the power of Priests who make him and pin him up and walke him and may if they will cast him into the fire As Gabriel Biel a famous Doctor saith in the first Lesson upon the Canon of the Masse †Biel Lect. 1. in Canonem Missae Super utrumque corpus Christi Sacerdos insignes habet potesiates The Priest hath great power over the one and the other body of Christ that is to say over the Church and over the consecrated hoste Whereupon he addeth * Quis hujus rei â—ndâ—t similia Qui creavit me si fas est dicere dedit mihi creare se Eâ— qui creavit me creatur mediante me Who ever saw things like unto this He that hath created me if I may say so hath given me to create him And he that hath created mee without me is created by my meanes Thus Priests doe create Christ in the Masse and make Christ who is made already As if one should beget a man already born CHAP. VII That the very words of the Masse are contrary to Transubstantiation IN the midst of this alteration of the Lords Institution God hath permitted that in the Masse some clauses should remaine which manifestly condemne the Transubstantiation For a great part of the Canon of the Masse are prayers which have beene added when they did not yet beleeve the Transubstantiation As when the Priest having before him the consecrated hoste saith * Osserimus praeclarae â—uae Majestati de tuis domis datis hostiam puram Wee offer to thine excellent Majesty of thy gifts and presents a pure hoste By these gifts they understand at this day Christ himselfe Surely never a man in his right sense called Christ gifts and presents in the plurall But that agrees very well with the bread and wine The Priest goes on saying †Supra quae propitio aâ— sereno vuliu respicere digneris accepta habere sicut accepta habere d gnatus es munera pueri tui justi Abel Vpon which things vouchsafe to looke with a cheerefull eye Is it not a jeast to call Christ these things and for a full measure of abuse to aske of God that he may looke upon Christ with a gracious eye as if Christ had need of our recommendation Moreover the Priest demandeth of God afterward that he would be pleased to have these gifts and presents as acceptable as he had acceptable the presents of Abel That is to say that Christ may be as acceptable unto God as the beasts sacrificed by Abel This prayer is good being said upon the bread and the wine but being said upon Christ it is altogether blasphemous Chiefly this is evident in that the Priest looking upon the consecrated hoste and the chalice saith that * Per Christum Dominum nostrum per quem haec omnia Domine semper bona creas sanctificas vivificas henedicis by Christ our Lord God creates alwayes for us these good things sanctifies them and vivifies them Can Christ be called these good things Doth God create and vivifie Christ alwayes And since God creates these things through Jesus Christ as the Masse saith it is certaine these things are not Christ But all that agrees very well with the bread and wine We must not omit that Christ giveing the bread to his Disciples said simply Take Eate But in the Canon of the Masse there is Accipite manducate ex hoc omnes Take and eate all of it Whosoever added these words E X HOC lie did not beleeve that in the Eucharist the Lords body was really eaten by the mouth of the body For to eate of that is to eate a part thereof and not all Which cannot be said of Christs naturall body CHAP. VIII Recrimination of our Adversaries THe Prophet Elisha accused the Israelites of Idolatry and of forsaking Gods Covenant They out of revenge called him bald-pate which was a reproach nothing belonging to the doctrine We stand upon the like termes with our Adversaries We accuse the Roman Church to have brough in Idolatry in the Masse worshipping of the Sacrament and a Sacrifice of Christs body which Christ hath not instituted To have taken away from the people the halfe of the Sacrament To have changed the nature of the Sacrament yea of Christ himselfe which are thing of importance and altogether essentiall to the Eucharist and to Christian Religion But they out of recrimination tell us that we have likewise changed many things in the Lords Institutution For say they ye solemnizâ— the Supper in the morning but Chriâ—â— instituted it after Supper Ye celebrate it in a Temple but Christ did celebrate it in an upper Chamber Yee receive women to the Communion But when Christ instituted the Eucharist there were none but men Things whereof the two first are indifferent and all three not onely are not of the essence of that Sacrament but even make no part of that action To this objection Christ affords us an answer For hee said Doe this in remembrance of mee Hee said not Doe this in such a place nor at such an houre nor with such a Sexe or such persons But hee said Doe this commanding us to doe as hee hath done and to imitate his action Christ did not exclude women If any had beene there present worthy to be partakers of the holy Supper he would not have rejected them CHAP. IX Causes why the Pope admitteth not of any alteration in the Masse and will not conforme himselfe to the Lords Institution THough the abuse be so apparent yet the Church of Rome and the Pope will not let goe their hold and suffer any change or alteration to be made in the Masse The cause of that is easie to be knowne For if the Church of Rome should yeeld to the least alteration it would overthrow the three Maximes that are the basis whereon all Popery is grounded whereof the first is that the Church of Rome cannot erre the second that the Pope and Church of Rome are not subject to the holy Scripture and have greater authority than the holy Scripture the third that the Pope and Church of Rome have power to change Gods Commandemens and make new Articles of Faith All which things are seene not one by practice in that all the doctrine 〈◊〉 the Roman Church is contrary to thâ— holy Scripture but also by example of Popish Councels and open profeâ—sion of the principall Doctors of thaâ— Church whereof I will alleadge soâ—â— places in the next chapter CHAP. X. Places wherin the Doctors and Councels of the Roman Church maintain that the Pope and the Church of Rome are not subject to thâ— Scripture and have greater authority than the Scripture anâ— may make voide and abolish thâ— Commandements of God THe Romish Decree and its Glosseâ— are all stuffed with this brave maxime * Can. Lect. Dist 34. in Gloss Papa dispensat contra Apostolum Innec III. Dâ—cretaâ—â—le Concessione Praeâ—end Tu. 8. c p. Proposâ—â—t
conforme himselfe to the Lords Institution 45. Chap. X. Places wherein the Doctors and Councels of the Roman Church maintaine that the Pope and the Church of Rome are not subject to the Scripture and have greater authority than the Scripture and may make voide and abolish the Commandements of God 46. Chap. XI That our Exposition of these words This is my body is conformable to the Scripture and to the nature of Sacraments and approved by the ancient Fathers and confirmed by our Adversaries 55. Chap. XII That our adversaries to avoide a cleare and naturall figure forge a multitude of harsh and unusuall ones and speake but in figurative tearmâ—â— And of Berengarius his confession 63. Chap. XIII Of the Ascension of the Lord and of his absence and of that our Adversaries say that in the Sacrament he is Sacramentally present 68. Chap. XIV Confession of our Adversaries acknowledging that Transubstantiation is not grounded in the Scriptures That the Primitive Church did consecrate by the Prayer and not by these words This is my body 76. Chap. XV. Of the adoration of the Sacrament The opinion of the Roman Church 82. Chap. XVI Examen of the Adoraâ—â—â—n 〈◊〉 Sacrament by the word of God That the ancient Christians did not worship the Sacrament 88. Chap. XVII Of the Priests intention without which the Roman Church beleeveth no consecration nor Transubstantiation is mad â—6 Chap. XVIII That our Adversaries in this matter intangle themselves into absurdities and insoluble contradictions 104 Chap. XIX Of accidents without a subject Places of Fathers 117. Chap. XX. Answers to some examples brought out of the Scriptures by our Adversaries for to prove that the body of Christ hath beene sometimes in two severall places 122. Chap. XXI Of the dignity of Priests And that our Adversaries debase and vilifie the utility and â—fficacy of Mâ—sses and make them unprofitable for the remission of sinnes And of the traffick of Masses 126 Chap. XXII That the Roman Religion is a new Religion and forged for the Popes profit and of the Clergies 138. Chap. XXIII Answer to the question made unto us by our Adversaries Where was your Religion before Calvin 146. Chap XXIV That our Adversaries doe reject the Fathers and speake of them with contempt 161 Chap. XXV Of the corruption and falsification of the Fathers Workes and of the difficulty to understand them 169. Chap. XXVI Places of the Fathers contrary to Transubstantiation to the manducation of the body of Christ by the corporall mouth 175. Chap. XXVII Confirmation of the same by the custome of the Ancient Church 197. Chap. XXVIII Explanation of the places of the Fathers th t say that in the Eucharist we eate the body and blood of Christ and that the bread is changed into the body of Christ and is made Christs body Specially of Ambrose Hilary and Chrysostome That the Fathers doe speake of severall kindes of body and blood of Christ 200. Chap. XXIX That divers ancient Fathers have beleeved a mystical Vnion of the Godhead of Christ with the bread of the Sacrament 212. Chap. XXX Pâ—rticular opinion of Saint Austin and of Fulgenâ—â—uâ— and of Innocent the third 226. Chap. XXXI Tâ—at the Church of Rome condemning the Impâ—â—â—â—tion is fâ—llen her selfe into an error a thousand times more pernicious by Transubstantiation And of the Adoration of the accidents of the bread 228. Chap. XXXII That the Sacrifice of the Masse was not instituted by Christ Confesssion of our Adversaries 231. Chap. XXXIII That the Sacrifice of the Masse agrees neither with Scripture nor with reason 235 Chap. XXXIV In what sence the holy Supper may be called a Sacrifice Of Melchisedeks sacrifice And of the Oblation whereof Malachy speaketh 243. Chap. XXXV In what sence the Fathers have called the Eucharist a sacrifice 247. The Second Booke OF THE MANDUCATION of the Body of Christ Chap. I. OF two sorts of manducation of Christs flesh to wit the spirituall and corporall and which is the best 253. Chap. II. That in the sixt of Saint John the Lord speakes not of the Sacrament of the Eucharist nor of the manducation of his flesh by the mouth of the body 260. Chap. III. That the Roman Church by this doctrine depriveth the People of salvation 269. Chap. IV. That the Principall Doctors of the Roman Church yea the Popes themselves doe agree with us in this point and hold that in the sixt of Saint John nothing is spoken but of the spirituall manducation and that those that contradict them doe speake with incertitude 274. Chap. V. Reasons of our Adversaries for tâ— prove that in the sixt Chapter of Saint John it is spoken of the Manducation by the mouth of the body 280. Chap. VI. Testimonies of the Fathers 285. Chap. VII Impiety of Salmeron the Iesuite and of Peter Charron And of Bellarmins foure men inclosed in one sute of clothes That by this doctrine Christ hath not a true body in the Sacrament 292. Chap. VIII Of the progresse of this abuse and by what meanes Satan bath established the Transubstantiation 298. Chap. IX Of the judgement which the Doctors of the Roman Church doe make touching the apparitions whereby a little Child or a morsell of flesh hath appeared at the Masse in the hands of the Priest and touching Christs blood that is kept in Reliques 312. Chap. X. Of the corruption of the Papall Sea in the Ages wherein this errour was most advanced 317. Chap. XI Of the oppression of England How Reliâ—ion passed out of England into Bohemia Of Wicklef Of John Huz and of Hierome of Prague Of the Councell of Constance Of Zisca and Procopius and of their Victories 323. Chap. XII The Confession of Cyril Patriarch of Consta tinople now living touching the Sacrament of the Eucharist 324. ERRATA Page 5. Line 3. Reade any p. 10. l. 1. What is in the Margent must be in the Text. p. 11. l. 5. r. of this bread p. 28. l. 2. r. nor stirred and line 11. r. Saviour p. 68. l. 8. r. sensibly p. 69. l. 11. r. chap. 17. 11. p. 70. l. 23. r. Word p. 76. l. 15. r. Doctor p. 79. l. 15. r. Church p. 105. l. 10 r. as if I should say p. 121. l. 23. r. of miraculous p. 136. l 18. put a full point after fourefold p. 145. l. 20. r. benefit p. 152. from the 14 line to the 27 should be Italica p. 157. l. 2. r. yeare 1512. p. 177. l. 21. r. remained p. 178. l. 25. r. For the old Passeover p. 182. l. 1. r. Father p. 186. l. 2. r. invisible p. 187. l. 9. r. Brethren p. 194. l. 2. r should be made p. 200. l. 12. r. three sorts p. 223. l. 10. r. those of Ambrose p. 233. l. 17. r. acknowledgeth p. 244. l. 7. r. alleadge p. 248 l. 12. r perfecting l. 23. r. sacrificed p. 250. l. 28. 30. r. gifts p. 253. Chap. 1. r. Of the two sorts c. p. 282. l. 22. r. of
Secundum plenitudineÌ„ potestatis de jure possumus supra jus dispensare El thi Glossa Nam contra Apostolum dispensat IteÌ„ contra vetus Testamentum El Glossa Canonis sut quidam Caus 25. quaest 1. Papa dispensat in Evangelio interpretaÌ„do ipsum that the Pope may dispense against the Apostle and against the Old Testament and may dispense with the Law as being above the Law And that he may dispense against the Gospel in giving interpretation to it In the first booke of the Decretals of Gregory the 9. Title 7. at the Chapter Quanto personam the Pope Innocent the third saith that the Pope on earth holdeth not the place of a meere man but of a very God And thereupon the Glosse of the Doctors saith The Pope of nothing can make something And a sentence that is of no value he can make it to bee some thing Because in the thing that he willeth his will standes him in stead of reason And no man saith to him Wherefore doest thou doe that For he may dispense above the Law and make of injustice Justice Thomas Aquinas whom the Pope hath Sainted saith †Thom. 2.2 quaest 1. art 10. Ad solam authoritatem summi Pontificis pertinet nova editio Symboli A new edition of a Creed belongeth solely to the Popes authority The same is defined by the Councell of Florence in the last Session to wit that the Pope may adde to the Creed That is one of the crimes for which Luther was anathematised by Pope Leo the tenth viz. because he had taught * Bulla exurge Leonis X. subjecta Concilio Lateranensi inter errores Lutherâ— hâ—oresertur Certum est in manu Ecclesiae aut Papae prorsus noÌ„ esse statuere articulos sidei That it is not in the power of the Pope and of the Roman Church to establish any Articles of faith as is to be seen in the Bull added to the last Councell of Lateran The Cardinall du Perron in his book against the King of Great Brittaine hath a chapter * 2 Booke Observat 3 Cap. 3. whose title is such Of the Churches authority in changing 〈◊〉 things contained in the Scriptures Vasquez the Jesuit in the third Toâ—â— upon the third part of Thomas Disputâ— 216. speaking of this Commandemenâ— of the Lord Drinke yee all of it saith * Vasquez 〈◊〉 3. Tâ—om Tomo 3. Disput 216 num 60. Licet concederemus hoc suisse ApostoloruÌ„ praeceptum nihilominus Ecclesia suÌ„mus Pontifex potuerunt illud justis de cansis abrogare c. Though even we should grant that thâ— was a Commandement of the Apostles yet the Church and the soveraigne Bishâ—â— might abolish it upon good grounds 〈◊〉 the Apostles power to make Lawes was nâ—â— greater than the power of the Church anâ— of the Pope Salmeron the Jesuite in the second Prolegom * Non miruÌ„ si Scriptura Ecclesiae dei quae spiritiâ— habet subijcitur It is no wonder if the Scripture be subject to the Church which hath thâ— Spirit The same man in the ninth Tome and 13 Treatise * disputing of the change and alteration in the forme of the Sacrament speakes thus Wee are no waâ— tyed to imitate Christ in all things †§. Ad illud NequaquaÌ„ astrâ—ngâ—mur in omnibus Christum imitari nâ—si in honis moribus except in good manners By that hee teachetâ— we are not bound to imitate Christ in the Sacraments nor in the communion under one kind nor in that he celebrated the holy Supper in a known tongue nor in the doctrine of Pargatory not In the Sacrifice of the Masse c. For these things concerne not manners The same in the first Prolegom a Ecclesiae authoritas antiquior dignior authoritate Scripturae The Churches authority is more ancient and more worthy than the authority of the Scriptures That truly is to say that men are above God For it is God that speaketh in the holy Scriptures Can a man say without impiety that the Church of Israel was above the Law which God had written in two tables Are Subjects above the Laws Is not the Pope subject to the Law of God The same Jesuite saith that the b Salm. Tomo XIII part 3. Disp 6. § Esl ergò Doctrina fidei admittit additionem in essent ialibus Christian Religion admitteth still of some additions in things essentiall Whence followeth that Christian Religion is not yet perfect since that essentiall Articles may be added thereunto John Almain a Sorbonist in his Booke of the Ecclesiasticall and Temporall power chapter 12. c Papa potest dâ—spensare in illis quae sunt lege Dei prohibita The Pope may dispense in things that are forbidden by Gods Law and alleadges thereupon Panormitanus and Angelus Andradius in the second Booke of the Defense of the Tridentine Faith d Romanos Pontifices multa desiniâ—ndo quae ante latitâ—bant symbolum fidei augere consuevâ—sse The Roman Bishops in defining many things that were bidden before are accustomed to enlarge the Creed And in the same place a Liquet minime cos errasse qui dicunt Rom. Pontifices posse nonnunquam in legibus dispensare à Paulo à quatuor primis Concilijs It appeareth those havenâ— erred which say that the Roman Bishop may some times dispense from obeying thâ— Lawes of the Apostle Saint Paul and thâ— foure first Councels Item b Minime vero majores nostri relig one pietate excellentes Apostoloriâ— haec quam plurim â—alia decret a resigere in animum induxissent nifi intellâ—xissent c. Our Ancesâ—ers excellent men in Piety have canceled and abrogated many of the Apostle Decrees Cardinall Bellarmin in the fourth Booke de Pontif. chapter 5. If the Pepâ—â— should erre in commanding the vices an forbâ—dding vertues the Church were bouâ—â— to beleeve that vices be good and vertues bad unlesse she would sinne against her own conscience The same Cardinall in the 31 chapter against Barklay In a good sense Chrisâ— gave to Peter that is to say to the Pope the power to doe that that which is sinne be not sinne and that which is noâ— sinne to be sinne The Romish Decree in the fortieth Distinction Canon Si Papa hath these words c Si Papa suae fraternae salutis nâ—gligens deprehenditur c. nihilominus innumer abiles pes pulos catervaâ—â—m secum ducit prano mancipio gehennoe 〈◊〉 ipso plagis multis in aeternum vapulaturos Hujus culpa â—stic redarguere praesuâ—â—t murtalium nullus quia cunctoâ—â—pse judicaturus à nemiae est judicandus nisi sit à sidâ— aâ—â—â—ius If the Pope being carelesse of his owne Salvation and of the Salvation of his brethren leadeth by troopes with him first slave of hell fire innumerable peoples to be tormented with him with many plagues eternally none dares reprove him of his faults Because that he that is to be Judge
Gabriel Biel and the old editions of Saint Austin have oportet Reason also requireth it For it would be repugnant to common sense to say that the body of Christ may be in one place as if one should say that the Sunne may be in one place it were to say that it may be in no place Cyril of Alexandria in his eleventh booke upon Saint John chap. 3. * Dâ—st 10. A. Thomas 3. parte suâ—â—mae qu. 75. art 1. Gabr el Biel Lell 39. in Canonem M ssâ— Eâ—st abest corpore Patri pro nobis apparens ac à dextris ejus sedens habitat tamen in Sanct is per Spiritum Though he be absent in body appearing for us before his Father and sitting at his right hand he dwelleth in his Saints through his Spirit He supplyeth the want of his corporall presence by giving his Spirit and nor in keeping himselfe hidden under the accidents of bread The Eutychian hereticks spake as our Adversaries doe For they said thâ—â— Christs body is present on earth as well as in heaven by an invisible presence Against whom whither Vigil or Gelasius Pope hath written five Bookes in the first whereof he speaketh thus * Vigil l. 1. Dei silius secundum humanitatem suam recessit à nobis Secundum divinitateÌ„ suaÌ„ alt nobis Ecce sum vobiscum usque ad consummationem saeculi The Sonne of God according to his humanity hath left us and withdrawne himselfe from us But according to his divinitie he saith unto us I will be with you till the consummation of the world And in the 4 Booke †Lib. 4. Quando in terra fuit non erat utique in coelo Et nunc quia in coelo est non est utique in terra When Christs flesh was upon earth it was not in Heaven and now that it is in Heaven it is not on earth Even as Vigilius saying that when Christs flesh was upon earth it was not in heaven understood it was not in heaven neither visibly nor invisibly So when he saith that now it is no more on earth he meaneth it is not there neither visibly nor invisibly That if he meant or understood that Christs flesh is present unto us invisibly then would he plead the Eutychians cause for that was their opinion To be short the Apostle to the Ephesians chap. 3.17 saith that Christ dwelleth in our hearts by faith and not in our stomacks in the midst of meat When we aske of them after what manner the body of Christ is present in the Sacrament they answer that it is not present there circumscriptively as wine is enclosed in a tunne or caske nor definitively as immateriall spirits But that it is Sacramentally present This answer truly is ridiculous For to say that Christ is in the Sacrament sacramentally present is a thing as absurd as to say that a man which is in a Temple is there Templarily present and he that is in a Coach is present in it Coacharily Moreover it is certaine that by this answer they come to be of our side For they say themselves that this word Sacrament signifieth a sacred signe Therefore to be present sacramentally signifieth no other thing but to be present significatively and by figure and representation CHAP. XIV Confession of our Adversaries acknowledging that Transubstantiation is not grounded in the Scriptures That the Primitive Church did consecrate by the prayer and not by these words This is my body THe most learned of the Roman Church ground their Transubstantiation not upon these words This is my body but upon the authority of the Church of Rome which as they hold cannot erre Scotus which is termed the suttle Doâ—tor upon the fourth of the Sentences Dist 11. quest 3. saith There is no place 〈◊〉 be found in the Scripture that may wi hout the determination of the Church compellâ— man to beleeve the Transubstantiation Vpon which place Cardinall Bellarmine in his 3. booke of the Eucharist chap. 23. speaketh thus * Secundo dicit non extare loâ—uÌ„ ulluÌ„ Scripturae tam expressuâ—â— ut sine declara â—â—ne Ecclesâ—â—â—â—â—dentâ—â— cogaâ— Trasubstant â—â—â—ionem admittâ—â—â— Et id non est omatâ—â— improhahile Nam et si Scriptura quam 〈◊〉 suprà ad duxâ—â—â— videatur nobis 〈◊〉 â—â—â—ra ut possiâ—◠〈…〉 non proteâ—â—â—umâ— tamen an 〈◊〉 sit merito dubitarâ— poâ—est cum 〈◊〉 nâ—s doctissiâ—â— acurat â—â—â—mi qualâ—s imprâ—â—â— Scotus 〈◊〉 â—â—â—trarium sentiant Sc tus saith that there is no place in the Scripture so expresse as to compell evidently without the declaration of the Church to receive the Transubstantiation And that is not altogether improbable For although the Scripture that we have alleaged seeme to us so plaine that it may compell a man not proud or insolent yet neverthelesse it may justly be doubted whether it be so or no seeing the most acute and learned men such especially as Scotus was are of a contrary opinion And in the same place he tels us that Scotus saith that Transubstantiation was not an article of faith before the Councell of Lateran held Anno 1215. For that cause Vasquez the Jesuite upon the 3. part of Thomas Disp 180. chap. 5. having represented the opinion of Scotus who saith * Scotus docet potuisse servari veritatem verborum consecrationis etiamsi in Eucharistia maneret substantia panis v ni that the truth of the words of consecration might have beene preserved though the substance of the bread and wine had remained in the Eucharist to whom also Durand joyneth himselfe blameth Bellarmine without naming him for saying that the opinion of Scotus is probable accuseth him of halting on both sides We see †Videas aliquos Theologiae Professores nostriceporis qui in utraÌ„que parteÌ„ al quaÌ„tulum clau diâ—aÌ„tes non putant improhahile id quod Scotus de verhis consecrationis dixit saith he certaine professors in Divinity in our times who halting a little on both sides do not esteeme improbable that which Scotus hath said touching the words of consecration Of that number of learned and acute men was Cardinall Cajetan who in hiâ— notes upon Thomas speaketh thus * Cajetanus in 3. Thomae q. 75. art 1. Alterum quod Evangelium non explicavit expresse ab Ecclesia accepimus scile conversionem panis in corpus Christi Thâ— other point which the Gospel expoundeth nâ—â— expresly we have received it from the Church to wit the conversion of the bread into the body of Christ Item Conversio non explicate habetur iâ— Evangelio The conversion of the bread is not to be found explicitly in the Gospel The Cardinall de Alliaco †Petr. de Alliaco in 4. Sent. q. 6. art 2. Patet quod ille modus est possibilis nec repugnat rationi nec authoritati Bibliae immo est sacilior ad intelligendum rationabilior quà m aliquis aliorum It appears that this manner which supposeth that
of all men is to be judged of none Except he doe swerve from the Faith Stapleton an English Doctor in the second Booke of the authority of the Scripture chapter 11. * Dixi dico non taÌ„ ipsius fidei regulam in se esse Scripturam quaÌ„ ipsarum Scripturarum regulaÌ„ esse sidem Ecclesiae I have said and say still that the Church is the rule of the Scripture By this reckoning Sinners shall rule God and shall be masters of his word Lindan in the Index of the Chapters of the fifth Booke of his Panoplia The Church by the will of God is not tyed to the Scriptures For he and the rest with him will have the Church bound to the Tradition of the Church that is to say to the Lawes which she giveth to her selfe Now by the Church they understand alwayes the Roman Church and by the Romane Church the Pope Costerus the Jesuite in his Enchiridion Chapter 1. calleth the Tradition of the Romane Church a second kinde of Scripture and saith that a Hujus Scripturae praestantâ—a multis partibus superat Scripturas quas nobis in membranis Apostolâ—re lâ—querunt the excellencie of this Scripture goes famâ— beyoud the Scriptures which the Apostles left unto us written in parchements Gregory de Valentia the Jesuite it the fourth Booke of his Analysis chapter 2. b Scriptura sacram non esse judicem omnium controversiarum sidei probatur The Scripture is not the Judge if controversies And in the third Chapter c Probatur secundo Scripturam non esse sufficientem sideiregulam The Scripture is no sufficient rule of Faith And in the fourth Chapter d Scripturam arâ—â—no Deâ— judicio esse velut lapidem ossensionis in tentationem pedibus insipientium ut quive lint ea sola niti saâ—â—â—lime impingant errent The Scripture by the secret judgement of God is 〈◊〉 stumbling block and a temptation to the feâ—â— of fooles to the end that those which wilâ— rely upon it alone may easily stumble and swerve from the way Wherefore after he hath withdrawne us from the holy Scriptures in the seventh Book he sâ—nds us back to the Pope saying e Pontâ—fea Romanus ipse est in quo authoritas illa residot quae in Ecclesia extal adjudicandum de omnibus omnino controversiâ—s The Roman Bishop is he in whom resideth that authority of judging wholly of all the controversies of Faith According as Andradius saith in the first booke of the Defense of the Tridentin Faith Our faith is contained and sub sisteth by the Popes faith and all mens Salvation depends on his authority The same Jesuite in his first booke of the Sacrifice of the Masse Chapter forty finding no proofes in the Scriptures whereon to ground the Sacrifice of the Masse saith that a Si maxime hic cultus non esseâ— institutus à Deo concluditamen abastis non possit allum non esse legit imum cumid ad bon tatem cultus sacrificij minime requiratur If this worship or Service were not instituted of God Yet these men could not draw from thence this conclusion that it is not lawfull For that viz. to be instituted by God is in no wise required for to make a worship or a Sacrifice to be good And in his second booke b At ego suprà alias saepius ostendi praeceptum Dernon requirâ— ad honitatem culâ—us Here above and often elsewhere I have shewed that for the goodnesse of a worship or service Gods commandemem is not required For these causes in the fourth Tome of his Commentaries he affirmeth that c Greg. de Val. Tomo IV. Dâ—sp 6. qu. 8. Punct 5. §. 10. Et certe quaedam posterioribus temporibus rectius instituta esse quam â—â—tio se haberent there are some things which in the latter times are better ordained than they were at the beginning For he supposeth that the Church now is better instructed than it was in the Apostles time Of this power which the Roman Church taketh upon her selfe to change cancell and make void the commandements of the Lord we have a remarkable example in the Councell of Constance kept in the yeare 1416. which is the first Councell that tooke away the Cup from the people That Councell acknowledgeth in the 13 Session that Christ instituted the Eucharist under both kinds and that in the Primitive Church the people received the Cup. Yet withall it dare say a Cum in nonnull is mundi partibus quidam temerarie asserere praesumâ—nt populum Christia num debere Sacramentum Eucharistie sub utraqu panis vâ—ni specâ—e suscipere â—â—anâ— concupisâ—entia quam aliquando Apostolus piccatum appâ—llat sâ—nâ—â—a Sy 〈…〉 Cathal 〈…〉 â—â—â—peccatum appellari quod 〈◊〉 propâ—â—◠〈…〉 pâ—câ—â—â—uâ—â— sit that in somâ— parts of the World some dare affirme rashly that the Christian people ought to take the Eucharist under both kinds as if it were a temerity to follow Christs example And ordaining that henceforth the people shall receive the species of the bread onely will have this custome to be held as a Law which it is not lawfull to reprove or change Finally this Councell concludeth that those which obstinately affirme the contrary â—ught to be dâ—iven out as Hereticks and grievously punished With the like audacity the Councel of Trent in the 5 Session bâ— speaking of the concupiseence forbidden in Gods Law which Saint Paul in the seventh Chapter to the Romanes calleth sinne declareth and defineth that concupiscence is no sinne in those that are regenerate that is to say baptized and that Saint Paul spake neither truly nor properly Whence will follow that a baptised person may without sinne cover his neighbours wife but in an unbaptised person it is a sin Now let every unpartiall Reader judge with what reason our Adversaries call our Religion a new Religion seeing they doe declare themselves that they may change the Commandements of God add to the Creed and make a new Religion and that in the Masse they are not tyed to the Lords Institution CHAP. XI That our Exposition of these wordes This is my body is conformable to the Scripture and to the nature of Sacraments and approved by the Ancient Fathers and confirmed by our Adversaries THe interpretation that wee give of these wordes This is my body is the same which Christ himselfe giveth in the same place viz. that it is his commemoration And the same which Saint Paul giveth in the 10 chapter of the first to the Corinthians The bread which we breake is the communion of the body of Christ The Sacrament being a figure there is nothing more sit than to make use of a figure drawne from the nature of the action by which the name of the thing siguified is given to the signe Even as in the seventeenth of Genesis the Sacrament of Circumcision is called the Covenant of God a 〈◊〉 in
them are a thing whereof no trace is to be found in all Antiquitie As also the taxe of the Papall Chauncerie wherein the Absolutions for * Cap. de absolut oÌ„ibus Absolutio pro co qui interfecit patrem matrem gros 7 Absolut io pro eo qui falsificavit litteras Apostolicas grossos 15. Murther for Parricide Inceste Perjury are taxed at a certaine rate of money So many groats or so many Ducats for a man that hath killed his Father so much for him that hath lyen with his Mother A Roman Jesuit called Silvester Petra sancta wrote lately a Booke against me wherein he teaches us a thing which we knew not before He saith in the thirteenth Chapter that during the time of Advent and Lent the Pope permits not a man in Rome to passe the whole night in a bawdy house that would be thought 〈◊〉 violating of the holynesse of Lent Wherefore in those dayes of devotion it is onely permitted to passe the whole day and a part of the night in the Bawdy-house Can such Lawes be found in the Ancient Church Briefly it is a very new Religion and a heape of doctrines and Lawes unheard off in all Antiquitie expressly invented for gain and for the raising of the Popes Empire and building up that Monarchie which was not in the first ages of the Church And for to keepe the People in ignorance least they should discover these Mysteries For example Indulgences Privâ—â—â— Masses Masses and Sâ—ffrage◠〈…〉 dead are very lucrative 〈…〉 to the Pope and 〈…〉 Auriculâ—◠〈…〉 the 〈…〉 Conscienâ—◠〈…〉 jection 〈…〉 is not givâ—◠〈…〉 and satisâ—â—◠〈…〉 Monkes serve to fill up that Spirituall Treasure of the Pope whereof he carries the keyes distributing these satisfactions to the people by his Indulgences so lucrative and profitable to the Pope and his Clergie By Absolutions the Priests make themselves Judges of Soules and Judges in Gods cause In reserving to themselves and unto Kings the communion of the Cup they make themselves companions unto Kings and exalt themselves above the People By the single life of Bishops and other Clergie men the Pope keepes the Ecclesiasticall goods from being wasted and consumed and from being diverted and turned to the reliefe and enriching of the Children In painting God the Father dressed like a Pope they plant this opinion in the minde of the People that the Pope is like unto God and that God makes great account of the Pope since he borrowes his habit By Canonizing of Saints the Pope makes the People to worship his groomes and gives the title of Saint for a recompence of Services By the Sacrament of Penance the Pope and his Priests usurpe the power of imposing corporall and pecuniary punishments * Thus caused he Henry the second of England to be whipt by a troope of Monkes As is to be seene in Matth. Paris and in West monasteriensis so farre as to cause Kings to â—e whipt By the Service in the Latin â—ongue hee entertaines the People in â—gnorance and giving them his tongue planteth in the midst of them a marke of his Empire He gives them the Roman Language for to came and inure â—hem to the Roman Religion The Popes power to unthrone Kings makes him King of Kings and exalts him on an Empire above all the Greatnesse that is in the World Images which are called ignorant mens Books accustome the People to forget and be without the Scriptures which in those Countries where the inquisition raignes is a Booke altogether unknowne among the People By Transubstantiation Priests make Christ and have him in their owne power By Holy-dayes that the Pope ordaines he rules the Civill Government causing the Shops to be shut up and the Seates of Justice and of the Kings Counsell to cease When the Merchants shop shutteth the Clergie-mens shop openeth For then doe the People goe to gaine Pardons as they tearme it and visit Reliques and alwayes the Bason is by By the distinction of meates and fasting dayes the Pope rules the Markets and bellies and Kitchins and Kings and Peoples tables And the more prohibitions there is the oftner come they to the Pope and to the Prelates for to have dispensations The Pope hath made of Matrimonie a Sacrament that he might take away from the civill Magistrates and Judges Secular the right of judging of such causes for it belongs to the Church to judge of Sacraments By Dispensations in degrees of consanguinity which in the Word of God hinders the Marriage the Pope maketh that the Children of Princes for such dispensations are given but to Great ones are obliged to defend the Popes Authority if they will be held for legitimate By Annates or first fruites of Benefices and the sale of Archiepiscopall Cloakes the Pope makes an incredible gaine And there is such a Cloake for which he drawes above threescore thousand Ducats By the power which the Pope assumes to himselfe to change the Commandements of God and to dispense of Vowes and Oathes made unto God he exalts himselfe above God For hee that can free and exempt men from obeying God and being faithfull to him must be greater than God The Invocation of Saints the Adoration of Reliques and the Miracles which are said to be wrought at those Reliques serve to build up many Churches Monasteries which are as so many props to the Papall Domination In sum all the subtilty and policy in the World hath been brought therein Never was there any Empire built with so much craft and cunning The doctrine which teacheth that Christ Jesus by his death hath delivered us from the guilt and punishment of sinnes before Baptisme but as for the sinnes committed after Baptisme that we must beare the punishment for them either in this life or in Purgatory hath clipped Christs benefice for to make place unto their traffick and for to give credit to their Indulgences and Masses for the dead In a word they make profit of all Death it selfe is tributary to the Roman Clergie CHAP. XXIII Answer to the Question made unto us by our Adversaries Where was your Religion before Calvin THis demand which every foot is made unto us by our Adversaries viz. Shew us where your Religion was before Calvin is altogether injust and deceitful For to keepe us from examining the Roman Religion by the holy Scripture they amuse us with humane Histories For this is not a question of Divinity but of History wherein God hath not commanded us to be learned and skilfull that wee may bee saved But hath commanded us to be instructed in his Word At the day of judgement God shall not aske us whether we have beleeved as they did beleeve before Calvin but Saint Paul tels us that God shall judge us according to his Gospell and that men shall be judged by the Law of God Rom. 2.12 16 That if for to be saved it were necessary to know the History of the ages before Calvin mounting upwards
of Trent c Vt Augustinum Basilium c. taceam quorum non semper sumus opinionibus addâ—â—â— I say nothing of Austin Basil Athanasius both Cyrils Chrysostome and Epiphanius to whose opinions we are not alwayes tyed Pererius the Jesuite in his eighth Book upon Genesis Disp 1. d Pudet dicere quae de optimâ—â— scriptoribus hoc loco dicturâ—â— sâ—â—m adco sunt non modo faâ—sa sed pudeadâ— absâ—â—dâ— I am ashamed to tell what I must say here against the best writers so much doe they say things not oneâ—â— false but also shamefull and absurde Now the Fathers whom he meaneth are Justin Martyr Ireneus Tertullian Clemens Alexandrinus Cyprian Ambrose Lactantius Eusebaus Sulpitius Severus Salmeron the Jesuite in the eight Prolegomene a Pag. 85 Quisque Patrum diverse ab alio unum locum exponit immo etiam unus idem vario modo Every Father expoundeth one place of the Scripture otherwise than the rest yea one and the same Father expounds it in severall fashions And in the third Prolegomene pag. 13. he bringeth many examples of Fathers which contradict themselves The same man in the 51 Disput upon the Epistle to the Romanes acknowledgeth that the Fathers generally are against him in the point of the Conception of the Virgin Mary Whereupon he shifts off thus b Contra hanc quam objectant multitudinem respondemus ex verbo Dei Exod. 23. In judicio plurimorum non acquiosces sententiae ut devies à vero Against this multitude objected against us we answer by the Word of God Exodus 23. Thou shalt not yeeld in judgement to the opinion of many c Ego ut ingenuè fatear plus uni summo Pontifici crediderim in his quae sidci mysteria tangunt quà m mille Augustinis Hieronymis Gregorijs for to decline from the truth Cornelius Mus Bishop of Bitonto upon the 14 chapter of the Epistle to the Romanes I would give more credit to confesse it ingenuously to one Pope than to a thousand Austine a thousand Hieromes a thousand Gregories I should never make an end if I would produce all the places wherein our Adversaries abuse the Fathers and accuse them of error or of untruth or of ignorance and have reason in some things in others not a Chrys honul 45. in Matth. 21. in Iohannem Chrysostome accuseth often the Virgin Many of mbition temeritie and importunitie b Iustin Deal in T â—ph Cle. 6. Strom. Justin Martyr and Clemens Alexandrinus say that God created the Sun and the Moone that the Gentiles might worship them least they should bee without Religion c See Ireneus in his 5. Booke Justin Ireneus Lactantius Ambrose Tertullian and many others were Chiliastes holding a Reigne of Christ that is to endure one thousand yeares in feastings and carnall delights d Lâ—b 1. de Spirâ—tu Sancto c. 2. Ambrose teacheth that Baptisme conferred in the name of the Holy-Ghost without naming the Father or the Sonne is good and warrantable Austin hath condemned the Children dead without Baptisme to the eternall flames Cyprian taught the Rebaptization of Hereticks and assembled a Councell in which hee did condemne the doctrine of the Roman Church a Lib 10. de Trinitate in Psal 68 138. in Psal 118. litera Gimel Hilary taught that our Saviour Christ suffered no paine at his death And that the Virgin Mary is to be purged by the fire of the last judgement b Hier. lib. 1. 2. in Iovinianii saepe alibi Saint Hierome calleth Marriage an ignominie â—he end whereof is death and the persons marryed Vessels unto dishonour c Hier. iâ—â— Epist ad Titum c. 1. He taught also that Bishops and Priests are equall by divine right Whereupon Bellarmin in his first Booke de Pontif. chap. 8. saith This opinion is false and must bee refuted in its due place Gregory of Nice in the first Oration of the Lords Resurrection teacheth that when Christ instituted the Eucharist his body was already dead and that his Soule was in hell For which he is censured by the Jesuite Salmeron saying d Salm Tomo XI Tract 7. de modo resurr Christi pag. 49. Cujus in verbis continentur multa non satis in Ecclesia recepta In these words of Gregory there are many things which the Church doth not approve off Clemens Alexandrinus teacheth that the Pagans were saved by Philosophy Tertullian maketh God to be corporall Clement the first Bishop of Rome in a Decretall Epistle will have goods and women to be common In the ninth Tome of Baronius Annales there is an Epistle of Pope Gregory the second wherein hee declareth that it is not lawfull to paint out God the Father But Baronius a Postea usu venisse ut pingatur in Ecclesia Deus c. noteth in the margent that the Church now hath ordained of it otherwise Six hundred and thirty Bishops decreed at the Councell of Chalcedone that the Bishop of Constantinople should be equall in all things to the Bishop of Rome The Milevitan Councell where Saint Austin was present and framed the Canons of it forbiddeth upon paint of a curse to appeale beyond the Sea that is to say to appeale out of Africk to Rome The sixth Councell of Carthage confirmeth the same prohibition and writeth to Celestin Bishop of Rome long Letters which are inserted in the Councel wherein the Councel warnes him to take heed henceforth from receiving any appeales out of Africk and not to send them his Legats any more not make use any more of supposed Canons for to advance his authority and not to bring in worldly pride into the Church In all these things and in a thousand others more the Roman Church condemneth the Fathers and maketh no reckoning of their authority Whence appeareth that it is to no purpose that our Adversaries in certaine questions alledge the Fathers unto us seeing themselves reject them and subject them to the Judgement of the Pope and Church of Rome CHAP XXV Of the corruption and falsification of the Fathers writings and of the difficultie to understand them IN the Allegation of Fathers about our Controversies we have this disadvantage that we have them but by the hands of our owne Adversaries For all the impressions that have been made of them were made upon the Manuscripts found in Monasteries written by Monkes who had faire opportunitie to clip and alter them at their pleasure and set old titles upon new Bookes made and composed by themselves It is a hard case to one of the parties that goes to Law when he can make use of no other writings but of such as his owne Adverse party furnisheth him with who hath thrusted in such clauses as seemed good unto him But it is come to passe through the Providence of God that the most part of these falsifications are so grosse and so palpable that we have not
whole Church when he drinketh By this reason the People might as wel forbeare eating and be contented that the Priest should eate for them For the commandement for eating in this place is not more expresse than that of drinking By the same meanes when Christ commands the People to beleeve in him the people may dispense themselves from beleeving in Christ saying it sufficeth that the Priest beleeve for others for he representeth the whole Church In a word it is an impious temerity and presumption to adde out of ones owne authority unto the words of the Lord whole clauses yea absurd clauses as if Christ had said Except ye drink my blood your own selves or by another ye shall have no life in you With the like licence they say that when Christ said Except ye eate my flesh AND drinke my blood this AND must be turned into OR and that Christs meaning was to have said Except ye eat my flesh or drink my blood If it may bee lawfull to change thus the words of the Lord there is no law in the Scripture from which a man may not dispence himselfe When the Law of God commands one to love God and his Neighbour one may by the same reason say that the Law meaneth that one must love God or his Neighbour And when the Law saith Honor thy Father and thy Mother it meaneth that one must honor his Father or his Mother and that it is enough to honor either of them Adde withall that by this depravation of the Lords Words it followes that the people may drink the Cup without eating the Hoste since it sufficeth to do either of them CHAP. IV. That the principall Doctors of the Roman Church yea the Popes themselves do agree with us in this point and hold that in the 6. of S. Iohn nothing is spoken but of the spirituall Manducation and that those that contradict them do speake with incertitude IN this controversie we have the Popes for us and a great multitude of the Romish Doctors who hold with us that in the 6 of S. John it is not spoken of the Eucharist nor of eating our Saviour Christ by the mouth of the body but that Christ speaketh of the spirituall manducation by Faith in Christs death Such is the opinion of Pope Innocent the III and of Pius II called Aeneas Sylvius afore he came to the Papacy Item * BonaveÌ„ in 4. Dist 9 art 1 q. â— Cajet in 6. Iohannis Cafaâ—us epist 7. ad Bohomos Petrus de Alliaco an 4. Sentent q. 2. art 3. Durant Raâ—â—â—nali divinor Offic. lib. 4. c. 41. n. 40. Lindaâ—â—rs Panopliae l. 4. c. â—8 Tapper in expliâ— antiâ—uloâ—â—m 15. Lovanensium Iansen Concord c. 5â— Feruâ—in 26. Maâ—â—h 〈◊〉 6 Iâ—hâ—nnis Valdensis Tomo 2 de Sacram. c. 91 I lesselâ—â—d communjone sub uttraque specie of Bonaventure Câ—jetan Cusanus De Alliaco Cardinals Item of Durandus Episcopus Mimatensis Gabriel Biel Hessel one of the Doctors of the Councell of Trente Lindanus Ruardus Tapperuâ— Iansenius Bishop of Gand Ferus a Divine of Maguntia Valdensis and many others Among others Gabriel Biel in his 36 Lesson upon the Canon of the Masse saith that the Doctors hold with a common consent that in the 6 of Sâ—â—ohn no mention is made but of the spirituall manducation But for brevity sake it shall suffice to produce the places of the two forenamed Popes Pope Innocent 3. in the 14. chap of his fourth Book of the Mysteries of the Masse hath these words * De spirituali manducatione Dominus ait Nisi manducaveritis carnem siliâ— homenis et bâ—beritis ejus sanguinem c. Hâ—c modo corpus Christi soli boni comedunt The Lord speaketh of the spirituall manducation saying Except ye eate the flesh of the Son of man and drink his blood ye have no life in you In this manner the good only do eate the body of Christ A learned Pope is a very rare thing Yet of Pius II. one may say that he was one of the learndest of his age The same Pius in his 130 Epistle to Cardinall Carviall disputing against the Bohemians speaketh thus a Sed non est in Evangelâ—o Iohaâ—nis sensuâ— quem sibi asâ—râ—bitis Non hibit to Sacrament alis ibâ—prae scribitur sâ—d spirit â—alis insinuâ—atur The sense of the Gospell of Iohn is not such as you ascribe unto it For there it is not commanded to drink at the Sacrament But a manner of spirituall drinking is taught And a little after The Lord by these words declareth in that place the secret mysteries of the spirituall drinke and not of the carnall when hee saith It is the Spirit that quickneth the flesh profiteth nothing and again The words that I speak unto you they are spirit and they are life Wilt thou know openly that the Evangelist speaketh of the spirituall manducation which is made by Faith Consider that what the Lord saith in the words HEE THAT EATETH AND DRINKETH are words of the present tense and not of the future At that very instant therefore that the Lord was speaking there were some that did eate him and drink him And yet the Lord had not suffered as yet neither was the Sacrament instituted Thomas Aquinas tearmed the Angelicall Doctor was a great worshipper of Popes * Thom. Opusculo 21. c. 10. Dominus utitur in Iohâ—nne quadam interrogâ—tione importuna ter quaerens à suo successore beato Petro quod si ipsum dâ—â—â—git gregem pascat so far as to accuse Christ of importunity for asking his Vicar Peter thrice Lovest thou mee For which likewise the Pope canonized him and made him a Saint after his death This man though a great defender of Transubstantiation yet neverthelesse upon this point of the manducation whereof Christ speaketh in the 6 of S. John speaketh thus in his 7 Lesson upon these words Except ye eate my flesh ye have no life in you * Sihaeâ— sententia referatur ad spiritualem manducationem nullam dubitationem habet sententia c. Sivero ad SacrameÌ„talâ—m dubiâ—â— habet quod dicitur If this saith he be referred to the spirituall manducation this sentence is without all doubt For that man eateth spiritually the flesh of Christ and drinketh his blood that is partaker of the unity of the Church which is effected through love c. But if that hath reference to the Sacramentall manducation there is some doubt in that which is said Except yee eate my flesh ye have no life in you But in this latter age the greatest part of the Romish Doctors especially the Jesuites have forsaken this opinion generally received in the Church of Rome in former Ages and have contemned the authority of the fore-alleadged Popes Their opinion is that in the 51 verse of the 6 chap. of S. Iohn Christ beginneth to speake of the Sacramentall manducation which is made by the corporall mouth but that whatsoever is said
massacre them as to those that went into Syria against the Sarasens for to reconquer Christs Sepulcher to whom he gave the remission of all their sins and a degree of glory above the ordinary as may bee seene in the Bull of Innocent the third placed at the end of the Councell of Lateran The Earle of Montfort having with him one Dominicke author of the Order of the Jacobins with an army of these crossed ones did massacre in a few moneths above two hundred thousand of them And for to strengthen and fortifie this abuse there was no speeche in those times but of miracles coyned of purpose tending to the worshipping of Images and establishing of the reall presence of Christs body in the Eucharist They gave out to the people that such an Image had sweated blood that another had nodded his head That a woodden Crucifix prickt in the side had cast blood This fable is recited by Fulgoslib 1. c. 6. And by Nauclerus Gener. 44 That to an Image of the Virgin Maries brought from Damascus breasts of flesh were grown upon the wood That in such a place the Host had appeared in the forme of a child and an Angell by it that did hacke him to peeces That an Hoste pricked by a Jew had gushed out blood and being cast into a great cauldron or kittle was turned into a man as is to be seene yet at this day in Paris represented upon the forefront or porche of the Church of the Billetes The life of Saint Anthonie of Padoua saith that he presented the consecrated Hoste to an Asse which presently left eating of his Oates and worshipped the Hoste a Albertu Krantzius Metropol lib. 1. ca. 9. Wedekindus a Saxon Prince saw a child thrust into the mouth of the Communicants b Paschasius Rathertus de corpore sangnine Domini c. 14. Guil. Mal. mesbur l. 3. cap 27. An Angell did present Christ in the Masse unto a Priest called Plegâ—ls in the shape or forme of a childe which he kissed and imbraced with great courage 〈◊〉 A little Jewish boy comming by chance into the Church as he was playing saw upon the Altar a little boy that was minced and cut into small peeces and thrust by small lumps into the mouths of the Communicants Thomas Cantipratensis in his second Booke of Miracles Chapter 40 saith that at Doway in the yeare 1260. the consecrated host being fallen to the ground rised up againe of it selfe and pearched it selfe upon the cloth wherewith the Priest did wipe his hands in the shape or forme of a fine little boy who instantly became a tall man having a crowne of thornes upon his head and two drops of blood running downe from his forehead on both sides of his nose Jodoeus Coccius collected about one hundred of such miracles Iodoeus Coccius Thesaur Tom. II. lib. 6. de Eucharistia For in Berengarius his time such miracles were very rise and frequent Matthew Paris an English Historian in the yeare of the Lord 1247 relates that the Templers of the holy land sent to Henry the third King of England a little Christall bottle full of the true blood of our Saviour Christ that he shed upon the Crosse which Cristall bottle that silly King carried upon his nose to Westminster Church in Procession a foot clothed with an old sleâ—velesse gowne Salmeron the Jesuite in the XI Tome and fifth Treatise page 35. saith that at Rome in the Church of Lateran there is some of Christs blood kept Item in the Church of Saint Maximin at Rome which Marie Magdalen gathered up at the foote of the Crosse There was also at Rochelle some kept as the same Jesuite saith in the same place Sigonius in his fourth Booke of the reigne of Italy * Forte saÌ„guinis ex imagine crucâ—fiâ—â— Salvatoris in syria effusi portio delata MaÌ„tuam fuerat c. Carolus Leonem Pontisicem per literas obsecravit ut accurate horum miraculâ—rum vâ—ritatem vellet explorare compertam sibi significare Ob id Leo Roma â—gâ—â—ssâ—s Mantuam venâ—t re cognâ—ta ad C roâ—tum ser psit saith that in the yeare 804. was brought out of Syria to Mantua a portion of the blood that ran out of the Image of a Crucifix which did many miracles And that the fame of it being come to Charles the Great he intreated by letters Pope Leo to enquire of the truth of the matter And that the said Pope having knowne and perceived the truth of the thing wrote to Charle-maine touching the same And in the eighth Booke in the yeare 1048. he saith that the inhabitants of Mantua having forgotten this blood and knowing no more what it was this blood beganne againe to doe miracles Vasquez the Jesuite upon the 76 question of the third Part of Thâ—mas * Art 8. saith that yet at this day there is in Spaine some of Christs blood kept in Reliques Thus the darknesse grew thicke and the mysterie of iniquity strengthened it selfe dayly more and more the kings having no knowledge at all of the holy Scripture and trembling under the Popes thunderbolts and excommunications and powring abundance of wealth and riches into the bosome of the Clergie for the easing of their soules after death And for a full measure of mischiefe new Orders of Mendicant Friers did spring up namely the Franciscans and Dominicans whereof Francis Assisias in Italy and Dominick Calarogensis in Spaine were the first Founders in the yeare of our Lord 1216. and 1223. An incredible multitude of these Monks were dilated and spâ—ead over all the regions of the Popes Empire who made use of them as of so many torches and trumpets for to provoke and encourage Princes to the persecution of the faithfull And it was the said Monks that hâ—ve coyned and forged the Schoole Divinity all bristled with pricks and twisted about with subtilties much like unto the Cray-fish in which there is much picking but little to eate It is from this Divinity that suttle distinctions are drawne wherewith they cover themselves against the truth Aâ—istotle is alleadged there a great deale oftner than the Apostle Saint Paul Thus it behooved the mysterie of iniquitie should advance it selfe At the birth of these begging Friers Innocent the third in the yeare 1215. called a Councell at Rome in the Lateran Church in which the word of Transubstantiation not as yet received by any definition in the Roman Church was established by an expresse Canon and authority of Councell CHAP. IX Of the Judgement which the Doctors of the Romane Church doe make touching the apparitions whereby a little Child or a morsell of flesh hath appeared at the Masse in the hands of the Priest and touching Christs blood that is kept in Reliques A Long time hath beene that if one had doubted that a childe or a pâ—â—ce of flâ—sh that had appeared in a Priâ—stâ— hand were not truely Christ and that Christs blood that was kept in