to be destitute of naturall and voluntary motion of Sence and of Vnderstanding SECT II. CAtholique Faith never conceived otherwise of the humane nature of Christ after the Resurrection but that he was able naturally of himselfe as hee was man to performe the perfect Acts which other men can who are of right constitution of Body and of sound understanding such as are the functions of Iudgement and reason and of appetite sence motion according to the liberty of his own will This Doctrine was above 1000. yeers Catholike But your now Romane faith is to beleeve as followeth in the conclusions set down by your Iesuite Suarez without as he saith the contradiction of any Divine in your Church First that Christ as he is in this Sacrament hath no power naturally of himselfe to move himselfe And this your owne daily experience hath brought you vnto whilst beleeuing Christs Corporall presence in the Hoast you shut him vp in a Boxe where you still find the same lying as destitute of power of motion as any other unconsecrated Bread which being put together with it lyeth so long untill they both equally waxe mouldy putrifye and ingender wormes Secondly that Christ in himselfe as being in this Sacrament hath no naturall faculty of sence nor ability without a miracle to heare or see c. Thirdly That he is voyd of all sensible appetite Lastly that without some miraculous power he cannot possibly apprehend in his vnderstanding any thing present nor yet remember any notions past So he That this is a new brutish and barbarous Doctrine destitute of all ancient Patronage either of written or of unwritten Tradition SECT III. HAve you any Text yea or yet pretext either of Scripture or humane Tradition for countenancing this so prodigious and monstrous a conception Certainly Scripture telleth us that Christ his Body by Resurrection is perfected in sense and Agility and his soule in Iudgement and Capacity Nor can you shew any Father in the Church of Christ within the Circumference of 1400. years after Christ who held this your doctrine so much as in a Dreame or who hath not esteemed the Body of Christ to be of the most absolute perfection we say no one Father or Teacher of the Evangelicall Truth once fancied this unchristian and false faith You must therefore derive this from him whom Christ calleth the Father of lies VVe shall give you good reason for this our Declamation That this Romish Doctrine is blasphemously Derogatory from the Maiesticall Body of Christ SECT IV. VVHat is this which we have heard Christ his humanity after his Resurrection not to have so much Capacity as a Child which is as he is here to vnderstand or imagine any thing done not thè power of a Moale or Mouse which is to heare or see not the faculty of a little Aut so as to move it selfe as if this were not an Antichristian blasphemy against that all-Maiesticall Body humane nature of Christ which being once sowen in infirmity is as the Scripture saith since risen in power Doe you heare In power saith the spirit of God shewing that Infirmity is changed into Potencie in the Body of every Christian and you have turned power into infirmitie even in Christ himselfe whom you have now transformed into an Idoll having eyes and seeth not eares and heareth not feete and walketh not heart and imagineth not and yet this you professe to adore as the person of the Sonne of God O the strength of Satanicall Delusion That this Romish Doctrine contradicteth your owne Principle SECT V. REmember your former generall Principle which wee acknowledged to be sound and true viz. All such Actions and Qualities which are reall in any Body without any relation to place cannot be said to be multiplied in respect of divers places wherein a Body is supposed to be As for Example The Body of Christ cannot be cold in one Altar and hot in another wounded and whole in ioy and griefe dead and alive at the same time The reason These are impossible say you because of Contradiction for that the same thing should be capable of such contrarieties it is repugnant to the understanding of man So you which is an infallible Truth when the Modus or Manner of a thing is compared to it selfe and not to any thing else it is necessary that at one and the same time the Modus be onely one the same Iesuite cannot be sicke in Iapan and sound and in health at Rome in the same instant CHALLENGE NOw say we beseech you is there not the like Contradiction to make the same Christ at the same time as hee is in Heaven intelligent and sensitive and as on earth ignorant and senslâ—sse Or powerfull to move of himselfe on the throne of Maiestie and absolutely Impotent as hee is on the Altar because these Attributes of Christ being Intelligent and potent equally have no Relation to place Notwithstanding all which you shame not to professe a senslesse ignorant and feeble Christ O come out of Babylon and be no more be witched by such her Sorceries CHAP. IX The sixt kind of Romish Contradiction against these words of Christ MY BODY as it is now most Glorious by making it most Inglorious SECT I. BEfore we proceed in discovering the ouglinesse of the Romish Doctrine in this point wee are willing to heare your Master Brerely his preface in your defence The carnall man saith hee is not for all this satisfied but standeth still offended at sundry pretended absurd and undecent indignities Calvin saying That he reiected them as unworthy of the Maiestie of Christ And Doctor Willet saith That they are unseemely and against the dignity of the glorious and impassible Body of Christ So he at once relating and reiecting their opinions That the Indignities whereunto the Body of Christ is made subiect by the Romish Doctrine are most uile and derogatory to the Maiestie of Christ SECT II. ALl Christian Creeds tell us that Christ our Saviour sitteth at the right hand of God that is in perfection of glory But your Iesuite Suarez delivereth it in the generall Doctrine of the Romish Divines That the Body of Christ remaineth so long under the formes of Bread and wine wheresoever untill they be corrupted And this he calleth a Generall Principle in your Romish profession Insomuch that the Body of Christ is moved wheresoever the formes of Bread are moved be it into the dirt or into the Dunghill Secondly that according to your Romish Decrees and publique Missals the same Body of Christ is vomited up by the Communicant yea and you have Cases about the vomiting of it whether vpon weaknes of Sâ—omacke or of Drunkennes Next that it is devoured of Mice and blowne away with wind for wee read of your Church Cases also for these in your Missals VVee thirdly demand whether you thinke it possible for meate that is undigested by reason of
notwithstanding you your selves have confessed that Christ spake absolutely and without Condition of the Bread Take Eate Doe this And againe 1. Cor. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in like maner the cup. It is an AND Coniunctive questionlesse But seeing it cannot be denyed that the Apostles practice was both Eating and Drinking coniunctively it is not likely or credible that the sence of his words should be discretiue because this had bene in wordes to have contradicted his owne practice M. Breerly opposeth viz. The Apostle in the same Chapter saith v. 26. He that eateth and drinketh vnworthily eateth and drinketh Iudgement also hee saith v. 27. whosoever eateth this Bread and drinketh this Cup vnworthily c. So hee It is not to be denyed but that AND is often vsed in Scripture for Or but M. Brearly his notions as commonly so here also are too confused by not distinguishing the divers use of AND in Precepts and Exhortations to an Act in denunciation of iudgement in case of Transgression As for example The Precept is Honour thy father and thy mother Exod. 20. here AND must needs be copulative because of the Obligation of precept of honouring both But the denunciation against the Transgressour if it stood as M. Breerly obiecteth feigning a false Text contrary both to the Originall and vulgar Latine Translation thus Hee that shall strike his father and mother shall die the particle AND must needs be taken disiunctively for Or as indeed it is expressed in the Text because the Transgression of either parts of a Commandement inferreth an obligation of guilt and iudgement as any man of sense may perceive Against this albeit so euident a Truth your Doctors will have something to obect or else it will goe hard even forsooth the contrary practice of the Apostles Act. 2. 42. where wee read of the faithfull assembled and Continuing together in fellowship and in breaking of bread and in prayers because there is but mention only of one kinde which is Bread whence they inferre a no-necessity of vsing the Cup. So your Cardinall Bellarmine And to answere that the ministration of the Cup is vnderstood by a figure Synecdoche is an answere onely imaginary and groundles saith Mr. Breerely But are they yet to learne that which every man knoweth and your owne Iesuites have taught that there is no Trope more familiar in Scripture than this Syâ—echdoche of taking a part for the whole Or could they not discerne thus much in the same Chap. 〈◊〉 46. where it is said They brake bread through every house Wherein as your Iesuite Lorinus teacheth there is not meant the Eucharist but common foode Whereby you cannot but vnderstaâ—d implied in their breaking of bread their mutuall drinking together also And yet in the like words spoken of the Eucharist v. 42. They continued together in breaking of Bread you exclude the participation of the Cup. What shall wee say was your spirituall appetite weaker than your corporall in reading these two Texts wherein is mentioned onely Bread that you could discerne but halfe refection in the Eucharist and an whole in their bodily repast Besides any man may guesse what spirit it savoureth of that in paralleling the authoritie of your Church with the authoritie of the Apostles your Iesuites doe resolue that although the Apostles had constituted the custome of Receiving in both kinds Nevertheles say they the Church of Rome and Pope thereof hauing the same authority with S. Paul may abrogate it upon iust Cause And yet hardly can you alleage any Cause for abrogation of that Practice which S. Paul might not have assumed in his time CHALLENGE OFrustrà susceptos Labores nostros may we say for to what end is it for vs to prove an Apostolicall Practice or Precept for both kinds when your Obiectors are ready with the onely names of Pope and Church of Rome to stoppe the mouthes not onely of vs Heretikes as you call vs but even of S. Paul himselfe and of the other Apostles yea and of S. Peter too By which Answere notwithstanding you may perceive how little S. Paul doth favour your cause by whose Doctrine the Advocates for your Church are driven to these straits but more principally if you call to remembrance that our Argument is taken from the Apostles Doctrine and Practice as it was grounded by St. Paul himselfe vpon the Doctrine and Precept of Christ Thus when we appeale vnto the Apostles Tradition you by opposing Thinke your selves wiser than the Apostles which Irenaeus will tell you was the very garbe of old Heretickes Our fourth and fift Comparisons are of Primitiue Custome with the contrary Custome in respect both of the Antiquitie and Vniversalitie thereof SECT V. BEfore wee shall say any thing our selues of the Primitive Custome in vsing both kindes in the administration of this Sacrament and the extent thereof both in the longitude of Continuance and latitude of Vniversalitie we are ready to heare how farre your owne Doctors will yeeld vnto vs in both these points touching the publike vse of both kindes Hearken but vnto the Marginals and you shall finde your Iesuites with others vttering these voyces Wee must confesse Wee doe confesse yea Wee doe ingenuously confesse a Custome of both kindes aswell to the Laicks as Priests to have beene in the Primitive Church most frequent and generall as is prooved by the ancient Fathers both Greeke and Latine among whom are Leo and Gregorie both Popes of Rome yea and universall also for a long time continuing a thousand yeares in the Church of Rome and in the Greeke Church vnto this day So they where we see both Antiquity and Vniversality thereof to the full which it were easie for vs to have shewne Gradatim descending downe from the first Age unto the twelfth but that when wee haue as much confessed as neede be proved it might be iudged to be but an importunate diligence and Curiositie to labour any further Neverthelesse if peradventure any should desire to see one or two Testimonies for the last Age he may satisfie himselfe in the Margent at the first sight The Romish Obiections concerning Primitive Custome Divers Obiections are vrged on your side to abate something of the Vniuersalitie of the Custome of Both kindes which we defend but if they shall not seeke to decline the Question and to rove about as it were at vnset markes their Arguments are but as so many Bolts shot altogether in vaine For our defence is onely this that in the publike solemnization and Celebration of this Sacrament in an Assembly of Christians freely met to communicate no one example can be shewen in all Antiquity throughout the Catholique Church of Christ for the space of a thousand yeares inhibiting either Priest or Laick from Communicating in both kindes who was duly prepared to receive the Sacrament As for the examples which you vsually obiect they are of no force at all being proved to be
condemned in divers who sopped the Bread in the Chalice and squeezed Grapes in the Cup and so received them even as did the Artoryritae in mingling Bread with Cheese censured for Heretiques by your Aquinas In which Comparison your Aberration from Christ's Example is so much greater than theirs as you are found Guilty in defending Ten Innovations for one 2. Your Pope Gelasius condemned the Hereticall Manichees for thinking it lawfull not to receive the Cup in the Administration of the Eucharist judging it to be Greatly Sacrilegious notwithstanding your Church authorizeth the same Custome of forbidding the Administration of the Cup to fit Communicants 3. As you pretend Reverence for withdrawing the Cup so did the Aquarii forbeare wine and used only Water under a pretence of Sobriety 4. Sometime there may be a Reason to doe a thing when as yet there is no right nor Authority for him that doth it Wee therefore exact of you an Autority for altering the Apostles Customes and Constitutions and are answered that your Church hath Authority over the Apostles Precepts Iumpe with them who being asked why they stood not unto the Apostles Traditions replyed that They were herein above the Apostles whom therefore Irenaeus reckoneth among the Heretikes of his Time BOOKE II. It is not nothing which hath beene observed therein to wit your Reasoning why you ought not to interpret the words of Christ This is my Body literally and why you urge his other saying Except yoâ—… eat my flesh for proofe of Bodily Eating so that your Priest may literally say in your Masse that The Body of Christ passeth into your bellies and entrâ—ils because forsooth the words of Christ are Doctrinall And have you not heard of one Nicodemus who hearing Christ teach that every man must be Borne againe who shall be partaker of God's Kingdome and that hee expounding them in a Literall Sence conceited a new Entrance into his Mothers wombe when as nothing wanted to turne that his Errour into an Heresie but only Obstinacie But of the strong and strange Obstinacies of your Disputers you have received a full Synopsis BOOKE III. After followeth your Article of Transubstantiation I. Your direct profession is indeed to beleeve no Body of Christ but that which was Borne of the Virgin Mary But this your Article of Transubstantiation of Bread into Christs Body generally held according to the proper nature of Transubstantion to be by Production of Christs Body out of the Substance of Bread it necessarrly inferreth a Body called and beleeved to be Christ's which is not Borne of the Blessed Virgin as S. Augustine hath plainly taught diversifying the Bodily thing on the Altar from the Body of Christ borne of the Virgin Therefore your Defence symbolizeth with the heresie of Apollinaris who taught a Body not Borne of the Virgin Mary Secondly you exclude all judgement of Senses in discerning Bread to be trâ—… Bread as did the Manichees in discerning Christ's Body which they thereupon held not to have beene a True but a Phantasticall Body Tertullian also challengeth the Verity of Sense in judging of Wine in the Eâ—charist after Consecration in confutation of the same Errour in the Marcioniâ—es Thirdly for Defence of Christ his invisible Bodily Presence you professe that after Consecration Bread is no more the same but changed into the Body of Christ which Doctrine in very expresse words was bolted out by an Eâ—tychian Heretique and instantly condemned by Theodoret and as fully abandoned by Pope Gelasâ—… BOOKE IV. Catholique Fathers were in nothing more zealous than in defending the distinct properties of the two natures of Christ his Deity and Humanity against the pernicious heresies of the Manichees Marcionites Eâ—tychians and Eâ—nomians all of them diversly oppugning the Integrity of Christ's Body sometime in direct tearmes and sometime by irrefragrable Consequences whether it were by gaine-saying the Finitenesse or Solidity or else the compleat Perfection thereof wherein â—ow farre yee may challenge affinity or kindred with them be you pleased to examine by this which followeth 1. The Heretiques who undermined the property of Christ's Bodily Finitenesse said that it was in divers places at once as is confessed even as your Church doth now attribute unto the same Body of Christ both in Heaven and in Earth yea and in Millions of distant Altars at the same time and consequently in all places whatsoever Now whether this Doctrine of Christ's Bodily Presence in many places at once was held of the Catholique Fathers for Hereticall it may best be seene by their Doctrine of the Existence of Christ's Body in one only place not only Definitively but also Circumspectively both which doe teach an absolute Impossibility of the Existence of the same in divers places at once And they were as zealous in professing the Article of the manner of Christ's Bodily Being in place as they are in instructing men of the Article of Christ's Bodily Being lest that the deniall of it's Bodily manner of being might destroy the nature of his Body To which end they have concluded it to be absolutely but in one place sometime in a Circumspective Finitenesse thereby distinguishing them from all created Spirits and sometime by a Definitive Termination which they set downe first by Exemplifications thus If Christ his Body be on Earth then it is absent from Heaven and thus Being in the Sunne it could not be in the Moone Secondly by divers Comparisons for comparing the Creature with the Creator God they conclude that The Creature is not God because it is determinated in one place and comparing the humane and divine Nature of Christ together they conclude that they are herein different because the humane and Bodily Nature of Christ is necessarily included in one place and laâ—tly comparing Creatures with the Holy Ghost they conclude a difference by the the same Argument because the Holy Ghost is in many places at once and all these in confutation of divers Heretiques A thing so well knowen to your elder Romish Schoole that it confessed the Doctrine of Existence of a Body in divers places at once in the judgement of Antiquity to be Hereticall 2. The property of a Solidity likewise was patronized by Antient Fathers in confutation of Heretiques by teaching Christ's Body to be necessarily Palpable against their Impalpabilitie and to have a Thicknesse against their feigned subtile Body as the Aire and furthermore controlling these opinions following which are also your Crotchets of a Bodies Being whole in the whole space and in every part thereof and of Christ's Body taking the Right hand or left of it selfe 3. The property of Perfection of the Body of Christ wheresoever in the highest Degree of Absolutenesse This one would thinke everie Christian heart should assent unto at the first hearing wherefore if that they were judged Heretiques by Antient
Fathers who taught an Indivisible Vnion of mens soules with their Bodies naturally still subiect to corruption after the resurrection who can imagine that the holy Catholique Fathers would otherwise have judged of this your generall Tenet viz. to beleeve a Body of Christ now since his Glorification which is destitute of all power of naturall motion sence appetite or understanding otherwise than of a senslesse and Antichristian Deliration and Delusion Yea and that which is your only Reason you alleage to avoid our Objection of Impossibilities in such cases to wit The Omnipotencie of God the same was the Pretence of Heretiques of old in the like Assertions which occasioned the Antient Fathers to terme the Pretence of Omnipotencie The Sanctuary of Heretiques albeit the same Heretiques as well as you intended as a Father speaketh to magnifie God thereby namely in beleeving the Body of Christ after his Ascension to be wholly Spirituall To which Heretiques the same Father readily answered as wee may to you saying When you will so magnifie Christ you doe but accuse him of falshood not that wee doe any whit detract from the Omnipotencie of Christ farre be this Spirit of Blasphemy from us but that as you have beene instructed by Antient Fathers the not attributing an Impossibility to God in such Cases of Contradiction is not a diminishing but an ample advancing of the Omnipotencie of God BOOKE V. Your Orall Eating Gutturall Swallowing and Inward Digestion as you have taught of the Body of Christ into your Entrails hath beene proved out of the Fathers to be in each respect sufficiently Capernaiticall and termed by them a Sence both Pernicious and Flagitious Besides you have a Confutation of the Hereticall Manichees for their Opinion of Fastning Christ to mens guts and loosing him againe by their belchings Consonant to your Romish Profession both of Christ's Cleaving to the guts of your Communicants and Vomiting it up againe when you have done BOOKE VI. This is spent wholly in examining the Romish Doctrine of Masse-Sacrifice and in proving it to be Sacrilegiousnesse it selfe as you have seene in a former Synopsis BOOKE VII This containeth a Discoverie of your Masse-Idolatry not onely as being equall with the Doctrine of some Heretiques but in one respect exceeding the inâ—atuation of the very Pagans besides the Generall Doctrine of the power of your Priests Intention in consecrating hath beene yoaked by your owne Iesuite with the Heresies of the Donatists When you have beheld your owne faces in these divers Synopses as it were in so many glasses we pray to God that the sight of so many and so prodigious Abominations in your Romish Masse may draw you to a just Detestation of it and bring you to that true worship of God which is to be performed in Spirit and in Truth and to the saving of every one of your soules through his Grace in Christ Iesus AMEN ALL GLORY BE ONELY TO GOD. I. INDEX OF THE PRINCIPALL MATTERS Discussed thorow-out the eight Bookes of the whole former Treatise A ACcidents merely feed not Booke 3. Chap. 3. Sect. 10. Nor inebriate c. Ibid. Not without Subject according to the ancient Fathers Ibid. See more in the words Bread Councell Cyrill Adoration of the Eucharist Romish Booke 7. Chap. 1. Sect. 1. Not from Christ's Institution Chap. 2. Nor from Antiquity Ibid. Sect. 1. Not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 3. Romish Adoration Idolatrous by their owne Principles Booke 7. Chap. 5. Sect. 1. Eucharist forbid to be carried to the sicke for Adoration Booke 1. Chap. 2. Sect. 10. Romish manner of Adoration of the Host Book 7. Chap. 7. Sect. 1. Coadoration may be Idolatrous Sect. 2. See the words Gesture Idolatry Invocation Reverence Altar unproperly used of the Fathers Book 6. Chap. 5. Sect. 13 15. Angels not possibly in two places at once Book 4. Chap. 5. Sect. 3. Apparitions of Christ's flesh and blood in the Sacrament fictitious Booke 4. Chap. 2 c. See more in the word Miracles Application of Romish Propitiatory Sacrifice not yet resolved of Booke 6. Chap. 11. Sect. 1. Otherwise the Fathers Ibid. Sect. 2. Romish Application not sufficient for all in Purgatory Sect. 3. Application of Protestants Propitiously how justifiable Ib. Ch. 2. Sect. 1 2. B. BAptisme called a Sacrifice of the Fathers Book 6. Ch. 5. Sect. 15. Want of it in the Romish Priest inferreth Idolatry Booke 7. Chap. 5. Sect. 4. Paralleled with the Eucharist in most points Booke 8. Chap. 2. Sect. 2 3. Beast prostrate before the Host Objected Ridiculously for Adoration Booke 7. Ch. 3. Sect. 3. Blood of Christ not properly shed Booke 2. Chap. 2. Sect. 4. Body of Christ not properly broken Book 2. Chap. 2. Sect. 4. That in the Eucharist not borne of the Virgin Mary Booke 4. Chap. 4 5. By Corporall Presence not one Ibid. Sect. 2. Infinite Ibid. Chap. 6. Not organicall Chap. 7. not perfect Chap. 8. nor glorious and subject to vile indignities Chap. 9. See more in Vnion Bread not duly broken in the Romish Masse Booke 1. Chap. 2. Sect. 4. Remaining after Consecration Book 3. Chap. 3. Sect. 4 5. Proved by many Arguments Ibid. unto Sect. 9. Engendring Wormes Booke 3. Ch. 3. Sect. 10. See Accidents Broken Body of Christ unproperly Booke 2. Chap. 2. Sect. 4. and Booke 6. Chap. 1. Sect. 4. The word Broken in S. Luke signifies the Present Tense Booke 6. Chap. 2. Sect. 3. C CAnonization of Saints a Case doubtfull and dangerous Book 7. Ch. 7. Sect. 3. Capernaiticall conceit of eating Christ's flesh Bodily Booke 5. Chap. 4. Sect. 1. Such was the Romish and is Sect. 3. As also in swallowing and bodily mixture Ibid. Chap. 7 8. See Vnion Christ's Priesthood See Priest-hood Church of Rome hath erred in her opinion of administring the Eucharist to Infants Book 1. Ch. 2. Sect. 11. Her Doctrine made necessary to Salvation Book 8. Chap. 2. Sect. 4. Concomitance of Blood under the forme of Bread how Booke 1. Chap. 3. Sect. 6. Consecration used of Christ by prayer Book 1. Ch. 2. Sect. 3. Now transgressed in the Romish Church Ibid. Sect. 4. Forme thereof not set downe either in Scripture or in ancient Tradition Book 7. Chap. 3. Sect. 4. Many Defects incident to make void the Act and to inferre Idolatry Book 7. Ch. 5. Sect. 2. Contradictions Romish VI. against these words of Christ My Body Booke 4. Ch. 4. Cup is to be administred to all the Communicants Book 1. Ch. 3. Sect. 1. By Christ's precept and example Sect. 2 3. By Apostolicall practice and Fathers c. Ibid. Custome of 300. yeares preferred by the Romish before a more ancient of a thousand Booke 1. Chap. 3. Sect. 5. D. DEvouring Christ's flesh such is the Romish Swallowing of Christ Booke 5. Chap. 6. Sect. 1 2. and Chap. 9. Distinction of the Sacrifice of Christ's Body as Subjectively or