The Badges of Christianity, Addendum
A Corollary.
THe Apostle Paule (Christian Reader) prophesieng of these last times in which Antichrist should be reueiled, a2 Thes, 2.declareth that his comming shalbe by the effectual working of Satan withall power, signes, lying wonders, & in al deceiuablenes of vnrighteousnes, that so they might be damned which beleeue not the truth, but hauehave pleasure in vnrighteousnesse. In this discription the effectual working of this … is set down, but it is in those which …. For as God imparteth his b1 cor, 14, 25.power to his ministers, and indueth them with his spirit to saue such as beleeue: so doth Satan after an apish imitation giuegive power to his instruments, and breath his spirit vponupon them to condemne such … receiue not the truth. The manner and meanes of Antichrists preuailing in the children of The meanes of Antichri. preuailing … the worlddisobedience is double, to wit, by worke and by worde. His working is with great power, which is seene by signes and lying wonders. Now, who it is in our daies that boasteth of wonders, and I wot not what miracles? Who maketh the power of working signes and miracles cBellar, lib, 4 de notis Eccles, cap, 14a note of the Church? Who glory that they can eueryevery day, nay eueryevery houre of the day miraculously transubstantiate the bread & wine into the blood of christ? who pretendeth that their real presence their dBellar, de imagin, sanctor. li, 2, c, …images, their priuate eBel, de euch lib, 4 cap. 21Masses, & other like superstitions hauehave been confirmed by miracles frō heauen? Is not this the church of Rome which hath the Pope for her head, fBel, de Pont Rom, l, 2c, 31her spouse, and her foundation? And is he not discerned by this note among other to be that very Antichrist described in scripture, prophesied to com in the world, … now to the church, and felt of eueryevery christian? Wherfore, let vsus carefully beware, … such signes and wonders carry away our eies, and steale away our harts from the simplicity and sincerity of the Gospell.
The second meanes of his proceeding and preuailing is by word, to wit, by deceiuablenes of vnrighteousnes. He is indeede an enemy to Christ, and to his church: how beit not open, but secret: not shewing himselfe as he is, but disguised: not oppugning the truth with manifest violence as an open enemy, but masked vnderunder the cloke of godlines, pretending the fairest frendship, but intending the greatest Antichrist is a disguised enimy, playing the wolfe in sheeps clothing.& deepest mischiefe against God and his truth. Who is it therfore that propoundeth false doctrine to the people coloured with the name of Christ and shew of Christian …? Who condemneth marriage vnderunder the cloke of …? … vse of the creatures vnderunder the vizard of fasting? Lawfull possessions vnderunder the pretence of voluntary pouerty? Who, vnderunder a false shew of counterfeit deuotion, zeale, and …, to bleare the eies of the simple, and to carry away the hearts of the vnstable, hath nourished …, rebellions, and Machiauillian practises against lawful princes, but he? I hese are the marks of Antichrist, and these hauehave been his cunning baits to allure men to his superstition, and their owne confusion.
Moreouer, marke the order of their proceeding. First, they hauehave gon about to erect the kingdom of Babilon, and The subtile practises of the aduersar. to restore their kingd. greatly decaied.as it wer to put life into the beast, by handling the questions of religion betweene them and vsus, and to this purpose hauehave published controuersies, dictates, Narrations, Lectures disputations, Demands, Motiues, Principles, Apologies, Chalenges, Demonstrations, and … of Popish doctrine But being beaten from his bulwark, and out of all their sophistry by the sword of Gods spirit, which is gEph. 6, 17the word of god, they hauehave sought to gaine & get ground of vsus another way. For wheras they saw … ouermatched in matters of doctrin, they indeuored to excel or at least to equall vsus in life and conuersation, and … partly at home and partly abroad, they hauehave penned sundry treatises of Directions, Deuotions, Reuclations, Imitations, Memorials, Meditations, and christian exercises tending to reformation of manners, thereby thinking through hipocrisie to win estimation among the simple, and to incite men to alow their religion it selfe. But finding themselues in processe of time far inferior vntounto vsus, both in purity of doctrine and sincerity of life: they hauehave last of al inuented another shift (wherin is lesse honor, and more dishonesty) to wit, by setting downe the debates, and disagreements that hauehave been among our churches and gathering an heape of testimonies out of our own wtiters, bitterly inueighing one against another, thereby to raise vp hProu. 6, 19… to … the minds of many from vsus, and to work a deepe dislike of our religion.
Among other, ther is a notable example of a crafty enimy both nameles and shameles, who writing against a worthy knight in the common-wealth, and a learned docter in the N D. alias Noddy.church, entituleth himselfe, first the Warder, and now lately the warner (though he shew neither skill in the one, nor wisedome in the other) and through their sides seeketh to giuegive a wound to the …. This man, pretending nothing Warn-word counter. 1. c. 4 pag. 46against vsus but braulings, and … inuectiues ione against another, as wel at home as abroad, not being able to handle the controuerfies of religiō, hath filled his Warn-word with continual allegations of authorities and speaches out of our owne writers, as Luther, zwinglius, Oecolampadius, Caluin, Beza, and diuerse others, together with most bitter raylings, and calumniations of his own inuention against vsus: al which if they were taken out of his booke, as euil humors out of a body, it could not be esteemed worth so many counters, as now it is k diuided into encounters. There is nothing so hard as to do wel: there is nothing so easy as to speak euil. Let it therfore of al persons be called for euer, not the Warn-word, but the Scorn-word, being a confuted masse of slanders & euil The Warn-word is deuided into two encuonters.practises, to be scorned rather then confuted. And albeit it be the deepe subtility and wretched pollicy of our aduersaries, to aledge Luther against Zuingilus, and one of our writers against another, to the end that while they striue about mens words and writings, maters of greatest substance may lye buried in silence: yet they shall neuer bring vsus from the holy defence of gods eternall truth, to skirmish with them about mens sayings. We wil not leaue the great keies and questions of religion, and fall to dispute of matters of inferior nature & condicion: this wer to wrāgle about nothing, and to fill the world with friuolous & fruitles writings. Let them know, we are no more bound to defend and iustyfie Luther and his followers in all their sayings, then they will be bound to defend Bellarmine, Hofius, Harding, and other harsh maintainers both of popish opinions, and their owne priuate assertions. If they will take vponupon them to allow whatsoeuer positions and propositions Caietan, Durand, Canisius, Gregorius de Valentia, or any of their side, hath published, let them professe it and giuegive out so much: otherwise they take paines in vaine, and offer vsus great iniury, obiecting against vsus, words neither vtterd by vsus, nor aproued of vsus. And howsoeuer we agree together better then the aduersaries wish or desire, as appeareth By the Harmony of the Harmony of ChurchesChurches set forth to be read and vnderstood of all, declaring to the world how falsly we are charged with disunion and diuision, and shewing the peace and concord betweene the churches of Britaine, France, Germany, Swizerland, Denmarke, and other places in matters of faith: yet I will not deny (the gifts of God being diuerse) some difference and dissention betweene vsus about the sacrament of the Lordes sup. which notwithstanding is not so great as hath beene in former times, nor so bloody as the aduersaries surmise, neither so dangerous and grosse as hath been and is at this day in the church of Rome. No age and generation hath seene all Churches following all together one another in all points, but some lEuseb. lib. 8 hystor. cap, 1,difference hath appeared in doctrine, or in discipline, or ceremonies, or manners, or in all: yea Byshops hauehave beene against Byshops, Doctors against Doctors, fathers against fathers, Saints against Saints, churches against churches: yet were they not heerby rent one from another, but ioyned together with hand and hart in the common faith. Cyprian dissented from Cornelius, and Augustine from Ierome, as Lot did from Abraham. Was there not a violent and troublesome contention betweene Theophilus of Alexandria, and Chrysostome of Constantinople: between Cyrill and Theodoritus, as great as euer was between Luther and Zuinglius? Yet were they Godly, learned, zelous, and excellent pillars of the Church of God in their times.
Neither is the contention so great, or Warre so hote and bloody betweene the reformed churches about the sacrament, as is imagined. For touching the matter it selfe, there is no strife: the difference is onelyonly in certaine circumstances. First, we all acknowledge, that the holy signes hauehave not a bare signification but assure our consciences through the The agreemēt betwixt the reformed churches about the Sa.ordinance of God, that the things themselues are as truely and certainely giuen of God to all the faithful that come to his supper, as the outward signes are deliuered by the minister of God. Againe, we professe that the supper consisteth of two parts, the earthly, externall, and visible, which are bread and wine: and besides, the heauenly, internal, and inuisible, the true body and blood of Iesus Christ, together with al his gifts, benefits, and treasures, according to mIren. …. haeves. lib. 4. 34.the doctrine of Ireneus. Thirdly, we agree, that in the supper of the lord, we are made partakers, not onelyonly of the vertue and operation of christ, but of the very essence and substance of his true body and blood, which was giuen for vsus to death vponupon the crosse and was shed for vsus, so that we are most cō fortably nourished with the same vntounto eternal life. Fourthly we beleeue, that the bread & wine are not changed or transubstantiated into the flesh and blood of christ, but remaine true and natural bread and wine in substance as before: so that the bread is called his body and the wine his blood, not only because his body and blood are signified by these, and set before vsus, but because so often as we eate and drinke them worthily, christ himselfe giueth vsus his body & blood truely to euerlasting life. Lastly, we al hold the vse of the supper in both kinds, and that without the right vse of the outward signes it is no sacrament, vnlesse the bread be eaten and … wine drunk, and therefore we condemne al … and adoration of the bread, al carying it about and lifting it vp by the priest to the people, vsed in the Church of Rome. The disagreements and diuersities in opinion among vsus, are in certaine adioynts and in the manner of receiuing: The disagreemēt betwixt the reformed churches about the sup.for seeing we all reach and confesse the true communication of the true body and the true blood of our Lord Iesus christ, the controuersie must needes stand in the manner of communicating, and therefore the vnity of the churches is not therby plucked …. The difference standeth in these particulars. First, one part contendeth that these wordes of christ, this is my body, must be vnderstood literally and as the words found (which yet that side doth not so vnderstand:) the other part holdeth that they are to be vnderstood sacramentally and figuratiuely, according to the declaration of christ, the interpretation of Paule, and the infallible rules of our christian faith. Secondly, one part wil hauehave the body & blood of christ essentially and bodily in, with, and vnderunder the bread and wine, and so to be eaten, as that together with the bread and wine they enter into the mouth and body of the receiuers: but the other part holdeth, that the body of christ which at the first supper sat at table with his disciples; doth not now continue with vsus vponupon the earth, but abideth in the heauens, and shal remaine there, vntil he break the heauens, and discend thence to iudgement. Lastly, one part will hauehave al communicants that come to the lords table, and partake the outward signs, whether they come worthily or vnworthily, whether they be beleeuers or insidels, whether godly or vngodly, tó eat the body and drinke the blood of christ corporally and with the mouth of the body, so as the beleeuers doe eate him to life and saluation, the vnbeleeuers to death and damnation: the other side holdeth that the vnbe leeuers abuse the outward signs of bread and wine to their destruction, and that only the faithful can eat the body and drinke the blood of christ by a true faith, & by the working of the holy ghost: wherby they are made flesh of his flesh, and bone of his bone, being more neerely and firmely knit vntounto him, then the members of our body are vnited to our head, and thereby drawing from him life euerlasting.
These are briefely the pointes of difference, faithfuly not partially, particularly not confusedly, set downe: in discussing the truth wherof, howsoeuer great bitternes hath … broken out betweene bretheren, as likewise did betweene Paule and Barnabas: yet setting the … of disputation aside, they were worthy members of the church, zealous defenders of the faith, learned teachers of the truth, earnest destroiers of heresie, and rare examples of golines, notwithstanding the infirmities, imperfections, and intemperate stile of thone part. And howsoere this odious mak-bate Warr. vvord Encount. c. 14N. D. boldly auoucheth pag. 46. that these men neuer met … to compound their controuersies, but they hauehave alwaies departed more disagreeing & more enimies theu euer they were before their meeting: yet al men know, he doth either ignorantly or maliciously conceale the seueral points of their Acts of agreement printed in Latinevnion and agreement, concluded and subscribed at Marpurge anno 1529. cha. 15. which was in this sort, credimns & … omnes, &c. we all beleeue and professe concerning the supper of the Lord Iesus Christ that the vse there of in both kinds according to the inctitution of christ, is to be obserued. And that the masse is not any such worke, wherby one man may obtaine grace for another whether he be dead or aliue. Also that the sacrament of the altar is the sacrament of the true body and blood of Iesus Christ. And that the spirituall eating of the same his body and blood is very necessary for euerie christian man. Moreouer that the vse of this sacrament, euen as the word it selfe, is instituted of almighty God, to stir vp vntounto faith the weake consciences of men by his holy spirit. And although it could not hither to be altogether agreed amòg vsus whether the true body & blood of ch. be in the bread and wine corporallie: yet neuertheles both parties ought to declare christian charity one toward the other, so far as conscience can beare. And both parts shal diligently pray vntounto god, that he by his spirit may vouchsafe to establish vntounto vsus, the true vnderstàding of that matter, A men In this act, which was subscribed with the hands of Luther, Melanthou, Brentius, …, Oecolampadius Bucer, and others, we see they professe christian charity, and promise earnestly to pray vntounto God to reueile his truth vntounto them, bring them to be of one hart in the truth, and confirme them to discerne of things that differ: so … the enimies of our church hauehave cause, rather to enuy our agreement, then to in ueigh against our disagreement. It is not the custome of the true church tò delight in contention: it is the fashion of the church of Rome, to command, to compel, to enforce, to presse, to oppresse, to ban, to throw out cursings and to thunder out excommunations against those that dissent frō thē: but our churches, not withstanding this variance hauehave not so proceeded one against another as enemies, we curse not, but blesse: we hate not, but louelove: we parsecure not, but pray one for another: keeping the groūdwork of faith, … ioyning harts and hands, we seeke to repaire the ruine of Syon, and pull down the fortresses of the enemies therof. Moreouer, albeit it were to be presumed in men of iudgment and discretion, that such, as hauehave leysure with delight The dissentions of the papists among themseluesand pleasure to paint out the iars and quarels abroad, either are or doubtlesse shoulde be in league and louelove at home: yet if we would enter into the infinite dissentions, debates, diuisions, contradictions, wranglings, hart-burnings, grudgings, sects, and rentings into diuers partesamong the Papists themselues (who indeed neither hauehave vnity in truth, nor vnity in falsehood) it should be harder to finde an ending then a beginning. They could neuer yet be reconciled. Their owne schoole men are at deadly feud and defiance one against another: Scotus is against Thomas: Ockam against Scotus: Petrus de Alliaco against Ockam: the Nominales against the Reales: the Dominicans againste the Franciscans: Scotistes against Scotistes: Thomistes against thomistes: Canonist against canonist: sect against sect: Order against Order: cloyster against cloyster: priests against Iesuites, and Iesuits against priests, repugnant one to another, and at ciuill and Domesticall warre amonge themselues, proclaiming their owne shame as with the blast of a trumpet: and therfore hauing fought so many fields at home, they shoulde not reproach vsus with matter of dissention. We may reply vntounto them, as one sometimes fitly answeared phillip K. of Macedon intreating a peace amonge the Graecians, and yet hauing his wife Olimpias and his son Alexander, known to liue at mortall dissention within his owne doores, Goe first, and conclude a peace in thine owne house at home. So should our aduersaries remember, that the chiefe procters and protectors of their new religion, hauehave euer contentiously wrangled with others and with themselues, and the contentions cannot yet be taken vp I dare confidently auouch and auerre, that in the greatest conu ouersies and in the greatest number, if not in all (which are now multiplyed to many hundred) some one or other of their highest Popes, chiefest cardinals, reuerent Bishoppes, famous Doctours, learned schoolmen, holy fathers, & other aproued writers Popish writers ioinvvith vsus in the greatest controuersiesamong them, are slatly and fully on our side, ioyne with vsus hand in hand, and giuegive testimony directly to our doctrine, not in the smallest points, but in the greatest: not in few, but in many: yea not the meanest among them, but as we hauehave said, the strongest pillars of their church are reuolted to vsus, are come into our campe, hauehave pitched their tents with vsus, and some one or moe of them fight our battels in all our doctrins. This were easie to be shewed particularly touching the Apochryphall booke, touching iustification by imputation, touching Images, touching praiers in a strange tongue, touching the notes of the churche, touching the sacraments and such like, among which many hauehave written since the late Trent-counsell. Thus while we are in peace, the enemies possessed with a spirit of diuision, and stricken with giddines by the iust hand of god, wound one another, and the swords of the Midianites oIudg. 7, 22are drawn out against the Midianites. Therfore the truth resteth among vsus, Our pDeut. 32, 31enemies being iudges.
But lest we might peraduenture be thought to offer them wrong, whilst insisting vponupon general terms we charg them Popish qvarrels one with another.to be diuided among themselues, and in their writings to gaul one another: I wil presse them with particulars, and only stand vponupon the matter in hand, to wit, the sacraments, the doctrin whereof I hauehave plainly opened in these Books. Whosoeuer shal read the writers of the Roman church touching the sacraments, shal find almost so many mindes as men among them, they furiously fight and make daily combats against each other, moouing sundry questions, which they cannot with al their shifts remoue or determine.
First of al, the schoolmen make a question, whether the body of Christ in the Eucharist be eaten with the mouth of Quest wherin the school men are at variancethe body, and passe into the belly, or onelyonly by faith? Some of them hold he is onelyonly eaten spiritually, and receiued by faith, as cardinal qTom. 2, tra. 2, cap 3Cajetan a pillar of their church, a peere of the Court of Rome, the Popes legate in Germany, and Luthers hott aduersarye holdeth this, Falsissimnm est corpus christi corporaliter sumi, quoniam, &c, It is very false that Christe… Body is receiued bodily, for the diuines teach that he is taken spiritually, not by handling but by beleeuing. And Bellarmine a man of the same note and of the same coat, saith, Dicemus christum efse, &c. rBel. de euch lib. 1, cap. 2We will hold that christ is in the Eucharist truly, substantially, really, not corporally: nay contrariwise it may be said to be ther spiritually. Others thinke, he is taken bodily into the mouth, but goes not into the belly. This the glosse sGloss in can trious in ver. miscere.holds in Gratian, quám cito species dentibus atteritur, tam citó in coelum rapitur corpus christi: that is, So soone as the accidents of bread begin to be chewed by the teeth, presently Christs body is conueyed into heauen. But Durand goeth farther, and saith, tDurand. iniration dium. offic. lib, 4.Corpus christs de ore transit ad cor, & tum desinit corporis presentia, remanente spirituali, that is: The body of Christ passeth srom the mouth to the hart, and then the bodily presence ceaseth, and the spiritual remaineth. Lastly, others say, it passeth into the belly, and remaineth there as long as any shew of the bread abideth. Lo, what they hold in this one question, and they varry being constant in nothing but inconstancy. Some of them resist the beginning of inconueniences that may ensue, and hold he neuer commeth uBonauen. in 4. sent, dist. 13 art 2. quest. 2into the mouth: some, that he commeth into the mouth, but not into the stomack: some, into the stomack, but not into the belly: and others sticking at nothing, do hold he goeth into the belly. And to fil vp the measure of iniquity, aAntor pa 3 tit 13. c 6. sect 3 de defect ….Antoninus Arch. of Florence writes, that the body of Christ may he vomited vpward by the mouth, and purged downward by a draught: Igitur corpus christi & sanguis tam diu manent in ventre, & stomacho, vel …, &c. Therfore (saith he) the body and blood of christ remaine in the belly and stomacke, or in vomit, and in whatsoeuer course of nature, so long as the shewes of bred and wine remaine. And if they be vomited or purged before they be altered, (as sometimes in those that are bnon corrupta emittuntur … in … bus sluxumtrobled with the flux) euen there is the true body of christ. If this be true, I would gladly learn of the profoundest doctor, and learnedst Iesuit, what is to be done to the body of christ thus purged or vomited? whether it shall be eaten againe, or burned, or what they would hauehave done with it? Robert Smith a Martir of blessed memory, reasoning with a Popish priest of the real presēce, compelled the Doctor by force of reason at length to confesse, that c the body of christ being eaten in the sacrament goeth The saying of a Popish Doctor.downe into the belly, and so is cast into the dr aught, saying farther that dacts & mon. page 1691it was no greater derogation to Christ, then to be spit vppon. But wisely and worthily did the Martyr reply, If the Iews, being his sworne enemies, did only spit in his face, and we being his friends do cast him into the draught, which of vsus deserue the greater damnation? Thus the Doctor was put to present silence. O yee Cardinals and Byshops, O yee priests and Iesuites, are ye not ashamed of this blasphemy, and of these blasphemers? HaueHave not all your Seminaries cause to blush at this vilany? Be hold (Christian reader) how the lo. dealeth in Iustice with such as giuegive ouer the known truth, striking them with blindnes of hart and giddines of spirit, which is the iust reward of errour and superstition. Leaue therefore your grosse and carnall presence: for sake this barbarous and beastly diuinity: renounce this sluttish and vnsauory dung, and returne for shame to truth, to antiquity, to grauity, to sobriety, & to the institution of christ.
Secondly, they handle this question, whether the Body of Christ be broken & chewd with the teeth, or not? Some, De consecrat dist. 2hold not, c Non quando manducamus, &c, that is, when we eat, we do not make parts of him. Againe, other thinke, nothing is broken truely, fCaietan tit. 2. tr. 2, cap, 5but in shew, somewhat seemeth to be broken, but nothing is broken: so that we hauehave a myraculous breaking, where nothing is broken. Contrariwise, Pope Nicholas in a counsell holden at Rome, caused Berengarius to recant in this wife, gde consecr. dist, 2 can, ego …credo corpus domini nostri Iesu Christi sensualiter et in veritate, manibus sacerdotum tractari, et frangi, et fidelium dentibus atteri, that is, I beleeue that the body of our Lord Iesus christ sensibly and in very deed is touched with the hands of the Priests, broken, and ground with the teeth of the faithful. This was the consent, iudgment, and determination of that counsel, and yet the rude glosse reprouing the same giueth warning to the Reader, Nisi sané intelligas verba. &c. Except you wartly vnderstand the words of berengarius, you wil fal into a greater heresie then euer he held. Lastly notwithstanding this Synode, the receiued opinion in their schools is, hLumb, lib, 4 sent dist, 12.that onelyonly the accidents of bred are broken and chewd. Thus they wander vp and down in discussing this second question, as men that are in a maze and cannot find the end of their iourney.
duplicate page duplicate page Thirdly, they dispute whether the substance of bread remaine in the sacrament or not? Scotus holdeth, that iIn 4. Sent. dist. xi. que. 3the substance of bread better resembleth the body of christ, then onelyonly accidents: seeing there is a fitter proportion betweene substance and substance, then betweene a substance and an accident. So Occam secondeth this opinion, saying, that kOccam lib. 4, quest. 6to hold that the substance of bread abideth, is most probable, and least subiect to inconueniences, not repugnant to reason, nor to the authority of the Bible. And Petrus de Alliaco, lIn 4. sent. quest. 6Ille modus qui ponit substantiam panis remanore, &c. that opinion which holdeth the substance of bread to remaine, is contrary neither to reason, nor to the authority of the scripture, nay it hath better reason in it, and is more easie to be vnderstood.
And Durand the resolute doctor deliuereth, that, mDurand. in lib. 4. sen. dist 11.It is rashnesse to say that the body of Christ by the diuine power cannot be in the sacrament in any other manner, then by turning of the bread into him. Furthemore he affirmeth this, If it be graunted that the substance of bread and wine do remain, one dissioulty ariseth that two bodies are together, which may be answered: but the contrary being holden, many follow, namely, how accidsnts can nourish, how be corrupted, and how any thing can be ingendred in them, seeing there is nothing made but there is presupposed or thought to be a matter, &c. Contrarywise commonly they hold, that the substance of bread is turned into the body of Christ: but about the manner how it is changed, they cannot agree. Some think the bread is consumed to nothing, and the body of Christ brought in place of it. But Thomas their chiefe Schoolman holdeth, that it is nThom. 3, quest, 75not brought to nothing, whom Scotus crosseth: and againe Scotus is crossed and coufuted by caietan. And in the counsell of Trent, it is made an Article of faith, and all such cursed as heretikes, which say, That the substance of bread and wine doth still continue: yet pope Innocentius in a counsell before, did not curse those that held the contrary opinion, that the substances of bread and wine do remaine. Besides this, there is a great variety among thē, whether the water mingled with the wine in the chalice bee transubstantiated into the blood of Christ. Some bring and wast it to nothing. Others holde it to be transubstantiated into blood. Some say it is turned into the vitall humor of Christ. Al these are resolute gamsters: but Durand being fearefull saith, Quis audeat desinire? That is, who should be so bold as to determine this question? Thomas their Saint had rather holde a double transubstantiation, first of the water into wine, and then of wine into the blood of Christ, and there upon wisely and warily giueth a caueat, that little water must be mingled with the wine.
Fourthly, they are greatly trobled and perplexed, whether mice eating the sacrament, doe also eate the body of Christ? Bellarmine, oBel. de Enchar. li. 3, ca. 1seeing the iars of the Schoolmen, and the vnsetled iudgments of their profoundest Doctors, hath thought it best in his Iesuiticall wisedome to pasie it ouer, and say nothing: either because he was not resolued, or because he would not lay open the shame, and discouer the nakednes of his fauorites. Peter Lumbard maister of the Sentences, and teacher no doubt of Catholicke conclusions among them, when he commeth to this Question, standeth in a mammering, and cannot teach himselfe, saying, pSent. lib 4. dist. 13Quidigitur sumit mus? vel quid manducat? Deus nouit, that is, What is it therfore that the mouse receiueth, or what doth the mouse eate? God knoweth. As if the should say, the question is too hard, for my part I confesse plainely mine owne ignorance, I cannot tel. Notwithstanding, he taketh hart and giueth his resolution thus, It may be saide very well, that bruit beasts receiue not the body of christ. But the doctors of Paris hauehave censured and corrected his iudgement, and say, Hic magister non tenetur, that is, Heere in the Maister is not to be followed. And Harding qansvv. to art. 23, diuis. 1holdeth it for an errour, that a mouse may eate the body of Christ, and calleth the contrary doctrine a vtle asseueration. Now thomas of Aqume saith thus, Quidam dixerunt, that is some hauehave said that as soon as the sacrament is touched of a mouse or a Dog, the body and blood of christ doth straight way depart from it: but this is a derogation to the truth of this sacrament. And yet this is that worthy doctor, to whom they say Christ appeared in a vision, saying, O Thomas, thou hast written wel of me. So Iohannes de Burgo saith rIoh de burg de … …. cap. xThe mouse eating the sacrament, receiueth the body of Crist. … whome wee named before, though he will hauehave Christ to take vp his lodging as well in the stomacke as in the mouth of mau, yet he liketh not, vt aut mus in ventre …, aut in cloacam discenderet, that is; Either that the body of Christ should go into the belly of a mouse, or be cast foorth into the draught, because the eares of well disposed persons woulde abhorre that, and if we should defend it, the Haeretickes and Infidels woulde … at vsus, and laugh vsus to scorne. Againe hee saith euidently, The mouse cannot eate it, God forbidde we should euer come to that, Neuertheles Alexander as bold as blind Bayard, in despight of all Heretickes and Infidels aduentureth vponupon that opinion, sAlex. de Hales part. 4, qu. … 5, memb. …If a hogge or a Dogge should eat the whole consecrated hoast, I see no cause but the Lords body should go … into the body of that hog or dog. And that we may see the blaspemous school diuinity or … villany of those … men, hearken once more to Antoninus that beastly Byshop of Florence, tanton. de defect, … 3, part sum. 3If a mouse or any other creature or beaste happen to eate the sacrament through negligence of keeping: let the keeper be inioyned penance 40. daies: and if it be possible let the mouse be taken and burnt, and let his ashes be buried neere the altar. Heereunto another addeth, that u… de Palude.the Mouses entrals must be drawne out, and the portion of the sacrament that there remaineth (if the priest be … to receiue it) must … belaid vp, vntill it may naturally be consumed. But the hoast so found in the mouses bowels, may in no wise be thrown into the water, as a certaine priest sometimes vsed a fly that he sound in the chalice after consecration. But if a man had such a feruent zeale aS. Hugh of Clunice.(saith he) that his stomake would serue him to eat the same without horror, this were the best course of all, as God … did who is much commended for swallowing and receiuing the host which a leaper had vomited and cast vp. And heereunto, the goodly and ghostly Canons of the counsell holden at Colen vnderunder the … Radulph, bConc, Col.If there fall any small thing of the bodye or blood vponupon the pall of the altar, let the stone be cut and burned, and the ashes put into the holy place, or cast into the fish-poole. If any fall vppon the stone, or vppon the grounde, let the priest licke it vp: if a Spider or fly be fallen into it, let them be taken out warily, and burnt ouer the fish-poole: If a man shall vomit it vp again, let the peeces be gathered vp and be giuen to a faithfull man to take and eate, and let the rest of the vomit be burnt, and set neere vntounto the altar. Can any religious hart repeate, or any christian eares abide this loathsome diuinity? We will therefore cease to stirre this dunghill any farther, for the; due reuerence which wee ought to bear to the glorious body of christ Iesus our blessed sauiour.
But to return back to the former question, what shall we say that the beasts eate? Bread it cannot be: for that they say is gone by consecration. Some, not so grosse as the former, hold, they eat the shewes of bread. Others say, the bread cDe consecr. dist, 2 sect, Qui bene.returneth again: and thus God must wnrke myracles to feed mise. So likewise Innocentius, more subtiliy then soundly, saith, The bread passeth away myraculously when the body commeth; and the body passeth and getteth it selfe away when the mouse draweth …, and the bread commeth into his place again: so that he holdeth, that it … to be a sacrament, so soone as any mouse or beast toucheth it. But Guidmundus and Thomas Walden affirme, that dTh, walden tom 2. qui de Sacram, est cap, 46when mise gnaw the Sacrament, there is deceptio visus, that is, an errour in our fight. We simply iudge they be eating and nibling, but our sight is deceiued, the mise be otherwise occupied. And might they not as well say our eiesight faileth in thinking them to be mise or birds: whereas they may peraduenture be angels in their shapes? Other hold, some new matter is created in place of christs body: but I would gladly knowe, whether it be by vertue of these words, this is my body.
And touching the Wormes that are ingendred in the …, a … diuersity is among them. Some say they Diuersity how … are ingendered in the Eucharist.are ingendred of the aire, others of the substance of bread, and … of the quality and shewes thereof: and so we shall hauehave substance made of accidentes, in despight of all … and reason. Thus they are carried hither and thither, vppe and downe, too and fro, to reconcile matters they knowe not howe, and to beleeue thinges they know not what. For how shall the people hauehave a direction and path-way what to followe, when their teachers are not setled and perswaded what is the truth? Against al these confusions, vncertainties, contrarieties, blasphemies, and crossing one another, we teach the people what to hold and instruct them to make a diffe. between ch. body & the Difference betvvixt chri. body & the Sacrament.sacrament of his body. The sacrament is corruptible, christs body is glorious and free from all corruption: the sacrament is beneath, christes body is aboue: the sacrament is on earth vponupon the table, the body is in heauen the Sacrament feedeth the body and outwarde man, the body of christ feedeth the soule and inward man: the sacrament is eaten as well of the wicked as of the godly, the body is only eaten of the faithful: the sacrament may be eaten to death, but the body of christ is euer eaten to saluation. Wherefore, howsoeuer beastes may touch or eate the substance of the bread, which is the outwarde and corruptible element of the sacrament: they cannot eat the body of christ which is in heauen, and sitteth at the right hande of God the Father, which is receiued onelyonly by a liuely faith.
Fiftly, they argue the case, whether the shew of breade be a signe of the bodie without the bloode, or whether it include the soule, humours, spirits, and the blood it selfe? Scotus saith eIn repor, d. x, quest. 3Nonest certum, that is, It is vncertaine, both may be defended, but neither can be proued. Notwithstanding, fopus 58, c. 13Thomas of Aquin auoucheth, that the blood is in the body, & the body in the blood by a connecting of them togither, which they cal concomit antia or accompanying each other. So then whereas Christ said this is my body, they vnderstand him to say this is my bodie and my blood. Againe, when Christ said this is my blood, they make his meaning to be this is my bloode and my body. This is a new fancie, well agreeing and answering to their newe doctrine, whereby they are constrained to build vp one idle conceit with another. This is a very wonderfull shiste, and a marueylous sigure, passing all figures, whereby one thing is made two, and two are made one.
Lastly, to draw to an end (where almost no end is) they eagerly contend with what wordes their consecration or rather coniuration is wrought. Some say, christ consecrated when hee blessed. Others denying this, dispute how many words are precisely required to the forme of consecration. Scotus shrowdeth himself vnderunder his own ignorāce, & flyeth to it as to a place of refuge, saying, gIn repor, di 8 quest 2It is a lawfull ignorance not to know how many wordes are necessarily required in the forme of consecration, & therefore he which thinketh he knoweth is deceiued: the Greekes vse not the same forme that we do, yet we deny not, but that they consecrate. Thus hee concludeth the whole matter with an Ignoramus. VntoUnto these heads before remembred, we might also adde many foolish, friuolous, and ridiculous questions disputed among them, as whether in the sacrament Foolish quest disputed by … the Papistes.the foote of Christ bee confounded with his face, his hand with his head, and whether one part be distinguished from another? Whether hBel, de euch lib 3 cap, xthe host falling, the body of Christ falleth: and whether it be moued to and fro, as oft as the host is moued? Whethe it be fittest for the host to be eaten after a … hath vomited it vp, or a drunken man in his drunkennes? Whether christ leaue heauen to come into the place of bread? Whether in comming he passe through the aire? Whether he forsake the earth againe so soone as the shewes of bread are touched with the teeth, or whether he go downe into the stomacke? How long he stayeth in the stomack? Whether he tarry and waite his attendance there till the forme of bread be disgested, and whether he change himselfe at such time into the foule or body of the communicant, or whether he vanish into nothing, or else returne to heauen? They make a quaere likewise, when the sacrament beginneth to be God, how long it continueth God, when it is god, and when it is no god? When we may adore and how long we may adore it without danger, and so safely cease and leaue off? Whether the body of Christ iTho. aquin, in 3 qu, 76 ar 30hauehave dimension of quantities, proportion of body, and distance of parts one from another, as between eie and eie, eare and eare, head and foote, as it is in other naturell bodies? Whether christ speake of the Eucharist, Ioh. 6. Gabriel, Biell, Cusanus, Caietan, Lyra, and others deny it: but Sanders and Bellarmine kBel. lib 1 de sac. euch. ca, 5hold otherwise, & go about to confute the former. Againe, whether the matter of the Sacrament may be bread of any kind of graine and corne, or only of wheaten bread? Some hold the signe of the Sacrament must onelyonly be made of Wheat, as Scotus: some of Wheate or barly, as Albertus, and Thomas de Argentina. Others holde consecration rightly to bee made lGab. Biel. in lect, 37 in cā. Cajetan in 3 par. Tho, qu. 73, art. 3in any vsuall and common bread whatsoeuer it bee, as Caietan. They cannot agree likewise, whether the priest may be saide to be the creator of his creator? With a thousand such questions or rather fooleryes they blot Paper, wast time, and weary the Reader, neuer knowne, nor heard off in auncient Writers, no not 800. yeares after christ, which argueth that they neuer dreamed of any carnall presence.
But not to stand vponupon all the the contradictions among them (which were without end, and without …) wee The institution of Christ expoundedwill come to the m wordes of institution: which albeit they be short and easie, cleere and euident in themselues, yet they hauehave corrupted them with many glozes, and crossed one another in their peruerse interpretations. Christ saith of his last Supper, when hee had taken, blessed, and broken the bread, This is my body which is broken, or giuen for you, do this in remembrance of me. In like manner he tooke the cup, saying, This cup is the new testament in my blood, this doe as oft as ye drinke it in remembrance of me. As if hee should say, this bread is a signe or sacrament of my body, which is deliuered to death for you and for your saluation. Christ tooke nothing but bread: he brake that which he tooke: he deliuered that which he brake as the Apostle saith n1 Cor, x, 16The bread which we breake, is it not the communion of the body of Christ? So touching the other part, when he saith, This cup, hee meaneth, this Wine in the cup is a sacrament of the new testament, of our reconciliation with God now to bee fulfilled, of our communion and participation of Christ with all his benifits. This interpretation is agreeable to the circumstances of the text, to the proportion of faith, and to the exposition of the ancient fathers, who call the sacrament a representation, a remembrance, an image, a token, a signe, a figure and such like. But because our aduersaries can abide no figures, let vsus heare what the Doctours of the Church teach, who thought it no heresie to expound the wordes of Christ by a figure. Tertullian one of the most auncient saith, oTert, cont. Marcion li, 4Christ receiuing the bread, and the same being diuided vntounto his Disciples, made it his body, saying, This is my body, that is to say, a figure of my body. And Chrysostome pChrysost. in Mat. hom 83If Christ died not, whose token & signe is this sacrifice. Ambrose also hath these words, qAm, de illis qui mit. myst cap 9After consecration the body of christ is signisied. Adde vntounto these the testimony of Augustine,, rAug, in psal 30, & epi, 23 ad Bon. & cō adam cap 12who taught the people thus, christ at his last supper commended and gaue the figure of his body & blood. And epist 23. ad Bonifac. The sacramēt of the body of christ is after a sort the body of christ. And in another place, The Lord doubted not to say, this is my body, when he gaue a token of his bodie. Lastly, the Glose vponupon the Canons, dissenteth not heerin frō the fathers, sDe consecr, dist 2.Dicitur corpus christi, sed improprie, vt sit sensus. It is the body of christ, but vnproperlie: the meaning is, it is called Christes body, that is, it signifieth christs body. Gelasius saith in the same mā ner, tGel as cont. EutichThere remaineth still in the sacra. the nature or substance of bread and wine. To conclude, Augustin saith else where, uAug. in ser, ad infant.Quod videtis, panis est, that is, the thing that ye see, is bread. He doth not say, it seemeth bread and is none, or it is the shew and forme of bread, but he speaketh euidently, it is indeede bread.
Now our aduersaries, that can abide no tokens, no figures, no signes, no significations in the wordes of the supper, are notwithstanding driuen to make so diuerse, so doubtfull, so Popish expositions of ch. institutionmany, so monstrous, so mad and senseles expositions of the word of institution, as al the tropes, figures, metaphors, allusions, allegories, and rhetoricke in the world, wil not serue them to salue vp the braunches of their interpretations of these short and few words.
First, they finde in the word, bread, a whole swarme of figures. They say the Sacrament is called Bread, sometimes, because it was bread before: sometimes, because an Infidell taketh it to be bread: sometimes because the accidents and shewes of bread remaine: sometimes, because the same accidentes nourish the body by a miracle, as if it were bread: sometimes, because it is that spirituall bread How the papistes vnderstand the breking in the supperwhich came from heauen: and lastly, because the bread sometimes returneth againe after consecration. Againe, these words lying together, he tooke, hee blessed, he brake, going before the words which Christ spake, are strangely expounded on this manner, he tooke the bread: hee blessed, that is, he turned and changed the bread: he brake, that is, the accidents or shewes of bread: and sometimes they vnderstand, It seemeth to be broken: so that when the Euangelists saith he brake, they say the meaning is, hee did not breake but seemed so to do.
Touching the next word This: the pronoune demonstratiue they say sometimes pointeth out the bread, as Bonauenture what the papists vnderstand by the pronovn thisdeliuereth: sometimes they say it demonstrates not the bread but indiuidum vagum, that is, neither bread, nor any certaine determined thing else, but a thing left at randome, and at large in generality, but what thing particularly they cannot tell. Sometimes, they say, it demonstrates nothing, as aIos, angl, de mist, mis, c 17 Durand lib. 4Iosephus Angles: and Durand misseth not much of that marke, when he saith that by (This) nothing is signified. Other say it demonstrateth the body, & so they make christ to speake foolishly, This body is my body: and besides, by this interpretation, it shold be his body before the words of cō secration. Bellarmine, as he confesseth the papists his good bretheren agree not in the sense of this word, so he inuenteth a new and strange exposition neuer hard off before in the Church or out of the Church, in iest or in earnest, among the learned or vnlearned, that is, bBel, de euch lib 1 cap, 11hoc edulium, that is, this food is my body, this drinke is my blood, and yet what foode it was, and what drinke it was, when that word was vttered, he dareth not to determine. Thomas of Aquine leaueth it more at large, with whom (This) is as much as cThom lib 4 sent di, 8 ar, 6Hoc contentum, that is, that which is contained vnderunder these shewes. Gregorius de Valentia after his fashion saith, Christ ment that which he tooke into his hands: yet he holdeth, he ment not bread: so that by this reason without reason, Christ tooke not bread into his hands. Scotus vnderstandeth hoc ens, that is, this generall thing that hath a being: but what it is when they should declare, they stick fast in the mire of their owne deuises. Moreouer, touching the interpretation of the next word (is:) they likewise muster an Army of many figures. Sometimes they expound it, this shall be, as Occam. Sometimes they vnderstand therby is made, as Bonouenture blundereth at al aduentures. But Bellarmine refelleth both these. Sometimes they meane, this shall be transubstantiated and changed into the substance of his body. Furthermore, the words following (is giuen) they vnderstand shalbe giuen: is broken, they expound shalbe broken: do this in remembrance of me, they expound, sacrifice me in remembrance of me. Thus they roue and wander vp and downe as men that hauehave lost the right way, and yet will be going rather then stand still.
Wherefore by these collections we see, that these words which stand in construction and order together, he tooke, blessed, brake, and gaue, they expound on this maner, he tooke the A briefe collection of popish interpretations.bread: he blessed it quite and cleane away, and in place therof put an other substance: hee brake the shewes, appearances, and accidents of bread, & then he gaue them his body. Behold in these words of christ, how many shapes, formes, figures, nay falsehoods they hauehave inuented, and so inuerted them? And yet they say, they must be taken properly without any manner of figure. To conclude this point, I wilgiue a short, but most sweet tast of the popish diuinity, taught in schooles, in churches, in monasteries, in seminaries, and in al their meetings, by their schoolemen, canonists, doctors, preachers, and Byshops. When the Euange lists report, that christ hauing taken bread, brake it, blessed, and gaue it, saying, This is my body giuen for you do this in remembrance of me: the meaning of Christ according to their interpretation must bee this, Christ after his last supper tooke bread into his handes, but blessed it to nothing: hee brake onelyonly certaine shexes of bread, and gaue them his naturall body, saying vntounto them, This which I hauehave in my handes, whether it be bread or not you cannot tel, surely foode it is, but be it what it may be, it is transubstantiated and turned into my body, and therefore take it and offer it vp an vnbloody sacrifice for quick and dead, and so sacrifice me in remembrance of me. Neuer were there such fond and fantasticall figures heard off in the Church of God: neuer was such vanity inuented: neuer was there so great confusion of tongues at the building of Babell: How much better were it for them to forsake these fables and deuises of their owne, and to say plainely, euidently, simply, directly, and distinctly with dScholiast Maximus.the Greeke Scoliast, Zumbola tauta, alla ouk aletheia, that is, these be tokens, but not the truth it selfe. And with Tertullian, eTertul. con. Marciō. lib. 4This is my body, that is, this is a figure of my body. The like wee finde in Chrysostome in many places speaking as cleerely, as when the Sun shineth at noone dayes, fchrysost, in epist, ad Caesar. Monach,The bread before it be sanctified is called by vsus bread: but after that it is sanctified by the grace of God it is thought worthy to be called by the name of the body of our Lord, notwithstanding that the nature of bread doe still abide in it. And in an other place he saith, gChrysost in oper, imperf. homil, xi in Iohannem.If it be dangerous to conuert sanctified vessels to priuate vses, there not being in them the very body of Christ, but the mystery of his body, &c. These things hauehave so clere euidence of truth taught in those times that Bellarmine hath no way to answere but to inuent this shift, that hBellar, de Sacr, Euchar lib. 2, cap, 22a certaine Disciple of Berengarius did insert and interlace it. But who it was, or when it was, or how it was disclosed and detected, he cannot tell, and therfore it may iustly be denyed, seeing ofhim it cannot be confirmed. Besides, this were an easie way to answere all allegations and authorities, to say they are corrupted by heretikes, if such counterfeit coine might go for good payment. Thus far of this matter. Now if so great variety and dissention bee among them in this one controuersie of the sacrament of the supper, to which we might adde infinite moe: what an huge heape of differences should wee finde among them, if wee should run ouer al the controuersies lying between vsus. Let them therefore neuer obiect against vsus our diuisions, or tell vsus of the motes they espy in vsus: let them rather reconcile themselues one to another, and pul out the beames out of their owne eies, or else for shame hold their peace: doubtles among vsus they shal neuer finde greater doubts and differences, then hauehave been among the children and churches of God. Now for our further direction touching this point ofdissentionsin the church, lately & largely debated by this enimy as the cheef obiect and subiect of his Warn-word, and Foure profitable obseruations.dilated through many chap. as welbecame a man of his leisure and learning: I wil insist a while vponupon this point, wherin obserue with me these 4. things. First, that vnity is oftentimes out of the Church. Secondly, that dissention is sometimes in the Church. Thirdly, that the Church of Rome hath been and is at this present ful of contentions. Lastly, that this discourse of diuisions in our church may bee taken vp of the Turkes, and vsed against christ and christian religion, so that while they seeke to giuegive vsus a blow, they reach a sword into the enimies hand to cut the hart-strings of their owne cause.Vnity often-times out of the church.
Touching the first thing, all agreement among men, is no sufficient proofe of the goodnesse of the matter wherin they agree, inasmuch as all malefactors and enemies of the gospell hauehave a kind of agreement. There are agreements in idolatry, in adultery, in robbery, in conspiracy, in murthers, in mutinies, and in all mannet of impieties, which are al odious to God, and hateful to men. When al the earth was of one tongue and language, iGen, xi, 6they all conspired in building the tower of Babel. They that worshipped the Golden calfe, saide kExod, 32, 3all with one consent, these are thy Gods ô Israell, that brought thee out of the land of Egypt. So the Apostles out of Psal. 2. declare, lPsal. 2, 1, 2 cum act. 4, 26that the Iewes and Romaines, the state ciuell and Ecclesiastical confederated together, did al consent and conspire against God and against his anoynted. There was an agreement mNum. 16, xibetweene Corah, Dathan, and Abiram with their rebellious companies and consorts, ioyned and combined together against Moses and Aaron. The ten tribes agreed in worshipping the golden calues in Dan and Bethell. The Priestes of Baall consented nKing. 22, 13together against Michaiah the true prophet ofGod.
Al the people with oMat. 27. 22one mind and with one mouth cried against christ, let him bee crucified. And Iohn … that great pReue, 13, 16and smal, rich and poor, bond and free should agree in following and worshipping Antichrist the enemy of Christ.
Secondly, as vnity is oftentimes out of the church, so sometime q dissention is in the church. The true members of the church hauehave not alwaies in outwarde thinges, nor in matters of faith one mind and meaning. Abraham and Lot louing God and beloued of God, rGene. 13, 7dissented in the things of this life, Iosephes bretheren hated him without a cause, and persecuted him almost vntounto the death. The priests and Princes of the people did dissent from the Prophettes of God. Moreouer, in the houshould and family of Christ, sLuke 22, 24ambition, enuy, and dissention raigned and remained, as Luk. xxii. there arose a strife among them which should he the greatest. And Math. 20, 24. When the other ten tMath. 20, 24hearde of the ambitious desire of these sonnes of Zebede, they disdained at the two brethren. So Paule withstood Peter to his face, uGalat. 2, xibecause he was to be reprooued, as Miriam and Aaron did to Moses who was not to be reproued. Likwise, Luke, Act, xv, speaking of Pavle and …, saith, aactes 15, 39they were so stirred, that they departed asunder one from another: which albeit it fell out to the good of the church, to the gaine of the gospel, and to the glory of God (who is able to bring good out of euill, as he did light out of darkenes) yet it sheweth their weakenes and wantes, especially of barnabas, seeing the spirit of God assigneth the reason whereon Paul grounded himselfe touching his determination, but deliuereth not the reason of Barnabas his resolution. Besides, we see Act, xi, they of the circumcision contended against bactes 11, 2Peter, because he did eat with the vncircumcised. As touching the Corinthians who were a true church, and sanctified in Iesus Christ, the apostle saith, c1 Cor. 1, 11It hath bin declared to me of you by them that are of the house of Cloe, that there are contentions among you: and chap, xi In this that I declare I praise you not, that ye come togither, not with profit but with hurt: for I hear that there are dissentions among you, and I beleeue it to be true in some part, for there must be euen Haeresies among you, that they which are approued among you may be knowne.
Thirdly the church of Rome is so farre from the unity and agreement which they boaste of, that contrarywise it hath bene & is full of contentions and bitter controuersies. If we would search the Histories of former times, we shall finde the contentions and quarrels between them to hauehave bin infinit and innumerable. Popes hauehave bin against popes, nay Antipope againste Antipope, when there were two Popes, nay three Popes among them at once: which condemned, cursed, and banned each other to the pit of Hell. Onuphrius a popish chronicler, dOnuphr. in Chro. Rom. Pontifreckoneth vp thirty schisms among them, and those not of short dutance, but of long continuance, so many as no church can boaste of besides. Their variety was such about Formosus, that for some yeares eueryevery Pope cancelled and … his predecessors acts, what one instituted, the other repealed: they condemned one another, and followed their priuate factions and affections with such intestine malice & barbarous cruelty, that ePlatinaFormosus was taken vp after his death, being taken vp was burned, being burned his ashes were cast into the riuer. For Pope Stephen the sixt took vp his carcas fSigon. de regn. Ital. li. 6out of the graue, brought it into iudgement spoiled it … his robes, cut off 3. fingers of it, and cast it into the streame tiber. Thus were the pretended successors of Peter … about with giddines, es Krantzius speaketh of them gMetrop. lib 2, cap. 22and the heade of the Romish and popish church was long without braine, though not without brauling. This schisme of two or three popes at onetime shall witnes, … all posterity, in all ages, to the end of the world, the perpetual infamy of their deadly discordes, howe farre their church is from that perfect vnity they brag and boast of. What should I speake of their infinite … and differences in cleauing to this saint and that saint, which they hauehave multiplied hIerem. 2. 28according to the number of their Citties: likewise of their diuers Missales, …, and ceremonies vsed among them? of their sundry … of Monkes and Nunnes, which they hauehave so increased of late, whereas not many hundred yeare ago, they duplicate page duplicate page mangled and mingled them with the leauen of their owne inuentions. NOW, as there is no part of the word of god in common and continual vse among al christians more comfortable, then the doctrine of the sacraments: so no point of religion is at this day more corrupted and depraued with the gesses, glozes, errors, heresies, wrestings, wranglings, and idolatries of the church of Rome, then the same. I hauehave therefore vnfolded and vnmasked their false doctrine touching the sacraments in generall in the first booke, which sheweth whence the word is borrowed, what thinges are common to the word and sacramentes, as also what they hauehave proper and peculiar: what a sacrament is: by whom the sacraments ought to bee administred; that they were ordained of god, and commaunded to be vsed and frequented of all persons in the church: what are the signes and sacramentall rites: what is the … part and spirituall signification of them, together with the fit and ful analogy and agreement that is betweene them. I hauehave also intreated of their force and effect, of the ends and vses of them: of the difference between the sacraments of the old testament and of the new: of the number of sacraments, & namely of the 5 falsely named sacraments. Touching baptisme in the second The sum of the 2. Bookebooke, how many waies the word is taken: what baptism is, who hauehave authority to baptize, who hauehave right and interest to be baptized, wherefore it is not repeated: that it commeth in place of circumcision: how it a greeth with circumcision, and … it differeth from it: whether there be an absolute necessity of baptisme; whether the baptisin of Iohn be one and the same with the baptisme of Christ: what sins are put away in baptisme: what are the true partes and right vses therof: what is the duty of the minister in the administration, and of the people in the celebration of it, and what foolish ceremonies the church of Rome vseth, of which trumpery the sacrament is to be purged, that the simplicity of the institution may be retained.
Touching the Lords Supper, by which God witnesseth that his couenant is most certaine toward vsus, the 3. booke The sum of the 3. Booke.intimateth what it is, why there is a dubble sign in the suppet, and one onelyonly in baptisine: by what names it is called in the scripture: what is the duty of such as come to the Popish corruptions in the Supper.Lords table, and what are the parts and vses of it. Againe, the words of Christs institution are truely and plainely expounded, and the right maner of preparing our selus to this heauenly banket is propounded. This truth is wholy depraued, and the church vtterly depriued of the comfortable vse of this Sacrament vnderunder Antichrist, where the corruptions … all mean and measure, and where it is not only peruerted, but quite abrogated and abolished. For they hauehave turned the Supper into lConc. Trid, sess 22, cap. 2a sacrifice: they hauehave poisoned the church with the error of the reall presence, with the monster of transubstantiation, with robbing the people of the cuppe, with administring it in a strange tongue, with the magicall inchantment of consecration, with working miracles to feede Rats and Mise, with disanulling a right vse of the Communion by their priuate Masses, with establishing a sacrament without eating and drinking, with the corrupt custome of carrying about in processions, a cake to bee worshipped and adored as God, mounting it mcerem. Rom eccle. lib. 1 sect, 2, 5, 12on Horsebaeke and carrying it before the Pope with Lanterns and torches, in … as the Persians nXeno. grop lib. 8carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry, by appointing Images to be had in Churches for the instructions or rather destruction of the people, which are teachers oQuin. curti, de rep gest Alex. lib 3of lies and vanity) and by commaunding Saintes, Angels, relickes; and consecrated things to be worshipped: so is this false church deepely defiled with the sinke and sinne of Idolatry, in adoring and falling downe before their breaden God, prostrating and Ieremy. x, 8prostituting themselues before a piece a bread. Behold heer the God of the papists. And if we should yeeld vntounto them their carnall presence, and their miraculous transubstantiation, which is a monster of many heads: yet can they neuer The pa. Godassure and secure themselues from committing grosse & palpable Idolatry. 1. because al their consecratiō standeth vppon the intention of the Ptiest, which they cannot thoroughly vnderstand: for c1 cor, 2, xiWho can know the heart of man, saue the spirit of man which is within him? as the Apostle teacheth. Besides, Innocentius holdeth, that it ceaseth to be a sacrament, so soon as any mouse, bird, beast, or vermin toucheth it. It his rule of their holy father the pope holde as a firme foundation & sound conclusion: I wold know how they cā certainly know, whether any of them hauehave touched it, especially considering their doctrin of reseruation, and keeping it in vessels of the church many daies. 3. sundry cases ordinarily concur, wherin the priest according to their own canons and rules do not dTho. part 3 quest 8 3 Gerson cont Flor, Extran, de colobrat Missae.consecrate at al, which things notwith stā ding are not within the knoledg of the people, andtherfore how shal they assure their faith of consecration, and warant their consciences against Idolatry? as for example, if he forget to mingle water with wine: if there be more water then wine: if the bread be made of any other then wheat flour: if the wine be sharp and soure: if of 7. loaus mo or lesse he did think but of 6. if he hauehave omitted but one word of consecration; al these being beyond the compas of the peoples knoledg, must needs be … to the conscience and leaue mē in dout of comitting Idolatry. Lastly, many of thē hold, that priests defiled with adultery, simony and such like crims, cā not (as they speak) make the body of christ: wherunto Peter Lumb. and the canons r1 qu. 1 can 5 quis. 1 qve. 1 can. qoicunincline which say, Siquis episcopus perpecuniam ordinauer it, &c. If any Byshop shall ordain a priest for mony, he shalbe degraded; and the priest so ordaind shalbe no better then a lay-man: for whosoeuer buy or sel orders, can be no priests: how then shal they that are not themselus in the body of christ, be able to deliuer or receiue the body of christ? Out of these canons I obserue three things. First, such as ly in mortal sin canot consecrate. 2. such as buy or sel orders, are no priests. Lastly, mark the miserable estate of the Roman laity, who canot assure themselus they hauehave, any baptisme, any Eucharist, any penance, any matrimony, any absolution, any sa. any priests: seeing that as it is certain thousands of them ly in deadly sin, buy and sel orders and wer appointed by Symoniacal bishops, so the people must alwaies be vncertaine, how they obtaind their office of priesthood, whether it were rightly obtained, or vnlawfully Venalia … templa, sacer dotes, altaria, sacra coronae, ignis, thura, preces, coelumest venale deusque Mātu. Calam lib. 3purchased. Wherfore, Tho. Salisburiensis vponupon these vncertainties giueth this friendly counsel to worship vponupon condition, that euerie dutie and things required to the astion, be wel and truly done. Seeing then, by … owne doctrine, deliuered by their own doctors, the force of consecration hangeth vponupon a slender thred of the priests intention: seeing a beast touching the host, the body of christ departeth: seeing sundry cases fall out about the matter of the bread, about the mingling of the cup, about the ouerplus of water, about the omitting of a word, and such like not known at … of the people: & lastly seeing a priest simoniacaly ordaind is no priest: It followeth by these propound principles of their popish diuinity, defended by their owne prophets, that papists in their adoration and worshipping of the sacrament may be Idolaters, and cannot secure themselues from committing Idolatry. For whatsoeuer is not of faith is sin, as that apo. teacheth. But they cannot directly know, whether the priest intended Rom. 14, 23consecration, and hath performd his rules & directions requisite in consecration, or whether a mouse hath touched the host, or whether the priest were ordaind for mony: and therfore for any thing they can assure themselus to the contrary, the substance of the bread stil remaineth, and consequently they fal down to a piece of bread, and commit detestable Idolatry in the grossest kind, whereof the Gentiles wold be ashamd. O misrable people led by such blind guids! O miserable guides of such blind people! What a wofull condition is this, that a man shal liue al the daies of his life in the bosom of their holy mother the church, & yet her sons and daughters can neuer assure themselus to hauehave bin baptized (thogh they make the want therof uSee Book. 2 cap. 5a mark of reprobation) or euer to hauehave receiued the Lords supper, or euer to hauehave bin …, or absolued, seeing al hangeth vpō the priests intention; obseruation, ordination. This is the lamen table condition of all those that liue vnderunder the heauy yoake and greeuous bondage of superstition. Ther is no peace, no comfort, no ioy of hart in such a doubtful and doleful religion. Wherfore, as the Holy ghost saith, uReuel, 18, 4Go out of her my people, that ye be not partakers of her sinnes, and that ye receiue not of her plagues.
Now, among all other abuses of the church of Rome, and prophanations of the blessed sacrament of the bodye and blood of Christ, none is more notable and notorious, then that great Idoll of the Masse, being indeede a masse of many abominations. And howsoeuer it be greatly liked of those that are enamored of it (as the things that are not aTheocrit. in Bvcol.faire, yet seeme faire to them that are in louelove) it is knowne to the true church to be an heape of errors, a lumpe of confusions, a bottomlesse gulfe of all blasphemies, and an engine bconc, Trid, …. 22, cap 2 can 1, & 3.that ouerturneth the foundatiō of religion. They make the Lordes Supper to bee a sacrifice: not a sacrifice of praise and thansgiuing, but propitiatory to be offered by a masse-priest for the quicke and the dead to saue man: and not onelyonly to saue man, but sometimes their Pigs and their Swine from diseases. For they hauehave a masse commonly called the Masse of Saint Antony. Yea if a poore womans hen be sicke, and ready to be lost, shee may procure a Masse to be said for it. And heereby, although no good redounde to The Masse of S. anthony.the party, yet some gaine shall returne to the Priest, who, calan, desac, euch, cap. 32if he see no money, wil say no Masse. And are not these more beastly and vncleane then swine, yea more mad then mad men, thus to abuse the holy ordinance of Christ? and to turne that to their owne profit which was instituted for the peoples comfort? Do they not by this means make the death of Christ of none effect, dGab. Bielwhile they offer vp a new that only sacrifice, which being once offered hath sanctified vsus for euer? and yet behold more abhominations then these. The right ends of the institution are basely esteemed, they make it of speclall force against tempests, against sicknes, against Warres: auaileable to saue cattell, to cure the feauer, to restore lost things: yea profitable for the deade, and that eHebr, 7, 27Ex opere operato, sine bono motu vtentis, that is, onelyonly being present at the worke done, though there be neuer a good motion brought thereunto by him that is present. Thus they make the Masse deuised by Antichrist, more precious then the holy supper instituted by Christ.
Touching the word Masse, we must vnderstand, that neither the name, nor thing ment by the name by the Church of Rome is found in the Scripture, nor in any … and approued Writer for foure hundered yeares after Christ, to call the Sacrament or sacrifice by that name. Tertullian, Cyprian, Ierome, Augustine, Lactantius, knew it not, these Lataine fathers vsed it not. Againe, the fathers of the Greeke Church, Chrisostome, Basill, Nazianzene, Gregory Nissene, and other, were neuer acquainted with it, they passe by it as a stranger vntounto them. But as there go many forged and … Writings vnderunder the names of the fathers: so I deny not but the word Masse may be found in such base and bastard bookes, as in Augustines fSermon. 91 & 237. & …Sermons de tempore, & Ierom on gIerom. in prou. cap, 11the Prouerbs: which books were neuer made by them, but are of another style, and of a later stampe. And howsoeuer some would deriue it from the hDeut, 16, 10Haebrew word Missath, which signifieth an oblation: yet it seemeth rather to be all one iSuetō. in Ca lig. cap, 25, breui missam fecitwith Missio, which importeth a sending away, and a licensing to depart: and therefore Saint Cyprian saith remissa peccatorum in stead of remssio. For this was the order and custome of the Church in former times.
Nouices and such as were kCatechume ni.newly planted in the Church, being conuerted srom paganisme to Christianity, and from infidelity to the faith of Christ, and not yet baptized till they were able l1 Pet, 3. 15to giuegive an answere to such as asked of them a reason of their profession, were not suffered to come to the Lords table.
Likewise such as mCyprian. lib, 3, cpistol.denying the faith by sinking and shrinking vnderunder the heate of persecution, or committing some other heinous offence, were enjoyned to make satisfaction to the church whom they had greeuously offended: no withstanding they might be present at the publike praiers the church, and at the preaching of the word, yet might not be present at the administration of baptism, nor receiue the sacrament of the lords supper. Wherefore, after the prayers were finished, and the sermon ended, the deaconsaid to such as wer barred either by age or want of susficient knowledge, or their owne offence from the sacraments, Ite missa est, that is, Go ye hence, ye may depart. Moreouer, such as would not communicate with their bretheren, were willed to depart, & not nGregor. dialog, …, 2 cap, 23to trouble the rest of the church that staied to communicate. Of this dismissing and sending away al nouices, …, and carelesse persons, which either might not or … not communicate: and of this proclamation of the deacon, the whole action of the holy communion in processe of time was called the Masse, that is, a dismissing of all such persons as wer not to communicate. But whē through negligence of the people, or couetousnes of the priests, this order was altered: yet the name was retained, and now it is vsed for another thing, to wit, for that solemne action oWhat the Masse is.whereby the sacrament is made a sacrifice, and offered vp to god to take away the sins of the quick and dead. And in this sense we hauehave iustly abolished both the name, and the nature of the Masse, inasmuch as it hath frustrated the death of CHRIST, and taken from vsus the comforte of the Lordes Supper. And albeit we deny not, but the Lords Supper may truely be called a pHow this sacrament may be called a sacrifice.sacrifice, being a memoriall of the real sacrifice of christ offered vponupon the crosse, being a thaks-giuing to god for the worke of our redemption, being a presenting and giuing vppe our selues, our soules, and bodies to God a liuing, holy, and acceptable sacrifice, and being ioyned with almes and releefe to the poore according to eueryevery mans ability, which is a testimony of our thankfulnesse to God: yet as they vnderstād it to be a real, external, bodily, and vnbloody sacrifice in the natiue and proper signification, and themselues to be truely and propely priests (according to the order of Melchisedech) to offer vp the very body and blood of Christ to god the father for the sinnes of the liuing & of the dead, we receiue it not, but condemne it to the pit of hell from whence it came. For Christ offered vp himself qHeb. 9. 15, 16 ch. x, xbut once. And if they be priests properly to offer him, they must likewise be the murtherers of him: forasmuch as when he was offered, he was killed. Moreouer, they make his al-susficient sacrifice to bee vnperfect, which notwithstanding maketh vsus perfect, and themselues to be after a sort mediators betweene god and man, and so depriue themselus of the sweet mediation of Christ. Thus much of the gainefull Marchandize of Masses vsed in the church of Rome, and of the oblation or rather abhomination thereof.
These and many other errors are discouered and opened in this Treatise which I commend vntounto thee (good christian reader) desiring thy farther instruction in the truth. I know it cannot but grieue thee to hear of contentions and dissentions, especially in the matters of God, wherein wee should al think and speak one thing. Wherefore thou must remember, that it cannot be auoided but offences wil com, but rLuk, 19. 1wo be to him by whom they come. The apostle saith, There must be euen s1 cor, xi. 19haeresies among you, that they which are among you may be knowne. For my part, I hauehave labored to doe no more, then to quench the fire which other hauehave kindled, and to plucke vp the weeds which other hauehave planted. The successe of this worke I commit to the Lord: the examination and fruit thereof to thee, Read it with iudgement. Try al things t1 Thess. 5, 21and hold fast that which is good. Lay al partialy aside, and weigh the doctrine set before thee with the ballance of the Sanctuary. The Lord of heauen and earth bring vsus all to be of one mind and of one hart in the truth: and giuegive vsus the spirit of vnderstanding, that we may be able to discerne light from darkenes, and truth from errour: and that we may not be caried away uHeb. 13. 9with eueryevery … of false doctrine, but that we may knowe what is the good and acceptable wil of God, and may grow vntounto a perfect man in Christ Iesus, to whose mercifull direction and protection I commend thee, Amen.
FINIS.