Ibid. fol. 187. this to be done without mutation or change of place or any strange creation which they doe so much abiure If since the mysterie of our redemption wrought and finished Christ as man bee ascended into heauen and thither in soule and minde we ought to mount and goe after and that it be good for vs that he ascended and bee there as agreeing to the scripture which saith seek those things which are abous where Christ sitteth one the right hand of his father they doe teach Is it not earthly and grosse to seeke him in the earth and substantially and fleshly to haue him And is it not a great hinderance to the spirits of our minds and bringeth it vs not into earthly cogitations which are euer to be shunned If they say true in the one assertion Omnis contradictio est ad idem they erre in the other for both cannot be true At one the same time they make the same Christ sitting in heauen at the right hand of his father according to the dimensions parts and proportions of a true body the same Christ at the same time in the sacrament without dimeÌ„sions parts or proportions of a true bodie which is wholy to ouerthrow the truth of his body and vtterly to disanull our beleife therof a part wherof is that he is in heaueÌ„ with those dimensions and distinction of parts wherwith hee liued on earth and wherwith he was crucified and so died was buried and ascended The Rhemists in their testament followe the same stepps They say it is plaine by the scripture Rhem. Heb. 9. v. 20. 10. v. 11 that the blessed chalice of the aultar at their Masse hath the verie sacrifical blood in it that was shed vpon the Crosse the like they affirme in other places of the body Now as the Trent fathers Catechisme Rhemists are found to speake impieties and contradictions in this first question of the presence of Christ in the Eucharists vsing some tearmes As. 1. Really 2. SubstaÌ„tially 3. SacrameÌ„tally 4. Spiritually Of the Sacrifice of the Masse as may be easily yeilded vnto as be fore is shewed And some others which repunge their owne grounds and be altogether different from them so before I goe to others of them I wil shew how these goe about indeed it is about to make their Masse a sacrifice that is to say to offer the reall fleshly substantial body of Christ to god his father the same which he offered on the Crosse for the sinnes of the world They cannot tell in this what tearmes to vse but veile their meanings with such words that furthereth neither their cause nor hindreth ours Conc. Trid. sess 22. in pref de sac missae On the Crosse on sacrifice that was bloody Cap. 1. The counsell pretendeth to intreat of the sacrifice of the Masse quatenus verum singulare sacrificium est so far forth as it is a true and soueraigne sacrifice Christ therfore our Lord although hee was to offer himselfe once on the aultar of the Crosse that with death to work there our eternall redemptioÌ„ yet because the preâ—sthood by his death was not to be extinguished he did leaue to the Church his most beloued spouse at his last supper the verie night hee was betrayed a visible sacrifice wher in that bloody sacrifice which was to bee donne but once on the Crosse might bee represented and that the memory of him should be continued to the worlds ende and therfore he being a Preist after the order of Melchisedech offered his body and blood vnder the formes of bread and wine to God his Father And further they saie because in this holy sacrifice which is performed in the Masse idem ille Christus continetur incruente immolatur the same Christ is contained Cap. 2. The saÌ„e Christ offered vnbloodily Apropitiatory sacrifice Can. 1. offered vnbloodily whoe did offer himselfe once one the aulter of the Crosse bloodily the holy synode teacheth that this sacrifice is trulie propitious that whosoeuer shal say that in the Masse is not offered to God verum proprium sacrificium a true and proper sacrifice let him be accursed So by the Trent Fathers we must beleiue the Masse to be a true soueraigne propitiatory sacrifice the same which Christ offered on the Crosse But marke their tearmes In the sacrifice of their Masse is represented the sacrifice of Christ on the Crosse there is he offered vnbloodily these tearmes they shal haue of vs we say the Lords supper is a sacrifice as it is the passioÌ„ of Christ that is a thankful rememberance of Christs passioÌ„ and that Christs blood is shed in a mysterie But with them how is Christs sacrifice represented if the same Christ be really offered who offered himselfe on the Crosse What need the same thing to be a remembrance of it selfe and in the one to offer himselfe painfully bloodily and in the other-same-other-same-sacrifice to be offered nether painfullie nor bloodily If hee be offered but vnbloodily in the Masse Nec cruentè nec paenali mo do AlleÌ„ de euc sac l. 2. c 10. fol. 541 Rhem. annot heb 9. v 20. The very blud in the Chalice Allen de sac euch l. 2 c. 11. realis imm ola tio Rhem. annot heb 9.1 v. 25 Christ offered vnboodily Rhe. Mat. 26. v 28.2 mystically â— In a sacrament annot Luc. 22.19 fol 205. Camp 2. rat Sacramentalis mactatio c. 14. fine how agreeth it with a reall offering and reall presence how saie the Rhemists that the very blood which Christ shed on the aultar of the crosse is in the Challice at the time of the Masse Or D. Allen that there iâ— a reall offering of the body of Christ as there is a real presence so that I see not if they meane as they speake whie they mince the word vnbloodily as they doe Would they say that blood is shed let it be shed let not blood be shed vnbloodily they knowe not how If the Trent Fathers Rhemists by their tearme vnbloodily doe meane mysticallie as they saie in an other place wee agree with them they shal haue vs reasonable It is shed in a mysterie not executed indeed and that is rightly tearmed a mysterie not as they saie in a mysterie that is really Or he is now immolated or offered as they are driuen to saie in a sacrament which wee saie also but not in a sacrament that is really and substantially Omne aenigmaticum omne offusum caligine loquendi Al this is darke couered with mists D. Allen stil ouerthroweth himselfe and them too for hee saith againe that in their Masse there is onlie a sacramentall killing or sheding of blood which we also wil neuer denie for in the Lords supper we haue the death of Christ in a mysterie in a figure or sacrament Christ is there killed sacramentally for there we see the death of the
sonne of God there wee see that hee tooke our heauinesse and bare our sorrowes was wounded for our â—ffeÌ„ces and was rent and tormented for our wickednesse and in this respect the ministration of the holie communion is of the learned fathers called a sacrifice because therin wee offer vp vnto God the father thankes praise for that great sacrifice once made vpon the Crosse But for the same sacrifice that Christ offered with blood that same to be offered daily in the masse without blood or how blood shoulde bee shed there vnbloodily as they inferre noe age of the Church neuer yet knewe since Christs time but the petite deuisers of late Saint Augustine that ancient learned Father could in few and plaine words describe vnto vs the perfect signification of the sacrifices of the old law Tom. 6. contâ—… FaustuÌ„ Mani l. 20. c. 21. fine Camp rat 9. de Sophis eccum quos gyros quasrotaâ— fabricat Rhem. Annot. heb 9. v. 25. Marke S. Aug. words before he vseth none of these opposite ill fauoured tearmes to expresse the sacrifice of the Church after his ascention his sacrifice on the Crosse is frequented by a sacrameÌ„t of remembraÌ„c saith he Praeter hoc igitur ante hoc sacrificiuÌ„ mortis aliud pridie instituit fecit ipse idque nec crueÌ„tè nec paenali modo Allen l. 2. c. 10. fol. 541 Rhem. annot heb 9. v. 12. of our sacrament now and what relation they both haue to the sacrifice of Christ without any such obscure or obtuse tearmes as these men vse Huius sacrificij caro sangnis ante aduentum Christs per victimas similitudinum promittebatur The flesh blood of this sacrifice before the comming of Christ was promised by sacrifices of Resemblance the same was performed indeed in the time of Christs passion post ascensionem Christi per sacramentum memoriae celebratur but after Christs ascension it is frequented by a sacrament of remembrance And to this of Augustine they shal haue the whol Church of England subscribe therfore let them take home the slaunder they lay vpon vs in that wee vse circular turnings or windings in our disputs and aunsweres with them That the Rhemists are as dark and obscureas any other of them in this question it wil appeare to any that will read their notes which more at large I will nowe shewe As Christ neuer died but once nor neuer shal die againe so in that violent painfull and bloody sort hee cannot be offered againe nether needeth he so to be offered any more hauing by that one action of sacrifice vppon the Crosse made the full ransome redemption remedie for the sinns of the whol world Neuerthelesse as Christ died and was offered after a sort in all the sacrifices of the law nature since the beginning of the world al which were figures of this one oblation vppon the Crosse so he is much rather offered in the sacrifice of the altar of the new Testament incomparably more neere diuinly truly expressing his death his body broken his blood shed then any figure of the old law or other sacrifice that euer was as being indeed though in hidden sacramentall and misticall and vnbloody maner the very selfe same blessed body blood the selfe same host oblation sacrifice that was don vpon the crosse Againe they saie noe one of the sacrifices nor al the sacrifices of the old law could make that one generall price ransome redemption of al mankind and of al sinns sauing this one highest Preist Christ and the one sacrifice of his blood once offered vpon the Crosse which sacrifice of redemption cannot be often done One only sacrifice on the crosse the redeÌ„ption of the world and on only preist Christ the redeemer therof The Masse a commemotatioÌ„ of Christs sacrifice This sort because Christ could not die but once though the figures also therof in the law of nature of Moses were truly called sacrifices as especially this hie and marueilous commemoration of the same in the holy sacrament of the aultar according to the rite of the newe Testament is most truly and singularly as S. Augustine saith a sacrifice But neither this sort nor the other of the old law being often repeated and done by many Preists could bee the generall redeeming consummating sacrifice c. You would thinke that in these two verses of their annotations they had handled that text as though they had meÌ„t that Christ dying but once had need neuer to haue died againe Noe more shal he saie they for in that violent painful and bloody sort as hee died on the crosse he can neuer bee offered againe here they exclude his dying againe or often but not his offering againe or often It is maruaile they did not deuise how he might die againe so it were not in that violent painfull bloody sort as his death was on the crosse as wel as deuise such an offering as shal be neither violent painfull nor bloody so where they should lay their reasoÌ„s to proue either a reall offering or not a reall dying or not they leaue it in the halfe come in with manners respects altering cleane the nature of the thinge For nether coulde Christ himselfe much lesse any mortal man offer himselfe often without dying often as is most plaine by the Apostle in the 4 last verses of that 9. chapter so their fumbling here is with as ill successe as D. Allens before cited whoe maketh a reall offering which they stick at vnlesse they will haue it neither violent painfull nor bloody and then wherin is it reall a sacramentall shedding of blood Againe they saie that that one action on the Crosse made the ful ransome for the sinns of the world what need any more sacrifice for sinns then as their is But being the same that his was whie doth it not redeeme as his did euen as a generall price ransome or let them shew wherin the defect is that being the same Christ Heb. 10.12 it should not haue the same effect Christ saith S. Paule after hee had offered one sacrifice for sinne sitteth for euer at the right hand of God Furthermore that reall immolation which D. Allen speaketh of foundeth more then this hidden sacramentall mystical offering or immolation which they speak of here otherwise they maie speake of a reall betraying a reall crucifying a real sheding of his blood powring out of it on the ground now then qualify them with a hidden sacramentall and misticall maner But what caused them in this 12. verse as before set downe to cal their Masse a commemoration of Christs sacrifice when they haue spoken of the Iewes sacrifices of Christs But neither this sort nor the other of the law c. to cal their masse by an other name This sort Doe they take their masse to bee a different sacrifice from that of the crosse a
ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt And by reason of this similitude they vsually take the names of the things themselues This is without glose or ambiguitie Christ saith S. Augustine was once offered in himselfe And is offered daily in a sacrament for that the speech should be vnderstood how once how daily it is added in a sacrament and in himselfe And why when it is done now but in a sacrament may it yet be truly said Christ is offered because sacraments haue the names of the thinges them selues for a certaine resemblance that is betweene theÌ„ This doth the words immediatly following shew Sieut ergo secundum quendam medum Therfore after a certaine manner of speech the sacrament of Christs body is Christs body the sacrament of Christs blood is Christs blood the sacrament of faith is faith this he illustrateth afteriby the sacrameÌ„t of Baptisme out of S. Paule Rom. 6. whoe saith by Baptisme wee bee buried with Christ into death he saith not we signifie buriall but he saith plainly wee bee buried so that the sacrament of so great a thinge is not called but by the name of the thing it self Cip. tom 2. de vnct Chris mat fere fine Thus far Augustine S. Cyprian was before S. Augustine certaine huÌ„dreds of yeares hee telleth vs without any scruple or bone cast in of doubt both what Christ did at his last supper and what on the crosse in sound words few Dedit dominus noster in mensa Our Lord at the table wherat hee receaued his last supper with his disciples with his own hands gaue bread wine But vpon the crosse he gaue his own body with the souldiers hands to be wounded This is by S. Cyprian the sacrifice of the table the sacrifice of the crosse at the one he gaue bread wine vpon the other he gaue his body Here is noe vailing of him vnder formes and shewes of bread and wine nospeaking of quantitieâ— qualities without substaÌ„ce nor offering vp of him to God his father In an other place he saith in most plaine words Tom. 2. de bap tism Christi manif trinit fine Nec sacerdotij eius paenituit deuÌ„ It neuer repented God saith he of Christs preisthood For the sacrifice that he offered vpoÌ„ the crosse is so acceptable in the goodwil of God so standeth in continuall strength virtue that the same oblatioÌ„ is noe lesse acceptable this day in the sight of God the Father then it was that daie when blood water ranne out of his wounded side semper reseruatae in corpore plaga salutis humana exigant pretium obedieutiae donatiuum requirant And the skarrs teserued stil in his body doe suffice for the redemption of man and doe require a fauour because of the obedience This is plaine according to the scriptures Heb 7.23.27 10. v. 12. 9 v. 28. that once Preist by one sacrifice once offered that is our sauiour by giuing himselfe to death vpoÌ„ the Crosse hath reconciled vs to God sanctified vs for euer cuteth of their many Preists to offer ofteÌ„ as though there were left now after the death of Christ an offering for sin or his pretious blood were of noe greater value then the blood of Bull Goates which were offered often because they coulde not purge sinne There is a Master amongst them called the Master of the esnteÌ„ces Vide Genebr Chron l. 4. an 1159. fol. 932. P. Lumbard or Longobardus who collected a breife of doctrine out of the Greeke latine Fathers ancienter by far then the counsel of Trent Allen Canus or the Rhemists and before any Protestant if they saie true that are accustomed to lie who liued in the yeare of our Lord Bishop of Paris anno Paris 1160. vpon whose bookes suruey hath bin made although they haue gathered noe Index vpon him as they haue done vpon others yet they haue noted him in manie places where they mislâ—ke him with a non tenetur the master is not allowed here Magister hic non tenetur This Catholike Doctor much renowned amongst them taught euen as the ProtestaÌ„ts doe in this quaeâ—stioÌ„ of the sacrifice of Christ in the Masse yet hath escaped froÌ„ amongst them without so much as an item for it which manifestly sheweth that though they haue vs offenders in that matter they haue their cheife Master also a ringleader therin themselues or brethreÌ„ accessary therto because they haue not taxed him therfore And howsoeuer we maie be faultie the case standing as it doth our aunswere is the same with the womans in the poet Nam si ego digna hac contumelia sum maximè Terenc in Eunueh act 5. scen 2. Senec. in Medea act 3. at tu indignus qui faceres tamen For although I be neuer so wel worthy to be so spitfully handled yet were you no meete man to doe it saith shee And as Medea saith to IasoÌ„ Omnes coniugem infamem arguant solus tuere solus insontem voca Tibi innocens sit quisquis est pro te nocens Let others defame me with infamie yet doe thou only take my part doe thou call me iust vndefiled let him be an innocent to thee who for thee doth transgresie The words of Lumbard are these Sent l. 4. dis 12 parag 7. Christ is not now really offered but the memorie of his sacrifice is celebrated Post heac quaeritur si quod gerit sacerdos propriè dicatur sacrificium vel immolatio si Christus quotidie immolatur vel semel tantum immolatus sit I demand saith he whether that which the preist doth be properly called a sacrifice an oblation or not and whether Christ bee daily offered or else were offered only once To this saith he our answere in breif is that that which is offered consecrated by the Preist is called a sacrifice oblation because it is a memory representation of the true sacrifice holy oblation which was made on the aultar of the crosse Et semel Christus mortuus in cruce est ibique immolatus est in semetipse Christ also died once on the Crosse there was he offered himselfe quotidie autem immolatur in sacramento but hee is offered daily in a sacrament because in the sacrament there is a remembrance of that which was once don on the Crosse And this is not Peter Lumbardes opinion only but his strong proofe collection out of all the Fathers Greeke and Latine noe one of theÌ„ euer dreaming of sacrificing the sonne of God to his father or of making the same sacrifice vnbloody which Christ made bloody or to haue the sacrament both the thing it selfe and a remembrance of it selfe al at one time Wherfore although the sacrifice be a true proper soueraigne propitiatorie sacrifice as it is defined by the Trent Fathers yet
that sacrifice which the ancient Church of God 1400. yeares before those of Trent spake of was not so caled properly according to the rigor of the word with them the celebration of the Lordes supper is called an oblation for that it is a representatioÌ„ of Christs death sacraments haue names of the things which they signifie because the merits fruits of Christs passion are by the power of his spirit devided bestowed on the faithful receauers of these mysteries Thomas of Aquine was in his time of greater credit with them then the Master of the sentences Acutè diuus Thomas vt omnia Camâ— rat 9. argutissime Canus l. 12 to 408. Melius diuus Thomas vt omnia dixit Allen fol. 419. p. 3. q 83. art I resp dicendum ex Aug. ad sim pl. quest 3. If Thom. had thought that Christ had bin killed sacrificed to God his father as D. Allen disputeth l. 2. c 11 he needed not to haue hand led it as here he doth Camp rat 5. Duraeus eaâ—… fol. 265. Art 17 cont luel fol 206. b. 207. a. though in time later the Master is not euer allowed by them but Thomas they saie hath done all things acutly well yet hee saith as we say in this In two respects saith hee celebratio butus sacraements dicitur immolatio Christi the celebratioÌ„ of this sacrameÌ„t may be called the sacraficing of Christ First because as S. Augustine saith resemblances are wont to be called by the name of those things wherof they are resemblances therfore the celebration of this sacrament is a certaine representatiue Image of the passion of Christ which is his true sacrificing Secondly touching the effect of Christs passion quia scilicet per hoc sacramentum participes efficimur fructus dominicae passionis because by this sacrament wee are made partakers of the fruite of the Lords passioÌ„ This of Thomas were ceaue against their reall external corporal kinde of offering the liue flesh of Christ to God the Father by the Preists handes vnder the formes of bread wine as now they teach they doe With what facilitie of language D. Harding D. Stephan Gardiner proceeded in this question I will now also shew you and the rather because Campian Durâ—us both doe highly commeÌ„d D. Harding his worke he hauing spoken something of the sacrifice of Christ on the Crosse done with shedding of blood in his owne person as the scripture witnesseth commeth to shew how he is handled in their Masse saith Sacramentally or in a mysterie Christ is offered vp to his Father in the daily sacrifice of the Church vnder the forme of bread and wine truly indead not in respect of the maner of offering but in respect of his very body blood really present And after recitinge the words of the Evangelists Luc. 22 how that Christ at his last supper took bread gaue thankes brake it said take eate this is my body which is giuen for you and this is my blood which is shed for you in remission of sinnes out of which he would proue his sacrifice saith they are wordes of sacrificing offering they shew and set forth an oblation in act deed though the tearme it selfe of oblatioÌ„ or sacrifice be not expressed therfore belike seeing nether any tearmes nor words to make for it there afterwards vpon more deliberation he peeceth out the Euangelists S Paul for Christ said Doe yes this in my remembrance he readeth doe yee or make yee this in my remembrance Reioynder f. 283. 305. Tully de natur deotum l. 1. feâ—e fine Elephanto belluarum nullaprudentior at figuraÌ„ quae vastior Of beasts saith Tully none is more wiser then the Elephant in shape none more deformed M. Harding was thought for that time to haue dealt substantially against his aduersary in substance of matter none more weake Who can explaine how Christ is offered really in their Masse yet not in respect of the manner of offering what manner what respect is this Or what words of sacrificing and offering did Christ vse at his last supper without any tearme of oblatioÌ„ sacrificing Hoc non est considerare sed quasi sortiri quid loquare Tull. ibid. This is not to speake with discretion but as it were by lot hap-hazard But the truth is Christ vsed noe word tearme or act of sacrificing at his last supper we maruaile not then though M. Harding say hee expressed it not by any tearme Yet the farthest of from al truth is Hard. Ibid. fol 209. A necessary point of Christian doctrine yet without al manner of Religion that which in the prosecution of this article he deliuereth which is that Christ at the very same instant of time that he offered himselfe on the Crosse with shedding of blood we must vnderstaÌ„d for a necessary point of Christian doctrine that he offered himselfe invisibly as concerning man in the sight of his heauenly father bearing the markes of his woundes and there appeareth before the face of God with that thorne prickt naile boared speare perced other wounded rent torne body for vs. Here are 4 sacrifices made of one The same Christ sacrificed at his last supper the same Christ on the Crosse the same Christ at the same time sacrificed in heauen the same Christ sacrificed in the Masse How M. Harding can bring Christs sacrificed into heaueÌ„ without his tormentors is hard to conceaue Aâ—…as Caiphas Iudas Pilate the rest of that damned crew indeed for without those wretches Christs blood was not shed and without shedding of blood there is noe remission of sinne Where M. Harding shold euer findany such doctrine deliuered before him I cannot iudge Heb. 9. l. 12. fol. 421. a incruentam oblationem Christus in cae lis fecit In his explication assertion of the true catholike faith l. 5. fol. 144 b. Noe iteration of Christs sacrifice except he did allight vpon it in Melchior Canus who amongst other idle vaine discourses of their Masse insinuateth such a thinge speaking of an vnbloody sacrifice in heauen offered there by Christ Stephan Gardiner sometime Bishop of Winchester a sure card to the posters at Rome writing purposly of the sacrifice of the Masse beginneth wel saith it is agreed by the scriptures plainly taught that the oblation sacrifice of our sauiour Christ was is a perfect worke once consummate in perfectioÌ„ without necessity of iteratioÌ„ as it was neuer taught to be iterate but a meere blasphemy to presuppose it This is sound Catholike if he would abide by it but within two leaues after hee saith wee must beleiue the very presence of Christs body and blood on Gods board and that the Priests doe their sacrifice and bee therfore called sacrificers If the Preists doe there sacrifice Ibid. fol. 146. b verie sacrificers theÌ„ doe they either iterate Christs sacrifice or
pleased God to reserue two of the strōgest in out liuing their first labours more thā 20. years the most learned and iudicious Bishop of Winton D. Reynolds the one for his dialogues against the Iesuits the other for his conference with Hart wherein they see their desire on their enimies no aduersary daring to propound against either of them Who doth not thinke the memory of D. Humfrey is yet fresh and laudable in the highest degree for his answere to Campians chalenge for elegancy of stile exactnesse of method and substance of matter without all cast of the dice as Lactantius said by St. Cyprian D. VVillet hath bin very painefull as his Synopsis and Tetrastilon doe plainely shew The venerable Deane of Exeter D. Sutcliue may not in this page of praise be omitted for answering aswel the most learned amōg the aduersaries as those that haue the most dissolute tongues Bellarmine and Gifford It woulde be too long to reakon all therfore I cōtent my selfe with picking out the choise It shal alwaies be my praiers vnto Almighty God that whensoeuer it shall please him to call these or any of these to him selfe out of this wearisome life there may others arise in your places to goe on with the cause as the Poet speaketh of the Golden bough primo avulso non deficit alter Aeneid lib 6. one being taken away there wanteth not an other and so giue the aduersarie not so much as a breathing time And when you of the Cleargie and Schollers haue thus discharged their duties to God the Prince what rests for the Laity to doe but to take vp and read and hauing read as the men of Baerea in the Acts to compare both sides with the scripture then resolue to iustifie the truth in all sinceritie Act. 17. And to you I say this againe the clearnesse and perspicuitie of your writings hath added such a plainenes to my vnderstanding to the finding out of the truth that if I should not absolutely averre that the doctrine this day taught and professed in this Realme were the true and sincere doctrine of Christ and of his Church I should surely sin against mine owne conscience the contrarie of the Church of Rome beeing only built on the rubbish of contradictions impieties gloses slights falsifications and forgeries as by the samplar which I haue drawne out of their bookes for that purpose wil manifestly appeare I say not to you who are mighty in knowledge that way already but to euerie meane reader for whose sakes only I vndertooke this labour Ignoscant scientes ne offēdātur nescientes satius est offerre habēti quà m differre non habentē Aug. de bapt contra Donat. lib. 2. cap. 1. The Lord Iehova continue the Kings Maiestie in his holie intention of furthering and fauouring the doctrine established and blesse prosper the Reuerend Bishops and Cleargy to be watchfull against the common adversarie the Papist And to giue the rest of the Kingdome sound resolutiō to ioine strongly togither to the discountenauncing of Antichrist and all his designes From Tydworth the 1. of Nouember 1607. Yours in all duty and reverence John Panke TO AL OBSTINATE AND STIFFE Recusants held in wilfull blindnesse and to all luke-warme indifferent Papists not yet fully setled in their Recusancy health of body and soundnesse of iudgment I That hitherto bin your courses poore seduced Bretheren by the charge that your Masters haue laid on you to refuse all manner of conference with vs or to read any of our treatises or books that do any way tend to the crossing of your opinions which purpose as it taketh away all sounde iudgement which may anie way come vnto you so it hath given me for my part a ful a resolute determination never to beleeue but that by that policy they only would vphold the drift of their religion that they feare it woulde fal if it shoulde come to trial To meete with this mischiefe on your part I haue taken a labor not vsual to win you if it be possible to reading I haue laide almost forty of your owne writers togither some our owne countrymen here at home others the best of your side that ever wrot The Catologue of their names and editions of their books that so you be not deceiued I haue noted vnto you in the next pages following I haue compared them in three of the principal questions betweene you and vs. The sacrifice of your Masse Reall presence or transubstantiation and Popes supremacy and do protest I never did nor yet do thinke any man living is able to take those authors and proue any of those points by them or can draw out a plaine and simple forme of speech how they would bee vnderstoode in any of those questions I am not ignorant neither do I make your teachers so simple but you and they can say This they belieue in grosse 1 you offer vp the sonne of God to his father and that is your Masse 2 you haue him really present and so you eate him and that is your sacrament And 3 that the Pope is Christs Vicar and that is your beliefe All this I beleeue you can say but this is not that which you ought to seeke at your teachers hands For come to explane what agreement your Masse hath with that which Christ did at his last supper the night before he suffered And what that was which he did at his last supper and what the morrow on the crosse And what your Masse is to either or both When we aske discourse vpon this here they stagger and turne like madde men as though it did belong to them only to affirme what they lusted and yeeld no account of what they say or indeed as though they knew not what to say Harding What wordes are there and what termes are not there Stapleton Not as vpon the Crosse explane and proue How is it vnbloudy The Rhemists say that the same bloud that Christ shed on the Crosse is in the chalice at Masse Dureus saith the sacrifice of the Masse is not without bloud in it but is offered with out shedding of bloud Cōt Whit. rat 4. fol 183. what shoulde the bloud do ther if it be not shed How the Pope claimeth his supremacy is doubted of amongst them Being demanded where be the words of scripture by which the Priest hath power to offer vp Christ to God his father they answere there be words that set forth an obligation in act and deede but no termes expressed a solution to a question much like the direction givē by a Miller to a passenger who bid him leaue the bottome and ride the lower way betweene the two hils What difference is there betweene word and tearms Can any man distinguish The Church offereth a daily sacrifice not as vpon the crosse but the selfesame thing that was offered on the crosse The thing offered is one selfe same sacrifice but in
commemoration of it as they call it not the same but of an other sort D. Allen hath manifest words to that purpose making that which Christ did at his last supper and that of the masse now to be of an other sort of a different kinde from that of the Crosse Cap. 8. 9. 10. Allen de euch sacrif l. 2. c. 22. fol. 594. 596. Illa â—sse diuersi generis The oblation of him in the supper ours in the Masse 〈◊〉 but one oblation the same â—acrifice Hard art 17. f. 206. â— the fountaine referred to the fountaine or the same to the same For aunswering to our obiections that the same exceptions which serue S. Paul to the Hebrews against the Iewish sacrifices wil also serue against their sacrifice of the masse saith It is to be noted that it cannot be denied that the same opposition maie be almost set betweene the oblation of the supper the oblation of the Crosse since it is certaine they are of a diuers sore the one being an absolute indepeÌ„deÌ„t sacrifice the other commemoratiue significatine as were the Iewish sacrifices So againe faith he if any christian should bee in such an error as to thinke that the sacrifice of the Masse were an absolute independent sacrifice that it need not to bee referred to the fountaine of al sacrifices the death of Christ hee might be almost confuted by the same arguments of S. Paule how soeuer ours doe far exceed theirs This is plaine both against that of the supper and theirs in the Masse nether must the Rhemists any more in culcate that they offer the very selfe same body in number Annot. Heb. 10. v. 11. euen Christs owne body that was crucified except they wil make Christ inferiour to himselfe The Next vnto these before which I meane to bringe in Locor theol l. 11. fol. 427. a. is Melchior Canus a great scholler and an acute disputant He reproueth vs mightily because we gather si cucharistia exemplar image est non esse illam verâ— propriè sacrificium That if the Eucharist be a samplat and image it cannot properly truly be a sacrifice the collection saith he is very ridiculous for what can be more foolish then to say that the hosts of the old law were noe sacrifices because they were samplers of the true Cap. cum Mar de celeb miss And thervpon he telleth vs that Inuocentius the 3. Pope of that name doth laught at vs for such infereÌ„ces First touching Innocentius his authoritie cannot be much in this case because we knowe not that his definitiue sentence passed out of his chaire against vs in this point but only that he so wrot as a priuate man L. 6. c. 8. f. 205. because Canus himselfe telleth vs that Innocentius the 4. did make commentaries vpon the books called Decretalls if in them he wrot an error it is to bee imputed vnto him that he erred as a man not as a Pope And D. Harding by name refuseth this same Innocentius 3 Reioynder fo â—0 in the matter of al waightie matters the waightiest euen in the question of Consecration when it should be done saying what if Scotus Innocentius tertius doe thinke consecration to be done by other then our Lords wordes is not the catholike church agreed herein Thus we see a good matter if we wil The Catholik Church maie bee resolued with the Pope a good hearing in any point I hope aswell as in Consecration and therfore I hope they will not presse the Popes authoritie though hee bee against vs in this to haue the Eucharist the image the thing so make one thing both an image and the truth Indeed wee say with S Angustine Epist 23. ad Bonif. Epise If sacraments had not a liknesse and similitude of the things wherof they are sacraments properly and rightly they should not be called sacraments But if any thing become the same it hath not any liknesse to it any more but passeth wholy into that wherof it shoulde bee a liknesse Alioquin si eadem essent om nia iam non exemplaria di cerentur sed ipsae potius res de quib us agitur viderentur Cyp. in Symb. as saith S. Cyprian To come to the argument which he saith is foolishly gathered wil it please their wisdomes aswel to hear what fooles can saie further in defence of their folly as to controule without cause what they haue wel said we tel him that his example from the Iewish sacrifice coÌ„meth not neere where he would haue it reach For wil hee compare his sacrifice in this point with those of the law Theirs of the law did prefigure Christs sacrifice were true sacrifices in that kinde because they were truly and really done vpon slaine beastes whose blood was shed But were they so far forth true sacrifices that they were the same too vnto which they had relation Did the Preists in the law offer the same body that Christ offered as they say they doe in their Masse If they did not then for those to be granted to bee verie true sacrifices wil profit him nothing at al for his The Iewish sacrifices were also samplers for the perfect absolute sacrifice was not theÌ„ come but wherof should their Masse bee a sampler or remembrance since they sacrifice Christ present for that which is sacrificed must be present that which is represeÌ„ted and remembred is abseÌ„t Christs bodie being therfore represented in the Eucharist cannot bee then and there really offered And by this aunswere also the Rhemists are discharged whoe borrow Canus his argument who say that this Luc. for a commemoration cap. 22. v. 19. Masse of theirs is noe lesse a true sacrifice because it is commemoratiue of Christs passion then those of the olde testament were the lesse true because they were prefiguratiue of the same For those sacrifices were not the same sacrifice or thing wherof they were prefiguratiue noe more can their Masse being commemoratiue and though it were a sacrifice as they would haue it it could not bee the same thing wherof it is commemoratiue But come to Canus as to the rest for the manner of offering hee goeth backe to a mystery and to a figure In the Crosse saith he it is plaine the host was bloody and done without mysterie but in the aultar it is hid darkly mystically yet the same host is on the Crosse on the Aâ—… On the Crosse suffering In altari occultè mysticè obscondita Ibid fol. 436. b on the aultar hid in a mysterie â—…ce concludeth in the sacrifice of the Eucharist Christ is offered mystically vnbloodily therfore there is an host where in other sacraments there is none I speake properly saith hee for by a kinde of speech Baptisme also is somtime called an host Ibid. fol. 438. b And who euer called the Eucharist a sacrifice properly
as the nature of the word soundeth or said it was the thinge it selfe not a figure sampler similitude since Gregorie Nazianzene as D. Tonstall quoteth him vnto vs In sanctuÌ„ pase l. 2. fol 66. Figura figurae speaking of things done in the old law The arke or the Pascall Lamb saith Pascha legale audenter dicâ— figurae figura erat obscurior the Easter Lamb in the law I speak boldly was an obscure figure of a figure that is a figure of the Eucharist So that touching any substance of matter the Eucharist is noe more the body then the sacrifices sacrameÌ„ts in the law all both theirs ours being referred to Christ on the Crosse To proceed to the obiection made our of Saint Paule Heb. 9.16.25 That the host which is sacrificed by offering must of necessity be reall offered and slaine Canus ibid. ob fol. 404. ex Cal ui Instit l. 4. c. 18. par 5. f. 475 if then in euerie of their Masses Christ be offered in sacrifice in euerie of their Masses he is also slaine therfore ether S. Paules argument is frustrat where he saith Otherwise he ought to suffer ofteÌ„ from the beginning of the world or if Christ be offered in sacrifice he dieth verily and indeed but they al confesse they offer Christs liuing body impassible Can us ibid. fo 421. hee doth well to set the obiection and answere so far a sunder At corpus viuuÌ„ spirans non offerimus ideÌ„ enim in Eucharistia est at que in coelo so at the most they find an oblation they cannot finde a sacrifice To this obiection he seoffingly saith that wee haue found out wherwith to maintaine our counterfeit opinion but hee cannot finde how to ouerthrow so weake an argumer We wil grant saith hee to those that argue against vs that to the perfect offering of the eye ature there must be the death and end of it if it bee truly sacrificed But we offer not a liuely ond breathing bodie such a bodie is in the Euchâ—rist in heauen yet although the body of Christ in the Eucharist be a liuing body the blood bee in the body yet wee doe uether offer the body because it is aliue or the blood because it is in the body but the body in regard it is slaine the blood because it was shed on the Crosse Thus by this answer of his wher before the distinctioÌ„ stood with them of offering the same body which was offered on the crosse and that that body was in the Eucharist but after an other manner then on the Crosse vnbloodily or in a mystery now he confesseth they offer not a liuing body but because it is slaine then there must needs followe death nor the blood as it is in the body but because it was shed on the crosse whie then are they afraid to call their sacrifice bloody but vnbloody if the host be slaine and this argumeÌ„t of Canus haue the Rhemists borowed as they did the former for in their first conflict about this sacrament they professe That they consecrate the seuerall elements Rhem. 26. mat v. 26. shew the sence or meaÌ„ing of this note in anie writer ancient take the whole Dicth in a sacrament iâ— preseÌ„t indeed not into Christs whole person as it was borne of the Virgin or is now in heauen but the brâ—ad into his body a part as betrayed broken and giueÌ„ for vs the wine into his blood apart as shed out of his body for remission of sinnes in which mysticall and vnspeakable manner he would haue the Church to offer and sacrifice him daily he in mistery sacrament dieth though now not only in heauen but also in the sacrament he bee indeed by sequel of al his parts to each other whole aliue immortall Thus monstrously doe they teach now they thinke they haue gotten a sacrifice into their hands But how they offer without blood or with blood whether aliue or dead whether ther same that Christ did either at his supper or on the Crosse that they cannot tel nor with any wordes explaine Their descriptions in these are like that of Syrus in the Poet when he sent one brother to finde an other Teren in Adel. act 4. Scen. 2. Perplexa descriptio but by the derection taken he neuer knewe where to finde him Prâ—terito haÌ„c rectâ plateâ sursum vbs eo veneris cliuus deâ—rsum vorsum est Passe right through this street to the ouer part when you come there there is a steepe place towards the lower ende therof run downe this way after that there iâ— on this hand a Chappell and there fast by in a narrow corner A speech ful of perplexitie That they should violate or alter the holy ordinance of God touching Christs sacrifice which was as they say themselues violent The sacrifice of Christ on the Crosse The sacrifice of their Masse painfull bloody into a sacrifice reall true yea and propitiatory which shall bee neither violent painful nor bloody and yet sacrifice his body as betraied broken giuen for vs the blood as shed out of his body that very blood which was in the vaines of his body and yet for him to die in a mystery in a sacrament all to bee done vnbloodily so change the nature substance of that sacrifice which was the purchase redeÌ„ption of the whol world as it is blasphemous for them to teach so haue they brought such phrases and wordes as none can vnderstand vpheld by none but themselues God neuer intended that his sonne should offer himselfe anie more but once and that was with shedding of blood death so must hee be offered or not at all offered Reâ—d 7. 8. 9. 10 cap. to the Hebrewes if we wil speake of a reall offering and areal sacrifice a reall presence and a reall offering a real death caÌ„not be seuered If the ancieÌ„t Church of God had deliuered their doctrine opinions Aug. Epist 23. fere finè Christ is nowe offered not in substance but in asacrament or representatioÌ„ of his death D. Allen is out with his owne Catholikes be cause they caÌ„not bring this place of Aug handsomly to Ierue their turne de sac Euch. l. 2. ca. 11 in such confused tearmes as these men doe wee had bin as much to seeke what had bin their mindes in this case as wee are of these men nowe But they were expedite cleare as by their discourses appeareth Nonne semelimmolatus est Christus in scipso Was not Christ saith S. Augustine once offered in himselfe And yet in a sacrament hee is offered for the benefite of the people not every Easter only but euery day Nether doth hee lie when the question is asked answereth Christ is offered daily vnto the people For if sacrameÌ„ts had not a certaine similitude of the things wherof they be sacraments they should bee noe sacraments at al
haue an other An other they wil not say they haue then must they needs iterate Christs which indeed as he saith is blasphemous to thinke on And againe he would inferre out of Lumbard Ibid. 148. b. that the same most precious body and blood is offered daily that once suffered was once shed And yet in the next page he saith Ibid. 149. b. The Catholike doctrine teacheth not the daily sacrifice of Christs most precious body blood to bee an iteration of the once perfected sacrifice on the Crosse Ibid. 149. b. Of the vertue of the sacrifice of the Masse and of Christs on the Crosse Gard. Ibid fol. 149. b. Christs sacrifice on the Crosse was is propitiatory but a sacrifice that representeth that sacrifice sheweth it also before the eâ—es of the faithfull and refresheth the effectual memory of it What should any cockle doe amongst this corne why should he presently insert that the catholike doctrine teacheth the daily sacrifice to be the same in Esseâ—c that was offered on the Crosse once Come to the comparison betweene the sacrifice of the Masse and that of the Crosse of the strenght vertue force of the one and of the other they knowe not what to say The offering on the crosse saith he was is propitiatorie satisfactory for our redemption remission of sinnes Note well Ibid 150. a. The masse is propitiatory also so they make 2. propitiatory sacrifices which can noe more staÌ„d together theÌ„ if they should make 2 almighties wherby to destroy the tyranny of sinne the effect whereof is giuen dispenced in the sacrament of Baptisme The daily offering meaning the Masse is propitiatory also but that it is not in that degree of propitiation for to call the daily offering a sacrifice satisfactory must haue an vnderstanding that signifieth not the action of the Preist but the presence of Christs most precious body blood the very sacrifice of the world once perfectly offered being propitiatory satisfactory for all the world And yet not ten lines after in the same page he saith that the act of the Preist done according to Gods commandement must needes be propitiatory prouoke Gods fauour and ought to bee trusted on to haue a propitiatory effect with God Tantae molis er at RomanaÌ„ coÌ„dere genteÌ„ Here any man may see what a businesse hard worke it is to patch these popish doctrines together what absurdities they fal into therby One while hee saith that the act of the Preist must needes bee a sacrifice propitiatory And now to haue an vnderstanding for the same hee is driuen to a very shamfull shift that he must either say cleane contrary that it is not the action of the Preist but the presence of Christ or else that the action of the Preist is noe otherwise satisfactory then al other Christian mens workes be for so he averreth that all good workes good thoughts and good me ditations may bee called sacrifices and the same bee called sacrifices propitiatory also D. Allen hauing shewed by some reasons that both the sacrifice of Christ at his last supper and that on the crosse stand well together De euch sacrif l 2. c. 10. f. 544 Quam hodie cuiuslibet sacerdotis sacruÌ„ in ecclesia and are in their natures very commodious addeth but it is saluo meliori indicio according to his own opinioÌ„ that that sacrifice which Christ himselfe offered at his last supper had not any other effect or greater strength then the Masse of euery Preist performed in the Church now hath wherby without quesion is confirmed the action of the Preist or else Gardiners staggering is in vaine And yet me thinketh Ibid. post c. 23. fol. 596. Allen himselfe stumbleth at this againe when he would haue the sacrifice of the masse to be held not an absolute and independent sacrifice but to be referred as all the Iewish sacrifices were to the only fountaine of sacrifices the death of Christ why should it not be absolute independent since you say that Christs sacrifice at his last supper had noe greater effect then that of your masse done by the Preist that of your masse being the same in essence with that of the Crosse what blasphemy is it in Allen to coÌ„pare it with those sacrifices of the Iewes râ—ferre it to the fountaine that is to it selfe Againe is it any maruaile if Gardiner shew himselfe vnconstant in these kinde of questions Mirum vero impudenter mulier si facit meretrix Ter. in And. act 4. seen 4 Gard. ib. 151. b 152. a. The pure sacrifice of the Church saith he is there offered for the effect of the increase of life in vs as it was offered on the crosse to atcheiue life vnto vs. And yet in the verie next page out of Cyrill he wold haue the sacrifice of the Church to be vinificum a sacrifice giuing life And yet he addeth which is more wouÌ„derful that that caÌ„ be only said of the very body blood of Christ so that one where he deuideth our redeÌ„ption betweene the Preists sacrifice Christs Intollerable blasphemy the one to giue life the other to increase our life that is noe lesse then flat blasphemy For al Christians doe beleiue that the sacrifice made on the crosse doth both giue vs life also increase continue the same the Priests oblation doth neither of both for our redemption eternall saluation standeth not only in giueing vs life but in continuing the same for euer as Christ said that hee came not only to giue vs life but also to make vs increase and abound therin Iohn 10. Gal. 2. And S. Paule saith the life which I now liue in flesh I liue by the faith of the sonne of God who loued me gaue himselfe for me And therfore if we haue the one by the oblation of Christ the other by the oblation of the Preist then deuide we our salvation betweene Christ the Preist shal haue our saluation redemption as much by the sacrifice made by the Preist as we haue by that of the Crosse done by Christ himselfe If any man rescue him by saying he referreth vinificuÌ„ that sacrifice gyuing life to the body blood of Christ whether on the Crosse or sacrificed in the masse then ouerthroweth he his owne distinction made before of giuing and increasing life maketh the masse an independent and absolute sacrifice which Allen wil none of Thus haue you a breife of what Gardiner hath said touching the sacrifice of the masse where you see he runneth too fro so astonied amased as if hee were at his wits end knewe not what to say For one while the Preist maketh a sacrifice propitiatory an other while he doth not now hee giueth life now hee giueth none nowe is Christ the ful sauiour satisfactioÌ„ now the Preist hath halfe
into his blood the showes of bread wine only remaining which conuersion the catholike Church doth aptly call Transubstantiation let him be accursed Can. 8. gaine if anie man saie That Christ is exhibited or set forth in the Eucharist to the intent to bee eaten spiritually not also sacramentally really let him be accursed Not to speake heare how blasphemous contrary this their doctrine is to the holy institution of Christ at his last supper the verie manner of their handling seting downe their opinions is by their leaues erronious yet not vnder stood by their owne Doctors For first it must follow of their words if the whol substāce of the bread be turned into Christs body then is the body of Christ made of bread as is verified in the decrees which saith The bodie of Christ his blood by the power of the holy ghost is made of the substance De Cons dist 2. can vtrum sub figura of bread and wine Then will it follow that it is not that bodie which was made of the flesh blood of the virgin Mary Hard. cont Iu. art 12. fol. 168 D. Harding seeing this impietie of making our sauiour Christ haue two contrary bodies both avoideth his own authorities ouerthroweth his Transubstantiation for thus he saith Where the bodie blood of Christ is said to be made of bread wine beware thou vnlearned mā thou thinke not them therof to bee made as though they were newly created of the matter of bread and wine nether that they be made of bread wine as of a matter but that where bread wine were before This is noe trāsubstantiation after consecration there is the verie bodie blood of Christ borne of the verie substance of the Virgin Mary To say where bread was before there is the bodie of Christ as M. Harding saith is a departing or annibilation of the bread a comming of it as it were to nothing not a transubstantiation a turning of the substance of the bread into the substance of the bodie of Christ as the Trent fathers define Againe if bread be made the body of Christ or is the bodie of Christ as they are willing to grant why shoulde it not be said to be made of bread as of a matter If it bee made of the substance of bread why not made of bread as of a matter Againe They themselues teach vs Lumb l. 4. dis 1. b. Alan de sac in gener l. 1. c. 2. Dureus cont Whit. rat 2 fol 103. Hard. cont Iuell art 8. f. 144. b. Tonstal l. 1. fol 33. Allen de Euch sacra l. 1. c. 3. fol 217 Bellar. de euch sac l. 2. c. 9. fol. 151. ex Iren l. 4 cont haer c. 34 that a sacrament is a signe of an holy thinge or a visible signe of an invisible grace so that on two things doth a sacrament consist by both our cōsents Now least there should be anie strife what those two things are they teach moreouer that the on is earthly the other heauenly so they al teach our of Ireneus that ancient father who saith this being not commō bread but the Eucharist after consecration consisting of two things earthly heauenly what that earthly thing is al men may vnderstād that wel to be verie bread the substance of bread except he bee driuen to say as al they doe in those places quoted that by the earthly thing named by Ireneus is ment not the substance of bread but the accidents that is the tast colour waight show sauour fashion of bread What earthly thinge the tast colour shew waight and sauour of bread can bee I appeale to anie indifferent iudge So that to say as the Trent fathers saie that noe substance remaineth after consecration Transubstantiation ouerthroweth the nature of a sacrament They keepe it in the one and destroy it in the other Tons l. 1. f. 30. 48. b. ex cā conc Nicen. considera divinā vim quae in aquis latet Step. Gardin fol. 8 b. but the real and substantial bodie of Christ is to ouerthrowe the nature of a sacrament and to take awaie the earthly part of it instead of exhibiting the Grace of Christ putteth the Person of Christ God man in the roomth But see how they retaine the true nature definition of a sacrament in the one destroy it in the other They saie there remaineth the nature and substance of water the invisible grace of the spirit the holy Ghost commeth down halloweth the water there we cōsider the diuine spirit which lieth hid in the water there wee consider our baptisme not with the eies of our flesh but with the eies of our soules And as in the sacrament of Christs most precious bodie and blood we receaue Christs verie flesh drinke his verie blood to cōtinue augmēt the life receaued so in baptisme we receaue the spirit of Christ for the renuing of our life's And therfore in the same forme of words Christ spake to Nichodemus of baptisme In both sacraments Christ is exhibiteth himselfe vnto vs. Andra. Ortho. expl l. 3. f. 239. that he spake of the eating of his body drinking of his blood in both sacraments giueth dispenseth exhibiteth indeed those celestiall guifts in sensible elements In both sacraments the blood of Christ is included the sprinkling of our bodies with the water of Baptisme is nothing but that the soule be washed rinced with the blood of Christ If all this bee verified of the sacrament of Baptisme if Christ can giue exhibite himselfe as he doth indeed vnto vs without anie transubstantiation retaining the substance of the element of water we cannot but say so of the sacrament of the supper Lumb l. 4. dist 9. a Torren l. 3. c. 6. parag 3. fine vide tale a liquid apud Aug. tom 7. de peccat merit remiss l. 3. c. 4 that there we maie feed on Christs flesh drink his blood without anie transubstantiation of the bread wine Nay in more plainer maner they tell vs that Saint Augustine doubteth not to say of infants other faithfull people Nulli est aliquatenus ambigendum Noe man may in anie wise doubt but that euerie faithful man is then made partaker of the body blood of Christ when in baptisme he is made a member of Christ that he is not without the fellowship of that bread the cup although before hee eate of that bread and drinke of that cup he depart this world beeing in the vnity of Christs bodie for he is not made frustrate of the communion and benefit of that sacrament whiles hee findeth that thinge which is signified by the sacrament If infants and other faithfull people may be made partakers of the body and blood of Christ in the sacrament of Baptisme I demand of our Trent fathers why we may not be
made partakers of his flesh and blood of the sacrament of the aultar without any transubstantiatiō of the bread into the body of Christ Vt ante can 8. sacramentally really are a tearmes contrary yet cōfounded More ouer they hold that Christ is eaten there sacramentally really which two tearmes as they vtter them are very opposit for if there be nothing to be eaten but the reall substātiall body of Christ what is eaten sacramentally Wee affirme that Christ is there sacramentally is eaten sacramentally by his spirit present by his grace as hee is in the sacrament of baptisme that is properly sacramentall Againe speaking of the vse and profite of that sacrament Cap. 8. de vsu admirabilis hu ius sacramenti 1. Sacramentally they say there be three sorts of Receiuers some that receaue it only sacramentally as sinners others spiritually in desire by a liuely faith thirdly those that receaue it sacramentally spiritually both together Which three waies may bee taken for sound Orthodoxall 2. Spiritually who cannot for the time communicate if we could cause them to tell vs what they meane by sacramentally If by sacramentally they mean really fleshly and substantially as at the first they treated of his presence there 3. Sacramentally spiritually who doe cōmunicate as they ought Ioh. 6.54.56 Sacramentally Spiritually so say the Protestants how doe they make good that sinners and wicked persons doe eate his verie flesh and drinke his verie blood as they saie they doe since the worde of life it selfe that mouth which neuer spake guile hath said He that eateth my flesh drinketh my blood hath eternall life I will raise him vp at the last daie And hee that eateth my flesh and drinketh my blood dwelleth in me I in him And by the third waie described that those eate him sacramentally spiritually who doe duly prepare themselues puting on the wedding garmēt doe come vnto that holy table doth breed an other scruple how sacramentally can stand with spiritually vnderstanding by sacramentally Really substantially may stād to gether but spiritually cannot as they did before really fleshly substātially those two tearmes being also vsed of the Protestants who say the wicked doe eate sacramētally only that is the sacrament of his body and bloud the godly sacramentally spiritually that is bread and wine with the hand mouth the body blood by faith and noe otherwise which are the right vse of the words sacramentally spiritually Againe I may demand of them why they doe not describe the presence of Christ to be spiritual sacramental aswel as describe him so to be eaten they saie he is eaten by on of those three waies of al men in generall good bad and to al men good bad they describe him presēt really truly substantially body soule diuinitie and al yet eaten only sacrementally spiritually now it is not possible to be thought but that the spirituall eating of Christ in the sacrament excludeth the corporall as his spiritual presence wil his corporall or substantiall nether can noe one meat be fit both for the body and soule as al men knowe And therfore if they will dissent from vs not from themselues also they must dispute either of a corporall eating of the flesh of Christ De manducati one corporis domini sit ne illa vera antropica sensibilis an insensibilis modo corporeo an spirituali l. 4. chron fol. 790 Fallacia alia aliā trudit Ter. in And. act 4. scen 4. De sac euc l. 1 c. 11. fol. 92. c. 14. fol. 117. l. 2. c. 8. fol. 163 or of a spiritual only as Genebrard confesseth was brought in about Bertrams time almost 800. yeares since not to a corporall to adde a spiritual of one the same thinge nor confound the tearmes of sacramentall spirituall reall Againe it is alwaies seene one absurditie draweth on an other I demand how their tearme of receauing spiritually doth agree with Bellarmine whoe saith that the body of Christ is verily properly eaten in the Eucharist by our body sent frō the mouth into the stomake that the body of Christ entreth in at the mouth of the communicants and is verily receaued by the mouth of the body small spirituall receauing is there by the instruments of the mouth belly Faith must haue other food if it were so it should not be said Crede manducasti beleiue thou hast eaten but lay hold with thy hand thou art safe The next in authoritie to the Trent Fathers is the Romish Cathechisme gathered by their decree Catec Rom. p. 1. art 6. c. 7. fol 57. The right sēce of the article ouerthroweth Transubstantiation published by Pius quintus the Pope The catechisme intreating of that article of our beleife He ascended into heauen and suteth one the right hand of god the father almightie doe say the right sense of that article is that the faithful without al doubt ought to be leiue that Christ the mysterie of our redemption being perfected and finished vt homo est in coelum corpore animâ ascendisse as he is man is ascended in body and soule into heauen For as hee is God hee was neuer from thence Vt qui diuinitate sua loca ominia cōpleat The causes why hee ascēded ib. fol. 59. The benefits of his ascention ibid. fol. 61 filling al places with his diuinitie And speaking of the causes whie Christ our sauiour would ascend vp into heauen one is beecause by ascending say they hee would bringe to passe that wee should mount vp thither in minde and affection and amongst many benefits which come vnto men by his ascention into heauen they reckon this a great one quod amorem nostrum ad coelum rapuit ac diuino spiritu inflammauit that it draweth our mindes and loue to heauen inflameth them with a diuine spirit for it is truly said There our harte is Marc. 6. where our treasure is surly if Christ our Lord were conuersant in earth omnis nostra cogitation in ipso hominis aspectu consuetudine defixa esset al our cogitations would be placed in the looking maner of him we shold behold him only as man becaus he had don so great things for vs But ascending into heauen it maketh our loue heauenly and causeth that whom wee think of being absent him we worship and loue as God which doctrine of theirs being very sound and Catholike cannot chuse but ouerthrowe their owne opinion of Transubstantiatiō Catec p. 2. c. 4. fol. 181. which bringeth the same body of Christ that same that was borne of the Virgin which is ascended and sitetth now euer shal at the right hand of his father in heauen to bee transubstantiated into bread to bee contained in the sacrament