sectaryes of our tyme do follow him in that assertion then can they haue no ground or certainty this way but each man and woman must seeke other grounds and proofes and stand vpon their owne iudgements for triall of the same which how well the most part of people can do being eyther yonge simple vnlearned or otherwayes so busyed in other matters as they cannot attend thervnto euery man of meane discretion will consider and consequently they must needs be said both to liue and dye vvithout any ground of their faith at all but proper opinion and so perish euerlastingely 9. The famous Doctor S. Augustine handleth this matter in a speciall booke to his frend Honoratus deceaued by the Manichies as himselfe also sometymes had byn and he intituleth his booke De vtilitate credendi of the profitt that commeth to a man by beleeuing the Church and points of faith therin taught without demaundinge reason or proofe therof which the Manichies derided and said that they required nothinge to be beleeued of their followers but that which first should be proued to them by good proofe and reason and not depend only of mens creditt but the holy Father scorneth this hereticall bragg and oftentation of theirs and commendeth highly the contrary custome of simple beleeuinge vpon the creditt of the Catholike Church for that otherwise infinite people should haue no faith at all and exhorteth his frend Honoratus to take the same course first to beleeue and after to seeke the reason His discourse is this Fac nos nunc primum quaerere cuinam Religioni animas nostras c. Suppose that we now first of all did seeke vnto what Religion we should commit our soules to be purged and rectified without all doubt we must begin with the Catholike Church for that she is the most eminent now in the world there being more Christians in her at this day then in any other Church of Iewes and Gentills put togeather And albeit amongst these Christians there may be sects and heresies and all of them would seeme to be Catholiks and do call others besides themselues heretiks yet all graunt that yf we consider the whole body of the world there is one Church amongst the rest more eminent then all other more plentifull in number as they which know her do affirme more sincere also in truth but as concerninge truth we shall dispute more afterward now yt is sufficient for them that desire to learne that there is a Catholike Church which is one in yt selfe whervnto diuers heretiks do feigne and diuise diuers names wheras they and their sects are called by peculiar names which themselues cannot deny wherby all men that are indifferent not letted by passion may vnderstand vnto what Church the name Catholike which all parts desire pretend is to be giuen 10. Thus S. Augustine teachinge his frend how he might both know and beleeue the Catholike Church and all that shee taught simply and without asking reason or proofe And as for knowing and discerning her from all other Churches that may pretend to be Catholike we heare his marks that she is more eminent vniuersall greater in number and in possession of the name Catholike The second that she may be beleeued securely and cannot deceaue nor be deceaued in matters of faith he proueth elswhere concluding finally in this place Si iam satis tibi iactatus videris c. Yf thou dost seeme to thy selfe now to haue byn sufficiently tossed vp and downe amonge sectaryes and wouldst putt an end to these labours and tormoyles follow the way of Cath. discipline which hath flowen downe vnto vs from Christ by his Apostles and is to flow from vs to our posterity 11. This then is the iudgement and direction of S. Augustine that a man should for his first ground in matters of faith looke vnto the beleefe of the greatest most eminent Church of Christendome that hath endured longest embraceth most people hath come downe from our fore-fathers with the name of Catholike not only among her owne professors but euen among her enemyes Iewes infidells and heretiks and so is termed held by them in their common speach as the said Father in diuers others places declareth at large Which rule of direction yf we will follow about these three articles of faith now proposed the reall presence Transubstantiation and Sacrifice of the masse yt is easily seene what ground we haue for their beleefe in this kind of proofe so highly esteemed by S. Augustine which is the authority of the vniuersall Cath. Church For that when Luther and his followers began to oppose themselues in our dayes no man can deny but that our beleefe in these articles was generally receaued ouer all Christendome as well Asia and Africa where so euer Christians be as Europe and so vpward tyme out of mynd neither can any beginning be assigned to these doctrines in the Cath. Church but only a certayne definition and determination of some Councells about the name of Transubstantiation as after shal be declared 12. Now then hauinge found out this first ground which S. Augustine and other Fathers do make so great accoumpt of which is the authority and beleefe of that Church that generally is called Catholike Yf we passe further and see what grounds this Church had or hath to admytt the same which yet is not needfull or possible to all sortes of men for that only can be done by the learneder sort we shall find that she hath such grounds as may conuince any man that is not obstinate and indurate to the contrary And first to begin with the article of the reall presence what ground proofe or Theologicall demonstration can there bee which the Cath. Church hath not for her beleefe in that high mistery which as it was to be one of the cheefest most sacred and admirable of Christian Religion so was yt meet that yt should be confirmed by all the principall wayes that any article of faith could or can be confirmed that is to say both by scriptures of the ould and new Testament and the true exposition therof by auncient Fathers that liued before this controuersie began with Sacramentaryeâ— by authority and tradition of the Apostles and their successors by testimony of auncient Fathers from age to age by consent and agreement practise and vse of the vniuersall Church by the concourse and approbation of almighty God with euident and infinite miracles by confession of the aduersaryes and other such generall heads of arguments which Catholike diuines do produce for this truth for iustifyinge the Churches faith therin 13. And out of the scriptures their demonstration is not single or of one sort only but in diuers manners as to the height and dignity of so diuine and venerable a mystery was conuenient For that out of the ould Testament they shew how yt was prefigured and prophesied and in the new both promised
madnes to dispute against that which the whole Church throughout the world doth practice And he addeth in the same place though it be not coÌ„teined in the scriptures 36. Wherfore for Iohn Fox and his reuerenc maister Nicolas Ridley Peter Martyr and others to come out now with a dialogue or brauling altercation betweene custome and verity about the matter of the Sacrament and to seeke to sett them by the eares or make a diuorse betweene them for that custome had continueâ— from the beginning of our conuersion to that day without verity was a very simple and rediculous diuise worthy Iohn Fox his wiâ—â— and grauity for by this he confesseth in effect that custome and antiquity was against him wherof we in this matter do rightly also inferre verity I say in this matter concerninge Christian faith and beleefe receaued in the Church by custome and tradition of former ages which our sauiour Christ did promise to assist with his spiritt of truth whatsoeuer Fox or his fellowes may obiect or we admitt against Idolatry or other reprehensible customes of former tymes amongst the Iewes gentills nations contreyes and common-welthes different from the Christian Church all which had no such assurance of truth for beginninge and continuinge their customes as our Christian Church hath And so much of this feigned fight betweene custome and verity in Christian Religion whatsoeuer arguments of moment are alleaged in the combatt betweene them about the reall presence shal be afterward handled in their due places So as of this disputation and Martyn Bucers we shall make but one to witt the sixt Seauenth Disputation §. 7. 37. Hitherto are the publike disputations recorded by Fox to haue byn held by Protestants for establishinge and authorizinge their new religion vnder K. Edward and all within the compasse of one yeare to witt 1549. there ensue now foure other appointed some foure yeares after in the first of Q. Maryes raigne 1553. vvhich albeit they were vnder a Catholike gouernement yet were they for giuinge satisfaction only to Protestants of those dayes when Catholike Religion was to be restored to th' end that the other might see their owne leuity in changinge the same And the first of these disputations being the seauenth in order was held in the conuocation house at S. Paules Church in London begon as Fox saith vpon the 18. of October in the foresaid yeare and during for six dayes togeather The questions vvere the accustomed about the reall presence and Transubstantiation The manner of disputinge was not in forme or after any fashion of schoole but rather of proposinge doubts and answeringe the same for satisfaction of them that were not resolued and so much lesse then in the former was any thinge pursued to any point of triall Doctor VVeston deane of VVestminster was chosen prolocutor who protested in his preface as Fox saith that this conference vvas not held to call any points of Catholike Religion into doubt but to solue such scruples or doubts as any man might pretend to haue 38. This conuocation consisted for the greatest part of all those clergy-men that had borne rule in K. Edwards dayes exceptinge Cranmer Ridley Latymer and Rogers and I know not yf any other that were commytted before And the first point that was handled therin was about a certayne Caluinian Catechisme sett forth a little before vnder the name of that conuocation whervnto the prolocutor required subscriptions to testifie that yt was not sett forth by their consents meaninge as yt seemed therby to conuince Ridley or Crammer or both of false dealinge therin The second point was of subscribing to the reall presence whervnto all the whole house agreed saith Fox sauinge fiue or six to witt Maister Philips Deane of Rochester Maister Haddon Deane of Exceter Maister Philpott Archdeacon of VVinchester Maister Cheyney Archdeacon of Hereford Maister Elmour Archdeacon of Stow and one other whome he nameth not and by these were propounded all the doubts that were there discussed and as for the first two dayes there was nothinge done at all but a certaine communication The third day came the Lord great-master with the Earle of Deuonshire and diuers other noble men and Cheiney afterward Bishopp of Glocester who confessed the reall presence but not Transubstantiation proposed some doubts about the second point which we shall afterwards examine in their place The prolocutor appointed Doctor Moreman to aunswere him and the rest extempore wherby we may ghesse how substantiall a disputation yt was for that the defendant came nothinge at all prepared Phoâ—ipps also proposed some what about the reall presence Elmour and Haddon spake little vpon that day though the next day Elmour then Chaplaine to the Duke of Suffolke and after Bishopp of London read certayne authorityes but of a note-booke which he had gathered against the reall presence â—9 But of all other the most busy was Philpott both that day and the other followinge vauntinge and chalenginge the whole company to dispute Then quoth Philpott saith Fox I vvill speake playne English the Sacrament of the Altar which yee reckon to be all one with the masse is no Sacrament at all neyther is Christ any wise present in yt and this his sayinge he offered to proue before the vvhole house yf they listed to call him thervnto and before the Queens grace and her counsell and before the face of six of the best learned men of the house of the contrary opinion and refused none And yf I shall not be able quoth he to maintayne by Gods word that I haue said and confound those six which shall take vpon them to withstand me in this point let me be burned with as many sag gotts as be in London before the court-gates c. This was Philpotts vaunt and yet yf yee consider the poore arguments he brought forth in this conference which afterwards shal be discussed togeather with his fond answers that he gaue in his 15. or 16. seuerall examinations before the Bishopps of VVinchester London Chichester Bangor and others for so much payne was taken to saue him yow will say that his B. Gardiner had reason when he held him for more then halfe madd as in his story we haue related Consider also that his denying Christ to be present any wise in the Sacrament is much different from that yow heard Maister Perne affirme before by approbation of Maister Ridley the moderator that Christs body was truly wholy and verily in the Sacrament after a certayne propriety but these men must not be taken at their words 40. And finally the conclusion of all this conference with Philpott was that the prolocutor in the end seing him out of all reason to trouble the house layed two comaundements vpon him the first that he should not come thither any more vnlesse he came in gowne and typpett as the others came the second that he should not speake but
true throughout England wherein concurred also the vvhole Christian vvorld abroad from the tyme before by me prefixed of our first conuersion and more euen from the Apostles dayes neyther could any tyme be appointed or memory brought forth when how or by whome the said doctrines had their beginnings in England or els where which accordinge to S. Augustines rule and diuers particular demonstrations layd downe by vs before in the first part of the Treatise of three Conuersions doth euidently couuince that they came from Christ and his Apostles themselues vvhich ought to be sufficient though no other proofes of Scriptures Fathers Doctors and Councells could be shewed in particular for the same as may be almost infinite and some yow shall heare a little after in this Chapter 4. And as for the second question of Transubstantiation though yt be but a certayne appendix of the first about the manner how Christ is really in the Sacrament as before hath byn shewed was not so particularly declared and defined by the Church in this very tearme of Transubstantiation vntill some 400. yeares gone in the generall Councell of Lateran as neyther the doctrine of homusion or consubstantiality was vntill 300. yeares after Christ in the Councell of Nice neyther the dignity of theotoces wherby the blessed Virgin is called the Mother of God vntill the Councell of Ephesus aboue 400. yeares after Christ yet was the same doctrine euer true before from the beginninge and vttered by the Fathers in other equiualent words speaches of changes and Transmutations of natures conuersions of substances and the like and when there had not byn such other euident proofes extant for the truth therof yet the consent and agreement of so great and vniuersall a Councell of Christendome as the said Lateran was wherin both the Greeke and Latyn Church agreed and after great and longe searche by readinge disputinge prayinge conferringe of Scriptures and Fathers and other such meanes concluded this doctrine to be truth Yf there had byn I say nothinge els for English Catholiks to rest vpon in this point but the generall consent and agreement of so learned holy and venerable an assembly yt might iustly seeme sufficient in the sight of an indifferent or reasonable man to weygh and ouerweygh against the particular iudgements of all the innouators of any age to the contrary and so no maruayle though they stood so earnest against that innouation this being the state of the controuersie on their part 5. But now for the Protestants the state of their question was farre different For first wheras Martyn Luther about the 9. or 10. yeare of K. Henryes raigne had begon some noueltyes about the second and third question of Transubstantiation and Sacrifice holding still the first of the reall presence for firme and that three of his first schollers Oecolampadius Carolstadius and Zuinglius full sore against his will takinge occasion of his innouations had added others of their owne about the said first question denyinge the reall presnce though in different sorts and that after them againe Iohn Caluyn a French-man had diuised a third manner of beleefe therin not a little different from them all about the said doctrine both affirminge denyinge the reall presence in different manner and sound of words yt seemed good to our English Protestants at that tyme or the more part therof to choose the last and newest opinion of all and to establish yt by parlament banishinge ther vpon the ould faith that euer vntill that day had byn held and beleeued in our countrey as well by themselues as others 6. And thus came in the first new Religion â—nto England by some shew of publike authority which being sett forth with so great applause and ostentation both of publike disputations colloquyes conferences lectures preachings exposition of scriptures and consent of Parlament as yow haue heard did partly by this outward shew and ostentation of authority partly by the pleasinge face of â—ouelty yt selfe and sweet freedome that yt brought from all former Ecclesiasticall discipline so infect and enchaunt the harts iudgements affections of diuers of the common people and some also of the learned but the â—ighter and more licentious sort as afterward vvhen Q. Mary came to take accoumpt and vvould recall them againe to the station vvhich they had forsaken they chose rather of â—ride and obstinacy to suffer any thinge yea â—o dye and go to the fire then to renounce these new fancyes once fastened vpon them â—nto which pertinacity the fame of the forsaid Protestants disputations did not a little animate them for that yt was giuen out generally and so doth Fox stand stiffely in the same that the Sacramentaryes had the vpper hand in all as well against the Lutherans in the first question of reall presence as against the Catholiks in that and all the rest vvhich bragg how vayne yt was will appeare after when we come to examine their arguments in particular 7. But yet before we come to that two other points seeme expedient to be performed for better direction of the readers vnderstandinge in these high misteryes of our faith the first to see what sure grounds the Catholiks had and haue at this day to stand firme and immoueable in their old beleefe about these articles notwithstandinge any plausible or deceytfull arguments of sense and reason that may be brought against them secondly certayne obseruations wherby the force or rather fraud of hereticall obiections may be discouered which so beguyled many simple people in Q. Maryes dayes and made them runne headlonge to their perdition the first of these points I shall handle in this Chapter the second in the next that followeth Catholike groundes of these three articles and first of the reall presence §. 1. 8. The first ground that Catholike men haue of these and all other misteryes of Christian faith that are aboue the reach of common sense and reason is the authority of the Catholike Church by which they were taught the same as points of faith reuealed from God And this is such a ground as we see by experience that the most part of people of what Religion soeuer being yonge or vnlearned can yeld no other reason in effect why they beleeue this or that article of theire faith but for that they receaued the same from their Church and teachers therof being not able themselues to searche out any other grounde therof yea the most learned of all from their infancy tooke all vpon this assurance only of their Church which Church yf they held to be of infallible authority so as she can neither be deceaued nor deceaue as we do of the Catholike then should they rest firme sure in their opinion vpon this ground but yf they hould that all Churches may erre and bringe into error both in doctrine and manners as yow haue heard Martyn Bucer hold before in his Cambridge conclusions and most
day yet in the substance of the sacrifice they do as also in many other particular circumstances vsinge the words of oblation sacrifice victime signes singings blessings eleuations and other such rites which Protestants cannot abide And for the cannon and forme of our masse which is vsed at this day in the Latyn Church most parts therof are to be seene in S. Ambrose his books de Sacramentis and the whole order as now yt is hath endured without alteration from S. Gregory the first downeward wherof yow may see Alcuinus Amalarius VValfridus and other ancient authors in their books de diuinis officijs 53. By all which generall heads yow may easily see the multitude of testimonyes that may be alleaged out of the Fathers yf we should prosecute euery one of these in particular how great reason Martyn Luther had to except against them all or rather to defy them all when first he begaÌ„ to write against this sacrifice Hic non moramur saith he si clamitant Papistae Ecclesia Ecclesia Patres Patres heere we care not though Papists cry Church Church Fathers Fathers And againe Heere I do professe against them that vvill cry out that I do teach against the rite of the Church and ordinances of Fathers that I vvill heare none of these obiections And in another place against our K. Henry of England much more immodestly and wickedly when the King alleaged the authorityes of ancient Fathers for the masse this shamelesse fellow answered Thomisticos asinos c. I say that these Thomisticall asses haue nothinge to bringe forth but only a multitude of men and vse of antiquity And a little after he saith expressely that he careth not though a thousand Augustines and a thousand Cyprians be brought against him So as this first Father and chiefe Captayne of our Protestants did easily graunt as yow see that the whole consent of ancient Fathers was against him Ponderations Upon the Premises §. 4. 54. All which being considered there remayneth only to weigh what a discreet man may thinke or do in this important case For first heere is all the antiquity of the Christian Church on the one side that testifyeth vnto vs not only what was beleeued and exercised in their dayes but vpon what grounds also both of scriptures of the old and new Testament and by Christs owne institution fact and ordination and by the practise and tradition of the Apostles themselues Then is there the continuance of all ages since throughout all countreyes and nations of Christendome as hath byn said There is the agreement of all generall Councells The consent of all Ecclesiasticall historyes wherin as there is continuall mention of both publike and priuate exercise of this externall Sacrifice So is there no memory at all of any tyme synce the Apostles wherin yt began or that euer any contradiction doubt or question was about the same for 1200. yeares togeather after Christs assension which must needs haue happened yf the vse therof had not byn prescribed and left by Christ and his Apostles themselues For what men or people would haue attempted to begin or bring in so great a matter as this or who would haue receaued yt without opposition yf yt had not byn established euen from the beginninge I adde also another coÌ„sideration of no little importance which is that yf Christ had left his Church people without a particular externall sacrifice wherby they should be distinguished from all other people the Christian Church vnder the law of grace should be inferiour to the Church of the patriarks vnder the law of nature and vnto the Prophetts vnder the law of Moyses for that both of those Churches and people had an externall dayly sacrifice wherby to honour God besides the internall sacrifice of their mynd neyther can yt be said that Christs owne sacrifice on the Crosse once offered for all is this dayly sacrifice apprehended by vs in faith for that they also beleeued in him and their sacrifices were acceptable only by faith in him to come And therfore as Christs one sacrifice then to come was no impediment why their dayly sacrifices which tooke their valour from this one of Christ should not be dayly offered amonge them so the same sacrifice of Christ vpon the Crosse being now past should not take away our dayly sacrifices offered in remembrance therof and for the applying of the infinite valour of that one sacrifice vnto vs from which this other dayly sacrifice taketh his sufficiency 55. Furthermore the very outward forme of all Christian Churches there buildinge with Crosses Altar Iles and the like the foundinge of monasteryes Chappell 's oratoryes the ceremonyes in foundinge them their statutes for sayinge of masses for the dead which were in Britany both before our nation was conuerted and much more after the whole Canon of our Latyn masse-booke which is graunted by our aduersaryes and euidently proued to haue byn as yt is now for aboue a thousand yeares togeather and brought in by S. Augustine our first Apostle All these things I say do shew whether this were a matter to be called in question by a few libertyne Priests and auaritious noble men to be banished the realme vpon a soddayne vnder the name of a child Kinge that knew not what yt meant as yt was in K. Edwards dayes in our miserable countrey 56. Moreouer yf yow ponder with your selfe what manner of Priests they were for life learninge and vertue that acknowledged themselues to haue offered sacrifices vpon Altars in their dayes as S. Irenaeus S. Cyprian S. Ambrose S. Chrysostome S. Augustine S. Gregory and others of the first ages yea and for these â—ater ages since Berengarius mooued first the question about the reall presence as S. Anselme â— Bernard S. Thomas of Aquin S. Dominicke and almost infinite other Saints and holy men of whome all historyes do report wonderfull extraordinary tokens of almighty God his speciall fauours towards them and do compare them with the first marryed Priests and Apostata friars that were the first impugners of this sacrifice in England or round about vs we shall find a great difference And then yf we consider by what good spiritt or motiue Luther began the first contradiction in Germany which was by the diuells owne persuasion and personall appearance vnto him and disputinge against yt for yt seemed that he esteemed so much both of the man and the matter that he would not send an Embassadour vnto him as he did soone after to Zuinglius for impugninge the reall presence but go himselfe in proper person and that all this is confessed by themselues and testifyed by their owne wrytings All this I say being laid togeather may strengthen him that hath any faith at all to stand constant in the beleefe of the Catholike Church concerninge these articles For yf there be any certainty or ground in Christian Religion at all
that so yt was told them And this they thought sufficient for their assurance 56. But now on the contrary side yf a man would oppose to these ten publike disputations before recyted ten learned Councells of the Catholike Church that disputed examined and condemned this heresie of theirs against the reall presence vvithin the space of these last 600. yeares since Berengarius first began yt as namely those foure named by Lanckfranke to witt that of Rome vnder Leo the 9. and another of Versells vnder the same Pope the third at Towars in France vnder Pope Victor successor to Leo the fourth at Rome againe vnder Pope Nicolas the second In all which Berengarius himselfe was present and in the last not only abiured but burnt his owne booke And after this six other Councells to the same effect the first at Rome vnder Gregory the 7. where Berengarius againe abiured as VValdensis testifieth The second of Lateran in Rome also vnder Innocentius the third the generall Councell of Vienna the fourth at Rome againe vnder Pope Iohn the 22. the fifth at Constance and the sixt at Trent All these Councells I say yf a man consider with indifferency of what variety of learned men they consisted of what singular piety and sanctity of life of how many nations of what dignity in Gods Church how great diligence they vsed to discusse this matter what prayer what conferringe of scriptures and other meanes they vsed and with how great consent of both Greeke and Latyn Church conforme to all antiquity they determined and resolued against the opinion of Protestants in our dayes he will easily discouer how much more reason and probability of security there is of aduenturinge his soule of the one side then of the other which yet he will better do by contemplation of the vanity of new Protestants arguments and obiections against so ancient founded and continued a truth Which obiections we shall examine in the Chapters followinge And so much for this THE STATE OF THE CHIEFE QVESTIONS handled in the forsaid disputations Concerninge the reall presence Transubstantiation and the Sacrifice of the Masse vvith the chiefe groundes that be on eyther side CHAP. II. THE questions that were most treated and vrged on both sides at the two changes of Religion vnder K. Edward and Q. Mary were principally three all concerninge the Sacrament of the Altar as before hath byn shewed The first about the reall presence of Christ in the said Sacrament the second concerninge the manner of his being there by Transubstantiation and the third about the same as it is a Sacrifice Which three points of Catholike doctrine being left by K. Henry the 8. standinge in vigour as he had found them deliuered and preserued by all his ancestours Kings of England from the beginninge of our conuersion vnto Christian Religion they were all changed within two yeares after the said Kings death by authority of his sonne being then somewhat lesse then a dozen yeares ould and by force of a certayne act of parlament confirmed by his name intituled An act for the vniformity of seruice and administration of Sacraments c. Which act though in shew yt conteyned nothinge els but the admission and approbation of a certayne new booke of Common-prayer and administration of Sacraments for so are the words of the Statute gathered togeather by Cranmer Ridley and some others of the same humor yet for that in this new communion booke togeather with many other articles of auncient beleefe these three also of the reall presence Transubstantiation and Sacrifice were altogeather altered and a new manner of faith therin taught yt was giuen forth that all was established and setled by Parlament and for that this collection of new articles of beleefe passed as you haue heard in a bundell or fardell shuffled vp togeather in hast vnder the name of a reformed booke of Common-prayer without any great examination or dispute about the particulars but in generall only takinge voyces in the parlament house as well of lay-men as other learned and vnlearned whether the booke should passe or noe wherin the L. Seymour Protector and his crew hauing the Kings authority in their hands and gettinge Cranmer and Ridley on their sides for loue of weomen and other preferment easily preuayled as by the statute yt selfe may appeare yt was thought expedient as before hath byn noted that presently after the statute published two meanes should be vsed for authorizinge and better creditinge the same The one by persuasion of diuers meetings conferences and disputations of the learneder sort which before yow haue heard related and the other by imprisonment depriuing such Bishops and other cheefe Ecclesiasticall persons as should shew themselues most forward or able to resist this course which they began with VVinchester Durham and London And thus passed they on for those 4. or 5. yeares that remained of K. Edwards raigne after this change wherein notwithstandinge almighty God shewed wonderfully his hand of iudgement and punishment soone after vpon the principall authors of this innouation both spirituall temporall as of the later both the Seamours Northumberland Suffolke and diuers of their followers of the former Cranmer Ridley Hooper Latymer the like as to the world is euident 2. For vpon this followed the raigne of Q. Mary for other 4. or 5. yeares who seeing so pittifull a breach made in the realme by this vnlucky alteration she as a zealous Catholike Princesse endeauored to restore the old faith and Religion againe to the former vnity of the vniuersall Church and close vp the wound that had byn made vsinge to this effect the selfe same meanes of instruction and correction by arguments and punishments but in different manner and with farre vnlike iustice of proceeding For that the arguments were the very same which euer had byn vsed by ancient Fathers against old heretiks in the like controuersies and the punishments were no other then such as auncient Ecclesiasticall Cannons did prescribe and were vsed only towards them that eyther had byn cheefe authors of the innouations or stood so obstinately in defence therof as by no meanes they could be recalled 3. Now then yt is to be considered which of these two sorts of people had more ground or reason either those that withstood the first change in K. Edwards dayes which was from the old accustomd Religion to a new or those that resisted the second change or exchange vnder Q. Mary which was nothinge els indeed but a returne from the new to the ould againe And heerby will appeare the state of the controuersie vvhich now vve are to handle For as for the first sort to witt Catholiks the historicall state of their controuersie is manifest concerninge these three questions about the Sacrament for that no man can deny but that the doctrine of the first and third which is the reall presence and Sacrifice had byn receaued and held for
Christs institution This is my body which can haue no other probable exposition but that the bread is chaunged into his body And so yt is expounded by all the forsaid Fathers and others that before this controuersie fell out interpreted the same words of our Sauiour 31. These grounds then had the English Catholiks in K. Edwards dayes to stand in the defence of this doctrine that is to say the cleere words of scripture so vnderstood by all antiquity togeather with the assertions and asseuerations of all the Fathers the determination of Councells presently vpon the controuersie first moued and namely of that great famous Lateran Councell wherin concurred both the Greeke and Latyn Church there being present the Greeke patriarks of Constantinople and Hierusalem 70. metropolitan Archbishops and aboue a thousand and two hundred other Fathers of diuers states degrees compare this with a meeting of some twenty or thirty ministers impugninge the same All which hauinge disputed the matter and considered as well by scripture and by ancient tradition of the Fathers and vniuersall Cath. Church what had byn held before did with full agreement determine declare this matter accursinge whosoeuer should from that tyme foreward deny that doctrine of Transubstantiation Which decree of that Councell being receaued generally vvithout contradiction throughout the Christian world hath byn confirmed by seauen other Councells since that tyme as before we haue shewed And let the discreet reader vveigh vvith himselfe vvhich party hath more security for yt selfe eyther the Catholike that followed all this authority consent of antiquity or our new Protestants that vpon fresh imaginations of their owne heads diuised a new doctrine contrary to all this antiquity And thus much of this article for a tast of that which may be alleaged for yt Groundes for the sacrifice of the masse §. 2. 32. The third question proposed to be handled in the foresaid disputations was about the sacrifice of the masse to witt whether the selfe-same body of our Lord whose reall presence is proued in the first question be not only a Sacrament in the Christian Church as yt is receaued vnder a signe of bread and wyne by the Priest and communicants but a sacrifice also as yt is offered to God the Father by the Priest vpon the Altar and whether this externall and visible sacrifice be appointed by Christ to be iterated and dayly frequented in the Church vnto the worlds end and this both for an externall worshipp peculiar to Christians whereby they are distinguished from all other people as also for propitiation of sinnes by applyinge the meritt and vertue of the other bloudy sacrifice of our Sauiour on the Crosse once offered for all and euer auayleable as S. Paul at large declareth in his epistle to the Hebrewes for sanctifyinge the redeemed this then being the question and this being a doctrine so generally receaued throughout the Christian world both in the Greeke Latin AEthiopian Armenian and other Christian Churches as there was no doubt or question therof when Luther and his ofspring began yt fell out in England that vnder the child King Edward his raigne name authority that the L. Seymour protect our and his followers with some few Priests that were weary of massinge and desirous of marriage but cheefly Cranmer and Ridley Hooper Latymer and others bad heads of the cleargy in those dayes tooke vpon them to pull downe this publike vse of sacrifice and afterward to examine and call in question the doctrine therof At which chaunge and suddayne innouation neuer seene in England before from the first day that Christian Religion entred vnder the Apostles as all the realiues and contreyes round about remayned astonished so diuers notwithstanding of the lighter sort enclyned to noueltyes applauded to them followed their diuise others more prudent and respectiue to their owne saluation consideringe that there went more in this matter then the pleasure and fancyes of a few particular men stood constant in that which before they had receaued and that which generally they saw and knew to be in vse throughout all Christendome without cōtradiction which could not be by S. Austens rule but that yt must needs come downe from the Apostles themselues for so much as all opposite doctrine to that which was first planted by them receaued from them could neuer be so generally admitted without contradiction 33. Wherfore entringe into due consideration of this matter whilst all the ruffe ran the other way for 5. or 6. yeares space vnder that King Child and those other little tyrants that bare sway and one destroyed the other by Gods iust iudgement vnder him These good men the Catholikes I meane fell to search what grounds they had or might find out for this so receaued a doctrine practise as this of the masse and sacrifice was And first they found that wheras the first insult of heretiks was against the very name of the masse as a new diuised thinge without reason or signification they found I say that it was a very ancient and vsuall word for the externall sacrifice of Christians vpon the Altar in the Latyn Church for twelue hundred yeares past and downeward in place wherof the Grecians haue vsed the word Liturgie Synaxis and the like and this vse is not only to be shewed by the testimonyes of particular Fathers as Saint Ambrose S. Augustine S. Leo S. Gregory Victor Vticensis Cassianus and other but by whole Councells also as by that of Rome vnder Pope Siluester the first of 275. Bishops held almost 1300. yeares gone the second fourth of Carthage held the next age after and the Councell of Agatha in France the same age the Councell of Ilerdum and Valentia in Spaine and of Orleance in France all aboue 1000. yeares gone which was sufficient matter against the vanyty of heretiks that condemned the name the words for example of S. Ambrose sayinge Missam facere coepi orare in oblatione Deum I began to say masse and to pray to God in the oblation of the sacrifice and those of S. Austen In lectione quae nobis ad missas legenda est audituri sumus We shall heare or this matter more in the lesson which is to be read vnto vs at masse These speaches I say this practise of so ould learned holy Priests as these and their fellowes were did preuayle more with the grauer sort of English people then the lightnesse inconstancy of Cranmer Ridley and such other licentious Priests as for liberty fell to Apostasie 34. And this for the name of the masse But for the nature and substance therof which conteyneth the externall true and proper sacrifice of the Christian Church they found such store of euident proofes and most graue authorityes as might stay confirme and satisfie any mans mynd that were not willfully bent to the
exprobrations irrisions iests and scoffes at their aunsweringe before their ordinaryes 51. And heerin also they shewed their spiritt of derydinge and blaspheminge that which they vnderstood not to concurre with that of the pagans and Iewes against the whole body of Christian Religion and of auncient heretiks against the principall articles therof Of the pagans S. Augustine wryteth thus In ipsum Christum non crederemus si fides Christiana cachinnum metueret paganorum We should not beleeue in Christ himselfe yf Christian faith did feare the scoffinge of pagans S. Paul also wryteth both of Gentills and Iewes that the Crosse of Christ that is to say that God should be apprehended beaten wounded and crucified was to these a scandall and folly to the others though vnto the elect yt was the very wisdome power vertue of God himselfe We read also in the ghospell that the Saduces amongst the Iewes scoffed at the resurrection of bodyes by asking Christ a question of a woman that had seauen husbands whose wife she should be in the resurrection purposinge therby to haue inferred an absurdity against the said article to witt that eyther seauen men should haue striued for one woman or one woman haue byn wife of seauen men And the Marcionists infamous heretiks that tooke the same heresie from the Sadduces as also the Originists concurringe therin against the said beleefe of our resurrection went about to disgrace the same as both Tertullian and S. Hierome do testifie by certaine absurd indignityes which they imagined would ensue therof as for example that difference of sexes procreation mydwyues nurses priuyes and the like must needs be in heauen but the auncient Fathers answered them with the words of our Sauiour to the said Sadduces Erratis nescientes scripturam virtutem Dei. Yow do erre not knowinge the scriptures nor the power of God 52. And the same aunswere was giuen by Catholiks to the first Sacramentaryes that euer publikely appeared to witt the Berengarians aboue 500. yeares past who obiected the very same absurdityes that our hereriks do at this day as testifieth Guitmundus and Algerus that liued in that age and wrote against them they were aunswered I say that their error proceeded of not vnderstandinge the true meaning of scriptures nor the power of God which in the Sacrament conserueth his body without all leasion hurt indignity or inconuenience whatsoeuer happeneth vnto the formes vnder which his body is and that it is nothing so base and vnworthy a matter euen in our sense comon reason that Christ our Sauiour being impassible in the Sacrament should vnder another forme be said to fall on the ground to be burned to be eaten c. then in his owne proper forme when he was passible and sensible to ly in his mothers wombe or to cry and weepe in the cradle or to suffer hunger thirst and other humayne necessityes and to be whipped wounded and put to death all which indignityes supposing that he was the selfe-same God that created the world might seeme more absurd and improbable in common sense and reason then this of the Sacrament and so they did seeme to old heretiks who obiected and derided the same as the forsaid Marcionists that God should be in a womans belly and in a maunger and Nestorius the heretike that God should be two monethes old for example and two cubitts bigg and other such iests and scoffes as yow may read of them in Tertullian Theodoret Euagrius and other wryters 53. Wherfore to conclude this obseruation two points are to be noted in this whole matter First that many things that seeme to happen to Christ in these cases do not touch him indeed but only the externall formes of bread and wyne as when they are burned for example do putrifie or the like Christs body is not burned or putrified but ceaseth to be vnder them when the said formes or accidents are corrupted for that the substance of Christs body supplyinge the substance of bread is no longer there then the substance of bread would haue byn there yf yt had not ben conuerted into Christs body but yf bread had remayned yt would haue ceased by any kind of corruption as burninge putrifyinge or the like and so doth Christs body though in a different sort so that the substance of bread might by the said corruption be chaunged into some other substance which Christs body cannot be but only ceasseth to be there God supplyinge some other matter for production of that which is brought forth of new as in the former obseruation hath byn declared 54. The other point that those other conditions which by reason of the formes are asscribed vnto Christ his body in the Sacrament as to moue from place to place when the formes are moued to be seene touched eaten with our teeth and the like which are frequent phrases among the Fathers haue no inconuenience amonge them at all no more for example then when our soule is said to be moued with the motion of the body which soule notwithstandinge of his owne nature is not moueable so as an Angell being a spiritt may be handled seene or stroken in the body which he taketh to appeare in as is euident by the whole story of Tobias and other places of scripture which Angell of himselfe notwithstandinge is not capable of such thinges and finally Gods eternall diuinity and maiesty is present in all places things the most basest and horrible that can be diuised and yet suffereth no inconuenience therby For though he be for example in the dunghill yet he cannot be said to haue any euill smell therby neyther to be burned in the fire though the formes of bread and wyne be burned therin nor to putrifie though he be actually present in those things that rott and putrifie And by this may yow see the vayne calumniations of fond heretiks against the power of almighty God out of their senses and foolish imaginations The eleuenth Obseruation About the nature of a sacrifice as it is ordayned to different effectes and how that of the Crosse standeth vvith that of the masse §. 11. 55. The eleuenth and last obseruation shal be peculiarly about the last of the three questions proposed which is sacrifice of the masse notinge therin two ends offices or effects to be considered First that yt is ordayned ad cultum externum to an externall worshipp of God peculiar to himselfe in the highest degree of honour called by the Gretians Latria secondly ad propitiationem pro peccatis for pacifyinge of Gods wrath for sinnes and albeit both these effects may be in one and the selfe-same sacrifice and so we hould them to be in the sacrifice of the masse for that yt was ordayned by Christ as well for a perpetuall outward honour worshipp to be exhibited vnto God in the Christian Church vnto the worlds end as also for remission of sinnes by application of the meritt of
that there is as well signum figura rei praesentis quam absentis A signe or figure of things present as well as of things absent as for an example a firkyn of wyne hanged vp for a signe at a Tauerne dore that there is wyne to be sould is both a sygne of wyne and yet conteyneth and exhibiteth the thinge yt selfe And so yt is in the Sacrament which by his nature being a signe figure or representation doth both represent and exhibitt signifieth and conteyneth the body of our Sauiour 41. And as it should be an hereticall cauill to argue out of the said places of S. Paul as the old heretiks did that Christ is called a figure of the substance of his Father and the Image of God or the similitude of man ergo he is not of the reall substance with his Father nor really God nor truly man so is it as hereticall to argue as our Sacramentaryes do that Tertullian Augustine some other Fathers do sometymes call the Sacrament a similitude figure signe or remembrance of Christs body his death and passion as in deed yt is for that otherwise yt should not be a Sacrament ergo yt is not his true body that is conteyned therin especially seing the same Fathers do in the selfe-same places whence these obiections are deduced expressely cleerly expound themselues affirming Christs true reall body to be in the Sacrament vnder the formes of bread and wyne as for example Saint Ambrose heere obiected in the fourth booke de Sacramentis cap. 4. doth expressely and at large proue the reall-presence as exactly as any Catholike can wryte at this day sayinge that before the words of consecration yt is bread but after yt is the body of Christ. And againe Before the vvords of Christ be vttered the chalice is full of vvyne and water but when the words of Christ haue vvrought their effect then is made that bloud which redeemed the people And yet further Christ Iesus doth testifie vnto vs that vve receaue his body bloud and shall we doubt of his testimony Which words being so plaine and euident for the truth of Catholike beleefe lett the reader consider how vaine and fond a thing yt is for the Protestants to obiect out of the selfe-same place that vve receaue the similitude of his death and drinke the similitude of his pretious bloud for that we deny not but the body of Christ in the Sacrament is a representation and similitude of his death on the Crosse and that the bloud which we drinke in the Sacrament vnder the forme of wine is a representation and similitude of the sheddinge of Christs bloud in his passion But this letteth not but that it is the selfe-same body bloud though yt be receaued in a different manner as it letteth not but that Christ is true God though he be said to be the Image of God as before yow haue heard 42. There remayneth then only to be aunswered that speach of S. Augustine obiected in these disputations Quid paras dentes ventrem crede manducasti Why dost thou prepare thy teeth and thy belly beleeue and thou hast eaten Whervnto I answere that this speach of S. Augustine and some other like that are found in him and some other Fathers of the spirituall eatinge of Christ by faith do not exclude the reall presence as we haue shewed before in our nynth obseruation It is spoken against them that come with a base and grosse imagination to receaue this diuine foode as if yt were a corporall refection and not spirituall wheras indeed faith charity are those vertues that giue the life vnto this eatinge faith in beleeuinge Christs words to be true as S. Ambrose in the place before cyted saith and therby assuringe our selues Christs true body to be there and charity in preparing our selues worthily by examinations of our conscience that we do not receaue our owne damnation as S. Paul doth threat And this is the true spirituall eatinge of Christs body by faith but yet truly and really as the said Fathers do expound vnto vs whose sentences more at large yow shall see examined in the Chapter followinge 43. These then being all in effect or at least wayes the most principall arguments that I find obiected by our English Sacramentaryes in the forsaid ten disputations against the article of Christs true reall being in the Sacrament you may consider with admiration and pitty how feeble grounds those vnfortunate men had that vvere first dealers in that affaire wheron to change their faith and religion from that of the Christian world from tyme out of mynd before them and to enter into a new sect and labyrinth of opinions contradicted amonge themselues and accursed by him that was their first guide to lead them into new pathes to witt Luther himselfe and yet to stand so obstinately with such immoueable pertinacy therin as to offer their bodyes to temporall fire and their soules to the euident perill of eternall damnation for the same but this is the ordinary enchauntement of heresie founded on pride selfe iudgement and selfe-will as both by holy scriptures and auncient Fathers we are admonished 44. One thinge also is greatly heere to be noted by the carefull reader vpon consideration of these arguments to and fro how vncertayne a thing yt is for particular men whether learned or vnlearned but especially the ignorant to ground themselues their faith vpon their owne or other mens disputations which with euery little shew of reason to and fro may alter theire iudgement or apprehension and in how miserable a case Christian men were yf their faith wherof dependeth their saluation or damnation should hange vpon such vncertayne meanes as these are that God had left no other more sure or certaine way then this for men to be resolued of the truth as we see he hath by his visible Church that cannot erre yet thought we good to examine this way of disputatiōs also and the arguments therof vsed by Protestants against the truth But now followeth a larger more important examen of the Catholike arguments alleaged by our men against them in this article of the reall-presence And what kind of aunswers they framed to the same wherby thou wilt be greatly confirmed good reader yf I be not much deceaued in the opinion of their weaknesse and vntruth of their cause VVHAT CATHOLIKE ARGVMENTS VVere alleaged in these disputations for the reall-presence and how they were aunswered or shifted of by the Protestants CHAP. V. AS I haue briefly touched in the former Chapter the reasons and arguments alleaged for the Sacramentary opinions against the reall-presence so now I do not deeme yt amisse to runne ouer in like manner some of the Catholike arguments that were alleaged against them though neyther tyme nor place will permitt to recyte them all which the discreett reader may easily imagine by the grounds and heads therof