into his blood the showes of bread wine only remaining which conuersion the catholike Church doth aptly call Transubstantiation let him be accursed Can. 8. gaine if anie man saie That Christ is exhibited or set forth in the Eucharist to the intent to bee eaten spiritually not also sacramentally really let him be accursed Not to speake heare how blasphemous contrary this their doctrine is to the holy institution of Christ at his last supper the verie manner of their handling seting downe their opinions is by their leaues erronious yet not vnder stood by their owne Doctors For first it must follow of their words if the whol substāce of the bread be turned into Christs body then is the body of Christ made of bread as is verified in the decrees which saith The bodie of Christ his blood by the power of the holy ghost is made of the substance De Cons dist 2. can vtrum sub figura of bread and wine Then will it follow that it is not that bodie which was made of the flesh blood of the virgin Mary Hard. cont Iu. art 12. fol. 168 D. Harding seeing this impietie of making our sauiour Christ haue two contrary bodies both avoideth his own authorities ouerthroweth his Transubstantiation for thus he saith Where the bodie blood of Christ is said to be made of bread wine beware thou vnlearned mā thou thinke not them therof to bee made as though they were newly created of the matter of bread and wine nether that they be made of bread wine as of a matter but that where bread wine were before This is noe trāsubstantiation after consecration there is the verie bodie blood of Christ borne of the verie substance of the Virgin Mary To say where bread was before there is the bodie of Christ as M. Harding saith is a departing or annibilation of the bread a comming of it as it were to nothing not a transubstantiation a turning of the substance of the bread into the substance of the bodie of Christ as the Trent fathers define Againe if bread be made the body of Christ or is the bodie of Christ as they are willing to grant why shoulde it not be said to be made of bread as of a matter If it bee made of the substance of bread why not made of bread as of a matter Againe They themselues teach vs Lumb l. 4. dis 1. b. Alan de sac in gener l. 1. c. 2. Dureus cont Whit. rat 2 fol 103. Hard. cont Iuell art 8. f. 144. b. Tonstal l. 1. fol 33. Allen de Euch sacra l. 1. c. 3. fol 217 Bellar. de euch sac l. 2. c. 9. fol. 151. ex Iren l. 4 cont haer c. 34 that a sacrament is a signe of an holy thinge or a visible signe of an invisible grace so that on two things doth a sacrament consist by both our cōsents Now least there should be anie strife what those two things are they teach moreouer that the on is earthly the other heauenly so they al teach our of Ireneus that ancient father who saith this being not commō bread but the Eucharist after consecration consisting of two things earthly heauenly what that earthly thing is al men may vnderstād that wel to be verie bread the substance of bread except he bee driuen to say as al they doe in those places quoted that by the earthly thing named by Ireneus is ment not the substance of bread but the accidents that is the tast colour waight show sauour fashion of bread What earthly thinge the tast colour shew waight and sauour of bread can bee I appeale to anie indifferent iudge So that to say as the Trent fathers saie that noe substance remaineth after consecration Transubstantiation ouerthroweth the nature of a sacrament They keepe it in the one and destroy it in the other Tons l. 1. f. 30. 48. b. ex cā conc Nicen. considera divinā vim quae in aquis latet Step. Gardin fol. 8 b. but the real and substantial bodie of Christ is to ouerthrowe the nature of a sacrament and to take awaie the earthly part of it instead of exhibiting the Grace of Christ putteth the Person of Christ God man in the roomth But see how they retaine the true nature definition of a sacrament in the one destroy it in the other They saie there remaineth the nature and substance of water the invisible grace of the spirit the holy Ghost commeth down halloweth the water there we cōsider the diuine spirit which lieth hid in the water there wee consider our baptisme not with the eies of our flesh but with the eies of our soules And as in the sacrament of Christs most precious bodie and blood we receaue Christs verie flesh drinke his verie blood to cōtinue augmēt the life receaued so in baptisme we receaue the spirit of Christ for the renuing of our life's And therfore in the same forme of words Christ spake to Nichodemus of baptisme In both sacraments Christ is exhibiteth himselfe vnto vs. Andra. Ortho. expl l. 3. f. 239. that he spake of the eating of his body drinking of his blood in both sacraments giueth dispenseth exhibiteth indeed those celestiall guifts in sensible elements In both sacraments the blood of Christ is included the sprinkling of our bodies with the water of Baptisme is nothing but that the soule be washed rinced with the blood of Christ If all this bee verified of the sacrament of Baptisme if Christ can giue exhibite himselfe as he doth indeed vnto vs without anie transubstantiation retaining the substance of the element of water we cannot but say so of the sacrament of the supper Lumb l. 4. dist 9. a Torren l. 3. c. 6. parag 3. fine vide tale a liquid apud Aug. tom 7. de peccat merit remiss l. 3. c. 4 that there we maie feed on Christs flesh drink his blood without anie transubstantiation of the bread wine Nay in more plainer maner they tell vs that Saint Augustine doubteth not to say of infants other faithfull people Nulli est aliquatenus ambigendum Noe man may in anie wise doubt but that euerie faithful man is then made partaker of the body blood of Christ when in baptisme he is made a member of Christ that he is not without the fellowship of that bread the cup although before hee eate of that bread and drinke of that cup he depart this world beeing in the vnity of Christs bodie for he is not made frustrate of the communion and benefit of that sacrament whiles hee findeth that thinge which is signified by the sacrament If infants and other faithfull people may be made partakers of the body and blood of Christ in the sacrament of Baptisme I demand of our Trent fathers why we may not be
made partakers of his flesh and blood of the sacrament of the aultar without any transubstantiatiō of the bread into the body of Christ Vt ante can 8. sacramentally really are a tearmes contrary yet cōfounded More ouer they hold that Christ is eaten there sacramentally really which two tearmes as they vtter them are very opposit for if there be nothing to be eaten but the reall substātiall body of Christ what is eaten sacramentally Wee affirme that Christ is there sacramentally is eaten sacramentally by his spirit present by his grace as hee is in the sacrament of baptisme that is properly sacramentall Againe speaking of the vse and profite of that sacrament Cap. 8. de vsu admirabilis hu ius sacramenti 1. Sacramentally they say there be three sorts of Receiuers some that receaue it only sacramentally as sinners others spiritually in desire by a liuely faith thirdly those that receaue it sacramentally spiritually both together Which three waies may bee taken for sound Orthodoxall 2. Spiritually who cannot for the time communicate if we could cause them to tell vs what they meane by sacramentally If by sacramentally they mean really fleshly and substantially as at the first they treated of his presence there 3. Sacramentally spiritually who doe cōmunicate as they ought Ioh. 6.54.56 Sacramentally Spiritually so say the Protestants how doe they make good that sinners and wicked persons doe eate his verie flesh and drinke his verie blood as they saie they doe since the worde of life it selfe that mouth which neuer spake guile hath said He that eateth my flesh drinketh my blood hath eternall life I will raise him vp at the last daie And hee that eateth my flesh and drinketh my blood dwelleth in me I in him And by the third waie described that those eate him sacramentally spiritually who doe duly prepare themselues puting on the wedding garmēt doe come vnto that holy table doth breed an other scruple how sacramentally can stand with spiritually vnderstanding by sacramentally Really substantially may stād to gether but spiritually cannot as they did before really fleshly substātially those two tearmes being also vsed of the Protestants who say the wicked doe eate sacramētally only that is the sacrament of his body and bloud the godly sacramentally spiritually that is bread and wine with the hand mouth the body blood by faith and noe otherwise which are the right vse of the words sacramentally spiritually Againe I may demand of them why they doe not describe the presence of Christ to be spiritual sacramental aswel as describe him so to be eaten they saie he is eaten by on of those three waies of al men in generall good bad and to al men good bad they describe him presēt really truly substantially body soule diuinitie and al yet eaten only sacrementally spiritually now it is not possible to be thought but that the spirituall eating of Christ in the sacrament excludeth the corporall as his spiritual presence wil his corporall or substantiall nether can noe one meat be fit both for the body and soule as al men knowe And therfore if they will dissent from vs not from themselues also they must dispute either of a corporall eating of the flesh of Christ De manducati one corporis domini sit ne illa vera antropica sensibilis an insensibilis modo corporeo an spirituali l. 4. chron fol. 790 Fallacia alia aliā trudit Ter. in And. act 4. scen 4. De sac euc l. 1 c. 11. fol. 92. c. 14. fol. 117. l. 2. c. 8. fol. 163 or of a spiritual only as Genebrard confesseth was brought in about Bertrams time almost 800. yeares since not to a corporall to adde a spiritual of one the same thinge nor confound the tearmes of sacramentall spirituall reall Againe it is alwaies seene one absurditie draweth on an other I demand how their tearme of receauing spiritually doth agree with Bellarmine whoe saith that the body of Christ is verily properly eaten in the Eucharist by our body sent frō the mouth into the stomake that the body of Christ entreth in at the mouth of the communicants and is verily receaued by the mouth of the body small spirituall receauing is there by the instruments of the mouth belly Faith must haue other food if it were so it should not be said Crede manducasti beleiue thou hast eaten but lay hold with thy hand thou art safe The next in authoritie to the Trent Fathers is the Romish Cathechisme gathered by their decree Catec Rom. p. 1. art 6. c. 7. fol 57. The right sēce of the article ouerthroweth Transubstantiation published by Pius quintus the Pope The catechisme intreating of that article of our beleife He ascended into heauen and suteth one the right hand of god the father almightie doe say the right sense of that article is that the faithful without al doubt ought to be leiue that Christ the mysterie of our redemption being perfected and finished vt homo est in coelum corpore animâ ascendisse as he is man is ascended in body and soule into heauen For as hee is God hee was neuer from thence Vt qui diuinitate sua loca ominia cōpleat The causes why hee ascēded ib. fol. 59. The benefits of his ascention ibid. fol. 61 filling al places with his diuinitie And speaking of the causes whie Christ our sauiour would ascend vp into heauen one is beecause by ascending say they hee would bringe to passe that wee should mount vp thither in minde and affection and amongst many benefits which come vnto men by his ascention into heauen they reckon this a great one quod amorem nostrum ad coelum rapuit ac diuino spiritu inflammauit that it draweth our mindes and loue to heauen inflameth them with a diuine spirit for it is truly said There our harte is Marc. 6. where our treasure is surly if Christ our Lord were conuersant in earth omnis nostra cogitation in ipso hominis aspectu consuetudine defixa esset al our cogitations would be placed in the looking maner of him we shold behold him only as man becaus he had don so great things for vs But ascending into heauen it maketh our loue heauenly and causeth that whom wee think of being absent him we worship and loue as God which doctrine of theirs being very sound and Catholike cannot chuse but ouerthrowe their owne opinion of Transubstantiatiō Catec p. 2. c. 4. fol. 181. which bringeth the same body of Christ that same that was borne of the Virgin which is ascended and sitetth now euer shal at the right hand of his father in heauen to bee transubstantiated into bread to bee contained in the sacrament
things cannot be spoken of the body of Christ though by meane of the accidents but by a trope Now if by a Trope Bellarmine meane a figure a signe or tokeÌ„ as the Eucharist is we willingly agree with him and with Allen too that whatsoeuer may be verified of the bread and wine before consecration may be said also of the body of Christ that we see it feele it breake it cate it and that it encreaseth the substance of our bodies Chrisost de sacerd l. 3. quoted by the Rhem Heb. 9.20 Hard. art 6. fol. 137. Toastall l. 1. f. 71. Dureus 2. rat fol. 118 Bellar. de eue sacra l 1. c. 2. fol. 27. 29. l 2 c. 22. fol 220. tuÌ„ vero turbam circumfusam precioso sanguine in tingâ— ac rubefieri They borrow each others names and feedeth them and that Christ is seene there by all the faithfull and handled with their hands as the Rhemists Harding Tonstall Dureus and Bellarmine do quote S. Chrysostome the rest vnto vs so as they will take withall that which the same Chrysostome saith in the same place that the people staÌ„ding about to receiue are besprinkled and made redde with that precious bloud and that we are not then conversant in earth among mortal men but translated into heaven If all this be too hard and harsh to affirme of the body bloud of Christ let them consider it is spoken by a trope or figure and verified actually and really of the bread and wine which speech the like are vsed of the fathers only to draw their hearers from fiâ—…ing their mindes below on the earthlie elements but to mount vp to heaven and their seeke Christ For as the bread in the Eucharist is called the Lordes body but in plaine and simple manner of speech is not fleshly and really the Lords body so is the body of our Lord sometime said to nourishour bodies and feede vs because the sacrament of his body feedeth vs and this is done in respect of the Enterchange of names the sacraments bearing the names of the things whereof they are sacraments and the things having attributed vnto them which is due only to the signes If Bellarmine meane any other thing by the word Trope than I haue expressed he falleth from the vse of the word and hath not satisfied the question nor rectified his fellows error But it is a worlde to see into what streightes the want of consideration in these pointes hath driven the adverse part proving their discourses to be hungry and barren hetherto without fruit because they proclaime war against the general edicts of nature reason Bellarmine againe De sacra euch l. 1. c. 14. fol. 117. 118. to avoide the grossenes of Allens and Hardings opinion of the mingling of the flesh of Christ with our bodies saith That the body of Christ going into the mouthes of the communicants passeth into the stomacke then the outward formes being corrupted and gonne The Eucharist is no meate for the body yet goeth in at the mouth and into the stomacke the body of Christ without any detriment to it selfe ceaseth to be there and that the body of Christ eaten by the faithfull is not for the nourishment of the bodie but of the soule Here is the rule of Christ and difference betweene the body and soule of man quite antiquated and confounded Our saviour decideth that nothing can enter both the hart and the belly and yet Bellarmine will haue one the same thing enter in at the one yet feed the other If our soules be nourished and not our bodies as hee saith then must our soules eate it and not our bodies Can our bodies eate and our soules be nourished by it What more contrary to al Religion Eating digesting and nourishing be consequent and coherent actions and therefore they must al three be either corporal or spiritual If the soule be nourished the soule must eate and digest that which is eaten If the body eat the body must digest and be nourished by that foode Eating is therefore in vaine without nourishing If then Christs flesh do enter our mouthes it is vtterly without profit to vs if it nourish not our bodies Thus are the wits of the greatest amongst theÌ„ even snared in their owne gins They handle therest that follow as vngainly as those before which lest I should coÌ„sent vnto by silence I will also set downe vnto you then iudge you of all To the question what it is in the sacrament that nourishâ—th our bodies seeing generally they deny it One is hungry an other is drunken 1. con 11. 21. of the body of Christ and taken immoderately after consecration will make a man drunke as S. Paule reproued the Corinthians for their abuse that way Thomas Aquinas the father of all popery Comment in 1. Cor. 11. lect 4. in fine and most acute disputer amongst them leaving the grossenes of the one absurdity of the other opinion before saith 1. That some amongst them haue saide That those things are not wrought by any conversion but by an alteration of the senses of a man by the accidents of bread and wine which remaine after consecration for men haue bin accustomed to be comforted by the only smel of meate and to be overcome and as it were made drunk by the abundant smell of wine 2. Some others haue said That the consecreted bread and wine may be conuerted into an other thinge so nourish because the substance of bread and wine remaineth with the substance of the body blood of Christ but this saith he is against the scripture 3. Some others haue said that the substantiall forme of bread remaineth which worketh the operatioÌ„ so it norisheth as the bread should nourish This he refelleth 4. Some haue said that the aire rouÌ„d about is conuerted into the substance of that which is nourished or into some such thinge But this saith he caÌ„not be 5. And therfore some haue said that by the power of God the substance of the bread wine is restored againe to the intent that the sacrament might not be found in such like conuersions But that is vnpossible 6. The accidents shews of bread can nourish De euch sacra l. i. c. 37. f. 432. How can you seuer the naturall properties of a thing froÌ„ the very thing it selfe Part. 2. q. 33. f. 189. His own conclusion is that the accidents formes of bread and wine can nourish make drunke as wel as if the substance of bread wine were there So D. Allen although he bee loth so to say The formes accidents of bread and wine are able to nourish make drunke performe all the offices duties naturall that the bread wine could when their substance was there So the Romish Catechisme Why is it called bread after consecration say they Aswel because it hath the shew
wordes againe so plainly delivered Ibid. fol. 20 a. 21. b Har. vt ante 136. How oft doth Gardner tell vs that but by faith hee knoweth not howe Christ is present in the sacrament God doth vs to vnderstand by faith the truth of Christs presence And Bellarmine himselfe within fowre howers reading after Athanasius vseth the word spiritually answering to the ancient father Athanasius who saith the flesh of Christ is our spiritual nourishment and spirituallie distributed is driven to say that it is most rightly called our spirituall foode Christs body is food for the spirit and not for the body Bellar de sacr euch l. 2. c. 11. fol. 186. because it is given for the food of the spirit and not of the bodie and distributed spirituallie And that Christ made mention of his ascension to shew that his flesh is not to be eaten as other meates are which was the carnall vnderstanding of the Caparnaites sed spirituals quodam modo but after a certaine spirituall maner Is not Bellarmine come to that terme which hee was so much a fraide of If the Caparnaites were grosse and fleshly in thinking that Christs flesh was to be eaten more aliarum carnium as other flesh is I am well assured Bellarmine is a Caparnaite also he hath as grosse a conceipt of Christs flesh Bellar vt ante l. 1. c 2. fol. 28. 2. c. 8. f. 163. l. 1. c. 11. fol. 92 most grosse absurditie as they could haue for hee saith the flesh of Christ is transferred from the hand to the mouth from the mouth to the stomacke which I vnderstand to be as the manner of other meate is and this he inculcateth more than once And if Really be opposed and set to exclude our terme by faith as Bellarmine saith it is let him shewe why it is not opposed against spirituallie and spirit and spirituall manner which they and he vse also We say it is receiued by faith he saith it is meat for the spirit and not for the bodie most absurdly sutting that thing out from being meate for the body which is taken into the hand mouth and stomacke and making that a spirituall food and nourishment and which is receiued after a spiritual manner and apprehended by faith to goe into the mouth and downe into the stomacke by humane natural instrumeÌ„ts as the hand tongue and palate And then againe hee doth most strangely leaue himselfe in ioining the hand mouth tongue pallate and stomacke in the eating of the body of Christ Attritio denti bus facta Bellar. ib. f. 29. and yet deny the chewing or grinding of the teeth which necessarily accompanieth the rest especially having told vs before that infigimus dentes carnichristi we fasten our teeth in the flesh of Christ Neither is this Bellarmines case alone when he is pressed with any authority of the fathers to fly to our very termes and to vse our phrases but al others of theÌ„ also do the like Vt ante ratio 2. fol. 106. A spirituall kind of eating a naturall and substantiall thinge If reall be vsed in oppositioÌ„ to spirituall how can real inter pret spirituall as Dureus saith Dureus being vrged with S. Augustines authority touching the eating of Christ in the sacrament saith that S. Augustine accounted it an horrible thing to eate the flesh of Christ as we do other meates that are solde in the shambles and that therefore he calleth vs from that kinde of eating ad spiritualeÌ„ alium to an other kinde that is spiritual such an one as is agreeable to that sacrament but yet a true and reall eating Here he both commeth to our terme spirituall and yet confouÌ„deth it with reall which S. Augustins whose minde he interpreteth neuer vsed which Bellarmine saith the counsel vsed in opposition to that other A third Iesuite is mightily busied like a builder of the tower of Babel vsing a contrary language to that Torrens conf Au l. 3. de sacr Euch c. 4. fol. 318. b. in gloss CarneÌ„ christi sacramento panis valetaÌ„ with which he began his work for being troubled as his fellow Iesuit was with answering to S. Augustine a father who is most plaine against them is fain to expresse that manner of eating which S. Augustine â—speaketh of to be done dentibus fidei with the teeth of our faith but the body is hid vnder the shewe of bread which latter clause S. Augustine never vsed to shew the maner of Christs body in the sacrament That is only the Iesuits couler to avoide S. Augustine With the teeth of our faith with the eies of our faith Lud. Granat de freq commun fol. 100. vt ante f. 20. a. 21. b. 55. 40. 41. 72. a. But in a spiritual maner I knowe by faith that I haue it in my hand A grosse dull speech The presence is only spirituall and no part of his meaning The teeth of our body caÌ„ doth as they say eate Christs flesh in the shew of bread what need we vse the teeth of our faith or the eies of our faith either to see it there as an other of them saith if hee be really and substantially present in the host the same flesh that the Virgin Marie did beare and the Iews crucified Stephan Gardiner as is before noted vseth the same I knowe by faith Christ to be present we acknowledge by faith Christs bodie present Christs bodie there is present but in a spirituall manner It is called a spirituall maner of presence And yet in receiving that sacrament men vse their mouthes and teeth being by faith instructed that they doe not teare consume or violate that most precious bodie and bloud Onlie faithfull men by faith can vnderstande this misterie of eating Christs flesh in the sacrament And the manner of presence is onlie spirituall What need faith What need spiritual manner onlie What needes faith to bee the instructor when the Councell as Bellarmine saith hath deuised those strong able termes of truelie reallie and substantiallie and opposed theÌ„ against our imaginary termes of spirituallie and by faith which imaginary termes they vse also Tom. 2. trac 2. c. 3. 5. annexed to the 1. p. of Tho. Aquin. soÌ„time to the 3. The body of Christ is taken spiritually in the Eucharist Cardinal Caietane in excuse of those divines who drew the forme of Beringarius confessioÌ„ which was most grosse touching the eating of Christ in the sacrament vseth no other word but spirituallie and saith it is most false to affirme that they held that the body of Christ is taken corporallie for it is taken spirituallie in the Eucharist by beleeing and not by receiving it Againe he saith They eate the true body of Christ in the sacrament not corporally but spiritually The corporal eating is but of the sacrameÌ„tal signes but the spiritual eating which is performed by the soule obtaineth the flesh of
Christ which is in the sacrament If Bellarmine abridge Caietane of the word spirituallie he leaueth him never an other to expresse his minde by Now to drawe towards an end in this point Trent counsel Caietane Bellarmine Allen. Hardinge Gardiner let vs laie in breefe what wee vnfolded more largly Our Lord and sauiour Iesus Christ God man is truly really substantially contained vnder the forme and shew of bread and wine He is transferred from the hande to the mouth we fasten our teeth into his flesh and from thence he goeth into the stomacke and is mingled with our flesh c. And compare them with these of the same men in the same matter Christ is in the sacrament spiritually the maner of his presence is only spirituall he is eaten after a certaine spirituall manner The flesh of Christ is meate for the spirit not for the body It is a spirituall nourishment By faith we vnderstand he is there Wee see him with the eies of our faith eate him with the teeth of our faith by beleening not by receaning If euer there were a difference betweene the body and soule heauen hel light and darknesse sweete and sower ioye paine fire and water North south whatsoeuer may bee imagined to bee contrarie then is there a repugnancy in those their wordes expressing their meanings in the matter of the sacrament They will haue both true and yet our opinion must bee false and hereticall in vsing the later stile to expresse our meaninges But as wee and they are most opposite in the question so are one sort of their tearmes which they vse against vs vnto an other and such as can neuer verifie the truth of their assertion If they can reconcile all and prone vs heretikes I saie they maie vndertake any thinge yea though it be to the making of a black horse white or a white horse blacke as that cunning Grecian Autolycus did Of whom it is said Ovid. Met. l. 1◠Candida de nigris de candentibus atra facere assuenerat Although it hath beene a long time thought that they could doe much y I hope they can make no contradictorie propositions both true where euermore if one bee true the order wil be ineuitably false Tub. I assure my selfe so much as you haue said out of their owne bookes writings wil make anie reasonable mā astonied to thinke with how faire plausible tearmes they wil plead their religion as though there were agreement no where but amongst them disagreemēt everie where saue with them where if your collections quotations stand true sound I see not but they maie haue leaue to goe aside pen a new forme of wordes wherby to expresse their meanning in this point for the old wil not serue them Rom. Yea and a new Gospel too Allen Caietane for Allen Caietane confesseth both against themselues the one that the order of the Euangelists is peruerted and standing as it doth wil not serue their turne The other that there is nothing in the Gospell that doth binde vs to take those wordes in the proper signification as they sound to make the reall and substantiall body of Christ present vnder the shew of bread In explicating of which their opinion you may now call to minde the grossest of the figures which they vse and let passe a many of others Figures vsed by them in the sacramēt in those few words of Christ at his last supper First they saie 1,2 Christ tooke bread he blessed that is he transubstantiateth or changeth it he brake not the bread but the accidents or shew of bread he gaue not the bread but his own bodie 3. How they expound the word This in the sentence This is my body you haue heard before This that is that which is contained vnder these shewes is my bodie 4. 5. Againe where the words lie in the Evangelists Take eate this is my body they haue deuised an hideous figure of figures which is called Hysteron Proteron the Cart before the horse and say it should be This is my dody take eate 6. Christ blessed saie they by saying This is my body although the Euāgelists place it not so in order 7. How manie figures how often are they out in the breaking some saying one thing and some say an other 8. And in the wordes of consecration which and where they should be 9. And of the accidents being there in nothing that is whitnesse and nothing white Roundnesse and nothinge round colour and nothing coloured and an hundred monsters differences else amongst them hath this one monster Transubstantiation begot The antiquity of Transubstantiation But when was the monster himselfe begotten It was holidaie at Rome then he is not so old by 1200. yeares and more as you haue by told made beleeue Our countrie man Tonstall telleth vs it was concluded in the coūsel of Lateran L. 1. fol. 46. de ◅rit corpor sang 3 Opinions touching trāsubstantiation held vnder Innocentius the third Pope of that name Before which time saith he there was 3. opinions concernning that matter some thought that the bodie of Christ was there together with the bread as fire in a peece of flint which waie it seemeth Luther following held the Consubstantiation Others thought that the bread was gon corrupted Others that the substance of bread was changed into the substance of Christs bodie which waie Innocentius followed refusing the other two although no fewer miracles he should say grosse absurdities contrarieties in nature naie more seeme to bee builded vpon the opinion which hee did chuse then one the other which hee refused For before that time it was left free to euerie man to thinke as himselfe liked Now for the antiquitie credit of this Lateran counsell wee may consult with Andradius Defenc. Trid. conc l. 2. f. 427. Genebrard Chro. l. 4. fol. 955. rekoneth in for the 12. generall so doth Bellar. l. 2 c. 5. de conc eccles the late defender of the Tridētine counsell and as great a Doctor in his time as Bellarmine is now and therfore his testimonie may not bee denied In order it was the ninth generall for place it was held in the pallace Lateran in Rome for time it was held in the yeare of our Lord 1215. twelue hundred odd yeares after Christ It was called together saith he rather to amend the ill manners that then raigned then to decree anie matters of faith nether did they much trouble thēselues to expoūd any hard places of scripture or open anie mysteries such good heed was taken to establish so high a point Thus hauing the receipt you maie distill the water I meane hauing these things brought to your hands so plainly you maie learne those two points of wisdome so much spoken of Be sober distrustfull Amicus
the questions they treat of they treat of al betweene the church of Rome and the church of England in the Masse sacrifice real presence service in a strange tongue halfe communion Popes supremacy worshipping of Images or in any difference else and shew me any apparant abuse of holy scripture or history contradiction each from other shift couler or devise to darken the truth in any of those points let it be in the least nature as those that I haue already will further shew in the booke following and I protest before God I wil fully giue over either to write or speak any thing against you Osey c. 8. 1. Cor. 14.20 Da domine vt te quem bene credendo con fiteor male viuendo nō denegem te quem strenuâ fide sequor ac tu negligentiae operibus non offendam Aug. Epist 111. but wil wholy apprehend your religion as consonant to the truth They that sow winde shall reape a storme Brethren be not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding be men of a ripe age I beseech almightle God to make vs as wise as Serpents in prouiding the food of everlasting life to nourish our soules and as innocent as doues in doing ill that the corruptions of our liues doe not taint it From Tidworth the 1. of Nouember 1607. Iohn Panke THE NAMES OF THE POPISH Writers out of which this booke hath beene gathered 1 The third part of Thomas Aquinas summes with Caietans tracts annexed printed at Lions 1588. 2 The Sentences of Lumbard at Lions 1593. 3 The Trent counsell at Antwerpe 1596 4 The Romane Catechisme set out by the decree of the Tridentine counsell 1596. at Antwerpe 5 The Index Expurgatorius by the decree of the Tridētine counsell at Lions 1586. 6 The English Testament set out by the Colledge at Rhemes anno 1582. 7 Copes Dialogues at Antwerpe 1566. 8 Gregorie Martin against our authorised translatiōs at Rhemes 1582. 9 D. Allen of the sacraments at Antwerpe 1576. 10 Stapleton of Iustification against the protestants at Paris 1582. 11 Saunders visible monarchy at VVirceburge 1592. 12 Albertus Pyghius of eccle siasticall gouernment for the Popes Monarchie at Colen 1572. 13 Alphonsus â Castro against heresies 1534. 14 Tonstall b. of Durisme of the truth of the body and bloud of Christ in the Eucharist at Paris 1554. 15 Melchior Canus his diuinitie places at Colen 1585. 16 Hieronymus Torrensis gathered S. Aug. Confessions at Paris 1580. 17 Andradius defence of the Tridentine counsell at Colen 1580. 18 Another of Andradius in defener of the diuines of Colen against Kemnitius at Colen 1564. 19 Lodovicus Granatensis of a publike Communion at Colen 1586. 20 Eckius Enchiridion of common places at Colen 1600. 21 Genebrards Chronicles at Colen 1581. 22 Fasciculus Temporum 23 Polidorus virgilius of the first finders out of thinges at Franckford 1599. 24 Abdtas Bishop of Babylon writing the liues of the Apostles at Colen 1576. 25 The third tome of the Homeles of the anciēt fathers set out by the decree of the Trēt coūsel at Lions 1588 26 D. Hardings answere to B. Iuell chalenge at Antverpe 1565. 27 D. Hardings Reioynder to B. Iewells Replie 28 Dormans proofe of certaine articles denied by Mr. Iewell at Antwerpe 1564. 29 The returne of vntruthes by Stapleton against B. Iuells reply at Antwerpe 1566 30 A Catechisme by Laurence Vaux Bachelour of diuinitie an 1583. 31 VVilliam Reynolds against D. VVhitaker called a refutation of sundry reprehensions written at Rhemes and printed at Paris 1583. 32 Stephen Gardiner against B. Cranmer touching the sacrament called an explication and assertion of the true Catholike faith c. 33 Another of his called a detection of the deuils sophistrie anno 1546. 34 The fortresse of the faith by Stapleton annexed to Bedes history in english 35 Iohn Dureus his confutation of D. VVhitakers answere in the behalfe of Campian Paris 1582. 36 The disputations of Bellarmine against the Protestants in generall in 9. volumes reveiwed and acknowledged by the author at Ingolst adium by Adame Sartorius anno 1599. 37 Moditations on the my steries of the Rosary of the most blessed Virgin Marie translated into english 38 A popish supplication to the Kings Maiestie 1604. 39 Guicciardines historie in english by G. Fenton 40 A table in writing hand of a Catalogue of the Popes from Saint Peter hitherto 41 The firme foundation of Catholike religion translated by Pansfoote approued by Stapleton Antwerpe 1590. 42 Platina with Onuphrius annotations on the liues of the Popes at Louaine anno 1572. 43 Anastasius the Popes librarie keeper of the liues of the Popes at Magunce anno 1602. The Speakers Tuberius the Gent. Romannus the Scholler YOV knowe Romannus if so you remember that through a meere accident or rather a determination of God about Easter was 12. moneths you and I did meet when after some words of controuersie wee fell into a discourse touching my beeing abroad at that festiual time which occasioned some further matter touching a scruple in my mind then vttered vnto you my not receauing of the Communion neither then nor at anie time before Rom. Indeed Tuberius I remember it wel as also the summe of our talke at that time deliuered I hope I satisfied you in that point how necessarie to salvation it is for euerie Christian man to participate of the flesh and bloud of Christ in the sacrament of the supper so that for that matter I hope you need no farther lessons Tub. For the necessitie therof I am resolued but yet by the settling therof there is an orher question annexed to it which I am afraid wil bee noe lesse a maine barre vnto my conscience for not receauing now as that other was before of doubt whether I might receaue at all or not the former of the thinge this other of the beleife of the thinge For not to hide from you anie thinge which maie breed my disquiet but to acquaint you therwith since my last being with you I did light into other companie where talking of questions of saluatiō I related vnto them so much of our conference as touched the maine point of necessitie of receauing that sacrament and was told by them that I did verie wel in apprehending so hie a point in the worship seruice of God But when Irelated what manner of man you were in laying open vnto me what a sacrament was of the dignitie and worth of that sacrament and lesse that I had the while that I abstained and other instructions therto belonging as at the latter end you did they perceiued what you were and were noe lesse angry vvith me for attending you therin then offended with you for instructing mee that waie They called themselues Catholikes of others they are vsuà lly stiled Papists but whatsoeuer they be in name me thinkes their care ouer me is very good that I should enter the right waie touching my bee
the seas Ex officina Christophori Plant. an 1571 Iun. in epist ad illustrissimum principem Ioannem Casimi rum Hunc foetum genuerunt illi sed nascentem inter genua sua presserunt as it was a going was intercepted The verie Authenticall booke of their owne impression singulari numinis prouidentiâ by gods prouidence was brought to a great Protestant who toke the pains for thē to send it by copies vnto al Protestāt Churches in Christendome so that that birth of theirs which like another monster they were diuers daies and nights in bringing forth thought when they had brought it forth to haue stifled it between their knees doth now liue in good liking through good cherishing but to the perpetuall in famie of the parents An other helpe like vnto that before in effect they doe also vse to make their schollers to thinke that the ancient Doctors of the Church doe all make for them The elder schollers and those that read vnto the rest take paines most in the controuersies hauing found what liketh thē to confirme their doctrine doe write it in breife deliuer it in notes to their schollers out of their written sheetes neuer suffering them to looke into the doctors originalls thēselues so that whensoeuer it please the Masters to coggorly either by adding or abating the text which they finde the schollers are deceaued abused thinking such such authorities doe make for them when if the grounds bee looked into they shew nothing lesse then they quote them for which dealing of the Masters with their owne schollers caused a faithfull teacher of this land Reinolds conference with Hart. c. 1. diuis 1. fol. 4. to wish his Concumbatāt for his owne good to looke into the originall books themselues for proofe of that which he was to dispute of because he knewe hee would otherwise bee deceaued if hee trusted those on whom he meant to relie which was the greatest freest liberty that could be graunted to anie man Thus much haue I bin willing to shew by the way at first Sic. habent principia sese Ter. in Phor. Act. 3. scen 1. touching their politick but not religious courses in astonishing the world vvith that religion vvhich only is boulstred out by manie indirect courses perceaued euerie day more more I wil now according to my first intent goe forward to set before your eies the manie differences and implications which they vse in expressing their minds in that question of the sacrament betweene them vs remembring here noe other thinge then that which themselues doe euer giue in charge In the explication of the true catholike faith in the sacrament f 4. b Then is the doctrine of the Church of Rome not the truth as shall manifestly appeare hereafter to be regarded advised vpon to be ioined with that good counsel of D. Hardinge set down before Amongst manie other proofs saith Gardiner wherby truth after much trauaile in contention at the last preuaileth hath victorie there is none more notable then when the verie adversaries of truth who pretend never the lesse to be truthes freinds doe by some euident vntruth bewraie themselues For on that part ever is the truth where al sayings doings appear vniformely consonāt to the truth pretended And on what side a notable lie appeareth the rest maie be iudged after the same sort for truth needeth noe aide of lies craft or slight NOTE WEL wherwith to be supported maintained So that in the intreating of the truth of this high ineffable mysterie of the sacrament on what part thou seest craft shift slight or obliquitie or in anie one point an open manifest lie there thou maiest consider whatsoeuer pretence bee made of truth yet the victorie of truth not to be there intēded which loueth simplicitie plain nesse direct speech without admixture of shift or colour Thus farre Gardener To this purpose also speaketh D. Saunders Protestantium inter se dissensiones certissimam fidem faciuat doctrinae veritatem non penes illos verum penes ecclesiam Romanamesse Devisibili monar l. 7. f. 627. The dissentions amongst the Protestants saith he doe make evident proofe that the truth is not on their sides but altogether on the Church of Romes wherin amongst the beleiuers there is one hart one soule on tongue vnder one Pastor the Pope Now if notwithstanding their braggs of truth evidence of truth nothing but truth on their side there doe fall out in searching of their bookes that they doe nothing lesse thē further that which they most extol I hope you will not laie the fault blame on me that doe but shew that so they doe but rather on them whoe deliuer such matter Si illum obiurges vitae qui auxilium tulit Terenc in Andr act 1. scen 1 quid facias illi qui dederit damnum aut malum saith the Poet If you blame him that shal further your health by his best indeauour what wil you doe to an other that shal seeke to bring you into danger But indeed all their clamours against vs or petite glozes in defence of themselues or faire admonitions to their readers Actor P Clodius aedilis Reus sui que patronus Cice ro acta in sen anno Ciceronis 51. vrbis 697. de haruspicū respōsis to beware of vs are but as that accusation of Publius Clodius against Tully who hauing himselfe sacrilegiously abused certaine holy things appertaining to the Temple and fearing least Tuily would accuse him in the senate first complained of him that all religion was prophaned in his house Tub. I both perceaue what you would saie as also what you are willing I should conceaue touching their dealing in these matters Goe to the question of the sacrament I pray you because in that they pretend most perspicuitie clearnesse Rom. I knowe they doe In confidence wherof on that was great amongst them once said Camp rat 2. Adhuc durissimae partes Caluini sūt nostrae faciles explicatae Moreouer the Protestāts are verie harsh in this question but our arguments are cleare expedite which whether it be so or noe iudge you The counsell of Trent which they al follow Conc Trid. less 13. can 1. on whom they al depend in this and all other points hath thus defined therof Si quis negauerit c. If anie man shal denie that in the sacrament of the holy Eucharist there is not contained vere realiter substantialiter truly really substantially the body blood together with the soule diuinitie of our Lord sauiour Iesus Christ in that respect whole Christ let him bee accursed negaueritque mirabilem illam singularem conuersionem totius substantiae panis in corpus or shal denie that maruelous only conversion of the whole substance of the bread Can. 2. into the body and of the whole substance of the wine