because so it wanteth an essentiall part thereof Therefore very iustifiable is his Maiesties assertion when reckoning vp the nouelties of the Church of Rome amongst the rest he ranketh the amputation of the one halfe of the Sacrament from the People Praemonit 4 Secondly that the doctrine of the Church of Rome doth crosse Christs institution It also crosseth Christs institution is also most cleere to any iudiciall man for as my Italian master teacheth me That the Eucharist was instituted in the last Supper Tract 4. de sacra c. 1. dico 2. after the washing of feet before the vsuall Supper the first is a matter of faith out of the Gospell and it is defined in Clementine Vnico in the Tridentine Councell where it sayth Ses 13. c. 1. 2. This is the tradition of the auncient Fathers Now then if this be so we must examine whether Christ did institute it vnder both kindes or not for if he did then certainely it is also so to be ministred likewise to the people because hee bid that to be done in remembrance of him which he himselfe did then his meaning not being to institute two Sacraments of the Supper whereof the one for the Priestes should consist of two parts or of two kindes the other for the people but of one I finde Saint Matthew to record Christs institution in this manner As they did eate Iesus tooke the bread Mat. 26. v. 26.27.28.29 and when he had blessed it he brake it and gaue it to the Disciples and said Take eat this is my bodie Also he tooke the Cuppe and when he had giuen thankes he gaue it them saying Drinke ye all of it for this is my bloud of the New Testament that is shed for many for the remission of sinnes I finde aso Saint Marke to set it down thus Mark 14. v. 22. And as they did eate Iesus tooke the bread and when he ahd giuen thankes hee brake it and gaue it to them and said Take eate this is my bodie And also hee tooke the Cuppe and when hee had giuen thankes gaue it to them and they all dranke of it and hee said vnto them This is my bloud of that New Testament which is shed for many S. Luke records it thus Luk. 22.19 20 And he tooke bread and when he had giuen thankes he brake it and gaue to them saying This is my bodie which is giuen for you doe this in remembrance of me Likewise also after supper he tooke the Cup saying This Cup is that new Testament in my bloud which is shed for you 1. Cor. 11. v. 23 24.25.26 27.28.29 And S. Paule most largely explicates the same Institution saying I haue receiued a Precept of the Lord which I also haue deliuered vnto you that the Lord Iesus in the night when he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eat this is my bodie which is broken for you this doe ye in remembrance of me After the same manner also he tooke the Cup when he had supped saying This Cup is the new Testament in my bloud this doe as oft as ye drinke it in remembrance of me for as often as ye shall eate this Bread and drinke this Cup ye shew the Lords death till he come Wherefore whosoeuer shall eat this Bread and drinke the Cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. Let euery man therefore examine himselfe and so let him eat of this Bread and drinke of this Cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords bodie Now out of all these places of S. Mathew S. Marke S. Luke and S. Paule I finde both kindes instituted by Christ and so inseparably intimated with a copulatiue coniunction that whosoeuer separateth them can but most insolently oppose himselfe against Christs institution and the essence of the Sacrament What greater pride can there be than when Christ sayth in expresse words Drinke ye all of this as well as eate the bread than with the Church of Rome to contradict him teaching the people onely to eat the bread and not drinke the wine Or what greater presumption than so rudely to thwart S. Paule who calleth the institution of the Sacrament a Precept which he deliuereth to the people specifying both formes of bread and wine commaunding as well the receiuing of the wine to be drunke in remembrance of Christ as the bread to be eaten and therefore if the one bind lay people the other also doth as strongly oblige them especially since S. Paule in another place sayth thus 1 Cor. 10.16.17 The Cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ for we that are may are one bread and one bodie because we doe partake of one bread and one Chalice The Church of Rome taking away the participation of the Chalice in ministring the Sacrament to lay people onely vnder the forme of bread maketh S. Paule to speake false who ioyneth both formes together with a coniunction copulatiue shewing that we are many one bodie because wee participate of both making vs all one And it is here to be noted how the Bibles printed amongst our aduersaries doe varie about this Text and may be suspected that they haue played Legier du maine with the Bible as well in their last corrected Latine as in the Greeke concerning this Text for in them both of one Chalice is left out and yet in an olde Manuscript which I haue now in my hands and in another Bible printed at Paris in the yeare of our Lord 1583 the text is That omnes quidem de vno pane de vno calice participamus We all partake of one bread and of one Chalice Whereby it is more than probably to be feared some notorious imposture hath beene committed in leauing out the Chalice in the latest vulgar editions So that now all these places of Scripture being iudicially weighed the amputation of one part of the Sacrament seemeth not onely to controll Christs owne institution but also his absolute commandement 5 Besides that it is a meere noueltie It is also a noueltie Lib. de Eccles obseruat c. 19. p. 388. Thom. in 1. Cor. 11. lect 5. 6. Aeneas Sil. Hist Bohem. c. 52. Bellar. de Euehalib 4. cap. 26. not grounded vpon antiquitie is most apparant to all that rightly examine the matter for at the first the people receiued the cup as well as the bread afterward sayth Micrologus the Romane Order commandeth the wine also to be consecrated that the people may fully communicate and this was approued by many learned Writers Yet in time the Councell of Constance See 13. ff item ipsae forbad it and then all of the Church of Rome began to change
condemned for an Heretike for not being a Nouelist where numbring vp many nouelties which are vsed in the Romish Church hee reckoneth this Transubstantiation for one 4. Arguments against Transubstantiation Comp. Theol. verit l. 5. c. 58. Which doctrine of Transubstantiation I discouered to containe a notable Heresie by the proofes following First sayth Ioannes de Combis Latria is a seruice and reuerence exhibited to God therefore if the honour due to God be exhibited vnto the creature it is Idolatrie Latria comprehendeth fiue thinges viz. Faith Knowledge Reuerence Sacrifice and Prayer Whereupon I framed this Argument The doctrine of Transubstantiation admitteth this worship in the Church of Rome to a Creature viz. to Bread and Wine which notwithstanding the words of Transubstantiation remaineth still a creature otherwise how is Bread and Wine the externall signes of inusible grace as euerie true Sacrament is or how is the essentiall part appointed by CHRIST in the Sacrament remaining when it ceaseth to be there as Transubstantiation teacheth the Bread and Wine doth Nay the very Scriptures say so much shewing the Bread still to remaine Bread and the Wine still to remaine Wine Saint Paule the heauenly interpreter of CHRISTS wordes doth not admit Transubstantiation but doth so interpret the Sacramentall vnion that still the visible elements remaine for the Bread of the Sacrament hee calleth Bread still euen after the consecration to teach that the substance of the Bread remaineth still and so he calleth the Wne still Wine as appeareth plainely by his wordes The Cup of Blessing which wee blesse 1. Cor. 10.16 is it not the communication of the bloud of CHRIST and the Bread which wee breake is it not the participation of the bodie of the Lord Now then if the Chalice be but a communication of his bloud and the Bread but a participation of his bodie still remaining Bread and Wine for the thing participating is not the thing participated where then is their doctrine of Transubstantiation or how can it stand sound with the truth of the Scriptures He sayth plainely further 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. All wee are partakers of one Bread And againe As often as yee shall eate this bread And againe Whosoeuer shall eate this Bread besides Let a man examine himselfe and so let him eate of this Bread Now therefore the Scripture teaching vs so plainely Bread and Wine to remaine in the Sacrament it followeth that there is no Transubstantiation in the Sacrament and so consequently it is apparant that all those commit grosse Idolatrie that worship it with Latria because they giue that worship which is due to God to the creature which they beleeue to be God teach to be God and pray to as vnto God 5. Fathers against Transubstantiation Secondly I summoned diuers auncient Writers to see whether they would afford me any warrant for Transubstantiation and I finde them against it and none for it I finde Tertullian in expresse wordes to say Iesus Christ hauing taken bread Tertul. l. 4. adu Marc. cap. 40. distributed it to his Disciples he made it to be his bodie saying This is my bodie that is the figure of my bodie I finde him likewise to shew as much in expresse wordes in another place Tertul. l. 3. adu Mars cap. 19. saying God hath so reuealed it in the Gospell calling the bread his bodie to the end that thou mayest thereby vnderstand that he hath giuen to the bread the figure of his bodie Now then if the bread be a figure of CHRISTS bodie according to Tertullian then it is not transubstantiated Saint Cyprian sayth Epist 3. l. 2. Wee finde that the Cuppe which the Lord offered was mingled and that which he called his bloud was wine See here Saint Cyprian giueth but a denomination to the bloud attributing substantiall being to the wine by the Verbe Substantiue Lib. 8. demonstr Euang. cap. 1. Eusebius is also cleare agianst Transubstantiation in these wordes IESVS CHRIST gaue vnto his Disciples the signes of the diuine dispensation commaunding them to celebrate the figure of his owne bodie For seeing that he did now no longer receiue the sacrifices of bloud nor the slaughter of diuers beastes ordained by Moses hee hath taught vs to vse the bread for a signe of his bodie See here it is still called bread and a signe of the bodie how then is it transubstantiated Saint Augustine also standes against Transubstantiation De doctrine Christian l. 3. c. 16. saying These wordes Vnlesse you eate the flesh of the Sonne of man and drinke his bloud are a figure commaunding vs to partake the Passion of CHRIST and profitably to remember that his flesh was crucified for vs. Nowe therefore if the eating the flesh of the Sonne of man and drinking his bloud is but to partake of the Passion of CHRIST and a profitable remembrance that his flesh was crucified for vs how did Saint Augustine teach the doctrine of Transubstantiation Nay rather doth he not most plainly insinuate the contrarie I finde also the same Doctor to say against Adamantus Chap. 12. The Lord made no difficultie to say this is my body when he gaue the signe of his body Here I obserue the word Bodie to bee expounded by the signe of his body Who saith in an other place Epist 23. ad Bonifac. The holy signe of Christs body is after a sort the body of Christ and the holy signe of the bloud of Christ and so the holy signe of faith to wit Baptisme is faith Surely Baptisme can not bee said to be Transubstantiated into faith how then can the Sacrament of the body and bloud of Christ bee substantially transubstantiated into the body and bloud of Christ Saint Augustine in an other place is yet plainer against Transubstantiation saying Vnderstand that which I say spiritually Super Psal 98. you shall not eate my body which you see neither shall you drinke the bloud which my Tormentors shall shed I haue recommended vnto you an holy signe which being spiritually vnderstood shall make you liue Behold how cleare S. Augustine is against Transubstantiation So also is S. Chrysostome that golden mouthed Doctor of Greece most clearely gainesaying the doctrine of Transubstantiation in the Sacrament saying The bread before it be sanctified we call bread Ad Caesar Monachum but when the diuine grace sanctifies it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Now curteous Reader if I should not iudge vnpartially I can not but here conclude that if the nature of bread remaine the substance of bread can not be changed into the body of Christ substantially and therefore no transubstantiation can follow 6. I can not omit here to record Gelasius who saith Other strong places of ancient Fathers agianst Transubstantiation De duabus naturis Christi The bread
Priest or by some cleane and discreet youth if the sicke man can not resume it himselfe 8. The inconueniences of approuing Transubstantiation Besides the inconueniences that follow of this doctrine of Transubstantiation are so many that no man almost out of common sense can admit it vnlesse bee will fondly suffer himselfe to bee carried away with such a generall implicite faith of the Church of Romes inerrabilitie whereby he may fall into as many heresies and dangers of seduction as a blinde man is in danger of falls if he will only walke by the guidance of an other as blinde as himselfe Hence it followeth that it must be beleeued that accidents are without a subiect whereas the nature of a Sacrament requireth no such matter like as when the wood is burned the colour of the wood should remaine alone without a subiect that Mice that knaw the consecrated Hoast doe knaw bare accidents alone and thta the glorified body of Christ are subiect to the grinding of teeth That no worke of God neither of Creation nor of Redemption is so great as the worke of consecration by the Priest by which transubstantiation is performed Whence it is come that the Romish Diuines hold that many miracles together are done in the Sacrament of the Eucharist whereof Ioannes de Combis reckoneth vp nine so fond and ridiculous that it is a wonder any man can beleeue them as first In Comp. Theol. verit lib. 6. c. 14. That the body of Christ is in as much quantitie there as it was vpon the Crosse and as it is now in heauen yet doth it not exceede the bounds of that forme with all the rest of like nature Hence to breede a beliefe of this doctrine the Romish writers tell vs that the Sacrament being lost in a Village of Komele in Germanie in a Pixe Caesar lib. 9. c. 7. it was discouered in a field by the Oxen that did worship it kneeling downe vpon the ground which neither by whips nor cries would not stir out of the place from worshipping their Creatour till it was taken away by the Parish Priest who fetcht it away with crosse candle and incense in great reuerence They tell also how a certaine woman going to the Communion reserued the Sacrament and put it into her hiue amongst her Bees as one had counsailed her wherevpon the pretie Bees were so religiously affected to their creatour that for the fit entertainment of so great a guest S. Anto. 3 p. sum tit 12. c. 8. ff 3. they built him a goodly Chappell in waxe with walls windowes dores caues and Altar to rest him vpon with a bell also and when the time was come that the honie was to be taken out the woman raised vp her hiue and beheld this fine miracle which caused her with great feare to go and confesse her fault to the Priest who with his Parishioners carried the Hoast with great reuerence to the Church They tell also for a great miracle concerning this doctrine S. Bonauent in vit 8. Francis Cath. Hist cap. 5 tit 13. part 4. how that S. Francis had a sheepe which ordinarily went to Church which at the time of Eleuation of the Lords body that the people might worship it bended downe his head fell vpon his knees shewing all other tokens of worship and adoration which much moued the assistance to greater deuotion They tell further Ioan. Mefreth in hort Reign ser de coena Domini that when a woman cast the Sacrament amongst Swine they kneeled downe to it and worshipped it how shee rosted it and it fell a bleeding how shee buried it in the earth and yet still the bloud flowed forth whereupon moued to compunction shee beleeued the true body of Christ to be in the Sacrament and did penance for her incredulitie all the rest of her life Many other the like incredible fables they haue left recorded to moue men to worship the bread and wine in the Sacrament with diuine honour due only to God and so to confirme this noueltie of Transubstantiation the which since there are no Scriptures to support it I can not beleeue it as also for that the obseruations of the reasons noted in this Chapter induce me to the contrarie beliefe Therefore deare Reader beware how you beleeue the Romish doctrine established with such lying signes and wonders reiecting both Scriptures and Fathers to the contrarie make not a corruptible creature your God and Maker giue honour and glorie vnto God only who by his infinite mercies requires it at thy handes and as I haue done renounce all societie in rites ceremonies and acts of religion with the Church of Rome that that of Dauid may be verified both of me thee Psal 1. v. 1. saving Blessed is the man that hath not walked in the councell of the vngodly nor stood in the way of sinners and hath not sit in the chaire of Pestilence which happinesse thou maiest enioy if thou followest not the vngodlie Councells of Laterane and Trent in this point of doctrine if thou continuest not in that Church and restest not thy selfe vpon that Pestilent chaire of Romes infectious Idolatries CHAP. XIIII Containeth an obseruation about the Sacrament ministred but vnder one kinde to Lay people in the Church of Rome I Haue read in a certaine Preacher that the Writers of naturall thinges haue left recorded The Sacramēt vnder one kind giueth not life vnto the soule Petrus Besseus Concep Theol. fer 2. maior Heb that there is a certaine hearbe to bee found vpon the Alpes hauing only two branches which is of such a strange naturall power and officacie that the beasts liuing vpon those mountaines if they chance to tast but of one of those branches forthwith they die but if they eate of both branches they take no hurt or dammage but are nourished thereby Euen so doe I obserue vpon the mountaines of holy Scripture the plant of the holy Eucharist hauing two branches of bread and wine by Christs institution of such nature and qualitie that if by faith his faithfull flock eate but of one branch and leaue the other they perish through heresie but if by faith they tast and feede of both branches that is both of bread and wine they feele much good they are strengthened in the life of their soule and are much nourished thereby according to that of Christ Ioan. 6. Nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vit am in vobis Vnlesse you eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you Whereby I obserue the great danger the Church of Rome standeth in which will afford here sheepe in the Sacrament only one branch viz. the bread and bereaue them of the other branch viz. the wine and on the contrarie side the great happinesse of the Church of England which affordeth Christs faithfull flocke both branches
sweet prouidence and mercie for those that liue in a most blinded and yet zealous ignorance of the errors they are in wrapped in by the slights of their false teachers seducing them who are much more industrious and laborious for the kingdome of Antichrist than the true professors of the Gospell are for the kingdome of Christ according to our Sauiours owne words Prudentiores sunt filij tenebrarū quam filij lucis in generatione sua The children of darknesse are more prudent in their generation than the children of light Against whom I will daily pray that those who stand as sentinels ouer the reformed Churches may both haue aud carefully practise our Sauiours words in another place as an holesome Autidote Estote prudentes sicut serpentes simplices sicut columbae Be ye prudent like serpents and simple like doues vsing serpentine prudence to defend their faith and soueraigne rulers as their heads though with hazard of their owne bodies and liues and not omitting such a sweet doue-like simplicity and mildnesse without gall of malice that their aduersaries may be ouercome by the obseruation of their wisdome and their Christian-like charitie towards them 3 But to returne whence I am digressed The Church of Rome by terrors more thē by proofes endeuors to plant the beliefe of seuen Sacraments I discouer the idlenesse of the Romish Anathema by the error and noueltie of the doctrine of seuen Sacraments for the desence wherof the Councell hath thundered it out for I can find no Scriptures making properly for seuen no nor any one ancient Father reckoning seuen onely and no fewer nor more as for Baptisme and the blessed Eucharist there is no doubt to be made for all the things which the Church of Rome requireth to a Sacrament properly taken do concurre therein Belarm lib. 1. de sacra Bapt. cap. 1. Hebr. 6. vers 4. Ephe. 5. vers 26. Iohn 3. vers 5. the externall right is expressed in Saint Paul calling it The lauer of water in the word of life The institution and commandement vnlesse a man be borne of water and the spirit he cannot come vnto the kingdom of God c. and in going teach ye al people baptising them in the name of the Father Mark vlt. v. 16. and of the Sonne and of the holy Ghost the promise of grace who beleeneth and is baptised shall be saued but who beleeueth not shall be damned So likewise in the Eucharist the externall rite is found to be bread and wine Mat. 26. vers 26 Ioh 6. vers 57. The institution and commandement at the last supper do this in remembrance of me The promise of grace he that eateth my flesh and drinketh my blood abideth in me and I in him Whereby it is apparent that of these two Sacraments the Scriptures shew al the things most plainly belonging vnto a Sacramēt properly taken as the Church of Rome vnderstandeth of Sacrament with all the things necessarily belonging thereunto and therefore that these two are Sacramnts is cleere in their vnderstanding which the Church of England according to all antiquitie doth admit but the other fiue receiued by the Church of Rome either in one effētiall thing or other belonging to a Sacrament properly taken are defectiue as either in the sensible signe or in the institution and commandement or in the promise of grace notwithstanding that all must concurre according to the Church of Rome to a true Sacrament Now therefore although I could particularly shew by the disabling of the other fiue that there are not seuen Sacraments as the Councell of Trent defineth yet because I will auoid prolixitie I will only proue it by shewing that penance is no such Sacrament 4 All Diuines of the Church of Rome do ioyntly agree that euery Sacrament consisteth of matter and forme Penance no Sacrament properly neither is auricular confession any essentiall part thereof Tho. Aquin. part 3. quaest 84. art 2. in corp S. Tho. part 3. vbi supra art 3. in corp the matter say they of this sacrament are cōtrition cōfession and satisfaction for the sinnes on the behalfe of the penitent the forme is the words of absolution pronounced by the Priest Thomas of Aquine their cheefe Doctor saith thus The nearest matter of this Sacrament are the acts of the penitent whose matter are sins which he repenteth which he confesseth and for which he satisfieth And in the next article he sheweth the forme saying It is cleare that this is the most conuenient forme of this Sacrament I do absolue thee With whom Viguerius also agreeth saying Ioannes Viguer Instit cap. 16. vers 1. The nearest matter of the Sacrament of Penance are the acts of the penitent contrition confession and satisfaction the matter of which acts are sinnes which the penitent repenteth which he confesseth and for which he satisfiesh In whose assertions I obserue two notable errors first that they count Penance a Sacrament which is onely a vertue disposing men to the Sacrement of the Eucharist according to that Probet seipsum homo sic de pane illo edat Let a man proue himselfe and so eat of that bread which prouing must be by repentāce And secondly that they make auricular confession consisting in a circumstantiall enumeration of sinnes in their numerall distinct kinds to a Priest an effentiall part of that Sacrament neither of which can bee proued in Scriptures I cannot but admire to see so great a Doctor as Thomas Aquinas was Tho. Aquin. part 3. de sacra poenit art 1. sed contra Act. 8. to make a most weake argument for proofe of this Sacrament saying that as Baptisme is adhebited for the purification of sinne so Penance Therefore Peter said to Simon do penance for this thy wickednesse but Baptisme is a Sacrament as is said before therefore Penance also for the like reason Heere is a stout reason and of great force certes especially when we consider that the Angelical doctor following the vulgar translation misalleageth the Scripture for in the Greeke set out by Arias Montanus the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not do penance Arias Montan. in 8. Act. Apost vers 22. but repent thou as the same Author though a Romanist translateth it Neither is it heere to be omitted how notoriously the Rhemists do depraue the same place of Scripture who in excuse of their following the vulgar translation adde a notable falsehood and vntruth saying In annot Act. 8. vers 22. That the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie as much is it not strange then that Arias Montanus I thinke as good a Grecian as any of them would haue swarued from their translation but their imposture in this place is most inexcusable shewing that they care not what they say so they may crosse the reformed Churches as appeareth when in the table before the new Testament printed anno 1600 wherin they charge the English editions of false translation
an excellent Sermon telling them amongst other things that such vexations are granted by God for the sinnes of the people and how much more dangerous was the consuming flame of hell which shall euerlastingly deuoure the damned than the madnesse of a wolfe which can but deuoure the body and how dreadfull it is to be drowned in the gulfe of hell since so great a multitude of people were so much kept in feare by the perill of one litle beast Returne returne therefore D. B. to our Lord doe worthy penance God will deliuer you from the present danger of the Wolfe and from the future danger of hells deuouring fire And then said further marke me well beloued my brother Wolfe who standeth quietly here before you hath promised mee and hath also giuen me assurance of his promise vpon his credit to make peace with you and neuer to hurt you in any thing vpon condition that you shall also giue your promise to maintaine him I for my Brother Wolfe will be suretie that he shall firmely obserue and faithfully keepe this couenant of peace with you with that all that were there cried out aloud promising alwaies to cherish and feede the Wolfe And S. Francis in the presence of them all said and thou brother Wolfe doest thou promise to hold peace with them and that thou wilt hurt neither Beast nor Person of theirs then the Wolfe made shew of promising to keepe peace by falling vpon his knees inclining his head and other gestures of taile and eares full of blandishment Saint Francis then said But brother Wolfe I will haue thee now before all here present to giue me assurance of thy promise as thou didst without the gate and that thou wilt keepe this peace and that thou wilt not offend in the suretie made Then the Wolfe lifting vp his right fore-foot made promise in the hand of S. Francis his suretie in the sight of all whereupon there was such admiration and ioy of all as well for the deuotion of the Saint as for the newnesse of the miracle as also for the peace betweene the Wolfe and the People that all gaue thankes vnto God praising Almightie God who by the merits of his Saint had deliuered them from the mouth of the fierce Beast and restored them quietnesse and safetie from so fearefull a vexation An honest Wolfe Now afterward the Wolfe alwaies kept his promise and conditions ordained by Saint Francis and liuing in the Cittie two yeares going vp and downe from doore to doore begging his foode without hurting any or being hurt of any was louingly cherished and fedde of all and which is more strange there neuer did Dogge barke at him At length the Wolfe died and the Cittizens were very sorrie for his death because the continuall sight and presence of the Wolfe did maruailously renew in them the memorie of Saint Francis vertue and sanctitie I noted this Miracle related by such Authours as a thing not only ridiculous to any iudicious Hearer thereof but as also most erroneous in the circumstances as namely where Saint Francis telleth the VVolfe of his horrible crimes committed against Men and Beasts and telleth him further that because hee deuoured men created to Gods similitude and that therefore bee was worthy to die like a Theefe and Murderer whereby it seemeth hee insinuates that a bruit beast doing that which is naturall vnto him committeth sinne which can not bee sinne vnlesse it bee voluntarie and that this humble VVolfe was so intelligent as that hee knew man to be created to Gods similitude and likenesse therefore a fit miracle for Fooles and Children 9. Yet to sport you more Other Miracles like the former Mat. Paris in Hen. 3. I will tell you yet one as prettie as this to shew the power of this Romane Canonized Saint as well ouer Birds as the VVolfe I haue read that Saint Francis when his Preaching was despised by the Romanes went into the fields and there charged the Crowes and Kites and Pies to listen to his doctrine which they did for halfe a day without any noise or chatting and thus hee did for three daies together A man could not well say of these humble Auditours Beati qui audiunt verbum Dei custodiunt illud Blessed are they that heare the word of God and keepe it Neither will I here omit an other miracle wrought vpon one Frier Francis a follower of the noblest Saint Francis who celebrating Masse found a Spider in the Challice Conformit Sancti Francis got into the bloud of his Sauiour and did not take him out but dranke it vp together with the bloud Who afterwards rubbing his shinne-bone and scratching where it itched that Spider came whole out of his legge and did him no hurt O most ridiculous miracle what could be the end of it was it because hee did against the Rubicke of the Masse See the Missall which commandeth the Spider to be burnt or might not that Spider bee suffered to abide aswell in the body of so holy a Frier as in the bloud of Christ But the Church of Rome is full of like miracles Prettie is that which is recorded by Gregorie the Great as the Papists say who writeth that when Pope Iohn had rode on the horse of a noble woman the horse would not any more endure a woman vpon his back no not his old Mistris A wise horse no doubt Now when I considered these and many other ridiculous miracles recorded by the learned of that Church which neither confirme any truth The strange example of the Papisticall Doctor of Paris Catechishist cap 10. tit 4 part 2. Fr. Put. in vita S. Pr. Ioan. Nau. vo 2 Ch. 2. Gerio 37. Laurent Sur. 6. Octob. S. Ant. 1. part tit 5. c. 2. ff 11. but only tend to the glorie of their Saints in simple mens iudgements I could not but much lament at my former folly in being too credulous vnto them Yet one I can not but relate more because in my iudgement it rather ouerthroweth the faith of Rome than establisheth the same the storie is this and not bee gaine-said as the Papists hold by any so authenticall are the proofes thereof done in the presence of many witnesses There was a Doctor in Paris much renowned and famous as well for his doctrine as for his good exteriour life so farre forth as men could iudge who departed this world without the administration of Sacraments Anno 1086 And whilest the Dirges and prayers of the dead were singing when they were come vnto the fourth Lesson which began Responde mihi Answere me the deceased man who lay vpon the Hearse lifted vp his head a little in such sort that euerie one there present might see him and with a horrible and fearefull voice he cryed out aloud Iusto Dei iudicio accusatus sum I am accused before the iust iudgement of God Which wordes hauing spoken hee layed himselfe downe againe in his coffin
their mindes Afterward the Councell of Basil released the decree of Constance to some as to the Bohemians and the Councell of Trent confirmed it againe Ses 21. c. 2. Whereby it is apparant that the moderne Church of Rome hath swarued in this point of faith from which it beleeued formerly and since it began to be the seat of Antichrist The most ancient Liturgies in their owne forme shew Cyril Cath. mystag 5. Liturg. Marci pag. 62. Thom. p. 3. q. 80. art 12 q. 3. Hom. 16. in nu 1 that the people receiued the wine as well as the bread And Caietane sayth This custome endured long in the Church and that they had ministring cuppes for the nonce to serue the people with wine which none will denie Origen sayth plainegly Christian people were accustomed to drinke the bloud And S. Cyprian How doe we make them fit for the cup of Martyrdome Epist. 2. if first we doe not admit them by the right of communication in the Church to drinke the cup of the Lord The same Author or another as ancient Serm. de coena Dom. in another place sayth The Law doth prohibit the eating of bloud the Gospell commaundeth that it be drunke That the Chalice also was vsed in S. Ambrose his time himselfe sheweth Apud Theod. 5. Hist 15. In 2. Malach. speaking to Theodosius With what boldnesse wilt thou partake with thy mouth the cup of precious bloud S. Hierome sayth in expresse tearmes The Priestes which make the Eucharist and distribute the bloud of the Lord to the people And Paschasius sayth Super cap. 15. Drinke ye all of this as well the ministers as the other beleeuers Apud Gratian. can Comperimus de consecrat dist 2. Gelasius sayth We finde that some receiuing onely the portion of the sacred bodie abstaine from the cup of sacred bloud Who doubtlesse because I know not by what superstition they are taught to be obliged either let them receiue the entire Sacraments or let them be expelled from the entire Sacraments because the duision of one and the same mysterie cannot be without grat sacriledge All which places doe most liuely expresse the faith and practise of the ancient Church to haue beene otherwise than it is now in the present Church 6 Is it not a lamentable thing to see Obserue well this Councell Ses 13. that the Councell of Constance confesseth That Iesus Christ instituted and administred the Sacrament vnder both kinds and that in the Primitiue Church this Sacrament was receiued by the faithfull vnder both kinds And yet against Christs institution and the practise of the Primitiue Church the same Councell most blasphemously complaineth That in some parts of the world some rashly presume that Christian people ought to receiue the Sacraments vnder both kinds and thus censures it to be presumption and rashnesse to follow Christ Of the Fathers of that Councell with the Pope himselfe I may well say Concilium inierunt vt caperent Iesum in sermone Exod. 7. But as the Serpent of Moses deuoured the Serpents of the Sorcerers so Christ will ouercome the malice and craft of such wicked counsellors It is a folly for our aduersaries to say That when Christ said Doe this in remembrance of me he spake onely to Priests for then it would follow that the lay people may be debarred of both kinds and it is as impertinently obiected that the Apostles were Priests therefore Christs Precept Drinke ye all of this belongs to Priests onely for then the Primitiue Church did amisse and S. Paule the Apostle also who deliuered the Supper to the lay people without amputation of either kind in such manner as he had receiued it of the Lord. My conclusion vpon the precedent obseruation Now therefore vpon due consideration of all the premisses finding the Church of Rome to adulterate the word of God to ouerthrow the nature of the Sacrament to goe against the doctrine of the Primitiue Church and to checke most impudently Christs owne institution cursing them that beleeue as Christ teacheth and doe as he commaundeth in drinking as well of the Cup as in eating the Bread of the Sacrament without diuision or amputation I see no ground of faith to warrant the doctrine of the Church of Rome in this case and therefore it is to be feared vnlesse God shew her the greater mercie for all her maledictions and curses to the terror of poore simple Christians shee her selfe will one day inconsolably tast of the bitter cup of Gods wrath and indignation which vpon the suddaine will be poured vpon her to her vtter ruine and destruction and shee that hath so much afflicted and tormented others will find it true that Horrendum est incidere in manus Dei viuentis It is a horrible thing to fall into the hands of the liuing God CHAP. XV. Containing an obseruation of the Pardons and Indulgences which the Peope annexeth to Crosses Graines and Meddals I Haue obserued in reading the liues of Saints a storie worth the noting of Iohn the Bishop of Hierusalem Metaph. in vita S. Epiph. Laurent Surius 12. Maeij who hauing with his honors changed also his minde being surprised with extreame couetousnesse he grew to heape vp great store of treasures beyond all reason or measure which Saint Epiphanius vnderstanding endeuoured to draw him to some liberalitie towards the poore but he who preferred his gold before all other workes of charitie cared not for the poore Epiphanius seeing this obtained of him a certaine summe more by force than by loue which he distributed amongst the poore with great ioy Few daies after the Bishop redemanded againe his money with great importunitie vnto whom Epiphanius gaue good wordes promising to repay him soone after but the Bishop was not contented but vsed him with some violence vttering iniurious speeches against him calling him impostor and cosener Epiphanius nothing troubled spit in his face wherewith instantly strucken blind he fell to the ground whereupon at length he acknowledged his fault crauing pardon Then Epiphanius shewed him into what a gulfe of couetousnesse hee was plunged putting his hand vpon his head restored him his right eye againe who praying him to restore him also his left eye the holy man refused it to the end he should be alwaies warned by that marke euer after to vse more modestie and more carefully to auoid that plague of couetousnesse In this example courteous Reader you haue a liuely representation of the Bishop of Rome his insatiable auarice now that hee is come to such temporall greatnesse in this world and consequently of the spirituall blindnesse wherewith God hath strooken him for the same not suffering him to see the light of truth but to runne head-long into diuers inextricable heresies as a iust punishment for such his greedy desires for the nouelties which are now broched in the Church of Rome were not knowne till this hateful sinne of auarice tooke