GEntlemē you mistake vtterly Christs meaning, Rider. wresting Christs wordes from the spirituall sence in which he spake, to the litterall sence which he never meant, ancient Fathers never taught, Primitiue Church of Christ for one thousand yeares at least after Christs ascentiō never knew or received. For the words and phrases be figuratiue and allegori­cal, therefore the sence must be spirituall, not carnal,

For this is a generall rule in Gods booke, ancient Fathers, yea and in your Popes Canons and glosses, that everie figuratiue speech or phrase of Scripture must be expounded spirituallie, not carnally or litte­rallie, as anone more plainlie you shall heare.

But that the simple be no longer seduced by your Romane doctrine, expounding this 6. of Iohn gram­maticallie, and carnally, contrarie to Christs meaning, constraining these places to prooue your carnall pre­sence of Christ in the Sacrament, when there was no Sacrament then ordained. J will set downe (GOD willing) Christs meaning truelie and plainlie which you shall nor be able either by Scriptures or aunci­ent Fathers to contradict.

1 First, I will plainelie deliver the occasion why Christ vsed the Metaphor of Bread, calling himselfe Bread.

[Page]2 Secondlie, according to which of Christs nature▪ he is our living bread, whether as hee is man onely, or God onely; or as he is compleate God and man.

3 Thirdly, how this bread must be taken and eaten, whether by the mouth of the bodie or the mouth of the soule.

4 Fourthly, the fruit that comes to the true eaters thereof.

5 Lastly, the reasons shall bee alleadged out of Christs owne words, to prooue that your round Wa­fer-cakes vpon your supposed hall [...] wed Altars, are not that true bread (Christs flesh) which Christ heere speakes of

1. OccasiōThe question vvas mooued by some Bellie-gods that tasted of Christs banquet, & bountie (in feeding fiue thousand men vvith fiue loaues and tvvo fishes) vvhether Mo­ses or Christ vvere the more excellent and liberall in feeding men.

1 FIrst, they commend Moses from the greatnesse of h [...] place and person, being Gods Lieutenant to conduct Israel out of Egypt.

2 Secondly, they commend their Manna from the place whence it came, which was the heavens as they supposed.

3 Thirdly, they commend the bread from the ver­tue of it; which was, it fed their Fathers in the drie sandie and barren wildernesse, and saved them from famine, & therfore they thoght that no man was grea­ter thē Moses, no bread to be compared with Manna:

Now Christ by way of opposition and comparison, confutes them: opposing God to Moses, and himselfe to Manna.

1 First, denieth that Moses was the given of that Manna, but that God was the authour. Moses onely the Minister.

[Page]2 Secondlie, that it came not from the eternall ki [...]gdome of God, which is properlie called heaven, but from the visible clouds improperly called heaven.

3 Thirdlie, Christ denieth Manna to bee the true bread, because it onelie preserved life temporall, but could not giue it: but this bread (Christ) doeth not onelie giue life corporall, but also l fe spiritual in the kingdome of grace, & life eternall in the kingdome of glorie.

4 Fourthlie, this bread Manna ceased when they came into Canaan, and [...] no more bee found: but this bread (Christ) doth feed vs [...]eere in this earthlie wildernesse, Iosua. 5.12. and raignes for ever with his triumphant Church in our everlasting & glorious Canaan the king­dome of heaven.

5 This bread Manna, & so all corporall meates when they haue fed the bodie, they haue performed their office, they perish without yeelding profit to the s [...]e: but this bread of life (Christ) is the true bread, Ioh. 6.54. which once beeing received into the soule, doth not onelie assure and giue vnto it eternall life, but also [...] the bodie like assurance of resurection & salvation, so that the soule must first feed on Christ, before the body can haue any benefit by Christ; contrarie to your doctrine, which is, that the bodie must first feed on Christ carnally, then the soule shal be thereby fed spi­ritual ie.

And because they were so addicted in Moses time to Manna: in Christs time to his miraculous loaues, respecting the feeding of their bodies, not the feeding of their soules: Th refore Christ deborted them from food corporall to food spirituall: Ioh. 6.27. Labor not (saith he) for the meat that perisheth, but for the meat that endureth to euerlasting life, which the sonne of man shall giue vnto you, &c. And thus much touching the occasion, why Christ is saide to bee the true bread of life. [Page] which as farre excelled Manna, as the soule the bo­die, life death: eternitie time: and heaven earth.

3 Point.NOw let vs see according to which of Christ, na­tures, h [...] is called out living Bread, whether ac­cording to his manhood or godhead, or b [...]th. Christ calls this b ead his flesh, and Christ & his fl [...]sh are al one, & therefore Christ & his flesh are all on [...] & the same bre [...]; & as our bodies are fed with material br [...]d, so are our soules fed with the flesh of Christ, & this flesh hee will gi [...]e for the life of the world w [...]ch flesh is not Christ bodie separated from his son [...]e (as some of you imagine and vntruelie teach) not Christs bodie and soule separated from his divinitie, but even his quickning flesh, which being personally vnited to his eternall s [...]irit, was by the same given for the life of the world, not corpora [...]lie and really in the Sa­crament as you vntruly teach: But in the sacrifice of his bodie and bloud once o [...] the crosse, as the Scrip­tures [...]ccord: for the flesh of Christ profiteth not, but as it is made quickning by the spirit. Neither do we participate the life of his spirit, but as it is commu­nicated vnto vs by his flesh, by which we are made flesh of his flesh, and bone of his bone: as hath b [...]n shewed before. Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper, and the trueth thereof assured and sealed in the due ad­ministration and receiving of the same.

So this true bread (spoken of in the sixt of Iohn) which hath this spirituall quickning and nourishing power, i [...] compleate Christ, God & man, with all his soule [...]ving merits. And neither Manna in the wil­dernesse: nor your [...]o [...]d Wafer-cakes vppon your supposed hallowed Altars. Manna it could not be, for it cea [...]d manie hundred years before. Your ima­gined and transnatured bread it could not bee, be­cause [Page] the Sacrament was not then instituted. And [...] to the third point.

The manner how this true bread (Christ) must be eaten.

THe meat is spirituall, 3 Point. and therefore the manner of eating must not bee corporall; for such as is the meat, such most be the mouth: but the meat is spi­rituall, therefore the mouth must be spirituall, as be­fore you haue heard, Fide non d [...]nte, In the ep [...] stle to t [...] Reader. &c. which thing being there handled before out of holy Scr p ure [...], Fathers, and your Popes Canons, I will onelie referre you thither, where you may (vnlesse you bee male­conte [...]ts t [...]) be fully satisfied touching the true manner of eating Christ: where you may find proued out of Gods booke, that comming to Christ, beleeving in Christ, abiding in Christ, dwelling in Christ, and to be clad with Christ, and to eate Christ, are all one, so that out of everie one you might frame this or the like vnaunswerable argument.

Whosoever dwels in Christ and Christ in them, Ioh. 6.5 35. onelie eates Christs flesh and drinkes Christs bloud. B t the true bel evers onelie dwell in Christ and Christ in them: therefore the true beleevers oneli [...] we Christs flesh and drinke Christs bloud.

The proposit on is Christs owne words, Ioh. 6 56. Eph [...]. 3.17 of which it were damnable to doubt. The assumption is Pauls, Let Christ dvvell in your hearts by faith: therefore the conclusion cannot be denied. And so to the fourth.

The fruit and profit that redoundes to the true eaters of this bread of life, vvhich is Christ.

MAnie rich benefits we haue by eating Christ in the manner aforesaid: that is, 4 Point. by apprehending, applying, and appropriating vnto vs whole Christ with his benefits; I will onelie name one or two, and [Page] referre you for the rest to the sixth of Iohn. Ioh. 6 41.54.50.51. He that eateth this bread, I will raise him vp at the last day to life (concerning hi [...] bodi [...],) and hee shall neuer die but liue for euer. (concerning his soule)

But an opposition being made betwixt this true bread Christ, and this Sacramentall bread, (as was be­tw [...]xt Christ and Manna,) it will bee cleere, (nay vn­possible) that your consecrated bread should bee the bread of life which is spoken of in the sixth of Iohn:

1 Your consecrated bread never came from the hea­ven of heavens: therefore it is not the true bread of life spoken of in this place.

2 All that eat of this true bread (Christ) are saved, but manie that eate of your Sacramentall bread are damned: therefore it is not that bread spoken of in the sixth of Iohn.

3 Your bread onelie enters the bodilie mouth, and is received into the stomacke of the bodie, and so passeth the way of all excrements: and therefore is not the true bread.

4 Your bread cannot for ever preserue tempo­rall life, much lesse giue it, but not at all life eternal: and therefore it is not the true bread of life spoken of in this sixth of Iohn.

Ioh. 6.54.50.Now seeing that Christ had not all this time when he made this sermon in the sixth of Iohn ordained his last Supper, and therefore not the bread in the Sup­per: And seeing this bread can neither assure the bo­die of the receivers of resurrection, nor their soules of salvation, it cannot be that this bread in the Sa­crament was the same that Christ spake of in Iohn: And therefore your proofes brought to prooue your carnall presence of Christ by these texts, be imper­tinent, savouring (by your leaue) of smaal reading in the Fathers, and lesse vnderstanding in the Scrip­tures.

[Page]But that all men that read this, may see your er­rours, & so beware of your new daungerous doctrine, J will bring Augustine & other Fathers, to disprooue you in plaine termes for misalleadging these texts.

Agustine bringeth forth (as it were vpon a sta [...]e) the three Evangelists, mathew, Mark, Aug. Tomo quar [...] de consensu Evange­listarū: lib. C [...]p. 1. math. 26 mark 14. Luk. 22. Ioh. 6. These three Evang. [...]andled (as it were) the bodie of Christ, Iohn the soule and divinitie of Christ. Lyra in psal. 110. and Luke, delivering the doctrine of the Sa­crament; but whē he came to Iohn, he saith: Iohannes autem de corpore & sanguine Domini hoc in loco nihil dixit: Iohn in the 6. of his gospel spake nothing of the Lords body and bloud. I wōder with what face you can brag to follow the fathers, & no mē nor sect more opposit to their faith & facts then you. There Aug. hath tract your credit, sal [...]e it how you can. And your own Doctour Lyra condemnes your erronious opinion which will applie these as spoken of the Sacrament, his words be these; Nihil directe pertinet ad Sacramen­talem vel corporalem manducationem, hoc verbum: Nisi manducaueritis, &c. Nam hoc ve [...]bii fuit dictum diu an­tequam Sacramentum Eucharistia suerit institutum. Th s saying of Christ (vnlesse you eat the flesh of the sonne of man and drinke his bloud,) doth nothing directly ap­pertaine to the Sacramentall or corporall eating of Christ in the Sacrament. For Christ spake this long be­fore he ordained this Sacrament. Therefore no sound argument (saith he) can be grounded vpon that litte­rall exposition of the Sacramentall communion, and [...]e giues a reason vnaunswereable. Nam primo debet [...]istere in rerum natura. For first the Sacrament must [...]e ordained, before it can be a Sacrament. But you here would haue Christs carnall presence in the Sa­crament before it bee a Sacrament. And then Lyra concludes, De Eucharistia Sacramentali quae no [...]dum suit tam alia sententia p [...]oferri non potuit, quae dicitur. Nisi manducaueritis, &c.

[Page]Therefore of this place, there can bee made no good sufficient argument, touc ing the sacramentall communion, vnlesse (saith he) some curious Heriticquet will take these words spoken by Christ to be spoken propheticallie.

Quod nō ­dumed, non datur priuileg [...]. Lyra. eo­dem loco.Now s [...]eth your owne Doctour, if you take this chapter of the [...]xt of Iohn litterallie (as you d) then it is impossible and absurd, because you wil ha [...]e a carnall presence in the Sacrament, before there be a Sacrament; if prophetically, then your owne cham­pion calls you curious He etiques. And to prooue your litterall exposition, grosse, false, and absurd: He produceth ag inst you two famous examples, the fast of the Theefe on th crosse, Luk 13.41 who by his liuely faith performed the tenor of this text, yet never commu­nicated Sacramentallie; And Iudas, who communi­cated vnder both kinds, and yet failed in the mea­ [...]ing of this precept. Lib. 4 dist 9. And then shuts vp the m uths of all Latteralists and Heretiques that bold th s spoken of the Sacrament, alleadging Thomas Aquinas his draught out of Augustine, Non manducans manducat, & manducans non manducat. Hee that eateth not Sa­cramentally, may yet eate Christ spiritually by faith, and so did the Theefe on the crosse, and was saved. Some eate the Sacramentall bread but not Christ, (which is the inward grace of the Sacrament:) as Iu­das did and was damned.

manie moe Fathers shall you haue to se­cond these agai st y u if these sa­tisfie you not.Thus you are condemned by two learned Fa­thers, that you ignorantlie, or malicio sly, or both, mistake and misapplie the sixth of Iohn, to speake of the Sacrament before the Sacrament was institu­ted.

Now you shall heare Augustine tell you, that th [...]s sixt of Iohn is to be taken figuratiuelie, and allegori­callie, and therfore spirituallie, meaning that the spee­ches and phrases which Christ vsed be borrowed and [Page] translated from the bodie to the mind, you are not onely tax­ed by Aug. to bee ig­norant in the circū ­stance of the text, but also in the sence of the text which is a grose thing in diuines. from eating and drinking to beleeving, from chamming with the teeth, to the beleeving with the heart. So that what eating and drinking is to the bodie, that beleeving is to the s [...]ule. And as bread and flesh be meat corporall for the bodie; so Christ our bread is made spirituall for the soule. And as corporall meats are tak n with the cor­porall mouth so are spirituall meate (Christ crucified with all his benefits) received with faith, the mouth of the soule. And therefore to teach all post [...]rities low to expound these words of Christ, hee giues a generall rule perpetually to be observed in GODS church: Saying: Dedoct Christ. lib. 3. cap. 16. The second proofe out of the sixt of Iohn. Si praeceptiua locutio est, &c. if the Sciptures seeme to commaund an horrible or vile fact, the speech is figuratiue: and then alleadgeth your second proofe that you bring out of the sixt of I [...]hn for example Except you eate the flesh of the Sonne of man and drinke his bloud, ye shall haue no life in you. Fac [...]us & flagiti [...]m videtur iubere, Christ (in this place) seemes to commaund a wicked and horrible act. Figu­ra est ergo, It is therefore a figuratiue speech, com­maunding vs to keepe in mind that his flesh was cru­cified and tormented for vs. Now examine Au­gustines exposition. To eate corporallie, reallie, and substantiallie Christs flesh with our material mouths, and to drinke his precious, substantiall, reall bloud with our bodilie lips, is a horrible thing: Therefore Christs words bee figuratiue. So that by Augustines owne words your litterall sence and carnall presence is wicked and horrible, howsoever you cloake it with fained titles, to blinde the eies & deceaue the hearts of simple Catholiques.

And if you would but read the fifth chapter of the foresaid booke, you should see his Christian caveat he giues to Gods Church touching this point. In prin­cipio cauendum est ne figuratam locutionem ad litteram [Page] accipia [...] &c. First of all you must beware that you take not a figuratiue speech according to the letter: his reason followes, for the l [...]tter, (that is, the litterall sence) kil­leth. But the spirit, (that is, the spirituall sence) giveth life. For vvhen one take the figuratiue speech for a pro­per speech, vve make the sence carnall, neither is there anie t [...]ng more fitlie calld the death of the soule.

Thus you see Aug. teacheth ( [...] you would learne) that if the speech be proper, the sence must bee lit­teral [...] and carnall: but if it be figuratiue, it must bee misticall and spirituall: and alleadgeth this your own text for the same. So I would wish you either fol­low Augustines doctrine, or else cease to vse Augustines and the rest of the fathers names: for to vsurping their names, and perverting their doctrine, you abuse the Fathers, Ber. Serm 3. in ps: Qui habitat. Fol 63 Col. 2. and deceiue the Catholiques. Your Bernard also in later times condemnes your absurd & vnchri­stianlike exposition of this your owne text, Vnlesse you eate the flesh of Christ, &c. He asketh the questi­on. Quid autem est mand [...]are eu [...] c [...]nem, & bibere sanguinem? nisi communicare passionibus eius, & ca [...] conversationem imitari quam gessit in carne: What is to eate Christs flesh and drinke his bloud? but to com­municate with his passions, and to imitate his holie conversation in the flesh. And then followeth: Vn­de & hoc disignat illib [...]tum illud Altaris Sacramen­tum, vbi Dominacum corpus accipimus: vt ficut viditur [...]l [...]a pan [...]s fo [...]ma in no [...] intrare: sic noverimus pe [...] eam quam in t [...]rris habuit conversation in, ipsum intrare in not, ad habitandum per fidem in cordibus nostris. Whence also this (text) signifieth that pure Sacrament of the Altar, where we receiue the bodie of Christ: that as the fo [...]me of bread is seen to enter into vs, so we sh [...]l know Christ entreth into vs to dwell in our hearts by faith, by that holie and godlie conversation that he had being in earth.

[Page]Now examine Bernard your owne Abbot though li­v [...]ng in the palpablest time of the gro [...]est superstition: yet he vtterly condemnes your exposition of this place, and showeth you that it doth not signifie Christs car­nall presence in the Sacrament. But as the Sacrament cons [...]steth of an outward signe and inward grace: so bread the outward signe entreth into the mouth, and Christ which is the inward grace, entreth into our hearts by faith. So that your owne Author tells you, it is bread that entreth the mouth, it is Christ that entereth the heart and that by faith, not by teeth: by beleeving, not by chamming or swallowing. So that this your Bernard teacheth you, that this your text must be taken for the diviner part of the Sacra­ment, which is Christ with all his mercies, to the soules and hearts of the beleevers, not to or in the blasphe­mous mouthes, and stinking stomackes of Jnfidells, wicked men, dogges, cats, or other beastes, as your owne bookes most wickedly record.

And if your litterall exposition were true, Grose ab­surdities follow the Priests expositions. thē none could bee saved but such as eate your consecrated Christ made of bread: then infants that die and com­municate not should be damned. Captiues that from their cradle [...]e vnder Tyrant, & those that before Christ: in Christes time: and in the first thousand years after Christ, before your new consecration was stam­ped, are damned. And contrariwise, all that eate of your consecrated Oste be saved, bee they never so blasphemous to God, traiterous to their Prince, and iniurious to their brethren.

But that both these extreames that spring from your litterall e [...]os [...]tion contrarie to scriptures and fa­thers be false & horrible to christian ears: no godlie man may doubt, vnlesse he will denie Christ and his word: the auncient Fathers, and the Primitiue church, and you shall never giue the Catholiques that haue [Page] hanged their precious soules vpon your bare sayings, due satisfaction in this, without publike and penitent recantation of this.

You follow neither scriptures not Fa­thers.If with the Fathers you would but obserue duelie the circumstances of the fifth and sixth of Iohn, you might see, it cannot be meant of the Sacrament, and therefore you are deceived in the Scriptures, because the Sacrament was not then ordained. Againe, by the iudgement of Augustine the speech is figuratiue, and therefore the sence spirituall. And so Agustine stands with vs against you.

Olde Lyra saith, that the sixth of Iohn. Nihil directe pertinent, &c. speaketh not one word directlie & per­tinentlie of the Sacrament. The Father saith, nihil, nothing, directs directly, yet you against Scriptures and Fathers will wrest the [...]e texts indirectlie, and im­pertinentlie, to speake of the Sacrament before it was a Sacrament.

If we should commit such palpable errours against Scriptures, Fathers, and common sence, you would call vs common sots without learning or sence, plaine murtherers and soule slayers, from which sin the Lord deliver vs both.

Now I will aske your conscience this question, how durst you cut off Christs words by the waste? Verse. 51. meant you plainly in that? surely no: for if you had recited the whole verse, it had marred your market: you onely set downe the middle of the sentence, con­cealing the beginning of it, and curtalling the end of it, and so thinking that to serue your turne, and blinde the eies of the simple. But God willing I will discover the trueth, which you seeke to cover, and let the simple people see how farre and how long you haue deceived and misledde them, to the great perill of their soules, with wresting the scriptures, and wronging the Fathers.

[Page]Christs whole sentence was this. I am the living bread which came dovvne from heauen, if any man eate of this bread he shall liue for euer: and this you cut off. Then followes your proofe. Iohn. 6.50 The bread that I vvill giue is my flesh: then you curt all the rest: vvhich I vvill giue for the life of the vvorld. If you had dealt plainly, and delivered Christs words to Gods people without substraction, as Christ delivered them vnto you, then the people even the simplest of them, would not haue so long beene deceaved by you. For the former part of the verse, and the later concealed by you, expound Christs minde, and bewray your er­rours.

Let me but reason with you out of the first part of the verse, from the propertie of this bread heere spoken of by Christ. First it is living bread, & giues eternall life to the receivers: yours doth not. This came from heaven, yours did not. Who so eates of this cannot be damned: but manie eat of yours, and die eternally: and therefore the very properties of this bread shew plainely, that it cannot be meant of your singing-cakes, as hath beene prooved before vnto you. Because they haue no life in themselues, and therefore can neither giue life, nor preserue life vnto others. The later part of the verse concerneth Christs flesh, which is this true bread. And thus out of Christs words I prooue that the flesh of CHRIST spoken of in this place, cannot bee the flesh of CHRIST which you would haue given in the Sa­crament.

Christs flesh promised in the sixth of Iohn, was onely given on the crosse: but the Sacrament was not the crosse. Therfore in the Sacrament the flesh of Christ was not given: So that these arguments groun­ded vpon Christs owne words which you concealed, confute you & your carnall presence in the Sacrament, [Page] For your sacramental bread neither came form heaven, not your imagined flesh of Christ made by the Priest cannot be this flesh here spoken of. For it was offe­red once not often as you teach, and that by himselfe, not by the Priests, vpon the crosse, not in your Masse: and that for the plenarie remission of the sinnes of all beleevers no for the temporall benefit of some perticuler person, quick, or dead, as the Priest plea­seth.

The third proofe of the Catholique Priests out of the six [...]h of Iohn, to prooue Christs carnall presence in the Sacrament. Catho. Priests. Vers 55. My flesh is meate truelie and my bloud is drinke trulie:

Rider.IF you should aske your boy in his Grammer rules a question, if he aunswered not in the same case, or by the same sense of a verbe that the question i [...] asked by, you will count him a filte Grammatist. But if you aske your Sophister a question in quid, and hee aunswere in quale, you wil taxe h [...] for an improper and impertinent aunswere. But most of all, if a great Divine be asked a question, to prooue the manner of a thing: and he neglecting or ommiting that, as t [...]o hard or impossible for him, prooues the matter that was never demaunded or doubted of, what wil the Reader thinke of this matter, this man, & this proofe? surelie he must say, either hee vnderstandeth not the state of the question, or else he is not able to prooue the question: and so vseth this shamefull sh [...]ft in steed of a sufficient proofe.

All the Catholiques in this kingdome expected to be satisfied by your a [...]nswere touching the man­ner of Christs presence in the Sacrament, whether it be carnall or spirituall: and whether he must be ea­ten by faith spirituallie, or the teeth carnally. And [Page] your aunswere is as improper and impertinent, as tither Grammatist or Sophister, for you leaue the maner of Christs presence which you should prooue, and bring the matter of his presence which was never in question, saying; My flesh is meat truly, &c.

How this your aunswere doeth relish of learning let the learned iudge. When all the Catholiques in the kingdome hang their soules on your saying: Are these your contentments you giue them? If they aske you how they must eate Christs flesh & drinke Christs bloud, then you tell them: my flesh is meate in deed, and my bloud is drinke in deed. Doe you aun­swere their question or satisfie their conscience or resolue their doubts? alasse no. Thus you haue dealt, dallied, and deceived a long time Christs people with these your improper, impertinent, vnprofitable, nay vntrue aunsweres, and yet you will be called Fathers, Doctours, and what not.

But I pray you tell me why you added not the next words of Christ? you thought they were against you. But if you had dealt as men having Gods feare before your eies, you would not haue staied there: for the next verse plainely discovers your bad dea­ling with the simple people, for that aunswereth their question, & that would satisfie all good Catholiques in this point. For if you aske there the holy Ghost this question: how must Gods children eate Christes flesh and drinke Christs bloud, he will aunswere you: that whosoever dwels in Christ and Christ in him, eates Christs flesh and drinkes Christs bloud: but the faithfull onely dwell in Christ and Christ in them, therefore the faithfull onely eat Christs flesh & drinke Christs bloud: whether it be in hearing the word, in baptisme, or in the Lords Supper, as you haue heard before. Jf you had added this verse, it had overthrown your carnall presence in the Sacrament, & your orall [Page] eating of Christ with your mouth, teeth &c, But as you wrong the Catholiques with an impertinent an­swere, and as you abuse them by keeping backe the next words of Christ which expounds his owne mea­ning: So heere you abuse your holie Father the Pope, and your deare mother the Church of Rome, [...] expounding this text contrarie to the Romane sence: for you take this flesh of Christ which is our tree meat, to be the flesh which was borne of the virg [...] and suffered on the crosse, but the Popes & church of Rome say contrarie: for these be the wordes of the Canon: Dist. 2. de consec pag 4 [...]4. canon dupliciter. Col. 4. Read the glosse and you may see your errour at in a glasse. Dupliciter intelligitur caro & sanguis Chri­sti, vel spiritualis illa atque diuina: de qua ipse ait, Ca­ro mea vere est cibus & sanguis meus vere est potu [...] nisi meam ca [...]nem &c. Vel caro mea ea quae crucifi [...]a est, &c. The flesh and bloud of Christ (saith your own Church of Rome) must be considered two manner of waies, either for the spirituall and divine flesh spo­ken of by Christ, my flesh is meat in deed, &c. and ex­cept you drinke his bloud, &c. or else for that his flesh which was crucified, and that his bloud shed by the sharp launce of a cruell souldiour: so that heere you forsake your Romane Catholique faith, and become Apostates from the Church of Rome. Thus you abuse the Catholiques, in making them beleeue you teach as the Pope teacheth, and you doe not: there­fore either the Pope or you must erre grosly, teaching contraries. But that all men may see, that not onely this Pope, Jnnocenti [...]tertiu [...]: lib 4. cap 14. de [...]a­ [...]amento Altars. page. 179. but also other Popes haue held the con­trarie opinion to your new broched heresie. I will al­l [...]dge him that you dare not contradict, that is, In­nocentiu [...] t [...]rtius that first begat your abortiue Tran­substan [...]tion. De spirituali commestione Do [...]nus a [...], N [...]i m [...]nducatveritis, &c. The Lord Christ when hee s [...]ke of the spirituall [...]aring said: Except yee eat the flesh of the sonne of man, &c. Loe, heere is another [Page] Pope against you. For you late Iesuites, Semyna­ries, Rhemists, and Priests, take this as [...]poken of Christs flesh in the sacrament, and they take it for [...]at spirituall and divine flesh of Christ, whereon all the faithfull fed by faith, as well before Christs in­carnation, as since his ascention.

I would bring more witnesses against your vn­ [...]ue expositions and allegations, The Pope your Fa­ther, and Rome your mother witnes against you Prie­stes & the rest of their dege­nerat chil­dren. but that I thinke it sufficient that the Parentes Testimonie is the strongest Evidence against their degenerat children. And after, the Pope alleadgeth Augustine and the Canon. Quid parat deutem & ventrem, crede & [...]acasti, and then concludes against your carnall eating of Christes flesh most strongly: Qui credit [...] Deum, comedit ipsum, Caro Christi nisi spiritua­liter comedatur non ad salutem sed ad iudicium mandu­tatur.

Why (saieth your Pope) preparest thou thy teeth to eate and thy bellie to be filled? beleeue & thou hast eaten, hee that beleeues eates. For the flesh of Christ is not eaten to salvation, but to destruction, vnlesse it be eaten spirituallie. And there in the next chapter, the Pope giues this marginall note: Christus est spiritualis Eucharistia; Pag. 180. Christ is our spiritual Eucha­riste, not our carnall food in the Sacrament. And in the same page he saith, Cibus est non corporis, sed animae: this is not meat for the bodie, but for the soule. And if it bee meate for the soule, then it must bee recei­ved by faith, not the mouth, spirituallie not carnal­lie.

You see now the Scriptures, Fathers, Popes olde and new, the Text and glosse of your deare mother the Church of Rome against you. And least you should cavil, I haue alleadged the Bookes, Chap­ters, Distinctions and Pages. And if you will still tel the Cathol [...]ques that these places by mee all [...]dged [Page] be not true, then I tell you, all your owne Authors and prin s be false: for I alleadge Father, Pope, and Canons of your owne print; and if you doubt, looke vnto your owne bookes and prints, and you shal find them so verb [...], Printed Anno. 1599. Imp [...]sis La­zari Zet [...] ­ [...]ter [...]. vnlesse your late Index expurgato­rius hath blotted out the trueth, as in manie things it hath.

But I will of these your former improper and im­pertinent testimonies out of the sixth of Iohn con­clude, and vrge no further but this one argument a­gainst you and them, and then let the indifferent Rea­der iudge whether you haue not deceived Gods peo­ple by misvnderstanding the holie Scriptures or no:

Whosoever teacheth that there is a carnall reall presence of Christ in the Sacrament before consecra­tion, is a lyer, a depraver of the truth, and a deceiver of the people. But some late Popes, the new church of Rome, with the colledge of Cardinals, new creat [...]d Iesuits, Semynaries, and all the Romish Priests now in Ireland [...]ch, This is vnaunswe­rable. that there is a carnall reall presen [...] of Christ in the Sacrament before consecration.

Therefore some late Popes the new Church of Rome, with the colledge of Cardinals, new created Iesuits, Semynaries, and all the Romane Priests now in Ire­land be lyers, depravers of the trueth, and deceivers of the people. The maior or first proposition is your owne doctrine: for you teach that before Hoc est corpus meum be pronounced, there is no consecration. The assumption or later proposition is as cleere, for your perswade the simple people to beleeue that these texts out of the sixth of Iohn prooue a carnall pre­sence of Christ in the Sacrament, a yeare before Hoc est corpus meum was by Christ pronounced, or the Sacrament by Christ instituted. Therefore the conclu­sion, that you be lyers and deceivers of the people, is inevitable.

[Page]Thus the Catholiques of this kingdome by the rules of your owne religion you haue deceived, in tea­ching Christes carnall presence in the Sacrament, a yeare before either Sacrament or consecration in the Sacrament, were instituted. And that your leaden di­vinitie without care or conscience you thrust vppon the simple people a [...] sound doctrine. But if there were no other errour or heresie held and taught by you but this one point, it were sufficient to make all the Catholicks in this kingdome, nay in Christendome, to forsake your opinion, considering your ignorance or malice presuming to iustifie that which holie scrip­tures, auncient Fathers, Gods Church, (yea and the perticuler Church of Rome, with their Bishops, Arch­bishops, & Popes) for a thousand yeares after Christs ascention never spake or heard of, and therefore it is no olde faith taught by them: but a new heresie in­vented by you. But now to the rest of your proofe.

GEntlemen: this is your proofe out of Christs owne words, Rider. & this was delivered by Christ owne mouth at the time of the institution o [...] the Supper, and the night before his blessed passion, and either this must helpe you, or else you are help­lesse: but Christ willing I will plainlie shew this your proofe to be your reproofe, and I pray God for Christ his sake, that the eies of your vnderstanding may be opened to see the truth, & your hearts toucht to receiue and confesse the truth: and renounce your errors, and so cease to deceiue Gods people and the Queenes subiects, least a worse thing come vnto you:

[Page]All the doubt and controversie of this question betwixt vs, dependes on this Text which you say must bee taken properlie and litterallie: wee say, Sa­cramentallie, improperlie, figuratiuelie, and misti­callie. And our opinion (God willing) shall be pro­ved by Scriptures, auncient Fathers, and Popes, and the olde Church of Rome.

But this is straunge, that men of your great lear­ning, (as the Catholiques take you to be) wil deale so child shlie and weaklie in so weightie a matter. Bee not offended that I say you handle this childishlie: for in Schooles he that alleadgeth for the probation of a proposition, the proposition it selfe: for the pro­bation of a text, the text it selfe, is counted childish, and it is a childish point of Sophistrie, and a fallacie to be vsed among young schollers, not to be practi­sed among simple Catholiques.

The Catholiques demand of you how you prooue Christs carnall presence in the Sacrament: and you bring in Hoc est corpus meum, which is the propositi­on wherevpon all this disputation and contention de­pendeth. Ioh. 19. [...]7 After the same manner a man may prooue the blessed virgin Marie to be Iohn the Evangelists mother, and say still notwithstanding any text brought against him, as Christ said, Ecce mater tua: Behold thy mother, say what yee will, the words be Christs words, therefore they must be true, they need no interpreta­tion, Christ is not a lyer. And if a man aske a confir­mation, and say, how prooue you this proposition of Christ to be true litterallie & in deed as Christ spake it? This is a lo [...]se kinde of Logique You bring in for confirmation of the proposition the proposition it selfe, and say Ecce mater tua: Behold thy mother. Thus when the Catholiques demaund of you to prooue your proposition of Hoc est corpus meum, whether it must be taken corporallie or spiri­tualite, grammaticallie or misticallie, then you bring the [Page] proposition it selfe, and say, Hoc est corpus meum to prooue Hoc est corpus meum: Jn Schools it is called Petit [...]o principi [...]. & so you would prooue idem per idem. which is verie childish, and a begging of that as graunted which is yet in question betwixt [...] and vndetermined:

But you should haue prooved by other places of Scriptures, that Hoc est corpus meum changeth the na­ture and substance of bread and wine: and you should h [...] e proved by the Scriptures, Esay 7.14 that the Prophets fore­shewed th s strange conception of Christ to be con­ceaved of bread, as well as they did foreshew his con­ception of the virgin. And you should haue proo­ved by the Scriptures that it is not onelie a Sacra­ment, but a sacrifice, not onely Eucharisticall but as well propitiatorie: and not onelie profitable to the quicke, but also to the dead: nay, not onelie for plagues among men, but murren and diseases also a­mong beasts. Cum multis alijs qua nunc, &c.

Now shew by the Scriptures that Hoc est corpus meum hath such a sence, that the simple people may repose themselues more securely vpon your opinion and proofes. But till you prooue it (which you can never doe) they must know, you haue and doe de­ceiue them with false expositions against veritie, an­tiquitie, authoritie, yea & consent of the old church of Rome.

And heere I am sorie I must tell you so plainelie, that you wrong greatly and grievously Gods truth, and the Queenes Subiects, in thus misalleadging this [...]

1 First, by Addition of a word.

2 Secondly, by misvnderstanding and misapplica­tion of another word.

3 Thirdly, by omission, nay plaine subtraction of a whole verse.

For the first, which is: Addition, Addition. you adde this [Page] particle (a) which is neither in the Greeke, nor in your Romane Lattine Bible, no nor in your Rhemish Testament, nor ever seen in anie Doctor of antiqui­tie, and this [...]llable altereth the sence and perverteth C [...]s meaning, and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare.

Secondlie, you misvnderstand and misapplie this word (Blesss): M [...]lappli­cation. for we say it signifieth to giue thanks with the mou [...]h, and you say to make crosses with the fingers: wee say it was spoken by Christ to his Father, you say it was spoken to, over, or vpon the bread and chastice, [...]he. [...]ost. 1. Cor. [...]. Sect. 9. and that hee vsed power & actiue words vpon them: we contrarie will shew out of the word it selfe, that it hath no such signification.

One part of the originall word (in Greeke) signi­fieth in English (Speech) vttered with the mouth, not a magicall crossing of, or with fingers. And the other Greeke word which must be iudge betwixt vs, doth signifie to lande, to praise, and to blesse: & bles­sing, praising, and thanksgiving are all one, as anone you shall beere Christ himselfe so to expound it, and all the Evangelists & Paul agree in one congruence touching this matter against you. How blesse & bl [...]ssing are vsed in Scrip [...]res But first I will shew the simple how diversly this word (Blesse) is vsed in the Scriptures.

To blesse God is to praise him, and giue him thankes for all his mercies, as you haue in Luke: and the disciples continued in the Temple landing & bles­sing God: Luk 24.53. I hope you will not say they crost God with their fingers or consecrated him to make him more holie, b [...]t praised him with their mouths. For if you take ble [...]ing of God in that fingered sence, then see the absu [...]es you fall into.

Joh. [...] 18. [...]oh. 4.84.First, aganst Scriptures, you must hold that God the Father is not a Spirit, but hath a bodielie share [Page] that may bee touched and crost with our corporall forget [...]: if this you hold you ioyne with those aunci­e [...] heretickes of Egypt, Anthrop [...] ­morphita. who held that God had a bodie and members as man had.

And the second absurditie (nay blasphemie) is this, that you should make GOD (who is holi­ [...]esse it selfe) the holier by your crossing: but I hope you will not take blessing in this sence, but joy [...]e with the Disciples and vs, that blessing of GOD signifieth praysing of GOD, or praying to GOD: What it is for one man to blesse another. Cen. [...].27. Genes. 48. Numb. 6.23. for one man to blesse another, is nothing else but to praye for them, and to beseech God that he would blesse them, that is, defend them, protect them, and be mer­cifull vnto them: Let your High-priests of Rome, and you low Priestes of [...]cland, learne of Aaron Gods High-Priest, hovv to blesse Gods people: & so cease to deceiue them anie more. So Isaack blessed Ia­cob, and Iacob the sonnes of Ioseph. And so the LORD commaunded Moses to speake to Aaron, and to his Sonnes, saying. Thus shall yee blesse the children of Israel, and say vnto them: The Lord blesse the and [...]eepe thee, the Lord make hi [...] face to shine v [...]on thee, and be merc [...] ­full vnto thee, &c.

A Christian patterne not onelie for Priests, but also for P [...]st [...]urs and Parents dailie to practise, the one for his flocke, the other for his familie: yet both in the Lord. & from the Lord. Which blessings are de­rived from Gods mercies, & hang not on the ends of Priests fingers. Again, you see blessing is praying with the mouth, not crossing with the fingers, as you vain­lie and foolishlie make your Ghostlie ch [...]dren be­leeue, that if you crosse them with your two fin­gers and a thumbe, they are pardoned for their sinnes post, and preserved that day from future daungers and evill spirits. Which fingered blessing of yours is as [Page] powerfull to pardon sinne, and feare away spirits, as three sups of the Challice is to cure the chinne-cough. This blessing was commaunded by God to be practi­sed by Aaron the High-Priest, and the rest of the Priests vpon Gods children, but how far your blessing differs from this the simplest may iudge.

For first, God commaunded this blessing: the Pope your blessings. This was by mouth onely, yours with some mumbling wordes and charming crosses with your fingers. This blessing was a praier to desire God to blesse: and you teach, that in your breath & fin­gers there is a power & a certain working or impres­sion of some blessing vpon them by meanes of your said mumbling and crossing. But your Priests agree with Gods Priests, and your blessing with fingers, with Gods Priests blessings with praier of the heart and mouth, even as well is trueth and falsehood, light and darknesse, superstition and religion, Christ & Be­lial. And if the Catholiques will but diligently read this commandement of GOD, given to the High-Priest and Priests in this place, touching the manner how they should blesse Gods people. I am resolved that few Catholiques in this kingdome heereafter will kneele at your feet, or begat your hand any fin­ger benediction or crossing, because it hath no warrant from Gods word, and therefore ten thousand of them not worth a farthing. How the Priests blesse the sacrament. You crosse the cup or Challice with a set number of crosses and gestures: sometimes blowing over the Chalice, sometimes cros­sing it, sometimes hiding it that none must see it, sometimes lifting it vp that all must see it: then ioy­ning and disioyning of your thumbe and two fin­gers, with manie moe such Apish toies, childish trickes, and charming prokes, which haue neither foundation nor relation to Christs actions and insti­tution.

[Page]But we in administring this holy Sacrament, Hovv the Preachers of the gos­pell blesse the bread & the cup. con­fesse the greatnesse and grievousnesse of our sinnes, that can no otherwise bee pardoned but in Christe, bloud [...] and bitter passion: and wee giue thankes to God for Christs blessed obedience to the shamefull death of the cursed crosse, by which he hath, satisfied Gods wrath, and wrought our reconciliation in the bloud of the same, and continue this Sacrament as be instituted and commaunded in reverence and re­memberance thereof, without addition, alteration, or subtraction. And pray that our vnworthinesse and want of faith hinder nor our spirituall vnion & reall presence with Christ, which is offered in the word of institution, and sealed in the right receiving of the Sacrament. This is the force and effect of this word (Blesse): the true vse wherof Christ by his prac­tize delivered, the Primitiue Church, Fathers, and we imitate. Now whether your blessing in the Sacrament, and your blessing by crossing the people, or ours come neerer to Gods word and Christs practize, let the best minded to Gods truth iudge, and then with GODS trueth ioyne. Thus much for your Addition, misvn­derstanding, and misapplication. Now to your O­mission or Subtraction of a whole verse.

You bring for proofe of your carnall presence, Omission or Subtra­ction. You couer two errors in concea­ling one ver. which is a wicked pollicie. the 26. verse and the 28. verse of the 26. chap. of math. But you over skip the 27. verse betwixt them both, which if you had added, it had expounded Christes meaning of this word (Blesse) & overthrown your own crossing, and discovered and discomfited other errors of yours: which are, the receiving of the communion in one kinde, of bread onely: and onelie the Priest must drinke of the cuppe, and not all the communi­cants, which are contrarie to Christs institution, and the auncient practize of the ancient Popes & church of Rome, as shall be shewed hereafter Christ willing.

[Page]The verse that you omit of purpose is this, And when he had taken the cup and given thankes, he gaue it to them saying, drinke yee all of this: Now Christ in this verse expoundeth his owne meaning of bles­sing in the verse before, shewing what hee meane by blessing, after he tooke the bread by the word of gi­ving of thankes after hee tooke the cuppe: So by Christs own exposition, blessing & giving of thankes are all one, or else Christ did rightlie consecrate the bread by vsing the word blessing, but not the cup by vsing the word of giving of thankes: Nay, if bles­sing and giving of thankes were not all one, then neither Luke not Paul haue rightlie penned Christes institution, nor Mathevv nor Marke of the cuppe be­cause neither Luke nor Paul ever vsed the word blesse, either in taking the bread or cup, but the word of gi­ving of thankes, nor Mathevv nor Marke ever vsed the word Blesse in receiuing of the cup.

I pray you read the three Evangelists and Paul in Greeke, and you shall see as in a glasse your errors, an [...] shall finde Mathevv and Marke expound Christs meaning in your overslipt verse, in giving of thankes in taking the cup, what he meant by blessing when he tooke the bread: and read also Luke and Paul in Greeke, and you shall find that they never vsed the word Blesse, as abouesaid. So then Luke and Paul expoundeth Mathevv and Marke: nay. Mathevv and Marke in your concealed verse expound themselues.

[...]ar. 8.6.7If you will read the eighth of Marke in Greeke, you shall finde these two words vsed by Christ be­fo [...]e his miracle of seaven loaues & a few fishes, and you shall see there the word of thankesgiving put downe first, Blessing and giuing of thankes are all one. when he tooke the bread and then the word Blesse put downe when hee tooke the fishes, & there was a [...] great a miracle wrought in the multipli­cation of the loaues after his thanksgiving, as of the [Page] fishes after his blessing. And mathew speaking of this miracle as Marke did, math. 1 [...].36. did onelie vse the worde of thanksgiving, and not the word to blesse at all. Wher­by you may see by Christs practise, that blessing and thanksgiving are all one, and they signifie to pray and praiese with voice, and not to crosse with the fingers. Peruse your owne latten Bible, Benedixit by your latten translati­on is ex­pounded by sanctifi­cante. Gen. 2.3. and you shall see that [...]red is it must be taken in no other sence then sancti scauit is. Thus the simple may see how greatly you haue erred in these three points abouesaid.

And I wonder that maister Henry F [...]rsimon, a Gentleman so well learned (as the Catholickes ac­count) durst put his hand to these grosse errors (which most safelie I keepe with me) allowing them to bee both Apostolicall and Catholicke, whereas they are most antichristian and hereticall. And me thinks, that all the Priests are greatlie in this to be blamed, that will persw de others to follow them, and they will neither follow Christs trueth, the Apostles writings, the Greeke not latten text, nor the auncient practise of the P imitiue Church of Rome. But now to the test of the bodie of the text and controversie.

Wherein first let vs examine whether your two propositions, this is my bodie, & this is my bloud of the new Test [...]ment, &c. be proper or figuratiue: litterall, or Sacramentall. For if they be improper, borrowed figuratiue and Sacramentall, they prooue neither your Transubstantiation; not your carnall reall presence, but even plainly disprooue them. Augustin de doctr. christi [...]n [...], lib. [...]. cap. 16 pag. 23 Paris [...]. 1 [...]80. Saint Augustines [...]ul [...] before recited, if you would be ruled by it (but neither Scriptures nor Fathers can rule you, but you will over rule them) would presently satisfie you, that these two propositions must be figuratiue: the latter you cōfesse, but the former as yee you wil not. His words again for the Readers good I wil repeat & they be these: If the scripture seem to cōmand any vile or ill fact, y ^e speech is [Page] figuratiue, as, Except yee eate the flesh of the sonne of man, and drinke his bloud, you shall haue no life in you: Facinus vel flagitium videtur tubere, [...]ther can use S. [...]d or confess your er­ro [...]: the [...]st [...] ­poss [...]le, the second were commendable. Christ seemeth to commaund a wicked act, (that is, carnallie and grosly to eate Christs flesh, &c. it is therefore a figuratiue speech, So that Augustine thus reasons against you. To eate Christs flesh and drinke Christs bloud cor­porallie, is a hainous thing, therefore Christs wordes be figuratiue: so that if to eate Christes flesh with our mouths, and teare his flesh with our teeth, as al­so actually drinking of his bloud bee hainous and wicked: why doe you so eagerly presse the litte­rall sence of the [...]e your two propositions, against trueth against faith, and the auncient Father.

[...]ead it: it co [...]taines but 6. or 7 line [...]. The marginall note there, co [...] ­demes your litterall sence. Agustine in that short 19. chap. of the same booke immediatly going before, wisheth alwaies the inter­pretation of these and all other figuratiue speeches to be brought ad regnum charitatie, to the kingdome of charitie, to haue their true exposition. Now if you expounde this litterallie and properlie, you forsake Agustines rule, charities kingdome, and the Apostoli­call and Catholike exposition. It is but small cha­ritie to devoure the food of a friend, but to eate and devoure corporallie and gut [...]urallie the precious bo­die and bloud of our Christ and Saviour, Augustine would haue you catholicks, but you wil bee Capernatis and Canibals. it is no cha­ritie Nay (saith Augustine) it is plaine impietie, and a wicked and a most damnable fact. And so to prooue the action lawfull, the kingdome of charitie hath ever taken these and the like propositions to bee figura­tiue and the sence to be spirituall. Therefore if you will bee loyall subiects of charities kingdome, shewe your subiection to her charitable and Catholicke ex­position, otherwise you will stand indited of spirituall and vncharitable rebellion.

Ambr. lib. 4 de Sa­cramentis. cap. 5. Ambrose is of the same opinion with vs against you, saying, Fac nobit (inquit) oblationem ascriptam na­tionabilem, [Page] acceptabilem, quod est figura corporis & san­ga [...]is Domine nostri Iesu Christi: make vnto vs (saith the Priest) this oblation, that it may bee allowable, reasonable, and acceptable, which is a figure of the bodie & bloud of our Lord Iesus Christ. And Am­brose presentlie after, saith, the new Testament is con­firmed by bloud, in a figure of which bloud, wee re­ceiue the misticall bloud: By these words the Reader may see, that Ambrose and the Church in his daies, tooke it not for the naturall bodie of Christ, but for a figure of his bodie, and therefore cease to bragge heereafter to the simple, of Ambrose and Augustine, set they are not of your opinion.

[...]no [...]. Papae lib. tartius cap 12. Fol 148 & there shal you see the foolish and phan­tasticall reasons the Pope giues for those said crosses. Aug. in enarratio­ne Psal. [...] pag. 7. col. 1. Printed at Paris. anno. 1586And in the Canon of the Masse, you haue these [...]ds of Ambrose in that part which begins (Quam oblationem) but you deale deceitfully with Gods peo­ple: for you leaue out these words, quod est figura cor­poris, and there dash in fine red crosses, and still teach the people, it is Catholicke doctrine and the old re­ligion, but these iuglings with the Fathers must be left, or else good men that follow those Fathers, will doubt that Gods spirit hath left you.

And Augustine elsewhere saith, Christ commended [...]d delivered to his disciples the figure of his body [...]d bloud. And Origin saith, not the matter of bread but the words recited over it doth profit the worthy receiver, this I speake (saith he) of the typicall & fi­guratiue bodie, which is in deede the Sacramentall bread: Vpon the 15. of mathew.

Augustine confuting Adimautus the Hereticke, that hold that the bloud in man was the onelie soule of man: aunswered, it was so figuratiuely, August. tom. 6 contra Ad [...]. cap. 12. not other­wise: and to prooue it he vseth this proposition of Christ, Hoc est corpus meum, this is my bodie, saying, Possum etiam interpretari illud praeceptum in signo posi­ [...] esse: non enim dubitauit Dominus dicere hoc est [Page] corpu [...] meum, cum singnum daret corporis sui. I maye ( [...] Augustine) expound the precept of Christ figu­ratiuelie: [...]or the Lord doubted not to say this is my [...]o [...]e, when he ga [...]e the figure of his bodie. Augu­stine saith Ho [...]st corpus meum is a phrase figuratiue, you say no, but it is litterall. Now let the Catholicks take this Friendlie Caueat to he [...], for they haue no reason to follow you, that forsake the Fathers: and he [...]re may you see that our expositi [...]n is auncient, Catholicke, and Apostolicall, yours new, private, and [...] all.

Terta [...] lib 4. contra [...] M [...]recon. pag. [...]23. line 26. Tertull [...] an ancient Father saith, Acceptum panem & d [...]stributum discip [...]lis, &c. The bread which was taken and given to his disciples Christ made his bo­die, by saying, this is my bodie, that is, the figure of my bodie, what could be more spoken of them for vs against you. And Hierome calls it a representation of the truth of Christs bodie & bloud, Hierome super 26. math. Ambrose on Cor. 11. & not the body and bloud. And Ambrose seconds his former sayings in these words: In ed [...]do. &c. in eating & drinking the bread & wine, we doe signifie the flesh & bloud which was offered for vs: so that they doe but signifie the flesh and bloud, they are not the flesh and bloud. And Chrisostome saith, Chris [...] in h [...]a. vp [...]n Hebr. & s [...]per. Cor. 11. Offermus quid [...] sed ad recerda [...] ­nem, and afterwards, Hoc autem sacrificium exempl [...] est ellius, &c. We offer in deed but in rememberance of his death, this sacrifice is a token or figure of that sacrifice, the thing that we do is done in ten emberance of the thing that was done by Christ before, &c. Here is a manifest [...]ace against you, which you shall never aunswere. Chris. in h [...]n 11. [...]rk. [...]ent Al [...]. on pa [...]go. lib. 1. cap. 6 pag 18. line vlt. & pag 19. l [...]ne 1. And elsewhere be saith, in the so [...]e sanctified vessels there is not the bodie of Christ in deed, b [...] a masterie of the bodie is contained.

And Clemens Alexandrinus who lived 1300. yeares agoe saith, Comedite cornes meas & bibite sanguinem [...]eum, &c. E [...]t ye my flesh and drinke my bloud, meaning [Page] hereby vnder an allegorie or figure, the meat & drinke that is of faith and promise. And the same reverend Father in his second booke and second chapter of his Pedagogs, and 51. pag, and line 21, 22, 23. hath these words: Ipse quoque vine vsus est, nam ipse quoque homo, & vinum benedixit, cum dixit accipite, bibite, hoc est sanguis meus, sanguis vi [...]s, &c. For our Lord Christ red wine, & blessed wine, when he said, take drinke, that my bloud, the bloud of the vine, (the word) which is [...]ed for manie for the remission of sinnes, doth signi­fie allegorie allie the holy river of gladnesse.

Out of which I note: First, it is sarguis vitis, the bloud of the grope properlie, and that is wine. It is called Christs bloud [...]acromontallie, and by way of signification. Secondlie, it appeares to be figura [...]ne in this word (shed) for the bloud of the grape (which is [...]e) was not shed for manie, but the bloud of Ch ist. But you will save it is true, before conse­ce [...]tion, but after consecration it is Christs verie natu­rall bloud No saith Clement immediatlie following, Qued autem v [...]num esset quod benedictum est &c. And that it was wine which was blessed, hee sheweth a­gaine, when he saith to his disciples. I will not drinke of the fruit of the vine, &c. Read Cle­m nt fol­low Clem. Out of which premis [...]es I note three things: First that that which you call consecra­tion, this learned Father calls it benediction. Second he, that after consecration the nature of wine remaineth still and it is not changed as you imagine. Thirdly. that the phrase is figuratiue and not proper. Peda [...]u Inc. 22. page. 476 And ve­ [...]rable Beda one countrie man tells you that in Eng­land in his time, the text was taken figuratiuely. The solemnities of the old Passover (saith he) being ended, Christ commeth to the newe, which the Church is des [...]ous to continue in remembrance of her re­demption, that in stead of the flesh and bloud of a LAMBE, hee substituting the Sacrament of [Page] his flesh and bloud in the figure of bread and wine, might shew himselfe to bee the same to whom the Lord sware and will not repent, &c. Beds calleth it not the naturall bodie of Christ that worketh our re­demption, but a rememberance of our redemption & a figure of it.

Thus the indifferent Reader may see that Augustine, Ambrose, Origin. Tertullian, Hiorome, & Clemens Alex­andrinus, Beda, and manie others, which I omit for brevities sake, all of them being auncient approoved w [...]iters, and all of them of your owne Prints, doe hold with vs against you, that your propositions be not proper but Sacramentall, improper, significatiue, representatiue, allegoricall, & figuratiue, which great­lie wounds the bodie of your cause, and will weaken your credits with the Catholickes.

But you will say these testimonies of these Fathers, though of your owne Prints, yet they prooue nothing against you, vnlesse the Church of Rome should re­ceiue and allow that exposition of the fathers to be Catholicke. If you should so replie, surely it were a weake replication and subiect to manie exceptions, and you would wring (I cannot say wrong) the church of Rome, that she should hold a doctrine against all the old Doctors. But if you will thus replie to bleate the eies of the simple, yet will I frustrate your expec­tation: for now I will shew you that the auncient Popes, and the auncient Church of Rome held at these Fathers did that the proposition (Hoc est corpus meum) to be significatiue and improper, and therefore figuratiue against your opinion. You shall heare the Church of Rome deliver her owne minde with her owne mouth, Dist. 2. do consecratione canon: which you cannot denie, her wordes be these: Ipsa immolatio carnis quae sacerdotis manibus fit, Ch [...]ti p [...]ssio, more crucifixio dicitur, non rei veri­tate sed significante misterio: That offering of the f esh [Page] which is done by the hand of the Priest, Hecost: pag. 434. You can­not denie but this Pope was a Protestant. And if this ca­non be Ca­tholicke, then it your car­nall pre­sence anti­christian. is called the passion, death, and crucifying of Christ, but not in exactnesse of truth, but in misterie of that which was s gnified: and the glosse there maketh most plaine a­gainst you. Dicitur corpus Christi sed improprie vt sit sensus, vocatur corpus Christi id est significat corpus Christi: It is called the bodie of Christ but improper­ly (that is figuratiuely) that this be the [...]ence [...]t is called the bodie of Christ, that is, it signifieth the bodie of Christ.

J will alleadge in this case other Popes, and the saith of the Church of Rome in another age, where­by the Reader may plainelie see, that the auncient P [...]pes and auncient Rome had the true succession in doctrine which we stand now on, not that false suc­cession of the place, and a rotten worme-eaten chaire that you brag of: the glosse speaketh thus against your litterall sence of Hec est corpus meum: De conse­cratione dist. [...] Pa­nis est in altare, Glossa ibid page. 43 [...]. Not possi­ble by their owne confession that bread should bee the bodie of Christ. Hoc ta­ [...] est impossible, quod panis sit corpus Christi: yet this is impossible that bread should be the body of Christ.

Now gentle Reader see the wrong the late Popes and Priests offer to the Catholicks of this kingdome: they would haue them imbrace that fot faith, which the old Church of Rome held for heresie: that for poss b litie, which she saith is impossible. Why, would you haue vs to beleeue that which you your selues say is impossible. This, all the Iesuits and Priests in Christendome cannot aunswere.

If you say these two Popes and the Church of Rome then taught the truth, why doe you now dis­sent from the olde Romane faith? If you saye the Popes and Church of Rome then cited, you will be counted an hereticke: and therefore in Gods feare confesse the trueth with vs and the olde Church of Rome, and deceiue the Catholickes of this kingdome no more, with this litterall sence of Hoc est corpus [Page] meum, which you borrow from the late Popes and late Church of Rome, and is a new error dissenting from the old Catholicke faith.

dist. 2. can: Corpus Christi. pag. 4. 8. col. 4. You can­not d [...]nie this Pope to be a protestan [...] in [...] point.And I will adde one other Popes Canon, Corpus Christi quod fuexitur de Altari, figura est, dum panis & [...]inum videntur extra: veritas autem dum corpus & sa [...] ­gu [...]s Christi in veritate interins creditur. The bodie of Christ which is taken from the Altar, is a figure so long as the bread and wine are seene vnreceived, but the tru [...] (of the figure) is seene when the bodie and bloud are received trul [...], inwardly and by faith in­to the heart.

Now the glosse in that place expondeth the te [...]t and saith. Corpus Christs est sacrificium corporis Christi, alias falsum est quod dicit, the bodie of Christ in the text signifieth the sacrifice of the bodie of Christ, o­therwise it is false.

Out of which I note, that the Church of Rome calls the outward Elements Christs bodie, that is, a figure of his bodie, being not received though con­secrated.

Secondly that the bodie of Christ, wherof the Sa­crament must be a figure, The Popes glosse a­gainst the Popes text must be received by faith into the soule, not by the mouth into the stomacke: Now the glosse saieth, the text is false, vnlesse, &c. But I leaue the [...]a [...]re to be reconciled by you, who be the Popes friends, yet this I say, Maledicta gloss qua corrumpit textum: A [...]d G [...]la siu [...] ano­ther Pope more aun­cient then these a­gain [...]t Eu [...]. [...] of this o [...]ion.

These three Popes and the Church of Rome in those daies (it was before the birth of your Transub­stantiation and your carnall presence) jumpt with all the old Fathers, and the Primitiue Church that liv [...]d the first sixe hundred yeares after Christ and say it is called the bodie of Christ, the flesh of Christ, the passion and death of Christ, but not rei veritate, not in deed and trueth, but mistically, significatiuelie, im­properlie, [Page] figuratiuelie and by way of representation, and that it is impossible otherwise to bee the bodie of Christ.

Yet when we speake of figures in the Sacrament you mocke vs. When we say the phrase is figuratiue, therefore the sence must be spirituall, you deride vs, as misinterpreters of Scriptures and Fathers. But if your leisure and learning would affoord you but fa­ [...]our to read with a holie deuotion, the canonicall Scriptures, & the ancient doctors of Christs Primitiue Church, that left vs these lessons for our learning, you should see that wee learne what they taught, and doe what they said & you follow not what they commaunded, because you know not what they haue recorded.

Now briefly I will acquaint the Reader onely with the times when these Doctors liued, and the places where they taught this doctrine, and then wee shall set whether this your litterall exposition of Hoc est corpus meum be Catholicke or not.

• Clemens Alexandrinus was divinitie Reader in the famous cittie of Alexandria in Egypt, In the yeare of our Lord, 170
• Origen was his scholler,
  If you will read adui­sedly these fathers, you shal see plainlie your owne errors.
  and succeeded Lecturer in [...] same place. 204
• Tertullian Diuinitie Reader in Carthage, in Affrick, 206
• Ambrose Bishop of Mellaine in Italie. 370
• Hierome Diuinitie Reader in Stridona in Hunga­ria; and sometime in Slauonia. 387
• Chrisostome Bishop of Conctantinople in Graecia. 406
• Augustine Bishop of H [...]ppo in Affricke. 42 [...]
• Venerable Beda a famous learned man in Eng- 570

[Page]And thus you may see, that neither Alexandria, Carthage, Mil [...]s, Strido [...]a, Constantidople, Hippo, no [...] Rome which are famous C [...]t [...]es. Nay, which is more neither Egypt, [...]alie, Hungaria and Slavo [...], not Eng­land, which are [...]mous kingdomes. Nay which is most of all, the three parts of the world, Asia, Affricke & Europe neve [...] heard or had such a litteral exposition, of Hoc est corpus [...]um, for at least eight hundred years after Christ, Vincenti­us [...]ner sus Here­ticos. That [...], trulye [...]a­tholicke faith [...]e. Quod sem­per vbique & ab [...]om­n [...]bus est e [...]ditum. Quastio. 4 de [...]a [...]sten­tia corp [...] ­ris Christs en [...]ucha­rilia pag 154. S [...] [...]h [...] your [...]eli­gion is none of Ch [...]ist be [...]a [...]s [...] it [...] not war [...]u [...]ed by the [...]oso [...]ll of Ch ist. and yet your Iesuits and priestes w ll haue their doctrine to be Catholicke, which cannot be, vnlesse it were at all times, and in all places, and of all persons received: for so your Vincentius defi­neth Catholicke doctrine. And he [...]e you see that for the three parts of the world, and for many hun­dred yeares after Christ at was not knowne. And therefore it is neither Apostolicall nor Catholicke.

And a late Frier and friend of yours, olde Father Iosephus Angles b [...]ings in Cardinall Ca [...]tans opinion writing vppon saint Thomas Aquinas in this manner, Per Evangelium non possunt catholici heretic [...], convin­cere ad intellegenda verba hac (hoc est corpus meum) proprie: sed tenendum hoc esse salum ex authoritate ec­cles [...], qua ita verba consicrationis declarat. That is, the Catholickes cannot convince or In [...]urce the He­reti [...]kes by the Gospell to vnderstand these wordes, (h [...]c est corpus meum, this is my bodie) properlia, but this exposition must bee fetched and hold from the authoritie of the Church, which so expoundeth the words of consecration. See I pray you, what one of your learnedst Friers reports out of one of your skar­let Cardinals of Rome: that you cannot prooue by Christs Gospell these words, (this is my bodie) to haue a proper & litterall signification. So that CHRIST Gospell condemnes your liue all and proper exposi­tion: and so your carnall presence of Christ must be maint [...]ed from and by the authoritie of the church [Page] Rome though Christ and his Gospell say no.

Alasse, with what conscience dare you teach the Catholicks this heresie, Super quaest. 75. Articl. primo. Fol. 230 Prin­ted at Ʋe­nice. 1593. which by your owne confes­sion hath no warran [...] from Ch [...]sts Gospe [...]? And Car­dinall Caietane himselfe writing vpon your saint Tho­mas Aquinas speaketh to the same purpose, that the Scriptures speake nothing (expresse) expresly of Christ his c [...]rnall presence in the Sacrament, but onely in these words (hoc est corpus meum) which words (saith he) are two waies expounded: first, properlie: second­lie, metaphoricallie. But (saith hee) the maister of the sentences is to be taxed, Lib. 4. dist. 10. who held too much with the figuratiue interpretation. And there you shall see that he blusheth [...]o [...] say, that your litterall sence, is not frō the Gospell, but from the church of Rome.

And if your Romane Church may be both partie, witnesse, and iudge, there is no doub t but th verdict must sound on your side. And there the Cardinall handles Duas novitates valda mirabiles, which being dul e examined parturiuns m [...]tes, &c. with manie o­ther forgeries and fooleries to maintaine your carnal kingdome of your Breaden-god. Thus much concer­ning your two consecratorie propositions, which by the testimonie of Scriptures and Fathers be figuratiue­lie to be expounded as we say, not properlie & litte­rallie as you vntrulie teach. But yet you perchaunce will demaund the reason why Christ called it his bo­die, if it be not his body: Let me first aske you another question, & then I wil resolue you this: Gen 17. to. 11. Rom. 4.11. Exod 12.11. Why did God cal circumscision the covenant, when in deed it was not the covenāt, but (as god himself saith) a sig [...] of the co­venāt. Why did God cal the Paschall lambe the Passo­ver, whē it was but a signe of the Angels passing over the houses where the bloud of the lambe was sprinkled? one answere wil resolue both our questions. It is the vsu­all maner of the holy Ghost in all Sacraments both [Page] of the old Testament and new, Wheresoe­ver the holie Ghost speakes of Sacra­ments the phrase is tropicall me to yo [...] micall and figuratiue, attribu­ting the name of the thing signified to the signe signifying, as in these examples the phrase addeth a dignitie to the sacra­ment, but changeth not the na­ture of the sacrament to terme the visible signe by the name of the thing signified, as circumsci­sion is called the couenaunt, the Lambe is called the Pas [...]ouer. In Baptisme i [...] called the fountaine of [...]ege­neration, and bread Christs bodie, and yet in deed th y are but outward signes, and to the faithfull onely seales gra [...]d by the holie Ghost, with the names of the things they represent and confirme, the more to [...] me and sti [...]e vp o [...]r affections, and to edge our zeale with a religious preparation to receiue the same, and to life vp our hearts and soules by faith, to be­hold, consider, and feed vpon (Christ crucified) the thing signified. Yet for your further satisfaction, I will intreat Augustine to aunswere you doubt who saith: Aug. epistol. 22. ad bonifa­tium: Si enim sacramenta quandam similitudinem [...]arum rerum quarum sacramenta sunt non haberent, omnino sacramenta non essent, ex hac autem similitudine plerun­que etiam ipsarum rerum nomina accipiunt, Sicut ergo se­cundum quendam modum sacramentum corporis Christs, corpus Christs est, sacramentum sanguinis Christs san­guis Chri [...]ti est, ita sacramentum fides fides est: In English thus, If the Sacrament had not some certaine similitude and likenesse of the things whereof they be Sacraments, they should be no Sacraments at all. And of this similitude manie times they haue the names of those things themselues, as the Sacrament of the bodie of Christ is after a certaine manner the bodie of Christ, and the sacrament of his bloud is after a certaine maner his bloud, So the Sacrament of faith (or Baptisme) is faith. Out of which wee may note: first, they are but Sacraments, or similitudes of the thing signified not the things themselues: secondlie, that bread & wine are the bodie & bloud of Christ b [...] secundum quendam modum, after a certaine maner and shewes, how by an example, as the Sacrament of faith is faith, so the Sacrament of Christs body is [Page] Christs bodie, but the Sacrament of faith is not faith naturallie, substantiallie by a chaunge of substance, for by chaunge of qualitie or vse, therefore the Sa­ [...] [...]t of Christs bodie is not chaunged into the [...]tance of Christs bodie, but onely in qualitie and [...]se, is Theodores saith in his first dialogue: Theodoret dialog 2. cap. 24 pag 113. & dia­log. 1. cap. 8. pag. 54. read them I pray you. not chan­ging nature, but adding grace vnto nature. And the [...]e Father in his second dialogue explaines this more plainly, saying, the misticall signes after sancti­f [...]cation, Non recedunt a sua natura manere enim in pure substantia & figura &c. they depart not from the [...] nature, but remaine in their former substance, [...] figure, & may be seene & touched as before: Out of which auncient learned Father I obserue these ne­cessarie points for the Catholickes instruction, and your confutation: First he saith, Post sanctificationem, Consecra­tion vn­knovvn to Theodor. therefo e it is a new terme. The chan­ge is in the name ho­nour and vse, not in the na­ture Father an­svvere this f [...]str. or confesse the truth. after sanctification, then your new comed terme of consecration was not known in the Church of God, but sanctification and benediction. Secondly, I note cut of this father, that though the Sacraments haue gotten a new diuine qualitie, yet they haue not lost their nature they had before, as you vntrulie teach. Th [...]rdlie, I obserue that he confuted by the example of bread and wine in the Sacrament, certaine Here­tickes who held that Christs bodie was changed into his deitie after his ascention: for this is the Fathers proofe against those heretickes. That as bread and wine are trulie bread and wine after sanctification, as they were before sanctification, euen so is Christs bo­die as trulie a bodie now after his ascention, as it was before his ascention. So now the Priests of new Rome cannot say that the bread and wine haue lost their true natures and properties in the Lords supper after sanctification, vnlesse then will also say with the Heretickes, that Christ hath lost the nature of a true bodie now after his ascention. And Chrisostom [...] se­conds [Page] Theodores saying Ante Sanctificationem, [...] [...]sost. ad Caesa­rium Mo­nach. Mark this well yet Preists & Iesuets &c. Before it he sanctified we cal it bread bu [...] the deuine grac [...] once sanctifying it by the ministrie of the Priest it [...] deliuered from the name of bread, and counted worthy to be called the Lords body, though the nature o [...] bread continue there still. Out of which I note [...] the father calles it sanctification, not consecration. Se­condly it is called bred before sanctification & is brea [...] in nature after sanctification. A [...]d l [...]rdly after sanctificatiō it is called the Lords body yet it is not the [...]ord body in deede because the nature of bread remaine And therefore in that it is calld the Lords body, it mu [...] be so Sacramentally figura [...]u [...]ly & improperly. And Gelasius your owne Pope whom you dare not contradict such plainely No [...] defiant esse substantia panis [...] natura vini. What can you saie to th [...]se preg­na [...]te proofes to satisfie the doubtfull catholi­ques. There scaceth not to be the substance o [...] bread and the nature of wine. But you here will obtrude your oulde slanderous obiection, that we accep [...] of the Sacraments no better then bare figures. No, we acknowledge a change and an alteration, but not o [...] the substance but of the vse. Is not this a maruelous change wrought by the holy Ghost in the due admini­stration of the Lords supper according to Christ Insti­tution that of commen bread and wine such as daily we feede our b [...]ches with, is made the dreadefull and reue­rend misteries of Christ crucified: where by we neither looke vppon the bare naked elements as common creatures, but as sanctified food: And in such sort that even as the b [...]ead doth nourish our bodies, and the wine doth comfort our spirits: so trulie, reallie, and vnfainedlie doth the heavenlie food of his bodie cru­cified, and his bloud shed for our sinnes, by faith in the time of the holie Supper, feede and nourish our soules into everlasting life: and so is made and sealed our reall coniunction with Christ, not by his bo­dilie and locall discention into our stomackes, but by [Page] [...] spirituall ascention to him by faith. This is our [...]nne touching these figuratiue propositions, war­ [...]ed by Scriptures, Clem. Alex: Theod: August. with many not neuer heard of consecra­tion but of santification & Be­nedection. and witnessed by the auncientest [...]thers. Hitherto hath beene plainly and directlie [...]ooved, that your two propositions bee figuratiue, [...] proper. Secondlie, that the substances of bread [...] [...]ime remain after cōsecration, & therfore there can [...] no such carnall presence of Christ by Transubstan­tation vnder the formes of bread and wine as [...] deeme. Now I am come to your two maine pil­ [...] that support & vnderprop your carnall presence, which if the [...] faile you, then your foundation is san­tif [...], & your building will not be able to abide the least [...] of Christs breath. The first is consecration: the second transubstantiation: for vnles there he consecra­tion, there can be no transubstantiation, & then no car­ [...]l presence of Christ in the Sacrament. And then nei­ther your masse nor mattes worth two pece And so the [...]oules then in your imagined purgatorie may crie, and yell for lacke of a dirge and a masse of Requiem. But l [...]t I must tell you, the word is new, neither vsed by Christ or his Apostles in the institution of the sacramēt, [...]or heard of in any ancient Father, for manie hundred yeares after Christ. Again, you never read in anie a [...]e [...], sacred or prophane, that consecration should sig­nifie to change one substance into another, for the na­ture of the word wil not beare it. Now seeing by Christ [...]or his Apostle Paul, it was not vsed, nor ancient father euer tooke it in this sence. Again, the nature of the word [...] no such signification: I see not but you deserue much blame in binding the Catholickes consciences to beleeue that which is against divinitie, antiquitie, and [...]omon sence. Now Gentlemen pardon me, to demand of you but this question, what words be they that cōse­ [...]? that is: which turn the substances of bread & wine [...]nto the naturall & substantial bodie & bloud of Christ.

[Page]Me thinkes I heare you Iesuits and Priests calling me a foole for demaunding such a question, conside­ring (as yee pretend) that the Church of Rome & her learned men haue euer from Christs time held with one consent one manner of consecration, with a cer­taine set number of words without addition or alte­ration, Such fa­thers as li­ved next to Christs time, shold know best the prac­tise of the primitiue church, & these fa­thers you refuse, and chose o­thers a thousand years yonger, and therefore they be of lesse credit Gala. 9. and therefore my question is frivolous & need­lesse: and no doubt you make your Catholickes be­leeue so, but alasse you deceiue them, it is not so: for I will show you manie several opinions amongst your learned men, yea Popes themselues one contrarie to another. I praye you let me and the Catholickes of this kingdome therefore be certified and satisfied by Gods word, & the practise of the Primitiue Church for the fi st six hundred years, which be the words of consecration that worketh this miraculous alteration of substances, which if you cannot prooue (as I am sure you cannot) then the Catholickes haue good cause to looke to their consciences, & to follow you no further then you follow Christ according to his word. For if anie man, nay all men, nay if an An­gell, nay all Angels, should come from heauen and preach otherwise then Christ and his Apostles haue taught, let him be accursed. If Angels, nay all Angels from heauen, must not be beleeued bringing contra­rie doctrine to Christ and his Apostles, will you then bindle the Catholickes of this kingdome to beleeue you onely comming from Rome & Rheme, whence you being new doctrine not onelie contrarie to Gods truth, but to the Fathers of the Primitiue Church. And to beginne with Guide in his Manipulo curato­rum Guid [...] cap. 4. pag 23. 24. 25. But more you [...] see on the cantels or sleights of your masso concerning the neces [...] tie of the crosses, vvord of the canon of the masse, and the priests intention.

Who saith there be foure several opinions amongst the learned Rabbins of Rome, touching the words of consecration.

The first fore (saieth hee) will haue besides the [Page] words of the . [...]. Euangelists and Paule, the intention of [...]he Preiste ( a and so saith your masse booke) & the pre­cepts of the Church to bee dulie observed, jumping with your said Masse-booke: that vnlesse the Priests in­tention bee to consecrate, there is no consecration, though he vse all Christs words, and Pauls. And if the priest omit pracepta ecclesia, that is, the commaunde­ments of the Church of Rome in his consecration, [...]ttalissime pecearet, he sinnes most deadlie, and is to be punished most grievously. But Abbot panormitaue do celebratione messarum page. 220. is of another minde saying, Etiamsi sacerdos celebres vt Deus perdat aliquem, [...] bene consecrat. Notwithstanding the priest saie Masse with intention that God would destroy some [...], yet doth hee consecrate well. In he canteli prin. at Ve­nice. 1464 What Christian heart doth not loath this divelish intention, and hel­lish religion.

Heere let all Catholickes marke, that this first opi­nion holds that Christes institution is not sufficient without the priests intention. At the peo­ple are not sure of the priests in­tention, so they are not surs of Christs carnal presence & so commit [...] ­dolatr [...]t [...]o worship­p [...]g bread bei [...] not consecra­ted. (For if his head be other­wise occupied, he consecrates not) and the due obser­vation of the precepts of the Church, which partlie consist in wordes, partlie in gestures, &c. so that by this opinion, those that simplie and plainlie (for the first eight hundred or a thousand yeares next after Christ) vsed the forme of Christs institution onelie, never consecrated rightlie: no not Christ himselfe, nor Paul, and so till of late daies there was no consecration, Transubstantiation, or carnall pre­sence.

So that this opinion prooveth your owne transub­stantiation & carnall presence, not to be either Aposto­licall or Catholicke, but new, invented, and phantasticall The second opinion in of maister Doctor Subtilis (for so he call [...] him) & he statlie contradicteth the former opinion, & saith, that all he words from qui pri [...] [Page] to Simili modo in the Canon of your masse booke are necessarilie required to consecration, and therefore the former Doctor, If you say Christs in­stitution vvere suf­ficient, then your canon o [...] your m [...]sse is super sludus: if you say it is not sufficient, without your masse caug [...] then Christs institution vvere im­perfect. Which to thinke is blasphemy. flint short. But Gentlemen, you know that the Canon of the masse was not made by one Pope, nor by tenne Popes, b [...]t in manie hundred years it was in patching togither, I hope you will not sa [...]e that those Saints and Martirs of God from Christes time, to the making of that Idolatrous Canon of the masse, beeing manie hundred yeares, had not the right consecration, when they practiz d Christs insti­tution.

Alij d [...]xerunt, there is a third opinion of divers Doctors which held contrarie to both the former, but because it is but fabulous and not woorth rea­ding, therefore I will seilence it, as not worth the wri­ting.

But Guido his opinion is flat contrarie to them all, and saith pre [...]sely, that hoc est enim corpus menin doth consecrate without anie more helpe. So Guido is con­trarie in opinion to the former three opinions, and e­verie of them all contrarie one to another, Heere now the Catholickes may see the consent and vnitie of the late Church of Rome touching consecration: Yet I will bring you a learned Prier which hath tos­sed this question like a tennisball. Iosephus Angles in lib. 4. sen­tentiarū. Printed by king Philips previledge. 1573. pag 108. & 109. de essentialibus Euch. This Frier saith in his conclusion: Christus Iesus his verbis, hoc est enim corpus meum Eucharistiam confecit, &c. Christ Iosus in these words for this is my bodie, old consecrate the Eu­chariste, and so hath continued still by the custome of the Church, &c. But presentlie in his Appendix hee [...]heckes that opinion & saith, yet it is to be beleeued, that Christ consecrated with other words then these th [...]t he vsed in the institution, and there be manie of this latter opinion sa [...]th he, as Innocentius, &c. so that it is a palpabl [...] discord amongst them touching the verie words of consecration.

[Page]And in the same page he delivereth two other o­pinions, one of Thomas Aquinas, the other of Scotus, Two other contrarie opinions. the one contrarie to the other, which (if you want the booke) I will shew you.

And in the same page he sheweth, pag 109. Soto saith, if Qui pridie be­ing the Priests words, be not vsed as well as Christs, Tuncin­centiun est, &c. Then it is vncertain vvhether therebe a­nie Tran­substanti­ation at all. What vvise, ca­tholicks vvill be­leeue this your vn­certaine doctrine. that hoc est enim [...]erpus meum be the words of Christ, & that Qui pri­di [...] be the words of the Priest, so that Christs words without the Priests words worke nothing, or are no­thing worth. And the same Fries delivers the opini­ [...]on of Doctour Soto touching the intention of the Priest in consecration of the cup, but checks his Doc­torship in his immediat conclusion verie sharplie (I will not say shamefullie) saying, Magister Soto hee in locu sibi repugnat: Maister So [...]o in this place disagreeth with himselfe: and olde Cato tells vs that he that dis­agreeth with himselfe, cannot agree with anie.

pag 113 Read the place.But in the next pages he setteth down six seve­rall opinions touching the forme of consecration, one contrarie to another, and all of them held and main­tained verie stiflie for the truth, whereof fiue of them must [...]iceds be false. But I assure you there is none, of them of Christs institution, and therefore neither true Apostolicall nor Catholicke. If they were not fabu­lous and frivolous, I would p [...] them down verbatim. But if you lift to fe [...] their errors, I haue trulie quo­ted their places, you may see them without same, and I trust you with not read them without dislike.

Now let me intreate you to heare some other of your friends speake, that lived in: nother age, that the Catholicke may see your vncertaintie in this point, that none of you all knowe what to say, nor what to beleeue, and the reason is, because you haue denied and refu [...]ed the cleere waters of Gods truth, & there­fore drinke of the puddels of mens inventions, which are nothing else but fables and lies, without ce [...]taintie or veritie.

[Page] Giabriel Biel. loct: 36. Gabriel a learned man on your side saith, Christus potuit sine verbo tanquam verus Deus substantiam pacit [...] & vini consecrare, vel potuit verba quadam secreto pre­ferre, & per illa consecrare vel per hac verba, hoc [...]st cor­pus meum, Mark this you Preists & Iesuets. consecrare potuit, vel potuit prius consecrare, & postea distribuere: vel primum distribuare, & postea conse­crare: Quid autem horum fecerit ex sacris scriptari non constat: Christ as being verie God, might conse­crate the bread and wine without anie word: Behould I pray you the vncerteinty of your con­secration & there­fore ceasso to deceue: Petrus de Aliaco: in 4. lib. sent Q. 5. Marke this good Reader. How blas­phemous this is, let the learned [...]n christ Iudge. Bonaven­tura in. 4. lib. Sententiarum dist 8. q. 2. Or else he might speake certaine words in secret, and by the [...] consecrates or else might consecrate by these words This is my bodie: or he might first consecrat, and after deliver: or else first deliver, and then consecrate th [...] which of all these he did, by the holie scriptures it ap­peareth not. But Petrus de Alliance crosseth them all and saith, that Christ consecrated before these word of hoc est corpus meum, for (saith hee) Quia nisi [...] fuisset corpus Christi, Christus non vere dixisset hee i [...] corpus meum. If it had not been Christs bodie before Christ could not haue said trulie this is my bodie. This now toucheth your free-hold, for hee saith plainlie vnlesse consecration goe before these words, this is [...] bodie, both Christ and priest should lie. This trample your consecration in the durt.

And your Antididagma printed at Collen, with the approbation of all the learned Doctors in that age saith prec [...]selie, that the ba [...]e words of Christs instituti­on without the words of the Canon of the Masse, ar [...] not sufficient to worke consecration. And Bonaven­tura is not ashamed to say, that if wee will right [...] consecrate, wee must not seeke to the Gospell o [...] Christ, but to the Canon of the Masse. Now Scot [...] (though he be maister Doctour Subtilis) is put to [...] dumpes what to do, in this doubtfull case of consecration, when there betwentie severall opinions one con­trarie to another, and all contrarie to Christs truth, i [...] th [...] [Page] end this is his resolution. Quod ergo est confilium? di­ [...]o quod sacerdos intendens facere quod facit ecclesia, le­gens distincte verba canonis a principio vsque ad finom, vere conficit noc est tutum alicui reputare se valde, peri­tum inscientia sua, & dicere velo vti praecise istit verbis pro consecratione. The matter being so doubtfull, what then is your advise? I say, that the priest intending to doe whatsoever the Church doth, and reading the words of the Canon distinctlie and plainly from the beginning to the end, doth verelie consecrate: neither is it wisedome for a man to account himselfe verie skillfull in his knowledge, and to say I will vse (with­out all doubt) these, or these words to worke conse­cration. Here your champion Scotus cares not a point for your three Evangelists, nor the Apostle Paul: for reading of the Canon distinctly is sufficient: Oh dam­nable heresie, that renounceth Christs institution, and followeth mans invention. And the wordes of your Masse-booke are distincte, secrete. & attente. And also it must be pronounced vno spiritu. nulla pansatione in­ter posita. If the foresaid cautions be not performed by the priest, your consecration and application is marred, and not worth a pin. Now Gentlemen: these be your Doctors, & this is your doctrine: here be twentie seve­rall opinions of consecration in severall ages, and none tells the trueth. Haue you vsed Gods people and the Queenes subiects Christianlie, in perswading them that all Churches, and all fathers, in all ages, with one con­sent, haue embraced this your opinion touching conse­cration, for Catholicke without discord or discention? I tell you no, for in this you haue crackt their consci­ence, & do hazard their soules to maintaine your super­stition. But perchance you will perswade the Catho­lickes, that though these Doctors grosly erred, yet the Church of Rome ever held one manner of consecra­tion, but that is as vntrue as the rest. For I will shew [Page] you plainlie, Palse wit­nesses ex­amined a sunder must needs be taken tripping & founde li­ers, for bovv should yee agree in that yee knovve not, nay in that which is not. that your late Popes and Church of Rom [...] since three hundred, or three hundred and seventi [...] yeares last past, knewe not what to hold, [...]or what t [...] affirme touching the fourme of consecration. An [...] therefore in this your new doctrine there is neither [...] tie, antiquitie, vniversalitie (not veritie) with whic [...] termes you so long haue deceived the people.

Distin. 2. de Con­secratione sub figura in sine.The Pope & Church of Rome (as this Canon te­stifieth) was of opinion, that the Priest must recite verba Evangelistarum, beginning at qui pridie, &c. in h [...] ergo creatur illud corpus. The Priest must recite th [...] whole words of the three Evangelists, beginning at the day before he suffered.

Out of which we may see that this Pope will hau [...] the words of the three Evangelists, which containe th [...] causes and effects of the whole institution, and not b [...] est enim corpus meum onelie, &c.

Againe, there is vsed a most shamefull and blasphemous word, Creatur, vnlesse you will haue Christ to be come a creature, and the Priest to become a creator your maister the Pope was too forgetfull that this ha [...] not been dashed into his Index expurgatorius.

But I must alleadge another Pope to con radict this Popes opinion. De Conse. distinct 2. Canon quia cor­pus, page 432. In another age there was a Pope, who with the Church of Rome, held that there was an invisible Priest that consecrated and changed those visible creatures into the bodie and bloud of Christ, no [...] by vertue of those knowne wordes, Hoc est enim corpus meum, nor by all the words of the three Evangelists, a [...] the other Pope did, but secreta potestate, by a secre [...] and hidd n power, which you visible Priestes know [...] not. This Pope will haue an invisible Priest to make a visible sacrifice: and you Iesuits and Priests will haue a visible Priest, to make the invisible bodie and bloud o [...] Christ. What is more contrarie and absurd then this? This Pope hath brained your hoc est enim corpus meum, [Page] [...]eing your ordinarie consecration, and records all o­ [...]er Popes and you Iesuits and Priests for hereticks, If this lis­c [...] of P [...], [...]n ha [...]t [...]rovvled in a [...] knovvne tounge, the Catho­licks had forsaken Pope. Preiste, and Rome, long since. [...] holding that hoc est corpus meum doth consecrate.

But yet I will b [...]e so bolde to aske this Pope this [...]estion, Who is that invisible Priest? where is that [...]riest? what is his secret power? do [...]h it consist in spea­ [...]ng or crossing, or both, or in neither, or in some o­ [...]her dumbe shewes. The holie Scrip ures teach no [...]ch Priest speake of no such secret power, and so [...]his is a fable as is the rest, and no sure foundation for [...]he Catholickes to sticke too, therefore I wish that [...] well minded Catholickes of this kingdome would [...] beleeue this vncertaine vani [...]ie, but sticke to Christs written veritie.

I will adde one Pope more, whose opinion I know [...] will not gainsay, for if you should, I must come [...]on you wi [...]h an old schoole point, Contra negantem [...]citia non est disputantium. De sacre Aliaris mysterio lib 4. cap. 6. page. 105. 66. This is Pope Innocentius [...]e third of famous memorie, vnder the warmth of those wings, your transubstantiation in the Synode of Laterans was hatched, at least one thousand and to hundred yeares after Christs ascention: This Pope words three severall opinions touching consecration, [...]d one contrarie to another. The first hold, it is made [...] Benedixit: The second sort teach, that after bene­ [...]tion, when either it by the Priest made some print on the bread, as it were by crossing & some word spoken o­ [...]ter & to the bread, then hoc est enim co [...]pus meum conse­ [...]s whosoever saith nay. And this sort ho [...] is that it is (credibile) credible, that Christ first de ivered the bread, and then consecrated the bread, which things make your fingring and blowing vpon or over the bread more palpable, because one must hold the Elements while you enchaunte them, rather then consecrate them. The third opinion crosseth both the other, which is, that Christ consecrated vertute divina, by [Page] his divine vertue, and afterward laid downe for poste­rities a forme, after which they should blesse or conse­crate.

Thus there were three severall opinions that this Pope spake of, yet it seemeth he liked but one of them, which was the second, which he seemeth to iustifie in the chapter following.

Magister Sent. lib. 4. dist. 8. fol: 56. which are alledged out of A [...] ­rosesBut mag [...]cter Sententiarum commeth neerer the mat­ter, and asketh a question to make the matter plaine, corsecrati [...] quibus fit verbis. Attende quae sunt verba accipi t [...] & comedite, accipite bibite, &c. with what words it consecration made? giue attention, these be the words, Take yee, and eate yee all of this, this is my bodie, take yee and drinke yee, this is my bloud, drinke yee all of this.

Heere you see that this maister checks Pope & Pre­late, for none of all these twentie and odde opinions ever put in these wordes, Take yee, eate yee, take yee drinke yee, as the words of Christ, but as the words of your Canon. And that these words be not necessa­rie parts of Christs institution, but onelie shew the vse of the institution, but that is neither Canonicall no [...] Catholicke. And if you list at your leisure to read Cardi­nall Fr. Constantius Sarvanus his worke, Printed at Romes. 159 [...]. pag. 144. 145. 146. intituled Sum­ma Theologica, dedicated to this Pope Clement the right now living, you shall see that he repeats other seve­rall juries that are now among your Romane Pre­lates [...]uching consecration as contrarie as these, and therefore as absurd as the former.

Now Gentlemen, how can you salu [...] this sore, and reconcile these jarres. Doctours, Schoolemen, Cano­nists, Text and Glosse, Popes, and great Prelates dis­senting most shamefullie about consecration, none of them relying vpon Christ [...]l [...]ine institution, and there­fore be hold their des [...]rved confusion.

Now blame not vs for discovering your discords, and for forsaking your errors, but blame your Doc­tors, [Page] Schoolmen, Friers, Monkes, Legendaries, Ca­nonists, your Popes Canons, and your owne Masse­book, these are come to our hands, we haue read their workes, and discovered some hundreds of their here­sies, and sent them to the view of the Catholickes But howsoever you blame vs, God and the world will blame you, in keeping the people from reading Gods booke, and good writers, which would instruct and confirme them in true religion, and revoke them from your grosse superstition. Thus much concerning the vncertaintie, absurditie, and blasphemie of your con­secration. Now the true Apostolicall consecration is this, when the elements of bread and wine are set apart from their common vse, and applied to a ho­lie vse, according to Gods word.

And when the lawful minister hath taught the prepa­red cōmunicants the grievousnes of their sinnes: What true consecra­tion is which the Gospellers teach. the [...]nes of Gods wrath: the sufficiencie of Christs me­nts fully to appease the same: the nature of the Sa­crament, which is a commemoration of that passion, the office of faith to appprehend and applie Christ [...] me [...]s promised in the word, and tendred in the due administration of the Sacraments, then is there I say, a right consecration of the Sacrament. Now whether this consecration of yours, is warranted by Christ his words, let the indifferent Reader iudge, and with the true [...]h & a [...]cion [...] opinion ioyne. Transub­stansiation Yet we contend with you not for names and words live for [...] Thus much concer­ning you [...] imagined & new stamped consecration. Now to your second, piller, which i [...], transubstansiation. First, I must tel you in this, as in the former, that the term is new, lately invented & cōpounded by your selues, & as your consecration was never found in the new Testa­ment, so transubstansiation was never found, in the [...] ­ [...]us old. No, I do not remember that in al my Grammatical travels & studies, that ever, [...]ead it. I can s [...]w you Dictionaries many, & Grammers [...]e of divers pri [...] [Page] and in diverse ages, printed in severall Vniversities of Christendome, but none of them makes mention of this word transubstantiure, much lesse of the sence, which is to chaunge substances of severall kinds, one sub­stance into another. But brieflie, as the word cannot be found in Gods booke nor auncient Doctor: so the sence hath neither warrant from holie scriptures, no [...] Catholicke writers.

For this is your opinion, that after consecration (which yet you know not what it is) the substance of bread and wine should be converted into the naturall bodie and bloud of Christ, the accidents of bread and wine, as whitnesse, foundnesse, breadth, weight, fa [...]or and taste of them onely remaining.

You may assoone and to as good a purpose, prooue a transaccidentation as a transubstantiation. But as there is no change of the former, so not of the latter, but a meere Friers fable, and therefore frivolous. And whereas the Fathers vse these words, change, conversi­on, mutation, transelementation, they alwaies expound themselues in their severall workes, that it is a changing of the vse, not of the substance: neither can you shew anie one father that euer ment such a change, of one substance into another: for everie change of one thing into another, carrieth not with it at all transubstan­tiation of one substance into another: for there may be a change without conversion of substances, but con­version of substances cannot bee without a change: for there is as much difference betwixt change and transubstantiation, as betwixt the generall & the speci­all: for change is the generall, and containes vnder [...] transubstansiation: but not contrariwise.

And as there is a change of substances, so there is a change of accidents, to wit, of qualities, of times, of places, of habits, and such other like things, according to their natures, and to the predicaments vnder the [Page] which they are comprehended. These Logicall ru­ [...]nuats I hope you haue not forgotten.

Our regeneration is a change, not substantiall, We confes a change of name, & of vse, but onelie during the action, not after to be a sa­crament, no more then water in the fond after that baptisme is finished by the mi­nister. but accidentall, that is: it is not a change of the substance of our bodies and soules into anie other substance, but the change i [...] in qualitie: which is, from vice to vertue, from sinne to righteousnesse, &c. and this our change now in question is sacramentall, not substanti­all, of the vse of the creatures, not of the substance.

But if you will needes haue a change of substan­ces, speake like schollers, and tell me for my learning, in what predicament I shall seeke it, and yet I thinke I shall never finde it. But I will not bee tedious in transubstansiation, seeing the great Rabbynes of Rome can no more agree vpon this, then they could about consecration, as also because we haue confuted it in such places, where we prooue bread to remaine af­ter consecration: for so manie fathers as prooue bread to remaine after consecration, confute transubstansi­ation, I will one [...]i [...] giue the best minded Catholickes iuste of the rest of your late School-doctors, by al­leadging one Grand-captain in stead of the rest, whose words be these. magister Sent. lib. [...]. dist. 11. pag. 58. Si tandem queritur qualis sic illa con­versio, an formalis, an substantialis, vel alterius generis, di finire van suffici [...]: But if it be asked mee (saith this your great Moderator) what kinde of change is made in the Sacrament, whether it be formall, or substanti­all, or of anie other kinde, I am not able to define it vnto you.

Will you heare your owne friend Cuthb. T [...]nustall Bishop of Dirrh [...]m deliver his opinion, de mode, de Eucha­ristia lib. 1 pag. 46. quo id fieret fortasie satius erat curiosum quemqu [...] suae ne­linquere coniectutae, sicut liberum fu [...]t ante concilium Lateranum. Of the maner of this change or conver­sion how it might be done, perhaps it had been better to leaue every man that would be curious to his own [Page] opinion or coniecture, as it was before the Councell of Laterane left at libertie.

Is this your antiquitie, vniversalitie, and consent you see it is a jarring noveltie, voide of veritie. Why then will you take vpon you to teach that which you never learned, and perswade the Catholickes to beleeue that which the chiefest on your side maketh a doubt of? nay, all of your side cannot prooue: nay which is in deed but a fable without trueth, for one thousand & two hundred yeares after Christ never heard of. And therefore seeing it is neither Apostolicall not Catho­licke, Absurdi­ties follow the gran­ting of Transub­statiation. no mans conscience is bounde to beleeue it. Now J will onelie shewe some grosse absurdities that followe the graunting of it, and so proceed to the rest.

This fable of transubstansiation overthroweth sun­drie articles of our faith, and therefore it is abhomina­ble. 1 It teacheth a new conception of Christ to bee made of bread by a sinfull priest, and every day, & in everie place where it pleaseth the priest, contrarie to the Article of our faith: which is, that Christ was conceaved by the holie Ghost, and borne of the bles­sed vi [...]gin, and but once: for such a Christ as you ten­der to the poore ignorant Catholickes is not a true Christ, neither can be, for manie respects, which are be­fore 2 in the beginning alleadged. Secondlie, if Christ be in the Sacrament, he is not then ascended, and so there is another article of our faith destroyed by this 3 damnable fable. And thirdlie, if hee be couchant or dormant in the pixe, then the Scriptvres deceiue vs, in telling vs hee shall come from heaven to iudge both quicke and dead, & so another article of our faith is o­verthrowne. 4 And if your doctrine were true. Christ should haue eaten himselfe corporally, but you confesse 5 he did eat himselfe Iose­phus An­gles page. [...]0. conclusio­ness cunda. spiritually. Jf your doctrine of transubstansiation were true, then the Lords supper [Page] were no Sacrament, & the reason is this, for every Sa­crament consisteth of the outward signe, & the inward [...]ing signified, & they must both still remaine during [...]e outward action of the Sacrament. Now if bread which is the visible outward part of the Sacrament be changed into Christs bodie, then there is no sacramēt, because there remaines but one part of the Sacrament, which is the thing signified, & then you vtterlie deceiue [...]he people, which [...]o [...]l them it is the Sacrament of the Altar when it is no Sacrament at all. Againe, another 6 [...]surditie followes vppon it: for if the substance of [...]read be changed, then there is no proportion or ana­logie betwixt the signe and the thing signified, because accidents cannot nourish. For the likenesse or resem­blance betwixt bread and Christ, consisteth chieflie in this, that as bread nourisheth the bodie, so Christs body crucified nourisheth the soule: but if the substance of [...]read be changed into another substance, then the [...]roportion and propertie is so changed, that it must [...]ease to be the thing for which it was first ordained, and so the best you would make of the Sacrament is [...]t a shaddow without a substance.

Another vnreasonable absurditie wil [...] follow, that 7 Christ hath two bodies, one of bread made by the Priest, another of the blessed virgin conceived by the holie Ghost.

Againe, of his owne bodie shall be in manie places 8 at once, that is contrarie to a naturall bodie, and is as voyde of learning, as the other of religi­on: and by this your new thirteenth Article of your [...] faith, you would maintaine the being of qualities without a subiect, and the being of quantities without a substance, which both are impossible. But because the opinion is false and forged, without Scripture or te­stimonie of auncient Father, I will alleadge no more absurditities at this time till I be vrged.

[Page]See now the fruits of your fained transubstansiati­on, not f [...]ll foure hundred yeares olde, & yet forsoeth you teach it is Apostolicall and Catholi [...]ke, where­as it lackes one thousand and two hundred yeares of that age.

Lib 4. sent. fol. 257. Innocenti­us 3. de. sacro Al­taris my­steria lib. 4 cap. [...]0. per totum. Distinct: de consecr, distinct 2. canon. 1. pag. 429.But he that list to see the shifts and wranglings of your Schoolmen to vphold this rotter Romish here­sie, let him read Guillermus, & Innocentius the third, a Pope, parent, and patrone of this fable, the first Ca­non of the second distinction, where you shall finde in the Glosse there, varia sunt opiniones. That in the Popes Court and in his Consistorie, there bee divers opinions touching transubstansiation, yet the deniall of it, or the contradicting of the Popes opinion, was then Deniall of Tran­substanti­ation, in Rome was no death. no death, though in those mercilesse daies of Spanish Philip, and Romish Marie, it was made the thirteenth Article of our faith, and it had been lesse daunger to haue denied those twelue old articles of our old faith, then this one of your new faith; for the one was dispensed with for monie, but the deniall of the other was punished with death without mercie. But you will replie and say, notwithstanding the dis­sentions aforesaid, yet Christs words be true, he can­not lie, he hath said, hoc est corpus meum, this is my bo­die, therefore it is his bodie.

We confesse these words to be Christs words, and therefore true, but the litterall sence is yours, & therefore false. But that I will not bee tedious vnto you, I could shew you as manie severall opinions dissenting about the meaning of hoc: est: and corpus, as I haue done in the premisses: but that the Catholickes shall know there is no such vnitie not veritie in your doc­trine, as you confidentlie (but vntrulie) haue taught them, therefore I will giue them but a taste till some other time, onelie pointing you and them to their Authors and places, and then read aduisedlie, and [Page] iudge without partiall affection.

This Frier you heard latelie recited your severall [...] touching consecration: Iosepus Angles de Essentiali­bus Euch. pag. 114. 115. 116. now heare him with your patience to deliver his and other severall opinions tou­ching the exposition of these three words severallie, hoc, est, corpus.

The first opinion is, that this demonstratiue pro­ [...]oune hoc, must bee referred not to the bread, but to the bodie of Christ, that this should be the sence, 1. Iosepus hoc [...], &c. id est corpus: est corpus meum. That is, this my bodie, is my bodie: but how absurd this is, let the young Sophisters in the Schooles giue their censures.

But the second opinion is of Bonaventura, 2. Bona­uentura. who saith this, pronoune hoc, must be referred to the bread [...]t must be converted into Christs bodie, but not to Christs bodie.

The third opinion is Occhams, 3. Occam in lib. 4. and he is of opini­on with the first.

There followeth three other learned mens opini­ons contrarie to all the former, 1. S. Thom. 2. Ricar. 3. Scotus. Nec pa­ [...]em nec corpus sub ratione corporis, sed corpus Christs sub ratione en­tis vel In­diui­dui, &c. lib. 4 pag. 182 de sa­cro Alta­ris myste­rio, cap. 17 and say flatlie that this demonstratiue hoc, must not be referred to note either the bread or the bodie of Christ, but that this might be the sence, hoc eus vel hac substantia, quae continetur sub speciebus, &c. This thing or this substance which a contained vnder the accidents of bread, is my bo­die: but how well these opinions with their straunge Logicall manner of reasoning will content the learned Priests and Iesuits, I would faine know? for this I am [...], they sound not either of divinitie or learning. But this Frier for a farewell concludes, pag. 118. pro­no [...]n hoc, nihil. This pronoune hoc signifieth no­thing, till the last sillable vm, be pronounced.

Pope Innocentius the third saith, that hoc signifieth [...]either bread, nor Christs bodie, because the whole words of consecration were not spoken: vnlesse saith he, you will say the Priest consecrates at this word [Page] Benedixit, Hoc, nihil demos­strat. In the same pag. marke this you Iesuits & priests. he blessed. But the Pope saith, hee signifie [...] nothing, and his reason is, that the Priest sheweth [...] noteth nothing, because he vseth hoc est, &c. not b [...] way of demonstration, but by way of cursorie repetition: so then, this Pope will haue this sence, hoc e [...] corpus meum, that is, nothing is my bodie. But in th [...] three of the last lines of that chapter, his wisedom [...] changed his minde & said, this is my bodie, that is, wha [...] soever is vnder the formes of bread is my bodie. I [...] not this thinke you deepe divinitie for a Pope? You may see herein how the Pope vseth shamefull shifts t [...] cover his sensible errors, and to deceiue Christs litt [...] flocke.

In his Marc. An­ton. Con. Stephen Gardner living bu [...] latelie, seeing every man opinion expounding what hoc should be, heed slikes [...] them all, and saith, it signifieth iudiuiduum vagum, as i [...] Christ had said, This (but what it is I cannot tell, but i [...] must of necessitie be somewhat) is my bodie.

De consec. dist. 2. can. P morem. Glossa ibi dem.But I will conclude with your owne Popes Cano [...] and Glosse, which you hold for Canonicall, though in deed hereticall, solet quari quid demonstratur per pron [...] men hoc. It is a common question what is meant by [...]hi [...] pronounce this, whether bread, or the bodie of Christ not bread, for that is not the bodie of Christ: nor yet tho [...] bodie of Christ, for it appereath not that there is anie transubstansiation, till the words hoc all pronounced, yea the last sillable [...]m. To this question this must be aunswered: That by the word this, nothing is mean [...]) but it is there put materially without anie signifi a [...]i­on at all. See now whither you are brought, or ra­ther whither haue you brought Gods people, from [...]deth to falsehood: if hoc signifieth nothing, where then is your transubstanstation. For if in [...] word which should first worke in the change there bee no mention of bread, how c [...]n that which is no wa [...] com­prised in them, be chaunged by them, & so you sp [...]ake [Page] against your selues. Againe, as you are rent in sun­ [...] opinions touching hoc, so also are you touching [...]er when you saw that est would not serue in his pro­pet Evangelicall and Apostolicall signification, What est signifieth, there is great va­riance a­mongst the Romish Prelats. Est i. Fit. Est, est verbum anuntiati­vum non constetuti­um. Est 1. erit Iosephus Angles i [...] loco prae­dicto. pag. 115. then you gaue him a new exposition. For Bonaventure seeing that est (as Christ and Paul meant it) would not fit their purpose, then hee of purpose expounded it by fit, vt fit sensus, panis fit corpus meum, that it might be thus in sence, The bread is made my bodie. Yet Occham hee likes not Bonaventures Fit, because hee thinkes it is too grosse and too false: and therefore he will expound est by erit, that it may carrie with it this sence: this shall be my bodie, but (saith he) it is a verie rash and brainsicke opinion, and alleadgeth as brainsicke a reason, as there you may see.

Yet Caietanus the Cardinall de Encharistia cap. 7. pag. 104. col. 2. C. D. denieth est to haue anie such signification, vnlesse it be in metaphors and parables. But lest that I shuld be too offensiue vnto you, I could del ver so many several opinions of yours, touching the praedicat corpus: one saith it must bee meant of Christes bodie glorified, no saith another, that is false: but it must be vnderstood of his bodie, as it was before his passion. And a third opinion obiects certaine doubts against both the former,

Magister Sententiarum lib 4. distinct. 12. page. 60. de­livers foure severall opinions, de fractione & parti­bus.

Now Gentlemen, I appeale to your consciences (if they be not cauteriated) whether you haue dealt well with the ignorant Catholickes of this land, in perswa­ding them that in all your doctrine there is consent without jarres, antiquitie without innovation, and v­niversalitie without limittation, whereas there is no­thing but iarres, discords & dissentions, in your cōsecra­tion, in your transubstantiatiō, & in every word almost, [Page] nay perticle, as hoc, and est, be so wrested by your construction, that you haue brought both their prope [...] significations to plaine destruction.

Is this exposition Catholicke? what auncient fathe [...] ever expounded it so? let the Catholickes know, o [...] else they with vs, will iudge, neither you nor you doctrine Catholicke. Will you follow a foolish Frier an ignorant Abbot, a late vpstart Pope or Priest tha [...] writ (and wrested) within these foure hundred yeares and forsake Scriptures and the auncient Doctours o [...] the Church? Now let the indifferent minded Catho­likes be iudges whether you or wee haue antiqui [...] consent and veritie on our sides. And who differs from Scriptures, & fathers: from, & amongst themselues not onelie in one point of religion, but almost in [...] verie point and particle of doctrine. Thus much co [...] cerning your discords amongst your selues, and [...]l [...] gainst the auncient Apostolicall and Catholick truth.

Now to conclude this matter, I will shewe plainl [...] by scriptures, Hoc est corpus me­um expou [...] b [...] scrip­ente. that hoc est corpus meum can haue no such sence as you teach, which is: that bread is not by this or anie other words transubstantiated or chau [...] ­ged into Christs bodie and bloud, but that bread re­maineth after sanctification, or (as you say) consecrat [...] ­on, and that the scriptures speaking of Christs bodie and of the bread, speake distinctlie, not confusedlie, that is, they doe divide them, not confound them gi­ving to e [...]ther of them their severall nature and pro­pertie, yea after consecration. And whereas we haue now heard too much of the jarres of your late Popes and writers voide of vnitie and veritie: Now let vs heare the holie scriptures expound hoc est corpus me­um, plainlie and truelie by the Evangelists and Paul, who knew best Christs meaning. Vpon whose expo­sition all Christians may and must onelie rest satisfied inspite of Pope and poperie.

[Page] Debt. math. 26 26.ANd first we will prooue it from the difference of the signe and the thing signified, The scriptures when they speak of bread they speak actiuely, He gaue.

D [...]tur. Luc 22.19But when they speake of Christs naturall bod [...]e, they speake passiuelie, Is given.

[...]regit. Luc. 21.19When they speake of bread, they speake actiuelie, He brake it.

[...]ngitur. 1. Cor. 11.24.But when they speake of Christs body, they speake passiuelie, Which is broken.

[...]s. marke. 14.22When they speake of bread, they say, To you,

Pro vobis. 1 Cor. 11.14.But when they speake of Christs naturall bodie, they say, For you,

Dedit. marke. 14 12Likewise when they speake of wine, they speake actiuely: He gaue,

[...]nditur. Luc. 11.20.But when they speake of Christ his bloud, they speake passiuelie, Is shed,

[...]it. math. 26.27When they speake of the wine, they say, To them,

Pro multis pr [...] rebis. Luc. 22. [...]0 math. 26.26.But when they speake of Christs bloud, they speake, For you, or, for manie,

I [...] meā commemo­tationem. 1. Cor. 11.24.When they speak of the cup, they speak, In rememberance of me.

I [...] remissìonem peccatorum. Mat. 26.28.But when they speake of Christs naturall bloud, they speake, For the remissione of sinn [...].

So when Christ speaketh actiuelie, as, he gaue, hee brake, it is alwaies spoken of the sacrament But when be speaketh passiulie, vvhich is given, vvhich is broken, vvhich it shed, and for you, not to you, then he sp [...]akes of his naturall bodie given and broken on the crosse. And this rule is a plaine and sure rule to direct v [...]in [Page] and to the true vnderstanding of hoc est corpus meum, This is my bodie, In which plaine pathes of the holie Scriptures if you would walke, Bread and vvine re­main afer consecra­tion by C [...]ri [...]t his testimony, therefore trāsubstanst [...]tion is a f [...]rged and false fable, invented by nevv Rome to support your new heresies of Christs carnall presence. you might be preserved from wandring.

Thus you see how distinctlie Christ disioynes them, sundring them with their severall properties, the s gne from the thing signified, not confounding them as you vntrulie teach, yea and after that Christ vttered h [...]c est corpus meum, which you call your co [...]ecration. Now let vs compare the phrase and words that the holie Ghost vseth in both the new Testament & the old, and then you will say they are so like, that they are rather borrowed of the old testament, then instituted in the new, and so of necessitie seeing they are be [...]. Sacra­ments, and of like words, and ordained by one Au­thor, and to one end, they w [...]st needs haue one sence, so that the one will best expound the other, and the one being Sacramentall and relatiue, the other can­not be Grammaticall and proper. As it is said in the old Gen. 17 10. Testament of the sacramēt of circumsition, hic est pactum meum, this is my covenant. So it is said in the new math. 26.26. testamēt by the same spirit, hoc est corpus meum, this is my bodie, but as by those words like to these in s [...]llables, sound, and sence, there was no transubstansi­ation of the peece of flesh of the foreskin that was cut off, into Gods covenant made with his Church, so there is no naturall nor miraculous chaunge made of anie part of the bread or wine into Christs bodie and bloud.

Exod. 12And as it was said of the Paschall Lambe, h [...]c erit vobis in memoriam, this shall be to you a rememberance, so it is said of the Lords Supper, 1. Cor. 11.24. Exod. 24.8. Doe this in remembe­rance of me

And as it was said in the olde Testament, hic est san­guis faederis, This is the bloud of the covenant, yet was not the couenant but a signe of the covenant.

[Page]So is it said by Christ himselfe, Luc. 22.20. This cup is the new Testament in my bloud, yet the cup was neither the Testament, nor the bloud, but a signe representation, [...] rememberance of Christs bloud.

And the new Testament is an obligation or bond therein God for his part binds himselfe with most see covenaunts: and seales it with word, oath and sacraments, that hee will receiue into his protection and favour the beleever and penitent. And the be­leever and repentant of their parts, binde themselues [...] like indented covenants, to performe vnto his sa­ued Maiestie, Rom. 1.5. a liuelie and steadfaste faith with holy obedience.

Now the cup or the wine in the cup, is a repre­sentation or commemoration vnto vs of this cove­ [...]nt of grace made in the newe Testament, as the Paschall Lambe and the bloud of beasts were signes of Gods covenant in the old Testament. This may s [...]fice for the plaine and true vnderstanding of these words, this is my bodie, and this is my bloud, beeing [...] pounded according to the holie scriptures. Now to your first proofe out of saint Paul,

A Most learned writer in the like case, Rider. Athena­us D [...]pn [...] ­sophist. lib. 12. brings in an Athenian historie of Thrasilaus (a fr [...]ntick man amongst the Greekes) who whensoever [...]e saw anie ships arriue in the harbor thought them all his own, & tooke an Inventorie of their wares & bad thē welcome home verie ioyfully, as if they had bin his own servants & ships. After the same maner (pardon the cōparison) you deal in the proofe of this question. [Page] for wheresoever you finde in scriptures or fathers, hoc est corpus meum, this is my bodie, or, this is my bloud, or, my flesh is meat trulie, &c. or, except yee eate the flesh of the sonne of man and drinke his bloud, &c. or, the bread vvhich I will giue is my flesh, or the like tropical or sacramentall phrase, which ever carrieth with it a spirituall sence, presentlie you clap hands, lift vp Sten­torian voices, and crie to the Catholickes against vs poore heretickes, that all these texts of Scriptures and testimonies of Fathers are on your side, and prooue your carnall presence: and condeme our opinion as hereticall and damnable, and then you register in your note-books (as in an Inventorie) all these proofes for your owne proper evidence, when as God knowes, you are neither Owners, Marchants, nor faithfull Fac­tors. And it shall be directlie prooved, that these texts of Scriptures and testimonies of Fathers, belong no more to the proofe of your carnall presence, then the Merchants ships and goods of Athens belonged to franticke Thrasylaus. But now to prooue that I speak, that the Catholickes may see, (yea and let maister Henry Eytsimon trulie censure) wee speake nothing without proofe, I will beginne to examine your slips and sl [...]ights in this place of the 1. Cor. 11.

First, you bring a peece of a verse, so much as you thinke by the sound of your eare will fit your purpose: then you cut off the beginning and ending of the same verse, which would expound the Apostles meaning, and overthrow your opinion. Then you ioyne a peece of the 17 verse with the 24. verse, and overskip the 25 and 26 verses, whi h (all that you left out, and cut off) doth first deliver Christs institution: secondly, ex­pounds his owne meaning in everie particuler point that is in controversie betwixt vs: and thirdlie, over­throwes your opinions. Now, what mooved you thus to mangle, cut off, disioynt, and dismember this place [Page] of Paul (as you did with the text before) let the Reader after my examination of your errors, iudge.

But first I must deliver you this generall rule obser­ved of all sound Divines, that all the Evangelists and Apostles doctrine, being pend by one spirit, doe a­gree in the matter of the Sacrament, one expounding another, as partlie you heard a little before. So that the three Evangelists must not be expounded to con­tradict Paul, nor Paul expounded to contradict them, but all duke and trulie in the spirit of humilitie, being examined according to the Canon and rule of the word of God, you shall finde neither darknesse in speech, nor difficultie in sence, but that the simplest may know Christs meaning.

You should haue begunne at the 23. verse, and so to the end of the 29. verse, and that had been plaine dealing. Christs institution penned by Paul delivers vs foure observations. First, Christ his action. Second­lie, Christes precept. Thirdlie, Christs promise. Fourth­lie, Christes caution.

• 1 Christes action,
  • He gaue thankes, brake bread, & tooke the cup, &c.
• 2. Christes precept.
  • 1. Take yee, eate yee.
  • 2. This do as often as yee drinke it, and both, in rememberance of me.
  • 3. The minister must shewe and preach the Lords death till he come.
• 3. Christes proud [...]e.
  • 1. This is my body which is broken for you.
  • 2. This is the new Testament in my bloud.
• 4. Christes caution or caveat, Whosoever [...]hall eate this bread or drinke this cup vnvvorthelie, shall bee guiltie of the bodie and bloud of the Lord.

Thus you see plainlie without anie dismemb ing or curtalling. Christs action, precept, promise, & cau­tion delivered out of the text,

[Page]Out of which place I obserue for the Catholick [...] better instruction and your confutation, two things against you in this your skipping and curtalling of th [...] text. First, the comforts you conceale from them by this mangling of the text. Secondlie, the errours you still hold them in, in concealing the most part of th [...] text, first by following your Latten translation, & neg­lecting the holie tongue (the Greeke), wherein the ho­lie Ghost pend this institution. You tra [...]slate, Whic [...] shall be delivered for you, for, which is broken for you. Ou [...] of which I note, first you change the tense, that is in the Greeke, that is, the present tense, for so wee haue it, and you follow the Latten translation, which is the fu­ture tense, Euallage. and therefore not so comfortable. Christ v­seth a sweet figure of the time present for the time to come, to assure our soules and consciences that what­soever Christ promiseth, is as surelie to bee performed (in his appointed time) as if it were alreadie done. And this tense Christ vsed to take all doubts from his disci­ples, who in respect of their vnworthinesse might iust­lie haue doubted, that Christ would not haue died and shed his precious bloud for them, they being such vn­profitable servants, and miserable sinners. But to take away that doubt from them and the Church, now hee assures both, that whatsoever is promised by him, is as sure to be done, as if it were alreadie done And this staieth Christs Church and everie perticular member of the same from distrusts, doubts, grudgings, &c. in and vnder their severall crosses, because they know there is a ioyfull Iubile, and freedome for them purchased and prepared, and shall as surelie be accomplished, as if now it weere performed.

Now your altring of this particle, (is.) depriveth vs of all this comfort. Againe, you following still your corrupt Latten translation, say, delivered for you, wher­as you should say as the Greeke is, and as Christ saith, [Page] Broken for you, for this word broken is more Emphatical and piercing then delivered, for it is one thing for a man to be delivered or to be betraied for me, another thing to be broken in peeces for me. Out of this I obserue first the greatnesse of my sinne: secondlie, the kindnes and exceeding loue of my Saviour.

In the first, that Christs birth and life (though both innocent) was not sufficient to cleanse my sinne. In the second, Christ would vndergoe shamefull buffets on the face, pricking of thornes vpon his head, piercing nailes into his hands and feete, a bloudie speare into his blessed side, before mans sinne could bee satisfied, Gods wrath appeased, Sathan, death and hell conque­red: this our living Christ would haue his bodie bro­ken for vs, he would not leaue one sigh in his soule for our s [...]kes, nor one drop of bloud in his bodie vn­shed for our sinnes. These comforts are expressed by this word broken, which are not, nor can be gathered by this word delivered. Another comfort is concealed from the Catholickes in omitting the 25. verse, in these words, The newe Testament in my bloud. Math. 25.40. Heb. 2.12.13.17. Ioh. 10.27. Out of which everie man may gather these comforts to him­selfe by particular application. First, that I am not a straunger to Christ, but one of his younger brethren, and not onelie well knowne vnto him: but also as well beloved of him: which appeareth in this, that hee did not onelie remember me in his last will, but also most freelie and liberallie bequeached vnto my soule and bodie most precious Legacies, where wee may finde them registred & most safelie kept in Gods booke, and daylie pronounced in our Creed, as remission of sinnes of both guilt & punishment: peace of conscience in this life: at the latter day rising of my bodie from death and dust: & afterwards life eternall both to soule and bodie. These Legacies be bequeathed and contained in this Testament, which he hath not onely sealed out­wardlie [Page] with Sacraments, but also inwardlie with his bloud by faith, to assure vs of the performance of his promise, and therefore he addeth in me bloud: so that all other Testaments, Wils, B [...]ls or Pardons, which are not sealed with Christs bloud, but with lead or wax, are but counterfeit labels st [...]cht to Christs testament. by some false forgeries of p [...]ured N [...]ies, wherin they doe falselie promis [...] remission of sinnes and the kingdome of heaven. Acts 5.3 These deceivers must be told, as Peter told Ananias: Why hath Sathan fild thy heart that thou shouldest lie, not onelie vnto men, but also vnto the holie Ghost? In Ananias heart there was a wicked con­ceit, in his practises a wicked deceit, and for his reward a suddaine d [...]ath. You Chaplens of the Pope, doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament, and Christes bloud, (which I will deliver particularlie if I be vrged) but you are deceived, and so you deceiue them, and be­cause you would keepe them still blinde, that they should neither see your deceit, nor their owne daun­ger, therefore you kept this comfortable clause from them, The new Testament in my bloud, without which there is neither remission of sins, nor saving of soules. Another comfort you conceale from the devout medi­tation of everie good Christian, which is, In remembe­rance of me.

Suetonius Plutach.We read in histories after Iulius Caesar was slaine, Marcus Anthonius made an Oration to the people of Rome, in which he shewed Caesars loue, and pointed out verie Rhetoricallie Caesars bountie to them while he lived, but in the heat of his speech he made a pause, and shewed thē Caesars robes sprinkled with his prince­lie bloud, shed by the bloudie hand of his cruell and malicious enemies: which when the Cittiezens sawe, (remembring h [...]s lo [...]e) presentlie they ranne vpon the murtherers and slew them. Did the Cittizens of Rome [Page] (being Pagans) revenge Caesars death vppon his enemies, onelie remembring his loue and liberalitie? Then with what Christian courage and spirituall manhood, ought we that professe to bee Christians, revenge our Christs death vpon his cruell, bloudie, and malicious enemies, which so mercilesse put him to death? & these enemies be our sinnes, for he died for our sinnes: which, Rom. 4. the last verse. let vs mortifie, nay murther them: let vs kill surfetting by abstinence, adulterie by continencie, crueltie by mercie, hatred by loue, covetousnesse by almes, su­perstition by religion, &c. These and the like consorts of sinne put our Caesar (Christ) to death. Therefore when we heare not Marcus Anthonius, but anie man of God out of the booke of God, preach vnto vs Christs bloudie passion that died in our quarrell, and shed his bloud for our sinnes: let the rememberance of his pre­cious death and mercifull deliverance, put vs in minde to revenge his death, by killing our sinnes which slew our Saviour, and endevour to serue him with all thank­fulnesse in a life spirituall, who hath delivered vs free­lie from death eternall. Now see what comfort the Ca­tholickes loose for the lacke of this Apostolicall remem­berance of me, and this commeth by your omitting of that you should not passe without expressing the true tenour of it, as you received it of the Lord, 1. Cor. 11.22. for the profit of his Church. Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures: now let vs see what errours purposelie you seeke to cover by this course.

First, if you had put downe these words, Errors. In remem­berance of me, and, till I come, these two had over­throwne your carnall presence, for if the bread & wine must bee received in rememberance of Christ, then bread and wine are not Christ substantiallie, corporal­lie, and by way of transubstantiation. And if Christ be risen, as the Angell said, math. 28.6 and as wee in our Creed [Page] confesse, and that we must receiue this Sacrament [...] his rememberance till he come, then Christ being not come, but to come, is not, nor cannot be carnallie and bodilie vnder the formes of bread and wine, as you fondlie imagine.

And these words (doe this in rememberance of mee) condemneth all your Masses, that be said in rememberance of He-Saints and Shee-Saints, Missale. Printed at Venice. 1494. and no Saints, a [...] your Popes, Bishoppes, and in rememberance of Pil­grims, Marriners, women in travaill, and mutten o [...] beasts. So that all the foresaid Masses said or sung in rememberance of Saints, persons, or diseases, be abho­minable, vnlesse you will say (which were damnable to thinke) that those Saintes, Popes, Bishopes, Pil­grims, &c. died for you. But I will cease to speake o [...] those abhominable abuses, vntill I come to the con­troversie of the Masse, and yet then nothing but what shall be found in your owne bookes, whose chapters, leaues, pages, if not lines, shall be quoted trulie with­out fraud or affection. Another errour you would cover in leaping over the 26. verse, in these wordes, you doe shevv the Lords death till he come: Chrisosto [...] Tom. 4. Hom. 27. vpon these words: Facietis commemo­rationem salutis vestrae & beneficij mei. This shewing of the Lords death consisteth in preaching and expoun­ding some scripture, wherein the communicants must be instructed of the horrour of their sinne, the great­nesse of Gods loue, the price of the precious merits of Christ [...] blessed passion, which is the remission of sinnes, and our reconciliation to Gods favour, through his bitter and bloudie passion: And this condemneth your foolish May games and Puppet-plaies, in your va [...]e shewing of Christ his death by such ydle gestures and dumbe shewes, without anie glorification of GODS name, o [...] edification of Christ his people, that I dare boldlie say, and so God willing will plainlie prooue [Page] that from your first Introibo ad Aliare Dei, which is the beginning of your Masse, vntill you come to the last hoe, see missa est, there is nothing but magicall super­stition, heresie & idolatrie, without veritie or antiqui­tie. Now let the Catholickes iudge what wrong is done them, when in stead of a comfortable declaration of the Lords death, they haue a histrionicall dumbe-shew, without true signification or sence warranted from Christs trueth. And wheras you exclaime against vs, for allowing tropes and figures, and Sacramentall phrases in the handling of this controversie: if you had not concealed this phrase, This cup is the new Testament is my bloud, the Catholicks might haue seen your error, and that we in so doing, onelie immitate Christ, whom you should rather follow then the precepts & doctrine of men, whose precepts are no warrants for you nor me to build our faith vpon: nor for the Catholickes to imitate. And you with vs must either say that Christ vsed a double figure, or else most absurdly confesse, that not onelie the wine is transubstantiated & changed into Christs last Testament: but that the challice or cup is transubstantiated into his last testament, & is his testa­ment substantiallie, properlie, & reallie, the accidents of the challice onlie remaining: that is to say, the height, depth, weight, colour, &c. Now if you cannot denie a figure in the challice, how dare you for the like or worse inconvenience denie it in the bread. This you thought to omit, hoping thereby to cover this your error. But it was ill done to deceiue the Catholicks, who so libe­rallie relieue you, & so dearely haue loved you. And wheras you translate challice for cup, telling the people that the challice cōsecrated by you, is holier then other vsual cups, & that Christ vsed in the institutiō a challice & no vsual drinking-cup, I say in saying thus, you shew your self ignorant in the Greek tongue, Poterion. wherein Christ spake it, & the Evang. writ it: for they all, & so hath Paul [Page] but one vsuall word which signifieth a vsual drinkin [...] cup, and no charmed Challice, as you ydlie & vain [...] informe the Catholickes.

And now to your 27. verse, which you would co [...] ple to your 24. verse, which thus you recite ve y co [...] ruptlie, vvho so doth eate vnworthelie, &c. shall be gu [...] tie of the bodie and bloud of the Lord, but if you ha [...] meant plainlie and trulie, you should haue reci ed a [...] the Apostles words in this manner: whosoever shall [...]a [...] this bread and drinke this cup of the Lord vnvverthel [...] shall be guiltie of the bodie and bloud of the Lord.

Bread ra­maines af­ter Conse­cration & therefore no carnall presence, & likewise the Cup & there­fore no [...] Transub­stansiation in either.Out of which I obserue, that you would cover, an [...] conceale that which overthrowes your carnall pre­sence: for if bread remaine after consecration, the [...] there is no carnall presence, but bread remaine [...]h afte [...] consecration, therefore there is no carnall presene. And because this verse sheweth to the world that ther [...] is bread after consecration, therefo e you cut off th [...] part of the verse, which is verie deceitfully done. An [...] leaue this word bread out after consecration to blin [...] the eies of the simple. And also you cut off the ne [...] words, to cover other two errors, the words be these Or drinke the Challice of the Lord vnvvorthelie. Out o [...] which I note, first, that you keepe this backe, hoping thereby to establish your halfe communion vnder on [...] kinde, that the Catholickes might thinke that the re­ceiving of bread were sufficient, because (you saye) Christs bodie must needes even by the necessitie of concomitancie haue bloud in it, Concomi­tācie suine vvhat yonger then your Transub­stantiation both for­ged by your selues ne­uer known in Christs Church for a 1000 yeares at leaste, And ther­fore they are to nevv to be Catholick & no strāg to be true. and therefore it is no need to receiue the cup: which if it be true, (but I a [...] sure it is most false) then Christ was deceived in his wisedome, and the Apostles and primitiue Church in their practise, which I hope you da [...]e not say for sinne and shame. And therefor giue over these irreligious practises of Additions, Subtractions, Interpositions, and vaine expositions, with new Inkhorne-termes of [Page] [...]mitancie, and confesse Christ his a melent and A­ [...]olicall trueth truelie.

Thus much to giue the Catholickes a taste of the [...] you offer them, in lulling them a sleepe in the [...]e of ignorance and superstition, whereas they [...]ld be most willing and readie to obey the aun­ [...]t, Reuel. 14.6. Rom. 1.16. 2. Thess: 1.8. powerfull, and everlasting Gospell of Iesus [...]ist, if you d d not mislead them by your wilfull [...]ors, and keepe backe from them the reading of the [...]ptures, which holds them and hardeneth them in [...]usancie. But take heed, least you by this ignorance (which you keepe them, and the disobedience to the [...]ospell in which you letter them, you with them and [...] them, hazard not that dolefull taste and torment [...]ep [...]ted for wilfull ignorant Recusants of Christ his [...]ospell, where it is said: Rendring vengeance in fla­ [...]ng fire to the [...] that knevv not God, nor obey not the gos­ [...] of Iesus Christ. Now Gentlemen, if you be authors [...]f their sinnes, you must be partakers of their punish­ [...]t; which both the Lord in mercie prevent. The Text is the Lord, not Christ, the vvri­ter mistook at the Au­thor I blame not. Now floweth another part of your proofe drawen out of part of the 27. verse, in these words: Shal be guiltie [...] the bodie and bloud of Christ:

Out of these words some late writers since your [...]ansubstansiation was invented, would prooue two [...]ine questions that are in controversie betwixt you [...]d vs.

1. The first, is your carnall presence of Christ in [...]e Sacrament.

The second, that the wicked doe eate the bodie [...]d drinke the bloud of Christ

In handling and aunswering these, I shall hardlie [...]ver the one from the other, but as you inferre, that the graunting of the one confirmes the other: So must in confuting the one destroy the other, and so one aunswere will serue to confute both.

[Page] Rh [...]m: Te [...]t: 1. Cor: 11: Sect 16.Thus you record to the worlds wonder, (& Rome & Rhemes shame) against God, Christ, Scriptures, and Fathers, that ill livers and Infidels, eate the bodie and drinke the bloud of Christ in the Sacrament, and your reason there followeth: that they could not bee guiltie of that they received not, and that it could not bee so hainous an offence, for anie man to receiue a peece of bread or a cup of wine though they were a true Sacrament. First, old father Origen shall answere you, who saith, Origen super Math: 15, page 2 [...]. [...] st verus cibus quem nemo malus potest edere: It is true meat which no wicked man can eate. Heere Origen condemneth the Rhemists, Romanists, and all late Priests and Iesuites, for holding this opinion i [...]u­rious to Christs death, and all true Catholickes saith.

But you may obiect against Origen, and say, the Rhemists laid downe their opinion, and gaue reasons to confirme it: But where is Origens reason by which he prooues [...]s former position, that no wicked man can eate Christs bodie? Super Math. 26. forsooth it is in his Comenta­rie vpon your text, brought forth of mathew in these words: Panis quem silius Dei corpus suum esse dicit, ver­bum est nutritori [...] animarum: the bread which the son of God said to be his bodie, is the nourishing word of our soules.

Out of which this we gather, that seeing this bread or meate is the nourishment of our soules, & not of our bodies, he spake of the heavenlie part of the sacrament. For we know in common sence, that bread and wine cann [...]t nourish the soule, but the bodie, & I have pro­ved by scriptures and Fathers before, that the hand and mouth of the soule, is a liuelie & iustifying faith, which you & all your side cannot denie but the wicked want Now if the wick [...]d haue no mouth nor stomacke to re­c [...] this spirituall food, and digest it, as the foresaid Fa [...] [...] haue affirmed, why doe you say, that the wic­ked and Infidels can eate the bodie of Christ, wanting [Page] both hands, mouth, and stomacke?

And the scriptures call wicked men dead men: Now you know dead men cannot eate meate corporall, Chrysost. Hom. 60. ad pop. Antioch. no more can the wicked which are dead spirituallie, eate meat caelestiall. And Chrysostome saith, Let no Iudas stand to, no covetous person, if anie be a disciple, let him be present, for this Table receiues no such as Iu­das or Magna, for Christ saith, I keepe my Passover with my disciples.

And to conclude with Augustine, Tract. 26. super lib. pag. 175. Qui non manet in Christo & in quo non ma­ne [...] Christus procul dubio, &c. Hee that abides not in Christ, and in whom Christ abides not, out of doubt eateth not spirituallie his flesh, nor drinketh his bloud, although carnallie and visiblie he presse with his teeth the Sacrament of the bodie and bloud of Christ, but rather eateth and drinketh the Sacrament of so great a thing to his iudgement, & the reason followeth, Quia i [...]mundus, &c. because hee is vncleane in heart, and presumes to come to the Sacrament of Christ, which no man can worthilie receiue, Math. 5. vnlesse he be pure and cleane in heart: as Christ saith, Blessed are the pure in heart for they shall see God.

Out of Augustine I obserue against both your o­pinions these things:

First, hee makes a difference of Christes flesh, and the Sacrament of Christes flesh, for they bee two things, and to be distinguished with their severall sub­stances and properties, and not to bee confounded or transubstantiated one into the other, and so the nature of bread perish, as you vntruelie imagine and teach.

Secondlie, that the wicked receiue and grinde with their teeth and swallow with their throat the outward Sacrament, that is, the outward vis [...]ble creatures of bread and wine, to their iudgement or condemnation, [Page] [...] [Page] [...] [Page] because they presume to come without a cleane heart and conscience purified by faith. Acts. 15 9 But the godly eat the heavenlie part of the Sacrament: which is Christ with his benefits, because they dwel in Christ (by faith) and Chrih in them (by his spirit) as hath been plainel [...] handled before.

And now I will be bolde to vrge your owne Pope [...] decrees against you: Part 3. di­stinct 2. cap. 65. Qui discordus a Christo &c who­soever dissenteth from Christ, doeth neither eate his flesh nor drinke his bloud, but the wicked distent from Christ, therfore they neither eat Christs flesh no [...] dr [...] his bloud. And cap. 69. following quie unque panem &c. Whosoever eateth this bread the Lord, shall live for ever, but the wicked liue nor for ever, therefore the wicked eate not this bread the Lord.

Now Gentlemen, I would faine see how you can dis­prooue these Fathers and old Popes, and satisfie the Ca­tholicks in this case: but I shall haue a f [...]t place to speak of the vnreasonablenesse of this opinion in the title of the Masse, where I must shewe to the Catholickes, the Popes, Priests, and Iesuits shamefull opinions, that you thinke it no inconvenience not onelie for the wicked, but also for all such bruit beasts, as cats or dogs, rats or mice, hogs or swine, to eate the blessed bodie, and drinke the precious bloud of Iesus Christ: This you blush not to print, but I protest, my hand shakes and my heart quakes to write it, because it is so monst [...]ous and beast [...]e a blasphemie to that blessed bodie & that precious bloud, that suffered and was shed for my sal­vation.

Now for this second part of your Rhemish note vp­pon this place, Chrysost. Tom. 3. Hom. 60. & 61. de lum [...]n [...] ­bu [...] iudig­ne divina & sancto mysteria praecipu [...] de caena Domin [...] & de bap­tismate. which is, Hovv can a man bee guiltie of Christs bodie, if he touch not Christs bodie? I had rather Chrisostome vpon this text in one of his workes should aunswe e you then I, his words be these: Nam si Reg [...] ­am contami [...]antes purpuram, similiter puniuntur, sicut, &c. [Page] For if he that hath disteined, violated, or polluted the [...]gs robes, whether it bee of purple or some other [...]ter, shall be as severelie in iustice punished, as if he had rent thē: Even so it shall be with such as receiue [...]he Lords bodie unpura mente, with an vnprepared and [...]lean mind, they shall be punished with equall tor­ments with such as nailed him to the crosse.

Out of which I obserue, first, that Chrysostome con­demneth your carnall presence and corporall eating, in [...]ing you they must be eaten with the mind, not with the mouth: but of this we haue sufficientlie spoken of before.

Secondlie, by comparison, he sheweth you how you may bee guiltie of treason against the kings person (though he neither touch nor hurt his person) in offe­ring disgrace but to his garments his person being ab­se [...]t And as he that contuineliously receiveth the prin­ces seale (though of waxe) is guiltie of the Maiestie of the Prince, not which he receiueth, but which hee de­spiseth: so he that eateth this bread, and drinketh this cap of the Lord without due preparation (as aforesaid) considering they are seales of Christs promised bene­fits, purchased in his bitter and blessed passion, com­mitteth high treason against Christ: though in deed in substance they receiue but bread and wine. And as a man may be guiltie of treason in renting, defacing, or [...]pping the kings picture, seale, or coine, though the king be not locallie in place: so the wicked in the Sa­craments which are Christs seales, which being abused by them, they are guiltie of Gods iudgements, though Christ be not inclosed locallie in the bread & wine.

And what Chrysostome speaketh heare of the Lords Supper, the same hee doth of Baptisme, and saith, a man may be as well guiltie of the Lords bodie and bloud in contemning Baptisme, which is but a seale of [...] washing in the bloud of Christ, though hee never [Page] washed but in water, and alleadgeth Paul, Heb. 10.1 [...]. saying, Of how much sorer punishment suppose ye [...] shal he be worthy which treadeth vnder foot the lonne of God, & counteth the bloud of the testamēt as an vn­holie thing, &c. These Fathers haue aunswered you and I hope will satisfie fullie the indifferent Reader.

Now three sorts of men are guilty of the body and bloud of the Lord. The first are plaine Atheists, that are without God or godlinesse in this present world and such eate this bread vnworthelie, and therefore are guiltie of Christes bodie and bloud.

Three sorts of men guilty of the Lo: [...]die.2 The second sort haue a historicall faith, and a ge­nerall knowledge, and beleeue that whatsoever is taught in Gods booke is true, but they lacke appre­hension and application to make a particular and holy vse of the same, and therefore if such come and eate of this bread, they are guiltie of the bodie and bloud of the Lord.

3 The third sort haue a liuelie apprehending & ap­plying faith, yet in their life they slippe and fall, yea sometimes verie grievouslie, yet they awake & weep with Peter, and repent for the same. All these are said to eate vnworthelie, but the first two sorts vn­to their condemnation.

The third sort for their faults, frailties, negligen­ces, and vndue preparation, are in this life of the Lord corrected, least with the world they should be dam­ned The two first sorts eateth onelie the outwarde­lements: the last sort eateth the bodie of Christ and drinketh the bloud of Christ. And now to your se­cond proofe out of Saint Paul.

GEntlemen, yee wrong the Apostles text: Rider. first in your abuse of words, Verse. 21. secondlie in mistaking the sence. Your words be these, The challice of benediction: Pauls words in Greeke that must be iudge betwix [...] vs, and which wee doe follow (if we will fol­low Christ) are these. The cup of thansgiving. And the holie Ghost so expounds his owne meaning af­ter, calling it peculum Domini, the cup of the Lord. But you are much to be blamed of all good men, because you had rather follow some late corrupt tran­slation, & vse some superstitious Inkhome-termes late­lie devised, and so forsake the olde Apostolical phrase which the holie Ghost vseth in that holie tongue, and in which it is still recorded for our instruction [...] either confesse your ignorance in the Greeke, or your ma­lice against the trueth, that the Catholickes bee no longer seduced by you, that long trusted in you and to your doctrine.

Againe, you say, The bread vvhich vve blesse, we say to Paul said, and the holie Ghost pend, The bread which vve breake: Alasse, alasse, what sinne doe you commit in thus seducing Christs flocke, and the Queens sub­iects, who hitherto haue builded their saith v [...]pon your ba [...]e words.

Is this plaine dealing with Gods heritage? are you Catholicke Priestes? I pray you certifie the Catho­lickes what tongue or translation hath it thus as you pen it, The bread which vvee blesse: I tell you plaine­lie, (yet in charitie) that you doe belie the Texte, [Page] falsifie the tongue, and seeke to keepe the people in blinde ignorance, and superstitious palpable darkenes, to their everlasting condemnation, vnlesse the Lord re­call them, and they repent them. Paule wordes are these in Greeke, and so your owne Ieromes translation hath them: The bread which vve breake. But you are so besotted with the crossing of your fingers, which you tell the simple people is the true Catholicke blessing, that you forget and forgoe the true blessing of the cup, which is the Apostolicall thanksgiving to God for ou [...] redemption purchased in Christs bloud, whereof the cup i [...] the true signe.

Againe, we say as the holy Ghost indited it, and Paul writ it, The communion of the bodie of Christ: you say as no learned man or the Greeke text ever said, the participation of his flesh. Thus much I haue shewed how vntrulie you deale: First, in abusing the words of the Apostle: secondlie, in seducing and deceiving the Catholickes. Let heere the charitable Catholickes iudge how you will abuse their eares with fables, that dare thus falsifie the plaine text.

Error in the sence of the Texte.Now I come to sh [...]w how you mistake the sence of the words in the text, seeking by indirect wresting to make the text prooue your errour, which it denieth in flat termes and trueth. For I assure the Catholickes, that not one word, sil [...]able, letter, or title of this text once sou [...]d [...] of your carnall presence.

Rhem. Te­stament. 1. cor. 10. sect. 4.You follow the Rhemist, who in this place thus ex­pounds the words of the Apostle, The cup which vvi [...] bl [...]sse, that is to say, the challice of consecration vvhich we Apostle [...] & priest by Christs commis [...]ion do consecrate. &c. and afterwards it followeth, the Apostle expresly re­ferreth h [...] benediction to the Challice, and not to God, making the holie bodie and the communicating there­of, the effect of the benediction Now let mee intreate you to aunswere [...]e and the Catholickes, but these [Page] necessarie qvestions drawne out of this your owne opi­ [...]ion.

1. First, by what scripture do you prooue that you [...]ee Apostles?

2 Secondlie, by wha [...] scripture doe you prooue that you are Priests?

3 Thirdlie, by what scripture doe you prooue your commission to consecrate Challices?

4 Fou thly, by what scripture doe you prooue, that the holie bloud of Christ is an effect of your benediction of the cup?

5 Last ie, by what scripture prooue you that this blessing or thanksgiving is re [...]e [...]ed to the Challice and not to God?

V [...]l sse you prooue these points by canonicall scrip­tures to be true, Apostles ye are not. Gall 1.1. 1. Cor. 9.1. 2. Acts, 9.15. Rom. 1.1. (which you shall never doe) they bind no [...]an [...] conscience to beleeue them or you. Against the fi st I thus obiect, that you are no Apostles, & thus I prooue it. A true Apostle mvst be called by Christ immediatlie, and that you are not. He must see the Lord Iesus in the flesh, wh ch you haue not. Hee must haue his immediat commission from Christ to preach everie where, which neither Priest, Semynarie, Iesuit, Cardi­nall, no [...] Pope can haue, as your owne consciences full well doth know, Gall 2. Ephes. [...]. and therefore you are not Christs A­postles. The true Apostles were equall in authorit e, you disdaine i [...], nay more, you have made against this, a new article of the Popes supremacie, and whole vo­l [...]es of Cardinals Primacies, Iesuits Excellencies, & Priests Soveraignties.

But I will say to you, Ter tuia [...] contra. Marcion. as Tertullian saide to Marcion the hereticke: If you bee Prophets, foretell vs some things to come: if that you be Apostles, preach every where, and agree with the Apostles in doctrine. For whosoever preach not the same doctrine the Ap [...]stles did, haue not the same commission the Apostles had. [Page] But you late Priests and Iesuits preach not the sa [...] doctrine the Apostles did: Iesuits & Priests be no Apo­stles. therefore you haue not the same commission the Apostles had. The maior hath no difficultie: the minor is so plaine it needs no proofe the conclusion is inevitable.

Priests ye are not.We read of foure kinds of Priests in Gods Booke [...] three of them in the old Testament, and one in th [...] new. First, Be­cause yee will not offer the flesh of beasts. The first after the order of Aaron: and one o­ther after the order of Melchisedechs and the third af [...] ther the order of Baall. After Aaroa [...] order you wil no [...] be: And after Melchised ch: you cannot be: And con­cerning the third order, I would you were as fre [...] from the ydolatrie of that salte order, as you would be free of the imputation of their heresies. Secondly, none after Melchise­dechs or­der but Christ onely.

Now 1. Pet. 2 9. Exod. 19.6. Saint Peter in the new Testament seueth downe a fourth order of Priests, which is a kinglie o [...] royall Priesthood, but that is spirituall, not carnal [...] inward, not outward, common to all beleevers, no [...] proper (as you imagine) to anie naturall order, or ecclesiasticall function. For this is sound divinitie, whi [...] you shall never disprooue: that the office of [...]acu [...] ­cers and sacrificing, is either singular to Christ, in re­spect of his sacrifice propitiatorie onelie vppon th [...] crosse: or else common to all true Christian [...], in re­spect of their spirituall sacrifices of praise and thanks­giving: The name & office of Priests, abused by Priests. neither shall you ever finde this word Sacerdo [...], ever applied in the new Testament to any Ecclesiasticall order and function of men. And there­fore you deceiue the people by this name of Priest which is no more proper to you, then to everie bele [...] ving Christian. But it is likely you will giue me occasion to speake of this in the controversie o [...] your M ss [...], and therefore J will heere be the briefe in this place.

Thirdlie, in what place of scripture did Christ gro [...] you commission to consecrate challices, or to ma [...] [Page] [...]ie challice more holie by your charmed consecrati­ [...]n, then Christs cup was in his blessed institution, which did none of your consecration, for this the Catholicks must know by the premisses formerly hādled, that your consecration is not like to Christs consecration: for ei­ther Christs blessing or thanksgiving, with the whole action of Christ in the institution, was sufficient to consecrate or insufficient: if you will affoord Christ that favor that it was sufficient, then yours is frivo­lous.

And whereas we vse the same sanctification Christ did, how dare you say ours is defectiue, without blas­phemie to Christes institution? But this your vsurped title of sanctitie which yee attribute to your selues, in making the people beleeue that you can make one cup (water s [...]lte, or season) more holie then an other, by your fingred blessing: is vntrue and a pharisaicall brag. This maintaineth your Priesthoode in glorie, pompe, and worldlie estimation, but hath brought ma­ny of s [...]elie Catholickes to beggerie, ignorance, and grosse superstition.

Fourthlie, by what scripture can you prooue that Christs holie bloud is but an effect of your conse­cration, or benediction of the cup? If Christs bloud bee an effect of your cup benediction, then your cup benedic­tion is the cause of Christs holie bloud. O hellish and damnable divinitie: as if a sinfull ignorant Priest could by his magicall consecration, make the holie bloud of Christ my Saviour, which was shed on the crosse for my sinnes. Now Catholicks looke to your selues, I mean to your soules: You can­not prooue it either by scrip­ture or fa­thers. for this is the doctrine of Rome and Rhemes fitte [...] to be taught in hell by fiendes, then maintained in earth by Priests. Fifthlie and lastlie, by what scripture do you prooue, (nay by what auncient Father) that this blessing or thanksgiving is referred to the cup or challice, and not vnto God: scriptures you [Page] haue none, and fathers of the first sixe hundred yeare [...] never heard of it. And that the Catholickes may le [...] the antiquitie and veritie of this out doctrine, and th [...] noveltie and heresie of yours, I will onelie produc [...] but two learned Fathers with vs against you, & for­beare to alleadge the rest, till you giue mee furthe [...] occasion.

Chrys. su­per 1 Cor. 10. Chrysostome vpon this place, calleth it the cuppe o [...] blessing, because when we haue it in our hands, w [...] admiration and a certaine horror of that vnspeakable [...] gift, we praise and blesse him, because he hath sh d h [...] bloud, that we should not remaine in error: and hath not onelie shed it, but made vs all partakers of it. [...] like sort did Photius and Oecumenius expounde thi [...] word, Photius & Occu­men [...]us. which vvee blesse, which having in our handes blesse him, which hath graciously given vs his bloud: t [...]at is, we giue him thanks, or which we prepare when we blesse or giue thankes.

Now the Catholickes may see by the auncient fa­thers (whom your selues doe brag of) that they con­demne your cup blessed exposition. And the Catho­lickes may see as in a glasse, that wee ioine with the scriptures and fathers in the true sence of these words The cup vvhich vve blesse: and that your exposition i [...] erronious and superstitious, and therefore to be rec [...]n­ted by you, and shunned by the Catholickes, and my reasons be drawne out of the foresaid fathers, not made on my owne fingers.

1 Fi st, he saith that benediction, blessing, or thanks­giving, is referred to him that shed his bloud for vs: I hope you will not say the cup shed anie bloud for vs.

2 Secondlie, this father saith, that blessing God and praising God is all one: and therefore when we say, the cup of thanksgiving, we follow Christ, Paul, the Greek text, and the olde fathers. And when you translate it, The challice of benediction, it is flat contrarie to Christ [Page] Paul, veritie, and antiquitie. And there is as great dif­ference betwixt your opinion and the old fathers faith, is betwixt praising with mouth, and crossing with fin­gers: nay, as much as betwixt your superstitious chal­lice and our soule-saving Christ: for so, if you marke the fathers words, the difference stands.

The text it selfe offers vs three things in a comfor­table distinction, and you would confound them with your new imagined transubstansiation.

1 The first is Christs bodie crucified, and his bloud shed, with all his purchased benefits,

2 Secondlie, our communion & fellowship, which all beleevers haue in that crucified Christ, and those soule saving merits.

3 Thirdly, the outward seals of those benefits which are called, the cup vvhich vve blesse, and the bread which [...]e breake to witnesse to the world, and to confirme to our selues, the fruition and possession of all those be­nefits.

Now if I should say, that the bread & cup being out­ward seals, were our cōmunion with Christ: the wicked would laugh at my folly, though the godly would pittie my ignorance in the trueth or my malice against the trueth: and the reason is this, because the seal be things outward, and the communion of Christs bo­die and bloud, be things inward: the one sensible, the other spirituall and intellectuall: & as much difference it betwixt them, as there is betwixt outward and inward: sensible, and intellectuall: so much difference there is betwixt the outward seals of Christs body and bloud and his bodie and bloud.

And if the seales cannot be changed into the com­munion of Christs bodie and bloud, but remaine st ll in their severall natures and substances, everie one per­forming his severall distinct office, much lesse can they be reallie and substantiallie changed into Christs bodie [Page] and bloud, which are things more remote, but mos [...] impossible. And if you had added the next verse th [...] Apostle had made it plaine in shewing you a doubt [...] communion sealed in this Sacrament. The first, our cō ­munion with Christ and his benefits. The second, ou [...] communion amongst our selues, 1. Soli. which both are pro­per onely to gods church, 2. Omni. & to euery one of gods church, and all waies to gods Church. 3. Jemper.

Now let the learned Iudge whether you or we, mis­conster scripture, wrest fathers, deceaue Christs flocke and the Queenes subiects & peruerte the true meaning of this Text. And now to the next.

Catho­lick a Priests. This coun­cell consils of 318. fa­thers. The second Proofe by Councells and Fathers.

Rider.GEntelmē you are possessed with a threefold erro [...] which is the cause whē you read the scriptures Councells, & fathers, you misunderstand thē your first error is, whē you vnderstand that spoken of the outward Elements, with these three So­phisticall points you peruert all the fathers you bring for this purpose & deceue the Catho­lickes. which is meant of the inward invisi­ble grace. Your second error is whē you referre that to the visible partes of the bodie, which they intended to the inuisible powers of the minde and soule. Thirdlie, your former two errors beget a third eror which is your mistaking the state of our questiō: And so wheras you should proue the maner of Christs presence in the Sa­craments: you offer to proue the matter but of that we haue spoken before.

Thus if you will reade the scripturs, fatheres & Coun­cells with these .3. cautions or derectiōs, you shall easily see how farre thus longe you haue gone from the truth [Page] and misled the Queenes subiects.

Now with Gods permission wee will proceed to the [...]e examination of your proofe, as it is alledged out of your owne Colen print, Ex officina Iohannis Quin­ [...]d Typographi, Anno Domini, 1561. which you can­not denie, it is in the first Tome and the fourteenth Chapter, and the two hundreth fiftie fiue page of the first edition, and the Chapter beginnes thus: Peruenit ad sanctum Concilium quod in loci [...] quibusdam & ciuita­ [...]us presbyteris Sacramenta Diaconi porrigant. Then followes your fraction (verie abruptlie) in the midst of a sentence: Hoc neque regula neque consuetudo, &c.

The sacred Councell is aduertized, that in cer­taine places and Citties the Dea [...]ons doe reach and giue the sacraments to the Priests (al this you leaue out, and then followes your weake warrant) Noe rule or custome doth permite &c.

I praie you what one word of this prooues your Carnall presence? Let me knowe it for my learning and the Catholickes better Instruction: if you would gather out of this word Sacrifice: then you are de­ceued, for that Councell in another place calles it Sacrificium Eucharisticum a Sacrifice of praise & thanks­giuing, not propitiatorie.

And if out of these wordes The bodie of Christ: the councell expounds their meaning in that which you omitte, and purposely conceale, when they call that Sacrifice, and the bodie of Christ by the name of Sacra­ments giuen by the Deacons to the priests: for the Deacons deliuered them after Consecration to the priestes and still were Sacramenta, Sacraments, not the bodie or bloud of Christ made of bread & wine by the Priest: for the Sacrament and Christs bodie differ as much, as the lambe & the Passover, circumcisiō & the couenant, the washing of new birth & regeneratiō, for the one is the outward seal, the other the inward grace, [Page] and here is another error of yours of the second and third kinde, in referring that to the mouth which is pro­per to our faith: and still mistaking the matter for the manner.

Catho. Priests.Concilium Ephesiuum in Epist. ad Nestorium: Wee ap­proach to the misticall benedictions, and we are sancti­fied, And this had 200. Fathers. being partakers of the holie bodie and precious bloud of Christ.

THis your proofe is trulie quoted, pag. 535. & the Epistle beginneth thus, Religioso & Deo amabil [...] consacerdoti Nostorio, Rider. Cyrillus, &c. The Councell calleth it a misticall benediction, no miraculous tran­substansiation. And this neither prooues your opini­nion, nor disprooues ours: for you say, yee are made partakers of the holie bodie and precious bloud of Christ, and so say we: but you say with the late church of Rome, that you are made partakers of that holie bo­die and precious bloud, by your mouth, teeth, throat, and stomacke; And we sey with Scriptures, fathers, and the old Church of Rome, that we are made partakers of Christs bodie and bloud, by the hand, mouth, and stomack of our soules, which is a liuelie faith in Christ crucified: as you haue heard before. And thus you referre that to the visible parts of the bodie (as your mouth, teeth, and stomacke) which the scriptures and fathers meant of the invisible powers of the soule, as our Euel [...]e he faith, being the spirit all hand, mouth, and stomacke thereof. And heere is your errour of the second k nde. And so your two testimonies out of those two Councels, are proofes neither proper nor perti­nent brought onelie to dazell the eies of the sim [...]le, and o [...]m [...]e the minds of the weake. But I refer [...]e the the ba [...]nesse of you [...] curse, and the weaknesse of your proof [...]s, (nay your disproofes) to the censure of the indifferent Reader. Onelie giving the Reader this note [Page] by the way, that these Councels were called by the Emperour, not by the Pope, nay the Pope was not pre­sident in these Councel, but other Bishops chosen by the Emperour. And in the Councell of Nice the Popes Legat had but the fourth roome, no better account was made of him. For in deed he then was no Pope but an Archbishop. Thus the Reader may see that these Councels be against you. And now to your testimonie [...] out of the fathers,

The flesh is fed by the bodie and bloud of Christ, Catholick Priests, Tertullian de resur­rectione caruis, flo­ruit 200. that the soule might be fat in God.

OVt of this, thus you frame an argument (as sometimes an old Romane friend of yours did,) to maintaine your carnall presence. The soule [...]led by that which the bodie eateth, Rider. but the soule is sed by the flesh of Christ, therefore the bodie eateth the flesh of Christ in the Sacrament.

I might as fitlie invert this argument vpon you, as [...]learned man of our side once inverted it, saying. As the soule feeds vpon Christ, so doth the bodie: but the soule is fed by faith, therefore the bodie is fed by faith, which is verie absurd and improper, yet as partinent and as proper as yours.

And heere you should remember the olde distincti­on of the fathers spoken of before. The Sacrament is one thing, and the matter of the sacrament is another thing. Outwardlie the bodie eateth the sacrament, and inwardly the soule by faith feeds on the body of Christ. As in Baptisme the flesh is washed by water (as that old father saith in that place) that the soule may be pur­ged spirituallie: so our bodies eate the outward Sa­crament, that the soule may be fed of God. Againe, it [...] not generall is true, that whatsoever the bodie eateth, the soule is fed by the same. And if you would pro­pound [Page] but particularlie this instance of eating oneli [...] in the Sacrament, then the argument proven nothin [...] standing vpon meere perticulers.

Moreouer, the bodie and soule are fed by the sam [...] [...]ear in the sacrament, but not after the same manner For the bodie is nourished by the naturall propertie of the Elements which they haue to nourish: But th [...] soule by the sacramentall and supernaturall power, a [...] they are signes and scales of heavenlie graces. An [...] we graunt that the soule is sed by the precious bodi [...] and bloud of Christ, but not after a carnall maner, a [...] you say, but spiritualitie by saith.

Againe, a mean Scholler in Gods booke, may se [...] this phrase is figuratiue, and therefore the sence spirituall. For how can a soule be sat in God? will ye [...] say it is a corporall fatnesse, such as is proper to bodies? I thinke yee will not, I know you should not then this place is in pertine pille brought, neither savo­ring of sence, [...]or [...]n [...]reable to that you alleadge it. Fo [...] if you would haue read the same Father in the sam [...] booke following, be would haue told you so, for (sait [...] he) the word which was made flesh which is Christ Devorandus est [...], page: 47: printed [...] pa [...]: 1580. [...]uminandus intellell [...] & f de aspe­re [...]. This Lord Christ must be swallowed whole by heauing, must be meditated vpon of remembred by vnderstanding, & digested by faith Now you see Tertullian of your owne Parts print aunsweres you, & exp [...]nn [...]s himselfe. And seeing no man can better ex­pound Tertullian his meaning then Tertullian himselfe therefore haue brought him from your owne Catho­licke Presse of Paris to condemne all Iesuits and Priest that sh ll set a litterall s [...]nce vppon an allegor [...]ll phrase onelie to deceiue the simple plaine Catholicks and to abuse the godlie learned Fathers, by an ignora [...] and fo [...]tish construction. And now to the rest of you [...] proofes that follow.

And in bless vs his flesh to eate, and his bloud to drinke, Catholicke Priestes. that we might he nourished by that, by vvhich vve haue been red [...]emed.

A Blinde man may see that you never read this in Cyprian your selfe, Cyprian de Dupli­ci Marts floruit: 249. Rider. or else that you vnderstand them not. For Cyprian saith not, God hath left in his flesh: but Reliquit nobis edendam carnem suam, [...]ubquis bibendum sanguinem, &c. he hath left vs his flesh meate, and his bloud to drinke. I pray you pardon me to aske you which is the nominatiue case to the tube, is Deus? no, but if you had begunne seven lines sooner, as you ought in deed to haue done, at Nemo ma­ [...]em charitatem habet, &c. you should haue found the right nominatiue case, that there might haue been not onelie a grammatticall concord, but also a Theologi­call harmonie, and then the sence had bene plaine. For it was hee that died for his enemies, that left vs his flesh, &c. And that was Christ, not God the father. But you begunne (after your accustomed manner) in the middest of a sentence, mistaking the nominatiue case to the verbe; and so lay downe heresie for divinities for God the father hath neither flesh nor blould. But if I should helpe you with a charitable construction, by attributing that to Christes Deitie, which is proper to his humanitie, yet you still haue wrested the father and abused the Reader.

But thus Cyprian is to be read [...] Christ truth left vs his flesh to eate and his bloud to drinke: so we con­fesse it, we beleeue is, and we teach it: but to be eaten and drunke spirituallie by saith, not corporallie, nor [...]turallie, as you imagine. For this is the inward invisible Grace of the Sacramente that you pro­pound.

[Page]Now how this flesh and bloud of Christ is to be e [...] ­ten, or how Christs flesh and bloud are naturalli [...] substantiallie, & reallie vnder the formes of bread an [...] wine, which is our question, you cannot prooue b [...] Cyprian: and so still you propound the matter to v [...] when you should prooue the maner to vs: and here [...] your error in the third kinde, (if not in moe) befor [...] specified.

Cyprian de Cana Do­mini nu. 9.And heere you bring a testimonie out of Cyprian where hee speaketh not properlie of the sacrament but of the threefold Martyrdome, which hee gathere [...] out of the death of Christ: and therefore you shew [...] great weaknesse in running to that Tractate, wherea [...] you might haue spedde better (if you had list) neere [...] home. For if you had reade or woulde reade tha [...] Father vpon his Treatise of the Lords Supper, hee would haue either changed your minde, or hardned your heart, but howsoever, discoverd your errors.

And that the eating of Christs flesh and drinking of Christs bloud, is not a grosse corporall swallowing of his blessed flesh and precious bloud, What it is to eate Christes flesh and drinke Christs bloud. as you deeme; but that Esus carnis Christs, est quaedam aeuiditas, & quod­dam desyderium manendi in ipso, &c. The eating of Christs flesh is a certaine egernesse and a certaine de­sire to abide in Christ, &c. And three lines before this he saith. Our abiding in him is our cating of him: and the drinke is a certaine incorporation into him.

And in the latter end of the Treatise, you shall finde that Father touch the point in question betwix vs: Hovv Christ must bee eaten. haec quotiens agimus, non dentes ad mordendum acuimus, sed fi­d [...], syn [...]ora panem sanctum frangimus & partimus, &c. As often as we receiue these holie mysteries, we whet not our teeth to bite or chew, but breake and divide this holie bread by a sincere faith, &c. And foure lines be­fore that (saith he) Edulium carnis Christs de facatis ani­mis, &c. The food of Christs flesh must be eaten with [Page] purified minds, saith not with washed mouthes. Impij nec se iudicant nec sacra­menta di­iudicant. ibid. n. 13. And [...]ttle before that, hee saith, the wicked lambunt pe­ [...], &c. licke the rocke, but neither sucke honie nor [...]e, &c. that is to say, they eate the Sacrament, but [...] the inward grace of the Sacrament. Thus I hope [...]e indifferent Reader is satisfied that your proofe is [...] pertinent to the matter in question, and therefore [...]eweth the weaknesse of your cause, Transub­stansiation is but in deede a fa­ble. and the wilful­ [...]esse of your mindes, that will seeke so stiflie to main­ [...]ine fables with wresting fathers: for Cyprians place [...]at you bring, handleth the invisible grace of the Sa­ [...]rament. And in this place which I bring, he toucheth [...]: manner how that grace is to be received, that is, [...]ith faith as we say, not [...]eeth as you teach, &c. And [...] Cyprian agrees with himselfe, and we with Cyprian [...]yne against your carnall opinion. And thus having [...]nswered Cyprian with Cyprian, and shewed you your [...]e sight and mistaking of Cyprian, I will come to [...]e examination of your next proofe.

There is no doubt left of the veritie of the flesh and bloud of Christ, for novv by the assurance of our Lord, Caththo [...] Priests. and certaintie of our faith, Hyllarius de Trini­tate lib: 4. & 8. flo­ruit: 370. it is his true flesh and his true bloud.

GEntlemen: now we must needs commend you, for you giue testimonie with the truth and vs, against the late church of Rome & your selues, [...]ow you come neere the quicke in deed, Rider. and therefore [...]peake both the trueth, and trulie. This is the manner [...]w Christ must be eaten, by faith, but you should [...] added the next line following, Et haec accepta at­ [...] exhausta id efficiunt &c. and these, (that is, sancti­ [...]d bread and veine) being thus by faith taken & thus [...]ple bring this to passe, that Christ is in vs, and we [...] Christ: so now you say with Hyllarie, that Christ [Page] dwelleth in all them that receiue him by faith. Your owne proofe is one our side. An [...] so by this your owne warrant you witnesse to the world, that there is no place for the corporall receiving of Christ by the wicked, (as Rome teacheth it) because Christ dwelleth not in them, nor they in him. And so because this your proofe prooues our part of the matter in question against your selues, that Christ i [...] to bee eaten or received by our faith, not by our mouth or teeth, I will addresse my selfe to the examina­tion of your next proofe.

Catholicks Priestes.Nothing remaineth in the vvorld of the bodie and bloud of Christ, Athan: lib. de Pas­sione Ima­ginis Chri­sts cap. 7. florni [...]: 375. but that vvhich daylie is made by the Priest on the Altar.

GEntlemen: I perceiue you are soone wearie of well doing: in your last proofe you confessed a trueth with vs, even against your selues: But now you leaue fathers and bring fables, and so pro­duce one fable to prooue another fable: Rider. that is, you produce one fable of the crucifying of the image of Christ, and the miraculous aboundant gushing of water and bloud out of the image his side, Like opini­on like proofe. that cured all diseases in all parts and places of the world, to prooue your carnall presence of the Sacrament, by your fained transubstansiation.

When fa­thers helpe not, you bringe fa­bles.For aunswere to which, first I say, that you should fitter haue placed this proofe in the ranke of your fained miracles following, or in your question of y­mages hereafter. But to cover the fooletie and for­gerie thereof, you couch it amongst the auncient Doctors and Fathers of the Church, thereby hoping [...] haue him passe with more credit. But I will shew first, that you haue not dealt well nor trulie with the Author of this fable, not with the Catholickes of this kingdome, because you haue left out such wor [...]es as [Page] would wound both your credit in this case, and spoile [...] cause: besides, your Translation is nothing [...]nd.

You leaue out in your two lines these foure words, [...]oc si per manus, and spiritualiter: you left out qua [...] because belike it was but an Adverb of likenesse, and [...] because omne simile is not idem, you thought it [...]ere better to leaue it behinde, then to bring it to your hurt. Secondlie, you leaue out per manus, for your [...]bout saith, per manus sacerdotum, by the handes of the Priestes, and you leaue them both out, and say, per sacerdotem, least the people should thinke and say, if onelie the Priest made it, then it can nei­ther haue flesh nor bloud, and so the miracle were [...]red.

And therfore it were better to leaue out per e [...]a [...], [...] to say per sacerdotem, by the Priest, for then might be vnderstood, not onelie all the members of his bodie, to intentions of his minde, but also all the gestur [...]s and motions of both, required to the conception of s [...]ch a wodd [...]n Saviour.

And lastlie, you leaue out spiritualiter, s [...]iritual­le, hee saith not ca [...]nallie, and therefore this pr [...]ofe is verie vnschollerlike alleadged: when our question is of a presence carnall, you produce a presence spi­rituall: this word makes for vs, but that wee s [...]orne (and knowe it sinfull) to bring in such forgerie (for proofe) in a question of divinitie. For this you shoulde haue brought in thus, vvhich is dailie made by the Priest spirituallie. Now how this proofe fit­teth you, let others censure: shame makes mee sci­lent.

This fable containeth seven chapters of the cru­cifying of the image of CHRIST done by the Iewes for envie to CHRIST: who no sooner pierced the Image his side, but Continue exiui [...] [Page] sanguis & aqua, The word is Hydria, which you may ses Iohn. 2. verse. 6. containes two or three mea­sures or firkines a peece, which shewes it to be a nota­ble loudlie, & lewd legend. forthwith gushed out both water and bloud in such aboundance, that they filled manie ves­seles with the same, and this bloud was carried into all the parts of the world, through Asia, Affricke, & Eu­rope, and cured all manner of diseases. Vpon sight of which miracle the cruell Iewes repented, & were bap­tised: and presentlie there was a holie Quinto Idu [...] No­uemb. day made in rememberance thereof, which was kept with no lesse solemnitie then the feast of Easter, and the Nativitie of our Lord, as the Author saith. Then in the seventh and last chapter comes in your proofe, which concludeth a peace amongst the Chargie, touching the trueth of Christs bloud: for now saith the Author, there can no other flesh nor bloud of Christ be found in the vvorld, then that vvhich is daylie made by the hands of the Priests spi­rituallie vpon the Altar. But this your proofe is not tru­lie translated according to the Latten, but because it is a loude lie, I will neither reprooue you for your defec­tiue translation, nor correct it for anie mans direction: for I see no reason to bestow a true translation, vpon a false miracle or forged fable. Other circumstances, as, where this image was saide to bee kept and brought foorth, Like Translati­on like truth. &c. I referre the curious Reader, to the foolish & forged Author. B [...]t that all the Catholicks of this kingdome may see the reasons that mooue me to think it to be a fable, be these: all of them gathered out of Reason. 1 the bodie of this fable, falselie fathered vpon Athana­sius.

So seuerall places & persons falsly cha­le [...]g to themselues that euery o [...]e hath a proper peece of Christs crosse. Athanasi­us printed at Paris. 1581. pag. 534, &c. So our Ie­suits and Priests novv, vvould persvvade the Catho.The first reason, is the occasion: for no small error sprung vp in those daies touching the bloud that issued saith of Christs side on the crosse: one sort of Priests said, that they had the right bloud, and another sort of Priests in other citties said, that they had Christs verie bloud that assured forth of his side: and so the conten­t on among the Priest [...] grew to bee verie hote (as it is this day betwixt you Iesuits and Priestes about other [Page] matters) wherevpon the whole Cleargie met togither [...] Cesaria in Cappadotia, for the appeasing of this dan­gerous broile. The reverend Fathers were no sooner [...]et, but vpstart Don Petrus Bishop of Nicomedia, & said: [...]everend Fathers, I haue a little booke heere of Athana­sius, which I greatlie desire to present to your father­hoods view and consideration: Sancta Synodus respon­ [...]e: place bene, & vt legatur optamus: The holy Synode unswered: wee are verie well pleased, and desire it may be read. Thus concerning the occasion: which [...] a solemne Synode, to appease a foolish superstici­on contention amongst the lying covetous Priests of that age; when everie hedge-priest would perswade the simple people, that he had in his viall the very bloud of Christ, which was of force to pardon their sinnes.

The stile of this agreeth not with the booke which Reason. 2 [...] knowne to bee Athanasius worke contra Idola: a meane Grammarian may see it and discerne it: and therefore it cannot be his worke.

Athanasius writ a most sharp tractate against Ido­latrie, Reason. 3 when he was living, and now they would father his fable vpon him after his death: and therefore it [...]not bee his worke: for so wee should wickedlie [...]arge that godlie father either with recantation of trueth: contradiction in and with himselfe, or open maintenance of palpable Idolatrie.

It was taken to be Athanasius worke, onelie vpon Reason. 4 he credit of the Popes Stipendarie chaplen Petrus [...]ishop of Nicomedia, as you may see in the title page, [...]34. and therefore is not his worke by open confes­sion.

The time bewraies the forgerie: for this thing should Reason. 5 [...]e done by report of your owne stories, seven hundred and threescore yeares after Christ, Sigebert in anno. 755. vnder Constantine he fift, yet coloured with Athanasius name, as writ­ [...] by him, that was dead foure hundred yeares be­fore [Page] this matter hapned, and therefore plaine and pal­pable forgerie.

Reason. 6 It was imagined to be done some twentie yeares or thereabouts, Actione quarta sy­nodi 2. Ni­ [...]e [...]ae. tom. 3. before the second Councell of Niceu [...] as a preparatiue for the planting of images in Chur­ches: in which Councell it was accordinglie perfor­med: and this fable registred in the same, as a sui [...] foundation for such a building: and a fit proofe fo [...] such a proposition.

Now let the indifferent Reader peruse at his leisure but the seven chapters of this Treatise, and hee shall scarce read one line without a lie. Yet superstition blusht not to in sert this fable into this fathers worke. But if we should render such proofes, and preach such fabulous stuffe for sound divinitie to the people, you would call vs sots and soule slaiers. But for Christes sake and the peoples salvation, confesse your errour [...] and forsake them, with these lying fables: it is no shame to forsake sinne, but it is daungerous when sinne for­sakes you. And so to your next proofe.

Catho. Priests. Damascen lib. 4 de fi­de orthod. cap. 14. floruit. 391.Let vs approach in ardent faith, laying our hands in man­ner of a crosse, and let vs receiue the bodie of him that vvas crucified.

YOu leaue out ei: for it is in the father, Acced [...] ­mus ei, let vs come and approach to him, which is in heaven, Rider. not on your Altar, or in your mi­raculous accidents; Damascen flatlie shevveth the impos­sibilitie of your car­nall pre­sence. and then sheweth the maner how: in ardent faith: not with mouth, teath, and stomacke. So this father is against your selfe, for the manner of receiving of Christ, which is spirituall, not corporall. And in the same chapter, the same father saith, Carpu [...] Christi. &c. that Christs bodie being vnited to the god­head, descended not from heaven to the earth, and therefore cannot be in your sacrament corporally and [Page] carnallie. And as fire and heat be in a burning coale, so, (and more) neerelie are Christs humanitie and di­vinitie ioyned together, so that he which shall touch the coale should taste of heat, and hee that should eate Christs humanitie, must also eate Christs divini­tie: which is damnable to thinke, for a man to eate and devoure his God. But because this your imp [...]r­tinent proofe is your apparant disproofe, I will pro­ceed to the next. Cath. Priests.

This bread is bread before the consecration: but when it is consecrated, of bread it is made the flesh of Christ. Ambr. de sacrament [...]s, lib 4 cap. 4. fl [...] ruit. 40 [...]

ALl this we graunt to be true, but you come not to the point, whether Christs flesh be made of bread by way of transubstansiation: that is, by the changing of one nature or substance into an­other, by hec est corpus meum: this is our question, Rider. but you dare not touch it, because you cannot prooue it. But seeing you recite fathers by peeces and patches, taking that you thinke will fit your purpose, and lea­ving that which would crosse your course or weaken your cause: I will for the trueth sake, and the Catho­lickes good adde that out of Ambrose, which I am sure some of you would wish out of Ambrose. If you had read a few lines moe, you should haue heard him tell you another [...]ale, In the same chap­ter. and haue expounded himselfe in this place, his words be these: Si ergo tanta vis est in sermon [...] Domini Iesu, vt inciperent esse qua non erant, quanto ma­gis operatorius est, vt sint quae erant, & in liud commuten­tus? If there be such a force in the word of the Lord Iesus, that the things which were not, began to bee, how much more can it worke this, that they shall be the same they were, and yet bee changed into ano­ther thing? And then bringeth in an example, how a thing may be that that it was, and yet be chaunged. [Page] Tu ipse eras, sed eras vetus creatura, &c. Thou t [...] selfe waste: but thou wast an olde creature: afte [...] when thou wast baptised, thou begannest to be a ne [...] creature: wilt thou know how, a new creature? eve [...] one saith the Apostle, that is in Christ, is a new cre [...] ture. Learne then how the word of God is accust [...] med to change everie creature: and when he will [...] altereth the course of nature, If you had read [...] knowne this, you would never haue alleadged the [...] ther, for his example is this: as he that is baptised su [...] fereth no materiall substancial or corporall chang [...] though he be borne a new spirituallie, Vide dist. 2 de consecr. cap. quia corpus. page. 432. and put o [...] Christ. But he his changed not loosing or altrin [...] th [...] bodie or soule which hee had: but in attaining th [...] grace which hee had not. And so the change is acc [...] dentall, not substantiall, as from vice to vertue. So [...] substance the bread and wine are the same they we [...] before, but in accident or qualitie, they are turned l [...] to another thing, of common bread, made a Sacr [...] ment.

Chrisost. [...]n Math. hom. 83.So Chrisostome amplifying the change of bread [...] the Euchariste, he addeth immediatlie withall: Sic [...] tium in baptisme: even so there is the like change [...] water in baptisme, as of bread in the Lords Suppe [...] but that is not of substance, but in qualitie, respec [...] or vse, and so in this.

Dialog. 1. cap. 8.And this change is not in casting away the substanc [...] of bread or wine, but in casting grace vnto them: [...] Theodoret saith, Non naturam ipsam transmutans, s [...] naturae adijciens gratiam: not changing nature, but [...] ding grace to nature. Ambrose de sys qui Initiantr [...] cap. 9. But who can better expoud A [...] brose his meaning then Ambrose himselfe? who sait [...] Ante benedictionem, &c. before the blessing of the he [...] venlie words, it is called another kind: after the wor [...] of consecration the bodie of Christ is signified: do [...] not say, is the bodie of Christ, but signifieth the bod [...] [Page] of Christ. And else where: In comedendo & potando, &c. [...] eating and drinking we signifie the bodie & bloud [...]at were offered for vs. And againe he saith, Ambr. 1. cor. 11. Quod [...] figura, Ambr. de Sacram­entis lib. 4 cap. 4. &c. which is a figure of the bodie and bloud of the Lord. But of this we haue sufficientlie spoken before.

And thus now the Reader may be sufficientlie satis­fied that the change is not naturall, but misticall, not of substance, but of accidents and qualities. And so bread remaineth in substance, but is changed in miste­rie. And so is bread made the flesh of Christ, not by your miraculous transubstansiation, but by mistical and Apostolicall benediction or sanctification, not in chan­ging the nature of it, but adding grace to it, as before­said. And thus Ambrose hath aunswered Ambrose. And if you would read him without partiall affection, hee would withdraw you from this your imagined opinion. But now to that which followeth. Catholicke Priests.

Not onelie the Sacrament, but the bodie of Christ is propounded vnto vs, not that vve should touch is onely, Chrisost. hom. 51. in cap. 4. Math. flo­ruis. 410. but that vve should eate it.

GEntlemen: it is in the 51. Hom. of the 14. chap­ter of Mathevv, not in the fourth: though it cost me great labour to finde the place, Rider. yet I blame not you, it might be the writer, not the Author: and if it were the Author, it is but the slip of his penne, and therefore in discretion pardonable.

But you alleadge it verie impertinentlie and im­properlie: still prooving the matter never denied: Still you runne from the maner to the matter and skipping the manner which I vrged, and you should aunswere. But if you had read a few lines more, Chry­sostome would haue told you the manner how Christ is to be received, not by your mouth, teeth, throate or stomacke: but Magna cum fide, mundo cum corde, with [Page] great faith and a clean heart. You stopt before your full period, This fa­ther is wholy with vs, & therefore vnaduisedly brought in by you. which is in you stil a great fault: and will keepe still the Catholickes by this your means in great blindnesse and doubts: who beleeues when they heare you alleadge one sentence of a Father, that all his workes are suttable to that, iudging him to speake on your side by the sound of the eare, not by the touch of knowledge: whereas if you would read a Father your selues from the beginning of a controversie to the end, though it were painfull vnto you, yet it were pro­fitable vnto you and the Catholicks, then you should see the thing plainlie by the father expounded, which is by you often and too much wrested.

Read this father vpon the seventeeth Homilie vpon the tenth of the Hebrevves, and 1. Cor 11. Hom. 27, and you shall finde him there condemning your carnall pre­sence, masse, with your sacrifice, wherby you may per­ceiue in this point your opinion new and doubtfull: and our religion old and certaine.

But though this place be impertinent to prooue the maine, which is our question, yet it proveth with vs a­gainst you, that Christ must be eaten by faith spiritu­allie, not by the mouth [...]arnallie, and that overthrow­eth one of your chiefe pillers. And so to to your next proofe.

Catho. Priests.We ought rather to beleeue in Christ, and humbly to learn of him, Carill in Ioh. lib. 4. cap. 13. floruit. Anno. 423 then like drunken sots to crie out, hovv can he giue vs his flesh?

GEntlemen: I wonder you bring in this for your proofe: al [...]sse: this is nothing pertinent to our matter in hand, we crie not how can he giue vs his flesh? Rider. For we know that hee gaue his flesh for vs substantiallie on the crosse: misticallie in the Sa­crament: & spirituallie in his word. And therefore this might haue beene rather well spared, then ill applied: [Page] [...]y by your leaue, there is no such sentence in that [...]lace, as you preciselie alleadge: some such sound of [...]ords he hath, but no such carnall sence. But read [...]e chapter through, and these marginall quotations, Ciria lib 4 cap. 14.21.22.24. lib. 11. cap 26. [...] you shal plainly see how you are deceived. For what [...]oever hee speaketh in all those places, is nothing else [...] to confirme and explaine our spirituall vnion with Christ our head: and for that purpose brings in for ex­ [...]mple, the neere and naturall vnion & coniunction of [...]e vine and the branches, head and members, & so of Christ and all beleevers. So this being lesse pertinent [...]hen the rest, shal haue a more short (yet a sufficient) an­ [...]ere then the rest.

The bread vvhich descended from heaven is the bodie of our Lord, and the wine he gaue his disciples is his bloud. Catho. Priests.

THis place in deed is in his third Tom. pag 142. Hieron. ad Hedib. Q. 2. flo­ruit Anno 424. There was a learned and godlie woman pro­posed twelue questions of divinitie to Hierom: wherin, & of which she desired resolution: For in those daies, it was lawfull for women and all men to aske doubts touching religion: Rider. and for their further instruc­tion & consolation might read Gods word, & freelie conferre touching matters that concerned their salva­tō. And this greatly blemisheth your Roman doctrine, that will haue neither men nor women to read divini­tie, & the reason is th [...], least they should see your errors, Marke this yee Catho­lickes. and forsake your profession. For this is your strongest tenure, to keepe them in blindnesse with ydle cere­monies, dumb shewes, & Latten service. But I trust in Christ shortlie to see most of their eies opened, that wil discover your privie plots, & discourage your haughtie stomacks, and generallie forsake your new religion, be­ing in deed but mans invention.

This is the second question of the twelfth, but you omit some words, & cut off some, which obscures the matter. [Page] But if a little charitable chiding would make you more painfull in your bookes, and lesse carefull to please mens humors, I could finde in my heart to be­stow it vpon you, but prameniti, pramuniti: you are now fore warned, I hope you will bee hereafter better armed, or better minded: which I wish with all my soule as to my selfe. But your proofe is thus in Latten, Siergo panis qui de caelo descendit, corpus est Domini, & vinum quod discipulis dedit, sanguis illius est novi Testa­menti qui pro multis effusus est in remissionem peccato­rum, iudaicas fabulas repellamus, &c. If therefore the bread that descended from heaven bee the bodie of the Lord, and the wine which he gaue his disciples, be his bloud of the new testament which is shed for many for the remission of sinnes, then let vs cast away all Iewish fables.

Here you omit Siergo, and novi Testamenti qui pro multis effusus est in remissionem peccatorum. If therefore: and of the novv Testament vvhich is shed for manie for the remission of sinnes: All this you haue left out, which was ill done.

What now can you gather out of this, to prooue that Christes bodie is made of bread, and his bloud of wine, no substance of either creature remaining, but onelie Christs carnall presence as he was on the crosse? Surelie here is not one word, sillable, or letter to prooue it, but the contrarie. You wronged the father so to mangle him: yet as you deliver him, it prooveth no­thing of the manner of Christs presence that is in question, but the matter never in controversie: for saith shee to this learned father, if therefore the bread which came downe from heaven bee the bodie of Christ: so she speakes of Christs divinitie, that came downe from heaven: (for his humanitie did not) and our question is of his humanitie by transubstansiati­on in the Sacrament: so that this proofe nothing sorteth [Page] your purpose. And the bloud here spoken of, is his bloud of the new Testament shed on the crosse, not is the Sacrament: once for all, not for anie that plea­seth the Priest. And therefore as she said, Iudaicas fa­belas repellamus, let vs cast away Jewish fables: So in Gods name for the loue of Gods trueth, and of the peoples salvation, cast yee from you all Munkish fa­bles, and forged legends, that haue misled the people into this blinde superstition, and ioyne with vs to teach Christs precious flocke. the old Apostolicall and Ca­tholicke religion, commaunded in Gods word, & prac­tised in the primitiue Church: that you with vs, and we with you, and all in the Lord, may now in this plentifull vintage so labour in the Lords vinyard (his Church) according to our talents received, that every one of vs may deliver his talent with advantage of ma­nie soules: and then we shall be partakers of that sweet saying, Well done, then good and faithfull servant, enter into thy maisters ioy. Which God graunt to vs both, And so to the next, as followeth. Catholicke Priests.

The mediator betvvixt God and man Iesus Christ, vvith faithfull heart and mouth vve receiue, August. contra Aduersar. legis & propheta­rum: cap. 9. floruit 430. giving vs his flesh to eate and his bloud to drinke. Although it seeme more horrible to eate the flesh of man then to kill: and to drinke the bloud of man then to sheed it.

AVgustine writing against that pestilent adversa­rie of the Law and Prophets, who obiected, that because Abraham by adulterie with Agar brake the Law, therefore either the Law was not good, Rider. or else the vniversall promise made to God by Abra­ham was of none effect: Paris print, page 264. confuting him by scriptures and reasons, telleth him that the promise was made in Isaack, not in Ismaeli, and disprooveth him for dis­liking such figures, similitudes, and comparisons, as it [Page] hath pleased the holie Ghost to vse for the plaine ex­pressing of the neere vnion and coniunction that is betwixt Christ and his Church. And saith, what wil [...] this pestilent adversarie say, when hee heareth Pau [...] speake? they shall be two in one flesh, he will scorne and deride it. Ephe. 5. But it is a great misterie spoken of Christ and his Church. For saith Augustine, we vnderstand by the two sonnes of Abraham, and the two mothers, two Testaments, though in respect of times and cere­monies, divers, but in respect of the substance all one and the same. And also by the neere vnion and con­iunction betwixt man and wife, we vnderstand our na­turall vnion with Christ, and that without anie ob­scenitie or absurditie, mangre the beards of the adver­sarie. Then followes your proofe, even in the middest of a sentence verie vntowardlie, I will not say negli­gentlie. And yet you omit one word (Sicut) which though it be small in shew, yet it is in this place of great consequence.

For as you alleadge Augustine, it is nothing material to confute the adversarie of Gods grace. Thus Au­gustine speaketh, and so you should haue said, Sicut me­diatorem Dei & hominum: as the mediator betwixt God and man, &c. And thus after your wonted manner, you leaue out the point materiall, & begin in the middle of a sentence, leaving out beginning and ending, nei­ther respecting what went before, whereof, & where­fore he spake the thing: nor what followeth after to prooue & disprooue the thing so spoken of. And this your neglecting the coherence, makes you faile in the sence and in [...]erence, For this word (Sicut) which you leaue out, sheweth plainlie that it is a similitude, and I hope you know that similitue, be no Sillogismes. And as there was no o [...]eritie or absurditie in the simili­tude of m [...] (they t [...] shall be one flesh: so in li [...] case he [...] i [...] no absurditie or inhumaine Canibal­lisme, [Page] in this similitude of the Sacrament, vsed to ex­presse our vnion with Christ: for though it seem more horrible to eate the flesh of man, then to kill man, and to drinke his bloud then to shed it: yet we without horror or absurditie, eat the flesh and drinke the bloud of the Mediator betwixt God & man Iesus Christ. And if the adversarie in Augustines time, or you Romanists now, would know how this may bee so done without slaughter of Christ, sinne to our soules, or offence to the world, Augustine tells you in that place, fideli cor­di & ore, with a faithfull heart and mouth.

So that now you see Agustines scope, and your drift, cleane contrarie the one to the other: for Augustine brings it as a similitude to expresse our spirituall vnion with Christ by faith: you wrest it as spoken of the cor­porall and gutturall eating and drinking of Christs bo­die and bloud in the Sacrament, vnder the formes of bread and wine with our mouths and stomackes. Ma­nie places you haue vnfitlie, & in deed vntrulie allead­ged: yet shewed in none of them lesse learning and true meaning, then in this. For this is your great fault, that wheresoever you see or heare in Scripture, Father, Councell, or historie: Corpus & sanguinem Domini, or such like words or phrases, presentlie you inferre (and so perswade the Catholicks) that there is Christs carnal presence in the Sacrament, never examining the cir­cumstance of the place, or the end wherefore they bee alleadged.

And thus you erre not knowing (or wilfullie con­temning) the state of the question, the sence of the holie writ, and iudgement of the auncient Fa­thers.

I am sure you never read this place of Augustine your selfe, but snatcht it out of some late igno­rant and foolish ydle Munkish or Franciscan Euchi­ridien.

[Page]And my reason why I thinke so of you, is drawen out of Augustine himselfe. For a few lines before this your proofe, he calleth the Sacraments Sacra signa, holie signes (not the things themselues as you doe) and so distinguisheth that which you confound. And within three lines after your proofe, if you would haue read him, you should haue heard him record to your great discredit in this case, that this your proofe is (as other former examples are) figurare dictum secundum sacrae fi­des regulam: that it is spoken figuratiuelie, according to the rule of sound faith and religion.

August in his place as in the places formerly alledged, is against you still.Now let the Reader iudge betwixt you and mee, whether of vs is in the right. Augustine saith, the Sacraments be sacra signa, holie signes, and so say wee: But you Iesuiets and Priests say no, they be the things themselues. Augustine saith it is spoken figuratiuelie, and so say we: you say no, but properlie. Augustine saith, that this opinion is squ [...]red out for patterne to Christs Church, by the straight rule of sound faith, and so say we: and as you alleadge your prrofe, you say no: & make a flat opposition betwixt Augustines saith and your faith. And yet you will brag of Fathers, and that they all speake on your side, and you all follow their sayings: when they neither speake for you, nor you imitate them. And so though we follow scripture, fathers, & primitiue Church, yet you call vs hereticks. And you that wrest scriptures, falsifie fathers, that haue neither with you, consent, antiquitie, nor veritie, yet will be Catholickes.

And thus if a man should haue hired you to haue brought a place out of Augustine against your selues, you could no better haue fitted yourselfe, or your set­ter on, then in this: who verie plainlie delivereth the manner how Christs bodie and bloud is to bee eaten and drunke: that is, with a faithfull heart and mouth, not with our materiall mouth, teeth, and stomacke, as [Page] is you vntrulie teach. And thus hoping the Catholicks will lesse trust you in the rest, that haue so groslie deceived them in this, I will proceed by Christes assi­stance to the examination of your next proofe. Catho. Priests.

In vvhat darknesse of ignorance, in vvhat sluggish care­lesnesse, haue they been? Leo epist. 22. ad Cle­rum & ple­bem Con­stantinopo­litanae vr­bis floruit Anno. 466. as not to haue heard by beare­say, nor by reading to haue found, vvhich in the Church of God is so plaine, as that the mouthes of children do tell, the bodie and bloud of Christ to be trulie in the blessed sacrament.

GEntlemen, you mistake the Epistle: it is in the 23. Epistle, pag. 74. beginning in the 12 line, printed at Lovaine, 1575. and seeing it is both your owne proofe, and your own print, Rider. if vpon due ex­amination it make against you, This Leo was the 13. Archb. of Romes & twentie more suc­ceeded him before any vsurped the name of Pope. you must thinke God dealeth with you, as he did with Balaam, who when he made account for gaine to haue cursed Gods people, then God put into his heart, and vttered by his mouth a blessing to his people. You made account to haue here overthrowne the trueth, established errour, and strengthned your credit: and God hath put into your heart, and you haue subscribed with your hand to con­firme the trueth, confute your owne error, and discre­dit your selues: and more to the worlds wonder, & the soile of your Romane faith, even by a Bishop of Rome: against whom you can take no exceptions. So that now the Catholicks shall see that your carnall presence was not known to the first bishops of Rome for the first fiue hundred yeares, and therefore it is not Catholicke. Nomb. 23.8. And you shall see how vntrulie you not onelie quot him, but alleadge him, nay wrest and infore him to speake that after his death, which hee never meant during his lif . So that from the first to the last, you deale neither trulie with the booke of God: not the works [Page] of men. Mathew. 15.6. And as Christ saide to the Scribes and Pharesees; You haue made the commaundement of God of no Authoritie by your Tradition. So you Iesuites and Priests haue made neither Scripture, Auncient father, Councell, or Pope of anie Authoritie, by your new and false constructions, addicions, and subtra­ctions, &c. But now to the examination of your proofe.

But I will first showe to the Catholicks the oc­casion, why Leo writt this: and there they shall see how greatly you are deceaued in mistaking Leo: and much al use their simplicitie and the credite they repose in you.

The occasion whie Leo writte this Epistle was this: That whereas the errour of the Manichees had greatlie infected the Church of God throughout all Christendome: They deni­ed Christs manhood, & taught that his bodie was not a true bodie but a phantasti­call bodie. he in a charitable manner sent Epipha­nius and Dionisius, two publike Notaries of the Church of Rome, to the Cleargie and people of Constantinople: requesting them, that such as professed these damnable heresies, might not onelie bee excommunicated from sermons & sacraments, but also be banished from their Citties for feare of further infection. For (saith hee) such as beleeue not that Christ hath taken our nature and flesh vpon him beleeue neither the veritie, nor ver­tue of Christs passion and resurrection. And then com­meth in your proofe, which properlie must be applied to such hereticks, as denie Christ his manhood to bee borne of the blessed virgin: and hold that his bodie is not a true bodie, but a phantasticall bodie, and not to vs that beleeue both. Againe, you haue not truelie translated this place: for thus it stands in the Author. In quibus isti ignorantiae tenebris, in quo hactenus desidiae tor­pore [...]acucre, vt nec auditu discerent: and afterwards. Vt nec ab infantium lingui [...] veritas corporis, & sanguinis Chri­sti inter communis sacramenta fidei tentatur? In what [Page] darknes of ignorance, in what sluggish carelesnes, haue they remained, as not to haue learned by hearesay (not [...]eard by hearesay as you translate) that the trueth of the bodie and bloud of Christ among the sacraments of our common faith, is not kept backe even of the tongues of infants?

It seemeth you had this out of some mans note­booke by hearesay, not by your proper and dili­gent reading of the Authour himselfe: and my rea­sons why I thinke so, be there: because you mistake so much, and translate so vntrue. Yet will not I take exceptions to everie particular fault.

1 First, you say it is in the two and twentieth Epi­stle, it is not so, but in the three and twentieth, and therefore I thinke you never read the Author.

2 Secondlie, you say, heard by hearesay, the Au­thor saith, Learned by hearesay.

3 Thirdly, you translate lenguis for mouths: it should be tongues. Yet if the rest had been true, J would not haue excepted against this.

4 Fourthlie, you chaunge a Nowne into an Ad­verb, vere for veritas, trulie for trueth: and transpose it also ou [...] of that proper place to alter the sence of Leo the Bishop of Rome, which is great wrong to the dead Author, and living Reader.

5 Fiftlie, you change the singular number for the plurall, sacrament for sacraments.

Sixtlie, you quite leaue out two wordes of great consequence, communis and fidei.

7 Seventhlie, you adde this word (Blessed) which is not in the Author.

8 Eighthlie, you point it not right, considering the Authour spake it onelie by way of interroga­tion.

Which premisses, are faultes great and grosse, which sheweth plainlie that you never reade the [Page] Author himself, but borrowed them forth of some o­ther mans pap [...] s, & therfore you sin grievously in per­swading mens consciences to take these things at your hands for truth, & faith, when in deed you tender them nothing, but things wrested from all faith and trueth.

Now Gentlemen, doe you deale plainlie with th [...] world in bringing this place against vs? did ever anie of vs denie that Christ was borne of the virgin Marie, and and conceived by the holie Ghost? you cannot charge vs with it. Did ever anie of vs teach that Christs bodie was phantasticall, neither did you ever heare it. Then in this as in the rest you wrong vs, deceiue the Catho­lickes, and abuse Leo sometime Pope.

But I will shew you plainlie, that this Bishoppe of Rome, and this your proofe, confutes and confounds your owne opinion, and confirmes ours.

Reade page. 7. 8. on the same Epist. where he bringes in the Sacraments of Redemption & of Regenera­tion.First Leo saith, the trueth of Christs bodie and bloud is in both the two sacraments, as well in Baptisme as in the L rds Supper: and as he is reallie in the one, so is he reallie in the other: and what presence of Christ is in the one sacrament, there is the like presence in the other, as hath been prooved before. But least this would marre the fashion of your transubstansiation, and car­nall presence, therefore you translate it sacramentum, in the singuler number, not sacramenta in the plurall.

Secondlie, [...]ou haue left out two words, communis fide [...]: of common faith: because no man should see it was then a Cotholick opinion, to beleeue that the t uth of Christ bodie and bloud, was as reall e in Baptisme, as in the Lords Supper, yet in both spirituallie, in neither corporallie.

But you will say I abuse the Reader, because Leo ne­ver spake of this word spirituall, or spirituall e, & ther­fo e I wrong both the Author & Reader. I answere as El [...]s the Prophet answered Achab the king, when he told Eliah that he troubled Israel, no (saith the Prophet) [Page] [...] i [...] thou and thy Fathers house that haue troubled Israell, 1. Kings. 18.17.18. [...] that you haue forsaken the commandement of the Lord, and follovved Balaam. So Gentlemen, it is not J that wrong the Author that is dead, or the people that yet doe th [...]t it is you and your confederates that followe Balaam of Rome (God keep you free from fo lowing Balack of Spaine) and that the Reader shall see I will prooue that Leo ioyneth with vs, and we with him, and both of vs with Christs trueth against your trash, I wil make him speake in his owne defence, and vtter that which you concealed It followeth imediatlie after your profe, in the next immediat words after this maner: In the same page. quia is illa mesticad stributione spi itualis alimoniae hoc imparti­tur, vt accipientes caelestis cibi, in carnem ipsius, qui caro nostra factus est, transeamus. Because that in the misti­call distribution of that spirituall food, this is given and received, that we which receiue the vertue of that hea­venlie meat, wee passe into his flesh, which was made our flesh.

Gentlemen, this you should haue added to your for­mer, for the Author ioyned them togither, the one to accompanie the other in Gods service, and in deed the latter to expresse the former. But now let vs out of this, but compare the old doctrine of the old Bishoppes of Rome, and the doctrine of the moderne Popes and his Chaplens.

1 The old Bishops of Rome said, the food in the sa­crament was spirituall and heavenlie: the late Popes, Iesuits, and Priests say, that it is carnall and materiall.

2 The old Popes said, the distribution of that spiri­tuall food was misticall: you say presbiteriall.

3 They said in old times, that the worthie receiver [...] of this spirituall meat were transformed into Christ his flesh. The late Popes and you his [...]echoes say no: But the sacramentall bread and wine are transubstantiated and transnatured into Christs flesh and bloud.

[Page]4 The Bishop of Rome brought in this, to proo [...] Christs humanitie conceived by the holie Ghost, an [...] borne of the virgin Marie, against heretickes, wh [...] taught that Christs bodie was phantasticall, And yo [...] alleadge the same place to prooue Christs humaniti [...] to be made by a sinfull ignorant Priest, & that of bread and so contrarie to Scripture and Creed, will recreat Christ of a new matter, which is as blasphemous an [...] hereticall.

So Tertull: contra Marcion lib. 4.5 The olde Bishoppes and Church of Rome held that the Sacraments could not be true signes of Christ bodie, vnlesse he had a true bodie, and because the were true signes, therfore Christ had a true bodie. An [...] the late popes and Papelings teach, that Christs bodie is made a new of the signes, and so counfoundeth the signes with Christs bodie, and in deed maintaineth an [...] heresie as grosse as the Manicheans. For they held tha [...] either he had no bodie, or a phantasticall bodie. And you hold that there be no signes in the Sacraments, but that they are transubstantiated into Christs bodie and bloud. Iohn. 6. And so Christs bodie is dailie made of a peece of bread, which must needs be a bodie phantasticall [...] not a true bodie as our Creed witnesseth. And as in the manner of eating Christs bodie, you disagree not much from the Capernaits: so in this case you differ not much from the Manicheis.

Isale. 5.3.Now will I say as the painfull owner of the vineyard said. Novv therefore oh you Inhabitants of Ierusalem, and men of Iudah, iudge I pray you, betvveen me and my vineyard. So, oh you Inhabitants of this worshipfull Cittie of Dublin, and you loyall subiects of Ireland, and all the learned and well minded of both England and Ireland, iudge I pray you charitablie (yet trulie) betwixt me and these my adversaries, And if you refuse to censure vs and this our conference according to the trueth, i. Sam. [...]4.13. then I say as David said to Saul: The Lord be a [Page] [...] betvveen thee and me: so the Lord be iudge be­twixt vs, whether of vs haue more trulie, and with [...]ter sinceritie of trueth, and conscience, behaved our selues (in this matter) for his glorie, discharge of our owne consciences, instruction and salvation of the Ca­tholickes. Catho. Priests.

Thus much for the fathers, as a skantling or taste, leaving the surplus to the curious Reader. I might haue recited Martial Epist. ad Rurd [...]galenses, cap. 3. Anaclet. Epist. general: Dionisius Arcop. cap. 3. page. 3. vvho lived vvithin the compasse of the first hundred yeares: I thinke your mea­ning vvas 500 years, otherwise it cannot be true. but I obserue I praie you ob­serue veri­tie. brevitie, as by the next proofe shall appeare.

GEntlemen: Martiall neither in this place, nor in the tenne chapters following, saith anie thing against vs, but for vs, & as I thinke altogither against you. For Martiall reproveth those that honou­red such Priests, as sacrificed mutis & surdis statuis, Rider. to dumbe and deaffe images (which neerlie toucheth your freeholde) and deswaded them from it, Martiall. saying Nunc autem multo magis sacerdotes Dei omnipotentia qui vita [...] vobis tribuunt in calice & panc honorare de­betis: For now you ought much rather to honour the Priests of Almightie God, which giue you life in the cup and bread. This is that which you thinke knocks vs in the head. But first let it be examined, and then censured.

1 First, you must prooue that you are Priests of Al­mightie God: which you shall never do; as hath been plainlie prooved.

2 Secondlie, you must prooue that you giue life to the communicants, in the cuppe and bread, which is impossible. And vnlesse you prooue the premisses, the allegation is Impertinent.

[Page]3 Thirdlie and lastlie, if the Priest could giue life in the cup, wine or bread, then it were cleare that the substance of bread & wine remained. And that would knocke out the braines of your miraculous transub­stansiation. Now maisters, in alleadging Martiall you are brought into a labyrinth, get out as you can. For if you ever had read Martiall, you would never haue alleadged him in this case: for in the end of the same chapter, hee sheweth to Sigebor [...], and to others newly conveited from ydolatrie, ad s [...]nceram fidem, to true re­ligion, that Christ is sacrificed three maner of waies.

First, by himsel [...] on the crosse once for all.

Secondlie, by the cruell Iewes, who cried, Crucifie him crucifie him.

Thirdlie, per nos in sui commemorationem; by vs in rememberance of him. Thus Martiall telleth you that in rememberance of Christ, is not Christ. Now if you will needs sacrifice Christ after Martials opinion, you must chuse one of these three: after the first if you would you cannot: after the second, I am sure yee will not: and after the third you ought, but do not. Thus your proofes mend, as sower Ale doth in Sommer, woorse and woorse, even like a conie in a net: or a bird a­mongst limetwigs, the more they stirre, the faster they sticke. But you cannot helpe it, seeing the cause is bad, how can your proofes bee good? But in Gods name leaue wresting of Fathers, deceiving of Catholickes, and come to the confession of your faults, and recan­tation of your errors: and you shall glorifie God, edi­fie his people, and saue your soules, which God graunt for Christs sake.

Aaclete.For Anaclete, I haue not seen him, and therfore can­not censure him: but if he be auncient, he will speake with vs if he be a late writer, hee is a weake witnesse: and at first excepted against: and vnlesse he lived with­in the first fiue hundred yeares after Christ, he must nei­ther [Page] helpe you, nor hurt vs.

And for Dionisius Arcop. because he speaketh not the word for you, Dionisius Arcop. therfore I haue no reason to speake are word against him. And wheras you say, the [...]e fa­thers you haue brought as a scantling or taste: I tell you [...]inlie, scant a taste of anie truth. And the fathers you haue not brought with you, but left them behind you, because yee know they would witnesse what they should, no [...] what you would. Then you say, you will leaue the Surplus to the curious Reader: by your leaue, it is better to be curious then carelesse. For if the Rea­der had not been more carefull then you were, it had been inform [...] Chaos, and as Ovid hee said, Ovid. Metam. lib. 1. page. 1. [...]udis indi­gestaque miles, nec qui [...] quam nisi pendus m [...]. But now to the rest.

The third proofe. That the chiefe Protestants did beleeue the reall presence, Catho. Priests. and alleadged all the Fathers for the maintenance thereof.

THis trulie is vvorthie admiration, Luther [...]. 7. D fens. verb. cana fol. 391. that none of the fa­thers, vvhereof there is an infinite number, but did speake cleane contrarie to Sacramentaries And though the fathers all vvith one mouth affirme: yet the Sacra­mentaries harden themselues to denie them.

And they vvould never vtter this (that Christ his bodie is not in the blessed Sacrament) if they had anie regard of the Scripture: Idem fol. 390. and vvere not their hearts full of in­fidelitie.

I trulie, vvould giue the franticke Sacramentaries this advise, Idem. [...]b [...] fol. 41 [...] that seeing they vvill needes bee mad they should th [...]y their parts rather vvhollie then in part: there­fore let them make short vvorke, and rase out of the scrip­ture these vvords. This is my bodie which is giv [...]n for you. For touching their faith it is allone, if th [...] they kepe it. [Page] Christ tooke bread and gaue thankes, brake it, and gaue it to his Disciples saying, take, eate, doe this in rememberance of mee. For this prooveth sufficientlie, that bread is to be eaten in rememberance of Christ. This is the vvhole and entire Supper of the Sacramentaries.

Luther Tom. 2. fol. 263. In vaine doe the Sacramentaries beleeue in God the fa­ther, God the Sonne, and God the holie Ghost: seeing they denie this one article as false, of the reall presence, vvher­as Christ doth say, This is my bodie.

Luther in [...] ad Ioh. Harnagiū Typograph Argent. The whole opinion of the sacrament, the Sacramentaries began vvith lies, and vvith lies they defend the same.

GEntlemen: you knowe Luther was a Munke, and though he recanted Poperie, and vtterlie; condemned your Transubstansiation as a fa­ble, Rider. having neither scripture nor Father to warrant it: yet he stuck fast in another error, De Cons. dist. 2. ca­non. prem en glossa, tertia tenet page. 429. fitlie named Lu­thers he­resie vvas on [...]ome before Lu­ther vvas borne. Con­substansiation, which errour hee also suckt from the Pope [...] owne brest, as you may see in his distinctions. For you in your Transubstansiation teach, that of the substance of bread and wine is made by the Priest the verie naturall bodie and bloud of Christ; no sub­stance of either remaining, but onelie the outward formes.

Luther by his Consubstansiation saith, that Christs bodie and bloud bee received togither in the bread, vnder or with the bread; both substance & accidents of bread and wine remaining.

Now I pray you, how fitteth this your purpose? you will say in this, that Luther held a reall presence. True, but Luther denied your reall presence as a fable. And yet his opinion was farre wide from the trueth. Wee regard not Luthers censure against vs, for Chr [...]st his spirituall presence, no more then you doe for his condemning of your Transubstansiation. And Luther is more to bee commended, then all the Popes, Car­dinals, [Page] Priests, and Iesuits in Christendome: who with Augustine, though he did erre, yet, would not perse­ver in errors, as you and they doe, least he should be an hereticke, Ad [...]cto­rem Tom. 1 page. 1. and therefore in his Epistle to the Christi­an Reader, saith in this manner: Ante, omnia, [...]ro [...] [...]cteram, & ore propter Dominum nostrum Jesuits Chri­stum, vt ista legat cum iudicio, imo & cum multa misera­luus, & sciat me fuisse aliquando Monachum. Before all things, or first of all, I beseech the godlie Reader, Quid a­qu [...] petipotuit and I beseech him for our Lord Iesus Christ his sake, that he will read these my workes iudiciallie, & with great compassion and pittie; and let him knowe and vnder­stand that I was sometimes a Monke. As if he should say: if I haue erred, or doe erre, impute that to my Monkerie & Poperie, which in deed is but a sorge of bles, and a legend of lies.

B [...]t because you say Luther helde a reall presence: therefore you conclude agai [...]st vs with his testimonie, because you call him a chiefe Protestant, The Priests thinke eue­rie real presence to be their Transub­stansiated reall pre­sence. perswading the Catholickes, that either some chiefe Protestants be of your opinion touching your reall presence: or else that there is a [...]iarie amongst our selues touching the same. And because few of you haue read Luther (as appeareth by your omissions, transpositions, and your imperfect translation) and therefore in this point, know not exactlie the difference betwixts your selues, Luther, and vs, I will plainlie and trulie set downe the three severall opinions touching this question; that the Reader may see wherin the differnce one from another on agreement one with another consisteth. The manner (Christ willing) shall bee by question and aunswere, as followeth.

[Page] Questi. 1 1. Question.

WHat is given in the Lords Supper beside bread and wine?

Aunsw. 1 1 Aunsvvere.

First, you say, the bodie and bloud of Christ.

Secondlie, Luther saith, the bodie and bloud of Christ.

Thirdlie, we say, the bodie and bloud of Christ.

Questi. 2 2 Quest. How is Christs bodie and bloud given in the sacrament?

Aunsw. 2 2 Auns. You say corporallie.

Luther saith, corporallie.

We say with scriptures and fathers, spirituallie.

Questi. 3 3 Quest. In what thing is Christs bodie and bloud gi­ven?

Aunsw. 3 3 Auns. You say, vnder the formes or accidents o [...] bread, the substance being quite chaunged, the ac­cidents onelie remaining.

Luther saith, in, with, or vnder the bread, neither sub­stance nor accidents changed, but both remaining.

We with scriptures and fathers say, Christs bodie and bloud are given in his mercifull promise, which ten­dereth whole Christ with all his benefites vnto the soule of man, sealed and assured vnto vs in the worthie receiving of the sacraments.

Questi. 4 4. Quest. H [...]w must Christs bodie and bloud bee re­ceived?

Aunsw. 4 4 Aun. You say, with the mouth.

Luther saith, with the mouth and faith.

Wee say according to the holie scriptures, that Christ must be received by faith: and there lo [...]ge & d [...]ell in our hearts: for whatsoever Christ giues by pro­mise, must of man be received by faith.

Questi. 5 5 Quest. To what part of man is Christes bodie and bloud given?

Aunsw. 5 5 Auns. You say, to your bodies, which is absurd.

Luther saith, both to bodie & soule, which is impossible

[Page]We say, to our soule [...]: for the promise is spirituall; the things promised, spirituall; the meanes to receiue them, spirituall: so the place into which it must bee received, must needs be spirituall, not corporall: not that the substance of Christs bodie is vnited to our spirits: but that those precious benefits purchased for vs in the crucified bodie of Christ, must be vni­ted to our spirits by faith. This doctrine is Apo­stolicall, sound, and Catholicke, vppon which wee boldlie may venture our soules and salvations.

[...] Quest. To whom is Christs bodie and bloud given? Questi. 6

[...] Auns. You say, to the godlie or godlesse, beleevers Aunsvv 6 and infidels, as hath been aboue said

Luther saith, both to the godlie and godlesse.

[...] say, onelie to the godlie beleevers, as heeretofore hath been prooved.

[...] Quest. What doe the wicked eate in the Lords sup­per? Questi. 7

[...] Auns. You say, accidents of bread, and Christs bo­die. Aunsw. 7

Luther saith, the wicked eat bread, both substance and accidents, and the bodie of Christ also.

We say, the wicked ea [...]e nothing in the Lords supper, but bare bread, and drinke nothing but meere wine, being the outward elements of the sacrament. As for the inward grace of the Sacrament, which is Christ crucified with all his merits, they eate not, they receiue not: because they haue neither a liue­lie faith to receiue him, nor a purified heart by faith to intertaine him. And therefore they onelie eate as [...]udas did, and as Augustine said: Tract. 59. super Iohn page. 205. Illi manduca [...]ant pa [...]em Dominum, illi pa [...]em Domini contra Dominum. The godlie eate bread the Lord: the wicked one­lie the bread of the Lord against the Lord.

[...] Quest. What is it to eate Christs bodie? Questi. 8

[...] Auns. You say, carnallie to eate Christs flesh with Aunsw. 8 [Page] your bodilie mouth, &c.

Luther saith, carnallie to eate Christs flesh, and spiri­tuallie to beleeue in him.

Wee say, with the Scriptures, that to beleeue that all Christs merits are ours, and purchased for vs in his passion. This is to eat Christs bodie, as hath been alreadie prooved.

Questi. 9 9 Quest. What is it to drinke Christs bloud?

Aunsw. 9 9 Auns. You say, carnallie to drinke his bloud.

Luther saith, carnallie and spirituallie.

We say with the scriptures: it is to beleeue that Christs bloud was shed on the crosse for our sinnes.

Questi. 10 10 Quest. How is bread made Christs bodie?

Aunsw. 10 10 You say, by Transubstansiation.

Luther saith, by Consubstansiation.

We say, by appellation: signification: or representati­on, as aforesaid.

Questi. 11 11 Quest. Where is Christs bodie?

Aunsw. 11 11 Auns. You say everie where. Both of you erre, for then Christ should not haue a true bodie.

Luther saith, every where.

We say, according to Scripture and Creed, onelie in heaven.

Quest. 12 12. Quest. How is Christ every where?

Aunsw. 12 12. Auns. You say, according to both natures. But both of you speak Monkerie & P perie.

Luther saith, according to both natures. But both of you speak Monkerie & P perie.

We say with Scriptures and Fathers, as hath been pro­ved; onely according to his Godhead.

Now gentle Reader, you see the agreement & diffe­rence that is betwixt the Papists, Lutherans, and Pro­testants. And how impertinentlie (I will not say vn­scholler like) this is brought against vs, which neither helpeth their carnall presence, nor hurteth our faith [Page] touching Christs spirituall presence. And now to the [...]st that followeth.

Amongst factions of opinions, Catho. Priests. Magde­burg. in Epist. ad Eliz. An­glia Reg. Rider. some latelie take avvay the bodie and bloud of Christ, touching his reall presence. contrarie to the most plaine, most evident, and puissant vvords of Christ.

GEntlemen, this concerneth not vs: it may fitter be inverted vpon your selues, for we denie not Christs spirituall presence taught in the Scrip­tures, and received in Christs Primitiue Church; but we denie your imagined carnall presence, never recorded in Gods booke, nor beleeved of auncient father, nor ever knowne to Christs spouse the Primitiue Church: as you haue heard trulie prooved. But this is your great fault vsuallie practised, that whether in Scriptures or Fathers you heare of Christs bodie and bloud, and his presence, or reall presence: you imagine presently without further examination, that it is your carnall presence, which thing is growne vp with you from a private errour to a publike heresie.

Tyndall, Frith. Barnes, Cranmer, left it as a thing indif­ferent to beleeue the reall presence. Catho. Priests. So that the ado­ration (saith Frith) be taken avvay, because there then remaineth no poison, Fox in Mar [...]yrel. Kemnitius in Exam. Conc. [...]rid contra [...]n de F [...]. ch [...]ristia. vvhereof anie ought to be afraid of. Yet Kemnitius vpon the assurance of the reall pre­sence, approoveth the custome of the Church, in adoring Christ in the Sacrament by the authoritie of Saint Au­gustine, and S. Ambrose, in Psal 98. Eusebius Emisse­nus, &c. Saint Gregorie Nazianzen: and saith it is impietie to doe the contrarie. So that the brood being of such agreement vve haue the lesse occasion to embusie our braines to confute them.

[Page]GEntlemen: by peeces you repeat some of their words, not knowing (as it seemeth) the occasi­on; and so you vtterlie mistake the sence, which was this. These godlie Martirs perceiving the flame of persecution to burne so fast, and mount so high, as it was neither bounded in measure nor mer­cie: and onelie for a new vpstart opinion having no warrant from Gods word. They in a Christian & bro­therlie discretion, exhorted the learned bretheren, one­lie to preach that necessarie Article of our free iustifi­cation by faith in the personall merits of Christ. And touching the Lords Supper, to teach to the people the right vse of the same: yet not to meddle with the man­ner of the presence, for feare of daunger, if not death: but leaue it as a thing indifferent, till the matter in a time of peace might be reasoned at large on both par­ties by the learned. Provided ever, that poisonfull a­doration be taken away. The premisses considered, what can yee now gather, that prooveth with you, or disprooveth vs: Nay, heere is nothing but against you altogither. For if you had dealt trulie with the dead Martirs, or the living Catholickes, these collections (and not yours) you should from hence haue gathered.

1 First, these Martirs taught with their breath, and sealed with their bloud, that your carnall presence and transubstansiated Christ, was neither commandement given by God, nor Article of our faith ever taught in the primitiue Church, but a late invented opinion de­vised by man.

2 Secondlie, they wished the bretheren (conside­ring it was but mans invention, and never recorded in gods booke) that therefore they should not hazard t [...] l [...] of their liues, which would tend so much to th [...] [...] of Christs Church.

3 Thirdlie, they wished it to be taken for a season as a [...], yet not absolutelie, but with [Page] these cautions.

1 First, that adoration or worshipping of the crea­tures were quite taken away, which never was done by you: and therefore they held it not absolutely in­different.

2 Secondlie, till the Church of Christ had peace and test from your bloudle and butcherly slaughters, wherein the matter might be decided, not with fag­gots, but scriptures: which was not graunted in their daies: and therefore you greatlie wrong the dead, when you make them speake that thing absolutelie, which was limitted by them with conditions.

Now I appeall to the indifferent Reader, whether you deserue not a sharpe reproofe, thus to dazell the eies and amaze the minds of the simple Catholickes, by violent wresting the writings of the martirs, per­swading the ignorant, that they should either dissent in this opinion amongst themselues, consent with you, or varie from vs. Whereas both they and we, then and now, consent with Scriptures, Fathers, and Primitiue Church, in vnitie and veritie of doctrine, against your dissentions, pestiferous errours, and open blasphemies. And next, you bring in another learned Protestant Chemnitius, who (you say) alleadgeth Augustine, Am­brose, and Gregorie Nazianzen, to approoue your adora­tion in your sacrament: Intimating to the world, that we should either allow that in you which publikely we preach against; or else, that we should be at a discord amongst our selues touching this your opinion But the matter being exactlie examined out of these Fathers themselues, and not by your Enchiridions or hearesay, the Catholickes shall see you wrong vs, and abuse them. And first, it seemeth verie plaine, you never saw or at least never read Chemnitius, and my reasons bee these.

First, you know not so much as his right name, much [Page] lesse his precise opinion, for you misspel his name, Ke [...] ­nitius for Che [...]nitius, which had been a small fault if you had rightlie alleadged him touching the matter. For your [...]ridentiue Canon commaundeth an externall or outward worship of Christ in the Sacrament vnder the formes of bread and wine. And Chemnitius hee condemneth your outward worshippe for ydolatrous, and teacheth onelie an inward spirituall worship. And to prooue what I say, I will trulie alleadge your Canon: then Chemnitius his examination of it, and then let the Catholickes but iudge indifferentlie whether of vs deal more trulie and syncerelie in this case. [...]qum. pars. 2. canon. 6. page. 434. This is your Canon: Si quit dexerit in sancto Eucharistia sacramento Christum vnigenitum Dei filium, non esse cultulatriae eti­am externo adorandū & solemnitor circumgestandum, &c. Anathema sit: That is, if anie man shall say that in the blessed sacrament of thanksgiving, that Christ the one­lie begotten Sonne of God, is not to bee worshipped with that outward and divine worship which is pro­per and due onelie to God, as well when the Sacra­ment is carried about in procession, as in the lawfull vse of the same, page. 435. 436. 437. let him be accursed. Martyn Chemni­us examining this your Canon, first condemneth your fained Transubstansiation, and sheweth the reason: for saith he, vnlesse the Church of Rome had devised this Transubstansiation, you should haue been palpable y­dolaters, worshipping the creatures for Christ. And therefore she imagined that the substance of bread and wine were quite chaunged into Christs bodie & bloud, no substance of them remaining, lest the simplest should spie their ydolatrie.

Secondlie, he expreslie condemneth your outward worship as ydolatrous, page. 444. lines 2. 3. 4 and sheweth there that Christ must be received by faith, and worshipped in spirit and truth. And afterwards hee saith, comprehenditur antem veta interior, & spiritualis veneratio & adoratio Christi [Page] i [...] il [...]is verbis institutionis. hoc facite, &c. for the true in­ward and spirituall worship of Christ, is comprehen­ded in the words of Christs institution, Doe this in re­memberance of me. Now let the best minded Catholicks see your vniust dealing with both quick and dead, pre­tending that either Chemnitius (as you say) allowed your outward worship in your Sacrament, or that wee [...]arre amongst our selues touching the same: which both bee vntrue. For you hold the worship to bee outward, hee and we inward: you carnall, he and we spirituall: and brieflie, if you will yet read him diligentlie, you shall find he vtterlie condemneth your carnall presence, and your externall worship, approoving the one to bee a fable, the other blasphemie. And thus much for your ignorance touching Martyn Chemnitius, whom it see­meth you never saw, but onely tooke him by the eares, as Water-bearers do their Tankerds. Againe, you say, that Chemnitius vpon the assurance of the real presence, approveth the custome of the church in adoring Christ in the Sacrament, by the authoritie of Saint Augustine: Ambrose in Psal. 98. by Euschius Emissenus, & Saint Gre­gorie Nazianzen charging as manie as doe the contra­rie with impietie: to everie of which thus I aunswere.

This Psal. according to the Hebrew is the 99 Psal. and vpon this place S. Augustine writ, as I will a leadge him of your Paris print: his words be these. Aug. in psa. 98. Quid. car­ [...] Maria, carnem accepit: & quia in ipsa carne hic am­balauit, &c. ipsam carnem nobis manducandam ad salu­tem dedit: Nemo autem illam carnem manducat nisi pr [...]us adorauerit: which tooke flesh of the flesh of Marie, and because in that flesh he walked here vpon the earth, he gaue to vs that flesh to eat to our salvation, for no man eateth that flesh vnlesse first he worship it. Now let vs examine this place, and see how that fitteth your pur­pose. First, the flesh of Christ that Augustine will haue worshipped, must be thus conditioned.

[Page]1 First, it must be borne of the virgin Marie: b [...] yours was made of bread, and therefore not that tr [...] flesh of Christ which Augustine speaketh of, and not to be worshipped without ydolatrie.

2 Secondlie, that flesh of Christ which August [...] will haue vs worship, walked visiblie with his Chur [...] here vpon earth before Christs ascention. And vn [...] you can approoue vnto vs by canonicall warrant, s [...] a Christ in your Sacraments as walked vpon the ear [...] and died on the crosse, Augustine will not haue h [...] worshipped: which you shall never be able to doe [...] ring the world.

3 Thirdlie, that flesh of Christ which August [...] will haue vs to worship, was given to vs for our s [...] vation, which I hope you will say (if you say truel [...] was actuallie, reallie, and in deed vpon the crosse. A in the Sacrament misticallie, or by representation, hath been prooved out of your owne bookes.

Thus you wrest that which Augustine spake of t [...] blessed flesh of Christ, to your fabulous supposed fle [...] made by a priest: whereby you wickedlie abuse t [...] learned father, and deceiue the simple Reader. For th [...] flesh of Christ which was conceived by the holie Gho [...] and borne of the blessed virgin, must be eaten with t [...] spirit, & adored with the spirit, as Augustine there spe [...] keth: and neither adored with your externall api [...] worship, nor eaten with your corporall mouth. But speake according to the Scriptures and Fathers, the vrie eating of Christ, is the true adoring or worshippin [...] of Christ: because as he is eaten, so he is adored, b [...] he is eaten spirituallie by faith: therefore he is ador [...] spirituallie by faith. For faith is the chiefest braun [...] of Gods honour. Your next Author is Ambrose vpo [...] the 98. Psal. which you imagine proveth your exte [...] nall worship of Christ in the Sacrament.

But Gentlemen, why deale you so vntrulie w [...] [Page] Gods heritage, in a matter of this importance? did [...]rose ever write vpon this place, I tell you no, Am­ [...]se indeed writ vpon the Psalmes, till the end of the [...]entie one Psal. and there brake off, and reconti­ [...]ed at the 118. Psal. but never writ of the 98. or 99. [...]d, as you vntrulie deliver. For Chemnitius saieth [...]s. I [...]a Ambrosius, in eundem Psalmi versum inquit. [...] speaketh Ambrose vpon the same fifth verse of the [...]e, adorate scabellum, worship yee his foote stoole: T [...]m [...]. [...]. lib. de spiritu-sancto cap. 12. page. 157. the saith not that Ambrose writ vpon that Psalme, but [...]on a verse of the Psalme, and not in that Tome, but another, and yet not of a worship externall, as you [...], but of a spirituall worship, such as Christ tea [...]th in the fourth of Iohn. For if you had read Am­ [...]se you should haue heard him speak thus; Hoc in loco sprituali Christs adoratione, &c. In this place we will [...]eake onelie of the spirituall worship of Christ. So [...]mbrose vtterlie (if you had vnderstood him rightlie) [...]demneth your externall worship of Christ. But be­ [...]se Aug. writing vpon this Psal. expoundeth Ambrose [...]s opinion vpon that one verse, adorate scabellum, wor­ [...]p yee his footstoole, &c. and both against your ex­ [...]nall worship, I will only desire you to read your own [...]gustine of your owne print, both thorowlie & deli­ [...]ratelie, and then I doubt not but you will see your [...]rour, and reforme your iudgement. But now let vs [...] how fitlie you alleadge Eusebius to prooue your ex­ [...]ernall worship of Christ in the sacrament.

Saint Hierome maketh mention of Eusebius Emesenus [...]shop of Emesa in Syria, Hieron. de script [...] Ecclesi­ast. in Eusebio Emeseu [...] Tom 1. page. 296. who writ in Greeke verie [...]amedlie, and lived about the time of Constantius, a­ [...]out the yeare of our Lord 342. and was buried in [...]ntioche: yet some verie craftilie haue stitched certaine [...]atten Homilies vpon this Greeke fathers sleeue, and [...]orkt vpon him a straunge wonder, in making him [...]peake Latten at least fiue hundred yeares after his [Page] death, that was ignorant of the language during his life. But here I wil not take vpō me to discusse whether this was Eusebius Emesenus the Syrian, or Eusebius Emis­senus that Canisius saith was a Frenchman, Cauisij [...]r [...]n in Anno. 500. & hoc fort [...] tempore charuis, and peradventure (& peradventure not) florished at that time: or whether it was Gratians Eu­sebius. But this is most sure, that Gratian doth grace his Canon with his name, but which of them, anie, or none of them, it shall neither helpe nor hurt, because wee wil examine the matter, not the man. The Canon is this: Dist. 2. de consecr. canon quia corpus page. 432. in fino. & cum reverendum Altarecibis spiritualibus ascen­dis satiandus, sacrum Dei tus corpus & sanguinem fide re­spice, honora maxime, totum haustu interioris hominis as­sume. That is: and when thou commest to the reverend Altar to be fed with spirituall meates: looke vpon and consider with thy faith, the bodie and bloud of thy God, Your first decrees printed at Paris & your last at Louaine something differ in words & periods. honour it with great reverence, and receiue the whole bodie with the swallow of the inward man.

Now examine Chemnitius his doctrine and your o­pinion: he brings in this Canon to approoue the spiri­tuall eating or worship of Christ in the Sacrament. And you alleadge it to make good your external Tridentine adoration of your breaden God. Behold, everie word of this your owne Canon is a witnesse against you, for the meat is spirituall, the man is spirituall, the man­ner is spirituall, the sight is spirituall, and the worship or honour is spirituall. Here is nothing corporall or outward, as you say, but all inward and spirituall, as we teach. In Epita­phio Gor­gonia sore­ [...]is sua. And so to the next witnesse, which is Grego­rie Nazianzen: his words bee these, Invoca [...]as Chri­stum, &c. she called vpon Christ that is worshipped on the Altar were the misteries are celebrated. I yray you what can you gather out of this to prooue your exter­nall worship of Christ in the Sacrament, with cap. thumpe, and knee. Gregorie saieth, shee worshipped Christ, therfore you will conclude, it was your breaden [Page] Christ: too hastie a conclusion to be true. Or doe you thinke she worshipped Christ as inclosed in those [...]isteries? Surelie no, for Gregorie saith it was in the darke night shee approached to the Altar. At which time there was neither prieste standinge by the Altar, misteries vpon the Altar, nor he The Pixe was inuented by Inno­centius 3, 1214. & Grego­rie Naz. write Anno. 567. Ioh. 4.20. Exod. 3.12. pixe hanging over the Altar, and therefore she worshipped Christ that was called vpon at the Altar, in the celebration of the mi­steries: not that hee was inclosed vnder the formes of those misteries, no more then the mountaine wherein the fathers worshipped, was either God substantiallie, or that God was inclosed in that mountaine vnder the formes and shapes of the mountaine. But the moun­taine was the place where God was worshipped. And so the Altar was the place where Christ was called vp­pon and worshipped, not that Christ was there locallie by a corporall descention, but that he was worshipped there being called vpon and served with a spirituall a­scention.

And if you had read Gregorie Nazianzen a litle af­ter, you should haue read that Gorgonia his sister, caried about her still some peeces of the figure of the sacred bodie and bloud of Christ, as it was the custome of that age: and with her repentant teares shee bedewed the same, not that she externallie honoured the same.

Here Gregorie calleth the Sacrament but a figure of the sacred bodie and bloud of Christ, Esaia 42. [...] therefore it had been ydolatrie to haue worshipped it. Yet notwith­standing your missaleadging and misvnderstanding of the premisses, as also your dissenting from Scriptures, Fathers, and auncient Popes, & irreligious dangerous [...]arres amonge your selues, you easily disburden your braines from further answere, thinking you haue confuted the protestants, & satisfied the Catholicks, and so strike vp your victorious plaudite in this maner: So that the br [...]d beeing of such agreement, vvee haue the lesse [Page] occasion to embusie our braines to confute them.

Here Gentlemen you call vs a brood: we will take it in the best sence, for we confesse wee are Christ his brood, hatcht vnder the warmth of his mercifull wings comming vnto him like hungrie chickens at the hea­venlie clocke and call of his preaching ministerie to re­ceiue that promised meat which indureth vnto everla­sting life. math. 23.37. Ioh. 6.27. And as for your pleasant Rhetoricall con­ceit expressed vnder this word agreement, it sheweth that in a merrie mood you haue not forgot all your ver­ball tropes and figures But when you can shew plain­lie wherein the Protestants iarre amongst themselues, Antiphra­sis. or dissent from the Scriptures and primitiue Church in matter of faith; then bestow vpon them these biting figures. In the mean time, (your iarres amongst your selues: nay your revoult from scriptures and all primi­tiue practise being made now so manifest to the Ca­tholicks) it stands you vpon for the discharge of a good conscience, to confesse and recant them: for cure them you cannot. And thus much concerning your vnfortu­nate successe in alleadging some of our chiefe Prote­stants, Fox page. 586 Acts & monu­ments. as you terme them: And now to that which fol­loweth.

GEntlemen, I expected that your proofes should haue ascended to the first fiue hundred years af­ter Christs ascention, & now they descend so low, that there is small hope either of your recall or recoverie. I might iustlie take exceptions against this your Parliament proofe, because it is manie hundred yeares too young to prooue our matter in question: yet in respect it is an Act done by all the Nobles and learned of the land, and least the Catholickes should thinke it vnaunswerable, I am content to admit it, yet still keeping my ordinarie course, in examination of the proofes by Scriptures, Fathers, and the auncient Bi­shops and Church of Rome.

1 The first Article is sufficientlie confuted in the Article 1 premisses alreadie handled.

2 The second Article crosseth Christs blessed insti­tution, Article. 2 and therefore is abhominable. And your Par­liament saith, it is not necessarie to salvation to minister or receiue in both kinds, as Christ and his Apostles did. Reuel. 22.19. But you know there is a wofull curse pronounced by Gods spirit, against such as adde or detract to or from Christs Testament. Dist. 2. de consec. canon, Comperi­mus fol. 430. And your owne Pope Gela­sius saith flat sacriledge to their and your charge, for this your halfe communion, contrarie to Christs institution, saying: Aut integra sacramenta percipeant aut ab inte­gris arceantur, quia divisio vnius eius demque mysterij sine grandi sacrilegio non potest pervenire Either let them re­ceiue the whole sacraments, or else let them bee kept backe from the whole, because the parting of one and [Page] the same misterie, cannot be done without great sacri­ledge. The beginning of your Canon calleth this halfe communion superstition, and the later part calleth it sa­criledge. Yet saieth your parliamēt proofe, the receiving in both kinds is not necessarie to salvation. Then I say, if it be not necessarie, why did Christ vse it? if we should not practise it, why did he command it?

Now if either Christs commaundement, Hoc facite, Doe this, or the Popes law can prevaile with you, fol­low Christ his institution: If you care for neither Christ nor Pope, then the Catholicks may see that you are Antichrists and Antipopes, and denie Christs written trueth, & the primitiue practise of the Church of Rome, and the best that you can make of your selues, is not an­cient Romane Catholickes, but new vpstart Romish heretickes. And so to your third Article.

Article. 3 3 The third, That priests by the lavv of God may not marrie.

I may not here make anie stay, onelie touch a point or two and so away. This Article is contrarie to holie Scriptures, auncient fathers, the practise of the primitiue Church, and the Canons of the Popes. In the old Te­stament the marriage of the priests is recorded and commended.

Ierem. 1.1. Exod. 18. The holie Prophet Jeremie was the sonne of a priest. Zapp [...]ra was the priest of Midians daughter, & mar­ried to Moses the Lords Maiestrate.

Luke. 1.8.9.Againe, in the new Testament John Baptist was the sonne of Zaoharie a priest. And the Scriptures touching marriage giue rules without exception or limittation. To avoide fornication, 1. Cor. 7.2. let everie man haue his vvife, and everie vvoman her husband. And to the Hebrevvs hee saith, Marriage is honourable amongst all men, and the bad vndefiled, but vvheremongers and adulterers God will iudge.

Heb. 13.4And the same Apostle pointeth out to all posteri­ties, [Page] that the Authors and vpholders of this Arti­cle bee liers and hippocrits, 1 Tim. [...] 1.2.3. and the forbidding of [...]es and marriage, to bee the doctrine of Divels. And this is onelie proper to the Church and Chap­ [...] of Rome, as now they stand in the view of God, Angles, and men.

Did not Tertullian write two bookes to his wife, Tertull. page 42 [...]. & 427. in the first hee gaue direction vnto her toching his goods and possessions, if hee should die. In the se­cond booke, directeth her in her Widdowhood, ei­ther to liue solelie serving the Lord, or else to mar­rie in the Lord. But in no case to marrie (as some did, for honour or ambition) with the Gentils. Who I praie you ever checkt or controlled him for so do­ing?

Ignatius the Martyr commendeth the Apostles and other ministers, Qui operam dederunt nuptijs, Ad philo­delph [...]se [...] Epist 5. page. 34. Dist 56. Canon Cenoma­nensius fol. 67. Col. 4. & 68. col. 1. who ever blamed him for it? Nay, your owne Popes and Canons condemneth you and your parliament proofe. For thus they record to your disgrace: Cum ergo & sa­cerd [...]tibus nati du summos pontific [...] supra legantur esse promoti, non sunt intelligendi de fornication [...], sed de legiti­mit coniugijs nati, &c. When therefore wee read that priests sonnes bee promoted to the Popedome, you must not thinke that they be bastards, borne in forni­cation, but sonnes borne in lawfull marriage: which marriage was lawfull for priests, before the late pro­hibition, and this day is lawefull still in the East Church.

Heere your owne Popes record that priests were married, and that their marriage was lawfull, and that Popes haue beene priestes sonnes bone in law full marriage. And that there was a prohibition to the contrarie, made by man. But no scripture or warrant from God.

Againe, there hee two other Canons of the Popes, [Page] that will batter downe your papered rampiers of hu­mane constitution: Dist. 28. siquis fol. 3 [...]. the first beginneth thus, Si quis do­euerit sacerdotem sub obtentu religionis propriam v [...]orem contemnere, Anathema sit: If anie man teach that a Priest may contemne his wife vnder colour of religion, let him be accursed. And the second canon immediatlie followeth, which doth second this. Si quis discernit pres­byter [...] coniugatum tanquam occasione nuptiarum, quod offere non debet, & ab eius oblatione ideo abstinet, Ana­thema sit. If anie man iudge that a married Priest ought not to offer, (or to do his office) by reason of his marri­age, and therefore abstaine from his oblation, let him be accursed.

dist. 31 Ni cae [...]a sy [...]o­aus fol. 34 Paphnutius also beeing but one man, confounded a whole Synode of your Bishops & learned men, as your Popes Records witnesse, and by Scriptures inforced them to subscribe that Priests marriage was lawfull. Heere you see magna est veritas & pravalet. Esdras. 1. cap. 4.41. Ror [...] in vita Mala chiae fol. 2. col. 4. a­bout the yeares of our Lord 1130. Trueth is great (though in one against manie) and prevaileth.

And to come neere home vnto you with domesticall presidents: were not eight learned men, all of them im­mediat Archbishops of Armachan in this land, and all of them married? who vtterlie refused this tyrannicall and dyabolicall Romish yoke of forced single life. Nay in those daies the Nobilitie and Gentilitie of that Pro­vince defended that true religion with their swordes against the Pope, and they refused to receiue Orders, Bishoprickes, or Decrees from Rome. Wherevppon you may see that Bernard then in the Popes quarrell, calleth the Nobilitie and Gentility of that Province ge­nerationem malam & adulteram, a wicked and adulte­rous generation, and saith it was Diabolica ambitio po­tentum, 8. Imme­diat Lo. Archbi­shops. of Arma­ch [...]. ma­ried. a divelish ambition of the Peeres and mightie men. And execranda succestio, a cursed succession, that eight Bishops successiuelie all married (yet they all lear­ned, and preached the Gospell and ministred the sacra­ments) [Page] and yet neither they, the Nobilitie, nor Gentili­tie, cared two pence for the Popes blessing or curssing. O quantum mutantur ab illio? O Lord, how farre is the Nobilitie and Gentilitie of Vlster, and that province, nay the most part of the kingdome chaunged from that olde Apostolicall religion, and become slaues and ide­ots in superstitious service to that late Italian priest the Pope, Gods enemie and the Queens butcher. Marke this ye Noblemen & Gentlemen of Ireland Imitate your Aun­cesto [...] in true ho­nour. Then they drew their swords against the Pope to defend the trueth: now too manie of late drew their swordes for the Pope against the truth. The Lord open their eies to see the truth, and giue them hearts to renounce this new heresie, & cleaue to the Apostolical Romane ve­ritie. Then will all of them be as readie to fight the Lords battell against the Pope, as many of late fought the Queenes battell most honorably against the Span­iard. And that goldē mouthed father Chrisost. vpon this place of Paul. Chrysost. hom. 2. vpon first of [...]itu [...]. That a Bishop must be the husband of one vvife, asked this question, what mooved Paul thus to write to Timothie? he aunswereth himselfe saying, ob­struere pra [...]sus i [...]endit hareticorum ora qui nuptias dam­nant, ostenden [...], &c. The Apostle intendeth to stoppe the mouthes of all hereticks that condemneth marri­age, shewing that the thing in it selfe is faultlesse, and a thing so precious, vt cum ipsa etiam possit quisptam ad sanctum Episcopatus solium subvehi: that a man beeing married, may bee promoted to the holie function of a Bishoppe. And your Pope Gregorie saieth plainlie, writing ad Theotistam Patricium, that if marri­age must be dissolved because of religion: Sciendum est enquit, yet saith he, you must vnderstand, quia etsi hoc lex humana concessit. lex tamen divina prohibuit, that if mans law graunt that, yet Gods law forbid eth it.

Now yee see Scriptures, Fathers, popes, practise of the primitiue Church, and presidents of godlie Bishops and priests witnesse with vs against you, that the mar­riage [Page] of priests is lawfull and honorable and your par­liament stuffe vnlawfull and horrible: the one hath the warrant from Christ, the other is the doctrine of Di­vels, from which recall your selues, your confederates and novices, least in abstaining from lawfull matrimo­nie, yee fall into damnable adulterie: which the Lord prevent for Christs sake. And thus much for the first three Articles.

Article 4 4 That vovves of chastitie ought to be observed.

Article. 5 5 That masses are agreable to Gods lavv.

Article. 6 6 That confession is fruitfull.

These three Articles are as repugnant to Christes truth, as the rest. The fift Article (Christ willing) in my next Treatise shall be handled, the fourth and sixth Article, as you hereafter giue occasion. Now let the Catholicks consider how vnmercifullie and vnmeasu­rablie, the bloudie Bishop of that Italian murthering Priest shed the innocent bloud of so manie Saints, be­cause they would not say and subscribe that these sixe Articles (beeing in deed hereticall) were Apostolicali and Catholicke. Was this the planting of the Prote­stantes faith? no, this parliament was established for no other end, but to supplant them. And therefore these sixe Articles were fitlie termed the whip with sixe strings, whip with sixe strings wherwith your forefathers whipt to death these innocent lambes (for neither conspiracie nor treason) but onelie for the word of God, and for the testimonie which they maintained. But they cease not to crie still for vengeance against those murtherers, saying: Hovv long Lord holie and true, doest not then iudge & avenge our bloud on them that dvvell on the earth? Reuel. 6.9.10. But thankes be to God, those chanels of innocent bloud shed then in England by the Popes direction, haue quite for e­ver banish out of England the Pope & his superstiti­on. And as the mother that would before Salomon haue the childe divided, was not the true mother, so the [Page] Church of Rome that delighteth so much in bloud, 1. Kings. 3.17. &c. cannot be the true Church. Time will not permit to write the damnable fruit that this filthie Munkish cha­stitie yeeldeth: but of that when opportunitie is offe­red: yet stil nothing but what your own friends record.

The fourth proofe. Deniers of the reall presence condemned as heretickes. Catho. Priests.

GEntlemen, Rider. you should haue brought Theodoret before Ignatius, because Theodoret onelie re­porteth some such thing out of Ignatius (but Ignatius himselfe hath not one word of it) and it seemeh still you never read Theodoret, because you say circa medium, not knowing in which of the three and thir­tie chapters it was. To be briefe, that which you thinke maketh for you, is in the ninteenth chapter, which is but a sacramentall Metonymie, as the rest of the fathers vse: & you would wrest it to your litterall and proper sence; which is still your error spoken of & confuted be­fore. But read Theodoret dialog. 1. cap. 8. & he will ex­pound himself & confute you. And for Ignat. I haue read [Page] his twelue Epistles vppon this occasion twice over, and from his first Epistle ad Mariam Cassoboliten to his last ad Romanes, there is no such thing in that reverend Archbishop and Martyr, but the contrarie: which ma­keth me to wonder with what conscience you can be­lie so godlie a Martyr, and abuse the Catholicks your loving friends. And as for your Iconomachi, they are verie impertinentlie brought in this place, your title of Images were more proper for them. Yet that you may see they fit not this purpose, I referre you for satisfaction to the Popes owne Synode and Decree, be­ginning at Cum diem extremum impiorum Arabum Tyra­nnus quem Soliman nominabant, Ex Synode 2. Act 5. pag. 549. claufisset, &c. and after followeth the Popes decree. Petrus deuotissimus presby­ter, &c. Read this Act and Decree, and they will giue you satisfaction of your impertinent allegations: and if the Pope cannot content his Chaplens, then you are malecontents indeed.

Berenga­rius.Lastlie, you bring in poore Berengarius vppon the stage, to beare his faggot and recant his error, of the spirituall presence of Christ in the Sacrament, which we haue sufficiently proved before to be (by scriptures, fathers, and Popes,) the true presence. And now you bring in silie Berengarius his recantation, to bee our confutation. I pray you let me aske you but one question: can a reason drawne from a perticular con­clude generallie. If it should, I would reason thus with you: Bonner, Standish, wih others, preached stoutlie a­gainst the Popes supremacie in king Edvvard his daies: therefore the Popes Supremacie is not lawfull. Would you admit this kinde of reasoning, These Iu­rers be too young to giue evi­dence, and too partial to be tru­sted with the triall of this Issue. I thinke no: no more doe we the other. For shall one mans weaknesse, in­constancie, and fall from the trueth, conclude general­lie against the trueth; God forbid. But you will obiect and say, it is not one man but three severall Synods. But I pray you remember that subornation of witnesses, [Page] and packing of Iuries done in Westminster Hall, is most severelie punished in that most honorable Starre-chamber: and shall not the Pope and his followers be called to an account one day before the great iudge Iesus, for the suborning of witnesses and packing of corrupt Iuries to deface Christes trueth, and to main­taine their owne forgeries? The Catholickes demand a proofe out of Scriptures and fathers for the proo­ving of your Romane opinion touching Christs reall and corporall presence in the Sacrament, and you bring in the Popes Stipendarie Chaplens gathered by the Popes summons to vphold the Popes rotten declining kingdome, and everie one of them at least 1100. years after Christs ascention, and one of them within this sixtie yeares to prooue a thing done a thousand years before. Now I giue Irelands Catholicks this friendlie caveat, not to cleaue to the Popes Romish religion, but to Paules Romane religion: & not to rest contented with the name of Catholicks, vntill they haue the doc­trine that is Apostolicall and Catholicke. And now to your fift proofe, being your last refuge and least helpe.

The fift proofe. Catho. Priests. Of manie miraculous testimonies of the reall presence.

GEntlemen, you know in Schooles, an fit, Rider. is ever before quid sit: In architecture the foundation is before the building. In Christs divinity, mans philosophie, and common sence, the cause is ever be­fore the effect. But you, contrarie to divinitie, reason, and philosophie, will haue a thing to worke wonders supra naturam, aboue nature, which is not in rerum na­tura, neither hath anie beeing at all: for you would make the simple people beleeue, that your transubstan­tiated Christ worketh miracles, and yet you haue [Page] not, nay you cannot prooue anie such a Christ, and if there were such a Christ, hee is none of ours: for hee was never borne of the blessed virgin, nor shed one drop of bloud for our sinnes, & therefore we renounce him as none of our Saviour.

It is straunge to see the difference of the old Church of Rome, and this last giddiepated Church of Rome. The last Church of Rome, Pars 2. decret [...] aurei cans. 1. Q. 1 page 119. [...]e­naemus fraires. thinketh that Church to be no true Church, vnlesse she worke miracles: but I pray you heare olde Romes censure of new Romes opini­on, Praeter vnitatem & qui facit miracula Glossa Ibid: nihil ad vitam aeternam, nihil est: in vnitate fuit populus Israel, & non faciebat miracula: prae­ter vnitatem erant magi Pharaonis & faciebant similia Moysi: He that worketh miracles without the vnitie of the Church doth nothing: the Israelits were in the vni­tie of the Church, and did no miracles: the Magicians of Pharao were out of the Church, & yet did like things to Moyses. Therefore true miracles such as Moyses wrought, may be done by such as are not members of the true Church, and so consequentlie miracles by olde Romes confession, prooue neither anie such wherein they are workt, to be the true Church, nor the workers true members of the same. And then it followeth: Pe­trus Apostolus, &c. Peter the Apostle wrought miracles, and so did Simon Magus manie things: yet there were manie Christians that coulde not worke miracles, as Peter did, or as Simon did, and notwithstanding re­ioyced that their names were written in heaven.

The olde Church of Roome taught vs to be assu­red of our saluation in this life.Now for the Catholickes good, let vs examine the faith of old Rome. The children of Israell wrought no miracles yet the true Church: Pharao his Inchaunt is workt miracles, yet were the false church. And that ma­nie of Christs flocke that neither workt miracles as Pe­ter did: yet they reioice for that they were assured that their names are written in the booke of life. And thus much for your owne Pope against your owne miracles.

[Page]And doth not your owne Doctor Lyra tell you plain­lie, that, The nevv Church of Roome to doubt of our salua­tion in this life. & similiter fit aliquando in ecclesia manima decep­tio populi in miraculis fictis. factis a sacerdotibus vel eis ad hae­rentibus propter lucrum temporale, &c. and so in like man­ner it commeth to passe, that sometimes in the Church the people are often most shamefullie cousoned with fained and false miracles devised by the priests or their followers, even for a temporall gaine: Vpon Dan. cap. 14. page 222. but Lyra prin­ted ut Ve­nice hath. which shamefull shifts of cousoning and covetous priests. Lyra wisheth to be severelie punished by the chiefe Prelats, and to expell it and them out of the Church.

And your owne Alex. de hales part. 4. quast. 53. member 4. Irrefragabilis Doctour (for that is one of his titles) recordeth more speciall iugling then this, saying. In sacramento apparet caro, interdum humana procuratione, interdum operatione diabolica. In your very Sacrament of the Altar, there appeareth flesh, some­times workt by the nimble conveiance of man, some­times by the working of the divell: so that if there bee anie flesh in the Sacrament of the Altar, whether visi­ble or invisible, it is either wrought through the priests legerdemaine, or the divels cunning and craft. Now Gentlemen, you haue brought your miracles to a faire market, I trust after a while the discreet Catholicks will not giue you a halfepennie for a hundred of them.

Tharasius the President of that ydolatrous Councell demaunded of all the learned in that Synode, Nycen. si [...] 1. Act. [...] why their images then did not worke miracles. Aunswere was made out of Gods booke, that miracula non credentibus data sunt: Miracles are onelie given to the vnbeleevers. If you bee too busie with your fained miracles, we will make a whole superstitious Synode yet to brand your Church and her children in the forehead for vnbeleefe. Crysost. Hom. 4 [...]. in math.

And that reverend Chrysostome saith, per signa cog­noscebatur qui essent veri christiani, qui falsi: Nunc au­tom signerum operatio omnino levata est: magis autem invenitur apud cos qui falsi sunt christiani.

[Page]In old time it was knowne by miracles, who were the true Christians, and who were the false. But now the working of miracles is taken away altogither, and is rather found amongst those that bee false disguised Christians. Note but two things out of Chrysostome: First, miracles are now quite taken away: Next, onely they remaine with false Christians in the false Church: so if your Church will haue miracles, by Chrisostomes censure she is a false Church, and all in that Church be false Christians. But if your miracles were true, as all Gods and Christs miracles are, then the change must be as well of the formes as of the substances. When Moses rod was turned into a serpent, Exod. 4.3. it was a serpent in deed, Tho. 2.9.10. These prooue your miracles to be false and no likenesse of a rod remaining. And so when Christ turned water into wine, there was neither colour nor taste of water remaining, & so in all true miracles. But you would haue in your Sacrament, a change of the substance of bread, yet the accidents, as whitenesse, roundnesse, thinnesse, taste, and relish, not­withstanding remaining, which is impossible, and not onelie contrarie to the word of God, but also to the faith of those primitiue fathers. And Augustine vr­geth this matter verie Evangelicallie, August. de civitate dei lib. 22. cap. 8. liue. 3. 4. saying: Quisquis ad huc prodigia, vt credat inquirit, magnum est ipsum pro­digi [...], qui mundo credenta non credit. Whosoever hee bee that yet requireth wonders and miracles, to bring him to beleeue the truth, is himselfe a wonderfull mi­racle, that the world beleeving, yet hee remaineth still in vnbeleefe. And Augustine else where telleth you flatlie, August. de Trinitate lib. 3. cap. 10. that in the Sacrament of the Lords Supper there is no miracle: read him and follow him. And this is not to passe vntoucht, that as your miracles are false in themselues, so they are invented and done to a most wicked end, which is to confirme your false doctrine of reall presence, Purgatorie, praying to Images, and the like trash, which are clean contrarie to Christs miracles: [Page] for their end was twofold: the first, to confirme our faith in Christs divinitie: and the other, to assure our soules of salvation through his name. Ioh. 20.30 31. These things are vvritten, that yee might beleeue that Iesus is that Christ the Sonne of God, and that in beleeving yee might haue life through his name.

Eusebius recounteth, Catho. Priests. lib. 5. cap. 1. that in the persecution vnder Seve­re, that it vvas a great accusation against Christians, that they did eate mans flesh, because they beleeved that they did receiue the bodie of Christ.

GEntlemen, Rider, in that booke are fiue and twentie chapters, and not one word of this matter in anie of those: and againe, you mistake the time, for Severus then governed not. If it were vnder Seve­rus, it should then be in the sixth booke, where you shal finde fortie fiue chapters, yet there also is not one word of this. Yet if you marke this that you bring against vs, if it were to be found in Eusebius, it maketh nothing against vs: for though the Pagans were as grosse in the matter of the Sacrament, as Nicodemus was in the mat­ter of regeneration, it is neither miracle nor wonder, but a thing too common now and then. And for true Christians to eate Christes flesh spirituallie by faith, is or ought to be no miracle in the Church, but the prac­tise of the Church. But if you had read Eusebius your selfe diligentlie, you should haue found that in the fifth booke and seventh chapter, hee would haue tolde you that then miracles ceast, & were not in Gods Church: and he produceth old Father Jraneus for confirmation of the same. Ex lib. 2. Iranes. cap 58. You bring in Eusebius to maintaine mira­cles, and Eusebius himselfe denieth them. This is your olde fashion, to inforce the fathers to speake not what they would, but what you please: but read that place well, and remember that Eusebius records that Church [Page] wherein miracles are wrought, not to be Gods church: and so by his opinion your Church of Rome must bee planted in the suburbs of Babylon, not (in Civitate Dei) within the gates of Sion.

Catho. Priests. Amphil. & Guitmun­dus in vita Basilij.A Ievv present at masse, vvhich Saint Basill did celebrate, vvas converted by seeing a childe devided in the blessed Sacrament.

I Finde in Basill pag. 171. that he writ thirtie chapters ad sanctum Amphilochìum Iconij Episcopum, but your Munkish Amphilochius I never saw, Rider. neither doe I care, because he is a forger of false miracles, and thus I prooue it. The fabler saith, the Iew saw a childe devi­ded in the sacrament: that could not be Christ, for hee was a perfect man before his passion. And if it were anie besides Christ, or if it had been anie in Christ his likenesse, it must be done as your owne Authour said a little before, either by mans sleight, or the divels illu­sion. A lier hath need of a good memorie. But to be briefe and yet plaine, this must needes be a verie shamefull lie: For how could Basill that lived about the yeare of our Lord 367. say your masse, that was in hatching vp and patching togither at least foure hundred or fiue hundred yeares after his death? as shall (God willing) bee prooved vnto you out of your owne bookes, Tom. 6. Biblioth. pa­trum in lib Guitmun­di Archi [...]. de verita­te Euch. li. 2. pag. 405 in my next Treatise of the masse: and so you feed the Catholickes with these lying le­gends, instead of holie scriptures.

(a) As for Guitmundus, he hath neither one word of Saint Basils life, nor of your miracle, yet hee hath some other thing as foolish and as vntrue, or else he had not been made Archbishop for his paines, wherein he great­lie serviced the Pope.

Cath. Pri. Amb. ora­tio. 1. de o­bit. Satyri.Ambrose speaketh of a happie preservation of one from drovvning, for devotion tovvards the same.

[Page]IN deed Ambrose Tom. 5. pag. 720. Rider. writeth a trea­tise of the death of his brother Satyrus, wherein he sheweth the great mercie of God alwaies towards his Church and children in preserving them from daun­ger: and amongst the rest, hee bringeth in an example of a great number of passengers that in a storme suffe­red shipwracke, amongst whom there was one seeing the daunger, desired of some fellow passenger, So simple people foo­lishlie cary about them halli [...] bread, Crosses, Crucifix­ses, aguus dies, & such tras [...] to giue him some part of the misticall bread (for in those daies it was a superstitious custome wickedlie tollerated, to carrie some part of the sacramentall bread about them) which peece of bread when hee had inclosed fast in his garment, he leapt over boord and did swimme safe a shore. This now is your wonderfull miracle, out of which let vs see what may be gathered. The best note (saith a learned writer) is, that he was a good swimmer. But to overthrow your miracle, I will alleadge Ambrose his owne words in that place: First, he calleth it but on­lie fidei auxilium, a helpe of his faith. And if hee had thought it had beene Christ, as you vntrulie teach, hee would haue called it the Authour and finisher of his faith, and therefore he tooke your Oste not to bee his maker, as you teach, nor his present preserver, but a strengthening of his faith. And that you may see it is true which I say, afterwards he calleth it Divinum fideli­um sacramentum, the divine Sacrament of the faithfull. And therefore he thought not as you doe, that Christ was locallie in the sacrament.

And againe, there was no miracle in this, because o­ther passengers that had not such misticall bread, esca­ped safe to shore as well as he: for if the having of that Host preserved him, the lacke of the Host should haue drowned the rest. If your hoste can­not doe the lesser much lesse the grea­ter. And it is verie straunge that the Ca­tholicks being so wise men in all other matters, should be so sotted in this, as to thinke that a Wafercake con­secrated by a Priest or Pope, should preserue a man [Page] from drowning in water, when it cannot preserue anie good fellow from being drunke with wine. But to the rest as they follow.

Catho. Priests. lib 8. cap. 5.Sozomen recounteth hovv a vvoman not beleeving that Christ had transformed bread into his bodie, was in dan­ger by transformation of bread into a stone.

Rider.SOme such thing there is, but you misse Sozomens words, sentences, and purpose, and applie it still to your Host. The priest told Sozomen, that in gi­ving the Sacramentall bread to a woman, shee tooke it in her hand, and privilie gaue it her maide behinde her: which the maid no sooner toucht with her tooth, but it turned into a stone, & the print of the tooth is this day to be seen in Constantinople. Beleeue it that l [...]st. I pray you Gentlemen, is this your Oste Christs bodie? if it be as you teach, (but f [...]e, it is a false lie) thē were Christs bodie turned into a stone, & to be seen at Constantinople vnder the forms of a stone, as wel as at Rome vnder the formes of bread. O hellish divinitie: Acts. 13.10. but I say vnto you Priests, & Iesuits, as Paul said to that false Arch-Iesuit Bariesus: O full of all subtiltie and mischiefe, children of the divell, and enemies of all righteousnesse, vvill yee not cease yet to pervert the straight vvaies of the Lord, but still like Elimas seeke to turne Christs flocke from Christs faith?

Catho. Priests. Crantzius lib 5 cap 9And a certaine Duke of Saxonie vpon alike occasion did become a christian.

ALbertus Krantzius Hamburg: (you misspell his name) writes chronica Regnorum, Rider, Da [...]ia, Suetia, & Noruagiae, I haue read diligentlie the ninth chapter of everie fifth booke of these three histories, and there is no such thing in anie of them: therfore you are to blame still to abuse learned men to bee the Au­thours [Page] of these fables: and the Catholickes most of all, to beleeue these fables.

Optatus reporteth a grievonus punishment of abusere of a sacred Host. Catho. Priests. Optatus lib. 2. con­tra Dona­tist.

OPtatus in deed speaketh of two professed Do­natists, Vrbanus Formensis and Faelix Iduconeis, who comming into the countrie of Maurit [...] ­nia, and entring the Churches at the time of the cele­bration of the holie communion, Rider. commanded (Eucha­ristiam) the Eucharist to be given to their dogs, but the dogges growing mad presentlie, set vppon their owne maisters, and rent their flesh with their teeth. A iust iudgement of God for their vile attempt of so holy mi­steries. But how dare you say that this was your conse­crated Host▪ Optatus saith it was (Eucharistia) the Eu­charist, that is to say, the whole misteries of thanksgi­ving (and not a part) which was cast vnto dogges: but Optatus saith not that Christ was locallie inclosed in that bread. And you stil continue your wonted course, that wheresoever you finde this word Ecclesiam, it is your Church: and where you finde this word Euchari­stiam, that is your consecrated Oste. But a losse, you de­ceaue the Catholickes, for you haue neither the true Church (because yee lacke the sincere preaching of Gods word, and the lawfull vse of his two sacraments, which be the two vnfallible markes of Christs Church) nor yet haue you Christs sacraments as hee left to his Church; but as they are disguised and prophaned by the late Church of Rome, which doth as far differ from the primitiue practise of the auncient Church of Rome, as Christs institution differs from mans invention.

Read Gregorie Nazianzen in his funerall sermon of father, Catho. Priests. mother, and sister, and you shall finde miraculous demon­strations of the reall being of Christ.

[Page] Rider.YOu still abuse the eares of the simple: Gregorie hath no such matter as you speake of, wrought by your charmed Hoste: If you mean the spiri­tual reall being of Christ in your sacrament, This Gre­gorie vvas dead 500. yeares be­fore your corporall presence vvas knowne. that is none of yours: and if you mean of your corporall presence of Christ, alasse, Gregorie never knew it. But Gentle­men, you are to blame to vrge these fables to prooue a matter of faith you haue alleadged nothing that will weaken your cause more then this. But if you wil haue the world to beleeue your miracles, you must giue over these iugling trickes, and shewe vs what sicke man by your Hoste you haue made sound: out of whom you haue cast divels: what Serpents you haue touched (as Paul did) and yet were not stung: Acts. 28.5 which of you haue drunke drinke deadlie poisoned, and were not killed: which of you speake with new tongues, that were ne­ver by time nor Tutors taught? Marke. vnlesse you can doe these miracles, the Catholicks must esteem you no bet­ter then iuglers: And yet by your leaue, if you could doe all these and more to, Galath. 1.9. vnlesse your doctrine be an­swerable to Christ his trueth, the Apostle will account you accursed: and we must not beleeve you.