and from whence we looke for our Sauiour euen the Lord Iesus Christ. Phi. All the places which are yet alleaged against you you haue shyfted off by referring the speaches to Christ him-selfe sitting in heauen and as you say not in the sacrament But Theodorets woordes are so cleare that no shift will â—erue Hee speaketh of the very mysticall signes and Sacraments which are seene with eyes and touched with handes and of them hee sayth Intelliguntur ea esse quae facta sunt creduntur adorantur vt quae illâ— sint quae creduntuâ— The Sacraments are vnderstood to be the things which they are made are beleeued and ADORED as being the same which they are beleeued Theo. Onely Theodoret of all the fathers that euer mentioned adoration spake of the Sacrament it selfe The rest direct their words to Christ raigning in glory not to the host or Chalice in the Priestes hande Hee in deede speaketh of the mysticall signes which the rest did not Philand Then yet there is one Father for the adoration of the Sacrament you sayde wee had none Theo. Woulde you prooue so high a point of Religion as this is to bee Catholike by one onely Father and such an one as you thinke not worthy to bee called a Saint Phi. These exceptions are but dilatorie and quite besides the matter Doe you graunt that hee sayth the mysticall signes must bee adored Theo. Hee sayth so Philand And such vpstarts as you are woulde bee credited against him when you say the Sacrament is not to bee adored Theoph. Wee reason not about our credite but about your conclusion Philand That is too plaine for your stoare Theo. Why doe you then conceale it so long Phi. You shall soone heare it and haue your belly full of it The mystical tokens bee adored sayth that auncient Father Theodorete Marke nowe howe nimbly we come within you ouerthrow you in plain field If you deny it we haue here antiquitie for it If you grant it then are you worse than miscreants for holding all this while against it Theo. With such weapons I thinke Alexander the great did conquere the worlde Phi. When you come to a non plus then you fall to idle talke But leaue digressing and giue vs a short and direct answere which wee knowe for your heartes you can not Theo. You knowe much but if you knewe your selues and your owne weakenes it were better Phi. Did I not tell you this place would ouerthrowe you Theo. Because hee sayth the substance of bread and wyne must be adored Phi. Hee sayth no such thing but the mysticall tokens must be adored And what are the mysticall tokens but the mysteries themselues which are all one with the Sacrament Theo. Can you take the top and the tayle and leaue out the myddle so cunningly Phi. Wee leaue out nothing Theo. Theodorets wordes are Neque enim sigra mystica post sanctificationem recedunt a sua natura Manent enâ—m in priore substantia figura forma videri taâ—gi possunt sicut prius Intelliguntur antem ea esse quae facta sunt creduâ—tur adorantur vt quae illa sint quae creduntur The mysticall signes after consecration doe not depart from their owne nature For they remaine in their former substaunce and figure and forme and may bee seene and touched as they were before but they are vnderstoode to bee those thinges which they are made and are beleeued AND ADORED as being the things which they are beleeued The mysticall signes not departing from their owne nature but remayning in their former substance are adored By this you may prooue if you bee so disposed that the creatures of bread and wyne must bee adoren which perhaps in your Church is no fault because it is so often But the Church of Christ abhorreth it as a wicked impietie to adore any dead or dumbe creature And therefore you must bee driuen as well as we to seeke for an other and farther meaning in Theodorete otherwise you will shake the foundation of your owne fayth with your owne antiquitie more than you shall doe ours Our answere is easie The mysticall signes hee sayth are adored but not with diuine honour and adoration with the Grecians as also with the Scriptures when it is applied to mortal men or creatures signifieth onely a reuerent regard of their places or vses Your owne Lawe sayth In hoc sensu possumus quamlibet rem sacram adorare id est reuerentiam exhibere In this sense wee may adore any sacred thing whatsoeuer that is giue it due reuerence So that you vtterly ouerthrowe both your adoration and your Transubstantiation when you brought Theodorete to tell vs that the substance of bread is adored that is reuerenced and yet remayneth after Consecration For if it remaine what adore you but the substance of a dead creature And that if you doe howe many steppes are you from open Idolatrie Thus though wee crake not of our conquests as you doe wee returne your authorities for adoring the sacrament as either impertinent or insufficient giue vs cause to consider that your worshipping it with diuine honour is no catholike or ancient veritie but a pernicious and wicked noueltie Phil. Is it wickednes to worship Christ Theop. You defile the name of Christ spoile him of his worship by giuing them both to senseles creatures Phi. How often shall we beate this into your dull heades that we giue this honour to the Sacrament and not to senseles creatures Theo. And howe often shall wee ring this into your deaffe eares that the Sacrament in corporall matter and substance is a senseles and corruptible creature Phi. Did not Christ saie this is my bodie Theo. You must prooue the speach to be literall as well as the wordes to be his Phi. Is not the letter plaine this is my bodie Theo. The letter is so plaine that it killeth the carnall interpreter and hath driuen you whiles you would needs refuse the figuratiue and spirituall constructions of Christs words to these absurdities and enormities which haue euen ouerwhelmed your Church Phi. Can you wish for plainer wordes than these this is my bodie Theo. I could wish that in expounding these wordes you did relie rather on the catholike fathers than on your vncatholike fansies Phi. All the fathers with one voice toyne with vs in this doctrine Theoph. You doe but dreame of a drie Summer Not one of the auncient fathers euer spake of your reall presence or the literall sense of these wordes on which you buyld the rest Phi. Will you haue a thousand places for that purpose or if varietie of writers do rather content you wil you haue three or four hundreth seuerall fathers all auncient and catholike in diuers ages and countries that shall depose for our doctrine in this point Theo. I can enter a course to saue you
but the poyson of Dragons vnhappily with Iudas Therefore sayth Paul sauor you those things which are aboue not the things which are on earth For this cup of the new Testament is not any where receiued but aboue in heauen Where the carkaâ—â—e is thither will the Eagles resort that is saith Austen into heauen whither froÌ„ hence Christ caried with him the body which hee tooke in the nature of man Had we no better ground to refuse that your corporal cating reall presence this were sufficient For where without question the flesh of Christ must bee locally present in your host before it can bee really pressed with teeth the sacred scriptures catholik fathers affirm that the true flesh of Christ is absent from earth verily present in heauen whither we must and may send our harts and faithes to be partakers of him our hands mouthes we can not sende therefore your late deuised doctrine must needes be dissident from the scriptures and vnknowen to the former purer church of christ I see saith Stâ—uen the heauens open and the sonne of man standing at the right hand of God whom the heaueÌ„s saith Peter must contain vntil the time that al things be restored Phi. As though he might not also be in earth Theo. Being ascended into heauen he is no more in earth if that be true which the Angels said to his Disciples This Iesus which is taken vp from you into heauen shall so come as you haue seene him go into heauen ergo when he ascended into heauen he was taken vp from them and not left with them and so the Lord himselfe before had taught them I came foorth from the father and came into the world now contrariwise I leaue the world and go to the father So that his ascending to the father was the leauing of the world and his abiding with the father imployeth his absence from the world The poore you alwaies haue with you but me sayth hee you shall not alwayes haue Nowe am I no more in the world but come to thee holy father ergo now Chriâ—t being with his father is no more in the world but remaineth in heauenâ— and as touching his humane nature is absent from the earth which not onely the scriptures pronounce but also the fathers with one voice professe Tertullian In the very palace of heauen to this day sitteth Iesus at the right hand of his father man though also God fleshe and blood though purer than ours neuerthelesse the very same in substaunce and forme in which he ascended Augustine Let vs shew the Iewes at this day where Christ is would God they would heare and take hold of him Hee was slaine of their fathers he was buried he rose againe and was knowen of his Disciples and before their eyes ascended into heauen and there now sitteth at the right hand of the father Let them heare this and lay hold on him Perhaps he will say whom shall I take holde of him that is absent howe shall I reach my hand vp to heauen to take hold on him sitting there Send thy faith and thou hast hold of him Thy father 's held him in the flesh hold thou him in thine heart Hee is both departeâ— and present he is returnâ—d whence he came and hath not left vs. His body hath hee caried to heauen his maiestie hath hee not withdrawen from the world Mee shall you not alwayes haue He spake this of the presence of his body For touching his maiesty prouidence inspeakeable and inuâ—sible grace it is true that he said I am alwayes with you to the end of the world But as touching the fleshe which the word took touching that by the which he was born of the virgin fastned to the crosse laide in the graue you shall not alwayes haue me with you And why because he is ascended into heauen and is not here there hee sitteth at the right hand of the father Cyrill Wee must here diligeÌ„tly marke that albeit hee haue withdrawen from hence the presence of his bodie yet in the maiestie of his Godhead hee is alwayes with vs euen as himselfe readie to depart from his Disciples promised behold I am with you at all tymes vnto the end of the world For the faithfull must beleeue though hee be absent from vs in body yet in his diuine vertue he is euer present with all that loue him with whome hee euer hath beene and will be present though not in bodie yet in the vertue of his Deitie Hee coulde not bee conuersant with his Apostles in fleshe after hee was once ascended to his Father yet for so much as Christ is truely God and man they should haue vnderstood that in the vnspeakeable power of his Godhead hee meant to bee alwayes with them though in fleshe hee were absent and by that onely meanes notwithstanding hee bee absent in fleshe hee is able to saue his Origen according to his diuine nature hee is not absent from vs but hee is absent according to the dispensation of his bodie which hee tooke As a man shall hee bee absent from vs who is euerie where in his diuine nature For it is not the manhood of Christ that is there wheresoeuer two or three bee gathered togither in his name neither is it his manhood that is with vs at all times vntill the ende of the worlde neither is his manhood present in euerie congregation of the faithfull but the diuine vertue that was in Iesu. Ambrose Steuen amiddest the Iewes saw thee O Lord absent Marie among the Angels sawe thee not being present Steuen sought not for thee on earth who sawe thee standing at the right hand of God Marie which sought thee in earth could not touch thee Steuen touched thee because he sought thee in heauen Therefore neither on the earth nor in the earth nor after the flesh ought wee to seeke thee if we wil find thee Gregory Christ is not here by the presence of his flesh which yet is nowhere absent by the presence of his maiesty The word incarnat both remaineth departeth He departeth from his in bodie and remaineth with his in diuinitie Wee must therefore brethren follow him thither in hart whither we beleeue him to be ascended in body If the fleshe of Christ bee not in earth nor on earth as these learned Fathers teach vs howe can it be locally closed in your massing waters If his humane nature be placed in heauen at the right hand of God there to remaine till the time that all thinges be restored and from thence not from any place els shall come to iudge the quicke and the dead howe vainely doe you suppose him to bee corporally present in your pâ—xes and really lodged in your bellies Phi. His bodie wee say may be present in many places at one time Theoph. This you
say but what ancient Father euer said so before you yea rather why forget you that this is often refuted by them as a leude and hereticall fansie Doeth not Sainct Augustine of purpose debate the matter and in euident termes giue this flat resolution against you Doubt not saieth hee the man Christ Iesus to bee nowe there whence he shall come to iudgement but keepe in minde and holde assured the christian confession that he rose from the dead ascended into heauen sitteth now at the right hand of his Father and from thence from no place else shall come to iudge the quicke and the dead And so shall he come by the very witnesse of Angels as he was seene to goe into heauen that is in the verie same forme substance of his fleshe the whâ—ch hee hath endued with immortalitie not bereaued of the former nature According to this forme of his manhood wee must not thinke him to bee diffunded in euerie place For we must beware that wee doe not so defende the God-head of a man that wee take from him the trueth of his body It is no good consequent that which is in God should bee euerie where as God himselfe is One person is both God and man and one Christ Iesus is both these euerie where as he is God in heauen as he is man Dout not I say that Christ our Lord is euerie where present as God but in some one place of heauen by the meanes of his true bodie And againe Let vs giue the same eare to the holy Gospell that we would to the Lord himselfe if he were present The Lord is aboue in heauen but the trueth is here which also the Lord is The body in which hee rose β can be but in one place â— his trueth is euery where dispersed Doeth not Vigilius a blessed Martyr and Bishoppe of Trident vpholde the verie same point against Eutyches and his accursed companions The fleshe of Christ sayeth hee WHEN IT WAS IN EARTH SVRELY WAS NOT IN HEAVEN AND NOWE BECAVSE IT IS IN HEAVEN CERTAINLIE IT IS NOT IN EARTH yea so farre it is from being in earth that wee looke for Christ after the flesh to come from heauen whom as hee is God the word we beleeue to be with vs in earth Then by your opinion either the worde is comprised in a place as well as the flesh of Christ or the flesh of Christ is euery where togither with the worde seeing one nature doeth not receiue in it selfe any different and contrary state Now to be contained in a place and to be present in euerie place be thinges diuerse and verie dislike and for so much as the word is euery where and the fleshe of Christ not euery where it is cleare that one and the same Christ is of both natures that is euerie where according to the nature of his diuinitie contained in a place according to the nature of his humanity This is the catholike faith and confession which the Apostles deliuered the Martyrs confirmed and the faithful persist in to this day Doth not Fulgentius handle the same question and precisely trace the steps of Sainct Augustine and Vigilius One and the same sonne of God hauing in him the trueth of the diuine and humane nature lost not the proprieties of the true Godhead and tooke also the proprieties of the true manhead one and the selfesame locall by that he tooke of man and infinite by that he had of his Father one and the verie same according to his humane substaunce absent from heauen when hee was in earth and forsaking the earth when hee ascended to heauen but according to his diuine and infinite substaunce neither leauing heauen when hee came downe from heauen neither departing from earth when hee ascended to heauen The which may bee gathered by the most certaine wordes of the Lord himselfe I ascend to my Father and your Father Howe coulde he ascende but as a locall and true man or howe can hee bee present with the faithfull but as an infinite and true God not as if the humane substance of Christ might bee euery where diffunded but because one and the same Sonne of God albeit according to the trueth of his manhead hee were then locally placed on earth yet according to his Godhead which in no wise is concluded in any place hee filled heauen and earth This true manhead of Christ which is locall as also his true Godhead which is alwayes infinite wee see taught by the Doctrine Apostolicall For that Paul might shewe the bodie of Christ as of verie man to bee contayned in a place he sayeth to the Thessalonians You turned to God from idolles to serue the liuing and true God and to looke for his Sonne from heauen declaring that hee surely shoulde corporally come from heauen whom he knewe to bee corporally raysed from the dead His conclusion is this Whereas then the fleshe of Christ is proued without question to bee contained in a place yet his Godhead is at all times euerie where by the witnesse of Paul c. These bee no wrested or maymed allegations but graue and aduised authorities of learned and auncient Fathers plainely concluding with vs against you that the fleshe of Christ is not absent onely from earth and nowe sitteth aboue at the right hande of GOD but also locally contayned in some one place of heauen by reason of the trueth of his bodie and therefore not dispersed in many places or present in euerie place as you would nowe make the world beleeue it is in your Masses Philand This was spoken of the shape but not of the substance of Christs bodie For Sainct Augustine sayeth Secundum hanc formam non est putandus vbique diffusus according to this externall shape and forme we must not thinke him euerie where diffused and yet the trueth and substaunce of his bodie may bee in many places at one time Theop. You forget that the rest say nature and substaunce as Vigilius Circumscribitur loco per naturam carnis suae Christ is circumscribed with place by the nature of his flesh and Fulgentius Secundum humanam substantiam derelinquens terram cum ascendisset in coelum according to his humane substaunce leauing the earth when hee ascended into heauen and againe Non quia humana Christi substantia fuisset vbique diffusa not as if the humane substaunce of Christ should bee euerie where diffunded By the which it is cleare that neither the forme nor substaunce of Christes bodie can be present in many places at one time And what doeth Sainct Augustine meane by the word forme but the perfection and trueth of mans nature as Ambrose Leo Chrysostome others doe What is sayeth Ambrose in the forme of God in the nature of God I demaund sayeth Leo what is ment by this taking the
forme of a seruaunt Doubtlesse the perfection of mans nature The forme of a seruaunt is out of question the nature of a seruaunt sayeth Chrysostome Therefore Augustine him-selfe addeth this reason why Christ must not bee thought to bee euerie where present ne veritatem corporis auferamus Least wee take from him the trueth of his bodie concluding that Christ is euerie where per id quod Deus est by that nature which is God in coelo autem per id quod homo in heauen by that nature which is man Where these wordes that which is man interprete what he meane by the former speech wheÌ„ hee saide according to this forme Christ is not euerie where present But let the worde bee taken in your sense yet doth it fully confirme our assertion For humane forme and shape is inseparably ioyned to the substaunce of Christes bodie and Christes humane forme by your confession can not bee present in many places at one time ergo neither his humane substance These â—waine shape and substaunce can not bee seuered hee is no man that hath not the shape of man Now choose whether that bodie which as you say your hosts containe shall keepe the forme and shape of man or loose the nature and substaunce of Christ. For the Lord Iesus as man must haue not onely the substaunce but also the shape of a man So shall hee come as you haue seene him go to heauen that is saith Austen in the very same shape and substance of his flesh Our vile bodie saith Paul shall he change to bee fashioned like to his glorious bodie but our bodies shall then haue distinction of partes proportion of shape circumscription of place ergo the glorified body of Christ hath and must haue these very proprieties of our nature So that if his bodily shape can be but in one place his bodily substance can be in no moe Therefore saith Fulgentius Quod siverum est corpus Christi loco potest vtique contineri if Christ haue a true bodie that no doubt may be concluded in a place And Theodoret Illud enim corpus habet priorem formam figuram circumscriptionem vt semel dicam corporis substantiam that bodie which Christ caried to heauen with him hath the same forme figure circumscription at one word the same substance of a bodie which it had before Phi. S. Chrysostome and S. Ambrose affirme the contrary Theo. What affirme they Phi. That one and the some bodie of Christ is euerie where present Their words are Quoniâ—m multis in locis offertur multi Christi sunt â—equaquaÌ„ sed vnus vbique est Christus hic plenus existens illic plenus vnum corpus Because we offer in many places are there many Christs no by no meanes but one Christ is euery where here whole and there whole one body And S. Chrysostom exceedingly wondring at so miraculous a presence crieth out O the strangenes of the thing O the goodnes of our God! He that sitteth aboue with his Father in heauen at the verie moment of time is handled with the fingers of all men Theo. Make you Chrysostom and Ambrose the disciples of Eutyches Phi. Make you no worse reckoning of them than I do and they shall haue their due honor Theo. I thinke them to be farre from Eutyches errour Phi. And so doe I. The. Why then alleadge you their words for that erronious position which was condemned in Eutyches Phi. I alleadge them for the reall presence of Christ in the Sacrament Theo. Your reall presence and vbiquitie if you will haue Christs humane substance dispersed in many places without shape or circumscription are the verie bowels and inwardes of Eutyches heresie Phi. No Sir S. Chrysostom and S. Ambrose were no heretikes Theo. In deede they were not and therefore you doe them the more wrong to wrest their speeches to make for his madnes Philand We produce them to confirme a trueth Theophil The very same trueth that the church of Christ abhorred in Eutyches Phi. What did the church abhorre Theo. Euen this which you would proue by the words of Ambrose Chrysostom â—hat the flesh of Christ after his ascension was not locall nor circumscribed within any certaine place Phi. We grant the manhood of Christ in heauen is locall and circumscribed with place that setteth vs free from Eutyches errour Theo. It doeth if you constantly keepe that point of faith and contradict it not by an other deuise Phi. We verilie beleeue and publikely professe that Christes humane nature in heauen hath quantity shape distinction of parts circumscription and all other conditions of a naturall and true body what would you more Theo. We would no more but if you fall from that are you not within the compasse of Eutyches furie Phi. We fal not from it The. Then how can Christs body in the sacrament waÌ„t all these which christiaÌ„ religion affirmeth to bee permanent perpetual in the maÌ„hood of Christ or why would you collect out of Amb. or Chry. against the very principles of faith that Christes humane fleshe is vncircumscribed and euerie where diffused Philand Wee meane that of Christes fleshe in the Sacrament not of his manhood in heauen Theophil Bee there many Christes Philand Who sayth there are you heard that euen now reproued by S. Chrysostom and S. Ambrose as a wicked absurditie to say that there were many Christes And therefore they concluded there was but one Christ euerie where Theo. That one Christ hath hee many naturall and substantiall bodies Philand Why aske you those questions of vs we bee not infected with any such frensie Theo. You may the sooner answere Hath Christ two reall and naturall bodies the one in heauen the other in the Sacrament Phi. No this is all one with that Theo. That by the rules of your creede is locall and circumscribed if this bee the same howe can this bee without quantitie shape and circumscription Phi. Beleeue you not Christ when hee sayde this is my bodie Theop. Yeas veryly but you so expound his words that you subuert the whole frame of his truth and our common faith with your reall and locall presence Phi. Do we subuert the common faith with our opinion Theo. Our Christian faith is this Wee must beleeue sayeth Augustine the Sonne of God according to the substance of his Deitie to be inuisible incorporall and vncircumscribed but according to his humane nature to be visible corporall and locall You heard Vigilius the martyr say For so much as the word is euery where and the fleshe of Christ not euery where it is cleare that one and the same Christ is of two natures eueriwhere according to the nature of his Diuinity and contained in a place according to the nature of his humanitie and this sayeth hee is the catholike fayth confession which the Apostles deliuered the Martyrs confirmed
to attend on his person Phi. And they be seruants as well as others Theo. It may be so neither do I denie that Princes must serue but whom Phi. The church so saith S. Hierom The nations kings that will not serue the church shall perish with that destruction which is prepared for the wicked Theo. You should shew that Princes which will not serue the Pope must loose their crownes Phi. Grant that Princes must serue the church for the rest we will do well enough Theo. First grant you that Popes were subiects seruants to christiā Princes 850. yeares after Christ which I haue proued you haue not answered and for seruice to be done by Princes to the church of Christ I will not long dissent Phi. Howe can they serue the church not serue the Pope which is head of the church Theo. To whom were these wordes spoken The kingdome that will not serue thee shall perish Phi. To the church Theo. To the whole church or to some speciall members of the church Phi. To the whole Theo. Then may the poorest member of Christs church euery Parish-priest chalenge to be the master of Princes to be serued at their hands as well as the Pope That which is spoken to all must be common to all Againe your owne answere ouerthroweth your own assertiō for this was spoken you say to the church but the Pope is not the church ergo this was not spoken to the Pope Phi. You go too far It was spoken to the whole but not ment of the whole Theo. Of whom then was it mēt Phi. Of the head which is a part of the whole The members of Christs church are not bound to serue one an other but all to serue the head In respect of their head they be seruants in respect of themselues they be brethren Theo. Is the head a part of the bodie Phi. Though the head can not properly be called a member of the bodie but the head yet in the whole are contained both the head and the members as in an Armie sometimes the Captaine and Souldiers and a kingdom compriseth both the king and his subiects Theo. Then where Esaie saith to Ierusalem kingdoms shall serue thee that is not euery member of thee but the chiefest and noblest part of thee which is the head that all the members serue Phi. And that head is the Pope Theo. When you proue the Pope to bee head of the church then call for Princes to doe him seruice In the meane time let Princes heare what Dauid saith Bee wise yee kinges serue the Lord and what our Sauiour alleadgeth Thou shalt worship the Lord thy God and him onelie shalt thou serue At the name of Iesus euerie knee shall bowe of thinges in heauen and of thinges on earth Yea let not onely Princes but all the Angels of God worship him hee is the head to the church which is his bodie Your holy father must staie for his seruice till his headship may be found in some better records than in your bare supposals Phi. You infer this vpon my confession which I may change vppon better aduisement The nation kingdom that wil not serue thee shall perish No doubt these words bind Princes to do seruice to the church if not to the Pope Theo. You bound them before to serue the head and not the bodie now you wil haue them serue the bodie and not the head Well since there is no more hold in your word I will take surer hold of Esaies wordes The text which you bring is allegorical as the whole chap. besides is therefore you may draw no literal conclusion from these words no more than from wals gates brasse yron gold siluer Sunne Moone milk teats camels rammes firre trees pine-trees which also be reckned and promised to Ierusalem in this place Phi. Run you to allegories Theo. You cannot run from them vnlesse you run from this chapter read it ouer and see whether I faine or no. Phi. Shall then the promises of God be frustrate because the speaches bee figuratiue Theo. Did I saie they should No they bee greater and richer than mans tongue can expresse But if you presse the letter they bee false and absurde For example All the sheepe of Kedar shall bee gathered vnto thee the rammes of Nabaioth shall serue thee For brasse will I bring golde and for yron siluer for wood brasse and for stones yron Thou shalt haue no more Sunne to shine by daie neither shall the brightnesse of the Moone shine vnto thee These thinges bee not literally true Phi. I know they be not Theo. The whole chapter goeth after the same sort expressing by temporal and terrestrial things the blessings of God vpō his church which be celestial and eternal Phi. I mislike not this Theo. Euen so the seruice which kinges must do to the church is not corporall nor external such as seruing-men yeeld to their masters or subiectes to their superiours but an inward deuotion and an humble submission to the graces and mercies of God proposed offered in his church In effect kings must become religious faithful members of the church to serue God in holines righteousnes al the daies of their life To beleeue the word that is preached to frequent the sacraments that be ministred to fear the Lord that is honored in al aboue al this is the seruice which the church of Christ hartily wisheth earnestly seeketh at al mens hāds other solemnities with cap and knee shee neither liketh nor looketh for Phi. Kinges in respect of their calling must serue the church I meane with their princely power Theo. You say somwhat In deed kings in that they be kings haue to serue the Lord so as none cā do which are not kings For their power ought so to serue the Lord that by their power they which refuse to be subiect to the wil of God should be punished but this seruice you will not haue thē to busie with if happily they command against your liking you not only discharge thē of their seruice but of their kingdoms also Phi. Not if they serue the church as Esaie saith they should Theo. The seruice that is done to Christ the church imbraceth as done to hir self because she requireth no more but that Christ her Lord master be serued and yet the seruice which I nowe speake of namely to preserue subiects in godlines quietnes with wholsome lawes to fraie men from vices heresies is done to Christ not in respect of himselfe but of his church concerneth the profit welfare of the whole church euery mēber thereof Phi. This is not to serue but to rule the church Theo. Kings as kings that is as publike Magistrates can not serue the church but by defending her members repressing her enemies this is better seruice to God his church than that which
is adored in the mysteries and on the Altar Why shoulde hee not bee adored in all places and in all his giftes and for all the monumentes of his grace and mercie bequeathed vs in this life that he may prepare vs for the next And if this rule bee generall howe great cause haue wee to adâ—re him in the water where hee clenseth vs from our sinnes and at the table where hee feedeth and strengthneth our soules and spirites with their proper nourishment which is the precious ransome that was paide to recouer vs from death and hell and to bring vs to his immortall light and blisse What Christian heart recounting his aboundant goodnesse and fatherly readynesse with his owne stripes to heale vs with his owne bloode to washe vs with his owne death to quicken vs will not bee resolued into prayers and teares to yeelde all honour and adoration to him that doeth offer vs these treasures at and on his table Phi. These bee goodly words to bleare mens eyes where in deede you denie him to bee present eyther at or on the Altar Theo. Wee confesse him to bee there present with all his giftes and blessinges to him that will beholde him with the eye of faith and reach out the hand of his soule to apprehende him in greater might and maiestie than you doe when you shroude him with your formes of breade and wine and pale him rounde with a pixe as it were with a sepulchre Mary locall dimension or inclusion within the compasse of the host or chalice wee appoint him none His trueth is annexed to the Sacramentes and his power vnited to the creatures after a wonderfull and inspeakeable manner by the mighty working of the holy ghost but yet wee must not direct his diuine honour and seruice to anie part of the Altar or circumference of the visible creatures wee must rather Lyft vp our hearts as the faithfull were alwayes admonished in this sacrament and take heede that wee doe not basely bende our eyes on the bread or wine to seeke Christ in them and vnderneath them much lesse worshippe them in steede of him which is the next way to dishonor him and deifie them against the very rules and Principles of our faith Phi. But S. Chrysostom saith We adore him on the altar as the Sages did in the manger and S. Nazianzene saith of his sister Gorgonia she called on him which is worshipped on the Altar Theo. What wordes soeuer Chrysostom and Nazianzene vse to expresse the place where Christ is serued and adored yet this is euident that they attribute adoration not to the visible element or sacrament but vnto Christ who may well be saide to be worshipped on the Table or altar for so much as there is the fruite force and eâ—fect of his heauenly grace and trueth proposed vnto all and from thence the prayers and thankes of all are offered vnto him by the religious heart and voice of the Pastor that standeth at the Lordes table to bee the mouth of al and yet you deale vntruely with both those fathers as you do almost with al the rest of the writers that passe your pen. Chrysostomes wordes are Tu non in praecepe id sed in Altarivides Thou seest his bodie not in a manger but on the Altar Now betweene seeing adoring there is good difference if you bee not so blinde that you can see nothing Phi. He speaketh it to that ende that we should adore it as the Sages did when they found him in a manger Theo. He hath some wordes tending to this ende that we should adore the body of Christ since the wicked and barbarous Magi did yeelde him that honour but he ioyneth no such wordes togither as you cite he saith not we adore him on the altar but let vs that be citizens of heauen at least imitate those Barbarians Phi. That is in adoring Christ. Theo. As if we doubted of that But where is on the altar which you haue added of your owne without your authors consent Phi. He sayeth thou seest him on the Altar Theo. But neither with corporall eyes nor vnder the formes of bread and wine And that well appeareth in the very same place when he saith Ascende igitur ad coeli portas tunc quod dicimus intueberis Climbe vp to the gates of heauen and then thou shalt see that which we now say To which end he told them before that becomming Eagles in this life they must fly vppe to heauen it selfe or rather aboue the heauens For where the carcas is saith Christ there wil the Eagles be The Lordes body is the carkas in respect of the death which hee suffered Eagles Christ calleth vs to shew vs that he must flie on high which will come to this body euer mount vpward haue the eye of his mind most bright to behold the sonne of righteousnes He that teacheth you to ascend to the highest heauens there to adore Christ neuer ment you should adore the hâ—st in the Priestes handes in steede of Christ and as hee neuer ment it so he neuer spake it though you haue plaied some ligier de main to make his wordes sound to that sense Phi. Nazianzenes sister called on him that is worshipped vpon the altar Theo. She did so but when she made her prayers to Christ there was neither Priest by nor pixe there that you should dreame shee made her prayers to the host Nazianzene saith shee went to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark of the night kneeling close to yâ— altar she did inuocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is honoured thereon not meaning the host which at that instant was not on the Altar but Christ who is truly said to be honoured on the altar or Table because his mercies are there layde foorth in the mysteries and the prayers and supplications of all the faythfull offered chiefely from that place vnto him though hee sit in heauen according to the materiall substance of his humane bodie Phi. He is honored on the Altar that is say you the Altar is the place whence honour is giuen vnto him what sleights you haue to auoyd the fathers Theo. Haue you no worse to enforce them and you shal do them lesse wrong than you doe When the woman of Samaria sayd to Christ Our fathers worshipped God in this hill did she meane that God was in the hill or that the worshippe was there dâ—ne vnto him When it was said to Moses Ye shal serue God vpon this mountaine was that mountaine before hand allotted to God or to his seruice So Christ is honoured on earth though hee bee in heauen because the earth is the place where hee is honored and serued And yet wee doubt not but Christ himselfe is also present euen in the mysteries and on the Altar or Table of the Lorde albeit not in that corporall and carnall manner which you conceiue
Call the booke howe you will so the wordes bee there Phi. There shall you finde them Theo. There we finde them not Phi. What Prints haue you Theo. Prints enow Alopecius at Cullen Heruagius at Basill Langelier at Paris Crinitus at Antuerp Gryphius at Lions Manutius at Rome In all these and diuerse others we finde no such wordis Phi. In deede I confesse the wordes were wanting till Pamelius a Canon of Bruges found them in an old written copie lying in the Abbay of Cambron In his edition printed at Antuerp by Stelsius you shall finde them Theo. And thinke you Philander that all other copies both printed written lacking those words Pamelius did wel to put them to Cyprians text Phi. He laid them down as he found them written in the copie which is kept at Cambron Theo. As though the blinde Abbay of Cambron were of greater credit authoritie than all the Churches and Libraries of Christendom Phi. I say not so Theo. What else do you say when you cite these words for Cyprians which no copie printed nor written hath besides that of Cambron There haue trauelled in the correcting setting forth of Cyprian at sundry times men of your owne religion not a few namely Remboltus Canchius Costerius Erasmus Grauius Manutius Morelius euerie one of these for their seuerall editions searching farre and neere and vsing the best written copies that coulde be gotten or heard of and they all agree that no such wordes are founde in their copies yea Pamelius himselfe hauing as hee confesseth the sight and helpe of eight other written copies from diuerse places founde these wordes in none but in Cambron copie Since then either Cambron copie must be corrupt or an infinite number of other written copies that haue beene viewed by these learned men of your owne side and are yet extant in diuerse Abbayes and Churches obedient to the See of Rome at this houre say your selfe in reason whether we ought to beleeue your Cambron copie before all the copies that haue beene perused and are yet remaining in Europe Phi. That were much but how could this copie be corrupted Theo. What a question that is How could whole books be thrust into the workes of Cyprian Ambrose Hierom Austen others ly forged vnder their names not in one or two but in the most part of the Abbayes and auncient libraries of the West Church Your Monkes and Friers that were so skilfull in committing these manifold forgeries were not to seeke how to corrupt your Cambron copie Phi. It helpeth Pamelius very much that Gratian 400. yeares agoe cited the very same words as out of Cyprian Theo. Gratian might be deceiued by the same or some other false copie as wel as Pamelius of al men Gratian him selfe is most corrupt in alleadging the Fathers but what if Gratian be forged as wel as Cyprian Phi. Nay then al shal be forged that liketh not you Theo. They that ventered on Cyprian others would neuer sticke to frame Gratian to their purpose Phi. This is but your suspicion Theo. Yes I haue some reason to chalenge this in your Canon law for a corruption The very same place of Cyprian is elsewhere alleaged at large by Gratian in his decrees where we find no such words and therefore this or that must needes be forged Againe â—ohannes Seneca who liued seuen skore yeares after Gratian ouer-skippâ—â—h this place without any glosse as not finding it in the decrees extant in his time Phi. You be deceaued there is a glosse vppon this place Theo. I am not deceaued there is none Looke to the lesser volume of your decrees printed by Iohn Petit and Thielman Keruer and you shall see there is none And he that in the bigger volume of your decrees thinking to preuent this obiection set a certaine glosse to the chapter Qui Cathedram shewed himselfe not to be his crafts maister for he grossely mistaking the wordes that follow Episcopi verò which are Gratians thinking them to be Cyprians put the summe of Gratians words as a glosse to Cyprians text which is nothing neare and so betrayeth him a willing but no skilful forgerer Last of all the relatiue that you most esteeme and I most withstand super quam on which chayre the Church is built is contrarie to the plaine wordes of Cyprian not many lines before cited by Gratian and confessed by Pamelius to be fouÌ„d in his Cambron copie super vnum illum edificat Ecclesiam vppon him alone meaning Peter Christ buildeth his Church So that either you must mend your booke and reade super queÌ„ on whom the Church is built or els make Cyprian so forgetful that with in eight lines he contradicteth himselfe refuteth his former saying Phi. May not the Church bee built on him and his successours Theo. If Peter alone were chosen by Christ to be the foundatioÌ„ that is the first stone that should be layed in the building of his Church how can that possibly bee extended to his successors Can you remoue Peter froÌ„ the foundation where Christ laied him not do him wrong Or can you change the foundation and not shake the building of the Church Phi. You tooke the foundation I perceaue for the first beginning Theo. And what call you that which is first layed in the buylding of an house but the foundation Phi. Did Cyprian meane so Theo. Cyprian expresseth his meanyng in this sort Though Christ after his resurrection gaue all his Apostles equall power yet for the declaratioÌ„ of vnitie with his owne voyce and autoritie did he dispose the originall of that vnitie to beginne in one which was Peter The rest of the Apostles were the selfesame that Peter was endewed with like fellowship of honor and power but the first beginning came from oâ—e that is Christ chose Peter alone to be the original or first beginning of his Church Now this is proper to Peters person to be the first Stone that was laied in â—he foundation of the Church and can not be deriued from him to his successour Phi. That priuilege died with Peter vnlesse it remayne in some successour Theo. Not so Peter as well after death as during life keepeth the same place which Christ gaue him in the building of his Church vnlesse you meane to exclude the Saincts cleane froÌ„ the Church of Christ. Phi. They be of the Church triumphant not militant Theo. And those be not two but one Church Ierusalem which is aboue is the mother of vs all Ye be now sayth Paul no more strangers and forreners but Citizens with the Saincts and of the howshold of God For you be come to the Citie of the Liuing God the heauenly Ierusalem and to the Church of the first borne written in heauen and to the spirits of iust men now made perfect Where you see the Saincts in heaueÌ„ be not remoued from the Church of God but we
Christ to teach and baptise all nations without exceptioÌ„ but we say none hath at this present nor ought to haue any such power within the Realme and vnlesse you will defende that soules in heauen doe nowe preach the Gospel and minister the Sacramentes we see not how the Apostles haue any actuall function or ecclesiasticall power on earth here or elsewhere These quarrels full of spite and voide of al trueth and common reason doe more than you thinke impaire the credit of your religion and learning but so great is your malice that it shutteth your senses kindleth your cholor whiles you would say somwhat to say you care not what be it neuer so vntrue or vntidy Phi. The Princes soueraignty is directly against the commandement commission giuen to Peter first then to all the Apostles of preaching baptising remitting retaining binding loosing ouer all the world without difference of temporall state or dependance of any mortall Prince therein Theo. That coÌ„mandement promise of our Sauior to his Apostles is no way preiudiciall to our doctrine nor beneficial to yours as also the charge which the preachers bishops of England haue ouer their flocks proceedeth neither from Prince nor Pope nor dependeth vpon the wil or word of any earthly creature therfore you do vs the more wrong so confidently to say what you list of vs as if your enuious reports were authentik oracles Phi. You make the Prince supreme gouernor in al spiritual ecclesiasticall thinges causes preaching baptising binding loosing such like be spiritual things causes ergo you make the Princes supreme gouernor euen in these things And here you may see that we iustly charge you with all the former absurdities though to shift theÌ„ vs off you say we do nothing but slander cauil Theo. And here you may see the truth of our speech vniustnes of your charge that as you began so you coÌ„tinue with spite full peâ—â—erting deprauing our words For by GOVERNORS we do not mean moderators perscribers directors inuentors or authors of these things as you misconster vs but rulers magistrates bearing the sworde to permit defende that which Christ himselfe first appointed ordained with lawfull force to disturbe the despisers of his wil testament Now what inconuenience is this if we say that Princes as publike Magistrates may giue freedom protection and assistance to the preaching of the word ministring of the Sacraments right vsing of the keies not fet licence from Rome Is that against Christs coÌ„mandement or commission giuen to Peter the rest or doth that proue all ecclesiasticall power cure of soules to proceed depend of the Princes right Phi. It keepeth the realme from obedience to general Councels which haue bin or shal be gathered in forraine countries It taketh away al conuenient meanes of gathering holding or executing any such Councels their Decrees as appeared by refusing to come to the late Councel of Trent notwithstanding the Popes messengers and letters of other great Princes which requested and inuited them to the same Theo. Princes ought to heare obey the truth proposed by priuate persons Preachers much more to reuerence the same declared by a number of faithful godly Bishops meeting in a general councel But the pleasures orders of other princes prelats be their assembly neuer so great the rulers of this realme are not bound to respect vnlesse their consents be first required and obtained Particular councels you may call without vs and as we are not acquainted with them so are we not obstricted to them Generall Councels you can not call without the liking and warning of all Christian Princes and common-wealthes and if you neglect or skippe any they may lawfully refuse and despise that which you shal then and there decree For that which pertaineth to all can not be good without the knowledge and consents of all Phi. To the Councel of Trent you were requested and inuited by messengers froÌ„ the Pope and letters of other great Princes Theo. To your Chapter at Trent we came not for many good and sufficient reasons The Pope tooke vppon him to call that Councell which he had no right to do None might haue voices in the Councel but such as were his creatures and sworne to bee true trustie to his triple crowne The conclusion and resolution of all thinges was euer reserued to him or his Legates This Realme and others were inuited to come but as suppliants to your Synod to stand at your curtesies and to suffer your selues to be iudges in your owne cause and yet you thinke much that wee refused to come Let a christian councell bee agreed on by all their consentes that haue to do with it let both sides haue like interest in the councell Let your Salua semper in omnibus Apostolicae sedis authoritate Forprising in all thinges the Popes power and pleasure be reiected and the Scriptures inspired from God be laid in the middest as the ballance and touchstone of truth which was the wont of former councels Let both partes bee sworne to respect nothing but in the feare of God to examine the faith seeke out the ancient canons of Christs church if we faile to meete you declaime against vs on Gods name as hinderers of peace despisers of general councels Otherwise no duety bindeth vs to resort much lesse to be subiect to your vnlawfull routes voide of al christian authority liberty truth indifferency Phi. Was the Councell of Trent vnlawfully called Theo. Proue it the Popes right to cal generall Councels that none must sit there but his feed sworne men lastly that he must rule raigne as he doth in all assemblies bee iudge against al law reason in his own cause though he be chiefe in resisting the truth oppressing the church then will we grant your conuenticle at TreÌ„t was orderly called But if these things be repugnant to christian equitie the sincere canons of Gods Church whereby the Catholike Councels of former ages were directed as apparently they be then had your Tridentine chapter neither the calling keeping concluding nor meaning of a generall Councel Phi. Who shoulde call Councels if not the Pope Theo. Shew what one generall Councell the Pope called for the space of twelue hundred yeares after Christ and then aske vs who should call them but he if you can not learn that vsurpation is no right and that generall Councels were called by Princes and not by Popes and therefore the Popes power to summon generall Councels if it bee any grewe very lately and is not yet olde enough to bee currant or Catholike Phi. To the Councell of Trent other Princes consented Theo. Certaine Friers were set there to wast day light wearie the wals with declaiming against the Gospell of Christ whiles your holy
of Rome coulde not erre which your selues dare not saie and yet you woulde wring it out of Cyprians wordes But God be thanked Sainct Paul hath preuented your wicked interprise Writing to the whole church of Rome and giuing them their due praise for their deuotion and zeale and entering at last into the reiection of the Iewes for their vnbeliefe hee warneth expresly the Romanes in these wordes Boast not thy selfe against the braunches and if thou boast thy selfe thou bearest not the roote but the roote thee Thou wilt say the braunches are broken off that I might bee graft in Well through infidelitie they are broken off thou standest by faith Be not high minded but feare For if God spared not the naturall braunches take heed lest he spare not thee Behold therefore the goodnes and seuerity of God toward them which haue fallen seueritie but towards thee goodnes if thou continue in his goodnes otherwise thou also shalt be cut off Whether the Apostle spake generally to the Gentiles and inclusiuely to the Romanes or namely to the Romanes and proportionablie to the rest it is all one to vs one of the twaine hee must needes Origen saith vppon these wordes of Paul I say to you Gentiles Now he plainely turneth his speech to the Gentiles but chiefly to those of the citie of Rome that beleeued S. Paul speaking to the Romanes no man may except the Romanes and they being included his admonition to them feare and beware least was vtterly superfluous if there coulde bee no daunger in them of swaruing from the faith and the condition implied otherwise if thou continue not and the commination annexed thou also shalt be cut off were both ridiculous and odious if it were not possible for them to fal or to be cut off Fight not therefore against the holy Ghost with broken reedes caught here and there out of the Fathers works Looke rather in time to this watchword which the apostle giueth you feare and take heede otherwise thou also shalt be cut off And marke his reason If the naturall braunches may be broken off much more the wild which were planted but in their steedes Phi. If that had beene the Apostles meaning doe you thinke the Fathers would haue gainesaide it Theo. I thinke they would not and I see they doe not and that maketh mee to interprete Cyprian in such sort as hee may agree with himselfe and not confront S. Paul Phi. His wordes do surely leane on our side Theo. They fit your humor and in that respect you be eger on them Otherwise I haue cleared Cyprian both of that speech of that intent And were you not vnshamefast wranglers you would perceiue that the ordinary vse of the phrase both in diuine and humane writinges doth acquite him of that opinion which you inforce vpon him But such is your profession you must go on as you haue begun Phi. If one alone had saide it we would not vrge it so often but S. Hierom hath likewise testified the same Know you that the Romane faith commended by the Apostles mouth will receiue no such deceites nor can be possibly changed though an Angell from heauen taught otherwise being fensed by S. Pauls authority Tom. 2. Apolog. aduers. Ruff. lib. 3. cap. 4. Theo. If S. Hierom say the same that Cyprian did he must be taken and vnderstood as Cyprian was and so you ease me of that labour Phi. He saith the same in effect but his words are more forcible Theo. That is your wilfulnesse in peruerting and racking the words of S. Hierom is more sensible For S. Hierom speaketh not one word of the persons that they shall neuer fall from the faith but auoucheth only that the doctrine which was first preached at Rome and then continued was so exact and perfect that an Angell from heauen might not bee heard against it And to this ende hee saide Scito Romanam fidem Apostolica voce laudatam istiusmodi praestigias non recipere etiamsi Angelus de coelo aâ—â—ter annunciet quam semel praedicatum est Pauli authoritate munitaÌ„ noÌ„ posse mutari Know you that the Romane faith commeÌ„ded by the Apostles voice receiueth no such delusions and that being armed with Pauls authority it may not bee changed if an Angell from hauen doe preach otherwise than once was preached Phi. You run againe to your former interpretation Non posse mutari it may not be changed in steede of it can not be changed Theo. Use which you will so you grant which I fully proued before that non posse doth vsually signifie as well that which is vnlawfull as that which is vnpossible Phi. I know non possum is vsed diuersely but how doth that answere S. Hierom Theo. You take hâ—lde of a word in Hierom which in all mens speech and writinges hath diuerse and sundrie significations by your owne confession and then you maruell why we doe not receiue the vntruest and vnlikeliest of them all for your pleasures without any farther proofe Non possum doth import that which is either vnpossible vnlawfull inconuenient or any waie impugnant to the ful persuasion and determination of our mindes as the places before alleadged doe manfestly declare and in all those accidentes our common speech is may be non possum I can not You would now by a text of Hieroms where he saith Romanam fidem non posse mutari etiam si Angelus de caelo c. The Romane faith may not or can not be charged though an Angel came from heauen infer that the Romanes vntill the worldes end can not possibly choose but abide in the same faith which was first deliuered them and that doe what they will to the contrarie they must be preserued in Christes trueth This is wee say a shamefull violence offered to Hieroms wordes against all learning against his meaning and against the spirit of God speaking in S. Paul First the wordes non posse mutari receiue both constructions a like that is either a change of the faith can neuer happen in the Romanes which is your sense or else their faith can not possibly bee changed without incurring infidelitie which is ours For it ceaseth to bee faith when once it is changed Next S. Hierom speaketh not of the persons but of the thing hee doth not say the Romanes can not change their mindes but the faith which was deliuered them in no wise may be chaunged And why Because it is the truth of God which neuer changeth Againe the authoritie of Paul writing to the Galathians which Hierom citeth doth not warrant that the Romanes shal not fall but onely that the faith once preached may not be changed though an Angell from heauen should attempt it especially since the Apostle commended the doctrine which they reserued to be the true christian faith What reason then haue you besides your parcial affectioÌ„ to the See of Rome to draw these words from their natiue sense
peeces to set vp the image of himselfe which God ouerthrew with fire froÌ„ heauen not in defence of the brasen shape but of his holy name prophaned and illuded by this Apostata Phi. This image the Apostles sawe and suffered Theo. A memoriall of their masters act not abused by the people and erected before they came to preach the Gospell to that place they might suffer but they neuer taught men to make the like nor allowed any to worshippe that Phi. Wee thinke they learned the setting vppe of this image from the Apostles Theo. Eusebius sayth they did it of an heathenish custome and not of an Apostolike instruction His wordes are And no maruell that the Heathens which were healed of our Sauiour did him this honour for so much as wee haue seene the images of his Apostles Paul and Peter and of Christ himselfe drawen in colours and kept in tables which kinde of honour antiquitie of a custome which they vsed when they were heathens was wont to yeelde to such as they counted Benefactors Sauiors Phi. By that you see the images of Christ his Apostles were expressed in colours and reserued by the auncient christians long before Eusebius Theo. Eusebius doeth not report it as a thing either openly receiued in Churches or generally vsed of all christians but as a secrete and seldome matter rising from the perswasion and affection of some which whiles they were heathen had yeelded that honour to other of their friendes fautors to whom they were most beholding For had the Apostles deliuered any such tradition or the Primatiue church of Christ vsed any publike erection of images as you suppose would the councell of Eliberis in Spaine assembled about the time of Constantine the great in plaine words haue banished them out of their churches Placuit picturas in ecclesiis esse non debere ne quod colitur aut adoratur in parietibus dâ— pingatur We haue decreed that pictures ought not to be in the churches lest that which is worshipped or adored be painted on walles Woulde S. Augustine thinke you haue pronounced them worthy to erre which sought Christ his Apostles in pictures paintings if the people had bin taught that way to seeke him Sic omnino errare meâ—uerunt qui Christum Apostolos eius non in sanctis codicibus sed in pictis parietibus quaesierunt So they deserued to erre which sought Christ and his Apostles not in the sacred Scriptures but in paynted walles Or would Epiphanius haue rent the image which he found hanging in the church by Ierusalem and pronounced such painted imagery notwithstanding it represented Christ or one of his Sainctes to be contrary to the Scriptures to the religion of Christ. His words are When I entered the church to pray I found hanging there in the enterance of the saide church a stained and a painted cloath hauing the image as it were of Christ or one of the Sainctes When I sawe this that against the authoritie of the Scriptures the image of a man was hanged vp in the church I did teare it in sunder And I pray you hereafter to command that such cloathes repugnant to our religion be not hanged in the church of Christ. It becommeth your fatherhood rather to haue this care to banish this superstition vnfit for Christes church and for the people committed to your charge By this you may see that images were not receiued much lesse adored in the church of Christ whiles these ancieÌ„t fathers liued and that to remoue them and keepe them out of the church was then adiudged a seemely care for Christian Bishoppes agreeable with the Catholike profession and publike vse of the church of Christ in those dayes Phi. Gregorie the first you know was of an other minde that images should be suffered and not defaced in the church Theo. Gregorie liued 300. yeares after the councell of Eliberis and 200. after Epiphanius in which time the painting of stories was crept into the church as an ornament for the naked walles and a meane to set before the peoples eyes the liues and labours of the Sainctes and Martyrs but that pictures or images in the church shoulde bee worshipped or adored Gregorie did in most manifest words abhorre alleadging the law of God which we do that nothing made with hands should be adored or serued Phi. Not with diuine honor Theo. You meane with no part of that honor which God requireth of vs. Phi. What else They must not haue diuine honour in whole or in part Theo. Then must they haue none at all For God requireth bodily honor no lesse than ghostly as due to him and by his law excludeth all thinges made with handes from hauing either in saying Thou shalt not bow down to them nor serue them Phi. Bowing the knee is not diuine honour but such as wee yeeld to Parents Magistrates Theo. Bowing the knee is a part of Gods honor as also holding vp the handes and lifting vp the eyes To me saith God shall euery knee bow For this cause saith Paul doe I know my knees vnto the father of our Lord Iesus Christ shewing that the bowing of our knees is an honour due to God euen as the lifting vppe of our handes and eyes belongeth likewise vnto him As long as I liue sayeth Dauid I will magnifie thee on this maner and lift vp my handes in thy name I will sayeth the Apostle that the men pray euerie where lifting vp pure handes And so for the rest Vnto thee saith Dauid do I lift vp mine eyes thou that dwellest in the heauens And againe Mine eyes are euer vnto the Lord. And so of our Sauiour when he praied S. Iohn reporteth He lift vp his eyes to heauen and saide The outward honor therefore of eyes handes kneâ—s God requireth of vs as his due though chiefly and principally the heart which he will not suffer any man to haue besides himselfe howsoeuer he allow those that present his goodnesse and glorie in blessing and iudging as Parents and Magistrates to haue some part of his corporall but in no wise of his spirituall honour Phi. And so many images haue part of his external though not of his internal honour which is the higher of the twaine and meeter for the diuine maiesty Theo. It is not in your handes to make allowance of Gods honour to whome you list and againe God himselfe hath made a plaine prohibition in this case that images shall haue no part of his externall honour The wordes are as cleare as day light thou shalt not bow downe to them Phi. Not to the images of false Gods Theo. It is but lost labor to reason with such wranglars Haue not I mainly proued that this precept expressely forbiddeth the Image of the true God to be made or bowed vnto Why then take you vp those shifts againe which be false and refuted
tooke a stocke for their father and a stone for their maker They thought they worshipped God and not the Image Philand But wee bee sure that Christ made this to bee him-selfe when hee sayde this is my body Theo. He sayd I am the doore I am the vyne and yet neither doore nor vyne are really and personally the sonne of God Philand Hee spake those things in parables and by way of resemblance this he spake in plaine trueth without all figures and therefore this must bee substantially turned into Christ though that bee not Theoph. You make your reall and corporall presence a refuge for your erroneous and absurde assertions But if that bee false as well as the rest then are you plunged ouer head and eares in the myre and sinke of sinne and heresie Phi. If God bee not in heauen wee shall neuer come there but if hee bee wee can not misse our way For hath the whole Church thinke you lyen in sinne and heresie till your newe doctrine came lately from Geneua Theo. In deede I thinke this reason is euen as good as the most of those which your friendes haue freshly sent vs from Rhemes but abuse not your selues with such stately follies GOD may well bee in heauen and is no doubt and yet you neuer come there for refusing the right way thither Philand Wee goe the same way that the whole church since Christes time went before vs. Theoph. This pride so bewitcheth you that you can not see howe farre you bee fallen from the fayth of Christes Church which was in auncient and vncorrupted ages Philand As though wee did not ioyne with them in this and all other poyntes of Religion Theoph. You ioyne with them as darke-night doeth with day-light Philand Haue wee not their full consent for those thinges which you impugne Theoph. As namely for adoration of the sacrament where you pretend the whole Church and shewe not one man that euer taught of the Sacrament that It should bee adored Philand Was not the whole Church taught to say vnto It and crie vpon It Domine non suum dignus Lorde I am not woorthie Theo. Prooue that this or any other inuocation or adoration was vsed TO IT as you say and you shall goe free for all Phi. Origen ho. 5. in diuers When thou eatest sayth hee and drinkest the body and blood of our Lorde hee entereth vnder thy roofe Thou also therefore humbling thy selfe say Lord I am not woorthy So sayde S. Chrysostome in his Masse Theoph. This they were taught to say but to what were they taught to say it Philand To the Sacrament Theo. Who sayth so besides you Phi. Origen and Saint Chrysostome Theoph. Perhaps they taught the people that kinde of prayer when they did communicate at the Lordes Table but did they teach the people to say so to the Sacrament Philand Euen thus to crie VPON IT and thus to say VNTO IT Lorde I am not woorthie Theo. We would gladly heare that of their owne mouthes wee trust not yours Philand Looke the places and you shall find it to bee as wee say Theo. We haue viewed the places and find you to be Lyars Phi. Are not those Origens words which we rehearse Theo. Origen hath the words which you cite but he teacheth not the people to direct them to the Sacrament Philand To whome then Theoph. To whome but to christ the sonne of God Phi. And he is in the sacrament Theo. Their assertions not your additions are the thinges we aske for That these and all other partes of diuine honor are due to christ no christian maie doubt but that the same maie be directed and applied to the host that is your blasphemie no father â—uer taught it Origen discussing the Centurions fact and faith telleth his audience that Christ entereth vnder the roofes of all beleeuers two waies first by his ministers then by his mysteries Intrat nunc Dominus sub tectum Credentium duplici figura vel more The Lorde euen at this daie entereth the roofe of those that beleeue after two sortes or manners For when holie and acceptable pastours of the Church to GOD enter our howsen euen then and there the Lord entereth by them and be thou so affected as if thou receiuedst the Lorde himselfe An other waie is when thou receiuest that holy meate and eatest and drinkest the bodie and blood of the Lord for then the Lorde entereth thy roofe also Thou therefore humbling thy selfe imitate the Centurion and saie Lord I am not worthie that thou shouldest come vnder my roofe This must be said as well when the preacher entereth our house as when we receiue the sacrament for it is plaine by Origen that christ commeth vnder our roofe in both these cases and we are not worthie in either of them or in any other case that the sonne of God should come vnder our roofe As then it were madnes to deifie the Preacher because Christ voutsafeth to come in him and with him or to salute him with the diuine honour due to christ and to say to a mortall man Lord I am not worthy so can it be no lesse impietie to saie to the dead creatures in which or with which we receiue christ from his table Lord I am not worthie Phi. Doe you thinke that Christ is none otherwise in the Sacrament than he is in a mortall man Theo. He is more truelie reallie and naturallie in those men that be his members than he is in the elements that be vsed at his table Phi. O shamefull heresie Is anie mortall man transsubstantiated into Christ as the elements are by power of consecration Theo. That which I saie is most true men are the members of Christ bread is not Christ abideth in them and they in him in the breade he doeth not he will raise them in the last day the breade he will not they shall raigne with him for euer the breade shall not And therefore take backe your shamefull error of transsubstantiating the elements into christ since he is more really in vs than in the pixe or the chalice and yet we are not substantiallie conuerted into him Phi. I will neuer beleeue this whiles I haue a daie to liue Theo. Neither doe I meane in this place to enter that discourse yet for the confirmation of it I send you to Chrysostome Cyrill and Hilarie who will teach you so much in plaine wordes that christ is in vs reallie naturallie corporallie carnallie substantiallie which of the Sacrament you shall neuer be able to prooue For the sacrament is no part of his mysticall bodie as we are and therefore we are knit vnto him euen by the trueth of his and our nature flesh and substance as members of the same bodie to their head the Sacrament is not but onelie annexed as a signe to the heauenlie grace and vertue of Christ mightilie present and trulie entering the soule of euerie man that
of a corporal substaÌ„ce for your shewes without substance were not yet known but by secret efficiencie prouing the presence of the diuine vertue This common bread chaunged into flesh and blood procureth life and groweth to our bodies so by the vsuall course of these things the weakenes of our faith is succoured and â—aught by a sensible argument that the effects of eternal life is in the visible SacrameÌ„ts that we be vnitâ—â— to Christ noâ— so much by a corporal as by a spiritual transitioÌ„ Ambrose Perhaps tâ—ou wilt say I â—ee the likenes I see not the truth of blood But it hath a resemblaÌ„ce For as thou tookest a resemblance of his death so doest thou drink a resemblance of his precious blood to this end that there should be no horror of blood and yet it might worke the price of our saluation and the grace of our redemption might remaine Therfore for a similitude thou receauest the Sacrament sed ver ae naturae gratiaÌ„ virtuteÌ„que consequeris but thou obtainest therby the grace vertue of the true nature Gelasius By the sacraments which we receiue wee be made partakers of the diuine nature they truely represent to vs the vertues and effects of that Principal mysterie Hilarius These things tasted taken bring this to passe that Christ remaineth in vs this is The vertue of that table to quicken the receiuers Leo In that mystical distribution of the spirituall nourishment that is giuen this is taken that receiuing the vertue of the heauenly meate we may be chaunged into his flesh who was made flesh for vs. Chrysostom Let vs come to the spirituall dugge of this chalice and suck thence the grace of the spirit Austen The Sacrament is one thing the vertue of the Sacrament is an other thing Euery man receiueth his part whereby grace itselfe is called parts and where the Sacraments were common to all grace was not common to all which is the vertue of the Sacraments And againe The Capernites thought he would haue giuen them his body but he told them hee would ascend to heauen no doubt hee ment whole When you shall see the sonne of man ascendingâ— where hee was before surely then shal you see that he doth not giue his body that way which you imagine surely then shal you perceiue that his grace is not consumed with biting Euthymius He doth change these things vnspeakably into his very body that quickneth and into his very precious blood and into the grace of them bothâ— We must therfore not looke to the nature of the things proposed at the Lords table but vnto the vertue of them Wherefore Theodoretes wordes are most true The signes which are seene Christ did honor with the names of his body and blood not chaunging the nature or substance of them but casting grace vnto nature And so did Ambrose meane when hee sayde If there bee so great strength in the word of the Lord Iesu that all thinges beganne to bee when they were not howe much more shall it bee of force that the mysticall elementes should be the same they were before and yet bee chaunged into an other thing The same in earthly matter and substaunce which they were before chaunged in vertue power and working whereby wee see they beare not onely the names but also the fruites and effectes of those thinges whose Sacraments they bee This is their doctrine touching the visible part of this Sacrament which is seene with eyes felt with handes and â—rused with teeth of that there is no doubt but it entereth our mouthes and resteth in our bowels and that for the causes which I before rehearsed aâ—â—er consecration is euâ—ry where called by thâ—m the Lordes body but that the naturall fleshe of Christ which is thâ— other and inwarde part of the Sacrament entereth the mouth or abideth the teeth or passeth downe the throate or loâ—geth in the stomack this is a position wholy repugnant both to Fathers and Scriptures Doe you not know sayth Christ that whatsoeuer thing from without entereth into a man can not defile him because it entereth not into his heart but into the beâ—lie Then by the iudgement of our Sauiour nothing can enter â—oth the hâ—aâ—t the bâ—lly but the flesh of Chrisâ— entereth into the hâ—art ergo 〈…〉 The bellie saieth Paul is for meates meates for the bellie and God will destroy both it and them the bodie of Chrâ—st Gâ—d wâ—ll not destroy it is therefore no meate for the bellie If not for the â—â—lliâ— then not for the mouth because eueâ—ie thing that entereth the mouth goeth into the bellie and so foorth to the â—raught But so basely to thâ—nk of the flâ—sh of Christ is apparent and 〈◊〉 wickednesse eâ—go the fleshe of Christ neither fillâ—th our bellies nor â—ntâ—râ—th ouâ— moâ—â—â—â— For nothing that entereth the mouth can either defile or sanctifie Meatâ—s saith Paul whiâ—h passe by the mouth doe not commend vs vnto â—od neither doeth the kingâ—om of God which is our sanctificationâ— conâ—â—â— of mâ—ats and drinkes but Christ with his blood doeth sanctifie the people and hee that â—atâ—th my flâ—sh drinketh my blood saith â—e remaineth in mee and I in him and hath eternall life ergo neâ—ther his fleshe nor â—â—s blood enter ouâ— mâ—utheâ— To be short Christ dwelleth not in bellies by locall comprehension but in our hearts by faith his flâ—he seedeth not â—ur bodies for a tiâ—e but our soules for euer his wordes were spoken not of our mouthes which beâ—leâ—ue not â—ut of our spirites which haue no fleshe nor boanes and consequently neither teeth to grinde nor iawes to swallow but onely â—aith and vnderstanding Lette all this bee â—â—â—de if the learned and auncient Fathers doe not conclude the same Chrysostome Care not for the nourishment of the bodie but of the spirit Christ is the bread which â—eeâ—â—th not the bodie but the soule and filleth not the belly but the minde Ambrose Christ is in that sacrament because it is the bodie of Christ. It is therefore no bodily but Ghostly meate NOT THIS BREAD which entereth into the bodie but the bread of eternall life is it that vpholdeth the substaunce of our soule Cyprian As often as we doe this wee wheâ— not our teeth to bite but we breake the sanctified bread with a sincere faith Cyril Let vs therefore as our Sauiour saith labour not for the meate which goeth into the bellie but for the spirituall foode which confirmeth our harts and leadeth vs to eternall life Austen It is not lawfull to deuoure Christ with teeth Prepare not your iawes but your harts We take but a morsel our hart is replenished Therfore not that which is seen but that which is beleued doth feed Why prouidest thou thy teeth thy belly Beleeue thou hast eaten Beâ—traÌ„ At
to the ministers of the word and Sacramentes Apolog. cap. 4. Sect. 21. God hath alreadie by his law prescribed which way he wil be serued that Princes may and must command in their realms though the Pope say nay Princes be not supreme to do what they list in religion but only free from the Popes iurisdiction The feare of God and not the practises of Popes must keepe Princes from doing euill The other toucheth our duetie to the Prince not the Princes duety vnto God The Prince beareth the sword vnder and not aboue God Apolog. cap. 4. Sect. 22. Epist. 55. The spirituall regiment of the soule is properlie Christes and not the piests The Preachers functioÌ„ excelleth the Princes in perfection comfort but not in power to commaund or meanes to compell The same god forceth by the Princes sword that teacheth by the preachers mouth * Iohn 3. * Heb. 12. The kingdom is not aboue the Church though the Prince punish wicked priests The true sheepeheard is only Christâ— the rest are his seruantes and not the owners of the sheepe * 1. Pet. 5. Princes in their vocatioÌ„ be shepheards and beare the staffe to compel where the voice will not serue 1. Chron. 11. Psal. 78. The Prince is bound to obey the preachers worde if he speak truth and so is the Preacher bound to obey the Princes Lawes if they be good 1. Thes. 4. Aug. Epist 166. Princes be no iudges of Religion S. Cyprians words alleadged without his meaning Cypr. lib. 1. Ep. 3 Cyprian allowed the people to reiect their Bishop if hee were vnworthy Lib. 1. Epist. 4. Cypr. lib. 1. ep 4. Though the Bishop of Rome tooke his part Apolog. cap. 4. Sect. 22. The Prince not free from Christes Preceptes Princes must hear the word and receiue the Sacraments in such sort as God hath appointed The Preacher is prescribed how he shall minister the Sacramentes not how hee shall depose Princes We deny this argument Excommunication made a wrest to lift Princes out of their seates The seruant must not thinke himselfe superiour to all that his master may commaund In vaine seeke they reasons to make the Priest superiour to the Prince whom God himselfe hath made subiect to the Prince Apol. cap. 4. Sect. 23. They harp on Christs priesthoode as if they were Christes own fellowes in his priestly dignitie Christ hath no higher title than the king of glorie and Prince of the world to come Apolog. cap. 4. Sect. 23. The communion of Saints consisteth not in obedience to the Pope Nor in externall rites and ceremonies The true communion of the church The communion of the Church not dissolued by the varietie of rites Epist. 118. Euseb. lib. 5. câ— 26. Ibidem Euseb. lib. 5. ca. 23. The Church from the beginning had diuersitie of rites Socrat. lib. 5. cap. 22. Socrat. lib. 5. cap. 22. Heb. 12. Apolog. cap. 4. Sect. 23. The Popes pride first decaied the West Churches Cyprian lib. 3. Epist. 13. A number of watchmen in the Church better than one Apol. chap. 4. sect 24. Vsurpers and forrainers The Iesuits cauill at the word Forrainer God is no forrainer to men Soules in heauen be no forrainers Soules in heauen exercise no iurisdictioÌ„ ecclesiasticall nor spirituall on earth Apol. Cap. 4. sect 24. Princes beare the sword in these causes to see that permitted and defended in their realms which Christ commanded None but Princes can giue freedom and protectioÌ„ to these spiritual functions and actions Apolog. Cap. 4. Sect. 25. Generall couÌ„cels were woÌ„t to be assistaÌ„ts vnto Princes not tribunals aboue princes A generall councel must haue the consent of al christian couÌ„tries The late councel of Trent a mere factioÌ„ of the Popes sworne to take his part and content to refer all things to his power Concil Triden Sess. 25. decres de reformatione cap. 21. Item Sess. 7. Such wronges were neuer offered in the Councell of ancient times The Prince for 1200. yeres called general Councels and not the Pope The poore Friers were 18 yeares disputing whether the Pope and his Cardinals were conspiring against the godly Apolog. cap. 4. Sect. 25. We yeld more subiection to Christ his Apostles than they do The Apostles we reuereÌ„ce obey as the messengers of Christ. Distinct. 34. ¶ Lector caus 15. q. 6. ¶ autoritate in gloss Pig Hierar lib. 1. cap. 2. 1. Thes. 2. 1. Thes. 2. Râ—m 1. We owe communion not subiection vnto Councels Reuelat. 22. Cypr. ad Quirinum Peter claimed no subiection to his tribunall In sententijs Concilij Cartha The Popes councels are tyrannicall Many before vs haue refused forraigne tribunall Cypr. in sententijs Concil Car. Ibidem Ibidem Polycrates Euseb. lib. 5. cap. 25. Augustine Concil African cap. 29. Concil African cap. 105. The Britons Gaâ—frid Monemutens lib. 8. ca. 4. Lib. 7. indict 1. Epist. 30. This Bishop of Rome claimed no Tribunall ouer other countries Greg. Lib. 4. Epist. 38. No Tribunall ouer the whole church but onelie Christ. Gregor lib. 6. Epist. 24. The Popes Tribunall made him first forget both God man A Tribunal fit for the diuell him selfe Distict 40. ¶ Non nos glos ibideÌ„ ¶ quis enim Caus. 17. quaest 4. ¶ Si quis Sacrilege to doubt of the Popes fact or dispute of his iudgement Distinct. 19. ¶ Sic omnes Distinct. 22. ¶ Omnes Heresie to mutter against the Popes pride Extrau Iohan 22. ¶ cum inter nonnullos glos ibide◠¶ declaramus Extra Iohan. 22 ¶ quia quondaÌ„ glos ¶ non vt Papa Extrau communium de maioritate obedient ¶ Vnam sanctam Manicheisme and Paganism not to obey the Popes worde Distinct. 81. ¶ Si qui sunt What saide Samuell more of God than the Pope here applieth to himselfe Caus. 25. quaest 1. ¶ violateres Ibidem glos ¶ Blaspheâ—aâ—e Cans 25. quaest 1. ¶ ideo permittente Ibidem No canons but what the Pope maketh or alloweth Ibidem Caus. 25. quaest 1. ¶ generali A breach of the faith to violate the popes decrees 1. Corinth 16. Distinct. 40. ¶ â—i Papa No man must finde fault with the Pope for leading men to hel by heapes Contra 2. Gaudentij Epist. lib. â— cap. 25. The Pope not Patriark ouer England Patriarks not erected by Christ but by consent of Bishops Hiero. in epist. ad Tit. cap. 1. Ibidem Hiero. Euagâ— tom epist. 2. Ibidem Hierom. IbideÌ„ The Patriarks grew by consent and custome Concil Nicen. Cap. 6. Concil Ephes. 1. Decretum postquaÌ„ Cypr. episc accessissent ad concil Patriarks alwayes subiect to Princes their ecclesiastical lawes Concil Chalced. actio 16. Nouel constit 131. Princes gaue Bishops their prerogatiues ouer others Constit. 123. The Prince coÌ„maunded the Patriarks by name This Realme not in the Popes ancient Prouince Inter August epist. 95. IbideÌ„ epist. 96. Beda hist. gentis Angler lib. 2. Câ— 2. The Pope affecting to be Christs vicar neglected his Patriaâ—kdom The Kings of this land
meaning is plainer as shall appeare when we come to the drift of their conclusion Neuer Catholike father saide the substance of bread was abolished by consecration as the Iesuits saie If the signes bâ—aâ—e tâ—e nâ—mes of the things themseluâ—â— â—hen the leâ—â—â—s authâ—â—â—ties are vnâ—uâ—ficient to conâ—lude thâ—t Châ—â—st is eaten wiâ—h our teeth We must ascâ—nd to heauâ—n before we eate Christ which with our mouthes we cannot If the fathers of â—â—ne that Christ is not eaten wâ—th teeth as they do â—hen these plâ—â—es must be â—nderstood of â—he signes and noâ— of the thâ—â—gs themsâ—lâ—es As many as theâ—e be â—â—â—es in the ball of myne eye 〈…〉 â—18 b 〈…〉 23. 〈◊〉 a â—dimant cap. 12. d 〈…〉 29. 〈◊〉 2 Cor. e Idâ—â— aâ— Câ—sar Mâ—nach f g Idâ—â— contra 〈◊〉 lâ—b 4. The Iesuâ—â—s hâ—ue no hold in these â—athers but only because they call theÌ„ signes by the names of the thingâ— which is as commoÌ„ with them as sand with the Sea h Cyriâ—l lib 4. cap. 14. in Iâ—h By cognato tacti◠〈…〉 ciâ—o Cyâ—il meaneth the suâ—stance of bread and wine nâ—t of Christs bodie i De censâ—â—râ—t â—ist § 2. quid sit * As â—â—ough in strict and 〈…〉 any thing could be druÌ„k both by the soule and the bodie k De cons. dist 2. ¶ species in hom Pascha l â—eo de ieiunio 7. mensis sermo 6. * Leoes wordes examined * But Eutiches against whome Leo spake imagined that Christes body had neither shape quantitie nor circumscription and so doe the Iesuites dreame of Christ in the Sacrament If Leo refel Eutiches he must also refel the Iesuits for they spoile Christ of the naturall conditions of a bodie as Eutiches did By this argument it is euident in what sense Theodoret Gelasius vse the word substaÌ„ce when they saie the substance of bread remaineth The Iesuites reiect the maior minor conclusion of the auncient fathers against Euâ—iches be they not then quarter masters in his shippe Gelas. contra Eutich If Christ consist of two substances diuine and humane the sacrament likewise coÌ„sisteth of two substaÌ„ces an heauenlie and an earthly Theod. dialog 2. If the sacrament be traÌ„ssubstantiated so must the humanitie of Christ be likeâ—wise changed Theodorets conclusion against Eutâ—ches Theod. dial 2. If Christs humane nature in heaueÌ„ keep his former substance so doth the bread which is an Image of that mystery Both their Seminaries cannot answâ—re this aâ—gumeÌ„t but by condemning Gelasâ—us and Theodoret foâ— hereâ—ikes or at least themselues De consecrat distinct 2. hoc est quod dico Therâ— must be two different substancâ—s in the Sacrament as there are in the peâ—son of Christ. Leoes words wâ—râ— intended against the Eutichians Hoc doth not signifie the selfe same bodie but the selfesame pointeâ— of â—aith or propoâ—tion of the image and the original The real presence had beene the next way to help Eutiches error The substaÌ„ce of it you affirme in wordes but you spoile â—t of all naturall shape quantitie and circumscription Christs bodie in the Sacrament is euen such a bodie as Eutiches did imagine Leo doth not saie that Christs bodie was enclosed in the host but they ought to beleeue that of Christs bodie in heauen which they saw in the elements receiued with their moutheâ— to wit the perfect continuance of their former substance We doe not interpret the fathers as pleaseth vs but we take heede that we subuert not their maine doctrine by some of their phrases which by their owne rules maie be reuoked to a good sense * If this be not lawfull in expounding the fathers I maruell what is You are angry because the fathers doe not serue your follies no better It cannot be now mistaâ—iâ—g they have so often beene tolde of thâ—ir error they still deferâ—d it as they did before Vide supra fol. 760. This is spoken of the thinges theÌ„sâ—lues ergo the Iesuitâ—s places must be ment of thâ— signes called by â—he names of Chrâ—sts bodie and blood â—r elâ—e there is a maniâ—â—st contradiction in the fathers Weâ—e we not wisely occupied to followe the Iesuits in this pointâ— Eating is in vaine without nourishing If then Christes flesh doe enter our mouthes it must nourish our bodies * We would not haue it so but if you vnderstand the fathers when they say the one why doe you peruert them in the other a Iust. Apol. 2. b Iren. lib. 4. cap. 34. c Idem lib. 5. d Ibidem * So Cyprian saith panis in carnem sanguineâ— mutatus 〈◊〉 vitam increâ—entum corporiâ—â—â— A man would thinke this were plaine enough for farre yonger scholers than the Iesuites would seeme to be Our resurrection doth not depend vpon the touching of Christes flesh with teeth for then the wicked should â—ise to eternal life Concil Nicen. 1. c Hom. 45. in Iohannem f Chrysost. hom 45. in Iohan. As Christ is seene touched so is he eaten and digested Both these speaches the flesh of Christ entereth our mouthes and increaseth the substance oâ— our flesh haue oâ—e and the selâ—esame construction Ambros. in 9. Lucae li. 6. § 〈◊〉 vir cui nomen Iairus h Idem in precatiâ— praeparaÌ„t ad Mâ—ssaâ—â— i Cypr. de caena Domini That eating of Christ in the SacrameÌ„t which wee teach the Church helde for a 1000. yeares theirs is not yet agreed on amongst themselues What manner of eating Christ in the Sacrament the fathers taught k Origen tract 35. in 26. Mat. l Idem in Leuit. hom 9. m Idem tract 35. in 26. Mat. n Athana in illud quicunque dixerit verbuÌ„ * Not corporally lodged in the stomacks but spiritually distributed to your soules o Cypr. de caena Domini This nourishment is proper to the spirit ergo not common to the bodie p Ambros. in oratio praeparan ad Missam 1. How hapned S. Ambrose had quite forgotten his mouth and his iawes in all this long praier before his approching to the mysteries q Aug. in psal 103. * Not the stomack nor the bellie r Idem tract 26. in Iohan. * The bodie is not regenerated the body therefore is not fed with the true flesh of Christ. s Idem in serm de corp saâ—guine Domini Ciâ—â—tur à Beda in 1. Cor ca. 10. t Aâ—st in serm de verbis Euangelij Citatur à Beda ibidem Idem in Euang Luc. serm 33. x Macar ho. 27. Euseb. Emissenus de cons. dist 2. ¶ quia corpus * Not with the hand of thy bodie * What shall the mouth haue if the inward man must swallowe the whole a Bertram de corpor sang Domini * Not accidents without a subiect b Ibidem c Ibidem d Ibidem e Ibidem The flesh of Christ then is neither pressed with teeth nor broken in peeces Ibidem g Paschas de corp sang Domini ca. 9. h Cap. 11. i Cap. 12. k Cap. 14. * Doe the Angels eat flesh