. Isidor . Panis , quia confirmat corpus , ideò corpus Christi nuncupatur . Lib. 1. de officijs , cap. 18. * See above §. 4. s See above §. 2. t See above §. 3. u Concil . Trident. Sess . 13. c. 4. Fit Conversio totius substantiae Panis in Corpus Christi . * See above §. 4. a Meronymia , tropus est in Scripturis frequentissimus , quâ continens pro contento , & contrà signatum pro signo usurpari solet ; ut ostensâ imagine Herculis , dicimus , Hic est Hercules . Salmeron Ies . Tom. 9. proleg . 12. Can. 15. b Testamentum saepè sumitur pro Legato , seu Re testatâ . Barrad . Ies . Iust . l. 3. de Euch. cap. 5. c Salm. Jes . Tom. 9. Tract . 15. § Malè etiā . [ Idem prius habuit noster Beza in Luc. 22. 20. ] d Pascha significat transitum , quià Angelus transivit domos Israëlitarum : haec ratio nominis redditur , cū dicitur , [ Transibit enim Dominus cum viderit sanguinē in utroque poste . ] Iansen . Epis . Concord . in Matth. 26. [ It was therefore more then boldnes in Bellarmine , l. 1. de ●…uch . cap. 11. §. Quaedam to say ; Agnꝰ erat propriè Transitus , Agnus being in the Predicament of Substance : and Transitus in the Predicament of Action . e Petra hoc in loco dicitur spiritualis , ex qua Deus eduxit per miraculum a quam , qui à signum fuit è latere Christi profluentis sanguinis & aquae . Salmeron Ies . in 1. Cor. 10. [ Petra autem erat Christus . ] Id est , Petra significabat Christum : ubi signum appellat nomine rei significatae . Perer. Ies . Com. in Dan. 2. p. 85. [ Petraerat Christus . ] Erat autem Christus Petra , certissima scilicet significatione . Arias Mont. in 1. Cor. 10 & Pinta Ies . in ●s . 51. f Circumcisio foedus dicitur , & signum foederis , Bellar. lib. 〈◊〉 . de Euch , c. 11. §. Secundò . g Christus cum Nicodemo spiritualiter intelligendus . Maldon . Ies . in eum locum Ioh 3. h Sepul●i lumus , Rom. 6. 4. id est , Christum sepultum repraesentamus . Tolet. Jes . in eum locum . i Quòd verò in illis Orationibus [ Petra erat Christus ; semenerat verbū Dei , Ego sum Ostium ] verbum substantivum sit interpretandum pro significat , aut figurat ; non ei id accidit ex naturâ suâ , aut per se , sed quoniam Petra illa aliter cum Christo coniungi non potest , quam per signum — Inde sit , ut parvireferat siuè dicas , Petra erat signum Christi , vel significabat Christum . Salmeron Ies . Tom. 9. Tract . 16. §. Primum igitur , p. 118. k [ Petra erat Christus . ] Soletità exponi , Petra significabat Christum , id non ita accidit quòd verbum [ Est ] pro significat , ex se collocetur , sed quoniam [ Petra ] illa aliter cum Christo cohaerere , quam per similitudinem , & signum non potest . Sand. de Visib . Monar . ad Annum 1550. p. 141. l Si propriè loqui velimꝰ , falsae sunt istae Propositiones , Corpus Christi manducatur à nobis , corpus Christi teritur , corpus Christi devoratur , corpus Christi frangitur , quia ipsi modi , qui significantur his verbis , non conveniunt corpori Christi ; Sacramentalis locuti● esset , si corpus Christi dicer●tur frangi , aut dentibus teri : haec enim non possint , nisi Sacramento tenus intelligi , quia non propriè corpus Christi frangitur , sed Sacramentum . Mald. Ies . de Sacram. in gener . Tom. 1. §. Quapropter p. 144. & Com. in Matth. 26. Frangi cum dicitur , est Metaphorica locutio , quià fractiò propriè significat divisionem , & discontinuationem partium , quam constat non fieri in partibus corporis Christi . Suarez . Ies . Tom. 3. dis . 47. Sect. 4. §. Exempla tertiae . pag. 577. m Corpus quod pro vobis datur , ] id est , quod offeretur pro vobis in Cruce mactatum . Valent. Ies . l. 1. de Missa . c. 3. §. Igitur . [ Of the word Eate litterally false , so your Jesuites . See Booke 5. C. 4. §. 2. ] n Graecus Textus [ Effunditur : ] Non est negandum morem esse Scripturae , eam dicere jam esse , quae futurasit , ut hîc [ Effunditur ] quià paulò post in Crace effundendus . Salmer . Ies . in 1. Cor. 11. p. 154. o Hic Calix est Novum Testamentū ] Non potest accipi in proprio sensu , sed in eo quem clariora verba Matthaei & Marci indicant , & exigunt . Sivê enim Calix fumatur pro poculo potorio , fivè Synecdochicè pro sanguine in poculo contento , non potest consistere ut in ijs verbis sit propria locutio , — Nemo enim dixerit propriâ locutione vasculum illud potorium fuisse Testamentū Novum , cum incertum sit , an adhuc extet illud poculum ; at Novum Testamentum est aeternum : sed nec●sanguis in Calice contentus potest esse novum Testamentum , quià lex Evangelica in Epist . ad Hebr. dicitur Novum Testamētum , & apud Matthaeum & Marcum , sanguis dicitur Novi Testamenti . At vnicum est Novum Testamentum : Ergo non est Novum Testamentum . Iansen . Conc. in cum locum , pag. 910. p Subest in his duplex Meronymia : 1. quia continens ponitur pro contento , id est , poculum siue Calix provino , eò quòd vinum in ipso continetur . 2. est , eò quòd contentum in poculo foedus vel Testam entum dicitur Novum , cum sit eius symbolum propter species — Testamentum hoc in loco potest sumi prolege Evangelicâ , quae veteri legi opponitur , vel vtrem Testamento legatam testatamuè significet . Quemadmodum Haeres dicere solet , Hic fundus est testamentum patris mei , id est , port●o haereditatis à patre meo legata ; in quem sensum loquitur A postolus ad Hebr. Iefus est sponsor melioris testamenti , id est , haereditatis . Salm. Ies . Tom. 9. Tract 15. §. Tertio p. 98. q Testamentum sumitur prolegato Metonymicè . continens testamentum sumitur pro contento legato , seu haereditate , quae testamento continetur . Barrad . l. 3. de Euch. c. 5. p. 79. Tom. 4. * 1. Cor. 10. 17. r Sicut vnus panis ex multis granis , &c. Aquinas in eum locum . * See above Booke 〈◊〉 . cap. 3. §. 8. * Master Brereley Liturg. Tract . 4. §. 8. s See heereafter . Booke 6. Chap. 1. §. 2. t Coeleste Sacramentum , quod verè representat Christi carnem , dicitur Corpus Christi , sed impropriè , unde dicitur suo more , sed non rei veritate , sed significāte mysterio : ut sit sensus , vocatur Corpus Christi , id est , significatur . Gloss . Decret . de Consecrat . dist . 〈◊〉 . Can. Hoc est . u Gregorius XIII . Papa . In the priviledge before the body of the Canon Law. x Graeci Patres vocant Eucharistiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae lunt apud nostros figurae , Sacramenta , Signa ; & haec om●…a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepère . Alan . lib. 1. de Euch. cap. 30 pag. 383. — Dionys . c. 1. Eccle. Hier. Theod. Dial 1. Macarius Hom. 27. Nazianzen Orat. in Gorgon . vocant Eucharistiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post recitationem horum verborum , [ Hoc est corpus meum . ] Teste Bellar. lib. 2. de Euch. cap. 15. §. Sed — Dionys . Ep. 9. ad Titum , loquens de sacris Signis & tropicis locutionibus , dicit Christum Iesum in Parabolis per typicae mensae apparatum deifica mysteria tradere . Eodem modo Greg. Nazi . orat . 11. vocat Antitypum pretiosi corporis & sanguinis Domini . Euseb . lib. 8. Demonstrat . in fine : Christus discipulos hortatur , ut sui ipsius corporis imaginem repraesentent : Teste Suarez . Tom. 3. in Thom. Quest . 74. disp . 46. §. 4. pag. 547. & 552. — Theod. dial . 1. cap. 8. Scis quòd Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Ipseigitur Salvator noster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paul● post interrogando docet ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ Origen . etiam in Matth. 15. calleth materiam panis , Symbolicum Corpus . ] y Prima solutio ; Vocem Antitypon non accipi pro signo , sed pro Exemplari , &c. sed haec opinio facilè reijci potest , quià vox ea nunquam sumitur pro exemplar● . Bel. l. 2. de Euch. cap. 15. z Alterasolutio est aliorū , Panem & Vinum Antitypon dici , sed ante Cōsecrationem non postea ; it à respondit olim Ioh. Damasc . l. 4. de ●ide c. 14. Et Epi. in 7. Syn. Art. 6. Tom. 3. sed invenimus apud Basiliū Eucharistiā dici Antitypon corporis post recitationem istorum verborum , [ H. E. C. M. ] — Tamen Theod. apertissimè eam sic vocat . Dial. 1. & Macar . Aegypt . Hom. 27. imo Dion . Areop . Eccl. Hier. c. 1. Naz. orat . in Gorgon . Bell. ibid. — Etiam Clemens in Constit . Billius Com ▪ ad Eliam Cret●nsem , in Orat. 11. Nazianz. Hanc interpretationem ( Damasceni ) refellunt Bessar●on Card. & Turrian . Durant . de Rit . l. 2. c. 39. a Foratassis Basilius & alij Graeci Patres non vocant typum aut figuram , sed Antitypa , quia Antitypa non sunt quaelibet figurae , sed illa tantūm , quae nihil fere differunt à veritate . Bel. Ibid. quo supra . b Negari non potest quin nonnunquam nomen Typi inveniatur in Patribus , ut ex Hieronymo paulò ante notavi . Idem reperitur apud Chrysost . Hom. 16. ad Hebr. & Bilius apud Nazian . Annot. in or at . vndecimam , in fine . Quare probabile valdè existimo vocem Antitypi in eadem significatione usurpari hoc loco , quo Typi , seu figurae . Suarez Ies . quo sup . p. 554. c Solutio , Eucharistiam etiam post Consecrationem dici posse Antitypum corporis & sanguinis Domini , non solùm quia species panis & vini sunt figurae corporis & sanguinis Domini ibi rever a existentium , sed etiam quià corpus & sanguis Domini , ut sunt sub illis speciebus , signa sunt ejusdem corporis & sanguinis , ut fuerunt in-Cruce , repraesentant enim passioné Christi : & ideò fortassis Basilius & alij Patres non vocant Eucharistiam figuram aut typum , sed Antitypum &c. — It à si Rex aliquis , gravissimo bello confecto , idem ipsum bellum ad oblectamentum populo in scen â praesens seipsum bellantem representare vellet . Bell. l. 2. de Euch cap. 15. Antitypa corporis & Sanguinis Christi dicuntur , quià corpus & sanguis Domini , ut sunt subillis speciebus panis & vini in Eucharistia , signa sunt corporis passi , & sanguinis effusi in Cruce . Suarez . quo supra pag. 554. Graeci Patres cum passim vocant Sacramenta Antitypa , — nihil aliud sibi volunt quam habere Sacramenta maximam similitudinem cum ijs rebus , quarum sunt Sacramenta . Billar . lib. 1. de Sacram. in genere cap. 9. d Billius com . in Nazianz. orat . 11. Audiamus quid Augustinus dicit in Prosperi sententijs ; Caro inquit , ●ius est , quam formâ panis opertam in Sacramento accipimus ; sanguis , quem sub specie vini potamus ; Caro , viz. carnis , & sanguis Sacramentum est sanguinis ; carne & sanguine utroque invisibili , & intelligibili , & spirituali significatur corpus Christi visibile , plenum gratiae , & divinae Maiestatis . Gardiner . Episc . Winton . Augustini verba , ut litera sonat , intelligit . Item Claudius Sainctes Repetit , & allegari ai● , ut corpus Christi ostendatur , quatenus in Sacramento est , seipsum significare , ut erat in cruce , suique Sacramentum esse & figuram , & figuram esse passionis suae ; Eandem sententiam apertissimè tuetur Ro●fcns . & Iohan. Hessell . Haec Billius . e Trithemius . Ex sententijs Augustini , versibus hexametris & pentametris mixtum opus prosa pulcherrimum quod prenotare voluit , Epigramma , sic incipit , Dum Sacris , &c. [ But of the other Intituled , Sententiarum ex operibus Augustini , beginning thus , Innocentia , ●ee maketh no mention ; yea , and even in this ( as it is now set out among the works of Prosper ) printed Coloniae Agrippinae . An. 1609. apud Arnoldum Crithium , It is not to be ●ound . ] f Antonius Augustinus Archiepiscopus Tarracon . De emendatione Gratiani . g Lombardus . Attende his diligenter , quia Tropo quodam u●itur hic Augustinus , quo solent res significantes re●um sortirivocabula , quas significant ; Visibilis species panis vocatur nomine Carnis , & species vini sanguinis , &c. Lib. 4. distinct . 10. Apud Billium qu● supra . h Gratian. Caro , i. e. species Carnis , sub quo latet corpus Christi , — Est Sacramentum Carnis Christi , & sanguis , i. e. species vini , sub qua later sanguis Christi , est Sacramentum sanguinis Christi . De Consecrat . dist . 2. Cap. Hoc est quod . in Glossa . i See above at ( c. ) k Christi corpus , ut est in hoc Sacramento , nullo oculo humano , vel intellectu Angelico videri potest . Suarez . Ies ▪ Tom. 3. Disp . 53. Art. 7. § 4. & 〈◊〉 . Sub ●…gulis utriusque speciei partibus Christus totus est , & integer continetur . Concil ▪ Trident. S●… . 18. cap. 3. l See above at ( c ) m Billius . Eucharistiae Sacramentum d●citur Antitypon , & Typus , seu Symbolum , ●atione Specierum panis & vini , quae in oculorum sensum cadunt : & haec est communis ratio , quae à Theologis ●fferri solet . Haec ille Com. in Naz. orat . 11. * Booke 6. c. 5. §. 7. a Epiphanius in Ancorate . Videmus quod accepit Salvator in manus , veluti Evangelista habet , quod surrexit à Coena , & accepit haec , & cum gratias egisset , dixit ; Hoc meum est , & hoc : & videmus quod non aequale est , neque simile , non imagini in carne , non Invisibili deitati , non lineamet is membroram , hoc enim rotundae formae est & insensibile quantum ad potentiam , & voluit per gratiam dicere , hoc meum est , & hoc : & nemo non fidem habet sermoni , qui enim non credit ipsum esse verum , excidit à gratia & salute , Ob. Bellar. lib. 2. de Euch. cap. 20. b Cum docere vellet Epiphan . hominem ve●è factum ad imaginem Dei , licet non facile appareat in quo consistat similitudo inter Deum & hominem , cum Deus incorporalis sit , immensus ; & dicit multa esse eiusmodi quae aliud sunt , aliud videntur , ponit exemplum de Eucharistia , quae verè est corpus Christi , & tamen nihil minus est , quam quod appareat exterius , cum sit rotundum & insensibile , & proindè valdè dissimile corpori Christi . Hic sanc locus omninò convincit , nam quod dicit , oportet credere ipsum esse verum , excludit Tropos , praesertim cum addat , excider● à Salute qui non credit : quod etiam ad dit credendum esse , licet sensus repugnent , apertissime testatur , non eum loqui de significatione , sed de reipsa . [ words to be observed in the Greeke are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ The last words shew that Insensible is taken according to power , that is actively ] * See above , Chap. 1 § 6. * See above , Chap. 1. §. 4. n In sanctis nihil plus quàm corpus & sanguis Christi offeratur , ut ipse Dominus tradidit , hoc est panis & vinum , aquâ mixtum . Concil . Constant . apud Binium [ which Canon was made against the Aquarij ( those who would use no wine ) Can. 32. ] * See hereafter in the Sixt Booke , C. 5. §. 9 o See above , §. 6. ( x. ) * As is afterwards many wheres discovered . p Tertull. contra Marcion . l. 4. Id est , figura corporis . p. 291. q Cyprian . S●rm de Vnct. Et significantia , & significata ijsdem vocabulis censerentur . r Hier. lib. 1. contra Iovin . Typus sanguinis . s Gelasius contra Eutych . Quod in eius imagine profitemur . Apud Bibliothec. Patrū Tom. 5. p. 475. t Ambros . de Init. Myst . c. 9. Post consecrationem corpus Christi significatur — & 1. Cor. 11. mysterium esse typum sanguinis . u August . l. 3. de doct . Christ . c. 16. Figurativa locutio . Idem contra Adamant . Manich. cap. 12. Non dubitavit dicere [ Hoc est corpus meum ] cum signum daret corporis sui . Idem Tom. 2. Epist . 23. ad Bonifac. Sacramenta propter similitudinem earum rerum , quas repraesentant , plerunque etiam ipsarum rerum nomina accipiunt ; Sicut ergo secundum quendam modum Sacramentum Corporis Christi , Corpus Christi , & Sacramentum sanguinis Christi , Sanguis Christi , it à Sacramentum fidei fides est . — Sicut de ipso baptismo ait , Consepulti sumus per baptismum in mortem Christi , non dicit , sepulturam significamus , sed prorsus ait consepulti sumus . Sacramentum igitur tantae rei non nisi eiusdem rei vocabulo nuncupavit . [ And Interpreting that which he called Fidei Sacramentum , He saith , Respondetur , Parvulum baptizatum credere propter fidei Sacramentum . ] * Afterwards Chap. 3. §. 6. x Isid . Hispalen : Panis , quem frangimus corpus Christi est , qui dicit , Ego sum panis vivus , &c. Vinum autem sanguis eius est , & hoc est quod scriptum est , Ego sum vitis vera : Sed panis , quia confirmat corpus ideò corpus Christi nuncupatur , vinum autem quià sanguinem operatur in carne , ideò ad sanguinem Christi refertur . — Haec autem sunt visibilia , sanctificata tamen per Spiritum Sanctum , in Sacramentum divini corporis transeunt . l. 1. de offic . c. 18. y Tert. advers . Marcion . l. 3. p. 180 ●er . 11. [ Venite , mittamus lignum in panem eius . ] Vtique in corpus , sic enim Deus in Evangelio , panem corpus suum appellans : ut & hinc iam intelligas corporis sui figuram panem dedisse , cuius ret●ò corpus in panem Propheta figuravit . * Lib. 3. throughout . * Lib. 6. Chap. 3. §. 2. a Primum Argumentum sumitur à materiâ , est enim materia , de quâ hic agitur , Pactum , Sacramentum , Testamentum Novum : fuisse à Domino institutum patet ex illis verbis [ Hic est calix Novi Testamenti in sanguine meo ] — I am verò nihil solet magis propriè , simplicitèr , aut exquisitè explicari quàm Testamentum , nè viz. detur occasio litigandi . Pacta seu foedera sunt etiam ex codemgenero , quae exquisitissimè & proprijs verbis explicantur , nèlocus ullus relinquatur cavillis . Sacramentum hoc effe , de quo agitur , nemo negat , — Sacramentum autem solere à Deo institui proprijs verbis , ut in corum usu non erretur . Bellar. l. 1. de Euch. c. 9. §. Primùm & §. Deindè . & §. Porrò Sacramentum . b In ipsâ Scripturâ dicitur Testamentum & Instrumentum — Quia pacta Dei & foedera inita nobiscum continent , ut patet in pacto Circumcisionis cum Abrahamo . — Ante omnia praefamur S. Scripturam uti Metaphoris , non solum ob utilitatem nostram , sed etiam propter necessitatem , à pluribus Patribus traditur . Sacram Scripturam de Deo , de Trinitate , de Patre , Filio , & Spiritu Sancto , proprie loqui non posse , — Quandò sermo est de vitâ aeternâ , & praemio filiorum Dei , claris rebus comparatur , per Tropos est explicandus . — ut August . ait , Nullogenere locutionis , quod in consu●tudine humanâ reperitur , Scripturae non utuntur , quià utique hominibus loquuntur . Salmer . Ies . Proleg . l. 1. p. 3. & 4. & lib. 21. p. 371 , & 227 , 229 , 231 , 234. * See above , Chap. 2 Sect. 3. ( e , ) c See above , Chap. 2 Sect. 4. ( p. q. ) * Gen 49. d Verba Legum & praeceptorum debēt esse propria . Bellar. l. 1 de Euch. c. 9. §. Sequitur . * Luc. 22. 8. * Matth. 26. 27. e See above , Chap. 2 §. 4. ( l. ) f Praecipua dogmata &c. Bellar. quo sup . §. Denota . g Abulē in cum loc●● . Christus non laudat eos qui castrârunt se , sed qui se cast an t , concupiscentiam abscindedo — ut Chrys . Non membrorum abscisione sed malarum cogitationum increpatione : maledictioni nempè obnoxius , qui membrum sibi abscindit . Idem habet Hier. Addit Chrysost . super Matth. Abscissis vi●il●bus non tollitur cōcupiscentia ; Concupiscentia inde fit molestior . h Idem . Origines seipsum castravit , ut posset liberius praedica●e tempore Persecutionis , & s●●uriꝰ esse inter foeminas . Abul . super Matth. 5. qu. 250. p. 326. i Origen . Littera hae● occidit . in Levit. Hom. 7. k See above Chap. 2. §. 4. l Verus & literalis Sensus horū verborū non est quòd caro Christi nihil prodest , sed quod carnalis intelligentia nihil prodest , ut exponunt Chrys . Theophyl . Euthem . Origen . Cyprian , & alij : vocatur enim eo in loco , nomine carnis , humana & carnalis cogitatio , ut distinguitur a spirituali cogitatione . Bellar. l. 1. de Euch. c. 14. §. Sed praeterea . * Gen. 3. 15. m Bell. Apostoli rudes & simplices erarie &c. Lib. 1 de Euch. 6. 9. §. Argumentum secundum . n Apostoli à Christo edocti fuerunt , & illuminati , ut cum summâ re●erētiâ Sacramentum hoc susciperent . Suarez . Ies . Tom. 3. Disp . 46 ▪ §. 3. o Nunquàm dimitcamus proprium verborum sensum , nisi cogamur ab aliquâ aliâ Scripturâ , &c. Bell. l. 1. de Euch , Cap. 9. §. Vltimò . * See above C. 2. §. 3. p See hereafter , B. 6. Chap. 3. §. 10. q See hereafter , B. 8. Chap. 4. r See above Chap. 1. §. 4. s Si praeceptiva locutio flagitium aut facinus videtur iubere , figurata est , ut [ nisi māducaveritis carnem meam ] facinus videtur iubere , ergo figura est , praecipiens passioni Domini esse communicandum , & suaviter , ac utiliter recolendum in memoria , quià pro nobis caro ●ius crucifixa , & vulnerata ●it , August . de Doctrina Christ. l. 3. c. 16. t See the last Booke Chap. 2. §. the last . * See hereafter , Cap. 4. §. 1. a Est conversio totius substantiae Panis in Corpus Christi , & totius substantiae vini in sanguinem , man●tibus duntaxat speciebus Panis , & Vini , quam quidem Conversionem Catholica Ecclesia aptissimè Transubstantiationem appellat . Conc. Trid. Sess . 13. Can. 〈◊〉 . b Ego N. N ▪ juro hanc Conversionem fieri , quam Catholica Ecclesia appellat ran●…stantiationē — Extrà quam fidē nemo salvus esse potest . Bulla Pij 4 super forma Iuramenti Prosessionis Fidei . c Transubstantiationem Protestantes esse sceleratam Haeresin dicunt . Bellar. l. 3. de Euch. cap. 11. a Vt definitur in Conc. Trid. Sess . 13. Can. 4. Ex sola veritate verborum [ Hoc est Corpus meum ] vera , ac propria Transubstantiatio colligitur . Vasquez . Ies . Disp . 176. c. 6. Verba tàm perse clara cogere possint hominem non protervum Transubstantiationem admittere , Bel. lib. 3. de Euch. c. 23. § Secundò . b Scotus , quem Cameracensis sequitur , — Dicunt non extare locū in Scripturis tàm expressum , ut sin● declaratiore Ecclesiae evidentèr cogat Transubstantiationem admittere . Atque hoc non est omninò improbabile , quià an it à sit dubitari potest , cum homines acutissimi , & doctissimi , qualis inprimis Scotus fuit , contrarium sentiant . Bellar. quo supra . Cajetanus , & aliqui vetustiores audiendi non sunt , qui dicunt , panem desinere esse , non tàm ex Evangelio , quàm ex Ecclesiae authoritate constare . Alan . lib. 1. de Euch. c. 34. pag. 419. c See in the former Allegation at ( b. ) d Corpus Christi fieri per consecrationem , non probatur nudis Evangelij verbis , sin● pia interpretatione Ecclesiae . Roffens . Episc . con . Capt. Bab. cap. 9. pag. 99. e [ Hoc est ] pro Transit , Bonaventura docet . Idem ferè habet Occam , & Holcott , infinuat etiam Waldensis . — Volunt Propositionem illam non esse substantivè , sed Transitive interpretandam , sc . ut sit sensus [ Hoc est Corpus ] id est , Transit in Corpus . — Sed hoc corrumpit significationem verbi [ Est ] quod si permittitur , nulla est vis in huiusmodi verbis ad probandam realem praesentiam nec substantiam Panis hîc non manere . Et ità potuit Haereticus exponere [ Hoc est ] id est , Repraesentat Corpus . Suarez . Jes . Tom. 3. qu. 78. Disp . 58. Sect. 7. A●t . 1. pag. 754. * See the former Booke throughout . f Fateor , neque Antiquos Patres usos esse hoc nòmine Transubstantiationis . Christoph . de Capite fontium , Archi●p . Caesar . lib. de reali Praesent . cap. 59. art . 4. g Conc. Lateran ense sub ▪ Innocentio Tertio coactum , ut Haereticis os obthuraret , Conversionem hanc novo & valdè significante verbo dixit Transubstantiationem . Alan . lib. 1. de Euch. c. 34. p 422. As for that obiected place out of Cyrill of Alexandria Epist . ad Coelosyrium [ Convertens ea in yeritatem Carnis : ] It is answered by Vasquez the Iesuite ; non habetur illa Epistola inter opera Cyrilli . Vasquez . in 3. T●om . Tom. 3. num . 24. h Theoph. in Ioh. 6. De Christo perfidem manducato , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i Calumniam hanc Patres Antiqui aptissimè confu●âtunt , atque ostend●runt non inventum fuisse hoc nomen [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Concilio Nicaeno , sed fuisse antè in usu Patrum ; at illud iam vocabulum vsur pari , quo sui Maiores usi fuissent . Bellarm. quo supra . c. 3. k Etsi veteres Ecclesiae Doctores non sint usi vo●● Trāsubstantiationis , tamen usi sunt vocibus idem significantibus , ut Conversioni● , Transmutationis , Transitionis , Transformationis , Transelementationis , & similibus . Lorich . Fortalit . fidei Tract . de Eucharist . §. Nota pro solutione Argumentorum . fol. 117. * 2. Cor. 3. 18. * 2 Cor. 11. 14. l Quicquid Spiritus Sanctus te●igerit , & Sanctificat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyrill . Hieros . Catech. 5. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazianz. Orat. 40. p. 643. Edit . Paris . n Periculosa est vocum nova●um Libertas in Ecclesia , cum paulatim ex vocibus nov●… eriam res oriantur , cùm cuique licet in rebus Divinis nomina ●ingere . Bell. lib. d● Sacram. in Genere . c. 7. §. Ex quibus , * 1. Tim. 6. 20. * See above Chap. 1. §. 2. o Bell. l. 3. de Euch. cap. 23. §. Vnum tamen . p Si quaeratur , qualis sit Conversio ( viz. Panis in Eucharistia ) an formalis , an substantialis , an alterius generis ; definire non sufficio . Quibusdam videtur esse substantialis , dicentibus substantiam converti in substantiam . Lomb. Sent. lib. 4. distinct . 11. lit . ( a. ) q Scotus dicit ante Concil . Lateranense non fuisse dogma fidei Transubstantiationem . Id ille dixit , quiá non legerat . Conc. Rom. sub Gregorio . 7. nec consensum Patrum , quem nos produximus . Bellar. lib. 3. de . Euchar. cap. 23. §. Vnum tamen . r Ante trecentos Annos in Conc. Lateran . ad istius rei tàm admirabilis clariorem explicationem usurpatum fuit nomen Transubstantiationis : ut intelligant Christiani substantiam Panis in substantiam corporis Christi converti . Coster . Ies . Enchir c. 8. §. De Transubstantiatione . s Si nihil planè ad Doctrinam Ecclesiasticam spectans in Cone . Lateran . ex communi Patrum assensu Decretum esset sequeretur posse ●t falsum impugnari Articulum de Transubstantiatione . Card. Per. ensa Harangue au tiers Estats p. 33. As witnesseth our P. Preston alias Widdrington Discuss . Conc. Later . part . 1. §. 1. pag. 12. t Venêre multa in Consultationem , nec decerni quicquamtamen a ptè potuir , cò quòd Pontifex ( quo profectus est tollendae Discordiae gratiâ ) mortuus est Perusij . Platina in vita Innocentij . Decerni nihil apertè potuit , edira sū● quaedam , &c. Nauclerus Anno 1215. [ meaning after the Councell . ] Ad festum Sanctae Andreae protractum , nihil dignum memoriâ actum , nisi quod Orientalis Ecclesia , &c. Godfridus Monumetensis & Math. Paris Histor . minor . Concilium illud Generale , quod primâ fronte grandia prae se tulit , in risum , & scomma desijt , in quo Papa omnes accedentes Iudificatus est : illi enim , cum nihilin eo Concilio geri cernerent , redeundi veniam petierunt . Thus farre out of Widdrington alias Preston , in his Booke above cited . u Scholastici quidam haue Doctrinam de Transubstantiatione non valde Antiquam esse dixerunt : inter quos Scotus , & Gabriel Biel. Suarez Ies . Tom. 3. Disp . 50 §. 1. x In Synaxi serò definivit Ecclesia Transubstantiationem , diù satis erat Credere sivè sub pane , sive sub quocunque modo adesse verum Corpus Christi . Eras . in 1. Cor. 7. pag. 373. y Mr. Breerly in his Liturgie Tract . 2. §. 11. pag. 158. a Conc. Trid. dicit , fieri Conversionem totius substantiae Panis , id est , tàm formae , quàm materiae in Substantiam Corporis Christi . Bell. lib. 3. de Eucharist . Chap. 18. §. Si Objicias . Concil . Trid. Sess . 13. Cap. 4. b Productio est , quandò Terminu● ad quem non existir , & ideò vi Conversionis necessariò producitur , ut aqua in vinum : Adductiva auterm , &c. Bell. ibid. §. Secundò notandum . — Productiva non est , quià Corpus Domini praeexistit . Idem ibid. §. Exhis . c De rarione Transubstantiationis non est , ut Substantia , in quam dicitur fieri Transubstantiatio , producatur aut conservetur perillam : imò qui hoc modo defendunt Transubstantiationem in Sacramento , ad quod dam genus Philosophiae excogitatum , potius quam ad verum & necessarium , rem reducere videntur . Vasq Ies . To. 2. disp . 214. c. 4. d Praeter Adductiuam Conversionem evidentèr refutavimus omnes modos Conversionis , qui vel dici , vel fingi possunt . Suarez Ies . Tom. 3. qu. 7● . disp . 50 §. 5 §. Tertio Principaliter . [ M. Fisher in his Reioynder talketh fondly of a Reproduction , as of Careases converted into men , in which Change any One may see that as much as is Produced is not Extant , for Dust is not Flesh . But since he cannot apply this Reproduction to Transubstantiation of Bread into the Body of Christ , his Answer is impertinent , and he may be produced for an idle Disputer . ] e Si Terminus ad quem Corpus Christi existat , sed non in co loco ubi Terminus à quo ( i. e. Panis ) tum ui Conversionis adducetur ad eum locum . Indè vocatur Conversio adductiva : nam corpus Christi praeexistit antè Conversionem , sed non sub speciebus Panis . Conversio igitur non facit ut corpus Christi simplicitèr esse incipiat , sed ut incipiat esse sub speciebus : non quod per motum localem è Coelo Adducatur , sed solùm quià per hanc cōversionē fit , ut quod ante erat solùm in Coelo , iam fit sub speciebus Panis . Nec haec Accidentalis Conversio , sed substantialis dicta est , quià substantia Panis definit esse , & substantia corporis Christi succedit Pani . Proindè Substantia in Substantiam transit . Talis est Conversio Cibi in hominem , per nutritionē ; nam anima non producitur sed tantùm per nutritionem fit , ut incipiat esse in ea materia , ubi anteà erat forma Cibi . Bel. lib. 3. de Euch. cap. 18. f Fuerunt huius sententiae Alens . Bonavent . Marsil — dicunt per hanc Cōversionem Corpus non accipere esse , sed accipere esse hîc ; necmultum discordat Thomas . Denique moderni subscribentes contra Haereti●os libentèr hanc sententiam amplectuntur , quià facilitatem quandam prae se fert , ut videre licet apud Ioh. Hessels , Claud. Guil. Paris , & Bellar. As witnesseth Suarez . qu● sup . disp . 50. §. 44. p. 635. Cùm Panis substantialiter mu●etur , it à ut desinat esse , haec Conversio est Substantialis , non Accidentalis . 2. Corpus Christi est substantia , quae succedit Pani , proindè substantia transit in substantiam . — & dicunt conversionem Adductivam esse quandò quod adducitur acquirit esse sub speciebus Panis — Bellar. qu●supr● . § Respondeo 1. — Cedere Corpori , in ratione existendi est propriè Converti in ipsum , & per Consequens fit vera in Carnem Transmutatio . Alan . lib. 1. de . Euch. cap. 34. g Dixi Conversionem Panis in Corpus Christi esse Adductivam , quod dictum video à nonnullis esse perperàm acceptum , qui indè non Transubstantiationem , sed Translocationem colligunt . Sed dixi corpus Christi non deseruisse locum suum in Coelo , neque incipere esse sub speciebus , ut in loco , sed ut substantia sub Accidentibus , remotâ tamen inhaerentia . Bellar. Recog . in lib. 2. de Euch. p. 81. h Per solam Adductivam actionem reverà non explicatur vera Conversio Substantialis & Transubstātiatio , sed ●an●●m Trāslocatio quaedam : quandò una Substantiasuccedit loco alterius , non potest propriè dici unam converti in aliam . Suarez . loco citat . p. 639. i Dico Corpus Christi ex pane fieri , non tanquàm ex materia , sed tanquàm à Termino à quo , ut mundus ex nihilo , [ then confuting himselfe ] e●iam ut ex aqua vinum ( that was not ex nihilo . ) In pr●senti negotio , Conversio non est Productiva . Panis enim cōvertitur in Corpus Christi praeexistens : ergò Corpus Christi factum ex Pane , & ex Carne est idem . Bell. lib. 3. de Euch. cap. 24. §. Ad Tertium . k Alphonsus de Castro lib. 4. Ti● . Christꝰ . haeres . 2. Manichaei di●erūt Christū non ex utero Virginis prodijsse ; Et Apollinaris dixit Christū nō assumpsisse carnē ex Virgine . Item . Chiliastae , Democritae , Melchioritae , & Proclianitae . Prateolus in Elench . Haeret. suis quique titul●s . l Homily on Easter day , pag. 35. * See Booke 4. C. 4. §. 〈◊〉 . in the Challenge . * See above , Booke 2. Chap. 1. § 4. m Si quis dixerit remanere Substantiā Panis , Anathema sit . Conc. Trident. Sess . 13. Can. 2. n Panis etsi non annihiletur , tamen manet nihil in se ; ut Aqua post Conversionem in vinum . Neque obstat , quod fortè materia manserit , nā materia non est Aqua . Prima Conditio in vera Conversione est , utid , quod convertitur , desinat esse . Bellar. lib. 3. de Euch. c. 18. §. Igitur . & cap. 24 §. Ad Alterum . * 1. Cor. 11. 26 , 27. & 10. 16. * 1. Cor. 11. 21. o Archiep. Cabasila . Latini nostros rehendunt , quòd post illa verba [ Hoc est Corpus meum ] Panem & Vinum nominant , &c. Exposit . Liturg . c. 29. * Matth. 26. 29. p Origenes , Cyprianus , Chrysost . August . Hieron . Epiphan . Beda , Euthym. Theoph. [ Genimen vitis ] ad sanguinem Christi referunt — Maldon . Ies . Com. in eum locum ; where hee addeth : Persuadere mihi non possum haec verba ad Sanguinem esse referenda . — Hoc Patres , sed alio sensu à Calvinistis , qui dicunt Christum vinū appellâsse , quià vinum erat ; sed Patres vocaruntsanguinem Vinum , sicut Christus Carnem 10. 6. vocabat Panem . Maldo . in eund . locum . Haec , nè illi Calvinistarum errori affinis esse videatur . Maldon . Ibid. q Novum promisit , id est , Novum quendam modum sumptionis in regno , id est , post resurrectionem , quando Cibum sumpsit corporalem . Theoph. in Matth. 26. [ Bibite ex Hoc omnes : ] & , non Bibam amodò , &c. ] quâ in parte inveni●us vinum fuisse , quod sanguinem suum dixit , vndè apparet sanguinem Christi non offerti , si desit Vinum Calic● ▪ Cyprian . ad Cecil . Epist . 63. paulò ante medium , & Epiphan , contra Encratit . Qui aquam solùm adhibuerunt in Eucharist●… , ut dicant vino quoque utendum : In hoc sermone Domini ( inquit ) redarguuntur [ non bibam defructu hujus Vitis . ] Epiphan . Tom 2. lib. 2. [ Non bibam degenimine hujus Vitis . ] Christus post resurrectionem , n● putaretur Phantasia , comedit , undè Apostoli dixerunt , Act. 10. [ Comedimus , & Bibimus eum eo ] Sed cujus rei gratiâ non Aquam , sed Vinum bib it ? ad perniciosam Haeresin radicitus evellendam eorum qui Aquâ in mysterijs utuntur . [ Ex genimine Vitis : ] Certè Vinum non Aqùam producit . Chrysost . in eum locum Hom. 83. r August . de dogmat . Eccles . c. 75 Vinum fuit in redemptionis nostrae mysterijs , cum dixit [ non bibam . ] s Clem. Alex. Quòd Vinum esset , quod benedictum fuit , oftendit rursus dicens , [ Non bibam de fructu Vitis . ] Lib. Paedag. 2. cap. 11. sub finem . t Cum Matthaeus , & Marcus nullius alterius Calicis fecerint mentionem praeter sacri , quòd dicitur [ De genimine Vitis ] nullus alius Calix intelligi potest ab ijs demonstratus , quàm cujus meminerant — Et omninò videtur ex Matthaeo & Marco dictum hoc post consecrationem . Iansen . Episc . Concord . in cum locum , p. 914 col . 2. * See above , Booke 1. Chap. 3. §. 10. * See above , Booke 1. Chap. 3. Sect. 3. And here above in the Margent . u Panis quià confirmat Corpus , ideò Corpus Christi nominatur : Vinum autem , quià sanguinem operatur , ideò ad sanguinem refertur . Haecautem duo sunt visibilia , sanctificata autem per Spiritum sanctum , in Sacramentum divini Corporis transeunt . Isidor . Hisp . de Offic. Lib. 1. cap. 18. See above , Booke 2. Chap. 1. §. 9. ( at x. ) * Substantia Panis non pertinet ullo modo ad rationem Sacramenti , sed solùm Accidentia . Beilar . Lib. 3. de Euch. cap. 23. §. Respondeo substantiam . * 1. Cor. 10 17. y Vnus Panis , unū Corpus multi sumus , nam omnes in uno Pane participamus . ] Significatur vnitas fidei in vnitate Panis , ac unitate Corporis Metaphoricè , ad similitudinem multorū granorum , ex quibus con●icitur Corpus vnum . Et attulit Panē propter id , quod dixit [ Panis quem frangimus ] Caietan . Card. in ●um locum . pag. 137. z Vnum Ecclesiae corpus ex multis mēbris compositum est : nullâ re elucet ea Coniunctio magis , quàm Panis Vinique elementis . Panis enim ex multis granis conficitur , & Vinum ex multitudine racemorum existit . Ità fidelis , &c. Catech. Roman . part . 2. de Euch. pag. 177. a Augustinus . Dominus noster Christus , inquit , Corpus suum in ijs rebus commendavit , quae ad unum aliquod rediguntur : ex multis enim granis Panis efficitur , ex multis racemis unum Corpus confluit ; ut●ntur hac similitudine Sancti propè omnes Doctores . Teste Bozio de Signis Ecclesiae Tom. 2. lib. 14. cap. 6. b Consequentie Christ● , affirmativè sumpta , Hoc pa patur , hoc videtur , Ergo est Corpus , optima fuit , quià sensus non fallitur Circa proprium Obiectum : itaque necessariò quod videtur , & tangitur Corporale est . At negativè ; hoc non palpatur , nec videtur , Ergò non est Corpus ; Dominus non fecit , & mala est . Non falluntur Sensus nostri , cum nos album quid , rotundum , solidum sentire arbitramur , quae sunt propria objecta . Sed cum Panis Substantiam sub illis Accidentibus latere denuntiant , falluntur . Dominus solùm probare voluit se nō esse inane spectrum , seu Phantasma , sed verum Corpus ; id quod ex Testimonio sensus Tangendi optimè probavit . Illud autem Corpus esse humanum , idem quod anteà fuerat , non probavit Dominus hoc solo Argumento , ex Tangendi sensu desumpto ( quod sine dub●o non erat sufficiens ) sed multis alijs modis , loquendo , mandueando , testimonio Angelorum , miraculo Piscium , allegatione Scripturarum . Bellar. 〈◊〉 . 〈◊〉 . de Euch. c. 14. §. Respondeo . * 1. Cor 15. * Ioh. 20. 27. c Optimè Origines , Ostendit se Christus in vero Corpore suo resuscitatum . Tolet. Ies . in Ioh. c. 20. p. 534. d Probatum est , Christum idem Corpus numero demonstrâsse . Suarez ●es . Tom. 2. qu. 54. § 1. * 1. Cor. 15. 5. * 1. Ioh. 1. 1. * Iohn 20. 29. e Illud sine dubitatione dicere non verebor , non posse ab vllo Daemone formari corpus adeò simile humano , ut siquis cum curâ animi & attentione id tangeret , non facilè dignosceret ipsum non esse corpus humanum . Itaque non poterit Daemon similitudine corporis humani oculos fallere : Tactus autem sensum fallere omninò , non potest , quod qua●●or Argumentis confirmabo — Hoc ve●issimum esse patet ex eo , quod Christus dixit discipulis s●is [ Palpate & videte : ] & Thomae [ Affer digitum , &c. ] Perer . ●es . in Gen. 6. num . 78. p. 2. f Si Discipuli Christi non potuissent Christi vera ossa & carnes discernere , mollitiem , & duritiē eorum , non dixisset ijs [ Palpate , & Videre ] ac si diceret , Palpate , & Percipite veras carnes & ossa . Vasquez . Ies . Tom. 2. qu. 51. Art. 2. disp . 184. cap 2. p. 487. Thomas dicit fingula Argumenta non fuisse per se sufficientia , benè tamen coniuncta probari cum testimonijs Prophetarum . — Ego tamen cùm Cajetano Argumentum illud Tactus efficacissimum fuisse ad comprobandam ve●itatem Corporis humani in Christo . Idem ibid. g Illud Thomae [ non credam , &c. ] pertinaciae & obdurationis vitium erat , & peccatum Infidelitatis . Optimè Orig : lib. 2. con . Celsum , vbi docet Discipulos affirmâsse illum , quem viderunt , esse Christum in Corpore vero suo , & resuscitato : nam Thomas sciebat animas interdùm apparere Corporibus , & proprias formare voces , & tamen non esse Corpora vera . Quapropter non dixit solùm [ Nisi videro , non credam ] sed adiunxit , [ Nisi infero manum in vestigia Clavorum . ] Tolet. Ies . Com. in Ioh. 20. h Aug. de tempore . Si forte , inquit , Diceremus Thomae oculos fuisse deceptos , at non possemus dicere manus frustratas ▪ de Tactu non potest dubita●i . Et Greg. Pont. Plus nobis Thomae infidelitas ad fidem , quàm fides credentium Disscipulorum profuit , quià dubius ille Carnem palpando ad fidem reducitur , mens nostra omni dubitatione postpositâ . Teste Maldon . Ies . Com. in Jo● . 20. i See above at ( b. ) k Eranistes apud Theod. Quià sicut Panis desinit esse Panis post Consecrationē , sed mutatur in substantiam Corporis Christi . Ità Corpus Christi post resurrectionem desinit esse propriè Corpus , sed in Naturam divinam mutatur . Orthodox . Imò verò , ut te capiam in laqueis his : signa mystica non recedunt à naturâ suâ , manent enim in priori suâ formâ , figurâ , & substantiâ . Theod. Dial. 2. Cap. 24. * See hereafter , Sect. 12. l Beda ex Augusti no , Serm. ad Infantes , in cap. 10. ad Cor. fol. 1●9 . apud Bedam . Quod vidistis Panis est , quod oculi vestri renunciant , quod autem fides vestra , &c. Sicut ex multis granis tri●ici vnus Panis : Ità ex multitudine fidelium , vna as●urgit Ecclesia . m Tertul. de Animâ . cap. 7. ad finem . Quid agis , Academice procacissime ? totū vitae statum evertis , ipsius Dei providentiam excoecas — non licet in dubium Sensus istos revocare , nè & in Christo de fide eorum deliberetur , nè forte dicatur , quod falsò Patris vocem audierit de ipso testificatam , aut deceptus sit , cum Petri socrum tetigit : aut alium posteà vnguenti senserit spiritum , quod in sepulturam suam acceptavit : alium posteà Vini saporem , quod in sanguinis sui memoriam consecravit . Sic enim & Marcion Phantasma ●um maluit credere , totius corporis in eo dedignatus veritatem : Atqui nè in Apostolis quidem ludificata natura est , fidelis fuit & visus , & auditus in Monte , fidelis & gustus Vini in nuptijs , fidelis tactus Thomae : Recita testationem Iohannis ; Quod audivimus , inquit , quod oculis vidimus , & manus nost●ae contrectarunt de sermonevitae . Falsa vtique testatio , si ●culorum & aurium , & manuum sensus natura mentitur . * Luc. 24. 16. * Ib. vers . 31. * Hieron . ad Pammach : contra Err●res Iohan. Ierusal . Episc . Scias errorem fuisse non Corporis Domini , sed oculorum fuis●e clausorum : nam aperti sunt oculi eorum , & videbant . n ( 1 ) & ( 2 ) Hostia magna quantitate sumpta verè nutrire potest . Aquin. part . 3. qu. 77. art . 6. Etiam Apostolus 1. Cor 11. [ Alius Ebrius , quidam esurit : ] ubi Glossa not at eos , qui post Consecrationem oblationes suas vendicantes inebriarentur . Aquin. ibid. ( 3. ) Archiepiscopus Eboracensis hausto in ipso Calice ( ut aiunt ) veneno obijt , Matth. Paris . Anno 1154. in vita Steph. ●tem , Victor Tertius veneno Calici primae Missae mixto perijt , Malmsbur . lib. 3. cap. 39. & Volaterr . lib. 23. Henricus Lucelburg . Imp. cùm Eucharistiam acciperet â Fratre ordinis Praedicatorum Bernardo à Florentinis , & à Siciliae rege subornato , illicò caepitaegrotare : ferebatur Monachus sub unguibus venenum habuisse , quo & Calicem , & Hostiam infecerat : mox obijt Imperator , & Beneventi animam Deo reddid●t , Anno 1313. Cuspinian . & Valater . lib. 23. ( ut refert Zuingerus . ) ( 4 ) Quod vermes generantur ex Sacramento dubium non est , cum experimentis conster . Difficultas ergo circa modum est . Suarez . Ies . Tom. 3. qu. 77. Art. 5 Disp . 57. pag. 427. Alij ex aere vermes generari dicunt . Thomas refert hanc ●pinionem , sed dicit eam esse contrariam ei , quod ad sensum apparet : quod reverà ità est , satisque ab ipso quatuor rationibus confirmatur . Suarez . ibid. ( 5 ) Generatio , & Nutritio fit ex quantitate Panis , quae divinitùs locum tenet materiae Panis , ut Thomas explicat . Greg. de Valent. Ies . lib. 2. Exam. mystag . Calvin . pag. 446. Nullam esse necessariam materiam , sed solam quantitatem sufficere , ut subster formae substantiali advenienti , sive de potentia eius educatur , sive per nutritionem varietur . Sic Thomas , & Alij . Fundamentum huius opinionis est , quià conveni●ntèr hic modus est sine novis Miraculis . Haec opinio videtur falsa mihi om ninò , & incredibilis . — Dicendum est , necessariam esse omninò aliquam materiam , ex qua Generatio fiat , quià deratione essentiali huius Compositi est substantialis materia ; propter quod Aristoteles dicit , Impossible esse Substantiam componi à non substantiâ . Ergo impossibile est , ut Quantitas aleretur ad proprium munus Materiae , & substantialem Causalitatem eius . Suarez . quo supra Disp . 57. Art. 8. §. 〈◊〉 . p. 733. Algerus , Guitmundus , & Waldensis dicunt , ex speciebus nutritionem & generationem fieri non posse . Suarez . ibid. Vtrùm materia generationis sit eadem , quae fuit antèa sub speciebus Panis , vel alia : Thomas eandem esse negat , ne multiplicetur miraculum finè necessitate . ( 6 ) Mihi tamen videtur eandem numero esse . — Etiam iuxtâ quorundam veterum Sententiam , Alens . Bonavent . Innocent . nec maius est miraculum , sivè eandem , sivè materiam novam facere . Suarez . ibid. o Quomodò fiat haec materia . — Thomistae aliquot dicunt per Conversionem aliquam in ipsum Panem : Alij iterùm Creari ; & hoc verius . Suarez . quo supra . p See above at ( n ) num . 3. q Platina in vita Victoris . Henrici Regis fraude ( ut Martinus scribit ) veneno in Calicem iniecto , dum sacrificat , necatur . See also above at ( n ) num . 3. * In Cella Vicaria , novis vinis impletâ , solus A●r odore infectus inebriat . Coster . Ies . Christian . Institut . lib. 1. c. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . E●posit . Fidei . r Irenaeus lib. 4. cap. 34. Sicut Panis , qui est à terrâ , iam non Communis Panis est , sed Eucharistia , ex duabus rebus constans terrenâ , & caelesti : Sic Corpora nostra participantia Eucharistiam iam non sunt Corruptibilia , sed spem Resurrectionis habentia . s Origen . in Math. 15. Ille Cibus , qui sanctificatur per verbum Dei & Orationem , iuxtà id quod habet materiale in secessum emittitur . And after hee calleth this [ Materiale ] Materia Panis , super quem dictus est Sermo . Ibid. * Liturg. Tract . 2. §. 11. Subd . 3. t Ambros . l. 4. de Sacram . cap. 4. Quanto magis est operatorius sermo Christi , ut sint quae erant , & in aliud convertantur ? — Tu eras vetus Creatura , pos●quam Consecratus , nova Creatura esse coepisti . * See below , Chap. 4. Sect. 2. at the let ( c. ) u Cyprian . lib. de Vnctione . Dedit Dominus noster in mensâ , in qua ultimum Convivium cùm Apostolis participavir , proprijs manibus Panem & Vinum : in Cruce verò manibus militum corpus tradidit vulnerandum , ut in Apostolis secretiùs impressa sincera veritas & vera sinceritas exponeret Gentibus , quomodò Panis & Vinum Caro eius essent & sanguis , & quibus rationibus Causae effectis convenirent , & diversa nomina , vel species ad unam reducerentur essentiam , ut significantia & significata eisdem vocabulis conserentur . * Causabon Exercit . ad Baronij Annal. c. 38. Ignatius Epist . ad Ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad Philadelph . de Eacharistia loquens ; Panis , inquit , omnibus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Comminutus est . Vox haec propriè de ijs vsurpatur , quae in minutas partes comminuuntur : Sunt qui cas micas vocant . August . in Epist . 59. ad Paulinum ; Cum illud , ait , quod est in Domini mensâ benedicitur , & Sanctificatur , ad distribuendum comminuitur . Idem Casaub . quo supra . cap. 50. Osim in Ecclesia partes divisas vocabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potiùs , quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Patres in Synod . Nicaen . Can. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yea , and Baronius himselfe , Anno 57. nu . 149. Eucharistiae partes , Tert. de Monog . Buccellas : & August . ac Alij Particulas vocant . * Belowe in the fourth Booke . Ch. 9. y Hieron . in 1. Cor. 11. Dominus passionis suae ultimam nobis Commemorationem , & memoriam reliquit , quemad modùm siquis peregrè proficiscens aliquod pignus ei , quem diligit , derelinquat , ut possit eius amicitias , & benficia commemorate . z Gaudent Tract . 20. Christus crucifigendus istud haereditarium munus Testamenti eius Novi , tanquàm Pignus suae Praesentiae , dereliquit . a Th●●d . Dial. 2. c. 24. Non post sanctificationē mystica signa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paulo post . Sic illud Corpus Christi priorē habet Formam , Figuram , Circumscriptionem , & ( ut summatim dicam ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] etiamsi post resurrectionem immortale , & immune ab omni corruptione . b Non loquitur de substantiâ quae distinguitur contra Accidentia , & quam in Categoricâ posuit Aristoteles ; sed de Essentiâ , & naturâ Accidentium . Bellar. lib. 2. de Euch c. 27. §. Sed me . * 1. Cor. 15. 〈◊〉 . c Alphonsus à Castro de haeres . Eutych . Negabant Christum habuisse naturam humanam ; tantùm i● eo ponentes naturā divinam . * Alter hircū mulge● : alter cribram supponit . * Vid . Protestants Appeale , Booke 2. Ch. 2. § ●0 . d In his Liturgie of the Masse . Tract . 2. §. 2 subd . 3 p. 254. * Not so , for he was now not in a personall dispute , but deliberately writing against the Heresie of the Eutychians . * Valent. Ies . lib. 2. de Transub . c. 7. Dabimus aliud breve , & simplex , & sine ullo incommodo responsum . Enimverò antequam quaestio ista de Transubstantiatione palàm in Ecclesia agitaretur , minime mirùm est si unus , aut alter , aut etiam aliqui minùs considerate , & rectè hac de resenserint , & scripserint ; maximè cum non tractarent ex instituto ipsam quaestionē . e Non fuit hic Papa Gelasius , ut Adversarij impudentèr iactant ; sed Gelasius Caesariensis Episcopus . Bellar. lib. 2. de Euch. c. 27. f Baronius himselfe contendeth that it was not that Pope Gelasius Anno 496. num . 123. &c. yet comming to answer to the Sentence of Gelasius , doth expound the doubtfull wordes thereof by the Phrases of Pope Gelasius ex Epist . ad Picenos , & Dardan . Episc . num . 13 , 14. which Epistles he before cited , as the true Epistles of Pope Gelasius . Anno 493. num . 23. and Anno 494. num . 2. And after Anno 496. num . 17. telleth his Reader , saying : Vides , Lector , ex vsu verborū Phrasiqúè dicendi Gelasij Papae , & alia eius sententia perspicuè demonstratum esse , &c. Et Anno 496. num . 13. Gelas . in Epist . ad Picen . ait , Peccato Originali substantiam hominis esse depravatam , cum tamen eadem substantia mansit , & Accidentia ; utpote iustitia originalis , & alia dona erant corrupta . g Gelasius Papa scripsit contra Eutychetem . Genad . de scriptoribus Eccles . c. 14. Anastas . de vita Gelasij . Margarinus de la Bigne lib. 5. Biblioth . Patrum p. 467. Masson . de Episc . Rom. in vita Gelasij . Alphons . lib. de haeres . T it Christus . haeres . 3. in fine . Onuphrius de Creat . Pontif. & Cardin. Gelasius ( inquit ) scripsit volumen adversus Eutychetem , & Nestorium . Fu●sse Caesariensem Episcopum , non posse jure affirmari , videtur . And proveth , why not . h Gelasius lib. de duab . natur . cont . Eutych . Sacramenta certa , quae sumimus corporis & sanguinis Christi divina res est , propter quod per eadem divinae efficimur participes naturae , & tamen non desinit esse substantia vel natura panis , & vini ; & certè imago & similitudo corporis & sanguinis Christi in Actione mysticâ celebratur . And againe . Permanentin proprietate naturae . i Bellar. & Baron . quo suprà . At dicit Gelasius , In Divinam t●anseunt Spiritu sancto perficiente substantiam , permanent tamen suâ proprietate naturae . [ By this it may be seene , indeed , that this Gelasius was a Latine Authour , ( but what is this to the Greeke Theodoret ? ) when the Latine Language was not so perfect , and that he did use the word equivocally , but yet so , that the matter it selfe doth challenge a proper use thereof , when he speaketh of the Substance of Bread. ] k Master Brereley Liturg. Tract . 2. §. 2. Subd . 3. p. 259. l Greg. Nyssen . Aquam per benedictionem sic mutari , ut divinum Lavacrū sit , à quò mirabiles existunt effectus . Orat. de Baptismo . m Dionys . Hierarch . Eccles . cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Chrysost . Ante Consecrationem Panem vocamus , Divina verò gratiâ Sacerdotis ministerio sanctificatur , & digna appellatione Dominici Corporis habetur , etsi natura Panis in ipso permansit . Epist . ad Caesar . o So our Peter Martyr . p So your Stephen Gardiner , Bishop of Winchester , lib 2. de Euch. as he is cited . q Author operis imperfecti , in Math. hom . 11. Si ergò haec vasa sanctificata ad priuatos usus transferre sit periculosum , in quibus non est Corpus Christi , sed mysterium Corporis eius continetur ; quantò magis vasa Corporis nostri , quae sibi Deus ad habitandum praeparavit ? r Dr. Iames in his Specimen corruptelarum , &c. Haec verba habentur in editione Antwerpianâ . Anno 1537. apud Ioh. Steelsium , & in Parisiensi An. 1543. apud Ioh. Roydwey , ut in Parisiensi aliâ apud Andraeam Parvum , Anno 1557. s Bertramus Gallus circa Annum Domini . 810. de Corpore & Sang. Christi : Prohibitum est omninò à Clemente Octavo in postremo Indice librorum prohibitorum . Possevin . Apparat. Tit. Bertram . t Bertramus vult Eucharistiam esse Panis & Vini substantiam , quae figuram , similitudinem , & appellationem Sanguinis Christi gerit . Senenens . Biblioth lib. 6. Anno 196. u Bertramus . Secundùm Creaturarum substantiam , quod fuerant ante Consecrationem , hoc & posteà consistunt : Panis & Vinum prius extitêre , in qua etiam specie consecrata sunt , permanere videntur . de Corpore Domini , pag. 38. x Animadvertat ( Clarissime Princeps ) sapientia vestra quod positis Scripturarum sacrarum testimonijs , & Patrum dictis &c. Idem . pag. 65. y Iudicium Vniversitatis Duacensis . Bertram Ca●holicus Presbyter , & Monachus Corvinensis — In Catholicis veteribus alijs plurimos feramus errores , & extenu●mus , excusemus , excogitato Commento saepè negemus , & Commodum eis sensum affingamus , dum obijciuntur in Disputationibus cum Adversarijs . Index Expurg . iuxta Conc. Trid. Decret . 2. Philip. 2. Reg. Hispan . iussu Anno 1571. z Bertramus Presbyter , qui in divinis Scripturis valdè peritus , non minùs vitâ , quàm doctrinâ infignis , multa sciripsit praeclara Opuscula , de quibus ad meam notitiam pauca pervenerunt . Ad Carolum Regem fratrem Lotharij Imp. scripsit Commendabile opus de Praedestinatione ; & libru●… unum de Corpore , & Sanguine Domini . Trithem . Abbas . a Ambros . Se●ino Christi , qui potuit ex nihilo facere quod non erat , non potest ea quae sunt in id mutate , quod non erant &c. De myster . initiand . c. 9 — At omnipotentia non requiritur , ad faciendum ut res aliquid significet . Ob. Bellar. lib. 2. de Euch. c. 14. Ambrosius ostendit multis miraculis in Eucharistia nō esse id quod natura formavit , sed quod Benedictio cō . secravit . Idem . Ibid. c. 24. §. Posterior . & Aug. lib. 3. de Tr●…tate , cap. 4. b Ex Cyprian de Coena Domini . §. Secundum . — Panis iste non effigie , sed naturâ mutatus omporentiâ verbi factus est Caro. Et sicut in persona Christi humanitas apparebat , & latebat Divinitas ▪ ità Sacramento visibili divina se effundit essentia . Ob. Bellar . lib. 2. de Euch. cap. 9. [ whereas Naturâ mutatus signifieth not the Substance , but the Condition : Et factus Caro , is no more than a Sacramentall and mysticall Being of the Body of Christ , as all other places of Cyprian shew . ] c Aug. de Trinitate , lib. 3. Non sanctificat ut sit magnum Sacramentum , nisi operante spiritu Dei , quae per illos cum haec omnia Corporales motus sint , Deus operatur . Ob. Bellar. lib. 2. de Euch. cap. 24. §. Sed Paulo . d Chrysost . hom . 83. Non sunt humanae virtutis haec opera , quae tune in illâ Coenâ confecit , ipse nunc quoque operatur , ipse perficit , ministrorum nos ordinem tenemus : qui vera haec sanctificat atque transmutat ipse est . This is obiected by Mr. Breerly , Tract . 2. §. 2. Subd . 2. pag. 111 Liturg. e See above in his obiecting of Ambrose . f Calvin . Semper memoriâ repetendum est Sacramenta nihil quàm Instrumentales esse conferendae nobis gratiae Causas . Antid . in Conc. Trid. Sess . 7. Can. 5. g Solus Deus ( communi Consensu ) instituere Sacramenta ex authoritate potest , quae gratiam efficiunt , aut etiam infallibiliter significant . Bellar. lib 1. de Sacram in gen . cap. 23. h Card. Alan . de Sacram. in Gen. c. 17. 〈◊〉 18. Sacramenti Institutionem neque ad Pontificem , neque ad ullam Creaturā pertinere : nec hoc solum sed etiam , &c. — propter solam significationem Gratiae , quain Sacramentis omnibus Communem diximus , debebant eriam vetera Sacramenta determinari per appplicationem n●ortis Christi : quià licet quidem in Creaturis , ad signationem effectuum spiritualium , aptitudo quaedam sit , t●men ista aptitudo non nisi à divinainstitutione determinatur ad peculiarem effectum . Habet enim Aqua ex natura sua ut munditiem significet , at ut determinatè purgationem animae à peccato originali significet , & hominis sanctificationem repraesentet ; divinaetantùm institutionis est , per quam elevatur Creatura haec supra naturae consu●tudinem , non solùm quoad vim operandi , sed etiam significandi . Non potest Sacramentum nisi à solo Deo Ordinari , quià habent Sacramenta Supernaturalem Effectum , ut in veterilege , quae dabant munditiem legalem . These ( hee saith ) that hee speaketh , Ex Theologorum Sententia . * Booke 2. Chap. 2 §. 7. i Ambros . lib. 4. de Sacram c. 4. Si tanta vis est in sermone Domini , ut incipiant esse quae non erant , quantò magis Operatorius est , ut sint quae erant , & in aliud conuertantur 〈◊〉 — Tu ipse eras vetushomo , postquàm consecratus eras , novus homo esse coepisti . k These wordes are wanting in the Roman and Paris Editions Anno 1603. As Bishop Vsher witnesseth in his Answer to the Iesuite . l See above at ( i. ) m Per Benedictionē natura ipsa mutatur . Ambros . De ijs qui mysterijs initiantur . where C. 9. ●e addeth , for Explication ; Corpus significatur . n Lindan . Aurea prors● sunt Divi Cypriani verba — h●c mihi advigilate , Evangelici , & Divum Cyprianum orbis totius Doctorem , imò miraculum , iudicem incorruptibilem audite . lib. 4 cap. 6. o Hoc Testimonium nullam admittit Solutionem . Bellar . lib. 2. de Euch. c. 9. §. Secundum . p Master Brerely Liturg. Praef. § 14 pag. 51. q Author illius de Coena Domini non est Cyprianus , sed aliquis post eum . Bellar . lib. 2. de Euch. c. 9. §. Extet . r Cyprian . de Coenae Dom. Panis iste naturâ mutatus omnipotentiâ verbi factus est Caro , &c. * Ephes . 2. 3. August . Ipsam naturam aliter dicens : cum proptièloquimur naturam hominis inculpabilis factus est . * Liturg. Tract . 4. §. 6. s Et sicut in person● Christi humanitas videbatur , & latebat Divinitas ; ità Sacramento visibili ineffabilitèr divina se effundit essentia . Author C●n● . Ibid. §. Quarto . * Rom. 1. 16. t Greg. Nyssen . Orat . de Baptismo . Divinum Lavacrum magnum quid operatur per Benedictionem , & mirabiles producit Effectus . a Irenaeus lib. 4. contra Her. c. 34. Non est Panis Cōmunis . Bellar . Obijcit l. 2. de Euch. per totum . b Sol. Chrysost . in Ps . 22. hom . 16. De aqua Baptismi . Non est aqua Communis . * See in this Sect. lit . ( 〈◊〉 . h ) d Bellar. Ob. Iustin . Mart. l. 2. Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Sol. Ratio . quià 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , Eucharisticatus , sivè sanctificatus Cibus . e Bellar. lib. 2. de Euch. c. 1● . Ob. Cyril . Hieros . Catech. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sol. Idem Catech. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Ob Cyri●● . mystag . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Sol. Sequitur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Cat●… . Mystag . 3. h Greg. Nyssen . Altare hoc sanctum , cui adfistimus , lapis est naturâ Communis , nihil differēs ab alijs crustis lapideis , ex quibus pavimeta nostra exornantur : Sed quoniam Dei cultui consecratur , & dedicatur , & benedictionem accepit , mensa facta , & Altare immacula●um est . Orat. de Sancto Baptisme . Et nè contemnas divinum Lavacrum , neque id Commune putes , &c. i Cyrilli Testimonium vel solum sufficere deberet , est n. huius Sancti , & antiquissimi , & ex opere eius indubitato , & clarissimum & apertissimum , ut nullo modo perverti possit ; & est in Catechesi , in quâ solēt omnia propriè & simplicitèr explicari , & deniqué nemo unquā reprehendit Cyrillum erroris alicuius circa Eucharistiam . Bellar. lib. 2. de Euch. cap. 13. k Cyril . Pro certissimo habeas Panē hunc , qui videtur à nobis , Panem non esse , etiamsi gustus Panem esse senserit , sed esse Corpus Christi — Rursus . Christus cui credamus , Panem in Corpus Transmutavi● — Nam sub specie Panis datur tibi corpus : sub specie Vini datur tibi sanguis . Catech . Mystag . 4. l Cyrillus apertè ponit Transmutationem Panis in corpus Christi , & solas species Panis remanere post Transmutationem , quià dicit Corpus Domini sub spec●e Panis sumi , distinguens Corpusd Pane. Bellar l●… de Euch. cap. 13. adding ; Hoc est Apertissimum Argumentum . * Liturg. Tract . 2. §. 2. Sub'd . 4. pag. 116. m Cyril . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Catech. Mystag . 4. Rursus . Mystag . 5. Non existimetis vos gustare Panem , & Vinum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Bellar. Hoc confirmat sententiam nostram . Nam Cyrillus non eodem modo loquitur de Chrismate , & de Eucharistia . De hac enim ait , Non esse Panem Communem , sed Corpus Christi : de Chrismate vero dicitur quidem , non esse Commune Vnguentum , sed non addit Spiritum sanctum , vel Corpus Christi : sed esse Chrisma Christi sanctificatum oleum . Lib. 2. de Euch. C. 13. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyril . Catc●● . Mystag . 3. p Bellar. lib. 2. de Buch. c. 22. q Master Brereley , Liturg. Tract . 2. §. 4. Subd . 2. pag. 167. r Chrysost . in Matth. Hom. 83. Etiamsi sensui , & cogitationi nostrae absurdum esse videatur quod dicit , superatque sensum nostrum & rationem sermo ipsius , quaeso , quod in omnibus rebus , sed praecipuè in mysterijs faciamus ? non illa quae ante nos iacent aspicientes , sed verba tenentes ? nam verbis eius defraudari non possumus , sed sensus saepi● fallitur . Quoniam igitur ille dixit [ Hoc est Corpus meum ] nulla dubitatione teneamus , sed credamus , nihil enim insensibile traditur à Christo nobis , sed in rebus sensibilibus . Omnia verò , quae tradidit , sunt insensibilia ; sicut in Baptismo per Aquam donum illud conceditur — Regeperatio intelligitur , quià est : nam si incorporeus esses , incorporea tibi tradisset dona ; quoniam verò anima conjuncta est Corpori , in sensibilibus intelligibilia tibi tradidit . s Bellar. Non po●uisset sanè Chrysostomus loqui clariù's , si Calvinistā aliquem habuisset , quem hor●ari ad fidem voluisset . Ibid. quo supra . t Non sunt Concionatorum verba in rigore accipi●nda , quùm primùm ad aures perveniant , multa enim per Hyperbolen Declamatores enunciant : ●●c interdum Chrysostomo contingit . Senensis Biblioth . Annot. 152 u Dentes Carni suae infigere Chrysost . hom . 45. in Ioh. Lingua cruentatur hoc admi●abili Sanguine . Hom. 83. in Matth. Turbam circūfusam rubifieri . Lib. 3. de Sacerdotio . x Num vides Panem ? num vinum ? nè putetis Corpus acc●pereab homine , sed ex ipso Sera●hinforcipe ignem . Idem . Tō . 3. de Euch. in Encaenijs . y Sacramentū est invisibilis gratiae signum visibile . Magist . Senten . lib 4. dist . 1. Sacramentum est res sensibus obiecta . Ca. tech. Trid. Teste Bellar. lib. 1. de Sacram. c. 11. z Sensus non fallitur circà proprium obiectum . Sententia vera . Bellar. lib. 3. de Euch. cap. 24. a Sicut in Baptismo &c. Chrysost . See above §. 5. at ( r. ) * See hereafter at large , in the 8. Booke . * See above Chap. 3. §. 13. b Nos per hunc Panem vnione coniungimur . Chrysost . in 1. Cor. hom . 24. c Chrysost . Homil. 50. in Matth. iuxta Edit . Graec. Nè existimes Sacerdotem esse , qui hoc facit , sed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] then followeth of Baptisme , Ibid. Ille non te Baptizat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] * See above . c. 3. §. 7. * Ibid. in the Chapters following . c Eusebius Emiss . Ad est Substantia Panis , sed post verba Christi est Corpus Christi . Hom. 5. Obiected by Mr. Breerly . Liturg. Tract . 2. §. 2. Subd . 2. * See above , Booke 2. throughout . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill . sup . * See above , Booke 2 c. 1. §. 4. e Ambros . De Pa●e ; Fit Corpus caro Christi . O● . by Bellar . lib. 2 de Euchar. c. 14. and by others . f Chrysost . Nos secum Christus in unam , ut ità dicam , massam reducit , neque id fide tantùm , sed reipsâ nos Corpus suum effecit . In Math. 26. hom . 83. Ob. by Mr. Breerly . Liturg. Tract . 2. §. 2. Subd ▪ 2. g Aug. Ipsi Christiani cum Capite ●uo , quod ascendit in coelum , vnus est Christus . Enarrat . in Psal . 127. Etin Psal . 26. Titulus Psalm● Omnes in illo , & Christi , & Christus sumus . h Leo , De homine Regenerato per Baptismum . Vt susceptus à Christo , & suscipiens Christum , non idem sit post Lavacrū , quod ante Baptismum fuit , sed ut corpus Regenerati fiat ●aro Crucifixi . Serm. de Passione . 14. i Beda in 1. Cor. 10. Nam & nosipsius Corpus facti sumus , & quod accipimus , nos sumus . k See above C. 4. §. 7. l See above C. 4. §. 2. m Ibid. at the Letter ( r. ) o Gregor . Nyssen . Quicquid assumenti conveniens est , & expetitum sit , ut Apostolus vult , qui hanc mensam nobis praeparavit , in id commutatur ; infirmioribus olus , Infantibus Lac , &c. Lib. de vita Mosis . p. 509. p Greg. Nyss . Corpus illud Christi in Corpus nost●um ingrediens totum in se transfert . Ob. by Bellar . lib. 2. cap. 10. §. Idem Greg. q Mr. Breerly . Tract . 2. §. 4 Subd 2 p. 164. r Chrysost . Admiranda Mysteria — ut non solùm per dil●ctione● , sed reipsa in illam Carnem cōvertamur . Hom. 45. in Ioh. s Theoph. in Mar● . 14. Vocat hanc Conversionem Transelementationem , quae quidem vox nihil minùs significat , quàm transubstantiatio : nā Transelemētatio significat mutationem totius rei — ad ipsam materiam , quae ab Aristotele Elementum dicitur . Si mu●atio solius Formae , rectè dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transformatio , & mutatio , externae figurae transfiguratio , cur mutatio substantiae non poterit rectè dici Transubstantiatio ? Bella. l. 3. de Euch. c. 23. §. Secundo . t Theoph. in Ioh. 6. Qui me manducat , quodammodò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Isidor . Pelusiot . l. 3. Epist . 107. De recipiente semen , ut terra bona : Qui verbu recipit [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] x Theoph in Mat. 26. Panis ineffabili modo transformatur — Panis quidem apparet , sed ca●●●st . Obiected by Mr. Breerly Liturg. Tract . 2. Sect. 2. Subd . 2. As for [ est caro ] this Phrase hath beene already answered . See above at ( s ) y Hier. in Marc. 14. Accepit Iesus Panem , & benedixit , fregit , Transsigurans corpus suum in Panem : quod est Ecclesia praesens , quae frangitur in passionibus . z Leo. Non alia igitur participatio Corporis , quàm ut in id , quod su●imus , transeamus . De passi●…e Serm. 24. a Mr. Breerly in his Apologic ( of the first Edition ) concerning the faith of the ancient Greeke Church . b Hier. Patriarch . Non enim hîc nominis tantùm communicatio est , sed rei identitas : etenim verè corpus & sanguis Christi mysteria sunt ; non quòd haec in corpus humanum transmutentur , sed nos in illa , melioribus praevalentibus . Which is his Answer in this point , to the Doctors of Wittemberge . * Appeal . lib. 1. Ch. 2. §. 7. [ The testimony it selfe , cited out of Greg. by Mr. Breerly , is answered in the first Booke , concerning EATING . * See above in this Chap. §. 3. &c. * Booke 8. Ch. 2. §. 1. Conc. Nicen. Baptisma non Corporis , sed mentis oculis considerandum . Apud Bini●m . lib. 3. Decret . Conc● Nic. de Baptismate . * See above , Ch. 4. §. 4. a Marcionitae , Manichaei , & alij Haeretici putabant corpus Christi verum non esse , sed phantasticū esse . Bellar. lib. 3. de Euch. cap. 24 §. Resp . Argumentum . b Ignatius ( citante Theodoret. Dlal . 3. ) Eucharistia est caro Christi . Bellar. l. 2. de Euch. c. 2. Hoc scripsit Ignatius contra Haereticos , qui negabant Christū habuisse carnem veram , sed tantùm visibilem & apparentem . — Observandum est Haereticos illos non tàm Sacramentū Euch. quā mysterium incarnationis oppugnâsse . [ True , and the Argument of Ignatius was the same which Tert ▪ vsed also against the same kinde of Heretikes . Lib. 4. in Marcion . [ Hoc est corpus meum ] Id est , figura corporis mei : Figura autem non fuisset , nisi veritas esset corpus . See this in the place of Tertullian at large . * See above Booke 2. Chap. 2. at ( a. ) c Concilium dicit verò contineri corpꝰ in Sacramento contra Sacramentarios , qui volunt Christum adesse in Signo , & Figurâ : signa enim veritati opponuntur . Bellar. lib. 2. de Euch. cap 2. d Augustin . contra Faustum lib. 19. pag. 349. Tom. 6. Delirat , qui dicit mutatis Sacramentis res ipsas diversas esse , quas ritus Propheticus pronunciavit implendas , & quas ritus Euangelicus annunciavit im●●●tas . — aliter res annunciatur facienda , aliter facta . * Heb. 10. * Ioh. 1. 15. * Ibid. 29. e Origen . Hom. 7. in Numer . p. 195. Illa in aenigmate designari , quae nunc in nova lege in specie & veritate complentur . [ Calling ours Truth , yet not simply , but comparatively : for a little after hee confesseth that they received Eandem Escam ; i. e. Christum ] Obiected by Mr. Breerley Liturg. Tract . 4. Sect. 2. Subd . 4 * Rom. 4. 11. f Aug. tom . 4. de Catechizand . rudib . c. 26. Signacula esse visibilia rerum divinarum . g Aug. tract . 50. in Ioh. Habemus Christum in praesenti ad Baptismatis Sacramentum : habemus in praesenti ad Altaris cibū & potum . Tom. 9 h Athanas . apud Theodoret. Dial. 2. pag. 330. Corpus est , cui dicit , sede à dexteris meis — per quod corpus Pontifex fuit , & dictus est , per id quod tradidit mysterium , dicens ; Hoc est corpus meum . This was obiected by Bellarmine l. 2. de Euch. c. 11. i Christus nihil est illis , nisi frustum panis , & vini portiuncula . Salmeron . Ies . in Epist . Pauli disput . 11. §. Septimo . Eucharistiam esse tantùm figuram haeresis estantiqua : haec Calvini haeresis . Bellar. de Not. Ecclesiae c. 9. §. Quorundam . Malè cocta buccella , mysterium carnale , nihil divini portentat — Refigit ( inquiunt ) in memoriam Christi meritū , eiusque generi nostro collata beneficia . Augustū sanè ! nihil deterius ipsa praestat oculis nostris inspecta imago Crucifixi . Weston de 3. hominis officio c. 16. Patus putus panis pistorius , & merum meracum , siue vinum cauponarium . Espenc . de Adorat . lib. 5. c. 9. p. 188. k Doect Calvinus Symbola , & corpus Christi , licet loco inter se plurimùm distent ; tamen coniuncta esse , non solū ratione signi ; quia unum est signum alterius ; sed quia per signum Deus verè nobis exhibet ipsum corpus verū , & sanguinē , quo animae nostrae verè alantur . Bellar. lib. 1. de Euch. c. 1. Et Calvinꝰ affirmat saepiùs , Christi corpus esse praesens in Sacramento , quatenꝰ ibi animis nostris verè vnitur , & cōmunicatur substantialiter : sic enim loquitur , secundū substantiam , non modò secundū effectum . Et Fortunatus Calvinista dicit in Sacramēto corpus Christi versari realissime que percipi . Valent. Ies . Tom. 4. disp . 6. quaest . 3. punct . 1. §. 7. pag. 9. Idem Sadäel & Beza sentiunt . Idem ibid. Haec est eorum sententia ; licèt Christi corpus corporaliter & essentialiter sit in coelo , nihilominus duplici modo in hoc Sacramento verè percipi , spiritualiter , & sacramentaliter ; spiritualiter quidem ore mentis , non dentis , id est , per fidem & coniunctionem , virtute Spiritus Sancti in animo communicantis : sacramentaliter etiam , ore quidem corporis sumendo , non ipsum quidem corpus eius , sed signum corporis eius , panem , & vinum , quae dicit esse sigilla certa , quibus promissio redemptionis in corpore & sanguine Christi fidelibus obsignatur . Valent. quo supra . l Calvin . in his Booke intituled , Defensio Calvini de Sacramento . Augustana Confessio ; [ In sacrâ Coenâ verè dari cum pane & vino ipsum corpus Christi , & sanguinem , ] Huic consensum nostrum praebemus . Absit verò ! ut nos vel Coenae Symbolo suam auferamus veritatem ; vel pias animas tanto privemus beneficio , Defens . pag. 28. Huius rei non fallacem oculis figuram proponi dicimus , sed pignus nobis porrigi , cui res ipsa & veritas coniuncta est , quod scilicet Christi carne , & sanguine animae nostrae pascantur . Ibid. pag. 44. Sacram unitatem , quam nos habemus , cum Christo sensui carnis incomprehensibilem fatemur esse . Ibid. 45. Spiritualem cùm dicimus , fremunt , quasi hac voce realem ( ut vulgò vocant ) tollamus . Nos verò , si reale pro vero accipiant , ac fallaci & imaginario opponunt , Barbarè loqui mallemus , quam pugnis materiam praebere . Scimus enim quae non deceant logomachiae Christi servos . Ibid. p. 46. Quasi verò nobis cum Swinkfeldió quicquam sit commune , qui nudum signum docuit . Ibid. Defens . 2. pag. 35. Figuratam esse locutionem fatemur , modò non tollatut figurae veritas , hoc est , modò res quoque ipsa adsit . Ibid. pag. 43. Substantiâ corporis Christi animas nostras bene pasci fateor , tamen substantialem praesentiam , quam imaginantur , repudio . Ibid. pag. 55. Nec aliter sanctae memoriae Bucerum sensisse , luculentissimis testimonijs probare mihi semper promptum efit . Ibid. pag. 61. In veteri Testamento nondum carnem induerat filius Dei , modus igitur edendi Patribus à nostro diversus , quia Substantialis hodiè manducatio , quae tunc esse non potuit , nempe , dùm carne pro nobis immolatâ Christus nos pascit , ut vitam ab eius substantia hauriamus . Ibid. pag. 83. * In the fist Booke throughout . * Booke 2. m Si quis negaverit in sanctissima Eucharistia contine●i verè , realitèr , substantialitèr corpus , & sanguinem Christi Anathema sit . Concil . Trid. Sess . 13. Can. 1. Nos dicimus Dominum Christum corporalitèr sub specie panis cōtineri . Greg. Valent. Tom. 4. disp . 6. q. 3. p. 1. n Supremuslocus detur miraculis ; veluti testimonijs ipsius Dei. ●ozius de signis Eccles . l. 14. c. 7. p. 170. o Hi● ea tantummodò referemus , quibus est palam factum divinitus in Eucharistia verum corpus esse , & oculi humani viderunt , & quod est omnium mirabilissimum videre adhuc possint panem conversum in ipsum carnem Christi . Bozius de Sig. Eccles . l. 14. c. 7. p Coccius Thesaur . Cathol . lib. 6. de Eucharistia . * In the place below-cited . q Simon Metaphrastes narrat , &c. Bozius ibid. r Iohannes , & Paulus Diaconus in vita Gregorij narrat , &c. Bozius ibid. and Coccius Thesaur . lib. 6. de Euch. art . 8. Anno 590. And Master Brerely Tract . 4. Sect. 3. Subd . 1. out of Paulus Diaconus de vita Greg. lib. 2. c. 41. s Ante Annos propè octingentos , ut narrat Pas●asius , quidem Presbyter , &c. Bozius ibid. & Coccius . t Bellar. lib. 3. de Each . c. 8. Deus non est te●●is m●ndacij , &c. u Ex Guitmundo , & Lanfranco , Bozius & Coccius ibid. a Tempore quo , vrgēte nefando Berengario , haec in controversiam sunt adducta , ut Deus adstipulatus intelligatur veritati , & refragatus errori , &c. Baron●… 1059. num . 20. ex Petro Damiano . b Quae admiranda hoc seculo in Slavorum Historiâ , authore Helmoldo Abbate , huius seculi narrantur fide dignissima , acc●pe . His ferme diebus , &c. Baron . anno 1192 , num . 20 , and 21. Haec de Transubstantiatione : confutavi● item idem miraculū Haeresin nuper obortam ●egantium aquā vino mixtam mutari in sanguinem . Baron . ibid. num . 24. c Bozius quo supra ex Viliano . d Bezi●s quosupra . e Bozius ibid. ex Viliano , &c. f Bozius ibid. and Onuphrius in vita Vrbani Quarti . Vivꝰ sanguis ex hostia manavit , & totam mappā , quam Corporale vocant , tinxit . g Bozius ibid. h Bozius ibid. i Master Brerely in his Booke of the Liturgie of the Masse , pag. 188. & 399. * Master Fox Acts and Monuments , pag. 1115. ex Osberno , in vita Odonis . k Reverà videri Christum in specie pueri , aut carnis opinantur , sed cum dubitatione , Alensis , Gabriel , Palacius , Suarez . Ies . Tom. 3. Disp . 55. §. 2. pa. 710. l Dicendum est in huiusmodi apparitione non videri Christum in se : ita Thomas & omnes Thomistae . Suarez . ibid. Quandò apparet talis speci●s , quidam dicunt , quod est propria species Christi corporis , nec obstare dicunt , quod aliqua tantùm pa●s carnis , aut quod species pueri appareat , quià potest Christus in qua vult specie apparere in propria sive aliena : sed hoc est inconveniens , quia species Christi non potest in propria specie videri , nisi in uno loco , in quo definitive continetur : undè videatur in propria specie in coelis , non videtur in hoc Sacramento . Legitur quandoque multorum Episcoporum Concilio in pixide reservatum , quod nefas est de Christo in propria specie sentire . Aquinas . par . 3. qu 76. art . 8. Quis facile credat , quando visus est sanguis ab hostia sluere , illud esse sanguinem Christi ? vel quando Calix visus est repleri Christi sanguine , ibi esse Christi sanguinem extra venas corporis , ita vt tangi , aut bibi possit ? Et simile est , quandò appareat quasi frustum Carnis , quod illa fit vera Christi caro : nam per sese apparent indecentia , sive multo , sive parvo tempore duret . Et nulla est necessitas tot multiplicandi miracula . Experientia docet mutari , & tabescere id quod videbatur caro , & sanguis , quod non potest ulla ratione carni Christi attribui . Dicendum est id , quod in huiu●m●di Apparitionibus videtur , non solùm non esse ca●nem & sanguinem Christi , sed non esse verum sanguinem , ●ut veram carnem , sed colore tantum , & figurâ . Suarez Iesuit . quo suprà . And the Iesuite Sillivitius Senensis , Moral . quaest . Tom. 1. Tract . 4. cap. 4. & 5. Num. 142. & 101. In istis apparitionibus non videtur caro & sanguis in se , sed tan●ùm figura & color illam referens . m Quamvis non fiat ●t vera ca●o Christi , vel reverà vera car● ( ut respondent Thomistae ) sed tantum color , & figura cius , tamen quod sit ext●ema species , sive imago divinitùs facta , sufficiens est ad confirmationem veritatis . Suarez . Ies . Tom. 3. Disp . 55. Sect. 2. n Alens . Gabriel , Palacius dicunt quod miracula fiunt veris , & non apparentibus signis & figuris — Asserunt talem apparitionem non esse factam virtute Dei , sed Daemonis . Suarez . Ibid. [ Where hee addeth ; Hoc ab ijs gratis dictum est . ] o Potest Daemon repraesentare figuras quarum libet rerum , ut argenti , auri , ●pularum , quemadmodum peritissimi Sculptores & Pictores varias formas , & figuras rerum ità fingunt , ut interdum verè esse videantur . Sed verè & propriè miraculum id dicitur opus , quod omnis naturae creatae vim atque potentiam excedit . Et una differentia , qua vera miracula possunt à falsis discerni , haec est , quòd falsa sunt phantastica , & simulata , ideoque non diuturna : vel sunt planè inutitila . Perer. Ies in Ex● . 7. Disp . 4. Num. 34. & D. 5. N. 36 , 38. Tertia ratio sumi potest ad confirmandam veritatem Corporis , ex dignitate personae corpus assumentis : quae cum sit veritas , non decuit ut in eius opere aliqua fictio insit . Aquin. part . 3. qu. 5 Art. 2. * Baron . Ann. 34. p Irenaeus adversus Haereses . lib. 1. ca. 9. Marcus purpureum & rubicundum apparere facit , ut putaretur ea gratia sanguinem stillare in Calicem per invocationem . q Bellar. lib. 2. de Pont. cap. 5. §. Neque . And Baronius : Si qua fides adhibenda est Metaphrasti , qui nullam hîc meretur fidem . Ann. 44. num . 38. * Coccius Thesaur . Cath. de Eucharistia . r Sed haud dubio falsa , vel supposititia . Lib. de Script . Eccles . Tit. Amphilochius ; & Card. Baron . ad Ann. 378. Num. 10. * Exod. 8. 19. * Iob. 13. 7. * Socrat. Hist . lib. 7. c. 17. s Aug. de Civit. lib. 22. cap. 8. Medicum podag●icum non solùm dolore , quo ultra solitum cruciabatur : verūetiam podagrâ caruisse , nec amplius quamdiu vixisset pedes doluisse . t Baron . Ann. 984. Num. 19. u Tanta fuit Evangelii authoritas , ut etiam codices ipsi miracula ediderint : ut Greg. Turonensis in vitâ Patrum narrat de S. Gallo , qui Evangeliorum codice accepto civitatis incendium restinxit : ut & S. Martinus , Ecclesia S. Anastasiae slagrante , teste Nicephoro , li. 5. cap. 22. Durant . de Ritib . lib. 2. c. 23. Num. 22. x Absit ut fidelis quispiam aurem accōmodet impijs Sacramentarijs , qui excoecatâ mente omnipotentiam Christi in hoc Sacramento vel comprehendere detrectant : quod tanquam pestem lethalem vitare , & intellectum nostrum in obsequium Christi captivare debemus . Theologi Colon in Provinc . Conc. Tract . de Sacram. Euch. fol. 92. y Aug. de Civit. l. 5. c. 10. Dicitur Deus omnipotens faciendo quod vult , non faciendo quod non vult : quod si accideret , nequaquam esset omnipotens : unde proptereà quaedam non potest , quia est omnipotens : non potest mori , non peccare , non falli . Ambros . lib. 6. Epist . 37. ad Chromat . Non posse mori , non infirmitatis est , sed virtutis . Chrysost . in Ioh. Nihil impotentius quàm hoc posse . Adde hereunto Theod. Dial 3. c. 4. Impossibilia sunt omnipotenti Deo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Sic posse , esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazianz . Orat. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Casaub . Exercit. 3●… ad Baron . An. 91. Num. 91. Scitum est piorum Patrum , Omnipotentiam esse Asylum Haereticorum , quo se recipiant , ubi rationibus fuerint victi . Greg. Nazianz . Orat. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic Ariani ab Orthodoxis convicti , Christum Deum non esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eò confugiebant , ut docerent per omnipotentiam Dei hoc esse factum : qui error confutatur ab Augustino , qu. 79. Vct. & novi Test . Potentia ( inquiunt ) Dei haec est , ut falsa sint vera : mendacis est , ut falsum dicat verum , quod Deo non competit . a Dicendū , Deum omnia posse facere , quae ullo modo fiant . Omnes Theologi dicunt , Deum esse omnipotentem , quià potest id omne , quod nō implicat contradictionem , quae ponit esse & non esse simul : & proindè si illud fieret , fieret aliquid , cuius esse esset non esse , &c. Bellar. lib. 3. de Euch. c. 2 §. Alio igitur . Idem . Adversarij conveniunt in hoc , id non posse fieri , quod implicat contradictionem . Ibid. Ipsa contradictio cōsistit in esse , & non esse . Si Deus haberet esse coniunctum cùm non esse , non esset Deus : Si non esset Deus , non esset Omnipotens . Quare posse facere quod implica● contradictionem , est Deum posse non esse omnipotentem . Maldon . Ies . Tom. 1. de Euch. qu. 1. p. 153. & Perer. Ies . in Gen. 17 initio . b I. Impossibile est Deum posse contineri in aliquo loco . Greg. de Valent. Ies . II. Fieri non potest divinâ virtute , ut spiritus existat more corporum divisibiliter . Bellar. lib. 1. de Euch. cap. 14. §. Respondeo ad . III. Non potest corpus praedicari de pane , quia ita disparatum affirmarctur de disparato ; quod implicat contradictionem . Bell. quo supra . IV. Impossibile , idem esse praesens duobus temporibus simul , cum tempora fluunt . Bel. Ib. V. Rem eandem produci bis , aut ter in diversis locis non habet duo substantialia , nec substantialiter diversa : proinde non potest to● novis productionibus produci . Vasq . Ies . in 1. Thom. To. 2. disp . 76. c. 6. VI. Impossibile est per divinam potentiam quantitati , ut corpus quantum non sitaptum occupare locum . Suarez Ies . To 3. disp . 48. §. 1 p. 583. VII . Fieri non potest , quòd corpus Christi , ut sit in Sacramento , ex uno in alium locum venerit , ita enim fieret , ut à coelo fidelibus abesset , quoniam nihil movetur , nisi locum deserat è quo movetur . Catechis . Rom. de Euch. nu . 31. p. 187. VIII . Dicere Deum facta infecta reddere , quis non videt idem esse , ac dicere Deum posse facere , ut quae vera , non sint vera . Salmeron . Ies . in 2. Tim. 2. Disp . 3. c Calumniatur ( Westphalus ) a Nobis in dubium vocari Dei omnipotentiam — at rerum omnium conversionem fieri posse à Christo , nos quoque fatemur ; verùm inde si quis coelum conversum esse in terram colligat , ridiculus erit veritatis aestimator . Calv. in Admonit . ad Westphal . — Rursus . Nos ita addictos rationi humanae esse iactant , ut nihilo plus tribuamus Dei potentiae quam naturae ordo patitur , & dictat communis sensus . A tam improbis Calumnijs provoco ad Doctrinam ipsam , quam tradidi , quae satis dilucidè ostendit hoc mysterium minimè rationis modo metiri , nec naturae legibus subijci ; obsecro an ex Physicis didicimus Christum perinde animas nostras ex coelo pascere carne suâ , quod naturaliter non fieri omnes dicunt ? Dicent ; doctrina nostra fidei alis superato mundo transcendit coelos . Cur ( inquiunt ) non faciat Deus , ut corpus idem plura , & diversa loca occupet , ut nullo loco contineatur ▪ Insane , quid à Deo postulas , ut carnem faciat non carnem ? perinde , ac si instes , ut lucem faciat tenebras — Convertet quidem quando volet lucem in tenebras , & tenebras in lucem , sed quòd exigis ut lux tenebrae sint , & non differant quid aliud quam ordinem Sapientiae pervertis ? & eadem est carnis conditio , ut in uno certo laco sit , & sua dimensione constet . Calv. Instit . l. 4. c. 17. §. 24. item Beza adversus Hess●usium . * See above Booke 3. Chap. 3. §. 2. C. 2. f Bertram . de corpore Domini , pag. 61. Ponamusunum testimonium Augustini , quod dictorum fidem nostrorum ponat , in fermone ad populū : potest ( inquit ) animo cuiuspiam cogitatio talis oboriri , Dominus noste● Iesus Christus accepit carnem de Virgine Maria , lactatus est Infans , &c. Quomodo panis corpus eius , & calix sanguis ? Is●a , fratres , ideò dicuntur Sacramenta , quiain eis aliud videtur , aliud intelligitur : quod videtur , speciem habet corporalem , quod intelligitur , fructum habet spiritualem . Ista venerabilis Author dicens , inst●uit nos quid de proprio Domini Corpore , quod de Maria n●tum est , — & nunc sedet ad dextram Patris , & quid de isto , quod supra Altare ponirur sentire debemus : Illud integrum est , neque ulla sectione dividitur , Hoc autem figura , quia Sacramentum . * Lib. 3. Chap. 3. §. 2. * Lib. 4. Chap. 7. §. 6. g Bellar. lib. 3. de Euch. cap. 3. h M. Brerely in his Booke of the Liturgy of the Masse , pag. 150. Because Calvin . Instit . 4. cap. 17. §. 10. saith : Etsi incredibile videtur , ut in tanta locorum distantia penetrare ad nos possit Christi caro , ut sit nobis in cibum , &c. i The same Calvin in the same Chap. 17. §. 24. Cur ( inquiunt ) non faciat Deus ut caro eadem diversa loca occupet , ut nullo loco contineatur , ut modo , & specie careat ? Insane , quid à Deo postulas ut carnem simul faciat esse , & non carnem ? perinde ac si instes , ut lucem simul lucem faciat , ac tenebras . Ibidem §. 26. Corpus Christi , ex quo resurrexit , non Aristoteles , sed Spiritus sanctu● finitum esse tradit , & coelo contineri usque ad ultimum diem . Et §. 30. Cuius ●rgo amentiae est , coelum terrae potius miscere , quàm non extrahere Christi corpus è coelestisanctuario ? k As for the obiected sentence , hee explicateth himselfe , §. 31. Christus illis praesens non est , nisi ad nos descendat , quasi v●rò si nos ad se evehat , non aequè eius potiamur praesentia . & §. 36. ut Christum illi● rite apprehēdāt , piae animae in coelum erigantur necesse ●st . [ As untruly also doth he alleage Bucer , Beza , and Farel p. 237. who had the same sence with Calvin . Master Foxe said that Christ if he list might be on earth , but hee said not so of and in the same time . ] l See in the former Allegation . m Fieri posse , ut Christi corpus possit esse in pluribus locis simul , praeter hunc A postatam nemoinficiatus est , quod cum ●redere noluit , tollit ab omnipotenti virtute . Salmer . Ies . tom . 9. tract . 23. pag. 173. n Beza cum adversarijs congressus , ubi Calvini mysteria non posse● defendere , in eam prorupit Blasphemiam , ut Deum neget omnipotentem : disertè enim scribit , Deum non posse efficere , ut Corpus aliquod , manente substantia , sit absque ●oco , vel in pluribus locis simul ; Illud enim Angeli axioma [ apud Deum nihil est impossibile ] non sine exception● accipiendum esse , quod factum fieri nequit infectum — O argutos Philosophos ! qui Dei Maiestatem ad suas physicas regulas non erub●scunt revocare Prateol . Elench . Haeres . lib 2. Tit. Bezanitae . o Catholiciisti cū Thoma in quartum distinct . 14. art . 2. hāc rationem , cur non possit corpus Christi localiter esse , &c. — Quod si verò non possit corpus Christi localitèr esse in diversis locis , quia divideretur à seipso , profectò nec possit Sacramentaliter esse eadem ratione : qui licet dicat hoc non esse per l●ci occupationem , tamen dicit , per realem & veram praesentiam in pluribus Hostijs , sive Altaribus : quae realis praesentia in ●ot Altaribus , & non locis intermedijs , non minùs tollere videretur indivisionem r●i . Bellar. lib. 3. de Euch. cap. 3. pag. 491. Quidam Catholici , atque in cis Sanctus Thomas existimant non posse unum corpus esse simul in diversis locis localitèr ; quià ( inquiunt ) unum est illud , quod indivisum in se est , & divisum à quocunqu● alio . ●ellar . quò suprà . * See the former testimony . p Duplex est divisio , una intrinseca , in se , altera extrinseca , & accidentalis in respectu ●oci . Itaque cum corpus est in diversis locis , non tollitur indivisio in se , sed extrinseca , in respectu ●oci , ut ●ùm Deus sit unus , est in diversis ●ocis , & anima rationalis est in diversis partibus corporis una . Bellar. ibid. q Si dicas , corpus est hic , & ibi idem , ipsum quidem distrahas in diversa : principio primo perse , & immediato prohibetur corpꝰ esse in pluribus ubi : est autem continui●as affectus cōsequēs immediatè unitatem ; Contradictiones enim sunt . Iulius Scal. Exercit. 5. qu. 6. * See below Chap. 4 §. 2. and Chap. 5. §. 2. r Loquitur ad mentem sanctarum illarum mulierum — Sed optima est sol●tio , moraliter intelligi , ut si quis dicat , talis homo non sede● ad mensam , coenatus est enim . Bellar. lib. 3● de Euch. cap. 4. * 1. Cor. 15. 14. s Videlz . Ad comprobandum dictum [ Non est hîc . ] Salmer . Jes . Tom. 11. tract . 9. pag. 72. t Quasi dicat , si verbo non credatis , vacuo sepulchro cr●datis . Anselm . * Marc. 26. 12. u Aug. tractat . 50. in Ioh. Pauperes habebitis semper vobiscum , me autem non habebitis ] loquebatur de praesentia corporis : habebitis , secundùm providentiam , secundùm Maiestatem , & invisibilem gratiam — secundùm carnem verò , quam verbum assumpsit , secundùm id , quod de Virgine natum est , &c. nō habebitis . quare quoniā conversatus est cum Discipulis quadragin●a diebus aseendit in coelu● , & non est hîc . a Simul in summo coelo , & in aëre vicino terrae . Bellar. lib. 3. de Euch. cap. 3. §. Secundum &c. b Tolet. Ies . in eum locum . c Aug. in Psal . 54. & Tract . 1. in Ioh. Caput in coelis , cuius membra calcabantur in terra . d Ambros . in 1. Cor. 15. Apparuit ei primo in coelo . e Greg. Moral . Hō . 34. in Evang. ad finem . Persecutorem de coelo allocutus . f Isid . Pelus . lib. 1. Epist . 409. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Theophylact. in in Act. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. g Potuittantisper de coelo descendisse . Lorin . Ies . in Act. 9. * See above Chap. 2 Sect. 3. h Cōcludo , Christi corpus tantùm esse in coelo & in Eucharistia ; seclusoque ●odem Eucharistiae mysterio , non solùm non esset corpus ubique , sed neque etiam esset al●●ubi , nisi in coelo : & contrarium asserere esse● magna temeritas fine fundamento , & contra omnes Theologos . Suarez Ies . Tom. 1. in Thom. quast . 14. Art. 1. Disp . 34. §. 4. a Alf●ns . de Castro c●nt . Haeres . Eutych . b Theod. Dial. 2. Dicunt Christi carnem spiritualem , & alterius substantiae quàm sit nostra caro : ●…maginantur se per haec Deu● magnifacere , cum tamen falsi veritatem accusant . c Leo Papa Epist . 13. quae est ad Pulcher. Aug. Subrepsi●●e in●elligo spiritum falsi●atis , ut dùm affirmat se religiosiùs de filij Dei maiestate sentire , si ei naturae nostrae veritatem inesse non dicat , &c. d Theod. Dial. 3. l. 3. ex Euseb . Emis . ( Contra eos , qui dicunt Corpus Christi in Divinitate mutatum esse post resurrectionem . ) Hos di●●re necesse est vel divinae naturae manus & pedes , & alias corporis partes tributas esse , vel fateri corpus mansisse in suae naturae finibus . Atqui divina natura simplex est & incomposita , corpus autem compositum & in multas partes divisum : non est ergo mutatu● in naturam divinitatis , & quidem immortale factum , & divinâ naturâ plenum ; sed tamen corpus , quod propriam habet Circumscriptionem . e Vigil . lib. 4. con . Eutych . Circumscribitur loco per naturam carnis suae , & loco non capitur per naturam divinitatis suae . Hec fides est confessio Catholica , quam Apostoli tradidetunt , Martyres roboraverunt , & fideles nunc usque custodiunt . Et paulò superius . Quia nunc in coelo est , non est utique in terra . f Fulgent . de persona Christi , ad Trasmund . l. 2 , c. 5. Vnus idemque homo localis ex homine , qui est Deus immensus ex Patre . Vnus idemque secundum humanam substantiam , absens coelo , cum esset in terra ; & derelinquens terram , cum ascendisset in Coelum . g Damascen . de fide Orthodoxa lib. 3. cap. 3. Earum naturarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astruimus salvari : nam creatum ; mansit creatum ; increatum , increatum : mortale manebat mortale ; immortale , immortale : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] h Athanas . part . 2. Adversus eos qui nullum non miraculum imminuunt , eo quòd carnem negant : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Nazian . Epist . 1. ad Cledon . Hominem & Deum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Aug. Epist . 57. ad Dardan . [ After his Caveat ; Cavendum ne ità divinitatem astruamus hominis , ut corporis veritatem auferamus . ] Tolle spatium corporibus , & n●squàm erunt , & quià nusquàm erunt , non erunt . Et paulòpost . Cum carnis substantijs immortalitatem dedit , naturam non abstulit : Et aliquantò post . Distantibus spatijs non corpora simul esse possunt . Idem contra Faustum Manich. lib. 2. cap. 11. Secundùm praesentiam spiritualem pati nullo modo Christus potuit : secundum praesentiam corporalem simul in sole & luna esse non potuit . l Ambros . in Luc. 24. Stephanus non super terram te quaesivit , qui te stantem ad dextram Dei vidit . m Cyril . Alex. Tom. 2. lib. 2. de Trinit . Si verè Sectionem & partitionem divina natura ( ut illi dicunt ) reciperet , & intelligeretur ut corpus : si autem hoc , & in loco omninò , & quantitate ; & si quanta facta esset , non eff●…geret Circumscriptionem . fol. 89. * See hereafter , Ch. 3. Sect. 3. * Mat. 24. 23. * See Chap. 5. Sect. 3. * Chap. 6. Sect. 2. s Chrysost . lib. 3. de Sacerdotio ; O miraculum ! O Dei benignitatem ! qui cum patre ●ursum sedet , & eodem tempore omnium manibus pertractatur . Obijcit . Bellar. lib. 2. de Euch. c. 22. not considering what went before these words , in the same place , where Chrysostome will not have his hearer beleeve , that the Priest and People communicating doe not [ in terris consistere , sed potius in coelum transferri . ] then followeth , O miraculum , &c. — adest ●n●m Sacerdos non igne●… gestans , sed Spiritum Sanctum . * See. B. 3. Ch. 4. §. 6. t Chrysost . ad populum Antioch : hom . 2. Helisaeus ▪ Melotem accepit ( Heliae ) erat posthac duplex Elias , sursum Elias , deorsum Elias . Then applying this to the Sacrament ; Helias nempe melotem Disclpulis suis reliquit : filius autem Dei ascendens nobis carnem dimisit ; sed Elias quidem exutus , Christus autem & ipsam nobis reliquit , & ipsam ascendens habuit . * Greg. Nyssen . — Vnu●… Christi corpus per totum orbem tot fidelium Millibus impertiri , &c. Alleadged by Mr. Breerly , Tract . 2. §. 4. Subd . 1. p. 149. a Aug. Tom. 8. in Psal . 33. Conc. 1. [ Efferebatur in manibus eius ] Hoc quomodò possit fieri●n homine , quis intelligat ? manibus alienis portatur quis ; suis autem nemo portatur . Quomodò intelligatur de Davide secundum literam non invenimus : in Christo autem invenimus , quando commendans ipsum corpus suum , ait , [ Hoc est corpus meum : ] fer●bat enem corpus in manibus suis , &c. b Obijcit Bell. Vox [ Quodammodo ] Signi , non propriâ specie , sed alienâ , nee modo usitato , sed extraordinariè : satis est , quod non figuratè significatur , L. 2. de Euch cap. 24. c Tostatus Abulensis . [ Et collabebatur inter manus eorum : ] Nempè ad modum hominis furiosi ostendebat se , ūt insanum . Com. in cum locum . * See the fift Booke C. 5. §. 2. and C. 6. §. 3. a August . Sicut secundùm quendā modum Sacramentum Corporis , Corpus Christi est ; ita Sacramentum fidei fides est . See above §. 8. at ( a. ) b Decret . part 3. de Consecr . dictinct . 2. C. Hoc est . Sicut ergo caelestis panis , qui Christi caro est , suo modo vocatur corpus Christi , illius vz. quod , &c. — vocaturque immolatio carnis , quae sacerdotis manibus fit , Christi Passio : non rei verirate , sed significante mysterio . [ Observe that in the words , coelestis panis , qui Caro Christi est , the word caro is by the Glosse in Gratian interpreted Species panis , at the letter ( f ) Caro , id est species panis , to avoid the absurditie of interpreting Christ's flesh to be the Bodie of Christ . c Glossa . ibid [ Coeleste , &c. ] Coeleste Sacramentum , quod verè representat Christi carnem , Christi caro vocatur : unde dicitur suo modo , non reiveritate , sed significante mysterio , vt sit sensus , vocatur Christi corpus : i. Significat . d Calvin . Admonit . vlt. ad Westphal . Augustinum totum esse nostrum , omnes libri clamant . * See above Chap. 4. § 3. e Vnum corpus in diversis locis positū unum habet esse substantiale , sed multa habet esse localia : ex quo fit , ut omnia multiplicari debeāt , quae consequuntur esse locale : illa autem non multiplicantur , quae aliunde proveniunt , Relationes verò ad loca necessariò multiplicantur , propter dimēsiones locorum . Itaque erit idem corpus sursum , & deorsum , propinquum , & remotū , poterit moveri in locum , & quiescere in alio loco , nec tamen implicatur ulla contradictio . Illa enim dicuntur Contradicentia , quae conveniunt uni respectu eodem , eodem tempore , modo , loco . Ac ne id mirum videatur , Anima humana , quae tota est in toto corpore , & quolibet membro Corporis , certè , ut est in capite , est remota à terra , ut in pedibus propinqua , ut in brachio quiescere dicitur , & ut in altero motū movere . Bellar. lib. 3. de Euch. cap. 4. § Ac primum . * See above Chap. 4. §. 3. f Theod. Dial. 2 : cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Corpus Christi , in diversislocis positum , habet unum substantiale , & quae sunt absoluta in eo non multiplicātur respectu diversorum locorum , unde quae recipiuntur à corpore , sive Actiones sint , sive Qualitates , sive quaecunque alia , non multiplicantur . Ratio , quia corpus unum est , non multa ; ut si corpus Christi in uno loco calesiat , in alio erit calidum : si in uno loco vulneretur , in altero erit vulneratum . Bellar. lib. 3. de Euch. cap. 4. Actus contrarij , ut amoris , & odij , assensus , diffensus , non possunt competere uno subiecto in diversis locis , quia vitales actiones proficiscuntur ex potentia naturali , ut à principio agente , & eadem potentia non habet vim naturalem ad efficiendum actus contrarios — Ratio ; inter actus contrarios — tantam esse repugnantiam , ut etiam per potentiam Dei absolutam non possint esse in eodem subiecto , & loco , quia sese omninò destruunt ex parte obiecti , Suarez . Ies . Tom. 3. Disp . ●8 . §. 2. §. Atque . * Quicquid pertinet ad Christū secundùm quod in se est , id potest ei tribui in propriâ specie , & in hoc Sacra mento existenti , ut vivere , mori , dolere , animatum esse . Aquin. p. 3. q. 81. art 4. Cum Thoma consentiunt Scotus , Alcisidorus , Aegidius , Petrus à Soto , & huic favet Innocentius . Suarez quo supra p. 602. h Putatur à quibusdam vetustioribꝰ Theologis Christum propter varias eius existētias simul mortalem , & immortalē , passibilem , & impassibilem se repraesentare . Alij huic se sententiae opposuêre tēpore Berēgarij , quia viderunt maximè intelligentiae repugnare , ut idem corpus sit simul mortale , & immortale . Alan . Card. de Euch. Sacram. lib. 1. pag. 451. * See in this Booke Chap. 7. §. 3. and 4. a In his Booke of the Liturgie of the Masse : where hee hath other as Idle reasons as this . b In his Booke of the Reall Presence , tract . 2 §. 4. S●bd . 1. p. 149. * Verbum , quasi a●rem verberans . Cic. c Greg. Naz. Orat. 51. Vnius corporis locus duorum , aut plurium non est capax : sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Argumentum sumitur ab exemplis Dei , & animae ratio . nalis . Deus est unus in infinitis locis indivisibilis , & anima humana est tota in qualibet par●e corporis . Bellar. l. 3. de Euch. c. 3. e Anima est in corpore , ut cōtinens , non ut contenta . Aquin . 1. qu. 52. 〈◊〉 . * See above Chap. 4. Sect. 3. f Quòd si quis requirat esse in loco tàm circumscriptivè quàm definitivè , id requirere , ut non sit alibi ; dicere possumus daritertium modum existendi in loco , nimirùm , per solam praesentiam , quomodò Deus est in loco . Bellar. l. 3. de Euch. c. 4. §. Altero . g Iob 1. 6. [ Cum venissent & astitissent Angeli , &c. ] Origen . Athanas . Greg. Nazianz. tanquàm dogma fidei tradunt , Angelos moveri localiter , neque omnibus locis praesentes , sed esse cuique locum suum , & spatium praefinitum cùm illud necessario requiratur , ut ab uno loco in locum alium veniant . Simili ratione confirmat hanc veri●atem Tert. Apol. c. 22. Chryso . Hom. in Heb. 1. Ambros . l. 1. de Sp. S. c. 10. Damasc . l. 2. de fide c. 3. Nazian . Orat. 2. de Theol. Athanas . Epist . ad Serap . Teste Pined● Ies . in cundem locum Ioh. h Damascen . Orthod . fid . l. 1. c. 17. & l. 3. c. 7. Angelus dicitur esse in loco , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Deus autem ubique existens , corpora verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Athanas . Tom. 1. Epist . ad Serap . p. 201. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Ambros . de Sp. S. lib. 1. cap. 10. Seraphim quod iubetur exequitur , Spiritus quod vult dividit : Seraphim de loco ad locum transit , non cnim complet omnia , sed ipsum repletur a Spiritu . l Greg. Moral . lib. 2. cap. 3. Angeli , ut & nos , loco circumscribuntur : comparatione quidem corporum nostrorum Spiritus sunt , comparatione Dei incircumscripti , corpus sunt . m Athanas . qu●st . ad Antioch . 26. Quomodò ( cedo mihi ) una existens Petri aut Pauli anima , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparere in ●●o monumento , & in mille templis per totum mundum , nè● Angelus potest ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Edit . Paris . Anno 1627. n Tert. de Trinit . circiter medium . Si homo tantummodò Christus , quomodò adest ubique invocatus ? cùm haec non hominis natura sit , sed Dei , ut adesse possit in omni loco ▪ si homo tan●ummodò Christus , cur & Mediator invocatur ? &c. o Aug. Epist . 57. ad Dardan . [ M●cum ●ris in Paradiso . ] Non ex bis verbis in coelo existimandus Paradisus , neque enim in ●pso die futurus erat in coelo ho no Christus , sed in inferno secundù● animam , & in sepulch●o secundùm carnem . p Aquinas 1. qu. 52 Art 2. q Nazian . Orat. 51 cont . Apollinar . Obijcientem : Duo perfecta non continebat Christus , vz. divinitatem & humanitatem . Resp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ut vas unius modij non duos modios continet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. * Below Chap. 6. Sect. 2. r Bellar. lib. 3. de Euch. c. 3. Argumentum sumitur à mysterijs , &c. s Aeternitas est instans Durationis . Bellar. ibid. §. Quin●um . a Quasi non possit creatura esse ubique hoc ( inquam ) non obstat , nam omnipotentiam illi intellexerunt prorsus naturalem , quia si non alienâ virtute , sed suapte naturâ res existat ubique praesens , haec reverà nulli creaturae convenit . Ar nos altero modo non nisi per absolutam Dei potentiam vbiquitatem creaturae convenire arbitramur , Valent. Ies . lib. 1. de vera Christi praesent . in Euch. c. 12. §. Quaesanè . pag. 241. b Veterum Theologorum apud D. Thomam ratio haec est , si idem corpus possit esse in duobus locis simul , potest in pluribus , atque adeo ubique — Et unà cum codem Thoma dicunt , Haereticum esse affirmare , corpus Christi esse poss● in duobus locis simul , quia ubique esse , est proprium Deo. Teste Suarez Tom. 3. qu. 75. Art. 1. disp . 48. Sect. 4. c Dicere corpus Christi esse , vel esse posse in Infinitis locis simul , immensitatem divinam requirit . Bellar. lib. 3. de Christio . c. 18. d Aquinas 1. q. 52. art . 2. Deus est essentia infinita , ideo non solùm in pluribus locis est , sed ubique . Angelus quia est virtutis finitae non se extendit nisi ad unum determinatum — undè sequitur quòd non sit ubique , neque in pluribus locis , sed in uno loco tantùm . e Vnum corpus esse ubique affirmare est Haereticum . Thomas . Quia Catholici ex hac proprietate essendi ubique dicunt antiquos Patres sufficienter probasse Spiritus Sancti Diviniratem , ut patet ex Augustino , Fulgent . Ambrosio , Basil . Teste Suarez . Ies . Tō . 3. disp . 48. Sect. 4. Rat. 1. f Fulgent . ad Trasimund . lib. 2. pag. 325. Spiritus Sancti in nobis habitatio non localis est , inhabitat enim Trinitas in suis fidelibus , sicut tota in cunctis : nec per separatos homines , & separata loca particularitèr separatur . g Basil . de Sp. Sancto cap. 22. sub finem . Reliquae virtutes omnes in loco circumscriptae esse creduntur , nam Angelus qui astabat Cornelio non erat in eodem loco , quo cùm astaret Philippo : neque qui locutus est Zachariae ab Altari per idem tempus etiam in coelo suam implebat stationem . At Spiritus ( Sanctus ) simul & in Abaccuc operatus , & in Daniele in Babylonia creditus , & in Catarcta cùm Ieremia , & cum Ezechiele in Chobar ; Spiritus enim Domini replevit orbem terrarum , [ Quo ibo à Spiritu tuo ? ] Et Propheta ; Quon●am ego , inquit , vobiscum sum , & Spiritus meusstat in medio vestri . h Ambros . de Spirit . Sancto l. 1. c. 7. Cùm igitur omnis creatura certis naturae suae circumscripta limitibus , siquidem & illa invisibilia opera , quae non queunt locis & finibus compre● hendi , substantiae tamen suae proprietate clauduntur , quomo . dò quis audeat creaturam Spi. Sanctum appellare , qui non habet circumscriptā & determinatam naturam ? — Ideò cum Dominus servos suos Apostolos destinare voluit , ut agnosceremus aliam esse naturam , aliud gratiam spiritualem , alios aliò destinabat , quia simul omnes esse ubique non poterant ; dedit autem Spirit . Sanctum , qui licet separatis Apostolis inseperabilis gratiae mun●s infunderet : quis igitur dubitat , quin divinum sit quod infunditur , simul pluribus , nec videtur ? corporeum autem quod videtur à singulis , & tenetur . i Aug cont . Maxim. Axian . Epist . l. 3. c. 21. Cùm sic laudetis Sp. Sanctum , ut in sanctific and is fidelibus ubique praesentem esse dicatis , tamen negare audeatis esse Deum ? [ The Vbique spoken of the faithfull hath the sence of Vbicunque , because the number of the faithfull is but finite , and their places distinct , here and there , and not absolutely every-where . ] k Didymus Alex. lib. 1. de Spirit . Sancto , Hieron . interprete , ( extat in Biblioth . S. Patrum Tom. 6. pag. 679. ) Iose Spiritus Sanctus , si unus esset de creaturis , saltem circumscriptam haberet substantiam — Spiritus autem Sanctus cùm in pluribus sit , non habet substantiam circumscriptam . [ And he proveth it is Pluribus , idem in Prophetis & Apostolis , &c. ] l Cyril . Alex. de Spirit . Sancto ( quod non est Creatura . ) Quum in loco & circumscriptione intelligant quae facta sunt , Spi. autem Sanctus non sit , de quo psallit David , Quo ibo à Spiritu tuo ? * See above Chap. 5. & 6. a Greg. Nyssen . in Orat. Catech. C. 37. Per totum orbem ●ide liū millibus uno die impertitur , totumque cuiusque per partem evadat , & in seipso totū permaneat , &c. Obiected by Master Brereley Liturg. Tract . 2. Subdiv . 1. [ Answered before , Chap. 4. Sect. 7. ] * See below , Ch. 10. * See Sect. 3. following . b Magnitudo & figura unitae sunt corpori Christi naturalitèr & inseperabiliter — & Christus corpus suum carnem vocat , Ioh. 6. At certè substantia sinè quantitate & complexione quadam accidentium caro dici non potest — Denique in corpore Christi eius animainest : atqui anima in corpore esse nequit , nisi disposito & organizato . Secundò extensum esse in se , & partem habere extra partem , & proindè situm quendam intrinsecum & ordinem habere , & dispositionem partium , omninò essentiale magnitudini est . Quid enim linea nisi extensio in longitudinem ? &c. Si tollas igitur extensionem , & partes , tollis paritèr magnitudinem . Bellar. l. 3. de Euch. c. 5. Tollere partium distinctionem ponit monstrosam corporis confusionem , ut ibi sit nasus , ubi oculus ; & manus , &c. Alan . l. 1. de Euch. c. 3. p. 444. c Totus & integer Christus sub specie panis , & sub qualibet eius speciei parte inest . Conc. Trid. Sess . 13. Can. 3. Sub quavis particula . Catech. R● . de Euch. num . 29. d In singulis partibus continuis , quantum vis minimis , & ejusdem quantitatis . Suarez . Ies . Tom. 3. D. 52. Sect. 2. p. 679. e Respondeo , quod est difficillimum , ob humani ingenij imbecilitatem . Dico corpus Domini habere partem extrà partem , si vox [ extrà ] dicat habitudinem ad subiectum , non si dicat habitudinem ad obiectum , non si dicat habitudinem ad locum . Resp . nego consequentiam , quià distinctio partium in subjecto est essentialis : at distinctio quoad locum non est essentialis , sed impediri potest . Bellar . l. 3. de Euch. Ca. 7. Negatur esse impossibile , corpus quantum in indivisibili puncto collocari : quin potius impossibile est corpus Christi esse totum in toto , quùm sit etiam in punctis & terminis , quibus partes specierum Sacramentalium continuantur . Suarez quo supra p. ●83 . a Totum Christi corpus in partibꝰ indivisilibus specierum panis esse negarunt Albertus , Scotus , Aegidius — quia videtur impossibile , in se corpus extensum , & magnae molis cum tota organizatione , & figura in puncto collocari . Suarez quo supra . p. 683. b Opinio antiqua , quae fuit Durandi , dixit corpus Christi in Eucharistia non haberequantitatē . Fundamentum huius opinionis fuit , quod essentia quantitatis est , habere partes extra partes distinctas inter se , fieri aurem non possit , ut si corpus Christi habeat partes distinctas , in Euch. sit totum in qualibet parte . Teste Maldonat . Ies . Tom. 1. de Euch. c. 8. Arg. p. 180. & Bellar. lib. 3. de Euch. c. 5. c Occham , & alij dixerunt quidam esse magnitudinem corporis Christi in Eucharistia : ●ed ita , ut nulla sit figura , nec distinctio partium . Sic Occham . Bellar. ibid. §. At. * See above in this Chapter , Sect. 2. * See above , Sect. 2. d Aug. Nullum corpus potest esse ubique totum , quantumcunque corpus , vel quantulum●unque corpusculum loci occupet spacium , cundemque locum sic occupet , ut in nulla eius parte sit totum necesse est : longè alia natura est animae , quàm corporis , quanto magis Dei ? l. 1. Ep. 3. ad Volusian : [ Whose question to S. Augustine was ; Vtrum Christus intemeratae foeminae corpus impleverit ? ] a In eo , quod dicitur Deus ubique carnali cogitationi resistendū est , & mens ● Corporis sensibus amovenda , ne quasi spaciosa magnitudine opinemur Deum per cuncta diffundi , ut aër , aut lux : omnis enim huiusmodi magnitudo minor in sua parte , quàm in roto : sed ita potius , ut est magna sapientia etiam in homine , cuius corpus est parvum . — Nam si duo fint homines aequaliter sapientes , quorum alter est corpore grandior , non plus sapiuntambo , quam singuli ; sic in minore corpore non minor est sanitas , cum minora , & maiora corpora tam sana sint . — Dispar est profecto in membrorum molibus quantitas : sed par est in disparatis sanitas — quae non quantitas , sed qualitas est . Non potuit ergo obtinere quantitas corporis quod Qualitas . Aug. Ep. 57. ad Dardan . b Idem . Minor est unus digitus , quam tota manus , & minor est digitus unus quam duo ; & alibi est iste digitus , alibi ille , alibi coetera manus — Nec solùm immobilibus corporis articulis — sed etiam aeris partes suos implent locos — Lucisque pars alia infunditur per hanc fenestram , alia per aliam , & maior per maiorem , per minorem autem minor . Idem . To. 6. Ep. fundamenti . c. 16. c Adiungebat ( Haereticus ) omne illud , quod in Domino palpari potuit , post resurrectionem in subtilitatem aliquam esse red actam . Greg. Exposi . Moral . li. 14. c. 31. d Damascen . lib. 1. de Orthodox . fide . c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Chrysost . Nazia●z . Aug. Ambros . e Durand . Disp . 44. qu. 6. [ Whom you therfore reiect . ] Teste Suarez . Tom. 2. Disp . 48. qu. 54. Art. 4. §. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . Hom. 87. in Iob. 21. [ but according to the Latine Edition . Hom. 86. super Ioh. 20. This testimony was obiected against P. Martyr in the Disp . at Oxon. fol 60. ] * Booke 3. Chap. 4. Sect. 6. g Conc. Ephes . Tom. 5. C. 1. Anathem . 3. Non alienum est ab illo corpus , quod sibi univit , quod ubique palpabile , & aspectabile existit . h Hier. Creatura cessit Creatori . i I●stin . quaest . & Resp . ad Orthodox . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. k Aquinas . par . 3. qu. 54. art . 2. Respondeo . Vide corpus Christi non habuisse partes corporis naturales , pertinet ad errorem Eutychij , qui dicebat corpus nostrum in illa resurrectionis gloria impalpabile , & ventis aëreque subtilius : Et quòd Dominus post confirmata corda Discipulorum palpantium , omne illud , quod in to palpari potuit , in aliquam subtilitatem redegit , ut Greg. exponit , Moral . lib. 14. cap. 31. l Prateol . Elench . Haeret. Tit. Eunomiani . — Dicebant corpus nostrum post Resurrectionem impalpabile esse & invisible ; imò aere & vento subtilius : de qua haeresi Grego●ius Eutychium convincit . m Bellar. l●de notis Eccles . cap. 9. Sander . de visib . Monarch . li. 7. pag. 321. Maldon . Ies . Com. in Luc. 2. 23. n Docue●unt — solum Christum aperuisse vulvam . Mald. in Luc 2. o Origen in hunc locum . Hom. 14. Tert. de carne Christi . Ambr. & Greg. Nyssen . in testimonijs ex vet . Testamento collectis , Epiphan . Heres . 78. Hier. si . 2. cont . Pelag. Theophylact. & Euseb . [ That which hee addeth of their pius sensus is fri●olous , even as his Imputation to Protestants , saying , that they deny that Mary the Mother of our Lord was a Virgin in her birth ; is slanderous : ] and Jansenius Conco . cap. 13. — Alij Patres hanc legem aperiundi uulvam ad solum Christum propriè pertinuisse asserunt . Theophyl . & Ambros . Non enim virilis coitus virginalis secreta reseravit . Similia habet Origenes Hom. 14. in Luc. And Beatus Rhenanus in Tert. de carne Christi ( before that he fell into the hand of Inquisitors , and their Index Expur●at . ) durst say ; Tert. contra Recentiorum placita dixit ; Mariam patefacti corporis lege peperisse . a Apud Maldon . Ies . in Luc. 2. Id Patres dixisse ardore abreptos disputationis cōtra Marcionitas , ne Christum corporeum phantasma facere viderentur , si dixissent matris uterum non aperuisse . b Ibid. Pelusiot . lib. 1. Epist . 23. Aperire vulvam ( Luc. 2. ) non dicitur de quovis primogenito [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Math. 19 24. a Suarez . Ies . Dico secundò corpus Christi , ut est in hoc Sacramento , potest per se moveri localiter à Deo : loquor de potentia Dei absoluta . Nam iuxta legem statutam suppono corpus Christi nunquam separari à speciebus , nec moveri nisi motis illis — neque in hac conclusione invenies Theologum ullum aperte contradicentem . In tertiam Tho. qu. 76 Art. 7. disp . 32. Conc. 2. & Conclu● . 3. Corpus Christi ut est in hoc Sacramento non possit naturaliter moverilocaliter ab intrinseco à propria anima , & interna virtute motiua naturali , neque per se , neque per accidens . Loquor de naturali virtute , non ut est instrumentum verbi operans per virtutem miraculorum effectricem . Ratio , quia non potest anima movere corpus suum nisi per membra organica , quae habent extensionem in locum : Sed membra corporis Christi non hoc modo existunt in hoc Sacramento — multo minus potest movere species Sacramenta●es , quas nec physic● contegere possit , neque ad motum voluntatis movere . Ibid. conclus . ult . Potest ut est in hoc Sacramento virtute extrinseca moveri per Accidens , quia possunt Sacramentales species moveri , vt a Sacerdote , Elevando . Sect. 3. De sensibus exterioribus nominales ci●atidicunt posse Christum , ut est in hoc Sacramento , ut Deum audire , &c. Alij hoc negant . Sunt nonnulli , quinegant id fieri posse de Potentiâ Dei absolutâ , ut corpus in extensum à loco aut seipsum videat , autalia . Dico , non potest nat●raliter exercere actus sensuum exteriorum ; Ita tenet Thomas & alij Authores — quia sensus cius non potest recipere has species ab obiectis externis , quia hic actus est materialis , & extensus suânaturâ — Quamvis potentia absoluta potest — Idem dicendum de sensibus interioribus & appetitu sentiente , quia nòn uti phan●asmatibus , nec actum secundum elicere , quia hic actus est materialis , & nisi à materiali & extenso principio non potest intellectus eius , secl●so miraculo , — acquirere novas species , nec prius exquisitis uti , quia intellectus hoc non potest facere , nisi simul phantasia operetur cum intellectu : non loquor de speciebus infusis . Haec Suarez in 3. Tho. qu. 76. Art. 7. disp . 53. §. 4. So also Vincentius Silliuitius Senens . Ies . Moral . quaest . To. 1. Tract 4. 5. nu . 1 39. & 141. Motus localis non convenit corpori per se , nec possunt actiones sensuum convenire Christo naturaliter , quia hae exercentur , per species in substantia divisibili . At Christi corpus est in sacramento indivisibiliter , &c. * 1. Cor. 15. 44. * Psal . 116. * See above Chap. 4. §. 10. a In his Booke of the Liturgie of the Masse Tract . 2. §. 4. Subd . 1. d Suarez Ies . Dicēdum tamdiu conservari Christum praesentem sub speciebꝰ , quamdiu species illae ibi ita permanent , ut sub ijs possit substantia panis , & vini conservari . Haec conclusio fere colligitur ex omnibus Theologis , & Catholicis Scriptoribus . D. Thoma , &c. Sequitur falsam esse sententiam illorum , qui dicunt corpus Christi recedere ▪ si in lutum cadan● species . In tertia●… Th● . qu. 75. Art. 1. Disp . 46. §. Dicendum . Sect. 8. Rursus q. 76. Disp . 54 §. 2. Christus non recedit ex hoc Sacramento , donec in Accidentibus talis fia● Alteratio , quae ad corrūmpendū panē & vinum sufficeret ▪ §. Dico secundo . Rursus , Quòd Christus recedat statim ut Species deglutinantur , antèquam alterentur , est contra generale principium . §. Tertio . e Potest corpus Christi per accidens moveriab eo , qui potest species consec●…tas secundum locum mutare . Suarez Tom. 3. quaest . 76. Disp . 2. art . 7. And , Ad motum specierum movetur Christus . Bellar. l. 3. de Euch. c. 19. Si per negligentiam aliquid de sanguine stillaverit in terram , &c. D●cret . D. 2. Cap. Si per negligentiam . Nunquid caden●e sacramento cadit corpus Christi ? Dic quod sit . Glossa ibid And Bozius l. 14. de signis Eccles . cap. 7. telleth of a woman , that ●id it in a Dunghill . See above Chap. 1. Sect. 2. f A Naus●abundis èxpuitur . Suarez , quo supra . Si quis stomacho ●vomit illas species , corpus Christi evomit — si species possint discerni ab alijs , debent cum reverentiasumi , & cremari ▪ & cine●es i●xta Al●are recondi . Gloss . Decret . quo supra , & Summa Angel. Tit. Eucharistia n. 5. pag. 147. g Si fiat fiaus●a Sacerdoti per muscam incidentem — si aliquid venenosum incideret in calicem , vel quod provocaret vomitu●… , tum &c. Missal Rom. Decrete & iussu Pij V. Pont. Edit . in instruct . ante Missam , p. 35. In hac parte distinctionis ponitur poe●it●…tia corpus Christi vomentibus . Decret . de Consecr●t . quo supra . h Si quis per ebrietatem , vel voracitatem Eucharistiam ●vomu●rit ▪ 40. di●bus poeniteat . Decret . ibid. D●cunt isti , quod corpus Christi non intrat ventrem ▪ quod falsum est , cum species intrant : quamdiu enim species manent , Christus later integer sub ijs , & sic potest ●vomi . * Si hostia consecrata dispar●at velcasu aliquo , vel vento , vel a mur● accepta , ut nequeat repe●iti , altera consecretur . Missal . Rom. quo supra p. 32. i A muribus comeditur , quia Denominationes , qua tantùm indicant motum local●m per terminum ●ius , propriètribuuntur corpori Christi , à quocunque fiant , huiusmodi est commestio . Suarez Tom. 3. qu. 76. Disp . 54. p. 706. k Si autem species illae transeant per stomachum indigestae , per aliquam infirmitatem , tunc sunt extia proprietatem refectionis , etiamsi vadant in sec●ssum , non est ibi corpus Domini . Et hanc opinionem Boetius dicit esse probabi●em ▪ S●…ia Angel. quosupra . * See above in this Booke Chap. 1. Sect. 2. * 1. Cor. 15. Philip. 2 8 , 9. l Origen . in Matth. 15. 27. Id quod materiale est in ventrem abit , & in secessum s●…m eijcitur . * Cyril . Hier. Catech. Mystag . 5. p. 542. Panis hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost . Hom. de Euch. in Lucam : Num vides panem ? num vides vinum ? sicut re●…qui cibi in secessum vadunt ? absit , sic ne cogites [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] m Card. Bellar. and Master Brerely in places above-cited . n Non nulli vix ferre possunt Christum quoque modo includi in parvâ pixide , cadere in terram , comburi , rodi à bestia — Annon ' credunt Christum parvulum inclusum in angustissimo utero ? cundem potuisse in via cadere , humi jacuisse , & remoto miraculo à bestia morderi & comburi potuuisle ? si ita pati potuit in propria specie , cur mirum videtur si illa sine laesione in specie aliena eidem accidere posse dicamus ? Bellar. lib. 3. de Euch. c. 10 §. Denique . o Aquinas . Etiamsi canis hostiam consecratā manducet , substātia corporis Christi non desinit esse sub speciebus , part . 3. qu. 80. art . 3. * Phil. 2. 6. * Ioh. 3. 16. * 1. Cor. 15. * Act. 9. 4. a Nefas nunc esset Christum in propriâ specie in pixide includi putare . Aquin. part . 3. quest . 76. art . 8. * See hereafter Book 5. Chap. 7. Sect. 1. * See above in this Booke Chap. 2. Sect. 2. a Concilij verba . Iterùm etiam hîc in divina mensa nè humiliter intenti simus ad propositum panē & calicem , sed attollentes mentem fide intelligamus situm in sacra illa mensa agnū illum Dei tollentem peccata mundi incruentè , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] à Sacerdotibus immolatum : & pretiosum eius corpus & sanguinem verè nos sumentes , credamus haec esse nostrae resurrectionis symbola . Propter hoc enim neque mulcum accipimus , sed parum , ut sciamus , non ad satietatem , sed ad sanctificationem offerri , Vt resert Bellar. lib. 2. de Euch. cap. 10. b Hunc canonem Conc. Niceni probatum fuisse Marpurgi Luthero , & alijs . — Martinus Bucerus dixit ; Ità in Domino sentio : & in hac sententia opto venire ad Tribunal Dei. Manu meâ scripsi . Teste Hier. Zanchio Miscell . de Coena Domini , pag. 152. He himselfe assenting unto the same . c Hoc testimonium Niceni Conc. primi in actis eiusdem Conc. in Vaticana Bibliotheca his verbis , &c. Hoc testimonium agnoscunt etiam Adversarij , ut Occolampadius , Calvin . Instit . l. 4. c. 17. §. 36. Petrus Boquinus , Klebitius : & nituntur hoc testimonio ad gravissimam suam haeresin stabiliendam , &c. Bellar. ibid. d Per Agnum omnes intelligunt Christum , ut distinguitur contra symbola . Bellar quo supra . — Illi ( Protestantes ) quasi admoneant , nè quaerendum Christum in Altati lapideo . Sed mente conscendamꝰ ad coelum , in coelo situm Agnum . — At vult Concilium , ut ad sacram ipsam mésam attendamus : sed in ipsa non tàm Symbola , quàm quae sub illis latent consideremus . Ibidem per tótum . e Iubet Concilium ut non inhaereamus speciebus panis & vini ; quasi ibi nihil sit , nisi quod oculi renūtiant . Bellar. quo supra . f Nic. Cabasila . Latini dicunt eos , qui panem & vinum nominant , & tanquàm nondùm sanctificatis precantur sanctificationem post illa verba [ Hoc est corpus meum ] rem supervacuam facere . Expos . Liturg. cap. 29. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conc. Nicen. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * See hereafter Book 7. Chap. 4. Sect. 7. i Catechis . Rom. Christum Dominum esse in hoc Sacramēto non dicimus , ut parvus aut magnus est , sed ut substantia est . Tract . de Euch. num . 36. * See the fift Booke Chap. 6. Sect. 1. & 2. k Gregor . Nyssen . Quomodò enim res incorporea corpori cibus fiat ? In Orat. de vita Mosis , p. 509. * See above Booke 3. Ch. 3. Sect. 7. & 10. &c. l Conc. Tolet. 16. Anno 693. Can. 6. Integrum panem esse sumendum — nequo grande allquid , sed modica tantum oblato , secundùm id quod Ecclesiastica consuetudo retentat : cuius reliquiae aut ad conservandum modico loculo absque aliqua iniuria Sacrificijs cōsecretur ; aut si sum endum fuerit necessarium , non ventrem illius , qui sumpserit , gravis sarciminis onere premat , nec quid indigesticè vadat , sed animum alimoniâ spirituali reficiat . * See above Booke 3. Chap. 3. Sect. 10. m Ob. 1. Cum dicit agnum Dei sicum esse in sacra mensa , & eundem agnum opponit symbolis , declarat agnū propriè esse in mensa : & non solùm ut per symbola repraesentatur . 2. Agnus dicitur à Sacerdotum manibus immolari , quod non fit in coelo : neque enim tàm lōgas manus habent Sacerdotes , ut ad coelum pertingant 3. Dicimur verè sumere corpus Christi , & quòd non solùm corde sed & corpore sumitur , prebatur : quià corpꝰ & sanguis Domini dicuntur esse nostrae resurrectionis symbola , quià cùm nostris corporibꝰ cōiunguntur . Si autem sola esset animorum coniunctio , solus animus resurrecturus significaretur . Bellar. lib. 2. de Euch. c. 10. * See above Chap. 1. Sect. 2. * 1. Cor. 1. 15. * See below Booke 5. Chap. 8. Sect. 6. m Ad futuram resurrectionē , per Baptismi Sacramentum , ius & pignus accepimus . Coster . Institut . Christ . l. 4. c. 4 See more in the Booke following . Chap. 8. Sect. 6. * Chap. 5. Sect. a Calvin . in hijs libris , vz. Consensio in re Sacramentaria : & Defensio cōtra Westphalium : & Explicatio de vera participatione coenae Dom. i Fateor me abhorrere ab hoc crasso cōmento localis praesentiae . Substantiā Christi animae nostrae pascuntur : sed secundum virtutem , non secundùm substantiam . ii Signum tantùm porrigi , centies contrà . Quasi verò cum Swinckfeldio quicquam nobis commune . — iii In Catechismo disserui , non solū beneficiorum Christi significationem habemus in coena ; sed substantivè participes , in unam cum eo vitam coalescimus . — Figurata locutio , fa●eor , ●…odò non tollatur re● veritas . v Ergò in coena miraculum agnoscimus , quod & naturae sines , & sensus nostri modum exsuperat : quòd Christi caro nobis fit communis , & nobis in alimentum datur . — Modus incomprehensibilis . ( VI. ) Neque enim tantùm dico , applicari merita , sed ex ipso Christi corpore alimentum percipere animas , non secùs ac terreno pane corpus vescitur . Vim carnis suae vivificans spiritus sui gratiâ in nos transfundit . Spiritualem dicimus , non carnalem , quamvis realem , ut haec vox , pro vera , contra fallacem sumitur : non secundùm substantiam , quamvis ex eius substantia vita in animas nostras profl●it . vi Si nos in consensu , quem continet Augustana Cōfessio , complex●s esse dixi , non est quòd qui● me astutiae insimulet . Verbulum in ea Confessione ( qualis Ratisbonae edita fuit ) non extat doctrinae nostrae contrarium . De Philippo Melanct●one , eius Authore , viro spectatae pietatis , dico , non magis me à Philippo , quàm à proprijs visce●ibus divelli posse . Et quidem non aliter sanctae memoriae B●cerum sensis●e , luculentis testimonijs probare mihi semper promptum erit . Lutherus , meae s●nt●ntiae non ignarus , propiâ tn . manu non gravatus est me saluta●e . Quum Marpurgi essem , dimidia conciliatio facta est : ab eo conventu digressus affirmat eodem , quo ante , loco , Occolampadiū & Zuingliū habere , quos illic fratū loco posthà● fore sanctè pollicitus est . Hacte●●s Calvinus . b Summus Salvator hoc Sacramentū volu●t esse tanquàm sp●…ualem anima●ū cibum , quo alantur & conforten●ur viventes vita ill●us , quo dixit , [ Qui manducat me , &c. Concil . Trid. Sess . 13 c. 2. c Sacramento utendum ad alendam animam . Catech. Trid. de Euch. num . 29. d Decret . ex Ambros . De mysterijs . Corpus Christi est corpus spirituale . Dist . 2. C. In illo . e Ambros . lib. 5. de Sacram c. 4. f Conc. Triden● . Panem illum supersubstantialem freq●ēter accipiant . Sess 13. c. 8. * Jo● . 6. 32. g Alanus , & alij ex citatis Authoribus dicunt , quandò re-ipsà non potest suscipi hoc Sacramentum , ad perficiendam hanc unionem , sufficere quòd hoc Sacramentum in voto suscipiatur , quià hoc satis est , ut homo fiat membrum Christi vivum , & uniatur illi . Suarez Ies . Tom. 3. Disp . 64. Sect. 3. pag. 824. Satis est si spiritualiter manducatur in voto , eti●msi non sacramentaliter . Acosta Ies . de Indorum salute lib. 6. c. 7. Verè & spiritualiter sumunt , qui fide tenent , sub illis speciebus verum esse corpus Christi , & simul ipsum desiderio recipiendi ardeant . Tolet. Ies . Instruct . Sacerd . l. 2. c. 29. h M. Brerely Tract . 2. Sect. 5. Sub. 2. i Calvin . Epist. 372. ●et in the same Epistle he saith of Papists , Dānantur , qui dicunt Iudā non minùs corporis Christi participem fuisse , quàm Petrum . In his Institut . lib. 4. c. 17. Non alia quàm fidei manducatio . §. 8. Cordis sinum tantùm protendant , quo praesentem amplexentur . §. 12. Vinculum coniunctionis est Spiritus Christi . §. 13. Non carnalis . §. 16. Non contactu . §. 33. Impij & scelerati non edunt Christi corpus , qui Iunt ab eo alieni , quià ipsa caro Christi in mysterio coenae non minùs spiritualis res est , quàm salus aeterna . Vnde colligimus , quòd quicunque va●ui sunt spiritu Christi , carnem Christi nō posse edere magis quàm vinū bibere , ●ui non coniunctus est sapor . — Aliud tamen est offerri , aliud recipi . — spiritualem cibū omnibus porrigit Christus , etiam indignis ; at non absque fide recipitur . §. 34. Saepiùs , fateor , occurrit ápud Augustinum istaloquendi forma , Comedi corpus Christi ab infidelibus , sed seipsum explicat , &c. Haec Calvinus . k Sextum eorum Pronunciatum est , Improbos non suscipere corpus Christi , licet symbola suscipiant . Calvin . Instit . l. 4. c. 17. §. 33. & Beza . Teste . Bellar. lib. 1. de Euch. c. 1 §. Porrò . l Ex Vbiquitistarum opinione sequitur corpus Christi non posse verèmanducari ore corporali , sed solum ore spirituali per fidem : est ipsissima sententia Sacr●mentariorum . Bellar. lib. 3. de Euch c. 17. §. Secundo ex . m Hieron . in Malach . 1. Immundi mūdissimum sanguinem bibunt . [ But only Sacramentally , for it goeth be●ore in the same place ; ] Quando Sacramenta violantur , is , cuius sunt Sacramenta , violatur . But Hier. in Esa . 66. Omnes magis amatores voluptatis , quàm amatores Dei ; dum non sūat sancti corpore & spiritu : nec com●dunt carnem Christi , nec bibunt eius sanguinem . n Orig. in Matth. 15. Verbum , caro fa●tum , verus cibꝰ , quē qui comedit vive● i● aeternùm : quem nullus malus potest edere . — alioqui nequaquam ▪ scriptum ●uisset , [ Quisquis ederit , vivet in aeternum . ] o Aug. Tract . 59. in Ioh. Illi manducabāt panem Dominum , Iudas autem panem Domin● . [ Responde● Bellar. lib. 1. de Euch. c. 13. Iudas non utilitèr edebat , sicut qui panem comedit , reijci● rursùs , dicitur non comedere . [ But it is plaine , that Saint Augustine distinguisheth Signum à signato , and saith ; Iudas did not eat Panem Dominum . ] Et Tract . 26. being cōstant to himselfe upon these words ; [ Qui māducat carnem meam , in me manet : ] Qui non manet in Christo● proculdubiò non māducat spiritualem carnem eius nec bibit eius sanguinem , licet carnalitèr & visibilitèr premat dentibus Sacramentum tantae rei , & iudi●ium sibi manducet . To the same purpose Cyril . Alex. lib. 10. in Ioh. c. 13. Sola membra Christi comedunt carnem Christi . p Idem Cyril . Alex. lib. 4. in Ioh. ( Citante Sudrez . Tom. 3. qu 79. Disp . 64. Sect. 3. ) Sicuti enim si quis liquefactae cerae aliam ceram infuderit , al●eram cum altera per totum commisceat necesse est : ità si quis carnem & sangui●●m Domini recipit , cùm ipso ità coniungitur , ut Christus in eo & ipse in Christo inveniatur . * See hereafter , Chap. 8. Sect. 4. a Haec sententia sc ▪ de vnione Corporali ) multis Theologis visa est improbabilis , — quòd non propter corporalem coniunctionem , sed propter spiritualem , institutum est , dicente Christo , [ Verba measunt vita . ] Suarez Ies . Tom. 3. Disp . 64. Sect. 3. p. 822. b Rhemists Annot. in . 〈◊〉 . Cor. 11. vers . 27. c Chrysost . Hom. 60. & 61. adpop. Antioc● . d Bellar. Obijcit Cyprian . Serm. de Lapsis , de ijs qui post negatum Christum , sinè poenitentia , accedunt ; plus eosiam manibus atque orc delinquere , quàm cùm Dominū negârunt . Deinde Cyprianum recensere miracula facta in vindictam eorum , qui corpus Christi tantùm violant . Bellar. lib. 2. de Euch. cap. 9. [ See this answered in the 7. Section following . ] e Aug. Tract . 26. in Ioh. sup . illa verba Apostoli . 1. Cor. 10. de fidelibus Iudaeis [ Omnes eandem escam spiritualem ( in Manna ) edebant , & bibebant eundem potū spiritualem , &c. ] Corporalem escam diversam , illi Manna , nos aliud , sed spiritualem eandem : aliud illi , aliud nos bibimus , sed aliud specie visibili , idem autem significante virtute , Item . Eandem quam nos escam ; sed Patres nostri , ( nempe fideles ) non Patresillorum . Aug. ibid. f At eandem interse , non nobiscum eandem . Bellar. lib. 1. de Euch. c. 14. §. Quià . g Iudaeos eandem escam spiritualem edisse nobiscum : exposuit hunc locum de Manna Augustinus , & qui eum secuti sunt multi , ut Beda , Strabo , & Author Glossae ordinariae — reprobatum hoc esse à posterioribus . Ego persuasum habeo , Augustinum , si nostrâ aetate fuisset , longè aliter sensurum fuisse , omni genti Haereticorum inimicissimum , cum videret Calvinistás ad eundem ferè modum hunc locum interpretari . Maldon-Jes . in Ioh. 6. v. 50. col . 706. h Calvin . Inst . lib 4. c. 14. §. 23. Eandem nobiscum — Contra Scholasticorum dogma , quo docent , veteri lege tantùm adumbrari gratiam , & novâ praesentem conferri . i Bertram de Corp. Dom. p. 20. Quaeres , fortasse , quam eandem ? nimirum ipsam , quam hodie populus credentium in Ecclesia manducat . non n. licet — diversa intelligi , quoniam unus idemque Christus , qui populum in mare baptizatum carne suâ pavit , eundemque potum , in petra , Christum sui sanguinis undam populo praebuisse . — vide nondum passum Christum esse , etiam tamen sui corporis & sanguinis mysterium operatum fuisse : non n. putamus ullum fidelium dubitare , panem illum Christi corpus fuisse effectum , quod discipulis Dominus dicit [ Hoc est corpus meum . ] k Eandem escam spiritualem ] Id est , Corpus Christi in signo spiritualiter intellecto : idem , quod nos ; sed aliam Escam corporalem , quam nos . Aquinas in 1. Cor. 10. l Aug. in Ioh. Tract . 26. Sacramentum sumitur à quibusdam ad vitam , à quibusdam ad exitium : Res vero ipsa , cuius est Sacramentum , omni homini ad vitam , nulli ad mortem , quicunque eius particeps fuerit . ( * ) See above . Chap. 2. § 1. * Luc. 9. 5. m Rupertus in Ioh. 6. Si qu●● existimat ' illo Sacramento se non egere , in eo Ipso , quòd manducare & bibere contemnit , quantumvis Catholicae professionis homo sit , à societate membrorum Christi , quae est Ecclesia , se praecidit , &c. n Quemadmodum enim frigidè accedere [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] — sic non cōmunica●e de istis [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Chrys . inprimam ad Cor. 10. hom . 24. o Conc. provinciale Coloniense fol. 29. can . 14. Qui non tutum hunc panem vitae , qui de coelo descendit , accipere desiderant , homines solo nomine , Christiani sunt Capernaitis deteriores , etiam voluntarie in filium Dei peccantes , & Corpori Dominico & sanguini contumeliam inferentes terribili● quaedam expectatio iudicijman●t . * Aboue . §. 4. * Heb. 6. 6. p Aug. lib. contra Fulgent . Donatist . Sicut qui manducat , et bibit sanguinem domini indignè , iudicium fibi manducat , & bibit . Sic qui indignè accipit Baptisma , ●udicium fibi accipit , non salu●em . q Contum elia illata imagini , ad personam repraesentatam pertinere censetur . Nota est Historia . Theodorij , de vindicta quam in Antiochenos exercuit , propter deiectā Imperatricis imaginē . Niceph. lib. 13. Hist . c. ●3 . Teste Suarez . Ies . Tom. 1. in 3. Thom. disp . 54. §. 3. r Ambros . in 1. Cor. 11. Indignus est Domino , qui aliter mysteriū celebrat , quàm ab ●o traditum est . * 1. Cor. 30. s Hier. in 1. Cor. 11. Reus erit corporis & sanguinis Christi , qui tanti mysterij Sacramentum pro vili desp exerit . t Pri●…as . in e●nd●● locum . Quià acciperent quasi cibum cōmunem . * See above Chap. 〈◊〉 . lit . ( o ) u Optatus lib. 2. * 1. Sam. 5. * 1. Sam. 6. * 2. Sam. 6. * Levit. 10. * Dan. 5. * 2. King. 2. * Numb . 11. x Quidam , qui sancti Anthonij imaginem abolere cupiebant , non tulerūt illud scelus impunè , sed èvestigio peste illâ , quae dicitur Antonij , correpti interierunt . Bozius de signis Eccles . l. 15. c. 12. ex Lindano . y Manlius locorum cōmunium collect . Minister cuiusdam Sartoris Lipsiae , Anno 1553. ob temeratam institutionem divinā quâ praecipitur ut species utraque administretur , unicam tantùm recipiēs , cōscientiae crimine oppressus , exclamavit , ô ( inquit ) Ego sum &c. z Sir Booth , of Saint Iohn's Coll. in Cambridge . a Master Brerely , Liturg. Tract . 2. Sect. 3. b Iansen . Concord . in Ioh. 6. per totum . * There are reckoned by some these Authours , Bi●l , Cusanus , Caietane , Tapper , Hesselius : to whome may be added Peter Lombard . lib. 4. dist . 8. lit . D. c Maldonat . in Ioh. 6. vers . 53. Scio doctos , scio Catholicos , scio religiosos , & probos viros : sed impediunt nos quo minùs in Haereticos acriter invehamur , qui hoc capite de Eucharistia non agi contendunt . * Above at ( a. ) * Matth. 9. 7. * Matth. 13. 36. d August , in Ioh. 7. Tract . 27. [ Sunt quidam in vobis , qui non credunt . ] Non dixit , sunt quidam in vobis , qui non intelligunt , sed causam dixit quare non intelligunt , nempè quià non credunt — ut Propheta , nisi credideritis , non intelligetis . Aliquantò superiùs . Illi non put●runt illum erogaturum corpus suum — Ille autem dixit , se ascensurum in coelum — Certè tunc intelligetis , quià co modo , quo putatis , non erogat corpus — [ Caro non prodest quicquam ] sicut illi intellexerunt carnem , spiritualiter intellectum vivisicat . And Master Brerely out of Aug. in Psal . 98. [ Nisi quis manducaverit , ] Dixerunt , durus est hic sermo : acceperunt illud stultè , carnaliter illud cogitaverunt . e Sed verus & literalis sensus corum verborum est , carnalis intelligentia nihil prodest , ut exponunt Theophyl . Euthem . nec non Origines . Bellar. lib. 1. de Euch. c. 14. f Master Brereley Liturg. Booke 4. §. 8. at Fourthly . * See. afterwardes Chap. 6. Sect. 3. in the Challenge . a Baron . An. 1059. num . 11. Eodem Anno Concilium celebratum est sub Nicolao secundo Generale Romae in Laterano , ad quod reus dicturus causam Berengarius Archidiaconus And ●gavens . praesente Nicolao , & coram centum trede cim Episcopis Confessionem jureiurando firmavit . — Quibus verbis conceptum fuit eiusmodi Berengarij iusiurandum , cùm in pleno Conc. detestatus est errorem , fidemque Catholicam professus . — Ego Berengarius — ore & corde profiteor me eam fidem tenere , quam venerabilis Papa Nicolaus , & haec Sancta Synodus tenendam tradidit . Panem & Vinum post Consecrationem non solùm Sacramentum , sed etiam verum corpus & sanguinem Domini nostri Iesu Christi esse , & sensualiter non solùm Sacramento , sed in veritate manibus Sacerdotum tractari , frangi , & fidelium dentibus atteri — Hoc Iusiurandum , ab Humberto Episcopo Card. scriptum , ab ipso Papa universoque Conc. recognitum atque approbatum anteà fuerat . [ Haec ex Lanfranco . ] — Nicholaus Papa scriptum Iusiurandum misit per omnes urbes Italiae , Galliae , Germaniae , & ad quaecunque loca , quo fama Berengarij pervenite potuit . Hactenus Baronius . b Ad perpetuam rei memoriam . &c. Bulla P. ante Gratian. Extat in Decret . de Consecrat . Dist . 2. C. Ego Berengarius . c Waldensis , Ruardus , Scotus sine ulla distinctione hac locutiones protulerunt , nempè , ità contrectari , manibus frangi dentibus teri , propriè dici de corpore Christi , dicere visi sunt . Suar. Ies . To. 3. Disp . 47. Sect. 4. §. Prima quae . d Quodsi corpus Christi in Eucharistia editur , certè frāgitur , dentibusque fidelium teritur : utrumque n. cibo , quem edimus , & cōiunctum & proprium . Can. loc . theol . l. 5. ca. ult . sub sinem . e Tàm miro modo corpus Christi connectitur speciebus , ut unum ex ambobus fiat Sacramentum . — Ex hoc sequitur , sicut antea per cadem panis , ità nunc corpus Christi à nobis contrectari , mandù cari , carni nostrae immisceri , dentibusque teri ; & hoc vel illo loco & vase collocari . Quae omnia sive per se , sive per Accidens corpori Christi in Sacramento competant , nihil refert , modò certâ fide credamus haec tàm verè & propriè fieri ac dici circa corpus Christi , quàm si in propria specie esset , & non minùs quàm sifierent in ipso pane , non minùs quàm crucifixio &c. attribuuntur Domino Deo in Scriptura , propter coniunctam humanitatem in eadem Hypostasi . Alan . Card. l. 1. de Euch. cap. 37. p. 435. f Hoc Concilium Generale fuit — Et haec Abiuratio apertissimè significat rem à Concilio definitam sub Anathemate : nec anathematizantur nisi Haereses damnatae ab Ecclesiâ . Bellar. lib. 3. de Euch. cap. 21. §. Primùm : g In his Reioind . pag. 270. h Nullae sunt exactiores formulae loquendi , in materià fidei , quàm eae quibus utuntur ij , qui Haeresin abiurant . Bellar. lib. 2. de Imag. sanct . cap. 22. §. Secundò nulla . i Calvin . l. 2. defens . Sacram. Nonne centum potiùs mortes praeoptandae sunt , quàm ut quis tanti Sacrificij monstro se implicet ? pag. 25. k Caro Christi , Dùm in hoc Sacramento manducatur , non dentibus atteritur , quià tangi nequit , estque immortalis & impartibilis . Manducatio autem realis requirit contactum rei edendae , ut possit dividi & transmutari . Quod hîc de corpore Christi fieri nequit . Salmeron . Ies . Tom. 9. Tract . 20. p. 136. l Si de ratione māducationis esset attritio dentibus facta , Dico , Christi corpus verè & propriè manducari , etiam corpore in Eucharistia , non quòd attritio est necessaria ad manducationem , satis ést enim transmissio in stomachum deglutiendo . Sin verò attritio dentibus facta sit de ratione manducationis : Dico Christi corpus propriè manducari , non tropicè : non enim dicimus corpus Christi absolutè manducari , sed manducatur sub specie panis , quaesententia significat species manducari visibiliter & sensibiliter , ac proindè dentibus atteri . Bellar. l. 1. de Euch. c. 11. §. Respon . corpus . m Frangi , metaphorica , & non proprià locutioest , colligitur ex Thoma qu. 77. art . 7. & patet , quià fractio propriè & in rigore significat divisionem & discontinuationem partium : quae constat non fieri in partibus corporis Christi . Suarez . in Thom. qu. 75 Disp . 47. Art. 1. Sect. 4. * Canus , see in the former Section . n Si propriè loqui velimus , falsae sunt omnes istae Propositiones , Corpus Christi māducatur à nobis , corpus Christi devoratur , corpus Christi frāgitur , quià ipsi modi , qui his verbis significantur , non conveniunt corpori Christi , quod est in hoc Sacramento : sed hae sunt verae , Recipitur à nobis sumitur à nobis . Malden Jes . Tom. 1. de Sacram . Tract . de Euch. p. 144. Verè sumitur , sed non atteritur . Ibid. p. 143. o Nisi sanè intelligas verba Berengarij , in maiorem haeresin incides quàm ipse fuerit . Igitur omnia referas ad species ipsas &c. Glossa apud Gratian. de Consecrat Dist . 2. C. Ego Berengarius . p Ob. Scoto Brittannus , apud Pontificios — corpus Christi Cyclopum dentibus ●eri . Resp . Dansqueius Theol. Canon . in scuto B. Mariae Aspricollis . An verò mortales artus corporis Christi dentibus teri ore blasphemo , mente nequissimâ potes comprobare ? non magis id facias quàm Caiphas , cum tunicam à pectore laceravit . * Suarez . See above , Booke 1. c. 1. §. 4. * See above Chap. 4. Sect. 1. ( d. c. ) q Hostiam saliv â reverentèr liquefactam in corpus dimittat : non est enim dentibus terenda , vel palato admovenda , sed ante ablutionis sumptionem deglutienda . Coster . Ios . Institut . lib. 1. cap. 5. r Nimis carnaliter intelligebant ( Discipuli Capernaitae ) credentes eius carnem comedi oportere , sicut edebantur animalium carnes , quae dentibus conteruntur . Madridius Ies . de frequenti usu Eucharistiae , cap. 4. a Orig. Hom. 7. in Levit. pag. 141. Nis● manducaveritis carnem meam ] Si secundùm literam sequaris hoc ipsum quod dictum est , occidit haec litera : vi● tibi aliam proferam ex Evangelio literam quae occidit , [ Qui non habet , inquit , gladium , vendat tunicam , & ●mat gladium ] si verò spiritualiter , nō occidit , sed est in eo spiritus vivificans . b Athanas . Tract . in illa verba . — Quicunque dixerit verbum in filium hominis , &c. ] Quod hominibus corpus suffecisset ad cibum , ut ▪ vniversis mundi alimonia fiere● . Sed propterea ascensionis su● m●minit , ut ●os a corporali intellectu abstraheret — Quae locutus sum ( inuit ) spiritus sunt & vita . i. e. corpus in cibum dabitur , ut spiritualiter unicuique tribuatur , & fiat singulis praeservatio ad resurrectionem . c Tertul. de Capernaitis . Quia durum & intolerabile existimârunt sermon●m , quasi verè carnem suam illis edendam determinâsset , praemisit , [ Spiritus est qui vivificat . ] lib. de Resur . carnis . d August . in Job . 6. Non moritur . ] Non qui panem premit dente , sed qui manducat in Corde . Tract . 26. — Idem in Psal . 98. Spiritualiter intelligite , non hoc Corpus , quod videtis , manducaturi estis , & bibituri sanguinem illum , quem fusuri sunt , qui me crucifigent : Sacrame ▪ tum commendavi vobis , spiritualiter intellectum vivificabit vos . e Aug. apud Gratian . de Consecrat . Dist . 2. Vt quid . ] Quid paras dentem , & ventrem ? crede , & manducâsti . Ex Aug. de remed . Poenitent . §. Vt quid . * See above Booke 4. Chap. 7. §. 3. f Idem rursus apud Gratian ibid. Christꝰ manducatꝰ vivit , quia resurrexit occisus : nec , quandò manducamus , partes de illo facimus & quidem in Sacramento id fit : nôrunt fideles quemadmodùm manducet carnem Christi , per partes manducatur in Sacramentis , manet integer c●…o . Ex Aug. Serm. de verbis Evangelij . * See above Chap. 3 § 1. in the Challenge . g Chrysost . in Ioh. 6. ( Graecè ) Hom. 47. ( Latine ) Hom. 46. [ Verba , quae ego locutus sum , spiritus & vita . ] Spiritus , hoc est Spiritualia , hoc enim nihil carnale , nullam consequentiam carnalem habentia : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Caro non prodest quiequam . ] Quid hoc ? nunc de ipsa carne dixit ? absit , sed pro carnaliter audire deijs , qui car●aliter accipiunt quae dicuntur . — Quomodò non prodest quicquam caro , sinè qua nemo potest vivere ? vide quòd non de carne , sed de carnali auditione dictum est . b Orig Hom. 5. in diuers . Script . loca . Sub tectum tuum ingreditur , imitare Centurionem , & dic non sum dignus , Domine , &c. Obijc . Bellar. l. 2. de Euch. c. 8 Nō vidi Adversariorū respōsum ad hoc . [ Yea , Resp . Orig . ibid. ] Intrat nunc Dominus sub tectum credentium duplici figurâ vel more , quandò enim sancti Ecclesiarum Antistites sub tectum tuum intrant , tune ibidem Dominus per cos ingreditur , & tu sic existimes , tanquàm Dominum suscipiendum . Then followeth the other figure , ] Cum hic sanctus cibus , & incorruptibile ●pulum , &c. i Chrysost . Hom. 60. ad pop . Antioch . Multi dicunt velle se eius formam videre , ipse concedit , non tantùm videre , sed & tangere , & manducare , & dentibus terere . So Chrysost . ibid. Lingua rubescit sanguine Christi . Et lib. 3. de Sacerdotio , & Hom. 47. in Ioh. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] spiritualia sunt . k Dentibus teri , quema dmodùm Chrysost . ●ocutus est , hae● non possunt nisi Sacramento-tenùs Intelligi non propriè . Maldon ▪ Ies . in Matth. 26. 2● . * See above Chap. 4. §. 2. l Gaudent . Promisit corpus suum , porrigit tibi corpus suū , corpus accipis . Ob. Bellar. l. 2. de Euch. c. 21. [ Albeit a little after upon these words , I Nisi manducaveritis : ] Voluit Christus animas nostras pre●ioso suo sanguine sanctificari , per imaginem pretiosae passionis , quo omnes fideles populi exempla passionis ante oculos habentes , quotidiè gerentes in manibus , & ore sumentes ac pectore , redemptionis nostrae op ' indelebili memoriâ teneamus . Gaudent . Tract . 2. De Ratione Sacramentorum . m Aug. l. 2. con . Advers . legis & Proph. c. 9 Christum sanguinem dantem , fideli corde atque ore suscipimus . Ob. Bellar. quo supra . cap. 24. §. In sex to . n Notandū . Non corde tantùm , sed etiam ore dici , — Bellar. ibid. [ yet it followeth immediatly in Saint Augustine giving this generall Rule for such sayings , ] Agi in omnibus Scripturis secundum sanae fidei regulam , figurativè dictum vel factum si quid exponitur de quibu●liber rebus & verbis , quae in sacris paginis continentur , expositio illa ducatur , &c. [ Teaching in all other Scriptures ( as in this ) a figurative sence , wherein any m●t●…er of Horrour or Turpitude may seeme to be contained . ] o Leo Serm. 14. de Passione Christi . Ipsum per omnia & spirite & carne gustemus . Ob. Bellar. quo supra c. 28. [ Gustemus pro Gestamus ; for he speakes of Baptisme lawfully administred , whereby we are said to Put on Christ , Gal. 3. By which ( saith he ) Corpus regenerati fiat caro crucifixi . [ Other places obiected out of Leo we grant , as Serm. 6. de Ieiun . 7. Mens Ore sumitur , quod corde creditur . And so say wee ; Ore , Sacramentally . ] p Greg. Papa Hom. 22. in Evang. Qui sanguis super utrumque postem ponitur , quandò non solùm ore corpotis , sed etiam ore cordis hauritur . Ob. Bellar. lib. 2. de Euch. c. 32. [ But Greg. a little after , Et in superliminare domus agni sa nguinem ponimus , quià crucem ill●us passionis in fronte po●●amus . ] q Isych . lib. 6. in Levit. cap. 22. Per ignoratiam percipit , qui nes●it quià corpus hoc & sanguis est secundùm veritatem , &c. Ob. Bellar. quo supra . [ yet the same Isych . lib. 1. in Levit. cap. 2. ] Carnem aptam ●ibo fecit post passionem : si enim non fuisset crucifixus , sacrificium eius corporis minimè concederemus , comedimus autem nunc cibum s●men●es memoriam passionis . ] r Optat. Milevit . lib. 6. cont . Parmen . In Altaribus membra Christi sunt portata . — Altare sedes est corporis & sanguinis Christi . — Immane facinus quandò fregistis calices sanguinis Christi . Obijcit ▪ Bellarm. quo supra . Albeit the same Optatus in the same Booke ; Iudaeos estis imitati , illi injecerunt manus Christo , à vobis pas●… est in Altari . ] s Chrysostomus in 1. ad Cor. 10. Hom. 24. Non conspicaris cum tantùm , sed tangis , &c. t Aug. Vos estis in mensa , vos estis in calice . Teste Beda in 1. Cor. 10. u Chrysost . in Mare . Hom. 14. Tenete pedes Salvatoris . x De Consecrat dist . 2. Can. Cum frangitur . Dum sanguis de calice in ora fidelium funditur . Aug. y Hier. in Psal . 147. Quando audimꝰ s●rmonem Dei , caro Christi & sangu●s eius in auribus fideliū funditur . z Master Brereley . Cyprian de Coena Dom. Christus pincerna porrexit hoc poculum , & docuit , ut non solùm exterius hoc sanguine frueremur , sed & interius aspersione omnipotenti animâ muniremur . Litur . Tract . 2. §. 2. Subd . 4. a Cyprian . paulò post . Cruc● haeremus , sanguinem sugimus , & intra ipsa redemptoris vulnera figimus linguam , &c. b Gaudent . Tract . 2. lubemur caput Divinitatis eius cùm pedibus incarnationis manducare . c Hier. in Psal . 147. Ego corpus Iesu Evangelium puto . — Et cùm dicit , [ Qui bibit sanguinem meum ] licet in mysterio possit intelligi , tamé veriùs sanguis eius , sermo Scripturarum est . d Orig. in Numb . 23. Hom. 16. Bibere dicimur sanguinem Christi , non solùm Sacramentorum ritu , sed cùm doctrinae eius verba recipimus , in quibus vita consistit : sicut ipse dicit , Ioh ▪ 6. Verba mea spiritus sunt & vita . e Saepe monuimus non esse Concionatorum verba sempe● in rigoreaccipienda : multa enim Declamatores per Hyperbolen enuntiant & inculcant vel occasione personarum inducti , vel affectuum impctu , vel orationis cursu rapti . Hoc interdùm Chrysostomo contigit . Sixtus Se●ens . Bibli●th . l. 6. Annot. 152. a Satis est ut transmissio fiat in stomachum , deglutiendo . Bell. l. 1. de Euc● . c. 11. b Missale Roman . authoritate Concili● Tridentini , & Pap● Pij quarti . Ordinariu missae . Corpus tuum , Domine , quod sumpsi , & sanguis , quem potavi adhaereat visceribus meis . c Missale parvum pro Sacerdotibus in Anglia , Iuss● Pa●●i Quinti Papae editum . Deus , qui humani generis vtramque substantiam praesentium munerum alimento vegetas , & renovas Sacramento , tribue quaesumus ut corum & corporibus nostris subsidium non defit , & mentibus . * See above in the fourth Booke C. 8. §. 2. * See above C. 4 §. 2 * Ibid. §. 1. d Osor , Jes . Tom. 2. Conc. 2. in Ioh. 6. Caro mea verus est cibus &c. Vorare , est sine masticationeglutire . e Theoph. in Ioh. 6. p. 304. Capernaitae putabāt , quòd Christus cogeret eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , voratores carnis suae esse : nos hîc spiritualiter intelligimus , neque carnium voratores sumus . f Origen in Matth. 25. [ Quod si quicquid in os ingreditur , in ventrem abit , & in secessum ejicitur . ] E● ille cibus sanctificatus verbo Dei , iuxta id quod habet materiale , in ventrem abit , & in secessū eijcitur . Coeterum iuxta precationem pro proportione fidei factus sit utilis , efficiens ut perspicax sit animꝰ . Nec materia panis , sed super eo dictus sermo prodest non indignè comedenti . Et haec quidem de symbolico corpore : multa por●ò & de verbo dici possunt , quid factum est , caro , verus que cibus , quem qui comede●it vivet in aeternum . g Bellar. Ista omnia rectè intelligi possunt de Eucharistia — at materiale , quod in sece●sum abit , sunt accidentia , non respectu formae naturalis , sed sanctificationis & magnitudinis : nam magnitudo ad materiam potius pertinet quàm ad formam — Et per hoc quòd Symbolicum corpus vocat , intelligit corpus Christi , ut est hîc symbolum & signum sui ipsius , ut erat in cruce . Lib. 2. de Euch. cap. 8. * See Booke 4. Chap. 10. * Booke 2. C. 2. §. 6. * Booke 6. C. 5. §. 7. h Cyrill . Hierosol . Cate. Mystag . 5. Panis hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. i Chryso●t . de Euch. in E●caen . Non sicut reliqui cibi in secessum vadunt : absit ! ne sic cogites . k Ambros . lib. 5. de Sacram. cap. 4. Non iste panis est , qui vadit in corpus , sed panis vitae aeternae , qu● animae nostrae substantiam fulcit , Ibid. Supersubstantialis . l Aug co● . Fa●st . Manich. lib ▪ 20. cap. 11. Ex fabula vestra de Sp. Sancto terra concipiens gignat patibilem Iesum , qui est salus hominum omnium suspensus ex ligno &c. Cap. 12. Cur non Totum simul unus Christus , si propter unam Substantiam , & in arboribus Christus , & in persecutione Iudaeorum Christus , & in sole , & in luna Christus ? &c. Cap. 13. In uva agnoscunt Deum suum , in cupa nolun● ▪ quasi aliquid eos calca●us & inclusus offenderit : noster autem panis & calix ▪ non quilibet , quasi propter Christum in spicis ▪ & sarmentis ligatum , sicut illi desipiunt , sed cer●a Consc●ratione mysticus fit nobis , non nascitur : proinde quòd nòn ita fit ▪ quamvis sit pauls & calix , alimentum refectionis est , non Sacramentum religionis , nisi quòd benedicimus , gratiàsque agimus Domino in omni munere ●ius , non solùm spirituali , verum-etiam corporali . Vobis autem per fabulam vestram in estus omnibus Christus ligatus apponitur , adhuc ligandus vestris visceribus , solvendusque ructatibus : nam & cum manducatis , Dei vestri defectione vos reficitis , & cum digeritis , illius refectione deficietis . — Quomodo ergò comparas panem & calicem nostrum , & parem religionem dici● , errorem longè à veritate diseretum ? peius n● decipimus quàm nonnulli , qui nos propter panem & calicem Cererem & Liberum colere existimant . — Sicut enim à Cerere & Libero Paganorum Dijs longè absumus quamvis panis & calicis Sacramentum , quod ità laudâstis , ut in ●o nobis pares esse volueritis , ritu nostro amplectamur . &c. Edit . Parisijs Ann. 1555. * See Chap. 7. Sect. 1. m Editio Paris . Anno 1614. Noster panis — mysticus fit nobis [ Corpus Christi ] non nascitur . Whereas the direct Sence is , that Bread consecrated is not naturally bread ( as were the Spicae , that is , ●ares of corne , spoken of by the Manichees ) but made Mysticall and Sacramentall by Consecration . n Si praeceptiva locutio flagitium aut facinus videtur iubere , figurata est , ut [ Nisi manducaveritis carnem me●m : ] facinus videtur jubere . Ergò figura est , praecipiens passioni Domini esse communicandum , & suaviter & utiliter recondendū in memoria , quià pro nobis caro eius crucifixa & vulnerata sit . August . de Doct. Christ . lib. 3. Cap. 16. a Multi Catholici his temporibus , in odium Haeresis , veram praesentiam corporis Christi in hoc Sacramēto — Sumptione eius fieri unionem inter corpus Christi & suscipientem , quam realem , naturalem , & substantiale● , atque etiam corporalem vovocant . Sic Algerus , Turrecremata , Roffensis , Hosius , Turrianus , Bellarminus , Alanus . Suarez Ies . Tom. 3. qu. 79. Disp . 64. Sect. 3. b Denique recentior●s omnes , qui de hoc Sacramento contra Haereticos scribunt , hoc ferè modo loquuntur . Suarez in 3. Tho. Disp . 64. §. 3. p. 822. c Card. Alan . Cum comedimus Eucharistiam , corpore Christa verè vescimur , ex quâ manducatione per naturae instrumenta realirer recipitur intra nos , atque Substantiae nostrae permiscetur , sicut coeteri cibi , nisi quod mutationem in carnem nostram non patiatur . De Euch. lib. 1. cap. 28. d Fer●u● Mendozam Cardinalem Burgensem in lib. quem de vnione scripsit , docuisse Christum Sacramentaliter manducatum non solùm fieri praesentem in loco , quem species possent Sacramentaliter occupare , sed quodammodò diffundi per totum Corpus hominis , ut toti illi in omnibus eius partibus uniatur , seque illis immisceat : sed haec cogitatio non solùm improbabilis , sed etiam absurda , & plusquam temeraria est . Suarez . quo sup ▪ pag. 822. * See above C. 6. §. 2. e Nihilominùs haec sententia improbabilis , & aliena dignitate & maiestate huius Sacramenti , quod non propter corporalem coniunctionem , sed propter spiritualem institutumest , dicente Christo [ Mea verba Spiritus sunt & vita . Ioh 6. ] Suarez quo sup . pag 822. * See the testimonie above cited . Chap. 6. §. 2. * See above at ( b. ) * See his Testimonies cited a little before , lit . ( 〈◊〉 . ) * See the Testimonies in the 3. 〈…〉 Section following . * Witnes Suarez in the former Section , at ( a , b. ) a Bellar. lib. 2. de Euch. per totum . a Non est novum apud Irenaeum , Hillarium , Nyssenum , Cyrillum , & alios , ut Eucharistia dicatur alero corpora nostra : sed non intelligunt Patres , cum hoc dicunt , Eucharistiâ nutriri vel augeri mortalem substantiam Corporis nostri , si● enim facerent Eucharistiam cibum ventris , non mentis , quo nihil absurdius fingi possit . Bellar. l. 2. de Euch. c. 4. ad finem . b Cum dicunt Hillar . & Cyril . nostra corpora habere vnionem corporalem & naturalem cum corpore Christi : Doctores hi non sunt ità intelligendi , utvelint ex Christo sumpto , & sumen●e fieri unum Ens naturale ( indigna est illis doctrina ) sed hoc dicere voluerunt propter unionem , quae ratione charitatis & fidei sit , adesse intra nos ipsos verè & realiter Christum ipsum , qui Causa est fidei eiusdem . Tolet. in Ioh. 6. Annot. 29. * Suarez in the Chap. 7. §. 1. c Suarez . Jes . in Thom. part . 3. disp . 64. §. 3. recenset vz. 1. Irenaeum . Quando mixtus calix , & fractus panis percipit verbum Dei , ●it Eucharistia ex , quibus augetur & consistit carnis nostrae substantia . lib. 5. contra Haeres . c. 2. 2. Chrysost . No● secum in unam massam r●duxit , neque id fide solùm , sed reipsâ nos suum corpus effecit . Hom. 88. in Matth. Vt non solùm ▪ per dilectionem , sed reipsa in illam ▪ carnem cōvertamur . Hom. 5. in Iohannem . 3. Cyril . A●ex . [ Qui manducat carnem meam in me manet , & ego in illo . ] Sicut si quis liquefactae Cerae aliam ceram infuderit , alteram cum alterâ commisceat , necesse est — ità qui carnem recipit , cum pso coniungitur , ut Christus in ipso , & ipse in Christo inveniatur . lib. 4 , in Ioh. cap. 17. Rursus . Christus vitis , nos palmites , qui vitam inde nobis acquirimus . Audi Paulum , Omnes unum Christi corpus , qui de uno pane participamus — quae cùm ita fiat , non●è corporaliter facit , communicatione carnis eius , Christum in nobis habitare ? lib. 10 cap. 13. Greg. Nyssen . Sicut parum fermenti assimulat totam massam aspersione , ità Corpus Christi , cùm fuerit intra nostrum , ad se transmutat & transferr . Orat. Catech. c 37. 5. Leo Papa . Vt accipientes virtutem coelestis cibi , in carnem ipsius , qui caro nostra factus est , transeamus . Epist . 23. 6. Hilarius . Nos verè verbum carnem cibo Dominico sumimus , quo modo non naturaliter manere in nobis existimandus est , & naturam carnis suae ad naturam aeternitatis sub Sacramento nobis communicandae ●arnis admiscuit . Lib. 〈◊〉 . de Trinit . He might have added Iustine Martyr , and others . Docet Apostolus ex natura Sacramentorum esse hanc fidelium unitatem , ad Galatas scibens : Quotquot baptizati estis in Christo , Christum induistis — Quod unum sunt in tantâ gentium , conditionum , sexuum diversitate nunquid ex assensu voluntatis , an ex Sacramenti vnitate ? quia his & Baptisma sit unum , itaque qui per ●andem rem sunt unum natura unum sunt . Hilar. de Trinit . lib 8 Sus●ipiens Christum non idem fit post lavacrum , qui ante Baptismum fuit , sed Corpus regenerati fiat caro crucifixi . Leo. Ser. 14. de Passione Domini . d Tolet. Com. in Ia● . 6. Anot. 26. Docet Augustinus lib. 1. de Pecc . merit . Parvulos per Baptismum participes fieri huius Sacramanti ( Eucharistiae ) quod hac ratione fit , nam per Baptismum sunt de corpore mystico Ecclesiae , ad unitatem Christi pertinent ; hoc Sacramentum huius unitatis corporis ●ignum est , & ideo ho● Sactamento aliquo modo participant , nemp● quantum rem significatam , & dici possunt ●arnem Christi manducare & bibere sanguinem . e Isidor . Pelus . Verbum Dei [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Lib. 2. Epist . 281. Item Gregor . Nissen . de Sancto Stephan● ; Gratiâ Spiritus sancti permixtus est & contemperatus . f Aug. apud Gratian . de Consecrat . dist ▪ 4. Ad hoc . Ad hoc Baptismus valet , ut baptizati Christo incorporentur . g Chrysost . in Ephes . H●m . 20. ( de Baptisme ) Facti sumus os ex ossibus , & caro ex carne eius . h Damasc . Epist ▪ ad Zachar. Episc . D●●rorum Quod accipitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Teste Casau● . in Baron . Exercit. 16. C. 39. i Primas . in 1. Cor. 10. Sicut Salvator dixit [ Qui manducat meam carnem , manet in me ] — Sic Idolorum panis Daemonum participatioest . Et ut multi de uno pane participantes unum corpus sumus : sic si de ●odem pane manducamus , vnde Idololatrae , unum cum illis Corpus efficimur . k Augustin . Consess . lib. 7. cap. 10. Manducabis me , Tu me in te mutabis , & tu mutaberis in me ▪ Theophylact . in Ioh. 6. Qui māducat me vivet propter me , & quod ammodo miscetur mihi . Cyrillus in Ioh 11. c. 26 Suo Corpore Christus credentes per communionem mysticā benedicens nos secum & inter nos unu corpus fecit . Suarez in 3. Thom. quaest . 79. Art. 8. Disp . 64 §. 3. Vnionem hanc Patres dicunt non esse solùm inter Christum & nos , sed etiam inter nosmetipsos , quatenus sumus membra Christi . [ Primasiu● his Testimony i● at the letter ( i ) immediately going before . l In Liturg●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Concil . Nicen. Can. 13. Si quis egreditur de Corpore , ultimo & necessario viatico non privetur &c. Aquin as part . 3. qu●st . 73. Art. 4. Hoc Sacramentum est praefigurativum fruitionis Dei , ideo dictum Viaticum , quia hic praebet nobis viam illu● perven●endi . m Basil . Exhort . ad Baptismum ▪ de Baptismo sic mo●e● Inve●em : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazia● , Orat. ●0 . de Baptismo , vult Morientem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teste C●… . in Baronium 16. cap. 52. * See above C. 7. §. 1. at ( c ) and ( d. ) * See above §. 3. Cyril . Qui manducat , manet in me : Christus in nobis habitat . Hil. Manet in nobis . * See above §. 3. Irenaeus , Cyril , Hil. n Suarez . Si quis dixeritunionem corporalē durare solùm quamdiu Christi praesentia durat sub speciebus — ex hoc contra mentem Sanctorum , Illi enim dicunt , illam Vnionem , quâ totum Ecclesiae corpꝰ Christo , ut capiti , coniungitur — Et eand●m 〈◊〉 ●um ●a quae 〈◊〉 inter ipsos Christianos , ut membra Christi . Et suam sententiam cōfirmāt ex Testimonio Pauli 1. Cor. 10. [ Quoniam unus panis , 〈◊〉 corpus m●…i sumus , qui de uno pane participamus : ] quod probat Sanctos loqui non de transeunte Vnione , sed de durabili & permanente . In Thō . 3. qu 79. Disp 64. §. 3. Ratione etiam . * See above Chap. 2. Sect. 2. * See above §. 3. o Hieron . Comedentes cibos impietatis , non comedūt carnem Iesu , nec bibunt eius sanguinem In Isa . c. 66. p Suarez . Haec Vnio cōmunis est peccatoribꝰ indignè māducātibus . Quo suprà §. Tota haec . * Ioh. 6. * See above . q Ians●nius Concord . in Ioh , 6. sparsim Dominus non loquitur de manducatione sacramental● , sed de spirituali , quae est per ●idē non mortuam — per manducare significat credere , & non secundùm primariam intentionem , sed de Sacramētali loquutum esse probatur , 1. quiasupra manducare pro credere sumpsit . 2. tantùm manducātes intelligit cos , qui manent in Christo , & Christus in illis — Certè ita docet August . l. 3. de Doctrina Christ . c. 16. [ Nisi manducaveritis ] facinus vel flagitium videtur iubere , figura est praecipiens Passioni Domini esse communicandum . * See above §. 3. * See above §. 3. r Suarez . Damasc . lib. 4. cap. 14. Hoc sacramento — nos Christi concorporei existimus ; — & animo & voluntate copulamur . Cyril . Hierosol Catechis . 4. Mystag . sumpto corpore & sanguine Christi efficimur comparticipes corporis & sanguinis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — cum eius sanguinem & corpus intramembra nostra receperimus , atque ità ( ut B. Petrus dicit ) divinae naturae consortes efficimur . Hinc Suarez . Vbi propter Sacramentalem susceptionem non agnoscit altam Vnionem praeter spiritualem per gratiam &c. ●n 3. T●om . qu. 79. Disp . 64. Sect. 3. §. Nihilominus . * See above Chap. 6. Sect. 3. in the Chall . s Suarez . Glori● corpori●●respondet gloriae animae , sicut beartrudo animae respondet gratiae & Charitati : ut sicut hoc Sacramentum neque haber neque habere potest aliam efficaciam circa gloriam animae praeter cam quam habet circa gratiam & charitatem , ita neque aliter potest efficere gloriam corporis , quā gloriam animae . Concludit . Hoc Sacramétum non aliam conferre vitam & immortalitatem corporis , quàm nutriendo & cōservando gratiā & charitatem . In 3. Thom. qu. 79. Disp . 64. §. 2. t Concil . Nicen. Hoc Sacramentum Symbolū Resurrectionis . Ignatius ; Pharmacum immortalitatis . Cyril . Cibꝰ nutriens ad immortalitatem . Teste Suarez Ies . ibid. And Irenaeus contra Haereslib . 4. cap. 34. Corpora nostra participantia Eucharistiā ia●● non sunt corruptibilia , spem resurrection●s habentia . u Bellar. lib. 2. de Euch c. ●7 . ex Optato . Optatus vocat Eucharistiam Pignus salutis , tutelam fidei , & spem resurrectionis . x Basil . Exhort . ad Baptis . Baptismus est virtus ad resurrectionem , & ar●●abo . y Primas . in . 1. Cor. 11. Sa●vator Deus exemplum dedit , ut quotiescunque hoc facimus in mente habeamus ▪ quòd Christus pro nobis mortuus est , ideo nobis dicitur corpus Christi , ut cum recordati fuerimus , non simus ingrati gratiae eius . Quemadmodum ●…quis moriens relinquat ei , quem diligit , aliquod pignus , quod ille post mortē eius quandocunque viderit , numquid potest lachrymas continere , si perfectè dilexerit ? and Co●terus the Iesuite . See above Booke 4. Chap. 9. §. 5. z Cyprian . de coena Dom. Ad participation emspiritus , non usque ad consubstantialitatem sed usque ad societatem germanissimam . — Nostra & ipsius coniunctio non miscet personas , neque unit substantias , sed affectus consociat , & conf●●derat voluntates . a Item . Potus & esus ad eandem pertinent rationem , quibus sicut corporea nutritur substantia , & vivit , & incolumis perseverat : it à vita Spiritus hoc proprio alimento nutritur : & quod est esca carni , hoc animae est sides , quod cibus corpori est verbum spiritui , excellentiori virtute peragens aeternalitèr , quàm agunt alimenta carnalia temporalitèr . [ Idem Cyprian . & alia multa habet contra Carnalem Coniunctionem , de●oena Dom. a Maister Breely in his Liturgie Tract . 2. §. 2 subd . 4 : pag. 121. where , in his margent , hee citeth Vadian , whom hee na meth a Zwinglian : And if so , how farre hee was from confessing a corporall presence , the Romish Authours , who condemne him for the contrarie opinion , doe proue to be false . See aboue Cap. 5. §. 3. b Bellar. lib. 2. de Euch. cap. 4. * In the Margent of Master Brerely ibid. c Maldonat . Montanistae Peputiani ( ut Author est August . lib. de Haeres . cap. 17. Et Epiph. in Haeres . 49. ) Infantem conspersum farinâ solebant compungere , & sanguinem ab illa expressum miscere fatinâ , & ex eo panē cōficere ad Eucharistiam . Vnde credo natam fuisse illam notam , quam Gentiles inurebant Christianis , quod Infantes occiderunt . Lib. de 7. Sacrā . Tom. de Euch. §. Sexta Quaestio . d Baronius . Anno. 120. num . 22. vsque ad num . 36. Quae Gnosticiagebant in occulto , palam facta convertebant in Christianos : nam Epiphan . Haeres 26. Foetum iam natum detectum pistillo tundant , & omnes contusi pueri participes facti , esu peracto &c. Irenoeus . l. 1. c. 24. Gentes videntes quae sunt illorum ( Haereticorum ) omnes nos blasphemant , & avertunt aures à praeconio nostro veritatis . Origenes testatur opera Iudaeorum has columnias aduersus Christianos divulgatas . lib. 1. cont . Celsum . — Caecilius ethincus , apud Minutium Felicem , obijcit in Octavium . Sic iam , de initiandis tyronibus , fabula tàm detestanda quam nota est &c. Hac Baronius locis supra notatis . e Gretzerus Jesuita de cruce lib. 1. cap. 51. Ethinci aliqui mentiebantur Christianos Asinum pro Deo colere , Tert. Apolog cap. 16. alij Asini caput , & per Iudibrium Christiani appellabantur Asinarij &c. * Booke . 6. Cha. 9. §. 2. * Bellar. supra . * See above Booke 2. Chap. 1. §. 4. * See hereafter in the Eight Booke . a Si quis dixerit , non offerri Deo verum & proprium Sacrificium , aut non esse Propitiatorium , Anathema fit . Conc. Trid. Sess . 22. Con. 1. & 3. Visibile . cap. 1. Sacramentum verè propitiatorium . cap. 2. b Prima Controversia est , sit nè Missa verè & propriè dictum Sacrificium . Secunda , sit nè Propitiatorium . Bellar. Praef. ante Tract . de Missa . a [ Hoc facite ] Tunc , ut à Sancta Synodo definitum est , Christus Sacerdotes instituit , praecepitque ut & ipsi & qui successuri cis essent , corpus ejus immolarent . Catechis . Trid. de Euch. num . 58. b Certum est , probari Sacrificium Missae his verbis [ Hoc facite ] &c. Bellar. lib. 1. de Missa , cap. 12. c Gnaschah , Heb : the same in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Latine , Facio . Iud. 6. 29. Ios . 5. vers . ult . Ioh. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Marc. 11. 3. Si quis dixerit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; * See above Booke 5. Chap. 2. §. 2. d Maldon . Non quòd contendam illud verbum [ Facite ] illo loco significare idem quod sacrificare . Lib. 7. de Sacram. Tom. 1. part . 3. de Eucharist . e Quod olim dicimus , Missas facere , Veteres quoque dixerunt Divine mysteria celebrare . Hilar. &c. Ex Cassand . Liturg. cap. 16. f Alexander Papa & Martyr , Passionem Domini inserens Canoni Missae , ait , [ Hoc quotie scunque feceritis , ] Id est , Benedixeritis , Fregeritis , Distribueritis , &c. Id. Cassander ibid. cap. ●9 . g Operae-pretium erit imposturam Adversariorum refutare . Calvinus fingit Catholicos ●irà probare Propositionem nostri argumenti ex Virgilii verbis , Cùm faciam vitula , &c. 〈◊〉 Kemnitius ridet Catholicos . — sed errant , nec bon● fide referunt argumenta Catholicorum . Bellar. lib. 1. de Missa , c. 12. h Sunt qui ex verbo [ Facite ] Sacrificium ostendere co●antur , quia al●quandò accipitur pro Sacrificare , ut cum Virgilius dicit — Cùm faciam vitula pro frugibus ipse veni●o . Ianse●… . ●oncord ▪ in eum locum . cap. ●31 . p. 904. i Et Poeta , Cum faciam vitulâ , &c. Valent . Ies . lib. 1. de Sacrif . Missae , c. 4. §. Fatentur . p. 519. Eam vim habet verbū Faciendi , ut cum Poeta dicit , Cùm faciam Vitulâ , &c. Salmeron Ies . Tom. 9. Tract . 27. pag. 205. §. Septimo . a Bellarm. de Missa , lib. 1. cap. 1 , 2. In Graeco Textu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicit , Calix qui funditur , non hic est sanguis qui funditur : itaque indicant sangu●…em fundi , ut erat in Calice . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c M. Breely Liturg. tra●● . 3. c. 3. subd . 2. d Rhemists A●… . upon Luc. 22. 20. e Rodolph . Goclenius Professor Marpurg . Problem . Gram. lib. 5. Demosthenes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cic. 2. de Orat. Benedicere autem , quod est peritè loqui , non habet definitā aliquā regionē , cujus terminis septa teneatur . Vox [ Septa ] non congruit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedicere , sed referenda est ad vocem Eloquentiae . Hee observeth the like in Plato , Virgil , Homer , pag. 232 , 233 , 261 , 262. f Sixtus Sen●●sis Biblioth . lib. 8. pag. ult . Nos ingenuè fa●… nonnullas mendas in hac nostra editione inveniri , etiam Soloecismos , & Barbarismos , hyperbata , &c. g Rhemists Preface before the New Testament . h D. Fulke against Greg. Martin . Apoc. 1. 4. & 8. 9. & 3. 12. &c. i Ioseph . Scaligeri Notae in novum Testamentum . Luc. 22. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Mera est Antiptosis , pro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Reg. Moral . 21. l Bellarm. lib. 1. de Miss . cap. 12. Datur , Frangitur , Funditur , in Praesenti tempore , docet apertissimè nō fusum esse in Cruc● sanguinem , sed in Coena . m Rhemists upon Luc. 22. 20. n M. Breerly , Liturg. Tract . 3. §. 3. subd . 1. p. 319. o Ibid. subd . 3. p. 319. p Ibid. subd . 1. p. 317. * See above . chap. 2. 〈◊〉 . 4. q Iansenius referring it to the Cup , yet saith : [ Qui effunditur ] communiter intelligitur de effusione factâ in Cruce , & rectè . Concord . 131. * Liturg. Tract . 3. §. 3. subd . 1. * See hereafter Booke 〈◊〉 . r Liturg. in the place above cited . s Missale Rom. Calix Sanguinis — qui effundetur . t Liturg. Tract . 3. c. 3. subd . 3. p. 145. u Salmeron Ies . Tom. 9. Tract . 3. c. 3. p. 90. Frangitur , i. e. Clavis , Lanceâ , Flagellis laniandum est . Barradas Tom. 4. in Concord . c. 4. è Chrysost . in 1 Cor. hom . 24. quod fiangitur , hoc est , quod Clavis frangitur . x Bellarm. Vtcunque possit fractio , &c. lib. 1. de Missa , cap. 12. §. Ad quartum . * Luc. 22. 21. * Vers . 22. a Origen . Hom. 9. in Levit. [ Effundetur ] Teste Bellarm. lib. 2. de Euch. c. 8. Tertull. l. 3. in Marc. [ Tradetur ] Teste Bellarm. ibid. c. 7. Ambros . lib. 4. de Sacram . c. 5. [ Confringetur . ] Athanas . in 1 Cor. 11. [ Tradetur . ] Missa Basilii [ Effundetur . ] Isidor . Com. in Exod. 1. 50. [ Effundetur . ] Theodoret , in eundem locum , [ Tradetur . ] Alexand. Epist . 1. Decret . [ Tradetur , Fundetur . ] Teste Greg. Valent. Ies . l. 2. de Sacrific . Missae . c. 5. p. 627. Chrysost . Dabitur . in 1 Cor. 11. * See above Book● 2. Chap. 2. a Ex qua intellige , ●a verba [ Quod provobis frangitur ] non esse ad Consecrationem necessaria : sed consultò à Latinis praetermissa , ne esset locus absurdae intelligentiae , quâ quis existimare possit verè frangi corpus Christi . Iansen . Concord . cap. 131. in Matth. 26. b Bellarm. lib. 1. de Missa , cap. 12. §. Ad secundum . Sanguis Christi reipsa non e●… de Corpore . * See above Booke 4. Chap. 2. Sect. 3. c Alfo●sus lib. 6. adversus Haeres . Tit. Eucharistia , ●●res . ult . Cum Sanguinem p●o nobis semel in ara Crucis e●●usum , post resurrectionem nunquam eum fu●urus sit : convincitur inde etiam , nunquam sanguinem verum il●…s integrè alicubi e●●e ●ine ejus corpore vero . — Sol. Ob. Quamvis sub specie vini totus Christus lateat , non tamen species illae totum Christum significant , sed solùm sanguinem e●●usum in Cruce , & à corpore separatum . d Coster . Euchirid . cap. 9. de Sacrificio . §. Ex quibus . Christus veram sanguinis effusionem passus in cruce , sanguine ipso à corpore separato . Hic vero tantum illius mortis repraesentatio . a Sotus cum ali●● hanc Elevationem ut Oblationem pertinere aliquo modo ad substantiam hujus Sacrific●● existimant . Sed dico , esse tantum Ceremonialem actionem , ab Ecclesia institutam , nec semper fuisse in Ecclesia . Suarez Ies . Tom. 3. disp . 75. §. 3. Per hanc primā actionem negandum est Christum sacrifica●e . Bellarm. lib. 1. de Missa , cap. 27 , & 29. Elevatio & vocalis oblatio non ad essentiam pertinent . Alan . de Euch. lib. 2. cap. 15. & Alii . b Non consistit in fractione , quia nō est haec necessaria . Salmer●n Ies . Tom. 9. Tract . 29. p. 222 , 223. c Pro sola Consecratione facit ●mni● nostra superior Explicatio . Alan . lib. 2. de Euch. cap. 15. * Quorundam opinio est , non esse d● essentia hujus Sacrifici● ipsam Consecrationem . Suarez quo supp . 966. d Post Consecrationem oblatio vocalis , his verbis , [ Memento Domine . ] — Alii di●unt esse de essentia . Sed dico , tam cer●um esse hanc oblationem non esse de Essentia , quam illam alteram Oblationem ante Consecrationem , — 〈◊〉 . quia Christus non adhib●it eam in coena . 〈◊〉 . Quia non constat Ecclesiam ●●m semper adhibuisse : nec est de Institutione Christi , sed Ecclesiae . Suarez Ies . 〈◊〉 . sup . pag. 964. Non est de ●ssentia , quòd Dominus nec Apostoli in princip●o ●â ●si sunt , nec sit in persona Christi , sed Ministri & Ecclesiae . Bellarm. lib. 1. de M●ss● , cap. 〈◊〉 . §. Quinta Prop. e Oblatio prae●●den● Consecrationem non pertine● ad essentiam : n●● oblatio quae consequitur . Bellarm. lib. 1. de Missa ▪ cap. 27. §. Q●arta , & Quinta . f Immersio in calice — Hanc tenuit Canus . Sed constat Christum , pe●…●…llam actionem non sacrificari . Suarez . 〈◊〉 . sup . g Consumptio utriusque speciei per os Sacerdotis , quatenus est immolatio victimae obla●ae . Bellarm. 〈◊〉 . sup . h Consumptio non videtur pertinere ad E●●entiam , quia Scriptura discernit inter Sacrificium & participationem ipsius ▪ 1 Cor. 10. Nonnē qui edunt hostias , parti●ipe● sunt Altaris ? Salme●… T●m . 9. Tra●● . 29. pag. 23● . i Non in Consumptione , quia aliud est Immolare , aliud de Immolatis participa●e , & ratio●●m p●tius habet Sacramenti quàm Sacrificii . — Et frequenter reses v●… Populi communionem , non esse perfectè sacrificatas , vel saltem tùm , quando conceduntur à p●p●lo sacrificari . Alan . lib. 2. de E●●h . cap. 17. ( i ) Suarez . Sumptionem Sacerdo●alem non esse de Essenti● , t●… Tho●as , Bonaventur● , Major , & ex modernis Alan , Ca●●alius , Cath●rinus ▪ Palacius , Turrian . In 3. Thom ▪ disp . 75. Sect. 5. And Suarez himselfe : Sola consecratio est sufficiens , ut in qua tota essentia constar . Ibid. k Tota Essentia Sacrificii pendet ex Institutione Christi . Sua●●z , & Salme●on suprà . l Non est in potestate Ecclesiae instituere Sac●●ficium . Salmeron Ies . Tom. 9. Tract . 28. p. ●19 . Idem al●bi , v●de supra at ( h ) m Quidam bitontinus Episcopus in Conc. Trid. ( ut Canus & Alii re●erunt ) tentavit defendere , Christum 〈◊〉 n●cte Coenae non obtulisse Sacrificium . Suarez q. s●p . disp . 74. Sect. 2. p. 949. a Bar●… in An● . 44. nu● . ●3 . Ministrantibus , Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , Sacrificantibu● . Bellarm . lib. 1. de Missa , cap. 13. Hac voce Sacrificium proba●ur , quia non significat publicu m●●us , quia non potest significare ministerium Verbi , aut Sacramentorum , quia haec non exhibentur Deo ; at hîc ministrantibus & Domino ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eum ad sacra accommodatur & absolutè ponitur in Scripturis semper acci●●tur pro ministerio Sacrificii . Vt Lu● . 1. de Zacharia . Et Cl●… de Sanctes pr●f in ●…ssas Graecorum . b Casa●box Exercit●t . 16. cap. 41. Vocem hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus Ecclesiae aptavit ministerio & cultui Dei pub●ico , sed dive●●imodè . Apud Dionys●… Ar●op . Diac oni dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in patrum libris ●●t mentio Liturgrae matutinae & vespertinae , & in Actis Concil . Ephes . notat Balsa●on Liturgiam constare ●ola oratione ●ine ulla Sacramentorum administratione , peculiarite●●…dum ad celebration●● Eucharistiae , cujus p●rtes duae sunt , Recitatio Scripturarum , & Administratio Coenae . Jus●●niani novella 7. Quod Bellarm. ait , quoties haec vox ad 〈◊〉 a●co●●odatur , & absolu●è pouitur , pro ministerio sacrificii s●… , infig●is est error , nam in exemplo quod subjungit Luc 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nen est Sacrificium , sed vox generalis omnia ministeria sacer●… & Levitica complectitur . Zachariae autem , ut Lucas ait , contigera● sors soffitus offerendi , non ●ute● sacrificandi — Ne● minus errat , quod s●…cet vix a●… hanc vocem a Patribus ac●●pi , quàm promi●isterio Sacri●…i , 〈◊〉 observatio quàm sit aliena , satis ex dictis constat . a Postremum Argumentum ex Scripturis habetur , 1 Cor. 10. Ubi primò Mensa Domini comparatur cum Altari Gentilium . Ergo , Mensa Domini est quoddam Altare , & proinde Eucharistia Sacrificium . 2. Ita vult Sacrificium Deo oblatum in Eucharistia , sicut sunt Sacrificia à Iudaeis Deo , vel à Gentilibus Daemonibus suis oblata . 3. Docet ita manducantē Eucharistiam participem esse Altaris Dominici , ut manducans Idolothyta particeps ●rat Altaris Idolorum , per Sacrificia . Ergo Eucharistia est Sacrificium . Bellarm. lib. 1. de Missa , cap. 14. * Aenaeid . 8. p●st Sacrificium Aenaeas invitat●… estad Epulas . b Aquinas . Non potestis Calicem Domini bibere & Daemoniorum ●…ul . ] Quoad Sacramentum sanguinis . Non potestis mensae Domini participes esse , quoad Sacramentum corporis , & mensae Daemoniorum . In 1 Cor. 10. * See above Booke 5. Chap. 8. Sect. 3. at the letter ( i ) . * Bellarm. lib. 1. de Missa , cap. 6. a Bellar. lib. 1. de Missa , cap. 6. ex Ambrosio . Panem & Vinum obtulit . De Sacram. lib. 5. cap. 1. Quod to●o orbe celebratur . lib. 4. de Sacram. c. 4. & 6. August . lib. 17. de Civit. Dei , cap. 17. & alibi . Primum apparuit Sacrificiū , quod nunc offertur Deo to●o orbe terrarum , quod protulit Melchisedech . Et Epist . 95. ad Innocent . Prolato Sacramēco mensae Dominicae . Chrysost . Hom. 36. in Gen. Panem & Vinum attulit . Primas . in cap. 5. ad Heb. Panem offerens Deo , non lauta animalia . Similiter Cassiod , in Ps●l . 109. & Occum . in 5. ad Heb. Theophyl . in 5. ad Hebr. Hic solus Melchisedech , in morem illius , Pane & Vino sacrificabat . Rabbi Samuel , Sacrificans panem , & vinum sacrificans . Rabbi Phinëes , Tempore Messiae omnia Sacrificia cessabunt , sed Sacrificium panis & vini non cessabit . Haec Bellarm. lo●o supracitato . M. Breerly citeth Aug. de C●vit . Dei , lib. 10. cap. 19. Visibile Sacrificium . In his Liturgie , Tract . 3. * See hereafter Chap. 5. Sect. 1. b Isidor . Victimas jam , non q●ales Judaei , sed quales Melchisedech offerunt credentes : Id est , Panem & Vinum . i. e. corporis & sanguinis Sacramen●um . Lib de Vocat . Gent. cap. 26. c Hieron . Epist . ad Evag. Pane & vino simplice , puroque Sacrificio Christo dedicaverit Sacramentum . d Cyprian . lib. 2. Epist . 3. ad Cecil . Christus idem quod Melchisedech panem & vi●um , idem sc . suum Corpus & Sanguinem . Euseb . Caesar . lib. 5. Demonstr . cap. 3. Sacerdotes v●no & pane , & Corporis & Sanguinis ejus mysteria repraesentant , quae sanè mysteria Melchisedech tanto ante Sp●… divino cognoverat . Hieron . Epist . ad Marcell . Melchisedech in Typo Christi Panem & Vinumobtulit , & Mysterium Christianum in Salvator●s sangume & Corpore dedicavit . Et Quaest . in Genes . Melchisedech obl●to pane & vino , i. e. Corpore & Sanguine Domini Jesu . Eucher . Lugdun . lib. 2. c. 18. in Gen. Vt O●lationem Panis & Vini , i. e. Corporis & Sanguinis ejus Sacramentum in Sacrificium Christus inst●r illus [ Melchiz . ] offerens , panem & vinum , carnem viz. & sanguinem suum . H●c Bellarm. lib. 1. de M●ssa , cap. 6. a Bellarm. Non videtur po●se negari , &c. Lib. 1. de Missa , cap. 6. §. Acc●dit . b Ribera Jes . Id non ideò dixerat , quod sermonem illum tacere vellet , erat enim id , id quod in hac Epistola agit , valdè accommodatum , sed ut magis illos excitaret studio audiendi , & intentiores redderet — Non desperat Paulus quae scripturus est posse ab illis percipi , si animum attendant , aut certè à nonnullis eorum , qui eruditiores erant , per quos coeteri etiam paulatim intelligerent . Com. in Heb. 6. num . 1. Where also he hath these words : Cum ●llorum & imbecillitatem & tarditatem accusat , ideirco facit , ut pudore ad melius intelligenda incitarentur : [ Missa nunc faciamus rudimenta , & ad perfectionem feramur . ] Hoc est , Date operam ut mecum intelligatis , quae perfectis dici solent . a Bellarm. lib. 1. de Missa , cap. 6. ex Epip●anio . Sacrificium crucis peractum est , ergo aliud Sacrificium esse oportet , quod jugiter offeratur — Ig●…ur necesse est in Ecclesia veram Sacrificandi actionem admittere ; quae Christo summo Sacerdoti per Ministros suos tribuatut , qualis actio nulla erit , si Missae Sacrificium auferatur . Ibid. §. Est etiam . Ad aeternum Christi Sacerdotium necesse est ut Christus saepiùs offerat per se , vel per suos Ministros , jam quidem ciuentè , &c. Ibid. §. Respondeo quod . — Sacerdos verè & propriè non est , qui Sacrificium proprium offerre non potest . Ibid. §. Respondeo autem . Propriè tamen non dicitur Sacrificium aeternum , quod semel ●actum est , nec dicitur aeternum Sacerdotium cum non jugiter sacrificatur . Ibid. §. Secunda Causa . b Conc. Trid. Sess . 22. C. 1. Christus Sacerdos secundum ordinem Melchisedech ; & si semel obtulit in cruce , ut aeternam redemptionem operaretur : quia tamen p●r mortem ejus Sacerdotium extinguendum non erat &c. c Novi Testamenti ministerium jam inde à Melchizedech petitum , jam & Christus voluit secundum ejus ordinem dic● ▪ Sacerdos , & Presbyteri sunt Ministri Christi , i. e. ejus , qui fuit Sacerdos secundum ordinem Melchizedech . Sand. de Visi● . Monar●● . lib. 1. pag. 20. §. Quae cùm . a Mutatum Sacerdotium de Sacerdotali in Regalem , ut eadem ipsa sit Regalis & Sacerdotalis . Chrysost in Heb. 7. Horn. 13. Fuit in Melchizedech singularis dignitas , quòd Sacerdotium administrabatur per Regem . Teste Greg. Valent. lib. 1. de Missa , cap. 4. a Bellarm. Regnum spirituale Christo proprium : — item Regnum divinum universale , ratione Hypostaticae Vnionis ; item gloriae in Beatitudine : Temporale terrenum Christo conveniebat . Lib. Recog . pag. 28. b Victor , Pacis perturbator . Irenam apud ●useb . Hist . lib. 5. cap. 24. c Non tantum contra Barbaros , sed etiā ejusdem patriae , sanguinis , & fidei Principes Domini nostri Dei pacis minus pacifici Vicarii . Esp●nc . in 1. Tim. digress . lib. 2. cap. 6. pag. 273. d Leodiens . Epist . ad Paulum 2. de Greg. Septimo ; Novello schismate Regnum & Sacerdotium scindeba● . Teste Espencaeo q● sup . e Non secundum ordinem Aaron , cujus Sacerdotium per propaginem sui seminis in ministerio temporali fuit , & cum Veteris Testamenti Lege cessavit : sed secundū ordinem Melchizedech , in quo aetorni Pontificis forma praecessit . Leo Papa Serm. 2. in . Annivers . die Assumpt . ad Pontif. f Nunc sanè non amplius semen secundum successionem eligitur , sed forma juxta virtutem quaeritur . Epiphaa . cont . H●r●s . 55. g Salmeron Ies . Nos in Christo Sacerdotes sumus tanquam Vicarii — Satis est nobis illum Principem semper vivere . Com. in Heb. cap. 10. Disp . 19. h Ribera . Successor quidem Christo Petrus , & reliqui post cum Pontifices in officio gubernandi Ecclesiam , & pascendi oves Christi Verbo praedicationis , & Sacramentorum Administratione . At non successit in officio redemptionis , & Pontificis per se Deum iratum placantis — in quo non sunt Successores , sed Ministri Christi . In Heb. 10. num . 8. i Platina in Vitis Sergii 3. Formos● , Stephans , Christopheri . * Heb. 7. 23. * Heb. 7. 26. ( * ) 1 Io● . 1. 8. k Lombard . de Ordinat . Pr●sb . Accipiunt etiam calicem cum vino , & patinam cum Hostiis , ut sciant se accipisse potestatem placabiles Deo hostias offerendi . Hic ordo à filiis Aaron sumpsit initium . &c. Lib. 4. Distinct . 24. lit . 1. l P. Lombardus collegit sententias Theologorum , & Magister Theologorum scholasticorum dici meruit . Lib. de Script . Eccles . T●t . Petrus Lombardus . a Bellarm. Crucis Sacrificium non est perpetuum , sed effectum ejus — nec dicitur aeternum quòd non jugiter sacrificatur — non in coelis jam Sacerdos per solam orationem , nec mediante oblatione Victimae , quià tùm necesse est eum semper offerre . — Ergo Eucharistia & Sacrificium quod jugiter offertur — Oblatio in coelis non est propriè dictum Sacrificium — ergò non est verè ac propriè Sacerdos , cùm verum ac proprium Sacrificium offerre non potest . Lib. 1. de Missa , c. 6. sparsim . And , — Christus non sacrificat nunc per se visibiliter , nisi in Eucharistia . Bellar. ibid. cap. 25. §. Quod autem . And , Sacrificium crucis , respecte Christi● norum . Ibid. cap. 20. And , Per Ministros suos perpetuò sacrificat seipsum in Eucharistia : hoc enim solummodo perpetuū habet Sacerdotium . Bellarm. ibid. cap. cod . ad finem . b Alan . Christus in ipso coelo non aliquid Sacerdotale facit , nisi respectu nostri Sacramenti , quod ipse per nostrum ministerium efficit continuò & offert . Lib. 2. de Euchar. cap. 8. §. Reliqua . c Rhemists . Christ his Priesthood consisteth in the perpetuall offering of Christ his Body and Blood in the Church . Annot. in Heb. 7. 17. d Ribera Ies . in his Comment upon the places alleaged , Chap. 7. 23. Chap. 8. 2 , & 3. Chap. 9. 23. His Booke is familiar with you , where you may peruse the places . e Ribera Ies . Thomas Expositionem a●…fe●● , nempè pe● [ Coel●…stia ] ap●…psum coelum , cujus figura erat tabernaculum . Etemundari dicitur , quia homines per Christum emundari sunt , qu●…llud ingredientur . Thomam sequutus est Lyranus . — Mihi etsi Emundatio ista non placet , ●…men [ Coelestia ] appellari coelum ipsum , quià ita Vocabulum propriè accipitur . Et cogit quod sequitur , 〈…〉 enim in manufac●a ●ancta Iesus est ingressus , sed in exemplaria verorum : ] nempè , Coeli , quod cap. 8. dici●… Tabernaculum verum , quod Deus fixit & non homo . Etiam coelum polluebatur ab hominibus . In eum locum . f Aqumas . [ M●horibus hossiis ] Id est , meliori sanguine . Ob. Illa erat una hostia . Resp . Licet non sit in se , tamen ploribus hostus veteris Legis figurabatur . In Heb. 9. [ Meaning , that the Apostle used the plurall number , because he was now in Speech of Multitudes of Sacrifices . ] a Th●●d in Psal . 109. Sacerdos nunc est Christus , non ipse aliquid ●…ens , sed voca ur Caput Offerentium , quando quidem corpus ●●ū Ecclesiam vocat . Objected by Bellarm . lib. 1. de Missa , cap. 6. b His words immediately following are these : Et proptereà Sacerdotio fungitus ut homo : recipit autem ea quae offeruntur ut Dens . Offert autem Ecclesia Corporis & ejus sanguinis symbola . So Theod. c Ambros . Nunc Christus offertur , hic in Imagine , ibi in veritate , ubi apud Patr●… Auvocatus p●o Nobis . Lib. 1. d●offic . cap. 48. sub fi●em . d Aug. in Psal 94. Impo●…us in ara Sacrificium , quando Deum laudamus : at verò Sacerdotem si requiras , super coelos est , interpellat p●o te , qu●… terris mortuus est pro te . f Aug. lib. 20. de Civit. cap. 10. Episcopi & Presbyterr ( inquit ) sunt propriè Sacerdotes . Bellarm. obji●it . lib. 1. de Missa , cap. 17 * Duplex Sacerdotium , alterum Interius , omnium fidelium , qui aquâ salutari abluti sunt , Apoc. 1. 16. — alterum Exterius tantùm eorum , qui externo Sacramento ordinis ad aliquod proprium , sacrumque ministerium as●…untur . Catechis . Rom. par . 2. de Ordine , num . 22. g Aug. ibid. In Apo● . 20. 6. [ Sed erunt Sacerdotes Christi , & regnabunt cum Eo , &c. ] Non utique de solis Episcopis aut Presbyteris dictum est , qui propriè jam vocantur in Ecclesia Sacerdotes : sed sicut omnes Christianos dicimus propter mysticum Chrisma , sic omnes Sacerdotes , quià membra unius Sacerdotis , &c. [ For there is a double Reason of naming Christians Priests ; one is in generall , because of their offering up spirituall Sacrifices of Praiers , and Praises to God , 1 Pet. 2. 5. And another is in speciall , by publique Function , commending the same spirituall Sa●…es , in publique Service , in the name of the Church . And s● , according to the s●… e●… of terming them properly Priests , wherewith before ( as you have heard ) in comparing Almes with the Iew●sh Sacrifice , hee called Almes the true Sacrifice , and the other but The signe of it●… notwithstanding the bodily Sacrifice of the Iewes was , in proprietie of Speech , The true Sacrifice , other but Analogicall . ] h ●…s in their A●●otat . upon the place : and M. Breerly in his Booke of the Liturgie Tract . 3. Sect. 3. Subd 4. i Aquinas . Istud altare ve● est crux Christi , in quâ Christus immolatus est , vel ipse Christus in quo , & per quem preces nostras offerimus : & hoc est Altare a●…um , de quo Apoc. 8. Com. in hunc locum . k Antididag . Coloniens . de Missae Sacrificio . §. P●sthac . — [ Habemus Altare ] Heb. 13. & Apoc. 8. [ Aureum altare , ] in q●o , & pe● quod omnes Christiani universa Sacrificia spiritual●a fidei , devotionis , gratiarum actionis , spei , & charitatis Deo Patri debent osterre . — Atque ità fit , ut Christus sit altare , Sacerdos , & Sacrificium . August . lib. 10. de Trinitate . l Bellarm. Quia non desunt ex Catholicis , qui interpretantur hunc locum vel de Cruce , vel de Christo ipso ; non urgeo eum . Lib. 1. de Misso , cap. 14. m Origen . Jejunans debes adire Pontificem tuum Christum , qui utique non in terris quaerendus est , sed in coelis : Et per Ipsum debes offerre Hostiam Deo. In Levit. cap. 16. Hom. 10. n Greg. Nazian . Si ab his Al●…bus me ar●●bunt , at aliud habeo , cujus figurae sunt ea , quae nec oculis cernimus , super q●od nec as●ia ▪ nec manus asc●… , nec ullum Artificum instiumentum auditum est ; sed men●is hoc opus est , huic que per contemplationem astabo , in hoc gratum immolabo Sacrificium , oblationes & Holocausta , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] tantò praestantiora , quantò Veritas un brâ . Oral . 28. pag. 484. o Chris●st . in 1. Cor. 10. Hom. 24. ●●ud sanè tremenuum Sacrificium , ut cum concordia ad illud ac●●damus , ut Aquilae sacti ad ipsum coelum evolemus : ubi enim cadaver , ibi aquilae . Cadaver Domini corpus , propter mortem : Aquilas autem non oportet ad inferiora trahi aut repere , sed ad superiora volare , & solem justuiae intuer● oculo mentis acutissimo . Aq●…ilarum enim haec men●a est , non Graculorum . p Aug. adversus Iudaeos , cap. 9. Nam & Aäron & Sacerdotiū jam nullum est , in aliquo templo , & Christi Sacerdotium est aeternum in coelo . q Oecumen . in Heb. 10. super haec verba , [ Cum certitudine fidei . ] Cum deinceps nihil visibile supersit , neque Templum , hoc est coelum ; neque Pontifex , id est , Christus ; neque Hostia , quae Corpus illius est , fide deinceps opus est . r Ambros . in Heb. 10. Cum fiducia , ait Apostolus : nihil enim hic visibile , neque Sacerdos , neque Sacrificium , neque Altare . s Canus loc . Theol. lib. 12. cap. 12. Oblatio , quam Christus in coelis incruentum fecit . pag. 421. * See above Chap. 3. Sect. 9. a Barredas . Quod singulis diebus Christus offert incruentè , Hoc juge Sacrificium est Ecclesiae . Tom. 4. lib. 3. cap. 15. Salmeron . E●●usio sanguinis semel facta semper prodest , modò jugiter offeratut . In Heb. 10. Disp . 19. Becanus . Juge Sacrificium Veteris Testamenti fuit figura Missae in novo , ratione determinationis temporis : sicut ille offerebatur mane & vespere , ita Christus à principio mundi usque ad finem . Apoc. 13. Agnus occisus — Lib. de Analog . utriusque Testam . cap. 13. num . 14. b Irenaeus . Nos quoque Victimas offerre ad altare frequenter . Est ergò Altare in coelis , illuc etiam prec●s nostrae & orationes dirigendae ; & templum — ut ex Apoc . apertum est . Lib. 4. cap. 34. c Greg. Sine intermissione pro nobis Holocaustum Redemptor immolat , qui sine cessatione Patri suam pro nobis inearnationē demonstrat . Moral . lib. 1. cap. 24. in Iob. d Coster En●…irid . contro . cap. 9. Solut. ad Object . 1. ex Ambros . Sicut in coelis Christus corpus suum , olim in cruce vulneratum & occisum , tanquam juge Sacrificium paternis oculis perpetuò pro nobis exhibet : ità hîc in terris per Ministerium Sacerdotum idem Corpus in specie mortui & exanguis offert . [ That is objectively ; for it is the Bloody Body , that is presented by us in the Eucharist . ] * See hereafter Booke 7. Chap. 5. Sect. 5. a Bellarm. Immolatio Agni Paschalis potest quidem dici figura Passionis : nam fi Agnus ille fuit figura Eucharistiae , Eucharistia autem figura Passionis , quis negat Agnum istum figuram fuisse & Repraesentationem Passionis ? Quarè Joh. 19. Videmus Evangelistam reddere cansam , cur non fuerant crura Christi confracta in Passione , quia scriptum est de Agno Paschali , [ Os non comminuetis ex eo . ] Tamen magis immediatè & principaliter Ceremonia Agni Paschalis potiùs fuit figura Eucharistiae , quàm Passionis . Lib. 1. de Missa , cap. 7. §. Illud . — Quod celebratio Agni Paschalis fuit figura celebrationis Eucharistiae , probatur ex Scripturis , 1. Cor. 5. Pascha nostrum immolatus est Christus , itaque epulcmur in azymis Veritatis — Dicent Adversarii impletum fuisse hoc in Cruce — At constat Apostolos in coena manducasse carnem Christi , — Verum Agnum Paschalem , ad cujus epulum nos hortatur Apostolus . 1. Cor. 5. Epulemur , &c. Bellarm. ibid. §. Quod igitur , & §. Dicent . b Bellarm. q● suprà §. Dicent &c. Dicent Adversarii Apostolum loqui de Immolatione in cruce facta : at nos probabimus figuram illam propriè impletam fuisse in c●●na . c Job . 13. 1. [ Antè diem Paschae sciens Iesus , quia venit hora , ut transiret ex hoe mundo ad Patrem . ] Hîc mortem Transitum vocat . — Alludit ad Pascha , ac fi Latinè diceret , Antè diem festum Transitûs , sciens quia venit hora ut transiret ipse : Ipse enim Pascha nostrum immolatus est Christus — Optimus autem terminus , Transitus ejus ex hoc mundo ad Patrem . Tolet. Ies . Com. in ●um locum . d August . in Psal . 68. Cum venit Dominus ad Sacramentum sanguinis & corporis sui , ità loquitur , [ Sciens quod ho●a venit , ut transiret ad Patrem de mundo . ] Quibus verbis expressit transitum Paschae Teste Pererio Ies . in Exod. cap. 12. Disp . 8. e 1. Cor. 5. Pascha nostrum immolatus est Christus , ergò Epulemur Azymis sinceritatis , & veritatis . [ Aquinas assign●t Rationem , quare fideles debent esse Azym● : quae quidem Ratio sumitut ex my●… Passionis ] — Sicut Agnus figuralis immolatus est à fil●s Israel . ut populus liberaretur — it à Christus occisus ab Israëlitis , ut populus liberaretur à servitute Diaboli . Christus enim per passionem trans●t ex mundo ad Patrem . Joh. 13. Haec Aquin. Com. in 1. Cor. 5. And Tollet in his Testimony before cited . So Becanus Ies . f [ Pascha nostrum . 1. Cor. 5 ] Nempè per immolationem in cruce , & effusionem sanguinis illius , liberatum est genus huma●um . Analog . utrius●u● Testam . cap. 13. pag. 313. g Impleta erat figura Paschalis , quando ●erum nostrum Pascha est immolatus Christus Iesus , & nos per ejus sanguinem liberati eramur . Iansen . Concord . 〈◊〉 vang . c●p . 131. pag. 895 h Joh. 19 [ Cruta non confregerant , ut imple●e●ur quod scriptum est , Osnon comminuetis ex eo . ] Bellarm. q● sup . yet gaine-saith with his . Tamen &c. §. Illud . i Origen . Sacrificium , pro quo haec omnia Sacrificia in typo & figura praecesserunt , unum & perfectum immolatus est C●ristus . Hujus Sacrificii carnem quisquis tetigerit , sanctificabitur . In Levit. cap. 6. Hom. 4. k Chrysost●mus de Cruce & Latrone . 1. Cor. 5. Pascha nostrū immolatus est Christus : ●estivitas ergò &c. Vides crucis ●ntuitu perceptam laetitiam ? in cruce enim immolatus est Christus : Ubi immolatio , amputatio peccatorum ; ubi amputatio peccatorum , reconciliatio Domini — novū Sacrificium — nam ipse Sacrificium erat , & Sacerdos ; Sacrificiū secundum carnem , Sacerdos secundum Spiritū , offerebat secundum Spiritū ▪ offerebatur secundum carnem — & altare Crux fuit . Chrys●st . T●● . 3. pag. 826. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . Tom. 5. Serm. 88. Edit . Savil. pag. 602. m Sacrates Hist . lib. 5. cap. 22. Origenes Doctor valdè sapiens cum animadverteret Legis Mosaicae praecepta ad literam non posse intelligi , praeceptum de Paschate ad divinam contemplationem traduxit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * See the Testimony following . a Insigne testimonium pro Sacrificio Missae , Mal. 5. 1. in his verbis [ Ab ortu solis usque ad occasum magnum est nomen meum in Gentibus , & in omni loco sacrificatur & offertur nomini meo Oblatio munda : quià magnum est nomen meum in Gentibus , dicit Dominus . Lib. 1. de Missa , cap. 10. Tota controversia est , An Malachias loquatur de Sacrificio propriè dicto , quale est in Ecclesia Eucharistia , an verò de Sacrificio impropriè dicto , quales sint laudes & Orationes , &c. Bellarm. Ibid. Argum. 1. Propheta utitur voce Minhhah , quod est Sacrificium absolutè , absque adjuncto , ut cum dicitur , Sacrificium laudis , &c. Argum. 2. Vox [ Munda ] opponitur immundis oblationibus Judaeornm , quae non dicuntur immundae ex parte offerentium tantum , quia opponit illis oblationem : non enim Munda diceretur in omni loco , cum in pluribus sint mali Ministri . Argum. 3. Dicitur , [ Non accipiam munus à manibus vestris . ] Hinc colligimus , non solùm mundam esse hanc nostram , sed & novam . — Argum. 4. Ex Antithesi . Contemptus Hebraeorum erat in publicis Sacrificiis , non in privato cultu tantùm . Ergò gloria Oblationum apud Christianos erit in publico Sacrificio . Argum. 5. Opponit Malachias non omni populo , sed Sacerdotibus tantùm veteris Legis , non omnes Christianos , sed certos homines , qu● Sacerdotibas succedunt . Ergò non loquitur de spirituali , sed de Sacrificio propriè dicto . b Bellarm. In Hebraea , & Graeca Editione sic leg●mus [ Incensum offertur nomini meo , & Sacrificium mundum . ] Quo supra . c Septuaginta Apertiùs . Valent. Lib. 1. de Missa , cap. 4. p. 526. d Bellarm. Vocem illam [ Incensum ] interpretatur Tertull. Orationem , ut & ante eum Iren. lib. 4. cont . Haeres . cap. 33. Incensa autem Iohannes vocat orationes Sanctorum . Lib. 1. de Missa , cap. 10. §. 〈◊〉 altero . — Hieron . Thymiama , i. e. Sanctorum orationes Deo offerendas . In Mal. 1. Chrysost . in Psalm . 95. Thymiama purum vocat Preces , quae post Hostiam offeruntur , ut Psal . 140. Oratio mea dirigatur tanquam Incensum , &c. Euseb . Caesar . demonstr . Evang. lib. 1. cap. ult . De Orationibus Propheta : Oratio mea fiat Incensum , Psal . 140. Aug. In omni loco Incensum nomini meo , Graecè , Thymiama . Apoc. Orationes . Lib. 1. contr . Advers . Legis & Prophet . cap. 20. * See the preceding Marginalls . a See in the Testimonies above cited , for it is called absolutely Incense , and not Incense of Prayer , &c. * Isaiah 1. 13. b Bellar. Postquam dixerat Malachias [ offertur nomini meo oblatio munda ] Exponit cap. 3. à quibus offerenda sit munda oblatio : Purgabit , inquit , filios Levi : Vbi , per Filios Levi , non possunt intelligi Levit●… veteris Testamenti — sed nostri Sacerdotes . Lib. 1. de Missa , cap. 10. §. Quintum . * Augustine , Ambrose , Cyprian , Leo. c M. Foxe Act. Monument . pag. 2117. Levitico ordine te privamus . * Isa . 66. a Chrysost . in Psal . 95. ( objected ) Malachias appellat Thymiama purum , sacras preces . b Tertull. ob . by Bellarm . lib. 3. cont . Marcion . ex Psalm . 57. In Ecclesiis benedicite Dominum Deum , ut pariter concurreret Malachiae prophetia , In omni loco Sacrificium mundum : Gloriae sc . relatio , & Benedictio , & Laus , & Hymni . [ Which words Bellarmine restraineth to Prayers and Praises only , in the Masse ; whereas Tertullian speaketh of Prayers in generall . ] Againe , Lib. 4. advers . Marc. a little after the begiuning . Dicente Malachia , Sacrificium mundū , s●-simplex oratio de conscientia pura . [ Where he expoundeth Pure Sacrifice to be Praier . ] c Euseb . Demonst . lib. 1. cap. 6. In omni loco Incensum & Sacrificium , &c. ] Quid aliud significat quàm orationis Incensum , & Sacrificium , quod [ mundum ] dicitur ? est enim non per cruores , sed per pias actiones summo Deo offerendum . d Bellarm. Resp . Non quasi Oratio sit ipsum Incensum , seu Sacrificium , sed illud quod per Orarationem , i. e. per verba Consecrationis perficitur . Solent enim Patres verba Consecrationis orationes , sen mysticas preces interpretari . Lib. 1. de Missa , cap. 10. [ First sondly , for the words of Consecration containe in them no terme of Prayer : And secondly falsly , for the Fathers did not call these words Prayer . Both which have beene amply discussed . ] e Hieron . ( objected ) Mal. 1. Vt sciant Judaei carnalibus Victimis spirituales successuras . Thymiama , hoc est , Orationes Sanctorum offerendas , Oblationem mundam , ut est in Ceremoniis Christianorū . Bellar. Licet per Incensum intelligat Orationem , tamen per Sacrificium intelligit Eucharistiam : dicit enim offerri in Ceremoniis Christianorum . [ Be it so , but the Question is , whether the Action of the Eucharist be not called spirituall , that is ( as is confessed ) an Vnproper Sacrifice . f Irenaeus ( ●b . ) advers . Haeres . lib. 4. cap. 34. speaking as well of Sacrifices in Judaico populo , as in Ecclesia , saith ; Non Sacrificia sanctificant hominē , sed Conscientia pu●a ejus , qui offert &c. Then of Eleemosynae , which the Apostle calleth Hostiam acceptabilem : Oportet nos oblationem Deo facere in sententia pura . And then , Ecclesia offert oblationē hanc Fabricatori puram , offerens ei cum gratiarum Actione ex creatura ejus . Judaei autem non offerunt , quia manus eorum plenae sanguine &c. g Ribcra Ies . Ad loca Scripturae adducta respondere Apostoli . Apud S. Clementem lib. 6. Const . Apost . C. 22. in hunc modū . Recusabat Deus populi Sacrificia saepenumero in eum peccantis , atque existimantis Sacrificiis eum , & non poenitentiâ placatum iri . Idem docet Irenaeus , lib. 4. cap. 33. In Hos . 6. num . 24. h Antididag . Colon. Tract . de Sacrif . Missae , §. De Consecratione . Quis ignorat vetera Patrum Sacrificia , quae Christum figurabant , vel ob id quod Deus ea praecepisset , per se munda fuisse ? Nihilominus tamen frequentius immunda vocantur in Scripturis , non ratione sui , sed propter malam voluntatem offerentium . i Tertull. lib. 3. advers . Marcionem . Sacrificia rejecta , qui à non secundum Dei religionem celebranda , sua jam , non Dei fecerant . pag. 160. And , Sacrificia spiritualia accepta , which hee nameth above , Cor contribulatum , laudem , &c. Lib. adversus Iudaeos . k Chrysost . ( objected ) in Psal . 95. Ex hostia prima mensa mystica coeleste Sacrificium , summeque venerandum . Est autem in nobis varia differentia : Lex multas habet Hostias , Gratia nova unam — Vis scire Victimas , quas Ecclesia habet ? — quando fit Sacrificium mundum & immaculatum ? audi Scripturam Tibi palàm exponentem hanc differentiam . Et Sacrificium , quod antea dixi spirituale , illud mysticum donum , in q o Apostolus Ephes . 5. Christus tradidit se ipsum pro Nobis Deo Sacrificium . l Cypr. ( ob . ) ex lib. 1. cont . Iudaos , cap. 16. Novum Sacrificium , Sacrificium Laudis . a Psalm . 72. juxta Heb. [ Et erit pugillus frumenti in summitatibus montium ] vulg . Lat. [ Et erit firmamentum in terra in summis Montium . ] Galatinus de Arcanis Cath. Veritat● , lib. 10. cap. 5. Hoc est , dicit Chaldaea Translatio Rabbi Jonathae , Et e●t Sacrificium panis in summis montium — Cum ergo ait , Erit placenta frumenti in terra , in capité montium , vult dicere , quod placenta panis fiet Sacrificium in Capitibus Sacerdorū , qui sunt Ecclesia . Haec ibi — Nec mirum de sapientibus antiquis Judaeorum Messiam placentam trumenti , & frustum panis iuturum dixisse . The same hath Coccius Thesaur . Cath. lib. 6. Art. 4. pag. 679. He addeth other Authors , 〈◊〉 witt , P. Galatinus , Claud. Sanctesius , & Genebrard . in hunc Psal . Coc●…i●s ▪ ibid. Art. 16. pag. 763. b M. B●eerly in his Protestants Apol. noting Duraeus the Iesuite to have urged the same out of Galatini●… . c Senensis Biblioth . lib. 2. §. Traditiones . Non possum satis mirari studium Petri Galatini , qui — in eam Vanitatem devenit , ut doceret opera Thalmudica in Latinum verti oporrere , & publicè in Scholis Christianorum explicari . d Bellarm. in Psal . 71. vers . 16 ▪ Scio quod Paulus Burgensis ex Paraphrasi Chaldaica adferat ad probandum hoc in loco Sacrificium Missae : sed scio etiam quam multis fabulis Judaicis Pharaphrasis illa scateat , ideò piget ex lacunis Expositionum Judaicarum hau●… , &c. a Maldon●● . Ob. Iren●um lib. 4. cap. 32 , & 34. Scribit Christianos Deo offerre pri●itias creaturatum panem & vinum — Dicebatur etiam sacrificare homo profanus , qui Sacerdoti tradebat victimam , ut eam pro se sacrificaret : non quòd illa traditio esset Sacrificium . Ita ●ocuti sunt etiam Christiani antiqui , ut constat ex verbis Cypriani in Serm. de Eleemof . Locuples matrona fine Sacrificio in Dominicum veniens . Nec necesse est ( ut Irenaeus ●oquitur ) de proprio Sacrificio , quia nefas est credere Ecclesiam obtuli●●e rem ullam corpoream & ●errestrem Deo post abrogata omnia hujus●…d , Sacrificia terrena . Maldonat . loco ci●at● . Accipiendo Sacrificium pro re , quae sacrificatur , negati non debet , panem & vinum aliquo modo in Missa offerri , & pr●inde pertmere ad rem praesentem : na● cùm ante Consecrationem dicimus [ Suscipe , Sancte Pater , hanc tuam immacula●am Hostiam ] certè pronomen , Hanc , demonstrat ad sensum id quod tunc manibus tenemus , id autem panis est . Et similes sunt in Liturgia non paucae sententiae , quae panem offerri apertè sanè demonstrant . Denique veteres Patres passim idem tradunt , Iren. lib. 4. cap 32. dicit Ecclesiam offerre Sacrific●●m ex creaturi● . Et Cypr. lib. 2. Ep. 3. Christum obtulisse Calicem vino & aqua mixtam . Lib. 1. de Missa , cap. 27. §. Re●pondeo ut . * See above Chap. 3. Sect. 2. b Valent. Ies . obj cienti Melchizedechum o●tuli●●e panem & vinum ca●ùm . Resp . Sacerdotium Christi secundùm ordinem Melchizedech — Etiam ratione rei oblatae , non quatenus oblatione illius substantiae determinatae , sepanis & vini exercebatur . Lib. 1. de Misse , cap. 4. c Bellarm. respondens quaestioni . An cum solus Panis muta●ur , si propriè sacrificaretur ? Inquit , Id absurdissimum esset : tùm haberet Ecclesia Sacrificium inanimum , & vilius multò quàm habuerint olim Hebraei . Lib. 1. de Missa , cap. 27. §. Sed haec . d Nefas est , credere Ecclesiam obtulisse rem ullam corpoream & terrestrem Deo post abrogata omnia hujusmodi Sacrificia terrena . Maldon . lib. de 7. Sacram. Tom. 1. de Euch. part . 3. §. Primum Argumentum . e Salmeron . Communis sensus est omnium Christianorum , non esse aliud Sacrificium quàm Corpus & Sanguinem Christi — At si panis esset Sacrificium , sequeretur , quòd res inanimata sacrificarētur — — Et quòd summa Latria esset circa panem & vinum . Tom. 9. Tract . 29. §. Quinta . f Bellarm. Apostolus declarat , non esse terrenú aliquid quod offert Christus , si esset super terrain , ex Heb. 〈◊〉 . 4. Etostendit nunc mellores hostias offerri . Lib. 1. de Missa , cap. 6. §. Resp . quid . * Rhemists Annot. in Luc. 22. 19. g To these former , we adde another objected Testimony of Augustine . Lib. de fide ad Pet. Diac. cap. 19. Nullatenus dubites unigenitum Dei filium obtulisse hostiam Deo pro nobis , cui nunc cum Patre & Spiritu Sanct● offerimus Sacrificium panis & vini , in fide & charitate , in Catholica Ecclesia per universum mundum . ( * ) See above at ( a ) . a Bellarm. lib. 1. de Missa , 〈◊〉 . 27. §. His igitur . — In Missa Sacrificio requiritur ut res prophana sit sacra : sic hic , ubi panis convertitur in corpus Christi — §. Respondeo , &c. Non panis sed quod ●x pane factum propriè sacri●●catur . [ For still the Question is that of Lomba●ds ; Quae●●tur si quod gerit Sacerdos , sit propriè Sacrificiū . Lib. 4. Dist . 12. li● . G. ] a Bellar. Si sola repraesentatio Sacrificii crucis , tùm non potest di●i oblatio in hunc modum : Offero tibi Pater , &c. ac à Patribus oblatio dicitur . Lib. 1. de Missa , cap. 15. § Quartò . b Rhemists Annotat. in L●c. 22. and Bellar. Finis ●rat Sacrificiorum praecedentium reptae●entare Sacrificium Crucis , ut futurum , Et ficut veter● Sacrificia non amit●ebant verans & propriam rationem Sacrificii , ex co quòd essent representativa● ita nec Sacrificium Eucharistiae amittit propriam Sacrificii rationem , propter Commemoratione● . Lib. 1. de Missa , cap. 12. §. Quod verò . c Bellarm. Sacrificia illa Levitica non culpam & poenam aeternam , sed immunditiem legalem , & poenam temporalem explabant . — Patet ex Dei promissione de remissione peccatorum ; ex mensura Sacrificii majori● & minoris pro majore & minore delicto . Levit. 6. & 4 , & 5. At pro peccatis gravioribus , ut blasphemia , homicidio , &c. nulla videmus instituta Sacrificia . Lib. 4. de Poenitent . cap. 15. §. Respondeo . & §. Ex his . Non quoad culpam & poenam Gehennae , nisi quatenus figna erant protestantia fidem in Christuum , ut docent communiter Theologi . Idem lib. 2. de effect . Sacram. cap. 17. Et omnia illa erant Sacrifieia vera , & signa●ula promissionis Christ● venturi & morituri . Idem lib. 1. de Missa , cap. 24. a Ambros . Vmbra in Lege , imago in Evangelio , veritas in coelestibus : antè agnas offerebatur ▪ nunc Christus offertur quasi Homo , quasi recipiens passionem , & offert sese ipse quasi Sacerdos , ut peccata nostra dimittat , hîc in imagine , ibi in veritate , ubi apud Pattem pro nobis quasi Advocatu● intervenit . Lib. 1. de offic . cap. 48. b August . H●jus Sacrific● caro & sanguis antè adventum Christi per victimas similitudinum promittebatur ; in passione Domini per ipsam Veritatem : post Ascensum per Sacramentum memoriae celebratur . Con. Fau●● . lib. 20. cap. 21. Tom 6. Nonne semel immolatus est Christus , & tamen in Sacramento quot : diè immolatur ? Hee addeth , Nec tamen mentitur , qui dicit Christum immolari : si enim Sacramenta non haberent similitudinem rerum ipsarum , quas repraesentant , non essent Sacramenta . Ex qua similitudine nomina corum accipiunt . Aug. lib. Epist . 23. S●● of this above , Booke 2. Chap. 2. Sect. 5. Andye● againe more plainly in his 20. Booke against Fau●tus , Cap. 21. it followeth ; Vt Baptismus dicitur sepulchrum ; sic , H●c est corpus meum . * See above Booke 2. Chap. 2. Sect. 8. out of his Epist . 23. ad Bonifacium . c Epist . 23. ad Bonifac . Paulò ante verba superiora , nempè , Pascha Appropinquante saepè dicimus crastinam Domini passionem , cum ille ant● multos 〈◊〉 passus fit , nec omninò nisi semelista passio facta 〈◊〉 , nempè isto die : ( dicin us ) Christus resurrexit , cum ex quo resurrexit tot Anni transierunt , cum nemo ita ineptus sit qui nos ita loquentes arg●at nos esee men●●tos — ut dicatur ipse Dies , quia non est ipse , sed similis — nonne semel immolatus est Christus ? &c. a Chrysost . in Heb. 10. Hom. 17. pag. 1171. [ Christus semper suo sanguine intrat ] Ipse Sacrificium Sacerdos , & Hostia : si hoc non esset , multa oportebat etiam Sacrificia offerri , saep . ùs oportebat crucifigi . — Eandem ipsam Hostiam , quam Christus immolabat , offerimus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] vel potiùs Recordationem ipsisius , &c. b Theophylact. in Heb. 10. pag 885 , 886. Nunc & ipsi sine sanguine immolamus ? Ita quidē , Sed Christi tunc reminiscimur obitus : & una nobis est immolatio , non multae , quandoquidē & ille semel immolatus est . Eundem semper offerimus , quin po●…s Oblationis illius memoriam facimus , perinde ac si esset hoc tempore immolatus . Quocirca unum effe hoc nost●um Sacrificium constat . — Vnicum est & semel oblatum — nam & unus est sanguis , & semel fosus . c Theod. in Hebr. cap. 8. Cumeffecitur alia Sacrificia non essent necessaria , cur novi Testamenti Sacerdotes mysticam Liturgiam seu Sacrificio●● peragant ? sed clarum est iis , qui sunt in rebu● divini● eruditi , nos non aliud Sacrificium offerre , sed unius illius sal●taris memoriam peragere — Dixit enim , Hoe facite in memoriam mei . d Ambros . in Heb. 10 Offerimus quidem , sed Recordationem salutaris mortis ejus , & una haec Hostia , non multae . e Euseb . Demonst . Evangelic . lib. 1. cap. 10. Sacrificamus & incendim●is , a●●âs autem magni Sacrificii illius memoriam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Primasius in Heb. cap. 10. Quod Deus &c. Offer●●● quidem Sacer●●●es nostri , sed ad reco●dationem mortis ejus — sicut ipse dixit , Hoc facit● in Commemo rationem 〈◊〉 — Vn● hostia , non multae — Corpus unum cum illo , quod suscepit in utero virginali , non autem multa Corpora , nec nunc quidem aliud magnum , aliud minu● . g Hier. Tom. 5. lib. 13. Com. in Ezech. cap. 44. Qui offerat Deo Sacrificium , ita ut verus Sacerdos sit , imò Imitator ejus , qui est Sacer ●o● secundum ordinem Mele●izedech . Idem Tom. 9. lib. 4. cap. 26. in Match . Sicut Melchizedech panem & vinum offerem , ipse quo que veritatem corporis & sanguinis sui repraesentet . * See above Booke 4. cap. 9. Sect. 4. a Co●… . Trid. Christum reliquisse Sacrificium Ecclesiae suae visibil● , quo cruentum illud in cruce peragendum repraesentaretur . Sess . 22. cap. 1. b Rhemists Annot. in Luc. 22. c Barradas Ies . Eri tibi stupendam Dei adinventionem notam facimus . Animo concipiamus Regem aliquem post reportatam de Hostibus Victoriam , &c. Sic Christi corpus veluti in scena per●onatur , i. e. speciebus panis & vini velatur , &c. Tom. 4 Concord . Evang. lib. 3. cap. 13. §. Optimus . And Bellarmine . * [ See above 2. Booke , Chap. 2. Sect. 6. there answered . ] Corpus & sanguis Domini sub specie panis & vini signa sunt corporis ejus passi , & sanguinis effusi , &c. See above also in the same place , Cha. 3. * See hereafter , Cha. 6. Sect. 1. * See above , at ( b ) a Bellom . lib. 5. de Miss , cap. 5 § Quintò — Partes ad nomen Sacrificii Epitheta ●ae , è addunt , quae soli vero Sacrificio conveniunt , & quae ineptè dicerent de ●ola ●● praesentatione . Cyp. li. 2. Epist . 3. Plenum & verum Sacrificium . Chrysost . Hom. ad pop . Antioch & omnes Graeci , Passion terribile Sacrificium & horroris plenum . Aug. lib. ●0 . de Civit. Dei , cap. 20. Summum verumque Sacrificium . Euseb . lib. 1. Demonst . Evang . cap. ult . Sacricrificium Deo plenū . [ This last is not undoubtedly spoken of the Eucharist . ] Ibid. §. Secundo . — Si Patres putâssent Sacrificium Eucharistiae non esse Sacrificium nisi repraesentativum , nunquam dixissent in numero multitudinis offe : ri Deo Victin as , & Sacrificia . Of the Epithete ( Unbloody ) in the next Section . b August . de Civitat . Dei , lib. 10. cap. 6. Verum Sacrificium omne opus bonum , ut Deo adhaereamus , factum . Tertull. In omni loco Sacrificium mundum , gloriae scilicer & rogatio , benedictio , laus , hymni Lib. 3. advers . Marcionem . Rursus , Sacrificium mundum oratio simplex de purâ Conscientia . Ibid. lib. 4. paulò post 〈…〉 um . Iustin . Dialog . cum Tryphon . Preces & Gratiarum actiones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Cyrill . Apol. Lectio Scripturatum terribilium . Teste I well● art . 17. Chrysost . in 1. Corinth . M●m . 40. De Baptismate pauld post initi●● , post pronunciationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * See Booke 7. Chap. 2. Sect. 1. d E●seb . lib. 1 Demonst Evang cap. 10. Po●●ò has rursus incorporeas & intelligentia praeditas hostias prophetica nunciant orac●la . Immola Deo Sacrificium laudis & Orationes sanctas , &c. Iust . Martyr . Dialog . cum Tryphon . pag. 269. Supplicationes & gratiarum actiones solas esse charas Victimas Deo. b Basil . in his Masse , ob . by Salmero 〈◊〉 , Tom. 9. Tract . 30. §. Sed contutans : and by Lindanus Panop . lib. 4. cap. 53. Nos app●opinquantes Altari tuo sulcipere , & dignissimos offerre hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Lindanus , non carnis , sed mentis ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Salmeron Ies . Absque sanguine hostiam : & admitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ And not till long aster the words of Consecration , beginning at [ Respice , Domine . ] Missa Chrysost . Ob. abe●sdem qo suprà . Hanc nostram supplicationem , tanquàm ad Altare , admittere non recuses , & ●ac nos idoncos qui Tibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostris prop●●●atis offeramus . Idem Sa●neron . Offerimus Tibi rationabile & incruencum obs quium . [ Which words are in the body of your Liturgies put before the words of Consecration ( Edit . Aatuer● . ex officina Plantin . 1960. cum privilegio Regis . ) but which Lindan will have to be s●t after Consecration . ] The Liturgie of S. ●ames : Pro oblatis , sanctificatis , pretiosis , immaculatis donis divinis oremus Dominum — acceptis eis in supercoeleste , mentale , spirituale Altare , in odorem spiritualis fragrantiae , &c. Paulò post : Deus Pater , qui oblata tibi dona mera , frugum oblationes accepisti in odorem suavitatis . [ And after followeth the words of Consecration : Sancto , qui in Sanctis , &c. — Suscipe incorruptum Hymnum in sanctis & incruentis Sacrificiistuis . ] c Chrysost . Hom. 11. Quid est rationabile obsequium ? quod per animam , quod secundùm Spiritum offerrur : quicquid non indige● corpore , quicquid non indiget instrumentis , neque locis , in quibus ipse quidem est Pontifex , ut mansuetudo , patientia , &c. Sacrificium laudis , justitiae , spiritus contribula●i . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . Caesar . l. 4. de vita Constant . c. 45. de Euth . Al●i sacras literas interpretātur : Alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & myst●…s consecrationibus diuinum numen placabant , & supplices preces pro communi pace offerebant . Et Demonst . lib. 1. cap. 6. Sacrificium mundum . h Non per cruores , sed per quas actiones summo Deo offerendas . After , there ●olloneth an Oration of Constant ne , Ad Sanctorum coetum . Tale Sacrificium peragitur , vacuum languine , & ab omni violen iâ . As ●ob . Dad●…us D●ctor Paris . transtateth it . i Againe , Demonst . Evang. lib. 1. cap. 10. Has rursus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. materiae expertia Sacrificia , intelligentiâ praeditas hostias , Prophetica nunciant oracula ? Immola Deo Sacrificium laudis — Hymnos & sanctas Orationes celebrantes . k Nazianz. Invect . 1. adversus Iulian. ante med . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. Ve ab incruento Sacrificio manus elueret , per quod nos Christo , ipsiusque passionibus , & divinitate communicamus . [ Marke , Incruentum , per quod , is distinguished from , Christo , therefore was not Christ the Incruentum , objected by the Rhemists Annot. in Luc. 22. 19. ] l Ambros . lib. 4. de Sacram. cap. 6. Sacerdos dicit , Ergò memores glorios●ssimae ejus passionis , offerimus Tibi immaculatam hanc Hostiam incruentam , & hunc panem sanctum , & hanc oblationem salutis aeternae . m Suseipias in sublimi Al●…i tuo , per manus Angelorum , sicut accipere dignatus ●s munera Abel , &c. ] To be expounded , as Bellarmine doth almost the same words in the Romane Masse . n Accipiendo Sacrificium pro re , quae sacrificatur , negari non debet panem & vinum aliquo modo in Missa offerri , ac proinde pertinere ad rem , quae sacrificatur . Nam cùm antè Consecrationem dicimus [ Suscipe , Pater , hanc immaculatam Hostiam ] certè Pronomen , Hanc , demonstrat ad sensum id quod manibus tenemus , id autem panis est . Bellarm. lib. 1. de Missa , cap. 27. §. Respondeo ut . [ Because the Cardinall doth often in this and other Chapters justifie the Romane terme of Masse , by the like in Ambrose . ] o Athanes . Melchizedech dedit Abrahamo vinum meracum addito panis ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) frusto — hic typus fuit offerendi Sacrificium [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] meruentum san●… oblationem . Hist . de Melchizedeth . ad sinem . Tom. 2. * [ Doe but examine the places againe , and you shall finde Basil to have spoken of Service before Consecration ? Chrysost . Of Blood 〈◊〉 Wine , before Consecration : Eusebius in one place is inter preted ( by your owne Doctor and Translator ) to have spoken of a Sacrifice void of Blood ; Nazianzene speaketh of something in the Eucharist , differing from Christ : to whom you may joyne Athanasius . ] a Clemens Rom. Const . lib. 6. cap. 2● . Pro Sacrifieio c●uento , Rationale & incruentum ; ac illud mysticum Sactificium corporis & sanguinis Christ● , quod insymbolum mor●… ejus c●… lib. ●Const . cap. 26. Adhuc agimus Tibi gratias , Pater nost●r , pro pretioso corpore & san●… cuj●… A●…typa celebramus , ut mortem ejus denuntiaremus , per ipsum enim Tibl glori● . Athen. c Cyril . Hierosol . My●●ag . 5. Postquàm confec●mus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Aliquant● p●st , Obsecramus Deum pro &c. Et Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Ob. à Salme●on● Ies . Tom. 9. Tract . 30. a Salmeron . Tom. 9. Tract . 29. pag. 225. Hesychius lib. 2. cap. 8. in Levit. Dicit Christum cum coenaret seipsu● occidisse . Chryso●t . in 1 Cor. hom . 24. In Eucharistia Christùm pati & occidi . R●rs●● Tract . 31. pag. 238. Alii docent in Eucharistia offerri cruentum Sacrificium . Alexander Papa Epist . 1. Cypr. lib. 2. Epist . 3. Passio Domini est Sacrificium quod offerimus . Hieron . in Dialog . advers . Luci●er ▪ Christum plu●ies passum confitemur , Paschatius de Corpore & Sanguine Domini . Sacrificium Crucis interatur . b Quis unquàm Catholicus dixit Christum rursùs mor● ? R●bera Ies . Com. in Heb. 10. num . 25. c Observandum est Christum ●icet modo impassibili existat in Sacramento , tamen dici à Pat● ibus mortalem , imò mortuum & pass●m in Sacramento , eatenus quidem , quatenus ex modo Consecrationis , ipsaque vi significationis Sacramentalis mors , & passio Domini commemorantur atque repraesentantur . Alan . Card. lib. 1. de Euch. cap. 38. sub finem . d Gloss● de Consecrat . Dist . 2. Quid sir . Hoc est , ejus Mors repraesentatur . e Bellarm. lib. 1. de Missa , cap. 25. §. Respondeo si , &c. Si Catholici dicerent in Sacrificio Missae verè Christum mori , argumentum Calvini haberet aliquid viriū : sed cum dicunt omnes eum non mori , nisi in Sacramento & signo repraesentante mortem ejus , quam aliquando obiir , tantùm abest , ut Missa obliteret Christi mortem , ut potiùs efficiat ut nunquam obliteretur . * See above , chap. 5. Sect. 3. * Booke 2. chap. 2. Sect. 4. * Io● . 6. * Ambrose , August . above , Chap. 5. Sect. 5. * Above , Chap. 5. Sect. 6. f Chrys●●t . in Epist . ad Heb. Hom. 16. Baptismus est passio Christi . g Ambros . de P●●nitent . lib. 2. cap. 1. In Baptismo crucifigimus in nobis filium Dei. * Bo●ke 2. Chap. 2. Sect. 6. and Booke 6. Chap. 5. Sect. 7. * See Baren . Anno ●02 . &c. a Bellarm. lib. 1. de Missa , cap. 15. Si Patres existima●unt Eucharistiam solùm ●sse Sacrament●● , & non etiam Sacrifici● , nulla esset causa cur aliter loquerētur de Eucharistia , quàm de Baptismo . Nusquam autem Patres Baptismum vocant Sacrificium , nec dicunt ▪ Baptizare esse Sacrificare , vel immolare . Quo modo igitur possible est Patres in modo l●quendi nobiscum ; in sententia cum Adversariis conveni●●e ? §. Hic igitur . Ru●sùs , Baptismus est Sacramentum Repraesentationis mortis Christi , Rom. 6. Et tamen nulli veterum baptismum Sacrificium Deo oblatum unquam appellaverunt : non igitur sola repraesentatio causa esse po●uit , cur actio coenae Sacrificium appellaretur . Ibid. §. Tert. bapt . b Card. Alan . Patres a●usos esse nomine Sacrificii — quis possit cum Haereticis vel tenuiter suspicari , cum hoc solum eo nomine app●llent , nec alteri ferè Sacramento unquam tribuunt ? Lib. 2. de Euch. cap. 14. c Suarez Ies . In mu●tis Conc. vocatur hoc Sacrificium incruentum — Solum est observandum , propter Hae●eticos , qui hoc etiam ad metaphoram detorquenr nomen , Sacrificium . Sanctos Patres nunquam vocâsse Ministerium Baptismi , aut alterius Sacramenti nomine Sacrificii , cum tamen Sacrificiū M●taphoricè sumptū in eo conveniet . Cum ergo Eucharistiam simpliciter & absolutissimè Sacrificium vocant , signum est ●os propriè de Sacrificio loqui . Tom. 3. Disp . 74. Sect. 2. p. 952. * M. Fisher , ●or one . d H. b. 10 26. [ Voluntariè pecc●ntibus non relinquitur Sacrificiū pro peccato ] Qui diligentiùs pertiactant hunc locum Apostoli , intelligunt de Holocausto Dominicae passionis , quod eo tempore offert qui●que pro peccatis suis , quo ejusdem passionis fide baptizatus : Vt sit sensus , [ Non relinquitur Sacrificium pro peccaris ] hoc est , non potest denuò baptizando purgari . August . Tom. 4. Expos . ad Rom. Col. 1185 , 1186 , 1187. e Melchi●r Canus . Quaeris quid Causae plerisque Antiquorum fuerit , ut Baptismum Hostiam appellaverint , ideoque dixerint non superesse Hostiam pro peccato ? ( Heb. 10. ) quia Baptismus repeti non potest — Et quia per Baptismum applicatur nobis Hostia cr●cis . Hinc illi Baptisma translatitiè Hostiam nuncuparunt . Loc. Theol. lib. 12. cap. 12. pag. 424. a Bellarm. lib. 1. de Missa , cap. 2. §. Sed omissa . Omne Sacrificium est oblatio , sed non omnis oblatio Sacrificium , hoc fit cùm r●s oblata consumitur . b Bellarm. Opera virtutum non sunt propriè dicta Sacrificia . Lib. 1. de Missa , cap. 2. §. Haec . Non quae in sola actione consistant , ut Psalmodia , genuflexio , & opus quodlibet ad honorem Dei factum . Ib. §. Secundum . Non quae in sola oblatione fita , ut aurum , argentum , &c. Ibid. §. Secundò . Non decimae aut primitiae . §. Sed in . Nec Patres appellant Sacrificium , id quod solum est figura , & commemoratio Sacrificii . §. Tertiò . Non pia voluntas , quia invisibilis . §. Secundò . Non Eleemosynae , quia non soli Deo oblatae §. Tertiò . Nulla reverentia externa , ut genuflexiones , preces , quia actiones transeuntes . §. Sexto . Passiones Martyrum , & alia omnia bona opera , largo modo — non autem propriè & in rigore , Sacrificia dici possunt . Ibid. cap. 3. §. Resp . Martyrum . c Cassand . Liturg. cap. 22. Ordo celebrandi Missam , secundùm Romanos , celebrante Pontifice , extractus ex variis libellis — Ibid. cap. 27. Populus dat Elcemosynas suas , i. e. panem & vinum , tàm masculi quàm foeminae . Ibid. De veteri ritu oblationis panis & vini , I●en . lib. 4. cap. 32. Primitias creaturarum offerentes — Hanc oblationem Ecclesia sola pura offert Fabricatori , offerens cum gratiarum actione . Ibid. In expositione ordinis . R●mani , exscriptis Greg. Papae . Oblationes fidelium fuisse tantùm panem & vinum — Et Collectae in usum Pauperum , veltestitutionem Ecclesiarum , opportuno tempore , non inter solennia Missarum , — quae populi donaria , non certè Sacrificia — Sacrificium autem , ficut Isidorus , dictum quasi sacrum factum , quià prece mystica consecratur . Cassand . ibid. Non ignoramus veteres Theologes appellâsse Eucharistiam Sacrificium laudis . Maldenas . lib. de 7. Sacram. Tom. 1. part . 3. §. Praeter haec . pag. 322. a Bellarm. — Sunt Relata , ità ut Sacrificium propriè 〈◊〉 sacerdotio propriè dicto : & Sacrificio impropriè dicto impropriè dictum sacerdotium respondeant . Lib. 1. de Missa , cap. 2. §. Quintum . b Maldonat . Ies . Serpens aeneus fuit Sacrificium commemorativum futuri Sacrificii Christi , sed tamen non habuit altare . Lib. de 7. Sacram . Tom. 1. de Euch. §. Quintum genus . c Abulens . in Ios . 22. Altare hoc non fuerat ad Sacrificium offerendum . Quaest . 9. d Bellarm. lib. 1. de Missa , cap. 17. §. Neque . — Neque obstat quod Ministri Ecclesiastici non dicebantur Sacerdotes , aut utebantur nominibus Templi , Sacrificii , Altaris , & similibus , quia tempore Apostolorū , vigebat Sacerdorium Judaicum , ideo abstinebant ab iisdem vocibus , ne viderentur cosdem illos ritus innovare . e Eodem modo Durantus de Ritibus , lib. 〈◊〉 cap. 1. num . 7. x See above , Chap. 3. Sect. 8. x See above , Chap. 2. Sect. 1. f See the former Testimonie at ( d. ) g Euseb . Hist . lib. 10. cap. 4. Sanctuario hoc modo absoluto , Altarique tanquàm Sancto Sanctorum in medio Sanctuarii sito ; ne à plebe eò possit accedi , cancellis ex ligno fabrifactus circumclusit . Coccius Tom. 2. Tract . de Altari , in vita Antonii . Altare à multitudine circumdatum . Chrysost . de visione Angelorum , lib. 6. de Sacerdotio . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & D●oxys . Hierarch . Eccles . cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ These Testimonies verifie the same Assertion of Dt. Fulke against Greg. Martin , cap. 17. The Table stood so , that men might stand round about it . ] h Aug. quast . super Exod. lib. 2. cap. 9. Altare est populus Dei. Lib. 1. de Serm. in monie . Altare in interiore Dei templo , i. e. fides . Lib. 10. de Civitat . Dei , cap. 4. Ejus est Altare cor nostrum . And other Fathers ordinarily . i Nazian . Orat. 28. — Esto , ego pellor ab Altari in Ecclesia : at novi aliud Altare mentis & contemplationis in coelo , ibi adstabo , & Deo offerani Sacrificia , quae sunt tanto acceptiora , quàm ea quae offerimus ad Altare , quantò pretiosior est veritas quàm umbra . k Cyril Alex. cont . Iulian. lib. 9. ( Iulian. Ob. ) Judaei sacrificant , — vos autem invento novo Sacrificio — quarè non sacrificatis ? — illud commune nobiscum habent , etiam Templa , Altaria , &c. ( Resp . Cyril . multò post . ) Vitae honestas , & ad meliora propensio est Sacrificium fragrantissimum — Et Paulus hortatur nos exhibere corpora nostra Sacrificium sanctum , rationalem cultum nostrum Deo. — Igitur etsi Judaei sacrificarent , ut in umbris praecepta implerent , nos tamen larâ viâ cuntes , ad id quod rectum est veniemus , nempè spiritualem & immortalem cultum proficientes . ( Iulian. ) Mosi dicitur , septem diebus azymis vescemini : vobis parum est abstulisse . ( Cyril . Resp . ) Impletur Lex à nobis in Azymis , maximè fide justificatis in Spiritu , mentalemque cultum praeponentibus tali modo . — Undè scribit . D. Paulus , ut diem agamus in Azymis synceritatis & veritatis . ( Rursus Iulian. ibid. lib. 10. ) Offerre Sacra in Altari , & sacrificare cavetis . ( Resp . Cyril . ) Adnibemus Sacrificia spiritualia , sc . & mentalia : nam illi ex sanguine offerebant boves , & oves , — Et ex fructibus similam , eleas , &c. nos tamen tam crasso ministerio relicto tenue & subtile , at spirituale perficimus : offerimus enim in odorem suavitatis fidem , spem , charitatem , justitiam , laudes . Sacrificium enim secundùm naturam incorporeum decet Deum . ( Iulian. ) Et Cain obtulit Sacrificium de fructibus terrae : Abel de carnalibus . ( Cyril . Resp . ) Offerimus mel 〈…〉 oddam quàm illi — Sacrificamus enim mentalitèr & spiritualitèr virtutum fragrantias . ( R●●sus Iulian. Ob. ) Non circumcidimini , non Azyma , non Pascha servatis . Non possumus , inquiunt , ( viz. Christiani : ) pro nobis enim sen el immolatus est Christus , & prohibuit Azyma — non Abraham imitantes Altaria erigitis Deo , nec sacrificatoria aedificatis . ( Resp . Cyrill . ) Circumcisionem habemus Spiritus — In Azymis spiritualia quae habemus . ( Et ad Pascha Resp . ) Affulsit veritas , Immolatus est pro nobis Christus Agnus verus . l Greg. Nazian . Orat . 3. advers . Iulian. ( De Gallo & Iulian● . ) Quinetiam in Clerum seipsos ascripserunt , ut divinos quoque libros plebi lectitarent : non minus id sibi amplum & honorificum existimantes quàm aliud quidvis , &c. * S● hereafter , Chap. 4. Sect. 3. a Bellarm. Sacrificium Missae accipitur propriè pro re , quae sacrificatur : & etiam accipitur propriè pro actione sacrificandi . Lib. 1. de Missa , cap. 27. §. Resp . ut . * See above , Chap. 1. Sect. 5. a Conc. Trid. Christus tradebat visibile Sacramentum sub specie panis & vini . Sess . 22. & Bellar. lib. 1. de Missa , cap. 27. §. Secundo . b Septimò , ritu mystico consecratur : nam debet res illa , quae Deo offertur , ex profanâ fieri sacra . Idem significat Sacrificare , quod sacrum facere . Bellarm. lib. 1. de Missa , cap. 2. c Bellarm. Octavò , transmutatur , quid ad verum Sacrificium requiritur , ut id , quod offertur Deo , planè destruatur , i. e. it● mutetur , ut desinat esse id qod antè erat , In quo differt à simplici oblatione , quae interdum mystico ritu elevabatur coram Deo , sed non destruebatur , nisi quando verè sacrificabatur . Ratio duplex , 1. ●b significationem mortis Christi . 2. ad protestationem subjectionis nostrae coràm Deo — Ideò requiritur , ut non solum usus , sed etiam substantia consumatur . — Sacrificium requirit Consumptionem . Pater , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mactare . Matth. 22. Altilia di●unt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occisa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Exhalario , in quo differt ab oblatione ; Item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consumo . Probatur ex Scriptura , ubi omnia Sacrificia destruenda erant , si viventia , per occisionem ; si inanimata solida , per combustionem ; si liquida , per effusionem . Ex inanimis solidis per immolationes , sic dictas à mola , vel molendo , quamvis vox , Immolare , pro sacrificare sumatur . Lib. 1. de Missa , cap. 2. per totum . Et idem ibid. cap. 4. §. Nunc. d Conc. Trid. a●d Bellarm. above cited , §. 3. at a. e Salmeron . Christus cruentus , & incruentus , non differunt , sed quod ille visibilis , hic invisibilis . Tom. 9. Tract . 29. §. Jam do . f Aquinas . Bénedictio sacerdotalis fertur super terminum à quo , non super terminum ad quem , i. e. super corpus Christi . In 1. Cor. 10. g Bellarm. Corpus Christi per consecrationem accepit formam cibi , & ad comestionem & destructionem ordinatur : & licet nullam laesionem patiatur in se , neque amittit suum esse naturale sed amitrit Sacramentale Esse , & proinde desinit esse realiter in altari , & definit esse cibus sensibilis . Lib. 1. de Missa , cap. 27. §. Tertiò . h Lombardus cum quaeritat quid Sacerdos gerit fit dicendū Sacrificium aut Immolatio , accipit nomen . Immolationis pro occisione , respondet autem ●ect●ssimè , Christum sem●l tantùm immolatum , i. e. occisum suisse , non autem immolari , i. e. occidi in Sacramento & repraesentatione . Rursus paulò sup●… . §. Ad hanc . Cruenta Immolatio semel tantùm verè & propriè facta est , nunc autem propriè , sed per Repraesentationem . Lib. 4. Dist . 12. §. Post haec . i Alanus de Eucharist . lib. 2. cap. 13. In carn●s & sanguinis separatione ( undè propriè in animalibus r●actatio ) consistit vis hujus mysterii , ut in eo solo cernatur divinae mortis repraesentatio — sequitur Christum esse praesentem modò immolatio — quod funditur in remissione peecatorum : e●go per modū Victimae praesens est , imò Christus hîc praesens induit eum modum , quem habuit ut se offerens in Sacrificio Ciucis . ( Aliquantò post haec ) Propter concomitantiam de qua superius diximus in seipso non moritur . k Costerus Christian . In stitutionum , lib. 1. cap. 10. Christus in cruce solus scipsum obtulit per veram sanguinis effusionem & mortem : hîc per Sacerdotem , tanquain ministrum , se offert sine Sanguinis Effusione & morte , sed per utriusque repraesentationem . * Iohn 6. * Ibid. a Canus . Quià per Sacrificia legis externa res quaedā spirituales potiores praefignabantur , has omninò res Sacrificia , holocausta , hostias sacrae literae appellant : ut mactationes brutorum animalium figurae erant mortificationis . Loc. Theol. lib. 12. cap. 12. §. In secundo . a Non terrenis , sed spiritualibus est Deo litandum . Tertull. adversus Iud. eos . b Erant tum Sacrificia pro delicto , quae nunc sunt Sacrificia poenitentiae de delicto . Ambros . lib. 3. Epist . 28. c Spiritus contribulatus . — Ostendit Deus , se velle Sacrificium , non trucidati pecoris , sed contriti pectoris . Aug. de Civit . Dei. lib. 10. cap. 5. d Mundo moriens , ipse est Sacrificium . Idem . e Tunc corpora pro corporibus ; nunc non corpora , sed vitia corporis perimenda . Arnob. c●nt . Gen●es . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Isid . Pelus lib. 3. Epist . 75. g Illi offerebant oves & boves : nos tàm craffo praeteriro Sacrifici● subtile offerimus , virtutes omnigenas : Sacrificium enim minimè carnale , secundùm naturam incorpoream , decet Deum . Ambros . [ The same which hee hath translated word for word out of Cyril . Alex. cont . Iulian. See above , towards the end of Chap. 5. ] h Chrys●st . in Gen. Hom. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Pe●usiota . lib. 3. Epist . 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Praeces & Gratiarum actiones factae Deo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . Dial. cum Tryphone Iudaeo . And another upon that Psal . 68. of David [ Canticum laudis plus placet Deo quam novella ] observeth in the Hebrew an elegant Allusion , as if it had beene said , Deomagis placet Schir , quàm Schior , id est Canticum , quàm vitulus . Bellarm. ibid. l Gladio verbi mactans vitia . Hieron . & rursus in Psal . 26. Hostia jubilationis , hostia praedicationis . m Chrysost . in Psal . 95. Munus Evangelicum Sacrificium mundum & immaculatum . n Sacrificium praedicationis omnibus aromatibus praestantius . Aug. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt , vel quòd eâ Deus prae Sacrificiis placere sibi testatur : haec sancta vestis aromata Sanctorum est . Chrysost . p Vbi scriptum est , [ Misericordiam magis volo quàm Sacrificium ] nihil aliud quàm Sacrificium Sacrificio praelatum intelligi oportet : quoniam quod ab hominibus appellatur Sacrificium , fignum est veri Sacrificii . August . lib. 10. de Civitat . cap. 5. r Nos templum Dei sumus omnes , cor nostrum akare Dei , cruentas victimas ca dimus , quandò usque ad sanguinem pro veritate certamus . August . ibid. cap. 4. s Verum Sacrificium est omne opus quod agitur , ut Deo in sancta societate haereamus : relatumque ad illum finem , ut beati esse possimus . Idem . lib. 10. de Civit. cap. 6. a In the Engl●sh Liturgie . b Iansen . Christum in coena Sacrificium obtulisse , primum quidem satis est significatum , cùm dicitur Gratias egisse : Gratiarum enim actio est quoddam Sacrificiū , à qua Christi actione Sacramentum corporis & sanguinis Domini nomen illud ab initio Ecclesia accepit . Con●ord . cap. 131. * See above , Chap. 3. Sect. 5. c Bellarm. Melancthon Eucharistiam Sacrificium esse vult , — & Calvinus non solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse vult , sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 1. de Missa , cap. 2. §. Ac primum , & § Expendamus . d Canus . Lutherani in Apologia Augustana perperam Sacrificium definiebant esse opus à nobis Deo redditum , ut eum honore afficiamus . Loc. Theolog. lib. 12. cap. 12. §. Quibus rebus . Bel larm . Melancthon , dicit , Missam dici posse Sacrificium , quatenùs sumptio Eucharistiae fieri potest ad laudem Dei , sicut coetera bona opera . Lib. 1. de Missa , cap. 2. §. Ac primum . Et Calvinus dicit , Sacrificium generaliter acceptum complectitur quicquid Deo offertur . Ibid. §. Expendamus . Kemnitius dicit , Sacrificium à Patribus dici Oblationem , Immolationem , & Sacrificium , quia est commemoratio & repraesentatio veri Sacrifici● Christi . Lib. 1. de Missa , cap. 15. §. Aker modus . * See above , Chap. 5. Sect. 7. a Synod . Trident. Sacrificium verè propitiatorium — Hujus oblatione placatur Deus , gratiam & donū poenitentiae concedens dimittit peccata , una enim eademque hostia est , idem nam offerens Sacerdotum ministerio , qui seipsum in cruce obtulit . Sess . 22. cap. 2. b Catechis . Rom. ( jussu C●ns . Trident. & Pii Quarti Pont. editus . ) Vt Sacrificium est , non solum merendi , sed & satisfaciendi quoque efficaciam habet . De Luth. num . 55. Osorius Ies . Conc. Tom. 4. de Missae Sacrificio in Psalm . 4. [ Sacrificate Sacrificium . ] Vnicum hoc Sacrificium est Sacrificium laudis , gratiarum actionis , expiatoriū & satisfactorium pro peccatis , & impetratorium pro vivis & defunctis . Ità tradit Conc. Tri● . a Bellarm. Secundum Argumentum sumitur ex his verbis Institutionis , quae apertissimè docent Christum obtulisse in coena pro peccatis Apostolorum . Lib. 2. de Missa , cap. 2. §. Secundum . * See above , Chap. 1. Sect. 2. * In the fore-cited place . * See above , Chap. 1. Sect. 3. a Valent. Omne's actiones 〈◊〉 rectè propi●… Deum aliquâ ratione censeri debent . Lib. 2. de Miss● , cap. 5. Ide●m . Pe●… ratione Precibus propi●… vis in Scriptura tribuitur , quaterius beneficia divina ex misericor●… Dei , per illas impetra●●us . Ibid. * See above , Chap. 8. Sect. 3. * August . See above , Chap. 5. Sect. 2. * Chrysost . Ibid. a Origen . in Levit. H●m . 13. Siredeas ad illum que●● Deus proposuit Propitiatorem per fidem , & fi respicias ad illam commemorationem , de qua dicit Dominus , Hoc facite in commemorationem mei ; ista est sola commemoratio , quae propitium facit hominibus Deum . * See Cha. 5. Sect. 11. b Salmeron . Ies . Tom. 9. Tract . 31. 9. Postremò supe●est . pag. 238. Quidam Patres judicant inprimis hac hostia expiari peccata , quòd cruentum memoret Sacrificiū . Hanc dicendi rationem sequitur Concil . Ephes . in Ep. ad Nestorem . Euseb . in Demonst . Evang. lib. 1. cap. 10. August . in Psal . 75. * See above , Chap. 8. Sect. 2. * See above , Chap. 5. Sect. 13. at the letter ( c ) . a Canus . Satis est ut verè & propriè sit Sacrificium , quòd mors Christi ita nunc ad peccati remissionem applicetur , ac si nunc ipse Christus moreretur , id quod Scriptorum veterum testimoniis confirmatur . — August . Semel immolatus in seipso Christus , & tamen quotidiè immolatur in Sacramento . Paschatius : Quotidiè Christus mysticè pro nobis immolatur , & passio ejus in mysterio traditur . Et Cyrillus in Conc. Ephes . Athanas . ad Antioch . Theophyl . in Hebr. cap. 10. Greg. demum Nazian . ( ut coeteros omittam ) hanc incruentam Immolati●nē vocant . L●c. theol . lib. 12. cap. 12. §. Illud . pag. 422. b Cyrill . Mys●ag . 5. Christum mactatum offerimus , ut Deum propitium reddamus . Ob. per Bellarm. lib. 2. de Missa , cap. 2. Greg. Nyssen . orat . 1. de Resur . & Theophyl . in Matth. Dicunt mactationem esse in hac oblatione , &c. c Salmeron . Quod benignè interpretandum — nimirùm , mactationem antiquam Christi in cruce inveniri , non novam & realem ab e● distinctam . Si in coena mactatus erat , quomodo ad nonam horam diei usque sequentis vixit ? absurda haec sunt , & aliena à veritate . Tom. 9. Tract . 31. §. Quartò . d Ambros . Hîc imago , veritas in coelestibus , nunc Christus offertur , sed offertur quasi homo , quasi recipiens passionem . O●fert se ipse , quasi Sacerdos , ut peccata nostra dimittat , hîc in imagine , ibi in veritate ubi apud Patrem . Lib. 1. de offic . cap. 48. * See above , Chap. 3. Sect. 8. at the letter ( c ) . a Bellar. Ratio 2. quare Sacri●…ciū Crucis sit tanti valoris , hoc autem finiti , sumitur ex parte offerentis : nam Sacrificio Crucis ipse offerens est filius Dei per se ; at in Sacrificio Miss● est ipse offerens per Ministrum — Illa actio immediatè producta à divino supposito , ipsa ab humano . Lib. 2. de Missa , cap. 4. b Salmeron . Ies . Modò Christus in Eucharistia personā induit re● oblatae : & quamvis Christus offerat per Sacerdotes , ut Administros ejus , tamen virtus & causa universalis pro ratione causae secundariae operatur . Sacerdos igitur ejus nomine induit personam offerentis . Tom. 9. Tract . 33. pag. 266. de Missis privatis . * See above , Chap. 5 Sect. 4. c Bellarm. lib. 1. de Missa , cap. 2. See above , Chap. 5. Sect. 3. d Loquitur Apostolus de Sacrifici●s veteris Legis , — Potest etiam absolutè & generatim accipi , quod quotiescunque fit remissio , fit sanguinis effusio : sed non nisi virtute effusionis sive nunc facta , sive post futura . Bellarm. lib. 1. de Missa , cap. 25. §. Ad illud . e Si accommodemus ad Evangelium , dicendum est , peccata nunc remitti , non propter praesentem effusionem , sed per praeteritam . Maldon . Ies . lib. de 7. Sacram. Tract . de Euch. immediatè antè exitum Tom. 1. f Si respicimus corpus Christi , quod continetur in Euch. quis negat esse propitiatorium , non ratione oblationis , quā Sacerdos facit , sed ratione Oblationis factae in cruce ? Conc. Provinc . Colon. de Missa , fol. 105. And a little after . Non propitia●orium , ratione Sacrificii , quod est situm in actione Sacerdotis , seu Missae communicantium , aut Ecclesiae : sed ratione Sacrificii , quod in cruce oblatum . a Mirum non est , si cùm Christus infinitus extitit , ejus hostia fuit infiniti meriti & satisfactionis . Salmeron . Ies . Tom. 9. Tract . 33. pag. 265 , 266. b Erat infiniti valoris : nec enim aliter potuit compensari injuria Deo facta . Ribera Ies . in Heb. 10. num . 19. c Valor Sacrificii Missae est finitus . Haec est communis sententia Theologorum : in quo distinguitur à Sacrificio Crucis — quod infinitae virtutis erat , & nunquàm repetitur . Bellarm. lib. 2. de Missa , cap. 4. §. Quarta P●op . [ And yet it is knowen that Card. Cajetane , C●nus , and Scotus were of a contrary opinion . ] To this last testimony of Ballarmine adde also Salmeron . Ies . Tom. 5. Tract . 33. §. Tertiò . a Conc. Trid. Ut visibile Sacrificium — quo cruenti Sacrificii virtus in remissionem peccatorum applicaretur . Sess . 22. cap. 1. b Ribera Ies . Quoniam quotidiè peccamus , quotidiè vi●tutem passionis Christi participamus , quod Conc. Trid. docuit , quo cruentum illud , semel in cruce peragendum , repraesentaretur , atque salutaris ejus virtus in remissionem peccatorum eorum , quae quotidiè à nobis committuntur , applicaretur . Et hoc Catholicis quidem hominibus manifestissimum est , Haeretici negare non possunt , quoniam Scripturae verbis apertissimè comprobatur de virtute passionis , ad omnia peccata tollenda . Rom. 3. & 5. Apoc. 1. 1. Joh. 2. Com. in Heb. 1. 10. num . 16. * See the last Testimony . c Opinio prima . Omnes culpas mortales , & omnia peccata ( post Baptismum commissa ) per Sacrificium Altaris — sic vult Catharinus — Haec opinio non vera , nisi omnes Theologi fallantur . Ca●●● loc . theol . lib. 12. pag. 432 , 433. d Vale●t . Ies . Itaque sunt , qui censeant hoc Sacrificium valere tantùm ad relaxationem poenarum , quarum culpa prius condonata fuit . Lib. 1. de Missa , cap. 5. §. Itaque sunt . pag. 542. Remittuntur venialia . Costerus Christien . iustitut . lib. 1. cap. 8. a Alan . Card. Pro iis peccatis , pro quibus Christus mortuus est . Lib. 2. de Euchar. cap. 35. [ Wherein hee bringeth the Testimonies of Chrysostome , Cyprian , Theophylact , and Origen , expounding them of all sinnes , adding also ; ] Ego verò nunquam invenio hujus Sacrificii usum à Patribus ad pauciora restringi peccata , quàm ipsa immolatio crucis . Ibid. pag. 626. b Calix — sive medicamentum & holocaustum ad sanandas infirmitates , & purgandas iniquitates . Cypr. de coena Domini . Vt cum Deo acceptum fuerit peccata dimittantur . August . de Civit. lib. 20. cap. 25. Omnis nocumenti est reparatio , omnis sortis purgatio . Da●asc . lib. 4. defide , cap. 14. Omne crimen . Jul. Papa apud Gratian. de Consecratione . Dist . 2. Vt peccata nostra dimittat . Ambros . lib. 1. de Offic. cap. 48. [ There might be added Justine Martyr , Dial. cum Tryphone , Chrysost . Hom. 13. in Ephes . Orig. Hom. 13. in Levit. besides the Liturgies of Basil , and others that are extant . ] * See above , Book● 1. Chap. 2. Sect. 9. c Canon Missa ( De Applicatione ) — & omnium Circumstanstantium , quorum tibi fides cognita est , & nota devotio , pro quibus Tibi offerimus , &c. d Hinc Suarez Ies . Quia oblatio hujus Sacrificii est fructuosa ex opere operato : ergò rationi consentaneum est , ut omnes , qui ad illam verè concurrunt , vel per proprium actum , se● concursum moralem participent hujusmodi fructum talis oblationis . I● 3. Thom. qu. 83. Art. 1. Disp . 79. §. 8. e Costerus Christian . Institutionum , lib. 1. cap. 8. de sacro Missae officio quotidiè audiendo . Quotquot adsunt & dign●●…arant , spiritualiter corpore Domini reficiuntur per o● Sacerdotis . * Booke 1. Chap. 2. Sect. 9. a Salmeron Ies . Si hoc esset infiniti valoris , & celebrata esset Missa pro redemptione omnium animarū , quae in Expiatorio carcere continentur , totum evacuaret Purgatorium : quod non est credendum , quia frustrà tot Missae pro u●o defuncto celebrarentur . Tom. 9. Tract . 33. pag. 268. De Missis privatis . b Valent. Ies . Quaedam portio remissionis competit Sacerdoti ministranti , quaedam ei , cui Sacerdos vult peculiari intentione applicare — Quae intentio non tantùm valet pro pluribus , ac si pro uno solo celebretur . Lib. 〈◊〉 . de Missa , cap. ●l● . §. Ac primum . & Alan . lib. 2. de Euch. cap. 34. Vt qui Sacrificium pro Petro offert , ratione stipendii . Suarez Ies . Tom. 3. Disp . 79. §. 9. pag. 1021. c Alan . In certarū personarum Caus●… certam Sacrificii aestimationem , ac fructus quantitatem definite non tàm certa loquimur , quià ad ista particularia nec Scripturae , nec Patres quicquam conferunt . Lib. 2. de Euch. cap. 34. pag. 635. d Inquiri potest , an tenetur Sacerdos ex justitiâ applicare Sacrificium Petro , ratione ab eo accepti stipendii ; nihilominus applicat Paulo : vel cum jubetur offerre Sacrificium pro tali Defuncto , offert pro se . Quidam dicunt Sacrificium operati in hujusmodi casibus non secundùm voluntatem Ministri , sed secundùm obligationem , quâ tenetur pro hoc vel illo offerre . Alii volunt obligationem tenere — Sed operatur secundum intentionem Ministri , quatenùs est Christi Minister ▪ Suarez q o supra . [ But your Cardinall , ] Sed injustè facere . Alan q o sup . cap. 35. pag. 640. * See above , Chap. 1. a Bellarm. lib. 1. de Missa , cap. 3. Mora Christi est Sacrificiū propriè dictum , & perfectiffimum . b Bellarm. ibid. cap. 20. §. Probatur . Sublato Sacrificio Missae , nullum restat in Ecclesia Sacrificium propriè dictum . Nam si ullum esset , id esset Sacrificium Crucis , illud enim unum Adversarii assignant unicum esse Christianae religionis Sacrificium . At hoc commune omnibus veris religionibus , sed semel peractum manet , quoad effectum , & virtutem . * Apoc. 5. 12. * Iohn 3. * See a Synops● hereof , Booke 8. a Concil . Trid. Cultum Latriae , qui vero Deo debetur , in veneratione huic Sacramento exhibeant . Sess . 13. cap. 5. b Si quis dixerit in hoc Sacramento unigenitum Dei filium cultu Latriae non esse adorandum ; Anathema sit . Ibid. Can. 6. c Suarez Ies . Adoratione Latriae absolutâ , & perfectâ , quâ per se adoratur Christus — Non solùm Christum sub specie●us , sed to●um visibile Sacramentum unico Latriae cultu , quia est unum constans ex Christo & speciebus — Sicut vostis — Magna est differentiae inter has species & crucem , quae reipsa disjuncta est 〈◊〉 Ch●isto . In 3. Thom. q. 79. Disput . 65. §. 1 , & 2. d Missale Rom. Sacerdos prolatis suis verbis [ Hoc est corpus meum , &c. ] hostiam clevat , ●amque adorat — adorandamque ostendit — post genu slexo ad terram usque ipsam veneratur . Ritus c●lebrandi Missam . Post genuflectit ; inclinatur Sacramento pectus ter percutiens , dicit , Agnus Dei qui tollis peccata mundi miscrere nobis , &c. Canon . Missae . e Bellarm. Omnes Idololatriam appellant hujusmodi adorationem . lib. 4. de Euch. cap. 29. §. Porrò . f Greg. Valent. Lutherani nos Idololatras vocant , seu ( ut ipsi nugari solent ) Artolatras . Lib. 1. de Idololat . cap. 3. §. Sed. g Coster . Ies . Nec opus erat ut genuflexo significationem novam honoris darent , sumentes corpus dominicū , quià cundem habebant piaesentem , & corpus suum porrigentem , quem mente semper colebant . Enchir. de Euch. Tit. Adoratio , Answering this Objection : Apostoli in ultima coena hoc Sacramentum non adorabant . * Sec hereafter , Chap. 7. Sect. 2. h Bellarm. lib. 4. de Euch. cap. 29. Scriptum est Deut. 6. Dominum tuum adorabis , &c. §. His praemissis . * 1. Cor. 11. a Chrysost . in Mom. ad Cor. 24. Cum horrore accedamus ad Deum . Ob. Harding &c. I●em Bellarm. lib. 2. d● Euch. cap. 22. Citati● locis quibusdam Chrysostomi , ad hae● Adversarii neque respondent , neque respondere possint : Si enim Angeli ad altare astant capitibus inclinatis , & cum horrore ac tremore vix audent intueri , propter splendorem inde emicantem , quis negare potest aliud ibi esse quam panem ? Et si Angeli adorant , quis homines reprehendere potest si adorent ? Paulo superius ex Hon. 4. 〈◊〉 . ad Coriath Accedimus ad agnum illum jacentem , & peccata mundi tollen●em deprecantes : ubi apertissimè dielt vocari agnum jacentem , &c. Et Hom. ad Ephes . 3. Hostiam quam Angeli cum tremore suscipiunt . * See above , B●●ke 5. Chap. 5. Sect. 3. in the Challenge . b Chrysost . Orat. in Philogon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem paulò superius . c Bellarm. lib. 2. de Missa , cap. 15. §. Quinto — Omnes Graeci Patres passim vocant terribile Sacrificium , & horroris plenum . * See above , Booke 5. Chap. 2. Sect. 4. * See above , Booke 5. Chap. 2 Sect. 7. * See above , Booke 6. Chap. 5. Sect. 8. * Ibidem . d Durand . Angeli adsunt semper nobis orantibus . Lib. 7. c. 12. e Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orat. 40. de Baptisme . f August . de meritis & de remiss . lib. 11. cap. 18. de baptizatis ; Illi cum timore ad medicum Christum portantur . a M. Breerly . Pon-Pontificales vestas , & calices coeperunt esse honorandi , Sacramenti causâ . Liturg. Tract . 2. §. 〈◊〉 . Sub● . 2. b August . Epist . 164. Baptisme Christi ubique veneramur . c Ribera Ies . in Apoc. 19. Item Viegas Ies . in eundem locum . Nec nos moveat verbum hoc [ Adorare ] cum vulgatum sit hoc creaturis tribui , ut Loth cum vidisset Angelos su●●exit , & adoravit eo● pronus in terram . 3. Reg. 1. Inclinaba● se & adorabat Bersheba Regem prona in terram . Rectè igitur Johannes adoravit Angclum laeta nunci●… ; Cur Angelus recusavit , Greg. Hom. 8. in Evang. Angelos antè adventum Christi adoratos , post assump●… humanitatem adorationem recusasse . Eodem modo Glossa , Hugo , Rupertus , & alii nonnulli , &c. S● Suarez T●… . 1. D●sp . 54. & Bellarm. Hieronymus non ignorabat Adorationis multa genera , & alium soli Deo , aliam rebu● deberi sacris . Apol. cap. 1. §. Primum . [ And he reckoneth A ●oration of Reliques , Tombes of Martyrs , &c. d Adoro plenitudinem Scripturarum . Adversus Hermog . post medium . pag. 350. ( c ) Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orat. 40. f Ambros . lib. 3. de Spir. sanct . cap. 12. Iractans illum locum Psal . 98. [ Adorate Scabellum pedum ejus . ] Per Scabellum terra intelligitur , per terram autem ca●o Christi , quam hodiè quoque in mysteriis adoramus : & quam Apostoli in Domino Iesu adoraverunt . Ob. 1. per Bell. Apol. cap. 8. pag. 107. Hic locus nullam admittit solutionem . Item lib. 2. de Euch. cap. 14. g Aug. in Psalm . 98. Nemo illam carnem manducat , nisi prius adoraverit . Ob. Bell. Alius locus insignis . Lib. 2. de Euch. cap. 24. §. Alius . h Athanas . contra M●ced . Di●l . 1. pag. 265. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Aug. in Psal . 98. Non hoc corpus , quod videtis manducaturi estis — spiritualiter intellectum vivi●icavit . * See hereafter , Chap. 4. Sect. 2. b Theod. Dial. 2. Signa mystica post sanctificationem manent in priore substantiâ , figurâ , & ●or●…â , sicut p●ius : Intelliguntur autem ea , quae facta sunt , & creduntur : & [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] adorantur . Ob. Bell. lib. 2. de Euch. cap. 27. §. Sed apertissimè — asserit praesentiam Domini in Euch. quia p●nis consecratus est verè id quod intelligitur , Creditur , & Adoratur . * See this discussed to the full , Booke 3. a Bellarm. lib. 2. de Eucl. cap. 2. citat Augustin . Serm. 10. de verbis Apost . viz. Quòd corpus dixit escam , & sanguinem potū , Sacramentum fidelium agnoscunt fideles — Et hanc phrasin [ nórunt fideles ] habet in lo●is infinitis : at profectò non est fidelibus tantùm notum , quòd corpus Christi fide percip●atur . Idem objicit Cla●di●● de Sanctis ante lib. de Litur●iis Patrum . Rurs●… Bellar. 〈◊〉 sup . cap. 15. At cettè nulla reddi potest causa , cu● Eucharistiam ne videri quidem permitterent Infidelibus , vel etiam Catechumenis , si nihil est nisi signum . b Chrysost . in Gal. 4. Non natura , sed Dei , promissio Sacramentum fecit : sic ●enascentia nostra natura quidem nulla est , c●terum verbum Dei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c And againe in 1. Cor. Hom. 40. about to ●ntreat of the words of S. Paul , [ Quid facient ii , qui baptizantur pro mortuis ? [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Dionys . Hierarch . cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Conc. Arausican . 1. Catechumeni non sunt ad Baptismum admittendi . Can. 19. f Aug. Tom. 9. Tract . 96. in Ioh. Quid si eis fidelium Sacramenta non producuntur , non ideò fit , quod ea ferre non possent , sed ut ab iis tantò ardenti●s concupiscantur , quantò honorabilius eis occultantur . [ Speaking of the Catechumenists . ] * Suarez . See above , Booke 6. Chap. 1. Sect. 〈◊〉 . at ( a ) . a Durant . de Ritib●… lib. 2. cap. 23. num . 7. 〈◊〉 ordine Romano Diaconus osculan● Evangelium , levat in manus codicem , & partem ejus in dextro humero ponens , vadi● ad Ambonem . b Ida● d● Ritib . lib. 2. cap. 40. in Psal . 7● . In capite montium : hoc est ( ait Rabbi Jonathan ) Sacrificium in capitibu● Sacerdotum . Durand . Rational . lib. 4. cap. 42. num . 54. Elevatur , ut populu● congressu● consecrationem factam esse , & Christum super Altare venisse reverentèr prosternatur in terram , & illum ore adoret . Et Durant . quo suprà . Adorationis ergò Eucharistiam in altum attolli , Durandus & Ivo asserunt , Probabile est . * See above , Booke 3. * See above , Booke 6. Chap. 6. Sect. 5. c Missalls published by Claudius Sainctes à Parisian Dr. Before Consecration , in the Missall of S. Iames , Attollens : In the Masse of Basil , Exa●…ans pane●… . d After Consecration , in the Masse of Chrysostome , Modicum 〈◊〉 tollens Sacerdos , dicit Sancta sanctis . e In Dionys . Areopag . relating the forme of their Masse , objected by Duran●… de ●iti● . lib. 2. cap. 40. Mysteria , quae ante laudaverat Sacerdos , venerandis oper●a signis in conspectum agi● , divinaque mu●cr● reverentèr ostenden● , ad Sacram Communionem convertitur . [ Wherein there is no one word of ▪ Venerandis , or Reverentèr , but this . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Dionys . Areopag . cap. 3. f Ter●…ll . in lib. de Cor●●● milit . Calicis a●t panis aliquid in terram discuti , anxiè patimur . Ob. by Mr. Breerly , Liturg. Tract . 2. Sect. 8. Subd . 4. pag. 216. And out of Origen . Hom. 5. in Levit. Take heed no little crumme fall to the ground . Tract . 4. Sect. 6. And Pius Bishop of Rome ordained that the consecrated Bread and Wine falling to the ground should be left to the Sacrificer , and the rest remaining should be burnt with fire unto as●…es . So great a Reverence was then prescribed . Ibid. Tract . 2. Sect. 8. Subd . 4. * See above , Booke 1. Chap. 3. Sect. 10. in Answer to the second Pretence . a Chrysost . in Liturg. Post●à fimiliter Sacerdos s●…it sanctu●… pan●… , in●…ato capit● ante sacrā mens●… oran● . b Cyril . Hierosol . Mys●●g . 5. Accede ad calice●…●anguinis illius pro●… [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] c Esp●ncae●s . Nec disputatio super Adorandi gestu , cum de Adorationis substantia inter omnes semper conven●rit , ac etiamnum convenit , stantes aut ●edentes , proni aut supini , erecti aut geniculati Christum in Eucharistia praesentissimum adoremus , per se non refert — cum Adoratio non tam in externo cult● , quàm intimo mentis affectu cernitur . Lib. 2. de Adorat . cap. 16. initio . * The Latine is , Inclinantes Altari : but ●…nce I finde it in the Greeke ( before Consecration ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so thrice the l●ke . A●ter Consecration ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And againe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ Behinde the Table bowing downe his head . ] And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Durant . Peractâ thurificatione , Sacercerdos levitèr incurves●it ante Altare — dùm autem inclina● Sacerdos , humilitatem Christi significat . — Sacerdos reflexus ad Altare , cùm paratur Consecratio ▪ Lib. 2. de Ritib . cap. 25. e Vasquez Ies . Graeca Ecclesia ●ntò Consecrationem reveren●er adorat , etiam ●i non sit ibi Christus . D● Adorat . lib. 2. cap. 11. [ Falsly commenting that this was Divine honour , and just . ] f Mr. Breerly Liturg. Tract . 2. §. 9. Subd . 3. [ out of Bellarm. and Bellarm. out of Antoninus ] — When ( not unlike to the reproofe which God miraculously gave to Balaam by the speech of an Asse ) a bruit-beast for our instruction did prostrate himselfe in reverence before the blessed Sacrament . * HORST●…rding ●…rding to his Masters owne Relation . a Greg. Nazianz. Orat. 11. de Gorgonia . S●ror Gorgonia adver●â copori● val●●udine laborabat — ●r●tque prodigiosum mor●i genus , quod n●c Medicoru●… arte , nec parentum lachrymis , nec publicis precibus sanari potuit : desperatis omnibus aliis auxiliis intempestâ nocte captat● ad Altare cum fide proc●…it , cumque qui super isto honoratur ingenti clamore invoc●ns , cum caput ●●um pari cum c●amore Altari admovisse● , & d●inde ho● pharmaco ( i. e. L●…ry●… , ut exp●… E●… Cretensis ) perfudisset , & si quid uspiam [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Antityporum precio●● Corporis & Sangui●is manu recondiderat , id 〈…〉 admiscuisse● ( ô rem admirandaml ) ●●atim se mor●o liberatam sentit . b Bellarm. Procumben● ante Altare coram venerabili Sacramento — Quid autem super altare colatur , dubium esse non potest , cum ●ihil ibi ponatur nisi panis & vinum , mutand● in corpus & sanginem Christi — Petrū Martyre●… valdè u●●it pupugitque hic locus . Lib. 2. de Euch. cap. 14. * Ste●…ve , Booke 1. Chap. 1. Sect. 10. As further also appeareth in the Liturgie of Pope ●…nt ; Accip●ant D●aco●… reliquias , & portent in Pa●●ophoria ( Doub●less● , ●rom the Al●ar to a pla●e remote . ) Test● Pamel●… Tom. 1. M●ssal . Pa●rum ●atin . pag. 118. * S●e above , Booke 4. Chap. 2 Sect. 5. * Above at the letter ( a ) . * Booke 2. Chap. 2. Sect. 6. c B●llarm . Dionys . Ar●op . Hier. cap. 3. part . 3. O divinissimum & sacrosanctum Sacramentum , obducta ●ibi significantium signorum operimenta aperi , &c. Lib. 2. de Euch. cap. 3. Item ipsum invocat Sacramentum , & petit ab ipso , quae à solo Deo rectè peti possunt . And Durant . de R●tib . lib. 2. cap. 11. And indeed who not ? d Nazianz. Orat. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Ambros . in Luc. lib. 10. cap. 22. O aqua , ●u aspersum sanguine ( Christum ) l●visti , Sacramentum Christi esse meruisti , &c. f Optat. lib. 6. cont . Parmen . O aqua , quae & purum ●eceras orbem , & terram lavisti . g O salve Crux , ●pes unica ! auge piis just●●iam , &c. Est Prosopopoeia . Vasquez Jes . lib. 2. de Adorat . Disp . 9. cap. 4. pag. 445. h O sacrum convivium ! quod omni Sacramento convenit . Tolet. Jes . Instruct . Sacerd lib. 2. cap. 15 p. 366. i Pachym . in locum Dionys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Orat . in obitum Gorgon . * See above , Booke 3. Chap. 3. Sect. 13. k Basil . lib. de Spir. sancto , cap. 27. Verba Invocationis , cùm ostenditur , quis Sanctorum in scripto nobis reliquit ? ] Hunc habemus morem veteris Ecclesiae , ut post consecrationē oftenderetur populo Eucharistia , quod nunc fieri videmus , & conceptis verbis invocaretur . Ob. Bellar. lib. 2. de Euch. cap. 15. §. Alterum . And Durant . de Ritib . lib. 2. cap. 11. Planè ab ipsis Ecclesiae incunabulis post Consecrationem Eucharistiam in altum tollere , Dionys . & Basil . de Spiritu Sancto , cap. 27 , &c. * Proved above , Booke 1. Chap. 2. Sect. 3. in the Challenge . l Archlep . Caesariensseu Christoph . de Capite sontium , Tract . var. Sacerdos invocando Deum panem consecravit : Hanc alii , ut Tertulianus , Iren. Justin . Gratiarum actionem hujusmodi Invocationē seu benedictionem vocant . p. 34 Alicu●● Theodoretus , Basil . Cyril . Hierosol . Iren. Damascen . Theoph. Alex. vocant Eucharistiae formam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Invocationem . Ibid. pag. 33. And bee alleageth your Lindanus for a Suffragator in this point . * See Booke 〈◊〉 . Cha. 2. m Paulus non tradidit formam Consecrationis , quod Basilius ità illustrat , ut sano capiti nihil ad haec sit ullo modo requirendum amplius , cap. 42. de Spi● . sancto ; Verba , dùm ostenditur pani● ( inquit ) & poculum benedictionis quis Sanctorum nobis reliquit ? Lindan . Pa●●p . lib. 4. cap. 41. n Liturg. Iac. [ Sancte Domine , &c. ] o Liturg. Chrysost . [ Adhuc offerimus — mitte Spiritum , &c. p Liturg. Basil . [ R●spice Domine . ] q Decret . part . 1. C. 11. Ecclesiasticorum . Aug. ex Basilio ; Quae scripta nobis , quibus verbis sit Consecratio , commendavit ? r Origenes dixit , Domine , non sum dignus , &c. Ergò vel vult adorari & invocari panem , vel Christum ipsum hîc contineri . Bellaram . lib. 2. de Luch . cap. 8. §. Alterum . * See above , Booke 5. Chap. 5. Sect. 3. a Calvin . Instit . lib. 2. cap. 17. §. 36. Nec aliâ causâ in antiqua Ecclesia fuisse institutum , ut antè myster●orum celebrationem diceretur , [ Sursum corda . ] b In omnibus Liturgiis Graecis Jacobi , Basilii , Chrysost . Et omnibus Latinis habetur id , quod etiam hoc tempore nos facimus , Bellarm. lib. 〈◊〉 . de Euch. cap. 14. §. Respondeo si . c Respondeo [ Sur●ùm corda ] non significare e●evationem ad ●ocum corporalem , sed elevationem à rebus terrenis & curis hujus vitae , ad Deum & res aeternas . Non respondetur , Habemus ad firmamentū , sed [ Habemus ad Dominum . ] Et certè qui Christum quaerebant in praesepi , in templo , in sepulchro , Sursum corda habebant , quià illum quaerebant , qui est super omnia Deus benedictus in secula . — Et fieri potest ut qui terram intuetur , cor deorsum — Sic qui in Eucharistia Christum quaerunt & venerantur , cor sursùm habent , si de ipso Christo , non de negotiis hujus vitae interim cogitent . Bellarm. Ibid. * Liturg. Grac. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] d Monet ergo Sacerdos populum [ Sursùm ] i. e. super se●p●um elevar●co●da ad Dominum , juxtà exhortationem Apostoli , Col. 3. Quae sursùm sunt quaerite , non quae super terram . Durand . Rat●n . lib. 4. cap. 33. e Aug. in Psal . 148. [ Laudate Dominum in excelsis . ] Primò de c●lo dicit , posteà de t●rris , lauda●ur enim Deus , quifecit coelum & terram . Nos adhoc in imo sumus , sed cum cogitamus quomodò illic laudetúr Deus , ●oribi habeamus : & non sin● causa audimus [ Sursùm corda . ] * S●e abo●e , Bo●ke 6. Chap. 3. Sect. 8 , &c. * Ibid. * Booke 4. Chap. 10. Sect. 1. * Booke 5. f Cyril . Hier. C●tech . Mystag . 5. Ob hanc causam ●lamat Sacerdos [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quià opo●tet sursùm habere cor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & non ad terrena negotia deprimere ; Paulò post , 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Aug. in Psal . 85. Certè rectè admoner , ut Sursùm corda habeant : audiant igitur & faciant , levent ad coelum ▪ quod malè est in terra : ibi enim non putrescit cor , si levetur ad Deum . Teste Pamel . Tom. 1. Missal . in Missa Aug. Hippo●ens . pag. 527. * See above , Booke 6. Chap. 3. Sect. 8. h Tempore veteris Ecclesiae Romanae populus non cursitabat ad videndum id quod Sacerdos ostendit , sed prostratis humi corporibus , animis in coelum erectis , gratias agebant Redemptori . Eras . lib. de amab . Eccles . Concord . i Ambros . in Luc. cap. 24. Maria , quae quaerebat Christum in terra , tangere non potuit : Stephanus tetigit , qui quaesivit in coelo . k August . Tom. 2. Epist . 44. ad Maxim. Christianis Catholicis nihil ut nume● adoratur , quod conditum est à Deo. Idem Tom. 8. ●n Psal 98. Timeo terram adorare , ne me d●mn●t qui fecit coelum & terram . Nazianz. Orat. 31. Ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * See Booke 8. Chap. 1. Sect. 3. a Missal . Rom. pag. 31. Ubi debita materia deficit , non conficitur Sacramentum — Si non sit panis triticcus , vel fi alioqui corruptus . Et pag. 32. Si vinum sit factum acetum , vel penitùs putidum , vel de uvis acerbis & non maturis expressum , vel admixtum aquae , ut sit corruptum , non conficitur Sacramentum . b Dico , species consecratae perfect● misceri possunt cum liquore specie distincto , & tum non manet ●ub eis sanguis Christi . Ità Thomas . Teste Suar. Ies . in 3. Thom. Disp . 67. §. 4. §. Dico . Et Durand . Si plus apponatur aquae quàm vini , erit irritum Sacramentum . Lib. 4. cap. 42. c Missal . Rom. in Can. Missae . Sex modis contingere potest formae variatio ( nimirùm ) per Additionem , detractionem , alicujus vocis mutationem , vel si una ponatur loco alterius , corruptionem vocis alicuj●s , detrahendo vel mutando syllabam aliquam , transpositionem , i. e. ordini● dictionū variationem , ac deinde per interruptionem , ut pronuntiando unam partem formae , ac quiescendo per aliquod spatium , velloqu●●do aliquid impertinens . Minima variatio destruit integritatem substantial●m , si per●at sensus . Bellar. lib. 1. de Sacram. in Gen. c. 21. §. Secunda Prop — Sacramenta rata non sunt , si dum conferuntur unum tantùm verbum , quod ad substantiam pertiner , omittatur : imò si uniu● syllabae omissio sensum verborū mutaverit , a●t corruperit , collatum Sacramentum non valet : ut si Sacerdos dixerit , Hoc est Cor meum , pro [ Corpus meum . ] Azor. Ies . Instit . Moral . Tom. 1. lib. 5. cap. 28. §. Animadvert . — [ Hoc est , &c. ] Si quis diminueret aliquid , aut immutaret de forma Consecrationis , vel aliquid addat , quod significationem mutaret , non conficeret Sacramentum . Missal . Rom. pag. 33. Haec sunt necessaria necessitate Sacramenti , quibus sublatis , tolli●ur Sacramentum , ut nimirùm non peccet Sacerdos corrumpendo verba Consecrationis . Item Alan . de Sacram. ●n Gen. cap. 21. d Agrippa . Sicut nattatur de Sacrificulo , sivè verum , sive fabula sit , qui cùm plures haberet Hostias , 〈◊〉 Grammaticam omitteret , in haec verba consecravit , Haec sunt corpora mea . Devani● . Scient . cap. 3. e Bellarm. Si Sacerdos ●ingit se consecrare , cum non consecrat , Christus abest . — Nisi intentio Ministri sit saltem virtualis , animo faciendi quod facit Ecclesia , non est Consecratio . De Sacram. in Gen. cap. 27. Si quis non intendit con●icere , nisi delusoriè aliquid agere . Missal . Rom. pag. 33. — Vel ex oblivio●… , cum hostia aliqua lateat , cùm non intendit consecrare nisi quas videt . Vel si habe●s coram se undecim hostias , & intendet consecrare decem , non determinan● quas decem intendit , non consecrat , quia requiritur I●tentio . Missal . ibid. a Decret . lib. 13. Tit. 43. C. 3. Veniens ad gradum Sacerdotii , camperit tande quod non fit baptizat●s , ritè fecimus ipsum baptizari . b Bellarm. — Vel una litera . De Sacram. in Gen. cap. 25. §. Secunda Prop. — Haec sunt nece●saria necessitate Sacramenti , ut nim●rùm non peccet Sacerdos corrumpendo verba Consecrationis : ut in Baptismo si quis dicat , Baptizo te in nomine Matris , &c. Ala● . ●ard . de Sacram , in Gen. cap. 21. And Azorius , See above , Sect. 2. lit . ( c ) . c M. Fox his Acts and M●…m . pag. 1969. d Cos●… Philiarch . de offic . Sh●erd . Tom. 1. lib. 1. C. 14. Potest dari casus , sicut audivi datum esse , quòd ●ilius alicujus nobilis sit à levatrice baptizarus aquâ rosaceâ , quiâ est silius nobilis , &c. * See the pr●ceding Sect. in the Margent . a Si de●icit o●d● Sacerdotalis in conficiente , non consicitur Sacramentum , Missal , Rom. pag. 31. b Multae sunt causae propter quas non potest accidere , ut Christus non sit prae●ens : ut ●i Sacerdos non sit baptizatus , vel non sit ritè ordinatus , quod pendet ex multis aliis Causis , quibus ●er● in infinitum progredi possumus ; ut ex parte materiae saepè accidit defectus . Suarez Ies . in 3. Thom. qu. 79. Art. 8. Disp . 65. §. 2. c Plena sunt illa tempora Ordinationibus Paparum , Exordinationibus , Superordinationibus . Baron . An. 908. num . 3. & Ann. 897. num . 6 , & 8. & Ann. 900. num . 6 Platina in vita Ioh. 10. sol . 146. & in vita Sergii 3. sol . 148. d Platina in vi●a St●ph . 6. de F●rmoso ; Abscissis duobus dextrae illius digitis , poti●●imum eis , quibus Sacerdotes in Consecratione utuntur . a Bellarm. Vbi deest vera Consecratio , nullum est periculum in co , qui bonâ fide Sacramentum adorat , adoratio enim potissimum ex intentione pendet ; quarè sicut is , qui panem non consecratum inju●iâ aff●ceret , putans consecratum esse , gravissimè peccâsset in Christum : sic etiam contra qui panem eundem adorat , quòd certo credat non esse panem , sed Christū , is propriè & formaliter Christum adorat , non panem . Lib. 4. de Euch. cap. 30. Vbi quis simpliciter adorans Sacramentum non consecratum est actus Latriae , & Actus moraliter bonus , procedens ex motivo honesto . — Sicut quando quis dat Elee mosynam homini petenti nomine Christi , ex misericordia infusa operatur , si prudenter existimaverit illum esse pauperem , quam vis speculativè decipi contingat . Suarez Jes . Tom. 3. qu. 79. Art. 8. Disp . 65. pag. 829. col . 1. Omnis fidelis rectè adorans hostiam consecratam , adorat sub ea conditione , si perfecta sunt circa ipsam ea , quae ad Consecrationem sunt necessaria , secundum divinam institutionem , & sic nunquam decipitur , neque e●rat . Bonavent . in 3. Di●● . 24. Art. 1. qu. 1. ad ult . Tes●e Suarez qo sup . pag. 828. [ And in them , who require it Actuall , albeit Tacitam , Azor. Jes . reckoneth from Gabriel in Can. Missae , Thom. Bonavent . Alber● . Richard. yea and Canonistas Theologos , excepting Cajetan . Hassel ▪ Claud. Sainctes , qui simpliciter & sine conditione adorandum moment . Azor. Instit . Tom. 1. lib. 9. cap. 9. §. Decimo . ] Dicendum est , quod per se loquendo , ac seclusis specialibus circumstanti●s per Accidens occurrentibus , absolutè adorandum esse hoc Sacramentum , ●…ll● in act●… appositâ conditione . Ita sentit D. Thom. in 3. Dist . 9. qu. 1. art . 2. q. 6. ad 2. ubi solùm dicit , non requiri conditionem explicitam , sed satis esse si habitu retineatu● : Habitu au●em illam retineri , nihil aliud esse videtur , nisi mente & animo habete intentionem adorandi verum Christum , ve●umque Sacramentum , & non adhi●…di adorationem , nisi cum hac pendenti existimatione . In eadem sententia est Richardus , ubi ( inquit ) lice● fides credit Christum esse sub speci●bus , sub conditione si omnia suntfact● , quae ad consecrandum sunt nece●saria , ta●…en ad adorandum non oportere , ut fideles hanc conditionem adhibeant in actuali cogitatione . Idem Gabri●l , Marsil . & communiter Summistae , verbo , Adoratio . Ità Suarez Tom. 3. qu. 79. Art. 8. Disp . 65. pag. 828. col . 2. Nihil ob●uit Jacob , cum Laban sibi ignoranti pro Rachel in concub●tu substituerit Leam , qu●à bonâ fide se cum propria uxore dormire putare● . Ità non est Artolatra , qui non adorat Christum in pane non consecrato , quem b●n●●ide putat consecratum , &c. Salmer●… Ies . Tom. 9. Tract . 33. pag. 181. b Ego sum Deus t●us fortis Zelo●es , Exod 20 5. ] Dicitur Deus Zelô●es , id est , zelum tenens : zelus autem est amor prvatus , nolens habere consortium in amato . Et ●ic viri dicuntur habere zelum de uxoribus suis , quia volunt quòd uxo●es suae solos illos ament , & solis illis copulentur . Sic etiam Deus volebat quòd Judaei ●um solum co●erent , & ●um ut Deum cognoscerent : & quandò alius coleretur 〈◊〉 Deus , dolebat , tanquàm ●i vir videat uxor●… suam amantem alium virum . Et ●icut cùm mu●…er alteri quàm viro suo copulatur , fornicari dicitur : ità qui alterum quàm verum Deum colebat , fornicari dicebatur in Scriptura cum Diis alienis . Abulens . in Exod. 20. pag. 273. col 2. c Grae ci optimè interpretantur Hypostasin per substantiam , quià fides efficit ut ea , quae credit , non m●nùs c●rta habeamus , quàm si subsisterent . Ribera Ies . Co●… Heb ▪ 11. pag. 514. * Chap. 9. Sect. 4. * Sep●●agints . d Sacerdos inclinatus Sacramento , junctis manibus , & ter pectus percutiens , dicit , Agnus Dei , qui ●ollis peccata mundi , mis●r●re nobis . Et rursus , Agnus Dei , &c. M●ssal . Rom. pag. 24. Rursus . Inclinato capite versus Sacramentum , dicit intelligibili voce , Da nobis pacem : E●rursus secrete , Domine Jesu Christe , &c. Missal . Rom ibid. * Thorow-out the 7. Chapter . * See Chap. 7. thorowout . a Bellarm. Sicut is , qui panem non consecratum injuriâ afficeret , &c. See above , Sect. 1. ( a ) . b Mala intentio vitiat opus : sed perperam inde colligitur opera mala ex intentione bona justificari . Nam opus bonum nascitur ex integra causâ , malum autem ex quovis defectu oriri potest . Bellarm. de amiss . Grat. lib. 2. cap. 4. §. Primum enim . * Chap. 7 , and 8. * See above , Sect. 1. at the letter ( a ) ad ●…nem . * Ibid. * Acts 9. 5. * 1. Cor. 15. 9. * 2. Tim. 〈◊〉 . 〈…〉 . * Ioh. 16. 2. * Prov. 30. 20. * Confessed above , Chap. 5. Sect. 6. by your Iesuite Suarez . a Honor est testimoninm excellentiae , quod continetur verbo vel facto , quae de excellentia alicujus convenientem existimationem illi gignit . Sic honor divinus est quicquid verboruns aut officiorum omninò accommodatum est ad gignendam existimationem hujusmodi , quae in divinam majestatem propriè conveniat . Hoc duplici modo , 1. ut opus sit n●turâ suâ ità praeclarum , ut quis illud naturali lumine rationis solum Deum tali hono●e dignum esse judicet , quale est Sacrificium . Alterum , ut tale sit intentione ejus , qui vult de persons , quam honorat , talem existimationem excitare , quae in divinam majestatem conveniat , licet honor iste alioqui indifferen sit . Greg. Valent. lib. 2. de Idol . cap. 3. b Est Idololatria divini cultus erg●falsum Deum exhibitio : colere enim pro Deo eum , qui non est Deus , aut ipsum laudando , aut e● aliquo modo prosternendo , Idololatrare est . — Idololatria ( quae est falsa Adoratio ) non est nisi erro● in intellectu , quo dignum honore judicamus Deum falsum , cui Idololatrase prosternit . Tolet. Ies . Instit . Sacerd. lib. 4. cap. 24. §. Est igitur . c Idololatria comprehendit omnem superstitiosam religionem , quâ quaelibet res colitur pro Deo , Lorinus Ies . in Acts 17. 16. d Nos visibili Sacramento invisibilo corpus Christi praesens , adeoque Christumcipsum invocamus , & quasi divinum quoddam adoramus , & qua●…vivum quiddam ratiorrabile alloquimur , rogamus [ O salutaris Hostia , &c. ] Espenc . lib. 5. de Adoras . cap. 8. fol. 185. & ibid. lib. 2. cap. 9. fol. 25. e Idololatria est , non solùm cum adoratur Idolum , relicto Deo , sed etiam cùm adoratur Idolum simul cum Deo. Exod. 20. [ Deos aureos , & Deos argenteos non facietis mecum . ] Bellarm . lib. 2. de Imag. cap. 24. §. Praetereà . f Ne Idololatria co●…itteretur , air , ( nempè Claudius Sainctes ) cum Christo in Eucharistia debeatur summꝰ divinusque cultus , non est eo Adorationis genere colendum sensibile continens , quo contentus Iesus . Teste Vasquez Ies . de Adorat . lib. 2. Disp . 8. cap. 11. pag. 389. g Panis substantiam , post Consecrationem , abesse probatur , quià si unà cum Domini substantia panis sub eisdem Accidentibus contineretur , periculum e●●et nē populus simpliciter adoraret panem . Bellarm. lib. 3. de Euch. cap. 22. initio . Et Alanus lib. 1. de Euch. cap. 34. Non posse , ait , in Eucharistiae duplicem existere substantiam , quià Ecclesia esset in summo periculo Idolalatriae , &c. Ratio est , quià cùm adoramus id quod delitescit sub speciebus panis , si esset ib● adoraremus . Salmeron Ies . Tom. 9. Tract . 16. pag. 109. Contendit Claudius Sainctes ex unitate Adorationis absentiam substantiae panis colligere : Etenim si duplex maneret substantia in Sacramento , una panis , altera Christi , non posset citrà Idololatriam unica adoratio in urramque referri . Vasquez Ies . quo sup . h Sacramenta haec in sumente homine , quià quandiù in eo Sacramentaliter sun● incertum est , nec regulariter , ●●c ordinarie solent adorari . — Praeceptor meus D. Joh. Benedictus , magnum Dominicani ordinis ornamentum , docuit , majua esse Idololatriae periculū , si Christus adoraretur in homine , quià homo est subjectum rationis capa● ( honor est autem praemium virtutis ) signa verò sacra non propter se , sed propter res , quas figurant & exhibent , sunt veneranda , in iis tantum periculi non inest , quàm ●i homines peculiari hoc honore propter sumptum sacramentaliter , & sic aliquandiù Christum in eis habitantem prosequeremur . Sic eniur homines paulatim Deos esse putaremus . 〈…〉 de Euch. lib. 1. cap. 6. fol. 14. i Conc. Ephes●… . Tom. 1. C. 12. §. Pari. Neque hominem cum verbo adorandum dicimus , sed unum eu●demque , nè illud cùm verbo aliquam divisionis imaginationem meriti objiciat . Et Tom. 4. C. 26. — Adoratione verò non seor●… Deum , nec seorsim hominem , sed unum Christum . a Ambros . Catharinus Compsae Arch●episc . Anno● . advers . nova dogmata Cajet . Card. Ti● . De Veneratione & Canonizatione Sanctorum . pag. 126. Ob. Ecclesiam in Canonizatione Sanctorum errare posse . Cathar . Quòd errare non potest , docet Turr. dicens , hoc esset fidei fundamentum evertere . pag. 127. Adduxi Xisti Quarti sententiam in Decreto Canonizationis Bonaventurae , ubi confidens de Spir. Sancti supren â directione , confidenter illum Sanctum esse pronuntiat , & fideliter ab omnibus teneri praecipit — Quod arroganter fecisset , si haec res ad fidem non attineret . ●ag . 128. Bonaventuram protuli , qui docet horribilissimum esse , Ecclesiam in hujusmodi errare posse , & periculosum esse in re fidei , eò quòd si unus Sanctus vocatur in dubium , etiam coeteri vocari possunt , & ità periculosum esset invocare Sanctos . pag. 129. Adduxi iterùm testimonium Hieronymī in Epist . ad Phil. Hominem non sanctum Sanctorum jungere societati , esset Christum violare , cujus membra sumus . Ibid. Ob. Sat e●it in universali credere , Canonizationem Sanctorum veram esse : at Canonizationem hujus aut illius credere non tenemur , quià an Sanct●s sit , pendet ex facto , utrùm nimirum talis fuerit , & talia fecerit , in quo Ecclesia errare potest : quià non est error fidei , sed facti . pag. 132. Resp . Numquid Canonizatio Sanctorum sit in genere , & non in particulari de quolibet Sancto ? pag. 135. Ob. Nihilominus pi● credendum est , ●am errar● non posse . Risp . At ego crederem pictatem fidei esse divinae revelationis & authoritatis , non hominum . pag. 142. Ob. Certâ autem humanâ certitudine suadet credere pietas fidei , ceita verè divinâ certitudine ●ubet credere necessitas fidei . pag. 142. Resp . Credere vivum esse membrum Christi , quod est putridum , fidem laedit : quare est error pernitiosus . pag. 144. Et Thomas ; si per cultum exteriorem aliquod falsum significetur , est cultus perniciofus . pag. 147. Acultu divino abesse debet omne mendacium , quia in eo fidem nostram protestamur , & cum Deo agimus & Io●…mur , qui omne falsum , fictum , vanum abhominatur . Haec Ca●harinus ibid. pag. 149. b Catharin . ibid. qu● suprà . Ob. Doctrina haec su●detur exemplis hostiae non consecratae , quam Sacerdos exhibet adorandam , ubi nulla Idololatria , quià fides Ecclesiae non ad has aut illas species panis refertur , sed ad hoc , quod corpus Christi continetur sub speciebus panis , quando fuerit rite benedictum . Patas tu quòd minus potest errare Ecclesia in adoratione hos●iae non consecratae , quā in cultu Sancti ? pag. 132 , 133. Resp . Catharin . Petrus de Palude asserit , nullo modo esse dandam Hostiam fimplicem pro consecrata , quod esset Idololatria : quoniam cum ministratur , etiam adoranda proponitur . Et Hier. Ferrar. cui quidam objectabat , quod Hostia , per quam jurabat , non erat consecrata ; Cui respondet , si ita fuisset , secisset populum Idololatrare , atque ideò tanto magis provocaret in se iram Dei. — Audi , in hostia consecrata adoratur Christus ut Deus , non simpliciter , sed ut existons sub his speciebus . Cumigitur ibi non ex●stat Christus , sed creatura pro Christo invenitur , cui exhibetur Latria , atqu●…deò Idololatria est . Idololatrae enim etiam hâc errant ratione , qui coelum ( puta ) aut aliquid aliud adorabunt , putantes se ibi adorare Deum , quem a●imam Mundi dicebant , juxta Varronis Theologiam . Non igitur excusantur ab Idololatria , quòd arbitrarentur se unum Deu● colere , sicut verè erat unus Deus : sed quod illum ibi adora●ant , ubi non erat ●o modo , quo esse existimabant . Ibid. pag. 134 , 135. c Fides divina est , quâ credimus Iesum , cadem credimus hun● esse Paulum Quartum Pontificem , &c. — Non tantum human â fide , cui subesse possit falsum . Salmeron . Ies . in Epist . Pauli part . 3. Disp . 2. pag. 183 , 184. Al●oqui eam adorare formidarem . pag. 185. * See the Grand Romish Imposture , &c. d Si enim fides nostra p●nderet ex externa intentione Ministri , commodū nobis esset repete●e Baptismum in ea forma , quam instituit Alex. 3. Papa , [ Si baptizatus es , ego non baptizo te , &c. ] cumque non magis constet nobis de secundo hoc Baptismo , quam de priori , esset tertiò , quartò , & quintò Baptismus repetendus . Salmeron ibid. pag. 188. Et proinde liberum erit , an ista consecrata sit hostia , & debito adorationis cultu adoretur , & ad salutem percipiant , & an verè sint Ministri Christi . Ibid. pag. 187. Signanter dixi , sub fidem divinam . pa. 184. §. Vtergò . a Dicimus ad plenam resolutionem , cùm cultus terminatur ad ipsas creaturas , Idololatriam esse injustam . Alan . de Sacram . in Gen. cap. 23. b Latria est cultus Deo proprius , nec per se deferendus imagini , ratione Relationis , Bellarm. lib. 2. de Imag. cap. 24 §. Tertio . — Hic cultus , si exhibetur imagini propter se , est vera Idololatria . Ib. §. Dicet . — Si idem cultus exhibetur imagini propter aliud , ut aequè colatur creatura atque Deus , certè est Idololatria : nam Idololatria est non solùm cum adoratur Idolum , relicto Deo , sed ctiam cùm adoratur simul cum Deo. Ibid. ● . Praetereà . — Imagini non convenit cultus internus verus Latriae , nec externus proprius , qualis est Sacrificium . Ibid. §. Quarta . — Qui colebant imaginem Christi divinis honoribus , inter Haereticos numerantur ab Epiphanio , Augustino , & Damasceno . Atque isti cùm Christum colerent , sine dubio imaginem ejus propter ipsum colebant : non igitur imagines licet divinis honoribus colere , i. e. cultu latriae , etiamsi quis dicat , id esse facere propter Deum , vel Christum , non propter Imagines . Ibid. §. Sexta ratio . Haec Bellarminus . c Sunt benè multi , qui imagines colunt , non ut signa — sed magis eis fidunt quàm Christo . Polydor. Virgil. Invent. lib. 6. cap. 13. * Manifestius est , quàm ut verbis explicari possit , cultum nimiùm invaluisse , ità ut ad summam Paganorū adorationem nil à nostris reliqui fit factum . Cassander Consult . Art 21. Dici non potest , quan●a superstitio , ne dicam Idololatria alatur apud rudem plebem . Agrippa de vanit . cap. 57. Superstitiones in populo , dùm Imaginibus exhibent Latriae cultum . Gerson . de probat . Spir. lit . x. d Fuerunt ex Ethnicis , qui simulachra adorabant , quià ea animata esse credebant divinis spiritibus . Greg. Valent. lib. 1. de Idol . cap. 2. pag. 690. Idololatria quintuplex apud Gentiles : 1. Adoratio ipsorum simulachrorum materi●lium , vel Daemoniorum illis affixorum . 2. Aliarum Creaturarum , ut Coeli , Teriae , &c. 3. Hominum mortuorum ▪ 4. Mundi , tanquàm animati . 5. Substantiarum immaterialium , etiam perse , ut Daemoniorum , sive malorum Angelorum . Lerin . Ies . Conc. in Act. 17. 20. Quatuor ob causas movebantur Ethnici crede●e Idôla esse Deos : 1. quià sic edocti à Pontificibus suis . 2. quià videnatur totus mundùs id credere . 3. quià operâ Diaboli Idola loquebantur , & movebantur . 4. quià humana forma praediti essent . Bellarm. lib. 2. de Imag. cap. 13. §. Quartum . * See above . ( * ) See above , Chap. 7. Sect. 2. at ( a ) . a Talis error est , quo in orbe terrarum nunqu●m vel visus , vel auditus fuit — tolerabilior enim est error eorum , qui pro Deo colunt statuam ●uream , aut alterius materiae imaginem , quomodò Gentiles snos Deos venerabantur , vel pannum rubrum in hastam elevatum , quod narratur de Lappis , vel viva animalia , ut quondàm Aegyptii ; quam eorum qui frustum panis . Coster . Jes . Enchirid . de Sacram. Eucharist . cap. 8. §. Decimo . * See above , Chap. 6. Sect. 6. * See in the former Section at ( d ) . * Act. 17. 23. * Heb. 11. 6. * Esay 44. 15 , &c. a Conc. Carthag . 6. Can. 20. Quoniam sunt quidam , qui dic Dominico flectunt genua in diebus Pentecostes : placuit sanctae & magnae Synodo cunctos — stantes Deum orare debere . Durant . de Ri●●●us , lib. 3. cap. 2. num . 21. Hoc ipsum diebus quinquaginta à Pascha usque ad Pentecosten observari consuetū veteres Patres testantur . Ratio ex Ambrosio Serm. 21. de Pentecoste , quià Resurrectionem Domini celebremus : & ut Hieron . Proem . in Epist . ad Ephes . Non flectimus genua , non curvamur in terra , sed cum Domino surgentes ad alta sustollimus . b Calvin . Institut . lib. 4. §. 37. Jam verò longius prolapsi sunt ( viz. Papistae ) ritus enim excogitârunt pro●sùs extraneos , in hoc , ut signum divinis honoribus afficiant . At Christo ( inquiunt ) hanc Venerationem deferimus . Primùm si in coena hoc fieret , dicerem eam esse adorationem legitimā quae non in signo refidet , sed ad Christum in coelo sedentem dirigitur . c Calv. defens . Sanct. Doctr. advers . Westphal . Sive utilitas nostra spectetur , sive dignitas & reverentia , quam Sacramento deferri par est . pag. 25. Rursus ; Profani , quia sacrae communicationis pignus , quod reverenter suscipere decebat , — non mirum si corporis & sanguinis Christi rei censeantur . Ibid. p. 39. * See above , Booke 1. Chap. 2. Sect. 6 , 7. * Heb. 11. 1. * Heb. 11. 6. * Psal . 116. 10. & 2. Cor. 4. 13. * Rom. 10. 14. * See the Consent of Fathers above , Chap. 4. Sect. 2. a Bellarm. lib. 1. de Sacram. cap. 27. §. Quantum ad primum . Nova haeresis orta est hoc tempore , cujus Author Luthe●us , non requiri interiorem intentionem Ministri ad perfectionem Sacramenti : non tàm inquit in Conferentis quàm suscipientis fide sita est virtus Baptismi : & si Minister joco absolveret , si tamen credat se absolutum , verissime est absolutus . Et §. Johanaes Calvinus . — Vt si Minister totam actionem intùs subsannans , coenā Christi ritu legitimo administret , non dubitem panem & vinum mihi esse verissima Christi corporis & sanguinis pignora . Sic etiam Protestantes alii — Catholicorum sententia est , quae est Conc. Trid. Requiri intentionem faciendi quod facit Ecclesia . Et paulò post . §. Ad hanc . Ad hanc Haereticorum sententiam accessit Ambros . Catharinus : quo excepto , in hac doctrin● , mirificè conveniunt Catholici Doctores . b Salmeron Ies . Intentio duplex , publica , in observando formam publicam in pronuntiatione verborum , &c. Altera verò privata & particularis ipsius Ministri , qui aut nihil credit corum , quae facit , aut derisoriè facit , aut contrariam habet intentionem non conferendi Sacramenta — At ejus Intentio non est absolutè necessaria . Rat. 1. Quià cùm intentio intima sit latens in corde ejus insensibilis , sequeretur hominum animos to●queri scrupulis & dubitationibus , an verum suscipiant Sacramentum : quod sanè Scripturis & Patribus contrarium est , qui nos firmâ fide Sacramentum suscipere adhortantur . 2. Rat. Quià sic hominum falus ex hominum aliquorum arbitrio penderet : & sic homines plus nocere possent quam Christus juvare . 3. Quià plecterentur Innocentes propter hominum malitiam , quod remotum est à divina bonitate . 4. Quià sic liberum erit Omnibus dubitare an Baptizati fint , & an Eucharistiam adorent . 5. Quià hoc dogma proximum erit Donatistar●m haeresi , contra quos disputat August●…us , docens per malos ministros conferri salutaria Sacramenta . 6. Mirum est oli●… Ecclesiam , in controversia Novatianorum & Donatistarum , asserentium Baptismum ab Haereticis collatum nullum esse , d● debita illa intentione Ministri ni●il disputâsse . Ergo satis est publica Actio , nisi Minister contra protestetur , aut aliquo modo vitie● formam Sacramenti . Sufficit eatenus publicus Actus , ut Notarius publicum conficiens Instrumentum , nec potest intentione sua internâ , licet derisoriè agat , illud validum reddere . Pro hac sententia stant multi Patres . Aug. lib. 1. cont . literas Petilian . oppugnans illud Donatistarum . Conscientia dantis abluit conscientiam accipientis . Salmeron Ies . in Epist . Pauli Disp . 2. pag. 186. * Phisip . 1. 18. e Suarez Ies . Simpliciter adorand us est Christus in Eucharistia , & aliud exigere ex iis esset superstitiosum , & vanis scrupulis , & superstitionibus expositum : neque enim est consentaneum ibi trepida●e , ubi non est vel probabilis ratio timendi , sed potiùs periculum nè dubitatione devotio animi minuatur . Tom. 3. qu. 79. Art. 8. Disp . 65. Sect. 2. * See above , Chap. 5. Sect. 6. at ( a ) . d Aug. Cont. Faust . Ma●…b . lib. 20. cap. 21. Nos à Cerere & Libero Paganorum Diis longè absumus . * Coloss . 〈◊〉 . * Booke 1. thorowout . * Booke 4. Chap. 2. and 3. * Iob 13. 4 , & 7. a Booke 1. Chap. 3. Sect. 7. in the Challenge . b Booke 6. Chap. 1. Sect. 5. c Booke 6. Chap. 5. Sect. 1. d Ibid. Chap. 10. e Ibid. and after , &c. f Ibid. Chap. 3. Sect. 〈◊〉 . g Ibid. h Ibid. Chap. 10. Sect. 4. * Ibid. Chap. 11. i Ibid. Chap. 〈◊〉 . Sect. 4. k Booke 6. 〈◊〉 ▪ ●ut . a Missal . Rom. Offerimus Majestati tuae , Domine , Immaculatam Hostiam sanctum panem vi●ae aeternae , & Calicem salutis perperuae — supra quae propitro vultu respicere digneris , sicut dignatus es munera justi pueri tui Abel . And in the next place . Jube hae● perferri per manus sancti Angeli in sublime Altare tuum coeleste . b Bellarm. lib. 2. de Missa , cap. 24. Facilis est respensio : Non petimus pro Christi reconciliatione apud Patrem , sed pro nostra infirmitate : etsi enim oblatio consecrata ex parte rei , quae offertur , & ex parte Christi principalis offerentis semper Deo placebat , tamen ex parte Ministri & populiastantis , qui simul etiam offerunt , fieri potest ut non placeat — Paulò 〈◊〉 . Comparatio non est inter Sacrificium nostrum , & Sacrificiū Abelis , sed tantùm ratione fidei , & devotionis offerentium , ut nimirum tanta fide offerant , quantâ Abel — quod Sacrificium Abelis non habetet in se , quod Deo placere , cumque placare possit , quare dicitur Heb. 11. per fidem obtulit Abel Deo Sacri●ficium melius — Ratio . Gen. 4. Respe 〈◊〉 Deus a●● Abel , & Sacrificium . Post . 〈◊〉 . Porrò . — Deferri Sacrificium per manus Angeli nihil aliud est , quam intercessione Angeli commendari Deo nostrum obsequium , & cultum . So also Suarez Tem. 3. Disp . 83. Art. 4. Jube hae● , i. e. ●o●a nostra . Et Salmeron ●es . Tom. 9. Tract . 32. sub . finem . c Bellarm. sup . a Bellarm. lib. 2. de Missa , cap. 24. Super quae propitio , &c. habentur apud Ambrosium post consecrationem . Lib. 4. de Sacram . cap. 6. R●…s●s Bellar. ibid. Haec verba posita sunt post consecrationem apud Ambrosium lib. 4. de Sacram. cap , 6. in Liturg●…s Jacobi , Clementis , Basilii , Chrysostomi . b Liturgia Iacobi antè Consecratienem . Diaconus . Oremus pro sanctificatis tremendis donis — ut Dominus acceptis ●is in super-coeles●e spirituale Altate suum in odorem suavitatis mittat nobis divinam gratiam . Tum Sacerdos . Deus , ac Pater Domini Dei , & Servatoris — qui tibi oblata munera frugum oblationes accepisti in odorem suavitatis — sanctifica animas nostras . Post Sacerdos consecra●s verba Consecrationis adhibet : Sancte qui in sanctis requi●scis — suscipe hymnum incorruptum in sanctis & incruentis Sacrificiis tuis . c Liturgia Basilii antè Consecrationem . Pontifex — Suscipe nos , ut simus digni offerre rationabile illud absque sanguine Sacrificium — & vide super servitutem nostram●…●t suscepisti munera Abel , sic ex manibus nostris suscipe ista ex benignitate tuâ . Et rursus Diac. Prooblatis , sanctificatis , & honorificentissimis muneribus Deum postulemus , ut qui accepit ea in sancto & supercoelesti Altari suo in odorem suavitatis , emittat gratiam & spiritum nobis , &c. P●st , sequitur Cons●…ratis . Po●tifex : Respice Domine Iesu . Et post Consecrationem ; Gratias agimus . d Clement . Constitut . lib. 〈◊〉 . cap. 16. called , Constitutio Jacobi , apud Binium . Tu , qui Abelis Sacrificium suscepisti — And after , Pro omnibus tibi gloria , &c. cap. 17. Benignè aspicere dig●eris super haec dona propo●ita in conspectu tuo — & complaceas tibi in eis , in honorem Christi , & mittas spiritum super hoc Sacrificium , testem passionum ejus — ut ostendas hun● panem corpus ejus , &c. Po●… Consecrationem , cap. 19. Etiam rogemus Deum , per Christum suum , pro munere oblato Domino , ut Deus , qui bonus est , suscipiat illud pe● Medistorem Christ●… in coele●●e Altare suum in odorem suavitatis pro hâc Ecclesiâ , &c. e Missa Chrysostomi antè Consecrationem . Adhuc o●ferimus tibi rationabile , & incruentum hoc obsequium , Deposcimus ut mittas Spiritum sanctum super nos , & super apposita muneta . Sequitur Consecratio . Fac Panem istum preciosum Corp●s , &c. Post Consecrationem . Adhuc offerimus tibi rationabile hoc obsequium pro fideliter dormientibus , &c. Post . Dominum deprecemur , ut qui s●scepit ea in sancto & coelesti Altari suo , mittat nobis propterea gratiam , & donum Spiritus Sancti . f A●…s . de Sacram. lib. 4. cap. 6. post Consecrationem . Offerimus tibi hunc Panem ●anctum , 〈◊〉 Calicem , & petimus ut hanc Oblationem suscipias in sublimi Altari tuo per manus Angelorum , sicu● ac●ipere dignatus es munera pucri tui Abel , &c. g Booke 5. thorowout . a Booke 2. Chap. 1. Sect. 6. * Ibid. b Booke 3. Chap. 3. Sect. 5. & 11. & Sect. 14. in Chryso●… . and by Cyprian his Confutation of the Aquarii , ibid. Sect. 5. & Booke 1. Chap. 3. Sect. 3. c Booke 3. Chap. 3. Sect. 5. * Ibid. Sect. 13. d Above in this Booke Chap. 1. Sect. 4. e Booke 3. Chap. 3. Sect. 6. f Booke 3. Chap. 3. Sect. 8 , 9 , &c. g Booke 3. Chap. 3. Sect. 11. h Booke 4. thorowout . i Ibid. Chap. 7. Sect. 6. and Booke 5. Chap. 3. thorowout . k Booke 5. thorowout . l Booke 1. Chap. 2. Sect. 10. m Booke 3. Chap. 3. Sect. 11. and Booke 7. Chap. 3. Sect. 2. n Booke 3. Chap. 3. Sect. 11. o Booke 5. Chap. 5. Sect. 3. p Booke 6. Chap. 3. Sect. 2. thorowout , and else-where . q Booke 4. Chap. 10. Sect. 1. r In this Booke 8. Chap. 1. Sect. 3. s Booke 6. thorowout , more especially Chap. 5. Sect. 9 , & 10. t Booke 6. Chap. 5. Sect. 6. u Booke 6. Chap. 5. Sect. 1 , 2 , 3 , 4 , &c. x In this Booke , Ch●… 2. Sect. 2 , & 3. y Above in this Book Chap. 1. Sect. 3. z Booke 7. thorowout . a Booke 4. thorowout . b See Booke 6. thorowout . c Booke 6. Chap. 5. Sect. 13. a Booke 2. Chap. 2. Sect. 6. ( in the first Challenge . ) b Booke 2. Chap. 2. Sect. 9. a Cyrillu● Hieros . my●ag . Catech. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Booke 2. Chap. 2. Sect. 9. a Booke 3. Chap. 4. Sect. 3. b Booke 3. Chap. 4. Sect. 3. c Ibid. Sect. 5. d Ibid. Sect. 2. a Booke 3. Chap. 4. Sect. 3. b Booke 3. Chap. 4. Sect. 3. c Ibid. Sect. 8. d Ibid. Sect. 5. e Ibid. Sect. 2. f Ibid. g Ibid. Sect. 7. a Booke 4. b Booke 3. Chap. 4. Sect. 6. a Booke 4. Chap. 1. Sect. 2. b Booke 3. Chap. 4. Sect. 6. a Booke 5. Chap. 5. Sect. 3. b Booke 5. thorowout . c Ibid. d Ibid. Chap. 8. Sect 3. e Ibid. Chap. 2. Sect. 4. f Booke 5. Chap. 3. Sect. 1. a Booke 5. Chap. 5. Sect. 3. b Hieronymus ad Edi●… . Nos in baptismo , sanguine & Corpore Christi vescimur . c Booke 5. Chap. 8. Sect. 3. d Ibid. e Ibid. f Ibid. g Ibid. h Ibid. Chap. 2. Sect. 4. i Booke 5. Chap. 3. Sect. 4. a Booke 6. thorowout . b Ibid. Chap. 5. Sect. 13. a Ibid. a Booke 7. Chap. 3. Sect. 4. b Ibid. c Ibid. d Booke 4. Chap. 2. Sect. 2. e Ibid. Sect. 5. f Booke 7. Chap. 2. Sect. 2. g Ibid. h Booke 5. Chap. 2. Sect. 7. i Ibid. k Booke 7. Chap. 2. Sect. 1. l Booke 6. Chap. 5. Sect. 8. m Booke 7. Chap. 2. Sect. 2. n Ibid. Sect. 3. o Ibid. p Booke 7. Chap. 2. Sect. 3. q Ibid. r Ibid. Chap. 3. Sect. 4. s Ibid. a Bulla Pii Quarti super forma Juramenti — Profiteor omnia declarata in Concilio Tridentino , & hanc esse fidem veram Catholicam , extra quam nemo salvus esse potest . a Synod . Trid. Sess . 4. Decretum de Editione statuit , ut haec vulgata editio , quae tot saeculorum usu approbata in Ecclesia in publicis . lectionibus , disputationibus , & expositionibus pro Authentica habeatur , ut nemo illam rejicere quovis praetextu audeat — statuit & decrevit ut haec vetus editio quàm emendatissimè imprimatur . b Sacrobosc . Defens . Decreti Trid. part . 2. cap. 4. Quandò in hac Disputatione Authenticam dicimus versionem , nihil aliud volumus , quam eam esse omninò conformem suo fonti , sive fidelem esse , ac synceram , &c. Possevin . Bib●…th . part . 2. lib. 12. cap. 16. Sanè Authenticam prore certae fidei poni constat . Greg. Valent. Anal. lib. 〈◊〉 . cap. 5. Esse Authenticam , nihil aliud est hoc in loco quàm conformem esse Originali . c Booke 6. Chap. 1. Sect. 2. d Azorius Moral . Tom. 1. lib. 8. cap. 3 §. Quartò . &c. Quaeritur an Vulgata in reliquis extra fidem & mores ( in quibus pro cerro habendum , Eam omni vacare crrore , ) errorem aliquem contineat . Inter Catholices dubi●… est ; quib●… asserentibus c●m esse à Concilio approbatam , tanquam immunem abo●…i errore in fide & motibus , non tamen ab aliis , & proinde aliqua in ea esse vitia , item aliqua , quae significantius , proprius , verius , & melius verri po●… : aliqua esse in contrarium & alienum sensum conversa , idque prob●…o C●… 〈◊〉 , qui post Concilium Tridentinum scripserant , viz. Vega , lib. 15. cap. 9. super Conc. Trid. Senensis lib. 8. ad finem . Canus loc . Theol. lib. 2. cap. 13. Andradius Payva Defens . Trid. lib. 4. Lindanus de optimo gen . interp . lib. 3. cap. 10. &c. Hi omnes fatentur aliquos esse errores non solum vitio Scriptorum , sed etiam incuriâ & neg●… ipsius Interpretis . e Bellarm. lib. 2. de verbo Dei , cap. 12. Ecclesia tantúm hanc versionem appellavit , non ita tamen ut asseruerit nullos Librariorū errores in ea reperiri , sed certos nos reddere voluit , in iis presertim quae ad fidem & mores pertinent , multa esse in hac versione Interpretum errata . Eodem modo Sacrebosc . Defens . fid . Trid. & Salmeron . Tom. 1. Prolegem . 3. f Azorius qo sup . Mihi verò verior videtur eorum esse sententia , qui opinantur vulgatam Editionem non solùm in rebús fidei , & morum , sed in coeteris quoque omnibus omni errore carere : quia licet aliquando aliqua significantius , proprius , ac latius reddi potuerit ; non tamen verius , aut simpliciter certius . g Greg. Valent. Analys . lib. 8. cap. 4. §. Etenim &c. Quod autem Ecclesia addit : Ne ullus illam quovis praetextu audeat rejicere , id profecto evidenti argumento est , in omnibus omninò locis , & quod attinet ad omnes scripturae sententias esse hanc ut Authenticam ( i. e. Conformem Scripturae Originali ) à Concilio approbatam . Secus enim praetextus aliquis superesset , quò , non obstante hac definitione Concilii , posser aliquandò ea Editio in Disputationibus rejici , nempè si diceretur in hoc certe aut in illo loco , non esse hujus Authorem Editionis Spiritus Sancti mentem assequntum — In omnibūs igitur locis v●…t Concilium Eam haberi pro Authenticâ , exceptis erroribus Typographorum — ( Vt Judic . cap. 11. pro ▪ Altera Matr●s loctum fuisse Adultera Matre , ut quidam objiciunt ) — Nam Concilium probavit veterem benè Typis impressam — Post . §. Porrò . Nullo modo audiendi sunt it , qui ; post Concilium Tridentinum , contendunt , Editionem Vulgatam aliquibus in locis , quod ad ipsam sententiam 〈◊〉 〈◊〉 ; Qui● 〈◊〉 ●raeti , & H●…ci Codices , siquidem diffideant à nostra , sunt per eam cornigendi . h Index . Expurg●…ius Hi●… a● nomen Martinz . — Quamvis haec , quae Hieronymus , & Augustinus docuerunt , vera sunt , tamen post Concilii Tridentini Decretum , non licet Vulgatae Latinae . Testimonia quovi●… 〈◊〉 , 〈◊〉 in ipsius Concilii Decreto constitutum est . fol. 145. i Clem. Octarus — In 〈◊〉 ●… — 〈◊〉 accuratissimè mendis purgatus . k Ephes . 1. 14. Lat. Vulg. Spiritu fignati promissionis , quae est pignus haereditatis . Graecè , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in quem locum Hieronym . Pignus Latinus interpres pro Arrhabone posuit : Arrhabo futurae emptionis quasi quoddam testimonium , & obligamentum datur : Pignus verò pro mutuâ pecuniâ ponitur , & cùm illa reddita fuerit , reddenti debitum pignus à Creditore . Aug. Serm. de visime Dei , ●om . 10. pag. 1687. Accipis Codicem ab amico , cui das pignus , cum reddideris quod accepisti , ille , cui reddis , habebit , tu pignus accipies , non enim habebit ambas res : sed quando pretium paras dare pro care , quam tenes bonae fidei contractu ; de ipso pretio das aliquid , & exit Arrha , non pignus , quod sit complendum , non quod sit auferendum . Sed si Deus charitatem dar , tanquam pignus per spiritum suum , cum eam rem ipsam reddiderit . quâ promissâ pignus dedit , auferendum est à nobis Pignus ? Absit ! Sed quod dedit , hoc implebit : ideo meliùs Arrha , quàm Pignus — hoc enim implebitur , cum Arrha data est . a Bulla eadem . Sacram Scripturam admitto juxta eum fensum , quem Tenuit , & Tenet Mater Ecclesia — extra quam nemo salvus , &c. b Booke 1. Chap. 2. Sect. 11. c Booke 5. Chap. 4. Sect. 2. d Booke 1. Chap. 3. Sect. 13. a Bulla ●ad . Nec Scripturam ullam , nisi juxtà unanimem Consensum Patrum interpretabor . b Valent. Ies . Anal. l●b . 8. cap. 8. Patet nobis via urgendi unum aut alrerum Doctorem authoritate reliquorum . c Canus lo● . theol . lib. 7. cap. 3. num . 8. Plurium Sanctorum authoritas , reliquis licet paucioribus reclamantibus , firma Argumenta sufficere , & praestare non valet . d Valent. quo supra . Quod si per Sententiam Doctorum aliqua fidei controversia non satis commodè componi posset , co quòd de corum consensu non satis constaret , sua tunc constet Autoritas Pōtifici , ut consult is aliis ad definiendum reguli● , de quibus est dict●m , Ecclesiae proponat , quid sit sentiendum . e Bellarm. Epist . Dedic . Paulo Quints , antè Comment . in Psal . Psalmorum ego tractationem magis propriâ meditatione , quā multa librorum lectione composui . f Maldon . Ies . in Matth. 20. Existimant Patres filios Zebedaei temerè respondisse , ego vero credo eos verè esse locutos . Item in Matth. 16. 18. Non praevalebunt ] Quorum verborum sensus non videtur mihi esse , quem omnes praeter Hilarium , quos legisse memini , Authores putant . Item in Matth. 11. 11. Variae sunt Patrum opiniones , sed ( ut liberè fatear ) in nul a carum aquiesco . Item in Matth. 11. 13. Prophetae & lex ] Omnes fere ve●eres ita exponunt , sed non est apta satis interpretatio . Item Matth. 19. 11. Non omnes capiunt , i. e. non omnes capimus : Sic omnes fere veteres exponunt , quibus equidem non assentior . Item in Iob. 6. 62 Sic quidem expono , & licet Expositionis hujus Autorem nullum habeo , hanc tamen magis probo , quam illam Augustini , caeterarumque alioqui probabilissima●● quia hoc cum CALVINISTARUM sensu magis pugnat . g Canus loc . Theol. lib. 7. cap. 3. Sancti omnes qui in ejus rei mentionem incidêre , uno ore asseruerunt B. Virginem in originali peccato conceptam fuisse . And then hee reckoneth , adding : Et si nullus contravenet it ; infirmum tamen cx omnium autoritate Argumentū . h Salmeron Ies . in Rom. 5. Disp 49. In quo omnes peccaverunt . ] Mariam conceptam in originali peccato , e●si● non si● haeresis daninata , nempè tam●… ad fidem spectat . Item Disp . 51. A qua multitudine Patrum , locum ab autoritate infirmum , & — Pauperis est numerare pecus — Exod. 13. In judicio plurimorum non acquiesces sententiae , ut à vero demas : & multitudinem multitudini opponimus . At Devoti erga D. Virg. Resp . Totam Devotionem e●ga illam non consiste●e in Patribus , ut in Bernardo , &c. At Antiqui . Resp . Quilibet senex laudator temporis acti : sed & illud asserimus quo juniores , eo perspicaciores Doctores esse . After hee wrangleth , and wresteth some savings of Fathers to his part , In celeberrimâ Parisiensium Academiâ nullus in theologia titulo Doctoris dignus habetur , qui non primum jusjurandi religione se adstrinxerit ad hoc Virginis privilegium tuendum . i Bernard . Epist . 174. Hanc prolis praerogativam B. Mariae tribuere non est honorare Virginem , sed honori detrah●re . Et Paulò ante — Nunquid patribus doctiores , aut devotiores sumus ? * Booke 2. Chap. 1. Sect. 1. k Booke 2. Chap. 1. Sect. 6. and Chap. 2. Sect. 6 , & 7. l Booke 2. Chap. 2. Sect. 4. See also Booke 3. Chap. 3. in the words , [ The fruit of the Vine . ] Sect. 5. a See above in this Sect. 4. initio , at the letter ( a ) . b Synod . Trident. Sess . 1● . c Booke 1. Chap. 2. Sect. 11. * Ibid. Sect. 5. & Sect. 10. d Booke 1. Chap. 2. Sect. 9. e Booke 1. Chap. 2. Sect. 5. f See Booke 4. a Booke 1. Chap. 3. Sect. 3. * Ibid. b Booke 1. thorow-out . c Booke 1. Chap. 3. Sect. 7. d Ibid. e Booke 1. Chap. 3. Sect. 10. f Ibid. Sect. 10. g Booke 1. Chap. 3. Sect. 4. h Ibid. i Booke 2. Chap. 3. thorowout . k Ibid. l Booke 2. Chap. 3. Sect. 2. * Iohn 3. m See above in this Booke , Chap. 2. Sect. 3. n Booke 3. Chap. 3. Sect. 2. o Booke 4. Chap. 4. Sect. 〈◊〉 . p Booke 3. Chap. 3. Sect. 2. q Booke 3. Chap. 3. Sect. 9. r Manichaei dicebant Christum 〈◊〉 esse verum hominem , sed phantasma quoddam . Pr●…l . Ele●ch . Haret . s Booke 3. Chap. 3. Sect. 12. Ibid. Sect. 13. u Booke 4. Chap. 4. Sect. 6. & Chap. 5. Sect. 3. & Chap. 6. Sect. 1. x Chap. 4. thorowout . y Ibid. Sect. 6. a Ibid. b Chap. 4. Sect. 〈◊〉 . c Chap. 6. Sect. 〈◊〉 . d Ibid. e Chap. 7. Sect. 6. f Chap. 7. Sect. 6. g Chap. 4. Sect. 9. h Prateol . El●nch . ●●res . Tit. Philoponus Alexandrinus . 〈◊〉 Statuit mor●…m resurrectionem esse , viz. rat●onalium animarū cum corruptibili corpore indissolubilem unionem . i Booke 4. Chap. 4. Sect. 6. k Ibid. Chap. 3. Sect. 2. l Chap. 4. Sect. 6. at ( b & c ) . m Ibid. n Booke 5. thorowout . o Chap. 5. Sect. 2. p Booke 5. Chap. 6. Sect. 3. q Booke 5. Chap. 7. Sect. 4. r Booke 5. Chap. 7. Sect. 1. s See above in this Booke , Chap. 1. Sect. 2. t Booke 7. Chap. 8. Sect. 2. u Chap. 5. Sect. 3. x Chap. 9. Sect. 5.