Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.

THE FIFTH BOOKE,

Treating of the third Romish Doctrinall Consequence, arising from your depraved Sence of the Words of Christs Institu∣tion [THIS IS MY BODY:] concerning the manner of the present Vnion of his Body with the bodies of the Receivers, by Eating, &c.

CHAP. I.

The state of the Question.

SECT. I.

A Christian man consisting of two men, the Outward, or bodily; and the Inward, which is, Spirituall; this Sacrament, accordingly, con∣sisteth of two parts, Earthly and Heavenly: as Irenaeus spake of the bo∣dily Elements of Bread and Wine, as the visible Signes and Obiects of Sense; and of the Body and Blood of Christ, which is the Spirituall part. Answerable to both these is the dou∣ble nourishment and Vnion of a Christian; the one Sacramentall, by communicating of the outward Elements of Bread and Wine, united to man's body, in his Taking, Eating, digesting, till at length it be transubstantiated into him, by being substantially incorpora∣ted in his flesh. The other, which is the Spirituall, and Soules food, is the Body and Blood of the Lord (therefore called Spiritu∣all, because it is the Obiect of Faith) by an Vnion wrought by God's Spirit, and man's faith; which (as hath beene professed by Protestants) is most Reall and Ineffable.

But your Church of Rome teacheth such a Reall Vnion of Christ

his Body and Blood with the Bodies of the Communicants, as is Cor∣porall; which you call [Per contactum] by Bodily touch, so long as the formes of Bread and Wine remaine uncorrupt in the bodies of the Receivers.

Our Method requireth that we first manifest our Protestant De∣fence of Vnion to be an Orthodoxe truth. Secondly, to impugne your Romish Vnion, as Capernaiticall (that is) Hereticall. And thirdly, to determine the Point, by comparing them both toge∣ther. Our Orthodoxe Truth will be found in the Preparations following.

That Protestants prosesse not only a Figurative and Sacramentall Participation and Communion with Christ's Body; but also a spiritually-Reall.

SECT. II.

ALl the Bookes of the Adversaries to Protestants are most e∣specially vehement, violent, and virulent in traducing them in the name of Sacramentaries, as though we professed no other man∣ner of feeding and Vnion with Christ's body than only Sacramen∣tall, and Figurative. For Confutation of which Calumny it will be most requisite to oppose the Apologie of a Him, who hath beene most opposed and traduced by your Disputers in this Cause: to shew, first, what he held not; and then what he held.

If you shall aske Calvin what he liked not, he will answere you, i I doe abhorre your grosse Doctrine of Corporall Presence. And ii I have an hundred times disclaimed the receiuing only of a Fi∣gure, in this Sacrament. What then did hee hold? iii Our Ca∣techisme teacheth (saith hee) not only a signification of the Benefits of Christ to be had herein, but also a participation of the substance of Christ's flesh in our soules. And with Swinckfeldius, maintayning only a Figurative perception, we have nothing to doe. If you fur∣ther demand what is the Feeding, whereby we are united to Christ's body, in this Sacrament? hee tels you that it is (IV.) Not carnall, but Spirituall, and Reall; and so Reall, that the soule is as truly re∣plenished with the lively virtue of his flesh, by the powerfull worke of the Spirit of God; as the body is nourished with the corporall Element of Bread in this Sacrament. If you exact an Expression of this spi∣rituall Vnion, to know the manner, hee acknowledgeth it to be v above Reason.

If further you desire to understand, whether he were not Singu∣lar in this opinion, he hath avouched the iudgement of other Pro∣testants, professing not to dissent one Syllable from the vi Au∣gustane Confession, as agreeing with him in iudgement herein. Ac∣cordingly our Church of England (in the 28. Article) saith that To such as worthily, and with faith receive this Sacrament, The Bread which we breake is a partaking of the Body of Christ, which Body is gi∣ven, taken, and eaten in the Supper only after a spirituall and heaven∣ly manner, the meane whereby is Faith.

That the Body of Christ, by this Sacrament, was ordai∣ned only for food to the Christian man's Soule.

SECT. III.

VVHat need wee seeke into the Testimonies of ancient Fa∣thers, which are many, in this point of Dispute, having before us the Iudgement of your b Fathers of the Councell of Trent, and of your c Romane Catechisme, authorized by the same Councell? both which affirme that Christ ordained this Sacrament to be the spirituall food of man's soule. In which respect the Body of Christ is called Spirituall in your Popes d Decree.

That the Spirituall feeding and Vnion with Christs Body is more excellent and Reall than the Corporall Coniunction can be.

SECT. IV.

THe soule of man being the most essentiall and substantiall part of man (because a Spirit immortall) and the flesh of Christ being the most substantiall of all food; and therefore cal∣led, as of ancient e Fathers, so even by your Fathers of f Trent, Supersubstantiall Bread; it must necessarily follow, that as it is na∣med by Christ The true Bread, and the Life thereby (which is the effect of the spirituall Eating thereof) is the most true and Re∣all Life, because Everlasting: So the Vnion spirituall, which a Christian hath in his soules-feeding, is the most Reall and true V∣nion, as may sufficiently appeare by Analogie. To wit, that Bread

and Wine being the most vitall nourishments, for the conservation of man's bodily essence, are therefore chosen (as the Fathers teach) to represent and exhibit unto him (although, in themselves, but Signes and Symbols) the very Body and Blood of Christ. Therefore the Body and Blood of Christ are our Reall nourishments in this Sa∣crament.

And such as is our food, such must be our Vnion, by feeding there∣on; which wee say is by Faith, in this Sacrament: and you may not gain-say it, who, to comfort your Disciples, are g taught to in∣struct them, that even without this Sacrament the spirituall Vnion may be presented to the soule of man, with the Body of Christ; and that as a sufficient meanes of uniting him to Christ, by a spiri∣tuall manner of Eating. And this (you say) is To receive Christ his Body truly; albeit this be to receive him only by faith and desire. So you. Whence you perceive our Inference, viz. If our spirituall Vnion with Christ his Body may be really and truly made by Faith, and Desire, without this Sacrament: then, in our Sacramentall eating thereof, may the Communicant be much more made par∣taker thereof by Faith and ardent Desire; the Sacrament it selfe being a Seale of this our Christian Faith.

CHAP. II.

That only the Godly faithfull Communicants are Parta∣kers of the Bodie and Blood of Christ; and there∣by united to Christ, in the iudgement of Protestants.

SECT. I.

OVr Church of England in her 28. and 29. Article saith thus: The Body of Christ is given to be eaten in this Sacrament only after a spirituall manner, even by faith: wherein the wicked, and such as are void of faith, eate it not; although they doe visibly presse with their teeth the Sacraments of the Body and Blood of Christ, yet are they in no wise Partakers thereof. But your Romish Church flatly otherwise, as you all know; and therefore hath your Sympresbyter Master h Brereley endevoured to assume some Protestants to be on your side, whom he hath alleaged with like faithfulnesse, as he hath ci∣ted Master Calvin: then whom he could not have, in this case, a greater Adversary. For although Calvin grant, with all Protestants,

that the wicked and faithlesse receive truly, by way of Sacrament, the Body of Christ; yet doth he deny that they have in their bo∣dies any Corporall coniunction or Vnion with Christ, because the Vnion, which we have (i saith he) is Only spirituall; only with the soule; onely with the heart; onely by faith: and although it be offe∣red to the wicked, to be really received, yet doe they not receive it, because they are Carnall. Their onely Receiving therefore is but Sa∣cramentall. So M^r. Calvin.

It had beene good that your Priest had suspected his Iudge∣ment, and (as well in this Case, as in others) by doubting his owne eye-sight had borrowed your k Cardinall his Spectacles: then would hee have clearly perceived that (together with other Pro∣testants) Calvin held that The wicked, although they receive the Symbols and outward Signes of Christ's body, yet the body it selfe they doe not receive. So your Cardinall, of the Doctrine of Protestants. For although, indeed, Calvin said that The wicked eate the Body of Christ: yet, explaining himselfe, he added these two words [In Sa∣cramento, that is, Sacramentally;] which in Calvins stile is alwayes taken for Symbolically only. As for the consent of Protestants here∣in, we put it to your great Cardinall and Champion, their greatest Adversary, to expresse. l He ioyneth Lutherans to the Calvinists in one consent, for denying the Orall and Corporall Eating thereof; and for believing the Eating of it to be Only by Faith. Yet left any may say, that in receiving the same Sacrament he doth not receive the thing signified thereby; you may haue a Similitude to illustrate your iudgments, as thus: The same outward word, concerning Iustification by Christ, commeth to the eares of both Vnbelee∣vers and Beleevers. But the Beleevers only are capable of Iustifi∣cation.

That only the Godly-faithfull are Partakers of the Body and Blood of Christ, and thereby Vnited unto him; in the iudgement of Ancient Fathers.

SECT. II.

CHrist, speaking of that which is the most Reall Eating, saith Ioh. 6. [He that eateth me remaineth in me, and shall live for ever.] Vpon which Text Saint Hierome concludeth; m The men

that live in pleasure neither eate the flesh of Christ, nor drinke his Blood. Next, Origen inferreth that n No wicked man can eat Christ his flesh. And Saint Augustine most peremptorily; o Without doubt (saith he) they doe not spiritually eate the flesh of Christ, nor drinke his blood, although that they doe visibly and carnally presse the Sacra∣ment thereof with their teeth, and notwithstanding eate their con∣demnation. So he, thereby distinguishing the inward soules Eating Spirituall from the outward and Sacramentall Eating; as he doth man's Spirit from his Teeth. In which respect he as verily denied that Indas ate his Lord the bread, as hee affirmed him to have eaten The bread of the Lord. Therefore the Bread Sacramentall was not the Bread the Lord. p Cyrill Bishop of Alexandria teacheth, that whosoever doth truly receive the body of Christ, Is in Christ, and Christ in him; both so ioyned, one with the other, as waxe melted with waxe is united together.

All these so evident Testimonies of so ancient Fathers doe in∣ferre this Conclusio•• against you, that none doe really eate the Bo∣dy of Christ, who receive him but only Sacramentally. And after∣wards other Fathers will be found to ioyne their Consent hereun∣to: where they teach that none eate his flesh, with whom Christ hath not a perpetuall vnion. Now, for you to answere, that their meaning is not that the ungodly eate it not really, but that they eate it unworthily, and therefore unprofitably for their salvation; is but recoyling and giving backe, when you want a shield for your defence. For the Testimonies alleaged, which deny that the faith∣lesse and godlesse men Eate Christ's Body, speake directly of the Act of spirituall Eating, and not only of the Effect, as you fancie; Peruse you their Testimonies, and be you our Iudges.

That by Spirituall Eating your Romish Corporall Vnion (through Sacramentall Eating) is excluded.

SECT. III.

SAcramentall Eating and Vnion professed by your Church is (as you may remember) said to be Corporall, by Christ's bodily Touch of the body of the Receiver: but seeing the godly and faithfull man only can be partaker of the body and blood of Christ, and be really united unto it (as the Fathers have declared) what could these holy Fathers have thought of your Barbarous or ra∣ther

Brutish faith, that teacheth such a Corporall Vnion, by a bo∣dily Touch and Eating, whereby (according to your owne Do∣ctrine) Rats, Wormes, and Dogges, and whatsoever vile beast may be as reall partakers of the bodie of Christ, as Peter, or Iohn, or whosoever the essentiall member of Christ? Wherefore you must suffer us to reason aswell against your Corporall Coniunction, by bodily Touch, as a Many of your Divines have done against bodi∣ly Vnion, by coniunction and commixture: but why? even Because the Sacrament was not ordained for a bodily, but for a spirituall Con∣iunction. So they. So that wee need say no more, but (fore-seeing what you will obiect) we adde the Propositions following.

CHAP. III.

That wicked Communicants, albeit they eate not bodily Christ's Bodie, yet are they Guilty of the Lords Bodie, for not receiving it spiritually (name∣ly) thorow their Contempt, for not receiving the Blessing offe∣red thereby.

SECT. I.

THe Apostle, 1. Cor. 11. 27. Whosoever (saith hee) Ea∣teth this Bread, and Drinketh this Cup unworthily, he shall be guilty of the Body and Blood of the Lord And (Vers. 29.) eateth and drinketh Damnation to him∣selfe, not discerning the Lord's Bodie.

Your Rhemish Professors (men not the least zealous for your Romish Cause) obiecting this against the Protestants, call upon you saying first, b Hereupon marke well, that ill men receive the Body and Blood of Christ, be they Infidels, or ill livers, for else they could not be guilty of that which they receive not. Secondly, That it could not be so hainous an offence for any to receive a piece of bread, or a cup of wine, though they were a true Sacrament; for it is a deadly sinne for any to receive any Sacrament with will and intention to con∣tinue in sinne, or without repentance of former sinnes; but yet by the unworthy receiving of no other Sacrament is man made guilty of Christ's Bodie and Blood, but here, where the unworthy Receiver (as Saint c Chrysostome saith) doth villany to Christ's owne person, as the Iewes and Gentiles did, that crucified him. Which invincibly proveth against the Heretikes, that Christ is herein really present. And guilty is he, for not discerning the Lord's Body, that is, because hee putteth

no difference betweene this high meate and others. So your Rhe∣mists.

Your Cardinall also, as though he had found herein something for his purpose, d fastneth upon the sentence of Cyprian, who accoun∣ted them, that after their deniall of Christ presented themselves to this Communion, without repentance, to offer more iniurie to Christ, by their polluted handes and mouthes, than they did in denying Christ: and besides he recordeth Examples of God's miraculous vengeance upon those, who violated the body of Christ in this Sacrament. So hee. All these points are reducible unto three heads. One is, that ill men might not be held guiltie of the Body of Christ, except they did re∣ceive it, as being materially present in this Sacrament. Next is the Guilt of prophaning this Sacrament, which being more hai∣nous than the abuse of any other Sacrament, therefore the iniury is to be iudged more personall. The last, that the Examples of God's vindicative Iudgements, for Contempt hereof, have beene more extraordinary: which may seeme to be a Confirmation of both the former. Before we handle these points in order, take our next Position for a Directory to that, which shall be answered in the VI. Section.

That some Fathers understood the Apostles words 1. Cor. 10. spiri∣tually, (namely) as signifying the Eating of Christ's Flesh, and drinking his Blood; both in the Old Testament and in the Newe.

SECT. II.

VPon those words of the Apostle, 1. Cor. 10. v. 4. [They ate of the same spirituall meate, &c.] The Iewes received the same spi∣rituall meate, e saith S. Augustine. Yea (saith your f Cardinall) the Iewes received the same among themselves, but not the same with us Christians. So hee. Albeit the words of Augustine are plainly thus; The same which we eat: so plainly, that divers of your own side doe so directly and truely acknowledge it, that your Iesuite g Mal∣donate, not able to gain-say this Trueth, pleaseth himselfe notwith∣standing in fancying that If August. were alive in this Age, he would think otherwise, especially perceiving Hereticall Calvinists, (and h Cal∣vin

himselfe) to be of his opinion. So hee. Was it not great pitty that Augustine was not brought up in the Schoole of the Iesuites! surely they would have taught him the Article of Transubstantiation, of the Corporall presence of Christ in the Sa∣crament, and Corporall Vnion; against all which there could not be a greater Adversarie than was Augustine: whom Mal∣donate here noteth to have beene the Greatest Enemie to all Here∣tickes: whom i Bertram followed in the same Exposition: and, by your leave, so did k your Aquinas also; The same (saith he) which wee eate. Thus much by the way. Wee goe on to our Answeres.

That the wicked Receivers are called Guiltie of Christ's Bodie not for Eating of his Body unworthily, but for un∣worthily Eating the Sacrament thereof.

SECT. III.

THe Distinction used by S^t. Augustine hath bene alwayes as generally acknowledged, as knowne, wherein hee will have us to discerne, in the Eucharist, the Sacrament from the thing re∣presented, and exhibited thereby. Of the Sacrament hee saith that l It is received of some to life, and of some to destruction: but the thing it selfe (saith hee) is received of None, but to Salvation. So hee. No Protestant could speake more directly, or conclusively for proofe, First, That in the Sacrament of the Eucharist the Body of Christ is as well tendred to the wicked, as to the Godly. Second∣ly, that the wicked, for want of a living Faith, have no hand to receiue it. Thirdly, that their not preparing themselves to a due receiving of it, is a Contempt of Christ his Body and Blood. Fourthly, and Consequently that it worketh the iudgement of Guiltines upon them.

All which both the Evidence of Scripture, and consent of Antiquity doe notably confirme. For the Text obiected doth clearely confute your Romish Consequence, because S. Paul's words are not; Hee that eateth the Body of Christ, and drinketh his Blood unworthily, is guilty of his Body and Blood: but, Hee that eateth the Bread, and drinketh the Cupp of the Lord unworthi∣ly, &c. which we have proved throughout the 2. Booke to signifie Bread and Wine, the signes and Sacraments of his Body and Blood, af∣ter

Consecration. And (to come to Antiquity) All the Fathers above cited Ch. 1. §. 6. who denyed that the wicked Communi∣cants are partakers of the Body and Blood of Christ (albeit knowing, as well as you, that all such unworthy Receivers are guilty of the Body and Blood of Christ) have thereby sufficiently confuted your Consequence, which was, that because the wicked are Guilty of Christ's bodie, Ergò his Body is Corporally present in them. But we pursue you yet further.

That a Guiltines of Contempt of Christ's Body and blood is to be acknowledged in all prophane Neglect, by whatsoe∣ver person capable of this Blessed Sacrament.

SECT. IV.

GVilty of the Lords Body:] that is, Guilty of the Contempt there∣of, as you well know. Now because Contempt of a good thing is as well seene in a wilfull refusing to receive, as in a contemptuous manner of receiving; the Guiltines by the same Contempt must needs be against the thing offered, whether it be Corporall or Spirituall; and consequently against the Giver himselfe. In which respect Christ compareth the Refusers of the promises of the Go∣spell of Salvation vnto beastly Hogs, which trample under their feet pearles of highest price, even because they would not beleeve them; Beleeving being our spirituall Receiving. From the same guilt of Contempt followeth the Obnoxiousnes to punishment, de∣nounced by our Saviour; To shake of the d••st of their fee••••, for a testimonie against them, in not receiving the Gospell of peace. There∣fore is that saying of Hierome common to every Sacrament, Contempt of a Sacrament (saith he) is the contempt of him whose Sacrament it is: As also that other of Rupertus, saying m The not receiving of the Eucharist (if it be in contempt) doth separate the Contemner from the societie of the members of Christ. Hence it was, that whereas n Chrysostome called man's Indevotion in receiving the Eucharist Dangerous, hee named the Contempt of not parti∣cipating thereof, Pestilence and death it selfe.

But not to presse you further with other such like speeches of the Fathers, wee shall referr you to your Divines of Collen, who in their Councell censured those, who Contemptuously refused to communicate of this Sacrament, to be but o onely in name Chri∣stians, worse (say they) than the Capernaites, offering contumely (marke we pray you, against your Rhemists) to the Body and Blood of Christ; and are made thereby obnoxious to the terrible iudgement of God. A Conclusion, whereby is satisfied from your owne Do∣ctors your owne maine Obiection, even in Terminis Terminanti∣bus, as the Schoole speaketh, professing both a guiltines of Christ's

Body in not receiuing it, and an obnoxiousnes thereupon un∣to Gods Iudgement.

As for your obiected speech of S^t. Cyprian, it is of easie disgesti∣on, because Comparisons of Magis, and Minus, (as learning tea∣cheth) are altered upon all different respects. Some in persecution denyed Christ, in the extremity of their feare; and some in their wilfulnes profaned the Sacrament of the Eucharist, instituted by Christ: this latter is the greater sinner before God, who iud∣geth sinne not onely secundùm actum, aut effectum, according to the wicked deed done; but secundum Affectum, that is, but much more according to the depraved Affection and Disposition of the mind of the Doer. In which respect wee may well thinke that Iudas his traiterous, and scornefull kisse was more hainous than Peters periury. Have you not read what the Apostle hath written against such as Apostate from their Faith, and vow of Baptisme, saying, They crucifie unto themselves the sonne of God? which is much more than Cyprian spake of the Guiltie Receiver of the Eu∣charist, yet dare not you conclude that therefore there is a Corpo∣rall Presence of Christ in the water of Baptisme. And as in the Guilt of sinne; so is it in the Guilt of punishment also, which followeth sinne, as a shadow doth a Body. In which consideration A••g••∣stine doth parallell Baptisme, and the Eucharist together, saying, p As he that drinketh the Blood of the Lord unworthily drinketh his owne iudgement: so doth he who receiveth Baptisme unworthily.

By these Premisses you will furthermore easily discerne, that your other Romish Doctors have beene no lesse ignorant than they were arrogant, in concluding it to be an Infallible Consequence, that because Christ receiveth an iniurie in his body and blood, by the abuse of the Sacrament of the Eucharist; therefore his Body and blood is carnally present therein. As if they would teach, by the like Infe∣rence, that because the Empresse q E••docia was (as is confessed) reproached by the Citizens of Anti••ch, in their despight wrought upon her image; therefore was she personally present in the same Image.

You seeme to be zealously bent against all unworthy usage of this holy Sacrament; it is well, yet were it better that you saw your owne guiltines herein, to repentance. For inasmuch as every one is an unworthy Receiver (in the iudgement of S. r Ambrose) who doth celebrate it otherwise than was appointed by Christ himselfe: your Ten Transgressions of Christ his Institution of this Sacrament (discovered in the first Booke) convinceth you of a ten-fold Guil∣tines, of the Vnworthy Receiving of this Mistery. Your last ob∣iection of Guiltines is taken from the Executions of Gods pu∣nishments. Wee therefore reioyne.

That the Examples of Gods vindicative Iustice have appeared against the Contemners of many holy things, with∣out respect to the Corporall Presence of Christ therein.

SECT. V.

COme wee to the open iudgements and punishments of God, upon the Contemners of this Sacrament, the visible Testi∣monies of his Iustice, and Arguments of the pretiousnesse and ho∣linesse of this mystery. These we beleeve to be true, and the Apo∣stle hath made it manifest, where (speaking of the great plague, which fell upon the Corinthians, who had prophaned this Sacra∣ment of the Body and Blood of Christ) he pointeth this out as their sinne, saying, [Ob hanc causam] For this cause are many sicke among you, and many sleepe, &c. Yet was not this for not Discer∣ning the body of Christ to be corporally in the Eucharist (as your Disputers pretend:) but (to use Saint Hierome's words) s They were guilty of the Body and Blood of Christ, because they despised the Sa∣crament of so great a mystery; (namely) by their prophane behavi∣our at their receiving thereof, as if they had beene at the Heathe∣nish Bacchanals: or as Primasius yeeldeth the Cause, t For that they tooke it as homely, as their common bread.

All can point at the dolefull Example of God's vengeance upon Iudas, the first unworthy Receiver; and therefore the subiect of the first Document of Gods iudgement, notwithstanding that hee re∣ceived but the Sacrament only, and not the very body of Christ, as Saint Augustine observed, saying; Hee received not the bread the Lord, but the bread of the Lord. And how iustly, may we thinke, did God punish certaine u Donatists, who casting the holy Sacrament to Dogges, were themselves devoured of Dogges? Neither have these kind of God's iudgements beene proper to the Abuse of this Sacrament only, as you have instructed men to be∣leeve; for looke into the sacred story, and you shall find the men of Ashdod, for medling with the Arke of God, Afflicted with Em∣rods: the men of Bethshemesh smitten with a great slaughter, for but peeping into God's Arke. Also Vzzah, no Priest, doth but touch the same Arke (albeit with a good intent, to support it) and he is suddainly strucke dead. Nadab and Abihu prophaned the Altar of the Lord with offering strange fire thereon, and both of them were immediatly burnt with fire from Heaven, and perished. Belshazzar will needs carouze in the sacred bowles of Gods Tem∣ple, in the contempt of God, and of his Law, and behold a wri∣ting upon the wall; signifyng that his dayes were at an end, as it came to passe. And yet was there not any peculiar existence of

God in these Things. Boyes are mocking God's Prophet in Bethel, by noting him for a Bald-pate, and are devoured by Beares. The People loathing Manna are choaked with Quailes.

If sacred stories will not preuaile, peradventure your owne Le∣gends will rellish better with you: so then your x Bozius will tell you of them, Who were suddainly strucke with the plague, called Saint Anthonies plague, only for seeking to pull downe and demolish Saint Anthonies Image. Have you faith to beleeve this? and can you not conceive a like right of Iudgement against the Prophaners of the Sacramentall Image of Christ himselfe?

Be it therefore furthermore knowne unto you, that the Sacra∣ment, which is celebrated by Protestants, although it containe no Corporall Vnion of the body of Christ, yet is it not so bare Bread, as your Doctors have calumniously suggested unto you, but that God hath manifested his Curses upon prophane Communicants and Contemners of this holy Mysterie, which hath in it a Sacra∣mentall Vnion of the Bodie and Blood of Christ. One example, whereof we reade, is of one that being afflicted in Conscience for his Abuse of the Sacrament, in receiving it but in one kind, y Did cast himselfe head-long out of a window and so died. The other is that which he (who now writeth these things) saw and can testifie, viz. z A Batchelour of Arts, being Popishly affected, at the time of the Communion tooke the Consecrated Bread, and forbearing to eate it, convayed and kept it closely for a time; and afterwards threw it over the wall of the Colledge: but a short time after, not induring the torment of his guilty Conscience, he threw himselfe head-long over the Battlements of the Chappell, and some few houres after ended his life. Thus farre of this Subiect, concer∣ning an Vnion with Christ, as it is professed in our Church.

A Confutation of the Romish professed Corporall Coniuncti∣on of Christ his Bodie with the Bodies of the Communicants.

SECT. VI.

I. That the Errour of the Capernaites Ioh. 6. was an opi∣nion of the Corporall Eating of the flesh of Christ.

MAster Brerely, the Author of the Booke of the Liturgie of the Masse (lately published, and largely applauded by all of your profession) a doth bestow a whole Section in explicating the Errour of the Capernaites, so that it must wholy reflect (forsooth) upon the Protestants. It is not needfull we should deny, that in this Chapter of Saint Iohn Christ doth speake of the Eucharist, which

if we did, we might be assisted by your owne Bishop b Iansenius, together with divers others, whom your Iesuite c Maldonate confesseth to have beene Learned, Godly, and Catholique; yet fret∣teth not a little at them, for so resolutely affirming that in this Chapter of Saint Iohn▪ there was no speech of the Eucharist, be∣cause by this their opposition hee was hindred (as the ^c Iesuite him∣selfe saith) That he could not so sharply and vehemently inueigh against Protestants. Let it then be supposed as spoken of Sacramentall ea∣ting with the mouth, as some of the Fathers thought; but yet on∣ly Sacramentally, and not properly, as by them will be found true.

We returne to the Discourse of your Romish Priest. Christ ha∣ving spoken (saith he) of eating his flesh, and the Capernaites answe∣ring [How can he give us his flesh to eate?] They undorstood eating with the mouth, yet were (a speciall observation) never reproved of Christ for mistaking the meaning of his words, a strong reason that they understood them rightly, but for not believing them: and Christ often repeating the eating of his flesh, and drinking of his Blood, and requiring them to beleeve, and when he saith [The flesh profiteth no∣thing, it is the Spirit that quickeneth] it is not spoken to exclude the Reall Presence, or to qualifie his former sayings, but to admonish them not to iudge things by carnall reason, and yet more euidently in the words following, [There are some of you that beleeve not.] He said not (saith Saint Augustine) there be some among you that understand not: So plainly did hee hereby instruct them not how to understand, but to beleeve; for had he, for their better understanding, intended hereby to have qualified, or corrected his former sayings, as to be meant Eating spiritually by Faith, he would have explained himselfe in plaine tearmes, and so have satisfied the Iewes. Vpon which premi∣ses I doe conclude, that because our Sauiour did reprove his sorupulous hearers not for want of understanding, but for want of beleefe, it doth from thence, and other premises abundantly follow that his fore-said promise was not obscure, and figurative, but plaine and literall for our reciving of him without out our bodily mouthes.

Thus farre your celebrious Priest, namely so, as in almost all other his Collections, not understanding the Truth of the matter. His Inferences stand thus. First, Christ reprehended the Caper∣naites, for not Beleeving his words concerning Eating his Flesh: but not for not for understanding them. Therefore it followeth that they understood his words, of Eating his flesh, right well. Second∣ly, They understood his speech: Therefore Christ, in saying The flesh profiteth nothing, it is the spirit, that quickneth, did not thereby qualifie his former speech, to instruct their understanding. Thirdly, They needed no instruction for their understanding; Therefore Christs words of Eating his flesh, were not figurative. Fourthly, these his words were not figurative: Therefore his words of Ea∣ting his flesh teach a Corporall Presence thereof in the Sacrament.

Each of these Consequences are delivered as ignorantly, as confi∣dently. For common learning teacheth, that there is a double con∣sideration of Truth, in every True speech: the one is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it is True; the second is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what is the Truth, or true sence thereof. To the apprehending of the first is required Beliefe, whereupon Aristotle gave that Rule to every Scholler, that inten∣deth to learne the principles of any Art (to wit) Oportet discentem credere: A Scholler is bound to beleeve. The other point, touching the Truth, or true sence, what it is, is the obiect of man's under∣standing; so that there is a great difference betweene both These in the case of a Reprehension. As for example; the Master teaching the definition of Logicke, saying, It is an Art of disputing rightly, may iustly reproue his Scholler for his not beleeving it, because his not beleeving is wilfull: so can hee not for his not understanding it, for that hee therefore learneth, because hee doth not understand; ex∣cept it be, that being taught he either through carelesse negligence, or else affected ignorance will not understand.

This agreeth with the Current of Scripture, Ioh. 6. vers. 38. Christ being the Oracle of Truth, which descended from Heaven to reueale the will of his Father, might iustly exact beliefe, that whatsoever he spake to the sonnes of men was most true: as it is written, The will of God is, that whosoever beleeveth in me, &c. Vers. 40. vz. That they must eate his flesh. But his hearers could not understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what was the true sence of these words, which caused them to say, This is an hard saying. Therefore (like Schollers of preposte∣rous wits) would they not beleeve 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely That they were True: hence it was that Christ reproued them for not Beleeving only, vers. 64. and not for not understanding. Because it was as lawfull for Christ's Disciples to be ignorant of his darke Sayings and Para∣bles, (which were therefore so spoken, that his Schollers might more earnestly labour to know them) as it was after lawfull for them to seeke of their Master, (whose precept is to Seeke, and promise to Find) how to understand them. As it is written; His Disciples said unto him, Declare unto us the Parable of the seed: and Christ answered them, He that soweth, &c.

That admirable Doctour of Gods Church Saint Augustine will shew himselfe herein an understanding Scholler of Christ (See his Testimonie) requiring of all the Disciples of Christ, in the first place, Beliefe of Christ's words, that they are True, before they did understand what was the Truth thereof: confirming his Rule by that Scripture; Except you beleeve you shall not understand. O, but the Capernaites (saith Master Brereley) did understand Christ's wordes right well. And Saint d Augustine contrary to Master

Brerely, expresly answereth, They did not understand the Truth of Christ his speech, but apprehended it foolishly and literally: nor was there ever any Father, or Authour, no not in your owne Romish Church (wee thinke) before one Master Breerley; that thought o∣therwise.

His second Assertion, touching that speech of Christ, [The flesh profiteth nothing, it is the spirit, that quickeneth,] That it was not spoken by Christ to Qualifie his former termes of Eating his flesh, is very like also to be his owne, being flatly contrary to the same Father, whom he avouched; for Saint Augustine saith that Christ, by these wordes, taught the Capernaites to understand his other words of Eating spiritually: a Truth which Master Brerely's owne great Master Cardinall e Bellarmine hath published, alleaging for proofe thereof the Testimonies of other Fathers, saying; Chry∣sostome, Theophylact, Euthemius, and also Origen so expoundeth it. So hee.

Master Breerly his third Inference is, Therefore the words, speaking of Eating his Flesh, are not Figurative; which indeed is the maine Controversie, for never any but an Infidell denied the speech of Christ to be true; nor yet did ever any, but an Orthodoxe, un∣derstand the Truth of the speech, what it was, that's to say, whe∣ther the Truth be according to a Litterall Sence (as Master Brereley would have it) or else in a Figurative: which hath beene our de∣fence and proofe throughout the Second Booke, from all kinde of Evidences of Truth.

Here therefore we are onely to deale with Master Breerly, and with his pretended witnesse Saint Augustine, to whom hee would seeme to adhere. Notwithstanding (that wee may beleeve Master Brereley himselfe) f If wee should attend to the propriety of speech, Christ's blood is not properly drunke. So he: albeit Christ his speech was as expresly for drinking his Blood, as for Eating his Bodie. And every Schoole-boy will tell him, that every speech, which is unproper, is figurative. As for Saint Augustine, hee standeth as a sworne witnesse against the proper and literall sence of Eating Christ's flesh, calling it Flagitious. Besides, rather than we should want witnesses, to aver this Truth, divers Iesuites will be ready in the following Chapter to tell Master Brereley flatly, that if hee say the words, Eating Christs flesh, are properly spoken, he speaketh false.

CHALLENGE,

Proving the obiected Saint Augustine to contradict the Romish Doctrine of Corporall Presence, as Protestantly as can be desired.

MAster Brereley his Conclusion, taken from Christ's speech of Eating, is to inferre a Corporall Presence of Christ in the Sa∣crament.

But Saint Augustine (cited above in the Margent) thus; Christ, to them that thought hee was not to give his Body to be eaten, said that hee himselfe was to ascend up into Heaven, and then indeed they were to know, that he meant not to give his Body to be eaten, after that manner which they conceived, which was carnall, by tearing and renting it in peeces.

Wherein you may plainly discerne the Argument of Saint Au∣gustine to be, that Christ by his Bodily Ascension would shew to the world, that he being bodily absent from the Earth, his flesh could not be here eaten by Bodily Tearing asunder. Thus he against the Capernaits, which must as necessarily confute the Romanists Cor∣porall Eating his flesh, whether it be by Chewing, or Swallowing; whether visibly or invisibly it mattereth not; because it being the same Body that ascended, were it visibly, or invisibly, it is equally absent from Earth. We have no list, after so plaine a discoverie of Master Brereley his manifold ignorances, to play upon his Person, but rather doe pray that at the sight of his Errours he may be re∣duced unto the Truth now, after his (fondly miscalled) Strong Rea∣soning to the contrarie.

CHAP. IV.

That the manner of Eating the Body of Christ, once professed in the Church of Rome, was both Capernaitically-Hereti∣call, and is also still no lesse, in the profession of divers in the same Church.

SECT. I.

THe first member will appeare by the faith of the Church of Rome, in the dayes of Pope Nicolas, whose faith (about the yeare 1059.) may be best knowne by the Oath, which was prescribed by him unto Beren∣garius, concerning the Eating of the body of Christ in this Sacrament. Which oath (as your a Cardinall Baronius doth cer∣tifie you from the stories of those times) Pope Nicholas and a Gene∣rall Councell held at Rome revised, approved, and prescribed to Be∣rengarius

to take, for the abiuration of his errour, concerning the man∣ner of eating the body of Christ: and the same Oath was after publi∣shed by the Popes authoritie throughout all the Cities of Italy, France, and Germanie; and wheresoever the report of Berengarius should come. So he. You cannot now but expect such a forme of an Oath, which must be as truely Romish, as either Romane Pope, or Romane Coun∣cel could devise.

Marke then the enioyned tenor of the Oath. I Berengarius Arch∣deacon &c. doe firmely professe, that I hold that Faith, which the Re∣verend P. Nicholas and this holy Synod hath commanded me to hold, (to wit) That the body of Christ is in this Sacrament, not onely as a Sacrament, but even in trueth is sensibly handled with the hands of the Priest, and broken and torne with the teeth of the faithfull. So the Oath. The same forme of Abiuration is registred in the publique Papall b Decrees: and the Body of these Decrees hath beene lately ratified by the Bull of P. Gregory the thirteenth. The same Faith was embraced afterwards of some c Schoole-men, who, without any distinction, vsed the same phrase of Tearing with Teeth.

Secondly, of after-times, your d Canus asseverantly inferreth of the Body of Christ, that If it be eaten, then certainly it is broken, and torne with the teeth. But most emphatically your Cardinall e Alan. It is said (saith he) to be torne with the teeth of the faithfull no lesse properly, than if it should be said so of the Bread, if it were eaten. Yea and your Cardinall f Bellarmine, for proofe of Transubstanti∣ation, hath recourse unto the same Roman Councell, which he stileth Generall, and noteth the thing defined to have beene the iudge∣ment of the Church; and that the same Iudgement was delivered un∣der the Censure of an Anathema and Curse against the Gain-sayers: and therefore he, with his Disciple Mr. g Fisher (who also allea∣geth the same) are challengeable to hold it according to the lite∣rall sence therof; because it will not admit of any qualification, by any Trope or figure that can be devised. First, because the words are purposely set downe, as a forme of Recantation and Abiuration of Heresie: but (as h you confesse) There are no formes of speech more exact and proper in phrase, concerning the matter of faith, than such as are used by them that abiure Heresie. And Secondly, for that this forme of words, of Tearing with the teeth the flesh of Christ, was also made purposely for Abiuration, and abandoning all figurative Sence, for the defence of the literall Exposition of the words of

Christ, [This my Body, &c.] therefore was it taken literally. But what (thinke you) will Cavin say to this your (then) Romish forme of Profession, in the literall sence? i A man should rather wish to die an hundred times (saith he) than once to intangle himselfe in a Doctrine, so monstrously sacrilegious. Which Censure of his wee now endeavour to make good.

That the former Romane Faith, of Properly Eating the Body of Christ, is Capernaitically-Hereticall at this day; as is proved by some of your owne Doctors of the now Romane Church.

SECT. II.

YOu have heard of Berengarius his Abrenunciation of Heresie, according to the faith of the (then) Romane Church, in Breaking the Body of Christ, and tearing it sensibly with their teeth. Hearken now a little, and you shall heare, in a manner, an Abre∣nunciation of that (then) Romane faith, by denying it to be ei∣ther properly Broken or yet really Torne, even by the Iesuites them∣selves. k Reall Eating (saith your Salmeron) requireth a reall touch and tearing of the thing which is eaten: but the Body of Christ is not torne with the teeth, or touched by them that eate him, because he is herein impartible. So he. Your Iesuite and Cardinall Bellarmine is as it were in a maze, saying and gain-saying, as you may per∣ceive: yet notwithstanding, whether he will or no, must perforce confesse no lesse, when he saith that l The Body of Christ is not abso∣lutely eaten, but eaten vnder the formes of Bread: and that is to say (saith he) the formes of Bread are sensibly and visibly eaten. So hee. If this imported a literall manner of eating, then might your Car∣dinall have said as literally of himselfe; My clothes are torne, therefore my body is rent in pieces. Not to trouble you with the Cardinal's Philosophie, that talketh of Eating and tearing of Co∣lours. But to the point.

If onely the Accidents of Bread be (as he saith) Sensibly eaten, then was Pope Nicolas his Prescription of Eating Christ's body sensi∣bly, in your Cardinal's opinion, not true. And upon the same ground it is, that your Iesuite m Suarez, out of Thomas, and other Schoole-men, affirmeth the word [Broken] to bee a Metaphori∣call phrase, not properly belonging to the body of Christ; because

it requireth that there should be a Separation of the parts of that which is properly broken. So hee; as also your Canus hath conclu∣ded. And your n Iesuite Maldonate is so bold as to tell you, that these Propositions, The Body of Christ is eaten, is Broken, Torne with the Teeth, or Devoured of us (properly taken) are false. Thus your Iesuites, as if they had expressly said, that to thinke the Body of Christ to be eaten, torne, or devoured (properly taken) is a carnall, Ca∣pernaiticall, and (as your owne o Glosse in Gratian concludeth) an Hereticall opinion.

Will your have any more? It is but the last day, in respect, when p one of your grave Criticks so much abhorred the conceit of pro∣per Tearing Christ's Bodie, that he called the Obiecting thereof, against your Church, in his blinde zeale, Blasphemie: and answe∣reth, that you doe no more Teare Christ's flesh, than Caiphas tore his, when he rent his clothes. The Case then is plaine.

That the former Romish and Popish Faith, for the manner of of receiving of the Body of Christ, is but somewhat altered; yet miserably inconstant and faithlesse.

SECT. III.

PRotestants may have in this place iust matter of insulation a∣gainst your Romish Professors, to prove their infidelity in that which they seeme to professe. As first, that the ground of your Doctrine of Corporall presence is the literall and proper interpre∣tation of the words of Christ, when he said [Take, eate, this is my Body:] yet now are you compelled to say that Properly eaten, is no proper, but a false sence.

Your Second Doctrine is, that the iudgement of a Romane Pope, in a Romane Councell, in a matter of faith is Infallible. Not∣withstanding Pope Nicolas, with his Romane Councell, is found to haue grossly erred in a tenor of Abiuration, which of all others (as hath beene confessed) is most literall, and was therefore purpose∣ly devised against a figurative sence of the words of Christ; and forthwith published throughout Italie, France, Germany, &c. to direct men in the faith of sensuall eating, breaking, and tearing the flesh of Christ with their teeth: yet notwithstanding, your com∣mon Iudgement being now to reiect such phrases, taken in their proper signification, and in a manner to abrenounce Berengarius

his Abrenunciation, what is, if this be not an argument that ei∣ther you say, you care not, or else beleeve you know not what? Let us goe on, in pursuite of your Doctrine of the Corporall man∣ner, of eating, which you still maintaine, and it will be found to be Capernaiticall enough.

CHAP. V.

That the now Romish manner of Eating, and bodily receiving of the Body of Christ, is suffi∣ciently Capernaiticall in three kindes.

TEll vs not that no Doctrine of your Church can be called Hereticall, before that it be so iudged by some generall Councell: no, for Rectum est Index sui & obliqui, and therefore an evident Truth written in the word of God doth sufficiently condemne the contrary of Heresie, as well as light doth discover and dispell Dark∣nes. And this is manifest by the example, which we have now in hand, of the Capernaites, old Heretickes, (as all know) even because they are set downe in Scripture to have perverted the sence of Christ his words of Eating his flesh; and thereupon to have de∣parted from Christ, Iohn 6.

Your Romish particu∣lar manner of Corporall Re∣ceiving of the Body of Christ in this Sacrament is three-fold. 1. Orall, in the Mouth. 2. Gutturall, in the Throat: and (permit vs this word) 3. Ventricall, in the Belly of the Communicant.

That the Romish Orall manner of Receiving Corporally the Body of Christ, with the mouth, is Ca∣pernaticall.

SECT. I.

CHewing the Sacrament with the Teeth was the forme of Ea∣ting, at the time of Christ his Institution, as is proved by your owne Confession, in granting that the vnleavened bread, which Christ used, was [glutinosus,] that is, gluish, clammie, and such as was to be cut with a knife. But that the same manner of Eating, by Chewing, was altered in the Apostolicall or Primitive times is

not read of by any Canon; yea or yet admonition of any Father in the Church, whether Greek, or Latine. That also Chewing continued in the Romish Church til a thousand and fiftie yeares after Christ, is not obscurely implyed in the former tenour of the Recantation of Be∣rengarius, prescribed by the same Church: which was to eat (as you have heard) By tearing it with the teeth. And lastly that this hath since continued the ordinary custome of the same Church, is as evident by your Cardinall Alan, and Canus, who have defended the manner of eating by Tearing. Nor was Swallowing prescribed by any untill that the queazie Stomacke of your q Iesuites, not en∣during Chewing, perswaded the contrarie. Which kinds of Ea∣ting, whether by Chewing or Swallowing of Christ's flesh, being both Orall, none can deny to have beene the opinion of the r Caper∣naites. First of not Chewing; and then of Swallowing in the VI. Chapter following.

That the Corporall and Orall Eating of Christ's flesh is a Capernaiticall Heresie; is proved by the Doctrine of Ancient Fathers.

SECT. II.

SOmetime doe Ancient Fathers point out the Errour of the Ca∣pernaites, set downe Ioh. 6. concerning their false interpreting the words of Christ, when hee speaketh of Eating his flesh, which they understood literally. But this literall sence a Origen calleth a killing letter, that is, a pernitious interpretation, even as of that other Scripture [He that hath not a sword, let him buy one, &c.] but this latter is altogether figurative, as you know, and hath a spiritu∣all understanding, therefore the former is figurative also.

Athanasius, b confuting the Capernaiticall conceit of Corporall eating of Christ's flesh, will have us to observe, that Christ after hee spake of his flesh, did forthwith make mention of his As∣cension into Heaven, but why? That Christ might thereby draw their bodily thoughts from the bodily sence, namely, of eating it cor∣porally upon earth, which is your Romish sence. Tertullian like∣wise giveth the Reason of Christ's saying [It is the spirit which quickeneth] because the Capernaites so understood the wordes of Christ's speech of Eating his flesh, As if (saith c Tertullian) Christ

had truly determined to give his flesh to be eaten. Therefore it was their Errour to dreame of a truly corporall eating. d Augustine out of the ••ixt of Iohn bringeth in Christ expounding his owne meaning of eating his flesh, and saying, You are not to eate this flesh which you see, I have commended unto you a Sacrament, which being spiritually understood shall revive you. Plainly denying it to be Christs Body which is eaten Orally, and then affirming it to be the Sacrament of his Body: and as plainly calling the manner of Cor∣porall Eating, a Pressing of bread with the teeth. We say, Bread, not the Body of Christ. For, when he commeth to our Eating of Christ's flesh, he exempteth the corporall Instruments, and requireth only the spirituall, saying, e Why preparest thou thy Tooth? It is then no corporall Eating: and hee addeth; Beleeve, and thou hast eaten. Saint Augustine goeth on, and knowing that corporall Eating of any thing doth inferre a Chewing, by dividing the thing eaten in∣to parts (as your owne Iesuite hath confessed) lest we should un∣derstand this properly, he teacheth us to say f Christ is not divided into parts. Contrarily, when we speake Sacramentally, that is, figuratively and improperly, hee will have us to grant that Christ his flesh is divided in this Sacrament, but remayneth whole in Heaven.

Say now; will you say that Christ's Body is Divided by your eating the Eucharist, in a literall sence? your owne Iesuits have ab∣horred to thinke so. And dare you not say that in Eating this Sacrament you doe Divide Christs Body, in a literall sence? then are you to abhorre your Romish literall Exposition of Christ's speech, which cannot but necessarily inferre a proper Dividing of the flesh of Christ. Lastly, doe but call to remembrance Saint Augustines Observation (iust the same with the now-cited Testimonie of A∣thanasius) to wit, Christ's mention of his, Ascension in his Bodie from earth, lest that they might conceive of a Carnall Eating of his Flesh; and these premises will fully manifest, that Saint Augu∣stines Faith was farre differing from the now Romish, as Heaven is distant from Earth. Wee still stand unto Christ's Qualification of his owne speech, when hee condemned all Carnall Sence of Eating his flesh, saying thereof, The flesh profiteth nothing &c. For conclu∣sion of this point, you may take unto you the commandement of Saint g Chrysostome, as followeth, Did not Christ therefore speake of his flesh? farre be it from us (saith he) so to thinke! for how shall that flesh not profit, without which none can have life? but in saying [The flesh profiteth nothing] is meant the carnall understanding of the words of Christ. And that you may know how absolutely he abandoneth all carnall understanding of Christ's words, of Eating his flesh, hee

saith, They have no fleshly, or naturall Consequence at all. So he. Ergo, say we (to the Confutation of your Romish beliefe) no corporall touch of Christ in your mouthes, no Corporall eating with your Teeth, no Corporall swallowing downe your Throate; how much lesse any Corporall mixture in your bellies or guts?

CHALLENGE.

VVHether therefore the Capernaites thought to eate Christ his flesh raw, or rosted, torne, or whole, dead or alive; seeing that every Corporall eating thereof, properly taken, is by the Fathers held as Carnall and Capernaiticall, it cannot be that the Romish manner of Eating should accord, in the iudgement of An∣tiquity, with the doctrine of Christ. Notwithstanding you cite us to appeare before the Tribunall of Antiquity, by obiecting counter-Testimonies of ancient Fathers; and we are as willing to give you the Answering.

The extreme Vnconscionablenesse of Romish Disputers, in wresting the figurative Phrases of Ancient Fathers to their Literall and Corporall manner of Receiving the Body of Christ.

SECT. III.

IT is a miserable thing to see how your Authours delude their Readers, by obtruding upon them the Sentences of Fathers in a literall Sence, against the evident Expressions of the same Fa∣thers to the contrary. I. b Origen (say you) will have the Com∣municant to thinke himselfe Vnworthy, that the Lord should enter under the roofe of his mouth. Right, hee saith so, but in the same sence wherein he equivalently said, that Hee who entertaineth a Bi∣shop and Spirituall Pastor, must know that now Christ entreth under his roofe, namely, Christ, figuratively. II. Chrysostome (who speaketh in the highest straine) saith that i We see, touch, eate, and teare with our teeth the flesh of Christ. True, but, to note that hee spake it in a Rhetoricall and figurative Sence, he equiualently saith also in the same place; Our tongues are made red with his blood. And else-where, to put all out of question; These (saith he) are spiritu∣all, and containe no Carnall thing. Yet what need you our Com∣ment? Your Iesuite Maldonate would gladly prevent us: k The

words of Chrysostome (saith he) of tearing the flesh of Christ, cannot be otherwise understood, than Sacramentally. Even he which conclu∣ded but now, that to say we Eate Christs flesh, properly, is a false proposition.

III. Gaudentius (say you) saith; l Wee receive the bodie, which Christ reacheth. We grant he said so, but he interpreteth himselfe, saying; Christ would have our soules sanctified by the Image of his Pas∣sion. IV. But m Augustine teacheth that Wee receive the body of Christ both with heart and mouth. Which your Obiector n no∣teth, as being very notable for the Orall Receiving, Corporally: albeit the same Saint Augustine immediatly expresseth, that this and all other such Speeches are to be vnderstood figuratively and unproperly. V. But Pope Leo is brought in, saying, [o Gustamus] We taste with our flesh the flesh of Christ. Nay, but you have corrup∣ted his Saying, for his word is [Gestamus] Wee beare or carrie it (namely) by being baptized (as there is expressed) whereof the A∣postle said; You have put on Christ. VI. But Pope Gregorie (say you) saith, p The blood of Christ is sprinkled upon both postes, when we receive it both with heart and mouth. Which (wee say) he spake with the same Improprietie of speech, wherein hee addeth equivalently that, The blood of Christ is sprinkled upon the upper postes, when wee carry in our fore-heads (by Baptisme) the signe of the Crosse. VII. But, q Non•• receiveth (saith He∣sychius) save hee that perceiveth the truth of his blood. But how? even as hee himselfe there addeth, By receiving the memorie of his Passion.

VIII. But Optatus tels us that r The members of Christ are upon the Altar: and that The Altar is the seate of his Body and Blood: and that it is an hainous thing to breake the Chalices of the Blood of Christ, &c. Wee grant these to be the Phrases of Optatus, indeed, which you have obiected: but, alas! my Masters, will you never learne the Dialect of the Ancient Fathers, after so many Exam∣ples, as it were lights, to illuminate your iudgements? Wherein

(as other Fathers have done) Optatus will instruct you, for his owne language, who in this Booke inveighing against the mad∣nesse of the Donatists, for their iniuring of the Ministers of Christ; Now (saith he) doe you imitate the Iewes, they laid hands vpon Christ, and Christ is now beaten by you on the Altar. So hee; by the same Hyperbole making as well the Priest, that ministreth at the Altar, Christ; as he did the Signes and Symboles of the parts of Christ (which are his Body and Blood) the members of Christ: even as Christ himselfe said to Saul, the Persecutor of the Faithfull; Saul, Saul, why persecutest thou me?

The great Oratour Chrysostome is further obiected, flowing in his Rhetorike, and saying of this Sacrament that s Wee see him on the Altar: and that He is held in the hands of the Priest: (namely) in the same Rhetoricall sence, wherewith t Augustine said of all the faithfull Christian Communicants; You are on the Table; you are in the Cup. Or as Chrysostome himselfe required of per∣sons baptized in their perfect age, saying, u Hold you the feet of our Saviour. Yet one more.

Augustine doubted not to say of this visible word, the Sacra∣ment of Christ, that x The Lord's blood is powred out into the mouthes of the faithfull. And Hierome is as bold to say of the audible word of God, that when it is preached, y The blood of Christ (by it) is powred into the eares of the Hearers.

Master z Brereley would thinke much not to be suffered to put in his Vie, iu the name of Cyprian: Wee are anointed with his blood, not only outwardly, but also inwardly our soules are fortified with the sprinkling thereof. So Cyprian. What meaneth this? not onely outwardly, meaning in Body (saith Master Brereley, and ad∣deth) which convinceth our Bodily receiving thereof. So hee. From the same Cyprian, who, in the same place, saith in the same stile, a We cleave to his Crosse, sucke his blood, and fixe our tongues within the wounds of our Redeemer, which are all Sacramentall, Allego∣ricall, and Tropolasticall Phrases; as Cyprian will clearely expresse himselfe, in respect of our outward man, and spiritually of the in∣ward.

CHALLENGE.

BY this this time it may appeare that all your so serious and ex∣quisite Collections out of the Fathers, for proofe of a Corporall Presence of Christ in this Sacrament, and Vnion with the Parta∣kers thereof, doe appeare, by this Encounter of iust Parallels, to be indeed the idle Imaginations of your Teachers, and the ••rro∣neous Intoxications of all their Disciples, who yeeld assent unto them. For to interpret the figurative speeches of the Fathers lite∣rally, is all one as to sticke Goose-feathers in their Caps, and plain∣ly

to befoole them, by making them of all others the most egregi∣ously absurd (as you have already heard,) and no lesse fond in the outward letter then are these others that follow; to wit, of Gauden∣tius; b We are commanded to eate the head of Christ's Deity, with the feet of his Incarnation. Or the saying of Saint Hierome; c When Christ said, Hee that drinketh my blood, although it may be under∣stood in a Mystery, yet the truer blood (saith hee) is the word of Scripture. Or as, before him, Origen: d We drinke the blood of Christ (saith he) not only by the rite of a Sacrament, but also in re∣ceiving his word, whereof it is said, My words are spirit and life: So they.

And so iust cause have we to complaine of the Vnconscionable∣nesse of your Obiecters, by their so often abusing the Testimonies of these holy Fathers; insomuch that you had need of the often Admonition of your owne Senensis: e I have often given warning (saith he) that the sayings of Fathers be not urged in the rigidnesse of their words, because they use to speake many times HYPERBO∣LICALLY, and in excesse, being either transported by the vehemen∣cie of their Affections, or carried with the C••rren•• of their speech. So hee.

CHAP. VI.

The Second Romish Corporall Vnion of the Body of Christ, with the Bodies of the Communicants, is with Swallowing it downe.

SECT. I.

YOur Generall Tenet is, That the Body of Christ is pre∣sent in the Bodies of the Receivers, so long as the formes of Bread and Wine continue. Next, that a It is swallowed downe, and transmitted into the stomacke▪ yet further, that your Priest in your Romane Masse is enioyned to pray, saying, b O Lord, let thy bodie which I have taken, and blood which I have drunke, cleave unto my Guts, or Entrailes. And a lesse c Missall (but yet of equall Authoritie) teacheth all you

English Priests to pray, saying; O God who refreshest both our sub∣stances with this food, grant that the supply and helpe hereof may not be awanting either to our bodies, or soules. So that finally, If through infirmity of the eater it passe from the stomacke downewards, it then goeth into the Draught and place of egestion. As hath beene evicted from your owne Conclusions.

That this former Doctrine is fully and filthily Capernaiticall.

SECT. II.

IN this Romish Profession every one may see, in your Corporall Presence, two most vile and ougly Assumptions; One is of your Devouring of Christ, and feeding bodily of him. The other is a pos∣sibilitie of (sauing your presence) passing him downeward into the Draught, or Seege; that being as ill, this peradventure worse, than any Capernaiticall infatuation: for which cause it was that your Ie∣suite Maldonate, although granting that you doe corporally re∣ceive it into your stomackes, yet denied, for shame, that you are Devourers thereof.

But, I beseech you, what then meaneth that, which your Ro∣mish Instructions, Decrees, and Missals (as we have heard) doe teach you to doe with the Hoast, in case that any either through Infirmitie, or by Surfet and Drunkennes shall cast up the same Hoast out of his stomacke? We demand, may your Communicants be Vomitores, to cast it up againe, and can you deny but that they must first have beene Voratores, to have devoured that which they doe so disgorge? Will you beleeve your Iesuite d Osorius? To Devoure a thing (saith he) is to swallow it downe without chewing. Say now, doe not you swallow the Sacrament with chewing it? then are you Capernaiticall Tearers of Christ's Body. But doe you Swallow it with∣out Chewing? then are you Capernaiticall Devourers thereof. Say not, that because the Bodie of Christ suffereth no hurt, there∣fore hee cannot be said by Corporall swallowing to be Devoured: for his Bodie was not corrupted in the grave, and yet was it truly buried; and his Type thereof, even Ionas, without maceration was swallowed vp into the belly of the Whale, and yet had no hurt. Notwithstanding, he was first caught and devoured, who was af∣ter cast up and vomited.

That the same Romish manner, of Receiving it downe into the Belly, is proved to be Capernaiticall by the Iudge∣ment of Antiquity.

SECT. III.

THeophylact e noted the Capernaites opinion to have beene, that the Receivers of the Body of Christ are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Devourers of flesh, whereas the words of Christ (saith hee) are to be understood spiritually, and so will it be known that we Christians (what?) are not De∣vourers of Christ. So hee. But, that Swallowing, properly taken, is a Devouring, hath beene proved: and, if Devoured, then why not also (that which is the Basest of all Basenesse) passed downe by ••gestion into the Seege? whereof the Ancient Fathers have thus determined: Origen, that f The materiall part of this sanctified meate passeth into the Draught: which (saith he) I speake of the symbolicall Bodie, &c.

Here will be no place for your g Cardinal's Crotchets, who confessing Origen to have spoken all this of the Eucharist, would have vs by Materials to understand Accidents in respect (saith hee) of sanctification, which they had, and of Magnitude, which belongeth rather to the matter of a thing, then to the forme: and, by Symboli∣call Body, to conceive, that this was meant of the Body of Christ it selfe, as it is present in this Sacrament, a Signe, or Symboll of it selfe, as it was on the Crosse. So he: as if he meant to crosse Origen's intention throughout every part of his Testimony.

For first, That which he called Bread, he calleth also meate san∣ctified: Secondly, that meate he tea••meth materiall. Thirdly, This materiall, he saith, passeth into the Draught. Lastly, concluding his speech, concerning the Sacramentall Body, and saying, Hither∣to have I spoken of the symbolicall body; immediately he maketh his Transition to speake of the incarnate Body of Christ, as it is the True soules meate. But first meerly Accidents were never called by the Ancient Fathers Meates. Secondly, never Materials. Third∣ly, never Magnitude in it selfe, without a Subiect, was iudged o∣therwise then Immateriall. Fourthly, never any Immateriall thing to have Gravitie, or weight in pressing the guts to make an ege∣stion into the Draught. If every one of these be not, yet all, as a foure-fold cord, may be of force to draw any Conscionable man to grant, that Origen was of our Protestants faith. And that which is more than all, hee, in his Transition, expresly sheweth his faith, concerning Christ's Body, as Spirituall Bread, by discerning it from the Sacramentall, which he named a Symbolicall Body, as one Body distinctly differing from the other. As for your Cardinals pa∣geant

of Christ's Body in this Sacrament, as being a Signe and Sym∣bol of it selfe, as it was on the Crosse, it hath once already, and will the second time come into play, where you will take small pleasure in this figment.

Againe, concerning the Body of Christ it selfe, h Cyrill Christi∣anly denyeth it to goe either into the Belly, or into the Draught; and i Chrysostome (as iudging the very thought thereof Execra∣ble) denyeth it with an Absit! Finally k Ambrose is so farre from the proper swallowing of Christ in this Sacrament, that distingui∣shing between Corporall Bread and the Body of Christ, (which he calleth super substantiall Bread, and Bread of everlasting life, for the establishing of man's soule) hee denyeth flatly that this is that Bread which goeth into the Body. If any mouse, which your say may run away with the hoast, be wholly fed thereon for a monthes space, the Egestion of that Creature will be as absoute a Demonstration as the world can have that the matter fed upon, after Consecration, is Bread: And why may you not aswell grant a power of Ege∣stion, as confesse (which you doe) in that Creature a digestion thereof.

Two false Interpretations fell upon the Catholike Profession, concerning the Doctrine of the Eucharist, in the dayes of Saint Augustine; both which that holy Father did utterly explode. The first was by the Manichees, who teaching l that Christ was Hanged on every tree, and tied unto all meates which they eate, would needs have their Religion to be somewhat agreeable to the Catholike Profession. An Imputation which Saint Au∣gustine did abhorre, namely, that it should be thought that there was the same reason of the opinion of Mysticall bread, among the Orthodoxe, which the Manich••es had of their Cor∣porall bread. As for example, that Christ should be Fastened or tied to mens guts, by eating, and let loose againe by their belch∣ing. Which Hereticall Doctrine how shall it not accord with your Romish, which hath affirmed a passage and Entrance of Christs body into, and Cleaving unto mens Guts by eating? and a Repasse againe by Vomitting, albeit the matter, so fast and loose, in the iudgement of S^t. Augustine, be Bread still, after Consecration.

The Second Calumniation against the true Professours was by others, who testified that Catholikes in the Eucharist ado∣red Ceres and Bacchus, after the manner of the Paganes. What answere, doe you thinke, would a Romish Professor have made

in this Case? doubtles (according to your doctrine of Corporall presence) by saying thus: Whereas some affirme that we adore Bread and Wine in this Sacrament, yet the truth is wee adore that, whereinto Bread and Wine are Transubstantiated, (to wit) the Bodie and blood of Christ the sonne of God. But S. Augustine, as one fancying nothing lesse; Wee (saith he) are farre from the Gods of the Pagans, for we embrace the Sacrament of Bread and wine. This is all, and all this he spake after Consecration.

Whereupon we are occasioned to admonish our Christian Rea∣der to take heed of the fraudulent practice of the Romish Sect, be∣cause of their abusing of the Writings of ancient Fathers. Whereof take unto you this present m example. The Paris Edition An. 1555. hath the Sentence of S. Augustine thus: Noster Panis—Mysti∣cus fit nobis, non nascitur. But the last Paris. Edition Ann. 1614. hath foisted in and inserted [Corpus Christi;] albeit the sence be full without this Addition, to signifie that Common Bread is by Consecration made Mysticall or Sacramentall (according to S. Au∣gustine his owne exposition, saying that Wee embrace the Sacra∣ment of Bread, and Cup;) and also the Phrase of [Panis fit corpus Christi] Bread is made Christs Bodie] be repugnant to a common Principle of all Christianity, which never beleeved a Body of Christ made of Bread. So that the foresaid Addition is not a correcting, but a Corrupting of the Text.

CHALLENGE.

HOw might it concerne you upon these premises, if there be in you any spirit of Christianity, to suffer n S. Augustine to be your Moderator in this whole Cause? who upon the speech of Christ [Except you eate my flesh] giveth this generall Rule, That whensoever we fi••d in Scripture any speech of commanding some ••eynous Act, or forbidding some laudable thing, there to hold the speech to be figurative, even as this is of eating the flesh of Christ. So hee. And what this figurative speech signifieth, this holy Father decla∣reth in the next words: It Commandeth (saith hee) that wee doe Communicate of the passion of Christ, and sweetly and profitably keepe in memory that his flesh was crucified for us. Thus you see hee exclu∣deth the Corporall, Sensuall, and Carnall Eating, that hee might e∣stablish the spirituall of mind, and Memory. If S^t. Augustine by this his counsell might have prevailed with your Disputers and Doctors, they never had fallen upon so many Rocks, and Para∣doxes, nor sunke into such puddles of so nastie and beastly Absur∣dites, as have beene now discovered; which by your Doctrine of Corporall Presence you are plunged into.

CHAP. VII.

The Third Corporall manner of Vnion of Christ his Body, by a Bodily mixture with the Bodies of the Communicants (professed by some Romanists at this day) is Capernaiticall.

SECT. I.

WEe heare your Iesuite reporting that a Many latter Di∣vines in your Church have beene authorized in these daies to write, labouring to bring the Romane Faith to so high a pitch, as to perswade a b Reall, naturall, cor∣porall, and substantiall Vnion of the Body of Christ with the Bodies of the Communicants: even almost all of late (saith he) who have writ∣ten against Heretiques. So hee.

Among others we find your Cardinall c Alan, who will have it Really mingled with our flesh, as other meates, Transubstantiation onely excepted; as did also Cardinall d Mendoza. And what else can that sound, which we have heard out of your Roman Missal, pray∣ing that The Bodie of Christ eaten may cleave unto your gutts? iust Manichean-wise, as you have heard even now out of S^t. Au∣gustine.

CHALLENGE.

Confuting and dispelling this foggie myst of Errour, by your owne more common confessions.

THis first opinion of mingling the Body of Christ corporally with man's Bodily parts, what thinke you of it? your Iesuite calleth it e Improbable, and as repugnant to the dignity and maiesty of this Sa∣crament, Rash, and absurd. Iustly, because if this Doctrine were true, you must likewise grant that the same Bodie of Christ, which

you say is eaten of myce and Rats, is mingled within their guts, and entrails; and so such vile Creatures should be as really capa∣ble of Communion with Christ's Body, as the most sanctified a∣mong Christians can be: for which the Beasts themselues, if they could speake, would (as the Asse unto Bal••am) condemne the foo∣lishnes of your Prophets, namely those, of whom you have heard your Iesuite confessing, that this is the Doctrine of Almost all late Diuines, which is to adde one Capernaiticall Absurdity to another.

It onely remaineth to know with what Spirits these your New Divines have thus written; your Suarez telleth vs, saying, That they speake so in hatred of Heretiques (meaning Protestants) against whom they writ. Who would not now magnifie the Profession of Protestants, to observe their Adversaries to be so farre transported with the Spirit of malignity and giddines against them, that by the iust Iudgement of God they are become so starke blind in themselves, as that they fall into opinions not onely (as is confes∣sed) Rash and Absurd; but also Capernaitically-Hereticall? And indeed they who imagined a Corporall Eating, how should they not aswell have conceived a Corporall fleshly Commixtion?

CHAP. VIII.

Of the Romish Obiections out of the Fathers, for proofe of Corporall Presence, and Corporall vni∣on with the Bodies of the Com∣municants.

SECT. I.

IT cannot be denyed but that many antient Fathers are frequent in these kind of Phrases; Our Bodies are nourished and augmented by the flesh of Christ, and his Body is mingled with our flesh, as melted waxe with waxe: yea, we have a corporall and naturall vnion with him. These kind of sayings of the Holy Fathers have beene obiected, not onely by your new Divines, for proofe of a Corpo∣rall Coniunction of Christ with the Bodies of the Communicants, but also by your a Cardinall, and all other like Romish Professors, for defence of a Corporall Presence of the Body of Christ in this Sacra∣ment; but with what coloured Consciences (white or blacke) they have beene so obiected, commeth now to be scanned by iust Processe.

That the obiected Sentences of Fathers doe not intend a Cor∣porall Coniunction, so properly called, even by the Confession of Romish Divines of best esteeme.

SECT. II.

ALl your Obiectors produce the Testimonies of Fathers, for proofe of a Corporall Presence of Christ, as vehemently as the others of them have done for maintaining of an Vnion properly and really Corporall. Notwithstanding the most eminent Cathe∣drall Doctors in your Romish Schooles, to wit, Bellarmine, Tolet, and Suarez doe explode that Corporall Commixture. The first Car∣dinall and Iesuite now mentioned, singling out these Fathers, who seeme most peremptorily and Emphatically to teach a Corporall nourishing, Corporall Augmentation, Corporall and naturall mix∣ture, and Vnion of Christ's Body with ours; such as were Ireneus, Hi∣lary, Nyssen, Cyrill, and others, (as if he had forgot himselfe, and meant to answere for us) saith: a The Fathers in so saying are not so to be understood, as if the mortall substance of our bodies were nourished thereby, for so they should make it meate for the Belly, and not of the mind, than which nothing can be more absurd. The Second Cardi∣nall and Iesuite, speaking of Cyrill and Hilarie, b They say (saith hee) that our Bodies have a naturall Coniunction and Vnion in this Sa∣crament w•••••• the Body of Christ, but are not so to be vnderstood, as if there were a naturall Vnion (which were a Doctrine unworthy of them) but their meaning is, that for the Vnion-sake, which is of Faith and Charitie, Christ is really and truly within us, who is the cause of faith. So hee.

Your Third Iesuite of prime note we have heard already (in Confutation of your new Divines, who collected from such Testi∣monies a Proper Corporall Coniunction) terming this Doctrine Rash, absurd, and repugnant to the dignity and Maiestie of the Sa∣crament.

That the Obiected Sentences of Fathers make not for the Ro∣mish Corporall Vnion; proved by their owne Dialect.

SECT. III.

THe expresse Testimonies of the obiected Fathers you may read in the Margent, as they are marshalled by your owne Ie∣suite c Suarez, to wit, Irenaeus, Chrysostome, Cyril Alexand. Grego. Nyssen. Pope Leo, and Hillarie. The Summe is, The mixture of Christ's Body with ours, by a Corporall and naturall Vnion in deede, and not one∣ly in faith or Affection.

Two kind of Semblances are to be observed, one in their like Hyperbolicall Phrasing, concerning Baptisme; and the other tou∣ching our Coniunction with Christ.

Of Baptisme Hilarie the 6. obiected saith, Christians by Baptisme, which is one, are made one, not onely in affection but also in nature. Leo the 5. obiected, saith also, that By Baptisme the Body of the Re∣generate is made the flesh of Christ crucified. And marke what your Cardinall Tolet hath collected from Augustine, namely that d In∣fants by being Baptized, are made partakers of the Eucharist, because they are memberr of the mysticall Body, and are so made in a sort par∣takers of this Sacrament, that is to say, of the thing signified, eating his flesh, and drinking his Blood. So hee. By which your Obiector must be inforced to admit a like Reall coniunction, and consequently of a Reall presence of Christ in Baptisme, as they have for the Bodily Vnion and Presence of Christ in and by the Eucharist.

Yea, and the Fathers with the like accent and Emphasis of speech say as much of other things: e Isidore Pleusiota of the word

of God, that It feedeth mens soules, and is in a manner mingled there∣with. Of the Baptised, that by Baptisme f They are incorporated into Christ, saith Augustine: And that thereby g They are made bone of Christ's bone, and flesh of his flesh, saith Chrysost. Of the Eucharist, h It is mingled with our soules, so Damascen. Of the participation of the bread of Idolaters, with the participation of the Sacramen∣tall bread of the Lords Supper; i That as by the one Christians are made partakers of Christ's flesh, so by that other are men made par∣takers with Divels. So Primasius.

Wherefore your Disputers, by comparing these Sentences of the Fathers with the former, if they shall take them as spoken properly, and not Sacramentally and figuratively, shall be com∣pelled to allow proper Commixtures and nourishings of man's Soule, by the Word. First, a proper mingling of God's Spirit with Man. Secondly, a proper incorporating of Man into Christ; and a proper mixture of Man with Divels. And againe upon due Comparison of the Testimonies of Fathers, obiected by you, with these now alleadged by us concerning the Eucha∣rist it selfe, it will necessarily follow, that by the same reason, wherewith you have sought to prove one kind of proper Presence of Christ's bodie, and Transubstantiation, and Vnion; you k must allow fower more. One of Christs bodie into the bodie of the Communicant: a Second of a Christian Communicant into Christs bodie. A Third of a Naturall bodily Vnion of Christians among themselves. And fourthly (which is Damascen's) of Christ's bodie into men's soules. All which kind of Presences, Vnions, Mixtures, and Transubstantiations, taken in a proper sence, you cannot but condemne as Atheologicall and sencelesse, in your owne iudge∣ment, notwithstanding all the former alleaged Phrases of ancient l Fathers.

And what talke you of the Eucharist, as being called the Viati∣cum, and food-provision for our iourneying through death, by the ancient Fathers? as though this were an Argument of Christs Corporall Presence in the Sacrament, and Coniunction with them that participate thereof; except you meant to make the same Consequence in behalfe of Baptisme, wherewith m Basil exhor∣teth both young and old to be provided, as of their Spirituall Viaticum.

That the obiected Testimonies of Ancient Fathers make against the Romish Corporall Vnion of Christ's Bodie with the Bodies of the Commu∣nicants.

SECT. IV.

YOur Romish Corporall Vnion is distinguished from the Corpo∣rall Vnion spoken of the Fathers, by two Properties, which are universally beleeved in your Church: one is the note of the dis∣continuance of the Bodie of Christ, saying that The Body of Christ continueth no longer in the Body of the Communicant, than whilest the outward formes of Bread and Wine do•• remaine uncorrupt, The other is the note of Community, beleeving that The Corporall Coniunction with the Communicant is equally as common to the prophane and godly Receiver, as are the outward Symbols, and Signes, which they Sacramentally Eate or Drinke. Such are these your two Principles, concerning Corporall Coniunction, both which are notably contradicted by two contrarie notes of Corporall Coniunction, spoken of by the Fathers. The first is of the Perpe∣tuity of Christian Coniunction with Christ, against your Non-resi∣dencie thereof. The Second is of the Peculiarity of this Vnion, (namely) onely unto pious, and faithfull Receivers; and both these by the Testimonies of the obiected Fathers, yea even in the most of your obiected Testimonies themselves.

That the Fathers meant by their Corporall Vnion a perpetuall re∣sidence in the Receivers, their owne Testimonies above-cited doe declare, noting that it is the Vnion whereof Christ spake, saying, He that eateth me remayneth in me, and dwelleth in me, &c. A Truth so apparent, that your best reputed Iesuite n Suarez is inforced to confesse, that The Corporall▪ Vnion, spoken of by the holy Fathers, is not Tra••sient and Passable, but permanent and durable: which hee proveth both from their expresse words, and also by the ground of their Speech, which is the Doctrine of Saint Paul, 1. Cor. 10. For we being many are one Bread, in as much as we are partakers of one bread; which are spoken of a permanent Vnion of Christians, as they are members of Christ.

As for the second note of Vnion, professed by holy Fathers, we have already learned from this their generall Doctrine, that the Godly onely are truly Partakers of the flesh of Christ. And that our Vnion with Christ, by virtue of this Sacrament, is proper to the Godly and Faithfull, is now further confirmed by the Testimonies obiected. Some expressing the Vnion to be such whereby Christ abideth in us, and we in him, as you have heard: and some, that who∣soever hath it, hath spirituall life by it; whereas They who eate

the Bread of iniquity, doe not eate the flesh of Iesus, nor drinke his Blood, saith o Hierome; whereas your Popish Vnion is p common to both. For, indeed, what is it for Christ his Body to be receiued of the wicked, but, as it were, to have him buried in a grave a∣gaine? And to feed the ungodly with such precious food, is like as if a man should put meate into the mouth of a dead Carkasse.

The former Assertion being so generally the Doctrine of primi∣tive Fathers, it is, in it selfe, a full and absolute Confutation of the Romish Defence, throughout the whole Controversie, touching the Corporall Vnion with the Body of Christ, as properly so taken. Have not then your Disputers, in urging the iudgement of holy Fa∣thers, spun a faire thred, trow yee, whereby they have thus evi∣dently strangled their whole Cause?

A Determination of this point in question.

I. That the former obiected Sentences of Fathers, concerning Corporall Vnion, are Sacramentally and Spiritual∣ly to be understood, as proper to the Godly and Faithfull Receiver.

SECT. V.

HOwsoever the sound of their words have seemed unto some of you, to teach a proper Corporall Vnion with the Bodies of the Communicants, yet the Reasons wherewith the said Senten∣ces are invested doe plainly declare, they meant thereby a Spiritu∣all Vnion onely; first and principally, because they ground their sayings upon that of Saint Iohn, He that eateth my flesh abideth in me, and hath life, and I will raise him up at the last day: He dwelleth in me, and I in him, which many of your owne Doctours have expounded to be taken spiritually, as doth also your Bishop q Iansenius, out of Augustine. Secondly, because they make the Vnion perpetuall to the Receiver. Thirdly, because they hold this Vnion proper to the spirituall Communicant, excluding the pro∣phane from any reall participation of Christs flesh. Fourthly, be∣cause they taught the same Vnion, whereof they speake, to be made without this Sacrament, even by Baptisme; and that Really, as your Iesuite Tolet hath said. Fiftly, because they have compared this Vnion to the continued-Vnion betweene Man and Wife. Good and solid Reasons, we thinke, to perswade any reasonable man that they meant no proper Corporall Vnion.

Whereby, peradventure, your Iesuite Tolet was induced to grant, that Hilarie and Cyril, by the Corporall Vnion of Christ's Bodie with ours, meant the Vnion by Faith and Charitie. As also, whereas Damascene saith, That by this Communion wee are made ioynt-bodies

with Christ. And lastly, Cyril of Ierusalem calleth the Communi∣cants, by reason of their participation of the Bodie and Blood of Christ, Christophers, that is (being interpreted) Carriers of Christ; and that hereby we are made partakers of that divine nature: a Sen∣tence much urged by your Disputers, notwithstanding your r Sua∣rez seeth nothing in it but a Spirituall V••ion by Grace and Affecti∣on. Which two Testimonies we may adde to the former Fathers, for proofe that onely the Godly have Vnion with Christ.

II. That the obiected Ancient Fathers, without Contradiction to themselves, have both affirmed and denied a Cor∣porall and perpetuall Vnion of Christ's Bo∣die with the Bodies of the Com∣municants.

SECT. VI.

THree acceptions there may be of the word Corporall Vnion, the first Literall, and proper, which this whole Booke proveth out of the Fathers to be Capernaiticall, by Corporall Touching, Corpo∣rall Tearing with Teeth, Corporall Swallowing and Devouring, and Corporall mixture with our flesh; a sence seeming pernicious to Origen; and to Augustine odious and flagitious, as hath beene proved. The second is a Corporall Coniunction Sacramentall: that as they called Bread broken the Bodie of Christ, by reason of the Sacramentall Analogie with his Bodie Crucified (as hath beene plentifully demonstrated:) so have they called the Sacrament all Vnion with our Bodies the Corporall Vnion of his Body with ours; namely, that as the Bread is eaten, swallowed, disgested by vs, and incorporated into our Bodies, to the preservation of this life, so, by the virtue of Christ's humanity dying, and rising againe for us, our Bodies shall be restored to life in that day. In which re∣spect Bread the Sacrament of Christ's Body, being so changed into the Substance of our flesh, is in us a perpetuall pledge of our Resurrection to glory.

The last is a Spirituall Vnion, that as the Body of Christ is im∣mediately foode of the Soule onely, so is the Vnion thereof im∣mediately wrought in the Soule; and because, in Christian Phi∣losophy, the Body followeth the Condition of the Soule, according to the tenour of Iudgement used in the last day, when as the vn∣godly Soule shall take unto it selfe it's owne sinfull Body, and car∣rie it into Hell, and the regenerate Soule shall returne to it's owne

Bodie, and being united thereunto be ioyntly raised to immortali∣tie and blisse, and all this by our Spirituall and Sacramentall (for they are not divided in the Godly) Communicating of the Bodie and Blood of Christ.

This ought not to seeme unto you any novell Doctrine, having heard it professed by your Iesuite, in your publique Schooles, saying; s The glory of the Bodie depends on the glorie of the soule, and the Happinesse of the soule depends on Grace therein, neither doth this Sacrament (saith he) any otherwise conferre immortalitie to the Bodie, than by nourishing and preserving grace in the soule. So hee.

In which respect wee concurre with the iudgement of ancient t Fathers, who call this Sacrament the Symbol and Token of the Resurrection, the Medicine of Immortality, by which our verie bodies have hope of Immortality. So they. Yea and (which is a further Evidence) as your obiected Optatus u called the Eucharist, The pledge of Salvation, and hope of the Resurrection: so doth x Basil speake of Baptisme, tearming it our Strength unto Resurrection (be∣ing a Sacrament both of his death and Resurrection) and the Earnest thereof. Nor can wee desire a more pregnant confutation of your Corporall Presence, than that the Eucharist is called of the Fathers a Pledge, as you have obiected. To this purpose wee are to consult with Primasius; hee telleth vs that Christ dying left us a y Pledge for our Memorandum of him after his death: By which Pledge what Christian (as often as hee shall be put in minde of his death) can then containe himselfe from weeping, if he doe perfectly love him? The comparison here is taken from a man, who before his death willeave some thing of worth with his friend, as a Pledge of his love, and a token of his Remembrance of him after his death. But the Pledge and the Pledger are two different things in themselves, and as different in place, the Pledge being a present token of a Friend absent.

Nothing now remaineth but some one Father to be Modera∣tor in this Point, and no-one more fit than he, who is as vehement∣ly obiected against us, as any other, namely, z Cyprian; who spea∣king without all Ambages and Hyperboles saith that our Partici∣pation of this Sacrament Worketh not any consubstantiall Vnion: that the Coniunction of Christ with us hath in it no mixture of persons (vz. of Christ and Christians:) that it uniteth not the substances, but ioy∣neth affections, and affianceth our wils. After this, hee elegantly ex∣presseth

the Analogie betweene the Sacramentall, and Spirituall nourishment: a As by Eating and drinking (saith hee) of the bodily substance our Bodies are fed and live: so is the life of the soule nouri∣shed with this food. So he.

III. That the former Doctrine of the Fathers is consonant to the Profession of Protestants.

SECT. VII.

IF you take the Corporall Vnion of Christ's bodie with ours as you doe, by a Bodily Touch, bodily Eating, Swallowing, and Mixture with our bodies, We abhorre this as much as did the Ancient Fa∣thers in these their precedent Item's, (to wit) First, Ambrose op∣posing hereunto Christs [Noli me tangere,] Touch me not, which was spoken to Mary. Against your Touch. Secondly, Augustines [Non dentis, sed mentis] Against your proper eating. Thirdly, Theophylact's [We devoure not his flesh.] Against your Swallowing. Fourthly Cyprians [We mingle not persons.] Against your Trans∣mitting him into your Bowels and Entrailes. And, for a further Discoverie of Romish stupidity in your Doctrine of Transubstan∣tiation, the Analogie betweene the Sacrament and Christ, in the Doctrine of Antiquity, is alwayes of the substance of Bread and Wine, with his Bodie and Blood. But we never read in ancient Bookes of your Sacramentall Eating of Accidents, Drinking of Accidents, or being fed and living by Accidents. Wherefore muster you all those Testimonies of Fathers, which speake of the Nourishment, augmentation, and subsistence of our Bodies by the bodie and blood of Christ, and all such Sentences will be so many witnesses of your incredible pervicacie, who seeke to prove an Augmenta∣tion of our bodies, by the bodie and blood of Christ, in the Eu∣charist: and yet professe (according to your owne Romane faith) that as soone as the Formes of Bread and Wine eaten and drunke are corrupted (which you know is done in a very short time) the Bodie and Blood of Christ hath no longer Residence in the bodie of the Communicant.

CHALLENGE.

THrice therefore, yea foure-times unconscionable are your Dis∣puters, in obiecting the former sentences of holy Fathers, as teaching a Corporall and Naturall Vnion of Christ's body with the bodies of Christian Communicants, once, because they in true sence, make not at all for your Romish Tenet: next, because they make against it: then because the Corporall Coniunction, though it be of the Bodie of Christ, and Bodies of Christians, in respect of the obiect, yet for the matter and subiect, it is of Sacramentall Bread united with our owne Bodies, in a mysticall relation to the Body of our Redeemer: and lastly, and that principally, because they meant a Spirituall Coniunction properly, and perpetually belonging to the Sanctified Communicants, and herein consonant to the pro∣fession of Protestants. Wherefore primitive and holy Fathers would have stood amazed, and could not have heard, without horrour, of your Corporall Coniunction of Christ his Body in Bo∣xes and Dunghils, in Mawes of Beasts, in Guts of Wormes, Mice and D••gges, as you have taught. Fie, Fie! Tell it not in Gath, nor let it be once heard off in any heathenish Nation to the Blaspheming of the Christian profession, and dishonouring of the broad Seale of the Gospell of Christ, which is the blessed Sa∣crament of his precious Bodie and Blood. Before we can proceed to the next Booke, wee are to remove a rub which lyeth in our way.

CHAP. IX.

That the Obiection taken from the slanders of Iewes and Pagans, against Christians, by imputing the guilt of Eating man's flesh, unto them, in re∣ceiving of the Sacrament, is but ig∣norantly and idly urged by your Disputers.

SECT. I.

MAny leaves are spent by a Master Brereley in pressing this Obiection; the strength of his inforcement stan∣deth thus. Iustine Martyr, in the yeare 130. writing an Apologie to the heathen Emperour, when hee was in Discourse of the Eucharist (The reported Doctrine whereof, concerning the reall Presence, was the true and confessed Cause of this slander) and, when he should have removed the suspi∣tion thereof, did notwithstanding call the Eucharist, No common Bread, but, after Consecration, the food wherewith our Flesh and Blood are fed, &c. Then he proceedeth in urging his other Ar∣gument, borrowed from the b Cardinall, to wit, Iustine his com∣paring the change in the Eucharist to be a worke of Omnipoten∣cie, and for his not expounding the words of Christ figuratively. Then is brought in Attalus the Martyr, whilst he was under the tortures, and torments of his Persecutors, saying, Behold your doing, [Hoc est homines devorare,] This is a devouring of men: We Christians doe not devoure men. To whom is ioyned Tertullian, ma∣king mention of the same slander of Sacrificing a Childe, and ea∣ting his flesh, [Ad nostrae doctrinae notam:] To the infamie of our Pro∣fession. At length Master Brerely concludeth as followeth; So evi∣dently doth this slander, thus given forth by the Iewes, argue sufficient∣ly the doctrine of Reall Presence, and Sacrifice, and for as much as the slander went so generally of all Christians, it is probable that it did not arise from any sort of one or other Christian in particular. So he.

THE FIRST CHALLENGE, Against the Ignorance of the Obiector, and the falfe ground of his Obiection.

SECT. II.

THe confessed light of History will discouer the mist of Preiu∣dice in our opposites; for Irenaeus, Augustine, and Epiphanius doe all declare, that the ground of this Slander against Christians, for eating man's flesh, was the detestable fact of some Heretiques, who professing themselves Christians, notwithstanding in Celebra∣tion of the Eucharist, did indeed eate man's flesh, as your Iesuite c Mal∣donate, and Cardinall d Baronius doe both witnesse. The former of these fixing a Credo upon it, against your obiected [Probabile] to the contrarie.

Againe, looke but into the Testimones, as they are alleaged by the Obiector, and recorded in the Histories themselves, and it is found, that, that Slander raised against Christians, was alwayes for eating the flesh of a Child, or Infant, as their Eucharist, and there∣fore could not reflect upon any Christian and Sacramentall com∣municating of Christ his flesh in the Eucharist, wherein the Bodie represented (according to our Christian profession) is not of a Child, but of a man of more than thirty yeares of age. I say it could no more refl••ct on them than that other heathenish e Lie, that Christians did worship an Asse or Asses head for their God. So childish∣ly hath your Priest vaunted, in calling his Obiection An evident Argument, which will afterwards be encountred with an Argu∣ment against your Romish Sacrifice from the Answere of Cyril of Alexandria unto the Emperour Iulian the Apostate, in defence of Christian Religion, farre more Evident than yours was from the Apologie of Iustine to the other Infidell Emperour.

A SECOND CHALLENGE, Against the Insufficiencie of the Reasons collected out of Iustine.

SECT. III.

THe Consequences deduced out of Iustine Martyr have beene answered in effect alreadie. First, Hee calleth the Eu∣charist Not common Bread, and so doth every Christian speake of every sacred and consecrated thing: you Papists will be of∣fended to heare even your Holy Water (no Sacrament) to be called Common-water. Secondly, Iustine said, As Christ was made flesh by incarnation, so is the Eucharist by Prayer. It were an Iniurie to Iustine, for any man to thinke him so absurd, as, dealing with an Infidell, to prove unto him one obscure my∣sterie of Christianitie by another; And the calling of the Eucha∣rist Flesh Sacramentally, as being a Signe of Flesh, could be no mat∣ter of Scandall to the Pagans, who themselves, in their Sacramen∣talls, usually called the Signe by the name of the Thing signified, one instance whereof you have heard out of Homer, calling the Lambe sacrificed, (whereby they swore for Ratification of their Covenants) their faithfull oathes. Againe, the generall Profession of Christians, so well knowne to beleeve that Christ once cru∣cified••, ac cording to the Christian Creed, set at the right hand of God, in highest Maiestie, might quite free them from all heathenish suspition of Corporall Eating the flesh of Christ. Thirdly, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, The meate blessed by gi∣ving of Thankes, Iustine calleth Christ's flesh, namely, Improper∣ly, which who shall affirme properly, without a Figure (by the Censure of your owne Iesuites) must bee iudged Absurde.

THE THIRD CHALLENGE, Against the Vnluckinesse of the Obiectors, by their urging that which maketh against them.

SECT. IV.

FOr, first, they have told us of the Martyr Attalius, that hee upbraided his heathenish persecutors, who put him to death, calling them Devourers of mens flesh, and avouching, in behalfe of all true Christians, that they Devoure not man's flesh; which no Romish Professor at this day can affirme; this

Profession, that you swallow and transmit that flesh of Christ into the stomacke; this having beene confessed by your owne Iesuite to be a Devouring. So that the Doctrine of that primitive Age (as you now see) was as different from your Romish Noveltie, as are Corporall, and not Corporall Eating of the same Bodie of Christ. Finally, All our premised Sections, throughout this Fift Booke, doe clearely make up this Conclusion, that the Bo∣die of Christ, which Protestants doe feed upon, as their soules food, is the Bodie of Christ once Crucified, and now sitting in glorious maiestie in Heaven: and that Bodie of Christ, beleeved by you, is of Corporall Eating, in deed and in truth of Bread (as hath beene proued, and will be further discovered in a generall Synopsis.) Wherefore let every Christian studie with syncere conscience To eate the flesh of Christ with a spirituall appetite, as his Soules food, thereby to have a Spirituall Vnion with him pro∣per to the Faithfull; not subiect to Vomitings, or Corruption, and not common to wicked men, and vile beasts, but alwayes working to the salvation of the true Receiver: so shall he abhorre all your Capernatticall fancies.

Thus much of the Romish Consequence concerning Vnion; the next toucheth the Sacrificing of the Body of Christ, whereunto we proceed, not doubting but that we shall find your Dis∣puters the same men, as hitherto wee have done, per∣emptorie in their Assertions, Vnconscionable in wresting of the Fathers, and vaine, fan∣tasticall, and absurd in their Inferences and Con∣clusions.

Notes

• a

  Calvin. in hijs li∣bris, vz. Consensio in re Sacramentaria: & Defensio cōtra West∣phalium: & Explica∣tio de vera partici∣patione coenae Dom.
• i

  Fateor me ab∣horrere ab hoc crasso cōmento localis prae∣sentiae. Substantiā Christi animae nostrae pascuntur: sed secun∣dum virtutem, non secundùm substan∣tiam.
• ii

  Signum tantùm porrigi, centies con∣trà. Quasi verò cum Swinckfeldio quic∣quam nobis commu∣ne.—
• iii

  In Catechis∣mo disserui, non solū beneficiorum Christi significationem ha∣bemus in coena; sed substantivè partici∣pes, in unam cum eo vitam coalescimus.—Figurata locutio, fa••eor, •…•…odò non tollatur re•• veritas.
• v

  Ergò in coena miraculum agnoscimus, quod & naturae sines, & sensus nostri modum exsuperat: quòd Christi caro nobis fit communis, & nobis in alimentum datur.—Modus incomprehensibilis.
• (VI.) Neque enim tan∣tùm dico, applicari merita, sed ex ipso Christi corpore alimentum percipere animas, non secùs ac terreno pane corpus vescitur. Vim carnis suae vivificans spiritus sui gratiâ in nos transfundit. Spiritualem dicimus, non car∣nalem, quamvis realem, ut haec vox, pro vera, contra fallacem sumitur: non secundùm substantiam, quamvis ex eius substantia vita in animas nostras profl••it.
• vi

  Si nos in con∣sensu, quem continet Augustana Cōfessio, complex••s esse dixi, non est quòd qui•• me astutiae insimulet. Ver∣bulum in ea Confes∣sione (qualis Ratis∣bonae edita fuit) non extat doctrinae nostrae contrarium. De Phi∣lippo Melanct••one, eius Authore, viro spectatae pietatis, dico, non magis me à Philippo, quàm à proprijs visce••ibus divelli posse. Et quidem non aliter sanctae memoriae B••cerum sensis••e, luculentis testimonijs probare mihi semper promptum erit. Lutherus, meae s••nt••ntiae non ignarus, propiâ tn. manu non gravatus est me salu∣ta••e. Quum Marpurgi essem, dimidia conciliatio facta est: ab eo conventu digressus affirmat eodem, quo ante, loco, Occolampadiū & Zuingliū habere, quos illic fratū loco posthà•• fore sanctè pollicitus est. Hacte••••s Calvinus.
• b

  Summus Salva∣tor hoc Sacramentū volu••t esse tanquàm sp•…•…ualem anima••ū cibum, quo alantur & conforten••ur viven∣tes vita ill••us, quo di∣xit, [Qui manducat me, &c. Concil. Trid. Sess. 13 c. 2.
• c

  Sacramento utendum ad alendam animam. Catech. Trid. de Euch. num. 29.
• d

  Decret. ex Ambros. De mysterijs. Corpus Christi est corpus spirituale. Dist. 2. C. In illo.
• e

  Ambros. lib. 5. de Sacram c. 4.
• f

  Conc. Triden••. Pa∣nem illum supersub∣stantialem freq••ēter accipiant. Sess 13. c. 8.
• Jo••. 6. 32.
• g

  Alanus, & alij ex citatis Authori∣bus dicunt, quandò re-ipsà non potest suscipi hoc Sacra∣mentum, ad perfici∣endam hanc unio∣nem, sufficere quòd hoc Sacramentum in voto suscipiatur, quià hoc satis est, ut ho∣mo fiat membrum Christi vivum, & uni∣atur illi. Suarez Ies. Tom. 3. Disp. 64. Sect. 3. pag. 824. Satis est si spiritualiter man∣ducatur in voto, e∣ti••msi non sacramentaliter. Acosta Ies. de Indorum salute lib. 6. c. 7. Verè & spiritualiter sumunt, qui fide tenent, sub illis speciebus verum esse corpus Christi, & simul ipsum desiderio recipiendi ardeant. Tolet. Ies. Instruct. Sa∣cerd. l. 2. c. 29.
• h

  M. Brerely Tract. 2. Sect. 5. Sub. 2.
• i

  Calvin. Epist. 372. ••et in the same Epistle he saith of Papists, Dā∣nantur, qui dicunt Iudā non minùs cor∣poris Christi partici∣pem fuisse, quàm Pe∣trum. In his Institut. lib. 4. c. 17. Non alia quàm fidei manduca∣tio. §. 8. Cordis sinum tantùm protendant, quo praesentem am∣plexentur. §. 12. Vin∣culum coniunctionis est Spiritus Chri∣sti. §. 13. Non carna∣lis. §. 16. Non conta∣ctu. §. 33. Impij & scelerati non edunt Christi corpus, qui Iunt ab eo alieni, quià ipsa caro Chri∣sti in mysterio coenae non minùs spiritua∣lis res est, quàm salus aeterna. Vnde colligi∣mus, quòd quicun∣que va••ui sunt spiri∣tu Christi, carnem Christi nō posse ede∣re magis quàm vinū bibere, ••ui non con∣iunctus est sapor.—Aliud tamen est of∣ferri, aliud recipi.—spiritualem cibū om∣nibus porrigit Christus, etiam indignis; at non absque fide recipitur. §. 34. Saepiùs, fateor, occurrit ápud Au∣gustinum istaloquendi forma, Comedi corpus Christi ab infidelibus, sed seipsum explicat, &c. Haec Calvinus.
• k

  Sextum eorum Pronunciatum est, Improbos non suscipere corpus Christi, licet symbola suscipiant. Calvin. Instit. l. 4. c. 17. §. 33. & Beza. Teste. Bellar. lib. 1. de Euch. c. 1 §. Porrò.
• l

  Ex Vbiquitistarum opinione sequitur corpus Christi non posse verèmanducari ore corporali, sed solum ore spirituali per fidem: est ipsissima sententia Sacr••mentariorum. Bellar. lib. 3. de Euch c. 17. §. Secundo ex.
• m

  Hieron. in Ma∣lach. 1. Immundi mū∣dissimum sanguinem bibunt. [But only Sa∣cramentally, for it go∣eth be••ore in the same place;] Quando Sacramenta violantur, is, cuius sunt Sacramenta, violatur. But Hier. in E∣sa. 66. Omnes magis amatores voluptatis, quàm amatores Dei; dum non sūat sancti corpore & spiritu: nec com∣••dunt carnem Christi, nec bibunt eius sanguinem.
• n

  Orig. in Matth. 15. Verbum, caro fa∣••tum, verus cib{us}, quē qui comedit vive•• i•• aeternùm: quem nul∣lus malus potest ede∣re.—alioqui nequa∣quam▪ scriptum ••uis∣set, [Quisquis ederit, vivet in aeternum.]
• o

  Aug. Tract. 59. in Ioh. Illi manducabāt panem Dominum, Iudas autem panem Domin••. [Responde•• Bellar. lib. 1. de Euch. c. 13. Iudas non utilitèr edebat, sicut qui pa∣nem comedit, reijci•• rursùs, dicitur non comedere. [But it is plaine, that Saint Au∣gustine distinguisheth Signum à signato, and saith; Iudas did not eat Panem Dominum.] Et Tract. 26. being cō∣stant to himselfe upon these words; [Qui mā∣ducat carnem meam, in me manet:] Qui non manet in Chri∣sto•• proculdubiò non māducat spiritualem carnem eius nec bi∣bit eius sanguinem, licet carnalitèr & vi∣sibilitèr premat den∣tibus Sacramentum tantae rei, & iudi••ium sibi manducet. To the same purpose Cyril. Alex. lib. 10. in Ioh. c. 13. Sola membra Christi comedunt carnem Christi.
• p

  Idem Cyril. Alex. lib. 4. in Ioh. (Citante Sudrez. Tom. 3. qu 79. Disp. 64. Sect. 3.) Sicuti enim si quis liquefactae cerae aliam ceram infuderit, al••eram cum altera per totum commisceat necesse est: ità si quis carnem & sangui∣••••m Domini recipit, cùm ipso ità coniungitur, ut Christus in eo & ipse in Christo inveniatur.
• See hereafter, Chap. 8. Sect. 4.
• a

  Haec sententia sc▪ de vnione Corpo∣rali) multis Theolo∣gis visa est improba∣bilis,—quòd non propter corporalem coniunctionem, sed propter spiritualem, institutum est, dicen∣te Christo, [Verba measunt vita.] Sua∣rez Ies. Tom. 3. Disp. 64. Sect. 3. p. 822.
• b

  Rhemists Annot. in. 〈◊〉〈◊〉. Cor. 11. vers. 27.
• c

  Chrysost. Hom. 60. & 61. adpop. Antioc••.
• d

  Bellar. Obijcit Cyprian. Serm. de Lapsis, de ijs qui post negatum Christum, sinè poenitentia, ac∣cedunt; plus eosiam manibus at{que} orc de∣linquere, quàm cùm Dominū negârunt. Deinde Cyprianum recensere miracula facta in vindictam e∣orum, qui corpus Christi tantùm vio∣lant. Bellar. lib. 2. de Euch. cap. 9. [See this answered in the 7. Section following.]
• e

  Aug. Tract. 26. in Ioh. sup. illa verba A∣postoli. 1. Cor. 10. de fi∣delibus Iudaeis [Om∣nes eandem escam spiritualem (in Man∣na) edebant, & bi∣bebant eundem po∣tū spiritualem, &c.] Corporalem escam diversam, illi Man∣na, nos aliud, sed spiritualem eandem: aliud illi, aliud nos bibimus, sed aliud specie visibili, idem autem significante virtute, Item. Eandem quam nos escam; sed Patres nostri, (nempe fideles) non Patresillorum. Aug. ibid.
• f

  At eandem interse, non nobiscum eandem. Bellar. lib. 1. de Euch. c. 14. §. Quià.
• g

  Iudaeos eandem escam spiritualem edisse nobiscum: exposuit hunc locum de Manna Augustinus, & qui eum secuti sunt multi, ut Beda, Strabo, & Author Glossae ordinariae—repro∣batum hoc esse à posterioribus. Ego persuasum habeo, Augustinum, si nostrâ aetate fuisset, longè aliter sensu∣rum fuisse, omni genti Haereticorum inimicissimum, cum videret Calvinistás ad eundem ferè modum hunc locum interpretari. Maldon-Jes. in Ioh. 6. v. 50. col. 706.
• h

  Calvin. Inst. lib 4. c. 14. §. 23. Eandem no∣biscum—Contra Scholasticorum dogma, quo docent, veteri lege tantùm adumbrari gratiam, & novâ prae∣sentem conferri.
• i

  Bertram de Corp. Dom. p. 20. Quaeres, fortasse, quam ean∣dem? nimirum ipsam, quam hodie popu∣lus credentium in Ecclesia manducat. non n. licet—diversa intelligi, quoniam unus idem{que} Christus, qui populum in mare baptizatum carne suâ pavit, eundem{que} potum, in petra, Christum sui sanguinis undam populo praebuisse.—vide nondum pas∣sum Christum esse, etiam tamen sui corporis & sanguinis mysterium operatum fuisse: non n. putamus ullum fidelium dubitare, panem illum Christi corpus fuisse effectum, quod discipulis Dominus dicit [Hoc est cor∣pus meum.]
• k

  Eandem escam spiritualem] Id est, Corpus Christi in signo spiritualiter intellecto: idem, quod nos; sed aliam Escam corporalem, quam nos. Aquinas in 1. Cor. 10.
• l

  Aug. in Ioh. Tract. 26. Sacramentum su∣mitur à quibusdam ad vitam, à quibus∣dam ad exitium: Res vero ipsa, cuius est Sacramentum, omni homini ad vitam, nulli ad mortem, qui∣cun{que} eius particeps fuerit.
• (*) See above. Chap. 2. § 1.
• Luc. 9. 5.
• m

  Rupertus in Ioh. 6. Si qu•••• existimat' illo Sacramento se non egere, in eo Ip∣so, quòd manducare & bibere contemnit, quantumvis Catho∣licae professionis ho∣mo sit, à societate membrorum Christi, quae est Ecclesia, se praecidit, &c.
• n

  Quemadmodum enim frigidè accede∣re [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]—sic non cōmunica••e de istis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Chrys. inprimam ad Cor. 10. hom. 24.
• o

  Conc. provinciale Coloniense fol. 29. can. 14. Qui non tutum hunc panem vitae, qui de coelo descen∣dit, accipere deside∣rant, homines solo nomine, Christiani sunt Capernaitis de∣teriores, etiam vo∣luntarie in filium Dei peccantes, & Corpo∣ri Dominico & san∣guini contumeliam inferentes terribili•• quaedam expectatio iudicijman••t.
• Aboue. §. 4.
• Heb. 6. 6.
• p

  Aug. lib. contra Fulgent. Donatist. Si∣cut qui manducat, et bibit sanguinem do∣mini indignè, iudici∣um fibi manducat, & bibit. Sic qui indig∣nè accipit Baptisma, ••udicium fibi accipit, non salu••em.
• q

  Contum elia il∣lata imagini, ad per∣sonam repraesenta∣tam pertinere cen∣setur. Nota est Histo∣ria. Theodorij, de vin∣dicta quam in Anti∣ochenos exercuit, propter deiectā Im∣peratricis imaginē. Niceph. lib. 13. Hist. c. ••3. Teste Suarez. Ies. Tom. 1. in 3. Thom. disp. 54. §. 3.
• r

  Ambros. in 1. Cor. 11. Indignus est Do∣mino, qui aliter my∣steriū celebrat, quàm ab ••o traditum est.
• 1. Cor. 30.
• s

  Hier. in 1. Cor. 11. Reus erit corporis & sanguinis Christi, qui tanti mysterij Sacra∣mentum pro vili de∣sp exerit.
• t

  Pri•…•…as. in e••nd•••• locum. Quià accipe∣rent quasi cibum cō∣munem.
• See above Chap. 〈◊〉〈◊〉. lit. (o)
• u

  Optatus lib. 2.
• 1. Sam. 5.
• 1. Sam. 6.
• 2. Sam. 6.
• Levit. 10.
• Dan. 5.
• 2. King. 2.
• Numb. 11.
• x

  Quidam, qui sancti Anthonij ima∣ginem abolere cupi∣ebant, non tulerūt il∣lud scelus impunè, sed èvestigio peste illâ, quae dicitur Antonij, correpti interierunt. Bozius de signis Eccles. l. 15. c. 12. ex Lindano.
• y

  Manlius locorum cōmunium collect. Mi∣nister cuiusdam Sar∣toris Lipsiae, Anno 1553. ob temeratam institutionem divinā quâ praecipitur ut species utraque ad∣ministretur, unicam tantùm recipiēs, cō∣scientiae crimine op∣pressus, exclamavit, ô (inquit) Ego sum &c.
• z

  Sir Booth, of Saint Iohn's Coll. in Cam∣bridge.
• a

  Master Brerely, Liturg. Tract. 2. Sect. 3.
• b

  Iansen. Concord. in Ioh. 6. per totum.
• There are rec∣koned by some these Authours, Bi••l, Cusa∣nus, Caietane, Tapper, Hesselius: to whome may be added Peter Lombard. lib. 4. dist. 8. lit. D.
• c

  Maldonat. in Ioh. 6. vers. 53. Scio doctos, scio Catholicos, scio religiosos, & probos viros: sed impediunt nos quo minùs in Haereticos acriter in∣vehamur, qui hoc ca∣pite de Eucharistia non agi contendunt.
• Above at (a.)
• Matth. 9. 7.
• Matth. 13. 36.
• d

  August, in Ioh. 7. Tract. 27. [Sunt qui∣dam in vobis, qui non credunt.] Non dixit, sunt quidam in vobis, qui non intel∣ligunt, sed causam dixit quare non in∣telligunt, nempè quià non credunt—ut Propheta, nisi credideritis, non intelligetis. Aliquantò superiùs. Illi non put••runt illum erogaturum corpus suum—Ille autem dixit, se ascensurum in coelum—Certè tunc intelligetis, quià co modo, quo putatis, non erogat corpus—[Caro non prodest quicquam] sicut illi in∣tellexerunt carnem, spiritualiter intellectum vivisicat. And Master Brerely out of Aug. in Psal. 98. [Nisi quis man∣ducaverit,] Dixerunt, durus est hic sermo: acceperunt illud stultè, carnaliter illud cogitaverunt.
• e

  Sed verus & literalis sensus co∣rum verborum est, carnalis intelligen∣tia nihil prodest, ut exponunt Theophyl. Euthem. nec non O∣rigines. Bellar. lib. 1. de Euch. c. 14.
• f

  Master Brereley Liturg. Booke 4. §. 8. at Fourthly.
• See. afterwardes Chap. 6. Sect. 3. in the Challenge.
• a

  Baron. An. 1059. num. 11. Eodem An∣no Concilium cele∣bratum est sub Nico∣lao secundo Genera∣le Romae in Latera∣no, ad quod reus di∣cturus causam Beren∣garius Archidiaconus And ••gavens. praesente Nicolao, & coram centum trede cim Episcopis Confessionem jureiurando firmavit.—Quibus verbis conceptum fuit eiusmodi Berengarij iusiurandum, cùm in pleno Conc. detestatus est errorem, fidemque Catholicam professus.—Ego Berengarius—ore & corde profite∣or me eam fidem tenere, quam venerabilis Papa Nicolaus, & haec Sancta Synodus tenendam tradidit. Panem & Vinum post Consecrationem non solùm Sacramentum, sed etiam verum corpus & sanguinem Domini nostri Iesu Christi esse, & sensualiter non solùm Sacramento, sed in veritate manibus Sacerdotum tractari, frangi, & fidelium dentibus atteri—Hoc Iusiurandum, ab Humberto Episcopo Card. scriptum, ab ipso Papa universoque Conc. recognitum atque approbatum anteà fuerat. [Haec ex Lanfranco.]—Nicholaus Papa scriptum Iusiu∣randum misit per omnes urbes Italiae, Galliae, Germaniae, & ad quaecunque loca, quo fama Berengarij perve∣nite potuit. Hactenus Baronius.
• b

  Ad perpetuam rei memoriam. &c. Bulla P. ante Gratian. Extat in Decret. de Consecrat. Dist. 2. C. Ego Berengarius.
• c

  Waldensis, Ruar∣dus, Scotus sine ulla distinctione hac locu∣tiones protulerunt, nempè, ità contre∣ctari, manibus fran∣gi dentibus teri, pro∣priè dici de corpore Christi, dicere visi sunt. Suar. Ies. To. 3. Disp. 47. Sect. 4. §. Prima quae.
• d

  Quodsi corpus Christi in Eucha∣ristia editur, certè frāgitur, dentibus{que} fidelium teritur: u∣trum{que} n. cibo, quem edimus, & cōiunctum & proprium. Can. loc. theol. l. 5. ca. ult. sub si∣nem.
• e

  Tàm miro modo corpus Christi con∣nectitur speciebus, ut unum ex ambo∣bus fiat Sacramen∣tum.—Ex hoc sequitur, sicut antea per cadem panis, ità nunc corpus Christi à nobis contrectari, mandù cari, carni nostrae immisceri, dentibus{que} teri; & hoc vel illo loco & vase collocari. Quae omnia sive per se, sive per Accidens corpori Christi in Sacramento competant, nihil re∣fert, modò certâ fide credamus haec tàm verè & propriè fieri ac dici circa corpus Christi, quàm si in propria specie esset, & non minùs quàm sifierent in ipso pane, non minùs quàm crucifixio &c. attribuuntur Domino Deo in Scriptura, propter coniunctam humanitatem in eadem Hypostasi. Alan. Card. l. 1. de Euch. cap. 37. p. 435.
• f

  Hoc Concilium Generale fuit—Et haec Abiuratio apertissimè significat rem à Concilio definitam sub Anathemate: nec anathematizantur nisi Haereses damnatae ab Ecclesiâ. Bellar. lib. 3. de Euch. cap. 21. §. Primùm:
• g

  In his Reioind. pag. 270.
• h

  Nullae sunt exactiores formulae loquendi, in ma∣terià fidei, quàm eae quibus utuntur ij, qui Haeresin abiurant. Bellar. lib. 2. de Imag. sanct. cap. 22. §. Se∣cundò nulla.
• i

  Calvin. l. 2. defens. Sacram. Nonne cen∣tum potiùs mortes praeoptandae sunt, quàm ut quis tanti Sacrificij monstro se implicet? pag. 25.
• k

  Caro Christi, Dùm in hoc Sacra∣mento manducatur, non dentibus atteri∣tur, quià tangi ne∣quit, est{que} immorta∣lis & impartibilis. Manducatio autem realis requirit con∣tactum rei edendae, ut possit dividi & transmutari. Quod hîc de corpore Chri∣sti fieri nequit. Salme∣ron. Ies. Tom. 9. Tract. 20. p. 136.
• l

  Si de ratione mā∣ducationis esset at∣tritio dentibus facta, Dico, Christi corpus verè & propriè man∣ducari, etiam cor∣pore in Eucharistia, non quòd attritio est necessaria ad man∣ducationem, satis ést enim transmissio in stomachum degluti∣endo. Sin verò attri∣tio dentibus facta sit de ratione manducationis: Dico Christi corpus propriè manducari, non tropicè: non enim dicimus corpus Christi absolutè manducari, sed manducatur sub specie panis, quaesententia significat species manducari visi∣biliter & sensibiliter, ac proindè dentibus atteri. Bellar. l. 1. de Euch. c. 11. §. Respon. corpus.
• m

  Frangi, metaphorica, & non proprià locutioest, colligitur ex Thoma qu. 77. art. 7. & patet, quià fractio propriè & in rigore significat divisionem & discontinuationem partium: quae constat non fieri in partibus corporis Christi. Suarez. in Thom. qu. 75 Disp. 47. Art. 1. Sect. 4.
• Canus, see in the former Section.
• n

  Si propriè lo∣qui velimus, falsae sunt omnes istae Pro∣positiones, Corpus Christi māducatur à nobis, corpus Chri∣sti devoratur, cor∣pus Christi frāgitur, quià ipsi modi, qui his verbis significan∣tur, non conveniunt corpori Christi, quod est in hoc Sacramen∣to: sed hae sunt verae, Recipitur à nobis su∣mitur à nobis. Mal∣den Jes. Tom. 1. de Sa∣cram. Tract. de Euch. p. 144. Verè sumitur, sed non atteritur. Ibid. p. 143.
• o

  Nisi sanè intelligas verba Berengarij, in maiorem haeresin incides quàm ipse fuerit. Igitur omnia referas ad species ipsas &c. Glossa apud Gratian. de Consecrat Dist. 2. C. Ego Berengarius.
• p

  Ob. Scoto Brittannus, apud Pontificios—corpus Christi Cyclopum dentibus ••eri. Resp. Dansqueius Theol. Canon. in scuto B. Mariae Aspricollis. An verò mortales artus corporis Christi dentibus teri ore blasphe∣mo, mente nequissimâ potes comprobare? non magis id facias quàm Caiphas, cum tunicam à pectore laceravit.
• Suarez. See a∣bove, Booke 1. c. 1. §. 4.
• See above Chap. 4. Sect. 1. (d. c.)
• q

  Hostiam saliv â reverentèr liquefa∣ctam in corpus dimit∣tat: non est enim dentibus terenda, vel palato admovenda, sed ante ablutionis sumptionem degluti∣enda. Coster. Ios. Insti∣tut. lib. 1. cap. 5.
• r

  Nimis carnaliter intelligebant (Discipuli Capernaitae) credentes eius carnem comedi oportere, sicut ede∣bantur animalium carnes, quae dentibus conteruntur. Madridius Ies. de frequenti usu Eucharistiae, cap. 4.
• a

  Orig. Hom. 7. in Levit. pag. 141. Nis•• manducaveritis car∣nem meam] Si secun∣dùm literam sequa∣ris hoc ipsum quod dictum est, occidit haec litera: vi•• tibi aliam proferam ex Evangelio literam quae occidit, [Qui non habet, inquit, gladium, vendat tu∣nicam, & ••mat gla∣dium] si verò spiritu∣aliter, nō occidit, sed est in eo spiritus vi∣vificans.
• b

  Athanas. Tract. in illa verba.—Qui∣cun{que} dixerit ver∣bum in filium homi∣nis, &c.] Quod hominibus corpus suffecisset ad cibum, ut▪ vniversis mundi alimonia fiere••. Sed propterea as∣censionis su•• m••minit, ut ••os a corporali intellectu abstraheret—Quae locutus sum (inq́uit) spiritus sunt & vita. i. e. corpus in cibum dabitur, ut spiritualiter unicui{que} tribuatur, & fiat singulis praeservatio ad re∣surrectionem.
• c

  Tertul. de Capernaitis. Quia durum & intolerabile existimârunt sermon••m, quasi verè carnem suam illis edendam determinâsset, praemisit, [Spiritus est qui vivificat.] lib. de Resur. carnis.
• d

  August. in Job. 6. Non moritur.] Non qui panem premit dente, sed qui man∣ducat in Corde. Tract. 26.—Idem in Psal. 98. Spiritua∣liter intelligite, non hoc Corpus, quod videtis, manducaturi estis, & bibituri san∣guinem illum, quem fusuri sunt, qui me crucifigent: Sacrame▪ tum commendavi vo∣bis, spiritualiter in∣tellectum vivificabit vos.
• e

  Aug. apud Gra∣tian. de Consecrat. Dist. 2. Vt quid.] Quid pa∣ras dentem, & ven∣trem? crede, & man∣ducâsti. Ex Aug. de re∣med. Poenitent. §. Vt quid.
• See above Booke 4. Chap. 7. §. 3.
• f

  Idem rursus apud Gratian ibid. Christ{us} manducat{us} vivit, quia resurrexit occisus: nec, quandò mandu∣camus, partes de illo facimus & quidem in Sacramento id fit: nôrunt fideles quem∣admodùm manducet carnem Christi, per partes manducatur in Sacramentis, ma∣net integer c•…•…o. Ex Aug. Serm. de ver∣bis Evangelij.
• See above Chap. 3 § 1. in the Challenge.
• g

  Chrysost. in Ioh. 6. (Graecè) Hom. 47. (La∣tine) Hom. 46. [Verba, quae ego locutus sum, spiritus & vita.] Spi∣ritus, hoc est Spiri∣tualia, hoc enim ni∣hil carnale, nullam consequentiam car∣nalem habentia: [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—Caro non prodest quiequam.] Quid hoc? nunc de ipsa carne dixit? absit, sed pro carnaliter audire deijs, qui car••aliter accipiunt quae dicuntur.—Quomodò non prodest quicquam caro, sinè qua nemo potest vivere? vide quòd non de carne, sed de carnali auditione dictum est.
• b

  Orig Hom. 5. in diuers. Script. loca. Sub tectum tuum ingre∣ditur, imitare Cen∣turionem, & dic non sum dignus, Domine, &c. Obijc. Bellar. l. 2. de Euch. c. 8 Nō vidi Ad∣versariorū respōsum ad hoc. [Yea, Resp. O∣rig. ibid.] Intrat nunc Dominus sub tectum credentium duplici figurâ vel more, quan∣dò enim sancti Ec∣clesiarum Antistites sub tectum tuum in∣trant, tune ibidem Dominus per cos in∣greditur, & tu sic existimes, tanquàm Dominum suscipiendum. Then followeth the other figure,] Cum hic sanctus cibus, & incorruptibile ••pulum, &c.
• i

  Chrysost. Hom. 60. ad pop. Antioch. Multi dicunt velle se eius for∣mam videre, ipse concedit, non tantùm videre, sed & tangere, & manducare, & dentibus terere. So Chrysost. ibid. Lingua rubescit sanguine Christi. Et lib. 3. de Sacerdotio, & Hom. 47. in Ioh. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] spiritualia sunt.
• k

  Dentibus teri, quema dmodùm Chrysost. ••ocutus est, hae•• non possunt nisi Sacramento-tenùs Intelligi non propriè. Maldon▪ Ies. in Matth. 26. 2••.
• See above Chap. 4. §. 2.
• l

  Gaudent. Promi∣sit corpus suum, por∣rigit tibi corpus suū, corpus accipis. Ob. Bellar. l. 2. de Euch. c. 21. [Albeit a little af∣ter upon these words, I Nisi manducaveri∣tis:] Voluit Christus animas nostras pre∣••ioso suo sanguine sanctificari, per ima∣ginem pretiosae pas∣sionis, quo omnes fi∣deles populi exem∣pla passionis ante o∣culos habentes, quo∣tidiè gerentes in ma∣nibus, & ore sumen∣tes ac pectore, re∣demptionis nostrae op' indelebili memo∣riâ teneamus. Gau∣dent. Tract. 2. De Ratio∣ne Sacramentorum.
• m

  Aug. l. 2. con. Ad∣vers. legis & Proph. c. 9 Christum sanguinem dantem, fideli corde atque ore suscipimus. Ob. Bellar. quo supra. cap. 24. §. In sex to.
• n

  Notandū. Non corde tantùm, sed e∣tiam ore dici,—Bellar. ibid. [yet it fol∣loweth immediatly in Saint Augustine giving this generall Rule for such sayings,] Agi in omnibus Scripturis secundum sanae fidei regulam, figurativè dictum vel factum si quid exponitur de quibu••liber rebus & verbis, quae in sacris paginis con∣tinentur, expositio illa ducatur, &c. [Teaching in all other Scriptures (as in this) a figurative sence, wherein any m••t∣•…•…er of Horrour or Turpitude may seeme to be contained.]
• o

  Leo Serm. 14. de Passione Christi. Ipsum per omnia & spirite & carne gustemus. Ob. Bellar. quo supra c. 28. [Gustemus pro Gestamus; for he speakes of Baptisme lawfully administred, whereby we are said to Put on Christ, Gal. 3. By which (saith he) Corpus regenerati fiat caro crucifixi. [Other places obiected out of Leo we grant, as Serm. 6. de Ieiun. 7. Mens Ore sumitur, quod corde credi∣tur. And so say wee; Ore, Sacramentally.]
• p

  Greg. Papa Hom. 22. in Evang. Qui sanguis super u∣trumque postem ponitur, quandò non solùm ore corpotis, sed etiam ore cordis hauritur. Ob. Bellar. lib. 2. de Euch. c. 32. [But Greg. a little after, Et in superliminare domus agni sa nguinem ponimus, quià crucem ill••us pas∣sionis in fronte po••••amus.]
• q

  Isych. lib. 6. in Levit. cap. 22. Per ignoratiam percipit, qui nes••it quià corpus hoc & sanguis est secundùm veritatem, &c. Ob. Bellar. quo supra. [yet the same Isych. lib. 1. in Levit. cap. 2.] Carnem aptam ••ibo fecit post passionem: si enim non fuisset crucifixus, sacrificium eius corporis minimè concederemus, comedimus autem nunc cibum s••men••es memoriam passionis.]
• r

  Optat. Milevit. lib. 6. cont. Parmen. In Altaribus membra Christi sunt portata.—Altare sedes est corporis & sanguinis Christi.—Immane facinus quandò fregistis calices sanguinis Christi. Obijcit▪ Bellarm. quo supra. Albeit the same Optatus in the same Booke; Iudaeos estis imitati, illi injecerunt manus Christo, à vobis pas•…•… est in Altari.]
• s

  Chrysostomus in 1. ad Cor. 10. Hom. 24. Non conspicaris cum tantùm, sed tangis, &c.
• t

  Aug. Vos estis in mensa, vos estis in ca∣lice. Teste Beda in 1. Cor. 10.
• u

  Chrysost. in Mare. Hom. 14. Tenete pe∣des Salvatoris.
• x

  De Consecrat dist. 2. Can. Cum frangi∣tur. Dum sanguis de calice in ora fidelium funditur. Aug.
• y

  Hier. in Psal. 147. Quando audim{us} s••r∣monem Dei, caro Christi & sangu••s e∣ius in auribus fideliū funditur.
• z

  Master Brereley. Cyprian de Coena Dom. Christus pin∣cerna porrexit hoc poculum, & docuit, ut non solùm exterius hoc sanguine fruere∣mur, sed & interius aspersione omnipo∣tenti animâ munire∣mur. Litur. Tract. 2. §. 2. Subd. 4.
• a

  Cyprian. paulò post. Cruc•• haeremus, sanguinem sugimus, & intra ipsa redemp∣toris vulnera figimus linguam, &c.
• b

  Gaudent. Tract. 2. lubemur caput Di∣vinitatis eius cùm pedibus incarnatio∣nis manducare.
• c

  Hier. in Psal. 147. Ego corpus Iesu E∣vangelium puto.—Et cùm dicit, [Qui bibit sanguinem me∣um] licet in mysterio possit intelligi, tamé veriùs sanguis eius, sermo Scripturarum est.
• d

  Orig. in Numb. 23. Hom. 16. Bibere dicimur sanguinem Christi, non solùm Sacramentorum ritu, sed cùm doctrinae e∣ius verba recipimus, in quibus vita consi∣stit: sicut ipse dicit, Ioh▪ 6. Verba mea spiritus sunt & vita.
• e

  Saepe monuimus non esse Concionatorum verba sempe•• in rigoreaccipienda: multa enim Declamatores per Hyperbolen enuntiant & inculcant vel occasione persona∣rum inducti, vel affectuum impctu, vel orationis cursu rapti. Hoc interdùm Chrysostomo contigit. Sixtus Se∣••ens. Bibli••th. l. 6. Annot. 152.
• a

  Satis est ut trans∣missio fiat in stoma∣chum, deglutiendo. Bell. l. 1. de Euc••. c. 11.
• b

  Missale Roman. authoritate Concili•• Tridentini, & Pap•• Pij quarti. Ordinariu missae. Corpus tuum, Domine, quod sumpsi, & sanguis, quem potavi adhaereat visceribus meis.
• c

  Missale parvum pro Sa∣cerdotibus in Anglia, Iuss•• Pa••••i Quinti Papae editum. Deus, qui humani generis vtramque substantiam praesen∣tium munerum alimento vegetas, & renovas Sacramento, tribue quaesumus ut corum & corporibus nostris sub∣sidium non defit, & mentibus.
• See above in the fourth Booke C. 8. §. 2.
• See above C. 4 §. 2
• Ibid. §. 1.
• d

  Osor, Jes. Tom. 2. Conc. 2. in Ioh. 6. Caro mea verus est cibus &c. Vorare, est sine masticationeglutire.
• e

  Theoph. in Ioh. 6. p. 304. Capernaitae putabāt, quòd Chri∣stus cogeret eos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, voratores carnis suae esse: nos hîc spiritualiter in∣telligimus, ne{que} car∣nium voratores su∣mus.
• f

  Origen in Matth. 25. [Quod si quic∣quid in os ingredi∣tur, in ventrem abit, & in secessum ejici∣tur.] E•• ille cibus sanctificatus verbo Dei, iuxta id quod habet materiale, in ventrem abit, & in secessū eijcitur. Coe∣terum iuxta precati∣onem pro proportio∣ne fidei factus sit uti∣lis, efficiens ut per∣spicax sit anim{us}. Nec materia panis, sed su∣per eo dictus sermo prodest non indignè comedenti. Et haec quidem de symbolico corpore: multa por∣••ò & de verbo dici possunt, quid factum est, caro, verus que cibus, quem qui co∣mede••it vivet in ae∣ternum.
• g

  Bellar. Ista omnia rectè intelligi possunt de Eucharistia—at materiale, quod in se∣ce••sum abit, sunt ac∣cidentia, non respe∣ctu formae naturalis, sed sanctificationis & magnitudinis: nam magnitudo ad mate∣riam potius pertinet quàm ad formam—Et per hoc quòd Symbolicum corpus vocat, intelligit cor∣pus Christi, ut est hîc symbolum & signum sui ipsius, ut erat in cruce. Lib. 2. de Euch. cap. 8.
• See Booke 4. Chap. 10.
• Booke 2. C. 2. §. 6.
• Booke 6. C. 5. §. 7.
• h

  Cyrill. Hierosol. Cate. Mystag. 5. Panis hic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• i

  Chryso••t. de Euch. in E••caen. Non sicut reliqui cibi in seces∣sum vadunt: absit! ne sic cogites.
• k

  Ambros. lib. 5. de Sacram. cap. 4. Non iste panis est, qui va∣dit in corpus, sed pa∣nis vitae aeternae, qu•• animae nostrae sub∣stantiam fulcit, Ibid. Supersubstantialis.
• l

  Aug co••. Fa••st. Manich. lib▪ 20. cap. 11. Ex fabula vestra de Sp. Sancto terra con∣cipiens gignat pati∣bilem Iesum, qui est salus hominum om∣nium suspensus ex ligno &c. Cap. 12. Cur non Totum simul u∣nus Christus, si prop∣ter unam Substanti∣am, & in arboribus Christus, & in perse∣cutione Iudaeorum Christus, & in sole, & in luna Christus? &c. Cap. 13. In uva agnoscunt Deum su∣um, in cupa nolun••▪ quasi aliquid eos cal∣ca••us & inclusus of∣fenderit: noster au∣tem panis & calix▪ non quilibet, quasi propter Christum in spicis▪ & sarmentis ligatum, sicut illi de∣sipiunt, sed cer••a Consc••ratione my∣sticus fit nobis, non nascitur: proinde quòd nòn ita fit▪ quamvis sit pauls & calix, alimentum re∣fectionis est, non Sa∣cramentum religio∣nis, nisi quòd benedicimus, gratiàs{que} agimus Domino in omni munere ••ius, non solùm spirituali, verum-etiam corporali. Vobis autem per fabulam vestram in estus omnibus Christus ligatus apponitur, adhuc ligandus ve∣stris visceribus, solvendus{que} ructatibus: nam & cum manducatis, Dei vestri defectione vos reficitis, & cum di∣geritis, illius refectione deficietis.—Quomodo ergò comparas panem & calicem nostrum, & parem religionem dici••, errorem longè à veritate diseretum? peius n•• decipimus quàm nonnulli, qui nos propter panem & cali∣cem Cererem & Liberum colere existimant.—Sicut enim à Cerere & Libero Paganorum Dijs longè absumus quamvis panis & calicis Sacramentum, quod ità laudâstis, ut in ••o nobis pares esse volueritis, ritu nostro am∣plectamur. &c. Edit. Parisijs Ann. 1555.
• See Chap. 7. Sect. 1.
• m

  Editio Paris. Anno 1614. Noster panis—mysticus fit nobis [Corpus Christi] non nasci∣tur. Whereas the di∣rect Sence is, that Bread consecrated is not naturally bread (as were the Spicae, that is, ••ares of corne, spoken of by the Ma∣nichees) but made My∣sticall and Sacramen∣tall by Consecration.
• n

  Si praeceptiva locutio flagitium aut facinus videtur iube∣re, figurata est, ut [Nisi manducaveri∣tis carnem me••m:] facinus videtur ju∣bere. Ergò figura est, praecipiens passioni Domini esse commu∣nicandum, & suaviter & utiliter reconden∣dū in memoria, quià pro nobis caro eius crucifixa & vulnera∣ta sit. August. de Doct. Christ. lib. 3. Cap. 16.
• a

  Multi Catholi∣ci his temporibus, in odium Haeresis, ve∣ram praesentiam cor∣poris Christi in hoc Sacramēto—Sump∣tione eius fieri unio∣nem inter corpus Christi & suscipien∣tem, quam realem, naturalem, & sub∣stantiale••, at{que} eti∣am corporalem vo∣vocant. Sic Algerus, Turrecremata, Rof∣fensis, Hosius, Turri∣anus, Bellarminus, Alanus. Suarez Ies. Tom. 3. qu. 79. Disp. 64. Sect. 3.
• b

  Deni{que} recenti∣or••s omnes, qui de hoc Sacramento contra Haereticos scribunt, hoc ferè modo loquuntur. Suarez in 3. Tho. Disp. 64. §. 3. p. 822.
• c

  Card. Alan. Cum comedimus Eucharistiam, corpore Christa verè vescimur, ex quâ manducatione per naturae instrumenta realirer recipitur intra nos, at{que} Substantiae nostrae permiscetur, sicut coeteri cibi, nisi quod mutationem in carnem nostram non patiatur. De Euch. lib. 1. cap. 28.
• d

  Fer••u•• Mendozam Cardinalem Burgensem in lib. quem de vnione scripsit, docuisse Christum Sacramentaliter man∣ducatum non solùm fieri praesentem in loco, quem species possent Sacramentaliter occupare, sed quodammo∣dò diffundi per totum Corpus hominis, ut toti illi in omnibus eius partibus uniatur, se{que} illis immisceat: sed haec cogitatio non solùm improbabilis, sed etiam absurda, & plusquam temeraria est. Suarez. quo sup▪ pag. 822.
• See above C. 6. §. 2.
• e

  Nihilominùs haec sententia im∣probabilis, & aliena dignitate & maie∣state huius Sacra∣menti, quod non propter corporalem coniunctionem, sed propter spiritualem institutumest, dicente Christo [Mea verba Spiritus sunt & vita. Ioh 6.] Suarez quo sup. pag 822.
• See the testimonie above cited. Chap. 6. §. 2.
• See above at (b.)
• See his Testimo∣nies cited a little be∣fore, lit. (〈◊〉〈◊〉.)
• See the Testimo∣nies in the 3. 〈…〉〈…〉 Section following.
• Witnes Suarez in the former Section, at (a, b.)
• a

  Bellar. lib. 2. de Euch. per totum.
• a

  Non est novum apud Irenaeum, Hil∣larium, Nyssenum, Cyrillum, & alios, ut Eucharistia dicatur alero corpora nostra: sed non intelligunt Patres, cum hoc dicunt, Eucharistiâ nutriri vel augeri mortalem substanti∣am Corporis no∣stri, si•• enim fa∣cerent Eucharistiam cibum ventris, non mentis, quo nihil ab∣surdius fingi possit. Bellar. l. 2. de Euch. c. 4. ad finem.
• b

  Cum dicunt Hil∣lar. & Cyril. nostra corpora habere vni∣onem corporalem & naturalem cum corpore Christi: Doctores hi non sunt ità intelligendi, utvelint ex Christo sumpto, & sumen∣••e fieri unum Ens naturale (indigna est illis doctrina) sed hoc dicere voluerunt propter unionem, quae rati∣one charitatis & fidei sit, adesse intra nos ipsos verè & realiter Christum ipsum, qui Causa est fidei eiusdem. Tolet. in Ioh. 6. Annot. 29.
• Suarez in the Chap. 7. §. 1.
• c

  Suarez. Jes. in Thom. part. 3. disp. 64. §. 3. recenset vz. 1. Ire∣naeum. Quando mix∣tus calix, & fractus panis percipit ver∣bum Dei, ••it Euchari∣stia ex, quibus auge∣tur & consistit carnis nostrae substantia. lib. 5. contra Haeres. c. 2. 2. Chrysost. No•• secum in unam massam r••∣duxit, ne{que} id fide solùm, sed reipsâ nos suum corpus effecit. Hom. 88. in Matth. Vt non solùm▪ per dile∣ctionem, sed reipsa in illam▪ carnem cō∣vertamur. Hom. 5. in Iohannem. 3. Cyril. A∣••ex. [Qui manducat carnem meam in me manet, & ego in il∣lo.] Sicut si quis li∣quefactae Cerae ali∣am ceram infuderit, alteram cum alte∣râ commisceat, ne∣cesse est—ità qui carnem recipit, cum pso coniungitur, ut Christus in ipso, & ipse in Christo inveniatur. lib. 4, in Ioh. cap. 17. Rursus. Christus vitis, nos palmites, qui vitam inde nobis acquirimus. Audi Paulum, Omnes unum Christi corpus, qui de uno pane participa∣mus—quae cùm ita fiat, non••è corporaliter facit, communicatione carnis eius, Christum in nobis habi∣tare? lib. 10 cap. 13. Greg. Nyssen. Sicut parum fermenti assimulat totam massam aspersione, ità Corpus Chri∣sti, cùm fuerit intra nostrum, ad se transmutat & transferr. Orat. Catech. c 37. 5. Leo Papa. Vt accipientes vir∣tutem coelestis cibi, in carnem ipsius, qui caro nostra factus est, transeamus. Epist. 23. 6. Hilarius. Nos verè verbum carnem cibo Dominico sumimus, quo modo non naturaliter manere in nobis existimandus est, & naturam carnis suae ad naturam aeternitatis sub Sacramento nobis communicandae ••arnis admiscuit. Lib. 〈◊〉〈◊〉. de Trinit. He might have added Iustine Martyr, and others. Docet Apostolus ex natura Sacramentorum esse hanc fidelium unitatem, ad Galatas scibens: Quotquot baptizati estis in Christo, Christum induistis—Quod unum sunt in tantâ gentium, conditionum, sexuum diversitate nunquid ex assensu voluntatis, an ex Sacramen∣ti vnitate? quia his & Baptisma sit unum, ita{que} qui per ••andem rem sunt unum natura unum sunt. Hilar. de Tri∣nit. lib 8 Sus••ipiens Christum non idem fit post lavacrum, qui ante Baptismum fuit, sed Corpus regenerati fiat caro crucifixi. Leo. Ser. 14. de Passione Domini.
• d

  Tolet. Com. in Ia••. 6. Anot. 26. Docet Augustinus lib. 1. de Pecc. merit. Parvulos per Baptismum participes fieri huius Sacramanti (Eucharistiae) quod hac ratione fit, nam per Baptismum sunt de corpore mystico Ecclesiae, ad unitatem Christi pertinent; hoc Sacra∣mentum huius unitatis corporis ••ignum est, & ideo ho•• Sactamento aliquo modo participant, nemp•• quantum rem significatam, & dici possunt ••arnem Christi manducare & bibere sanguinem.
• e

  Isidor. Pelus. Verbum Dei [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Lib. 2. Epist. 281. Item Gregor. Nissen. de Sancto Stephan••; Gratiâ Spiritus sancti permixtus est & contem∣peratus.
• f

  Aug. apud Gra∣tian. de Consecrat. dist▪ 4. Ad hoc. Ad hoc Baptismus valet, ut baptizati Christo in∣corporentur.
• g

  Chrysost. in Ephes. H••m. 20. (de Baptis∣me) Facti sumus os ex ossibus, & caro ex carne eius.
• h

  Damasc. Epist▪ ad Zachar. Episc. D••••∣rorum Quod accipi∣tur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Teste Casau••. in Baron. Exercit. 16. C. 39.
• i

  Primas. in 1. Cor. 10. Sicut Salvator dixit [Qui mandu∣cat meam carnem, manet in me]—Sic Idolorum panis Daemonum partici∣patioest. Et ut multi de uno pane partici∣pantes unum corpus sumus: sic si de ••o∣dem pane manduca∣mus, vnde Idolola∣trae, unum cum illis Corpus efficimur.
• k

  Augustin. Consess. lib. 7. cap. 10. Mandu∣cabis me, Tu me in te mutabis, & tu muta∣beris in me▪ Theophy∣lact. in Ioh. 6. Qui mā∣ducat me vivet prop∣ter me, & quod am∣modo miscetur mihi. Cyrillus in Ioh 11. c. 26 Suo Corpore Chri∣stus credentes per communionem my∣sticā benedicens nos secum & inter nos u∣nu corpus fecit. Sua∣rez in 3. Thom. quaest. 79. Art. 8. Disp. 64 §. 3. Vnionem hanc Pa∣tres dicunt non esse solùm inter Christum & nos, sed etiam inter nosmetipsos, quatenus sumus membra Christi. [Primasiu•• his Testimony i•• at the letter (i) immediately going before.
• l

  In Liturg•…•…. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Concil. Nicen. Can. 13. Si quis egreditur de Corpore, ultimo & necessario viatico non privetur &c. Aquin as part. 3. qu••st. 73. Art. 4. Hoc Sacramentum est praefigurativum fruitionis Dei, ideo dictum Viaticum, quia hic praebet nobis viam illu•• perven••endi.
• m

  Basil. Exhort. ad Baptismum▪ de Baptismo sic mo••e•• Inve••em: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazia••, Orat. ••0. de Baptismo, vult Morientem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Teste C•…•…. in Baronium 16. cap. 52.
• See above C. 7. §. 1. at (c) and (d.)
• See above §. 3. Cyril. Qui manducat, manet in me: Chri∣stus in nobis habitat. Hil. Manet in nobis.
• See above §. 3. Irenaeus, Cyril, Hil.
• n

  Suarez. Si quis dixeritunionem cor∣poralē durare solùm quamdiu Christi prae∣sentia durat sub spe∣ciebus—ex hoc contra mentem San∣ctorum, Illi enim di∣cunt, illam Vnionem, quâ totum Ecclesiae corp{us} Christo, ut ca∣piti, coniungitur—Et eand••m 〈◊〉〈◊〉 ••um ••a quae 〈◊〉〈◊〉 inter ipsos Christianos, ut mem∣bra Christi. Et suam sententiam cōfirmāt ex Testimonio Pauli 1. Cor. 10. [Quoniam unus panis, 〈◊〉〈◊〉 cor∣pus m•…•…i sumus, qui de uno pane partici∣pamus:] quod probat Sanctos loqui non de transeunte Vnione, sed de durabili & permanente. In Thō. 3. qu 79. Disp 64. §. 3. Ratione etiam.
• See above Chap. 2. Sect. 2.
• See above §. 3.
• o

  Hieron. Come∣dentes cibos impie∣tatis, non comedūt carnem Iesu, nec bi∣bunt eius sanguinem In Isa. c. 66.
• p

  Suarez. Haec V∣nio cōmunis est pec∣catorib{us} indignè mā∣ducātibus. Quo suprà §. Tota haec.
• Ioh. 6.
• See above.
• q

  Ians••nius Con∣cord. in Ioh, 6. spar∣sim Dominus non lo∣quitur de manduca∣tione sacramental••, sed de spirituali, quae est per ••idē non mor∣tuam—per mandu∣care significat crede∣re, & non secundùm primariam intentio∣nem, sed de Sacra∣mētali loquutum esse probatur, 1. quiasupra manducare pro cre∣dere sumpsit. 2. tan∣tùm manducātes in∣telligit cos, qui ma∣nent in Christo, & Christus in illis—Certè ita docet Au∣gust. l. 3. de Doctrina Christ. c. 16. [Nisi manducaveritis] fa∣cinus vel flagitium videtur iubere, figura est praecipiens Passi∣oni Domini esse com∣municandum.
• See above §. 3.
• See above §. 3.
• r

  Suarez. Damasc. lib. 4. cap. 14. Hoc sa∣cramento—nos Christi concorporei existimus;—& ani∣mo & voluntate co∣pulamur. Cyril. Hierosol Catechis. 4. Mystag. sumpto corpore & sanguine Christi efficimur comparticipes cor∣poris & sanguinis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—cum eius sanguinem & corpus intramembra nostra receperimus, atque ità (ut B. Petrus dicit) divinae naturae consortes efficimur. Hinc Suarez. Vbi propter Sacramentalem susceptionem non agnoscit altam Vnionem praeter spiritualem per gratiam &c. ••n 3. T••om. qu. 79. Disp. 64. Sect. 3. §. Nihilominus.
• See above Chap. 6. Sect. 3. in the Chall.
• s

  Suarez. Glori•• corpori•• ••respondet gloriae animae, sicut beartrudo animae re∣spondet gratiae & Charitati: ut sicut hoc Sacramentum neque haber neque habere potest aliam efficaciam circa glo∣riam animae praeter cam quam habet cir∣ca gratiam & chari∣tatem, ita neque ali∣ter potest efficere gloriam corporis, quā gloriam animae. Con∣cludit. Hoc Sacramé∣tum non aliam con∣ferre vitam & im∣mortalitatem corpo∣ris, quàm nutriendo & cōservando gratiā & charitatem. In 3. Thom. qu. 79. Disp. 64. §. 2.
• t

  Concil. Nicen. Hoc Sacramentum Sym∣bolū Resurrectionis. Ignatius; Pharmacum immortalitatis. Cyril. Cib{us} nutriens ad im∣mortalitatem. Teste Suarez Ies. ibid. And Irenaeus contra Haeres∣lib. 4. cap. 34. Corpora nostra participantia Eucharistiā ia•••• non sunt corruptibilia, spem resurrection••s habentia.
• u

  Bellar. lib. 2. de Euch c. ••7. ex Optato. Optatus vocat Eu∣charistiam Pignus sa∣lutis, tutelam fidei, & spem resurrectionis.
• x

  Basil. Exhort. ad Baptis. Baptismus est virtus ad resurrectio∣nem, & ar••••abo.
• y

  Primas. in. 1. Cor. 11. Sa••vator Deus exemplum dedit, ut quotiescunque hoc facimus in mente habeamus▪ quòd Christus pro nobis mortuus est, ideo nobis dicitur corpus Christi, ut cum recordati fuerimus, non simus ingrati gratiae eius. Quemadmodum •…•…quis moriens relinquat ei, quem diligit, aliquod pignus, quod ille post mortē eius quandocunque viderit, numquid potest lachrymas continere, si perfectè dilexerit? and Co••terus the Ie∣suite. See above Booke 4. Chap. 9. §. 5.
• z

  Cyprian. de coena Dom. Ad participation emspiritus, non usque ad consubstantialitatem sed usque ad societatem germanissimam.—Nostra & ipsius coniunctio non miscet personas, neque unit substantias, sed affectus consociat, & conf••••derat voluntates.
• a

  Item. Potus & e∣sus ad eandem per∣tinent rationem, qui∣bus sicut corporea nutritur substantia, & vivit, & incolumis perseverat: it à vita Spiritus hoc proprio alimento nutritur: & quod est esca carni, hoc animae est sides, quod ci∣bus corpori est verbum spiritui, excellentiori virtute peragens aeternalitèr, quàm agunt alimenta carnalia tem∣poralitèr. [Idem Cyprian. & alia multa habet contra Carnalem Coniunctionem, de••oena Dom.
• a

  Maister Breely in his Liturgie Tract. 2. §. 2 subd. 4: pag. 121. where, in his margent, hee citeth Vadian, whom hee na meth a Zwinglian: And if so, how farre hee was from confessing a cor∣porall presence, the Romish Authours, who condemne him for the contrarie opinion, doe proue to be false. See aboue Cap. 5. §. 3.
• b

  Bellar. lib. 2. de Euch. cap. 4.
• In the Margent of Master Brerely ibid.
• c

  Maldonat. Mon∣tanistae Peputiani (ut Author est August. lib. de Haeres. cap. 17. Et Epiph. in Haeres. 49.) Infantem con∣spersum farinâ sole∣bant compungere, & sanguinem ab illa ex∣pressum miscere fati∣nâ, & ex eo panē cō∣ficere ad Euchari∣stiam. Vnde credo natam fuisse illam notam, quam Genti∣les inurebant Chri∣stianis, quod Infan∣tes occiderunt. Lib. de 7. Sacrā. Tom. de Euch. §. Sexta Quaestio.
• d

  Baronius. Anno. 120. num. 22. vsque ad num. 36. Quae Gnosti∣ciagebant in occul∣to, palam facta con∣vertebant in Christi∣anos: nam Epiphan. Haeres 26. Foetum iam natum detectum pis∣tillo tundant, & omnes contusi pueri participes facti, esu peracto &c. Irenoeus. l. 1. c. 24. Gentes videntes quae sunt illorum (Haereticorum) omnes nos blasphemant, & avertunt aures à praeconio nostro veritatis. Origenes testatur opera Iudaeorum has columnias aduersus Christianos divulgatas. lib. 1. cont. Celsum.—Caecilius ethincus, apud Minutium Felicem, obijcit in Octavium. Sic iam, de initiandis tyronibus, fabula tàm detestanda quam nota est &c. Hac Baronius locis supra notatis.
• e

  Gretzerus Jesuita de cruce lib. 1. cap. 51. Ethinci aliqui mentiebantur Christianos Asinum pro Deo colere, Tert. Apolog cap. 16. alij Asini caput, & per Iudibrium Chri∣stiani appellabantur Asinarij &c.
• Booke. 6. Cha. 9. §. 2.
• Bellar. supra.
• See above Booke 2. Chap. 1. §. 4.
• See hereafter in the Eight Booke.