from receiving in both kinds pag. 71. That the ancient Romane Church had their Communion in both kinds p. 68. The now Romish doe alter the forme of Christs words of Institution called by them the words of Consecration pag. 138. Romish Objections of the Sayings of the Fathers for proofe of Orall-Eating even against the Confessions of the same Doctors pag. 342. 343. c. Romish Church See Innovation S SACRAMENT is to be instituted onely by God pag. 189. Confessed Ibid. The Sacrament of the Eucharist is no Sacrament but in the Sacramentall use of Eating it Sacramentally and that it was delivered to boyes to be eaten onely as Holy Bread and not as a Sacrament p. 48. 49. c. SACRIFICE The Question discussed pag. 389. No word of Christs Institution that can imply a Sacrifice pag. 390. No act of proper Sacrifice pretended in the Romish that can be evinced out of the Institution of Christ No not by their owne Customes pag. 398. Not that in Act. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 400. Not that of 1. Cor. 10. 18. Are Partakers of the Altar pag. 401. Nor out of the old Testament concerning Melchisedech The Fathers speaking often of the Sacrifice of Christians in Bread and Wine pag. 407. 408. But improperly as is confessed pag 438. The Bread and Wine cannot be the Sacrament of the New Testament by the generall confessions of the Romish Doctors Ibid. Proofe of a No-Transubstantiation disproveth the Romish Sacrifice in the Masse p. 439. A Distinction that the word Sacrifice of Christs Body is taken of the Fathers Objectively and not Subjectively The necessity and verity of this Distinction p. 404. A Sacrifice onely Representative pag. 441. How the Sacrifice may be called the same which Christ offered pag. 443. Epithets of the Fathers added to the word Sacrifice unconscionably by Romish Disputers p. 448. and in the Vindication following How it is called of the Fathers a Bloody Sacrifice pag. 455. 456. c. The word Sacrifice attributed by the Fathers to many acts which are confessed not to be proper Sacrifices p. 459. Nothing properly sacrificed in the Romish Masse pag. 467. Sacrificing Acts there be three Visible Sacred and Destructive All wanting in the Romish Masse Ibid. The Sacrifice professed by Protestants The Spirituall more excellent than any Corporall except Christs on the Crosse p. 470. Proved out of the Fathers p. 471. Their different kinds p. 472. They offer the same Sacrifice of the Crosse Objectively p. 473. See Commemorative and Propitiatorie See Priesthood and Melchisedech See Stage-play See Vnbloody and Representative SACRILEGIOVSNESSE of the Romish Masse shewen in a full Synopsis p. 558. 559. Instances thereof p. 562. and of Prayers Ibid. SAXONS Faith in the dayes of King Edgar is contrary to the now Romish in the point of Transubstantiation p. 158. A Vindication thereof against a late Romish Calumniator Ibid. SENSE Iudgement of sense is able to prove that Bread is not Transubstantiated p. 467. Resurrection of Christs Body proved thereby Ibid. By the Act of Thomas pag. 478. Argument of Sense is justified by Ancient Fathers pag. 479. That not to beleeve Sense in sensible Objects is as faithlesse as senselesse pag. 173. See Touch and Smell SHED in Christs speech of Institution is taken Figuratively pag. 110. The word is objected in the Present tense for proofe of a Sacrifice and yet confessed by themselves to be token the Future pag. 392. 393. c. See Blood SICK prayed for in the Church was anciently used for the sicke in particular as for Gorgonia pag. 517. SIGNIFICATIVELY A terme used for the Romish Defence of the Priests Operative Consecrating of the Bread to turne it into the Body of Christ altogether in vaine which the Iesuites with all their wits have not beene able to make good p. 138. 139. c. SIMILITVDES used of the Iesuites for shewing that the words of Christ are spoken Significatively and Operatively by the Priest for Conversion of Bread into Christs Body by saying This is my Body are all lame As their Similitude of saying This is a Circle is the making thereof and the like is confessed to be fond and extravagant pag. 94. Their Similitude of a Stage-play to illustrate Christs Representing of himselfe in the Eucharist urged by the Romish shewen to be most Absurd pag. 118. Their Similitude of Voice and Colour objected for proofe of the Being of a Body in divers places at once most fondly pag. 258. 274. Their Similitude of Mans soule and of God to prove the Presence of Christs Body in divers places at once is silly and senselesse Ibid. Their Similitude of Christs being called Feast and Guest Viand and Pledge of Ancient Fathers fondly and falsely objected by the Romish Doctors for proofe of a Corporall Presence in the Eucharist pag. 366. and that it plainely confuteth it pag. 367. Their Similitude of a Stage-play againe not rightly applyed to shew that the same may be called a Blood and Vnbloody Sacrifice pag. 457. Their Similitude of Iacobs taking to him Leah instead of Rachael for Defence of the Romish Idolatry pag. 533. 545 SLANDER against the Christian Church in Primitive times as if they had eaten an Infant in the Celebration of the Eucharist falsely objected by Romanists pag. 334. SMELL miraculous of Ioane Martlesse in discerning one Consecrated Hoast amongst a thousand Vnconsecrated pag. 173. SOCRATES Miracles have beene wrought by the Eucharist pag. 223. c. SOLOE COPHANES is no Errour in Scripture p. 393. c. SOVLE of man objected as being in many parts of the Body for proofe of the possibilitie of a Bodily presence in divers places at once pag. 261. c. Soules of Saints departed have not their Apparitions in divers places at once Ibid. The soule of Christ could not be in Heaven and Hell both at once saith S Augustine Ibid. SPIRITVALL Sacrifices of six kinds mentioned by the Fathers pag. 471. STAGE-PLAY The Romish Maner of Christs Body on the Crosse by the same Body in the Eucharist after a Maner of a Stage-play displayed to be most false and contradictory to it selfe pag. 445. c. See Similitude STATIONS Anciently what they were pag. 515. in the Margin SVESTANCE is falsely interpreted Accidents pag. 181. SVPERSTITIOVSNESSE of the Romish Masse seene in a full Synopsis pag. 557. SVPPER of the Lord so commonly called by Antiquity pag. 45. 46. c. SVRSVM CORDA used of the Fathers to signifie the not-intending the Corporall Presence of Christ in the Eucharist pag. 525. Cyril of Ierusalem To have our hearts in Heaven S. Augustine Not to Earth but Heaven where the heart cannot putrifie The same is confessed concerning the Custome of the Primitive Church that it was a Prostrating of the Body and a lifting up of the mind to Heaven Ibid. Which should not need if they had beleeved they had had Christ on Earth Hieron Let us ascend up with Christ into the great Chamber Ibid. SVVALLOVVING of the
significatio refectionis spiritualis quià unam eandem resectionis gratiam spiritualem significat â—â—bus potus Valent quo supr de legis usu Eucharist pag. 491. Iesuites from whom Master Fisher hath learned his Answer seeke to perswade their Readers that the Soules refection spirituall is sufficiently signified in either kinde whether in Bread or Wine But be it knowne unto you that either all these have forgotten their Catechisme authorized by the Fathers of the Councel of Trent and confirmed by Pope Pius Quintus or else Those their Catechists forgot themselves in teaching that b Optimo jure institutum est ut separatim duae consecrationes fierent primò enim ut Passio Domini in qua sanguis à corpore divisus est â—magis referatur Deinde maximè consentaneum fuit ut quoniam Sacramento ad alendam animam utendum nobis erat tanquam cibus potus institueretur ex quibus perfectum corporis alimentum constare perspicuâ—â— est Caâ—echis Rom. part 2. de Euch. num 29. This Sacrament was instituted so that two severall Consecrations should be used one of Bread and the other of the Cup to the end both that the Passion of Christ might be represented wherein his Blood was separated from his Body and because this Sacrament is ordained to nourish man's soule it was therefore to be done by Eating and Drinking in both which the perfect nourishment of mans naturall life doth consist Aquinas and your Iesuite Valentia with others are as expresse in this point as they were in the former who although they as we also hold that whole Christ is received in either kinde for Christ is not divided yet do they c Hoc Sacramentum ordinatur ad spiritualem refectionem quae conformatur corporali Ad corporalem autem refectionem Duo requiruntur scilicet cibus qui est alimentum siccum potus qui est alimentum humidum Et etiam ad integritatem hujus Sacramenti duo concuâ—â—â—unt scilicet spiritualis cibus spiritualis potus secundùm illud Ioh. 6 Caro mea verè est cibus Ergò hoc Sacramentum multa quidem est materialiter sed unum formaliter perfectivè Aqui. part 3. quaest 73. Art 2. Etsi negandum non est quin ejus refectionis spiritualis vis commoditas clarius utrâ—que re sâ—nul scilicet cibo potu atque adeò utraque specie significetur ideò enim hoc Sacramentum quod attiâ—â—et 〈◊〉 ad relationem individualem perfectus est in utraque simul specie quà m in altera Greg de Valent. les de usu Sacr. Each c. 6. §. Secundum p. 491. Hoc est convenientius usâ— hujus Sacramenti ut seorsim exhibeatuâ— fidelibus corpus Christi in cibum sanguis in potum Aquin. quo sup qu. 76. Art 2. maintaine that This Sacrament as it is conformable both to Eating and Drinking so doth it by Both kindes more perfectly expresse our spirituall nourishment by Christ and therefore it is more convenie it that both be exhibited to the faithfull severally as for Meate and for drinke So they For although in the Spirituall Receiving Eating and Drinking are both one even as the appetite of the Soule in hungring and thirsting is the same as where it is written Matth. 5. Blessed are they that hunger and thirst after righteousnesse c. yet in this Sacramentall communicating with bodily instruments it is otherwise as you know d Sub specie panis sanguis sumatur cum corpore sub specie vini sumatur corpus cum sanguine nec sâ—nguis sub specio panis bibitur nec corpus sub specie vâ—â— edituâ— quià sicut nec corpus â—bitur ità nec sanguis comeditur Duraad Ratitional lib. 4. cap. 42. pag. 326. The blood of Christ is not drunke in the forme of Bread nor is his Body eaten as meate in the forme of Wine because the Body cannot be said to be drunke nor the blood to be eaten So your Durand and so afterwards your * See hereafter Sect 10. âšœ Who also observeth that concerning spirituall Repast 8 â—â—aasen 〈◊〉 cap. 59. Dominus dicit unoâ—actu fidei famein tolli sitim ac proindè unico actu fidei dicitur manducare bibere Christ saith that by the onely act of Faith both hunger and thirst is taken away therefore wee are said both to eat and drinke by the same and onely act of Faith Wherefore you in with-holding the Cup from the People do violate the Testament of Christ who requireth in this a perfect representation visible of a compleate and a full Refection spirituall which is sufficient to condemne your Abuse whereby you also defraud God's people of their Dimensum ordained by Christ for their use Concerning this second e Answer to his Majestie Master Fisher one of the society of Iesuites was taught to Answer that the Full causality as he said and working of spirituall Effects of the soule cannot be a wanting to the Sacrament under one kind because of Christ his assistance So he We should aske whether a greater Devotion and a more plentifull Grace are not to be esteemed spirituall Effects for the good of the Soule which are f Secundum Alexandrum de Hales Major fructus ex perceptione utriusque speciei habetur Salmeron les Tom. 9. Tract 37. § Neque benè p. 303. Per accidens tutem non est â—ubium quin usus utriusque speciei possit esse fructuosior eò quod potest majorem devotionem commovere in percipiente Vndè fiat ut propter majorem dispositionem consequitur ille veriorem gratiam ex Sacramento Valent. les Ibid. pag. 493. §. Per accidens confessed to be enjoyed rather by Communicating in Both kinds âšœ Will you have any more know then that your Romane Pope Clement did absolutely teach that 9 Vasquez les in 3. Thom. quaest 80. Disput 215. cap. 2. Probabilior sententia mihi semper visa est eorum qui dicunt majorem-fructum gratiae ex utraque specie quà m ex aâ—â—erutra percipi proindè illos qui calicem sumunt novum augmentum Gratiae consequi Ità Alexander Cassalius Arboreus Clemens Pont. 6. Remandus Et iâ—margine suâ Hinc sententiam Suarez Disp 35. § 6. ut probabilem defendit Hanc sententiam absolutè secutiâ—s est Clemens 6. in Bullâ ad Regem Angliae 1341. in quo illâ— concessit ut in gratiae augmentum in utraque specie communicaret Sacramentum hoc institutum est in modum Convivij Ioh. 6. Caro mea verè est cibus languis meus verè est potus nam in Convivio nihil aliud est quà m cibus potus quorum quilibec suo particulari modo reficit A greater augmentation of Grace is obtained by Communicating in Both. Which was the Cause saith your Iesuite that Hee dispenced with the King of England to participate in Both. For consider we pray you that the Assistance of
these judged by Pope Gelasius to be Sacrilegious âšœ Hence was it that your Iesuite demanded 13 Nic. Causin Ies in his booke called the Holy Court pag. 539. How was it possible saith he that the Heresie of Eutyches being nousled under a false zeale of Reverence towards the person of the Sonne of God might not insnare the Empresse Pulcheria a woman Yea and what greater defence had the Pharisees for all their Superstitions than that of Reverence whom notwithstanding Christ did pierce thorow with so many Vae's for annulling of the Precepts of God by their Traditions under the pretence of religious Reverence and sanctity In briefe It was the opinion of Reverence that made Saint Peter to contradict our Lords Command when he said Thou shalt never wash my feete yet how dangerous it had beene for Peter to have persisted in opposition the Reply of our Saviour doth declare If I wash not thy feete faith Christ thou hast no part with me c. Vpon which Text Saint Å¿ Discamus Christum prout vult venerari honorato namque jucundissimus est honor non quem nos putamus nam eum Petrus honorare putabat cùm sibi pedes eum lavare prohibuit sed non erat honor quem agebac sed contrarium Chrysost Hom. 60. ad pop Antioch Tom. 1. Chrysostome readeth unto you this Lecture Let us therefore learne saith he to honour and reverence Christ as he would and not as wee thinke meete And sure we are that he would that same which he commanded saying Do this Therefore our next Difference betweene our defence and yours is no other than obedient Reverence and irreverent or rather irreligious Disobedience As for your Pretence of manifesting hereby a t Si sic tanta esset degnitas Laicorum circà sumptionem corporis Christi quanta Clericorum Gerson Tract de utraque specie Greater dignity of Priests than of Laicks it is too phantasticall for the singularity too harsh for the noveltie and too gracelesse for the impietie thereof seeing that Christ who gave his Body and Blood an equall price of Redemption for all sorts would have the Sacrament of his Body and Blood equally administred to People as to Priests as you have heard the Fathers themselves professe The Third kinde of Romish Pretences which are more peculiar to their owne Church in two points First because a Movit Ecclesiam ad hunc usum stabiliendum lege firmandum quòd videret ab Haereticis et ex errore oppugnari Sacramentarij autem non credunt Concomitantiam sanguinis Domini cùm corpore in specie panis undè etiam ij Lutheranorum maximè urgent utramque speciem qui cum Sacramentarijs rident Concomitaâ—â—tiam Bellar. l. 4. de Euch. c. 28. §. Secundò Heretikes saith Bellarmine and meaning Protestants do not believe Concomitancie that is to say that the blood of Christ is received under the forme of bread but for this Concomitancie the Church was moved to prescribe the use of the Eucharist in one kinde So he And this point of Concomitancse is that which b In his booke dedicated to K. Iames. Master Fisher and c In his Liturg. of the Masse pag. 396. Master Brerely most laboured for or rather laboured upon And albeit your Romane d Maximè omnium ad convellendam eorum haeresin qui negabant sub utraque specie corpus Christi contineri Catech. Rom. par 2. c. 4. nu 50. Catechisme judgeth this the principall Cause of inducing your Church to preferre one kinde yet wee whom you call Heretikes believe that the devout Communicant receiving Christ spiritually by faith is thereby possessed of whole Christ crucified in the inward act of the Soule and only deny that the Whole is received Sacramentally in this outward act under one onely part of this Sacrament which is the present Question And in this wee say no more than your Bishop Iansenius judged reasonable who hath rightly argued saying e Verùm non facilè apparet quomodò apertè exterior illa sumptio dici possit bibitio manducatio rectè dicitur quià sumitur aliquid ibi per modum cibi sed quomodò bibitio cùm nihil sumatur per modum potus non n. diceremus eum manducare et bibere qui panem tinctum vino sumeret quamvis sumat quod famem tollat et sitim Proindè secundùm horum sententiam videtur omninò dicendum cum dicitur manducare bibere non ratione actus exterioris qui manducationis tantùm speciem habet sed ratione actus interioris nempe ratione fidei Iansen Concord in Evang. pag. 457. It doth not easily appeare how the outward receiving of Christ under the forme of Bread should he called Drinking but onely Eating being received after the manner of meates as that is called Drinking onely which is received after the manner of drinke Drinking therfore and Eating are distinguished by Christ in the outward Act. So he even as your owne * Durand Rationale lib. 4. c. 54. Vna pars absque alia sumpta non est completum Sacramentum cùm panis corpus significat non potest sacramentaliter sumi sinè altera specie before him had truly concluded with whom Master * See Booke 2. Cap. 2. § 4. Brerely will beare a part Therefore your Concomitancie if wee respect the Sacramentall manner of Receiving is but a Chimaera and as great a Solecisme as to say that the Body and Bones of Christ are drunke and his Blood eaten contrary to the Sacramentall representation in receiving Bread and Wine as hath beene proved Next when wee aske you why onely your Church will not reforme and regulate her Custome according to the Institution of Christ and the long practice of the primitive Church you answer plainly and without Circumlocution that the Reason is Lest that your Church might seeme to have erred in her alteration if the ancient Custome And this your f Secunda ratio quià qui Concomitantiam negant ex alio pernitioso errore petunt utramque speciem quià nimirum existimant jure divino esse praeceptum propterea totam Ecclesiam longo tempore in hac re turpiter enâssè Bellar. quo sup §. Secundo Cardinall Bellarmine and the Iesuite g Rectissimè facit Ecclesia quod ipsa praxi contratiâ refutat eorum haeresin qui utramque speciem jure divino necessariam omnibus esse perperam contendunt Quae ratio jure optimo inter caetera cosiderata est in Conc. Constant contra Bohemos in Conc. Trident. contra recenâ—iores Sectarios Greg. de Valent. Ies Tract de usu Eucharist cap 10 §. Deindè pag 499. Valentian use and urge as a necessary Reason for confutation of Protestants who held the necessity of publike Communion in Both kindes Which Reason your owne Orator Gaspar Cardillo proclaimed as in a manner the sole cause of continuing your degenerated use h Ego existimo Patres
quibus Divites comparantur cum depâ—â—â—â—â— grave in Sarciaâ—â—â— peccatorum totius corporis privitatem intrare possint per aâ—gustam portam As the Camels Beasts to whom the rich are resembled could passe through the straight gate of Hierusalem as soone as they were disburthened of their loads So Rich men casting off the load of their sins may enter in at the straight gate that leadeth unto life A Vindication of Truth against an Objected Testimony under the name of Pope Hilary for proofe of the Being of the whole Body of Christ in every part of the Hoast SECT VIII VVE are to insert in this place the forgotten Objected words which passe under the name of Pope Hilarie and recorded in your Papall decrees 10 Decret de Consecratione Dist 2. Vbi pars ex Hilario Papa Vbi pars est corporis est totum eadem est ratio in corpore Domini qâ—ae est in Manna quod in cjus figura praecessit de quo dicitum Qui plus collogerat ' non habuit amplius neque qui minus 〈◊〉 habâ—â—â— minus Non enim est quantites visibilis aestimanda in hoc mysterio sed virtus 〈◊〉 spiritualis 〈…〉 Non est quantitas aestimanda ut sub minori quantitate minus sic Corpus Christi sub 〈◊〉 where there is part of Christs Body in the Sacrament there is the whole there being the same reason of this as there was of Manna whereof it is written Hee that gathered much had no more than others and hee that gathered not so much had no whit lesse Which your Romish Glosse applyeth to the Sacrament to signifie that There is no lesse quantity of Christs Body under a lesse quantity of the Sacrament none greater under a greater Our Answer is Three-fold I. That your Doctors could never yet prove the writings which goe under the name of Popes * Legat qai velit nostri Roberti Coci Censuram Scriptorum Decret all Epistles to have beene truly theirs whereof many of themselves have doubted and which some also have denyed II. That the Comparison fighteth mainly against your professed Romane Faith in this very point which you contend for For you teach Body of Christ to be whole in the whole and in every the least imaginable part of the Hoast without all maner of situation therein so as not having the Head above and the Feete below This you cannot deny to be your owne positive Tridentine Sense But the Manna which was diminished and augmented in Quantity by Gods providence had notwithstanding a certaine determinate Quantitie expressely mentioned in the same Text Every man a Gomer according to their families namely every one an equall but yet a severall measure and Quantity for one mans Manna was not the same which another had This agreeth not with your Corporall eating of one and the same Body of Christ Next the Granes of the same Manna for it was like Coriander-seed had their severall situations and distinct places in every Gomer some lying above and some below some on the right side and some on the left side of the Measure which differences you absolutely deny to accord with the maner of Christs being in this Sacrament III. The Comparison will farre better suite with the Spirituall soules receiving of the Body of Christ Every Faithfull one indeed participating the same whole Christ by Faith whether in a Greater or lesser Hoast without all proportioning of his Bodily Dimensions âšœ CHALLENGE SHall not then the Novelty of your Romish Article which was no so much as beleeved of Romish Doctors of this last Age of Christianitie Shall not your Contradiction to your owne Romish Principle Shall not the expresse Testimony of Saint Augustine who as hee was universally acknowledged to be a Catholike Father so was hee never condemned by any other Catholike Father for this his Doctrine concerning the Existence of Bodily parts according to proportionable Dimensions of Space Finally shall not the affinity which your opinion hath with damnable Heresies perswade you of the falsity of this your Romish Faith CHAP. IX Of the fift Romish Contradiction against the words of Christ MY BODY as the same Body is now considered to be most perfect by making it most Imperfect SECT I NOne will thinke we neede to impose any absurd Doctrine upon your Church the Absurdities which wee have already heard professed therin under the testifications of your owne Disputers having beene so marvellously and palpably absurd as hath beene shewne Among which wee may reckon this that followeth as not the least prodigious Consequence of your Romish Corporall Presence to wit That your Church of Rome alloweth a Doctrine teaching a Body of Christ now glorified to be destitute of naturall and voluntary motion of Sense and of Vnderstanding SECT II. CAtholike Faith never conceived otherwise of the humane nature of Christ after the Resurrection but that hee was able naturally of himselfe as hee was man to performe the perfect Acts which other men can who are of right constitution of Body and of sound understanding such as are the functions of Iudgement and reason and of appetite sense and motion according to the liberty of his owne will This Doctrine was above a thousand yeeres Catholike But your now Romane Faith is to beleeve as followeth in the Conclusions set downe by your Jesuite a Suarez Ies Dico secundò corpus Christi ut est in hoc Sacramento potest per se moveri localiter à Deo loquor de potentia Dei absoluta Nam juxta legem statutam suppono corpus Christi nunquam separari à speciebus nec moveri nisi motis illis neque in hac conclusione invenies Theologum ullum aperte contradicentem In tertiam Tho. qu. 76. Art 7. Disput 32. Conc. 2. Conclus 3. Corpus Christi ut est in hoc Sacramento non possit naturaliter moveri localiter ab intrinseco à propria anima interna virtute motiva naturall neque per se neque per accidens Loquor de naturali virtute non ut est instrumentum verbi operans per virtutem miraculorum effectricem Ratio quia non potest anima movere corpus suum nisi per membra organica quae habent extensionem in locum Sed membra corporis Christi non hoc modo existunt in hoc Sacramento multo minus potest movere species Sacramentales quas nec physice contingere possit neque ad motum voluntatis movere Ibid Conclus ult Potest ut est in hoc Sacramento virtue extrinseca moveri per Accidens quia possunt Sacramentales species moveri ut a Sacerdote Elevando Sect. 3. De sensibus exterioribus Nominales citati dicunt posse Christum ut est in hoc Sacramento ut Deum audire c. Alij hoc negant Sunt nonnulli qui negant id fieri posse de Potentiâ Dei absolutâ ut corpus in extensum à loco aut seipsum videat aut alia Dico non
instrumentis neque locis in quibus ipse quidem est Pontifex ut mansuetudo pationtia c. Sacrificium laudis justitiae spiritus contribulati Reasonable Service saith hee is that which is performed with the minde without Bodily helpe âšœ The which Athanasius attributeth to Baptisme 13 Athanas cont Macedon Dial. 1. de Baptismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This saith hee is a Reasonable and living Worship whereof the Apostle saith Yield up your Bodies an holy lively Sacrifice c. âšœ Thirdly The Vnbloody Sacrifice is called Spirituall as you heare how shall this be properly applyed to the Body of Christ You will say not in it's naturall Essence but in the maner of being Invisible Impalpable and the like But wee demand the same head of a mans Body is it more Spirituall in the darke than in the light Lastly all these termes in these Liturgies of Vnbloody Sacrifice Reasonable Service and Spirituall are spoken before Consecration when the Body of Christ even in your owne Faith as yet can have no being in the Eucharist and therefore cannot be the Vnbloody Sacrifice here meant by you Will you have the full substance of all these Reasons The word Vnbloody whether it point out Bread and Wine or the Act of outward Worship in this celebration called a Reasonable Service and Spirituall Sacrifice it must betoken a thing void of Blood which no Christian Professor dare attribute to the Body of Christ Wee proceed Eusebius saith indeed g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Caesar lib. 4. De Vita Constant cap. 45. de Euchar. Alij sacras literas interpretantur Alij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysticis consecrationibus divinum numen placabant supplices preces pro communi pace offerebant Et Demonst Lib. 1. Cap. 6. Sacrificium mundum Wee offer an Vnbloody Sacrifice but what hee meant thereby hee doth not expresse whether the Signes of Bread and Wine which hee elsewhere with others as you have heard called Sacrifices or whether as Basil and Chrysostome have done hee understood together the Publike Service in celebrating the Memory of Christ's Death This then concludeth not for an Existence of the Body of Christ as of the Vnbloody Subject herein But whereas furthermore your may observe that Eusebius objected calleth h Non per cruores sed per quas actiones summo Deo offerendas After there followeth an Oration of Constantine Ad Sanctorum coetum Tale SacrificiuÌ„ peragitur vacuum sanguine ab omni violentiâ As 〈◊〉 Dadraeus Doctor Parisâ— translateth it Godly Actions a pure Sacrifice and opposeth this against Bloody Sacrifices and also termeth i Againe Demonst Evang. li. 1. ca. 10 Has rursus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. materiae expertia Sacrificia intelligeÌ„â—â—â praeditas hostias Prophetica nuntiant â—racula Immola Deo Sacrificium laudis Hymnos sanctâ—â— Orationes celebrantes And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—od lib. Holy Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Without Materiall Substance as hee did the Celebration of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnbloody And yet againe of this Sacrament A Memoriall saith hee instead of a Sacrifice These shew that Eusebius meant a Sacrifice void of Blood which neither the word of God will permit us nor your Councell of Trent will suffer you to impute to the Body of Christ and therefore must needs wound your Romane Oblation of Body and Blood to the very heart Nazianzen objected is as directly opposite to your Masse as East is to West and will strike the matter dead calling it k Nazian Invect 1. advers Iulian. ante med 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vt ab incruento Sacrificio manê° elueret per quod nos Christo ipsiusque passionibus divinitate coÌ„municamus Marke IncruentuÌ„ per quod is distinguished from Christo therfore was not Christ the Incruentum objected by the Rhemists Angotat in Luc. 22. 19. The unbloody Sacrifice whereby saith hee wee Communicate with Christ Flatly differencing the unbloody Sacrifice whereby from Christ himselfe with whom the Faithfull docommunicate in this Sacrament Ambrose objected prayeth to God l Ambr. lib. 4. de Sacram. cap. 6. Sacerdos dicit Ergo memores gloriosissimae ejus passions offerimÌ„us Tibi immaculatam hanc hostiam incruentani hunc panem sanctum hanc oblationem salutis aeternae To accept of this immaculate and unbloody Hoast which are the very words of your Romane m Suscipias in sublimi Altariâ—uo perimentis 〈◊〉 lorum sicut accipere dignatus es munera Abel c. To be expounded as Bellarmine doth 〈◊〉 the same words in the Roman Masse Masse and which your Cardinall seeketh to justifie by Saint Ambrose But this hee cannot do except their meaning be both the same Let then your Cardinall but tell us the meaning of the Canon of your Masse and you will soone apprehend the Iudgement of Saint Ambrose In our Masse saith your n Accipiendo sacrificium pro re quae sacrificatur negari non 〈…〉 〈…〉 in Missa offerri ac proinde pertinere ad rem quae sacrificatur Nam cùm autè Constrationem dicimus Suscipe Pater haue immacuâ—â—tam Hostiam certè Pronomen Hanc demonstrat ad sensum id quod manibus tenemus id autem panis 〈◊〉 Bellarm. 〈…〉 de Missa cap. 27. §. Respondeo it Because the Cardinall doth often in this and other Chapters justifie the Romane terme of Masse by the 〈◊〉 in Ambrasâ—â— Cardinall it is sayd Receive holy Father this immaculate Hoast where the Pronounce This saith hee doth domonstrate Bread and Wine because spoken before Consecration So hee And the Body and Blood of Christ you know are not Bread and Wine Let Athanasius put a Period to this Section who saith that o 〈◊〉 Melchisedech dedit Abrahamo vinum meracum addito panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frusto hic typus fuit offerendi Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incruentum sanctam oblationem Hist de Melchizedech ad sinem Tom. 2. Melchisedech in giving Bread and Wine was the first Type of an unbloudy Sacrifice But Melahisedechs was Vnbloody negatively having no Blood at all in it So was never the Body of Christ since his Resurrection according to our Christian Beliefe CHALLENGE WHat a faire piece of service do you thinke have these Objectors done for the patronizing of your Romane Sacrifice out of the Sentences of Ancient Fathers whilest they alleging their words citing their Bookes and quoting their Chapters have so handled the matter as if they had meant by prevaricating in their owne Cause to betray it seeing that it is apparent that they have delivered unto us the worship in stead of the thing worshipped out of the Councell of Ephesus Basil Chrysostome and Eusebius Next by the word Vnbloody being spoken before Consecration and therefore concerneth not the Vnbloody Body of Christ they have obtruded the
thing Distinguished from Christ in stead of Christ in the Testimony of Nazianzen But especially because in the most of the * Do but examine the places againe and you shall find Basil to have spoken of Seruice before Consecration Chrysest Of Blood and Wine before Consecration Eusebius in one place is interpreted by your owne Doctor and Translator to have spoken of a Sacrifice void of Blood Nazianzene speaketh of something in the Eucharist differing from Christ to whom you may joyn Athanasius Sentences the word Vnbloody must needs be taken negatively for want or absence of Blood and so you may bid your Corporall Presence adieu All which may be strong Arguments unto us both of the deplorable Consciences of your Doctors and of the desperatenesse of your Cause Other Testimonies wherein there is mention of Christs Body and Blood come now to be discussed A Confirmation of the former Demonstration from the use of the word Vnbloody in the objected Sentences wherein the Fathers make mention of the Body and Blood of Christ SECT X. THis Objection seemeth to be of better moment than the former but onely seemeth Clemens Bishop of Rome the first of that name calleth indeed the Eucharisticall Celebration a Clemens Rom. Const lib. 6. cap. 23. Pro Sacrificio cruento Rationale incruentum ac illud mysticum Sacrificium corporis sanguinis Christi quod in symbolum mortis ejus celebratur Et lib. 7. Coâ—â—â— cap. 26. Adhuc agimus tibi grarias Pater noster pro prerâ—oso corpore sanguine effuso cujus haec Antitypa celebramus ut mortem ejus denunciaremus per ipsum enim tibi gloria Amen An unbloody Sacrifice of the Body and Blood of Christ In which sentence the Vnbloody Sacrifice is plainly distinguished from the Body and Blood whereof it is a Sacrifice even as both the Act and Service of Commemoration have beene oftentimes above and are hereafter called of the Fathers a Sacrifice in respect of the Object thereof which is the Body and Blood of Christ on the Crosse This is manifest by two especiall Reasons the first because that which hee calleth Vnbloody hee termeth also a Reasonable Service Secondly Clemens calleth the same Vnbloody Sacrifice the Signe and Type of Christs Body and Blood thereby distinguishing them from that Body and Blood whereof they are but Types You will then aske what is this Body and Blood whereof they are sayd to be Types Yea marry This being knowne will set all straight And Clemens telleth you that it is his Precious Body and his Blood shed which properly taken all Christians professe to be Proper to his Body crucifyed and Blood shed on the Crosse for the proper Object of our Typicall Remembrance as wee have formerly * See B. 2. Ch. 2. § 4 and this B. 6. Ch. 1. § 2. proved and you your selves have confessed already c Cyril Hierosol Mystag 5. Postquà m consecimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquanto post Obsecramus Deum pro c. Et ChristuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ob. â— Salmerone Ies Tom. 9. Tract 30. Cyril of Hierusalem doth attend upon Pope Clemens and in a sort treadeth in his steps The maner of our Celebrating the memory of Christs death hee calleth a Spirituall Sacrifice and an Vnbloody worship wherein against the Iewish Sacrifice hee opposeth Spirituall against Corporall as hee doth Vnbloody against Bloody But by Spirituall hee meant that which wanteth a Body Therefore by Vnbloody hee meant that which was properly voyd of Blood So farre was Cyril from signifying thereby the Vnbloody Body of Christ as the Subject matter in the Eucharist As for the Body Blood of Christ it selfe which hee calleth Propitiation Cyril expoundeth himselfe to meane for so hee nameth it Christ slaine for our sinnes which still wee say and you cannot deny is onely the Object of our whole Spirituall service of Remembrance and Commemoration Both these former Witnesses have delivered their Testimonies as spoken under a forme of Prayer whereunto whether You or Protestants may more justly say Amen judge you Cyril Patriarch of Alexandria accordingly * See below Sect. 15 acknowledgeth a Sacrifice Vnbloody Spirituall and Mentall The eighth Demonstration Of the no-Proper Sacrifice of the Masse Because the Ancient Fathers called the Eucharist a Bloody Sacrifice which all you will confesse to be Vnproperly spoken SECT XI TAke but unto you your owne Allegations set downe in the a Saâ—mer Tom. 9. Tract 29 pag. 225. Hesychius lib. 2. c. 8. in Levit. Dicit Christum cum coenaret seipsum occidisse Chrysost in 1. Cor. Hom 24. In Eucharistia ChristuÌ„ paâ—i occidi Rursus Tract 31. pag. 238. 〈◊〉 decent in Eucharistia offenri eruentum Sacrificium Alexander Papa Epist 1. Cyâ—r lib. 2. Epist 3. Passio Domini est Sacrificium quod offerimus Hieron in Dialog advers Lucifer Christum pluries passum confitemur Pascasius de â—orpore Sanguine Domini Sacrificium Crucis iteratur âšœ Euseb Emissen Sabbaâ—o post Domin 2. To ties tamen occiditur à fidelibus comeditur quoties in hoc Altaris Sacramento 〈◊〉 âšœ Margin of the Sentences of Antiquity and you shall finde how the Ancient Fathers doubted not to say that Christ suffereth is slaine slayeth himselfe suffereth often in this Sacrament and that His Passion and Bloody Sacrifice is offered herein âšœ And againe As often as Christ is offered on the Altar so often is hee slaine and eaten of the faithfull Do you marke 〈◊〉 even so eaten as hee is slaine but onely so as slaine which no living man will say can be spoken Properly of Christs Body after his Resurrection âšœ These are Sayings of the highest Accent as you see and of no fewer nor meaner Fathers than these Alexander Chrysostome Cyprian Hierome Cyril of Hierusalem Hesychius Pascasins and Eusebius Emissenus âšœ Vnto this holy Assembly Gregory Nyssen joyneth himselfe who although last in place yet will appeare to be as forward in sense as the formost Hee speaking of the Body of Christ as it was a Sacrifice eaten of his Disciples in his last Supper held the Crucifyed Body of Christ to have beene even then so necessary an Object for his Disciples Eating thereof that hee saith 14 Greg. Nyssen Orat. 1. de Resurrect Christi Pro ineffabili arcanoque qui ab hominibus cerni nequit Sacrificij modo suâ dispositione administratione praeoccupat impetum violentum ac sese oblationeÌ„ ac victimam offert pro nobis Sacerdos simul agnus Dei qui tollit peccatum mundi Quando hoc accidit Cùm corpus suum ad comedendum sanguinem bibendum praebuit Cuilibet enim hoc perspicuum est quòd ore vesci homo non potest nisi comestionem mactatio praecesserit Qui igitur dedit Discipulis suis corpus suum ad comedendum apertè demonstrat jam perfectam agni immolationem Non enim ad edendum idoneum esset corpus animatum It was even then eaten
de Missa Cap. 27. §. Tertiò that The Body of Christ indeed suffereth not herein any naturall Destruction but onely Sacramentall that is Metaphoricall Ergo your Romish Masse is destitute of the proper Sacrificing Act of Destruction And againe whereas the word Immolation is taken of h Lombardus cum quaeritat quid Sacerdos gerit sit dicendum Sacrificium aut Immolatio accipit nomen Immolationis pro occisione respondet autem rectissimè Christum semel tantùm immolatum id est occisum fuisse non autem immolari id est occidi in Sacramento repraesentatione Bellorm lib. 1. de Missa cap. 15. Rursus paulò superius § Ad hanc Cruenta Immolatio semel tantùm verè propriè facta est nunc autem non propriè sed pâ—r Repraesentationem Lib. 4. Dist 12. §. Post haec Lombard for being Slaine or suffering by Death It was most truly said by him saith your Cardinall that Christ is not properly immolated meaning not slaine but onely in Representation Well then the State of the Question as your Cardinall himselfe hath set it downe is seeing that every Proper Sacrifice requireth a Proper Destruction and if it be a living Sacrifice a Destruction by death Whether Christ be properly Sacrificed or no. Marke wee pray you your Cardinal's Resolution His bloody Sacrifice was but once truly and properly done but now it is not properly done but by Representation O Spirit of Contradiction For that which is but once onely properly offered can never be said to be againe properly offered and that which is a Bloody Oblation by your owne learning cannot be Vnbloody And as great an Intoxication is to be seene in your Disputers in respect of the other part of the Sacrament touching the Cup For your Cardinall Alan defendeth a Reall Destruction in this maner i Alanus de Eucharist lib. 2 cap. 13. In carnis sanguinis separatione undè propriè in animalibus mactatio consistit vis hujus mysterij ut in eo solo cernatur divinae mortis repraesentatio sequitur Christum esse praesentem modò immolatio quod sunditur in remissione peccatorum ergo per modum Victimae praesens est imò Christus hic praesens induit eum modum quem habuit ut se offerens in Sacrificio Crucis Aliquantò post haec Propter concomitantiam de qua superius diximus in seipso non moritur In creatures living saith hee the thing sacrificed must be slaine and in this slaying by the separation of blood from the Body doth consist all force and virtue of this Mystery because Christ is herein after the maner of Sacrifice taking upon him the maner of Sacrificing which hee had in offering himselfe upon the Crosse by separation of his Blood So hee All which doth inferre a Reall and Proper separation and effusion of Blood yet immediatly after standeth hee to the Defence of Concomitancie which teacheth an Vnion of Body and Blood together in as full a maner as it was in Christ his most perfect estate But Blood Separated and Vnited are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarie as can be How much better would it beseeme you to confesse plainly and truly with your Costerus that k Costerus Christian Institut lib. 1. cap. 10. Christus in cruce solus seipsum obtulit per veraÌ„ sanguinis effusionem mortem hic per Sacerdotem tanquam ministrum se offert sine Sanguinis effusione morte sed per utrâ—usque repraesentationem Christ is not offered herewith effusion of Blood but by a representation thereof Thus still wee see your owne Doctors come in your most controverted points towards us albeit as Rowers looking backwards to their owne purposes and conclusions CHALLENGE A Syllogisme will quit the Businesse as for Example Every proper Sacrifice is properly Visible of Prophane is made Sacred and properly suffereth Destruction This is your owne Proposition in each part But the Body of Christ in the Eucharist is neither properly Visible nor properly of Prophane made Sacred nor suffereth any proper Destruction This is also your owne Assumption Therefore the Body of Christ in this Sacrament is not a proper Sacrifice nor properly Sacrificed This except men have lost their braines must needs be every mans Conclusion And that so much the rather because it cannot be sufficient that Christs Body be present in the Eucharist to make it a Sacrifice without some Sacrificing Act. A Sheepe is no Sacrifice whil'st it remaineth in the Fold nor can every Action serve the turne except it be a Destructive Act for the Sheep doth not become therefore a Sacrifice because it is shorne nor yet can any Destructive Act be held Sacrificing which is not prescribed by Divine Authority which onely cun ordaine a Sacrifice as hath beene confessed But no such divine ordinance hath hitherto beene proved Is it not then a miserable case which you are in to suffer your selves to be deceived by such Mountebankes who pretend to direct mens Consciences in the Mysteries of Christian Faith and particularly concerning this high point of Proper Sacrifice and in the end give no other satisfaction than by meere Riddles of a Visible not Visible Consecrated not Consecrated Destroyed and not Destroyed with Blood separated and not separated from the Body and each one spoken of the same Body of Christ Our last point concerning a proper Sacrifice followeth CHAP. VII Our Fourth Examination is of the Doctrine of PROTESTANTS in the point of Sacrifice IN discussion whereof wee are to consider first the Acts which are incident unto the Celebration of this Sacrament and then the Object thereof which is the true and reall Body of Christ as it was Sacrificed upon the Crosse In respect of the Acts wee say I. That Spirituall Sacrifices albeit Vnproper are in one respect more true and do farre excell all merely Corporall Sacrifices according to Scripture SECT I. WHen Christ called himselfe the True Vine the True light the True Bread in respect of the Naturall Vine Light and Bread Hee taught us to distinguish betweene a Truth of Excellencie and a Truth of Propriety by their different Effects That which hath the naturall property of Bread although Manna preserveth but the temporall life for * Iohn 6. See above Booke 5. Sect. 6. They ate Manna and dyed but the Bread of Excellencie which is Christs Body preserveth to * Ibid. Immortality It is a good Observation which your Canus hath that a Canus Quià per Sacrificia legis externae res quaedam spirituales potiores praesignabantur has omninò res Sacrificia holocausta hostias sacrae literae appellant ut mactationes brutorum animalium figurae erant mortificationis Loc. Theolog. lib. 12. cap. 12. §. In secundo Many spirituall things are called Sacrifices in Scriptur because they were prefigured by the outward bodily Sacrifices of the Lambe as the killing of Beasts were signes of mortification which is a killing of sinne So hee
And the thing Archetypally prefigured you know is alwayes held more excellent than the figure thereof First the Sacrifice of Contrition Psalm 51. 17. The Sacrifice of God is a Contrite heart Secondly of Righteousnesse Psalm 4. 5. Offer the Sacrifice of Righteousnesse And Rom. 12. 1. by Mortification and Vivification Present your Bodies a living Sacrifice holy and acceptable unto God which is your reasonable Service Thirdly the Sacrifice of Prayer and Praise Hosea 14. 2. Wee will render the Calves of our lips Fourthly of Almes-workes Heb. 13. 16. With such Sacrifices God is well pleased Fifthly Sacrifice the fruite of Preaching Rom. 15. 16. That I ministring the Gospell that the offering up of the Gentiles might be acceptable being sanctifyed by the holy Ghost Sixthly the Sacrifice of Martyrdome Phil. 2. 17. Yea and if I be offered up upon the Sacrifice and Service of your faith c. Next wee say II. That all these Spirituall Acts although Improperly called Sacrifices yet are they more excellent than all meerely Corporall and Proper Sacrifices in the Iudgement of Ancient Fathers SECT II. VPon this Contemplation Ancient Fathers have breathed out many divine Ejaculations for the expressing of the excellent Prerogatives of Spirituall Sacrifices in respect of Corporall Of the Sacrifice of Contritition thus a Non terrenis sed spiritualibus est Deo litandum Tertull. adversus Iudaeos Gods wrath is to be appeased with Spirituall Sacrifices And b Erant tum Sacrificia pro delicto quae nunc sunt Sacrificia poenitentiae de delicto Ambros lib. 3. Epist 28. They were then Sacrifices for sinne which are now Sacrifices of Repentance for sinne And c Spiritus contribulatus Ostendit Deus se velle Sacrificium non trucidati pecoris sed contriti pectoris Aug. de Civit Dei lib. 20. cap. 5. God sheweth hee will not have the Sacrifice of a slaine beast but of a contrite breast Of the Sacrifice of Righteousnesse thus d Mundo moriens ipse est Sacrificium Idem Hee that dyeth to the world is for himselfe a Sacrifice And e Tunc corpora pro corporibus nunc non corpora sed vitia corporis perimenda Arnob. cont Gentes Then were Creatures slaine to cleanse mens Bodies but now are men to mortifie their vices f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isid Pelus lib. 3. Epist 75. Every one being made a Priest over his owne Body to over-rule vices And g Illi offerebant oves boves nos tam crasso praeterito Sacrificio subtile offerimus virtutes omnigenas Sacrificium enim minimè carnale secundùm naturam incorpoream decet Deum Ambros The same which hee hath translated word for word out of Cyril Alex. cont Iulian. See above towards the end of Chap. 5. They offered those grosse Bodies of sheepe but wee the more subtile and pure of virtues because unbloody things best agree with God And h Chrysost in Gen. Hom. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a new and admirable Sacrifice And i Pelusiota lib. 3. Ep. 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best Sacrifice is to have a pure Minde and a chaste Body Of the Spirituall Sacrifice of Prayer and Praises unto God thus k Preces Gratiarum actiones factae Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Dial. cum Tryphone Iudaeo And another upon that Psal 68. of David Canticum laudis plus placet Deo quam novella observeth in the Hebrew an elegant Allusion as if it had been sayd Deo magis placet Schir quà m Schior id est Canticum quà m vitulus Bellar. ibid. These are most perfect and onely Sacrifices acceptable to God Of Preaching the Word of God thus l Gladio verbi mactans vltia Hier rursus in Psal 26. Hostia jubilationis hostia praedicationis Wee slay vices with the sword of the Word And of The Function Evangelicall m Chrys in Psal 95. Munus Evangelicum Sacrificium mundum immaculatum It is a pure Sacrifice and immaculate And n Sacrificium praedicationis omnibus aromatibus praestantius Aug. A Sacrifice sweeter than all Spices Of Almesworkes thus o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt vel quòd eâ Deus prae Sacrificijs placere sibi testatur haec sancta vestis aromata Sactorum est Chrysost These God testifieth to be more pleasant unto him than all the Sacrifices And p Vbi scriptum est Misericordiam magis volo quà m Sacrificium nihil aliud quà m Sacrificiū Sacrificio praelatum intelligi opportet quoniam quod ab hominibus appellatur Sacrificium signum est veri Sacrificij Aug. lib. 10. de Civit. cap. 5. This is a true Sacrifice whereof the other Sacrifices are but Signes Of Martyrdome thus r Nos templum Dei sumus omnes cor nostrum altare Dei cruentas victimas caedimus quando usque ad sanguinem pro veritate certamus Aug. ibid. cap. 4. Wee are Gods Temple our hearts his Altars wee then offer up our bloody Sacrifice when wee contend for the Truth with our Blood In briefe ſ Verum Sacrificium est omne opus quod agitur ut Deo in sancta societate haereamus relatumque ad illum sinem ut beati esse possimus Idem lib. 10. de Civit. cap. ◠Every good worke done to the end that wee may enjoy God is a true Sacrifice ⚜ Your Cardinall Bellarmine lighting on this Sentence wherein Saint Augustine defineth a Sacrifice to be every good worke wrought that wee may in an holy Societie adhere unto God 1 Bellarm. lib. 1. de Missa cap. 2. §. Vnum Sanctus Aug. lib. 10. de Civit Dei cap. 6. Sic definit Sacrificium Sacrificium inquit est opus omne quod agitur ut sanctâ societate inhaereatur Deo relatum ad illum sinem ut beati esse possimus Respondeo Vocat Opus tale Sacrificium verum ratione dignitatis effectus quod sit praestantius non ratione formae essentiae Sacrificij propriè dicti This Saint Augustine spoke saith your Cardinall not properly according to the essence of a Sacrifice but in respect of the dignitie and effects of every such worke So hee ⚜ Hitherto of our Proposition by the Determination of holy Fathers In the next place wee say for the Assumption III. That Protestants professe in their Celebration divers Sacrifices of chiefe Excellencie SECT III. COrporall and Spirituall Sacrifices are by you distinguished calling the first Proper and the other Improper but the Spirituall excelleth by infinite Degrees as you have heard In which kinde Protestants in their Celebration professe foure sorts of Sacrifices For proofe hereof wee may instance in our Church of a In the English Liturgia England most happily reformed and established First the Sacrifice of Mortification in Act and of Martyrdome in Vow saying Wee offer unto thee O Lord our selves our soules and bodies to be an holy lively
he saith There is not either any Scripture saith hee or Father shewing any such thing for such a maner of esteeming the fruit of Christ's Sacrifice So hee In the third place whiles wee are in this speculation wee heare one of you putting this Case If the Priest shall receive a stipend of Peter upon Condition that hee shall apply his Memento and Intention upon the soule of Iohn departed this life and hee notwithstanding doth apply it unto the good of the soule of Paul whether now the Priests Memento should worke for the good of the soule of Iohn according to the Priests Obligation upon the Condition made with Peter or else for the good of the soule of Paul according to the Priests immediate Intention Here although some of you stand for the justice of the d Inquiri potest an tenetur Sacerdos ex justitia applicare Sacrificium Petro ratione ab eo accepti stipenâ—ij nihilominus applicat Paulo vel cum jubetur offerre Sacrificium pro tali Defuncto offert pro se Quidam dicunt Sacrificium operari in hujusmodi casibus non secundùm voluntatem Ministri sed secundùm obligationem quâ tenetur pro hoc vel illo offerre Aliâ— volunt obligationem tenere Sed operatur secundùm intentionem Ministri quatenùs est Christi Minister Suarez quo supra But your Cardinall Sed injustè facere Alan quo supra cap. 35. pag. 640. Priests Obligation yet some others Resolution is that the Priests intention albeit unjust must stand for good Wee have done CHALLENGE VVHereas it is now evident that your Romish Masse serveth so well for your no small gaine by appropriating of a Priestly portion to be dispensed for some one or other soule for money as it were the Cookes fee and that but onely for the paines of a Spirituall intention yea though it be to the Injury of the Purchaser It can be no marvell that wee heare so often and as loud shouts for your magnifying of the Romane Masse as ever Demetrius and his fellow Craft-mates made for Diana the Goddesse of the Ephesians It remaineth that wee deliver unto you a Synopsis of the Abominations of your Romish Sacrifice which wee have reserved to be discovered in the eighth Booke Wee hasten to the last Examination which is of Proâ—estants CHAP. XII That the Protestants in their Celebration offer to God a Spirituall Sacrifice which is Propitiatory by way of Complacencie SECT I. CAll but to mind our former * See above Chap. 〈…〉 Distinction of a double kinde of Propitiousnesse one of Complacencie and Acceptation and the other of Merit and Equivulencie and ioyne hereunto your owne definition of Propitiousnesse by way of gracious acceptance when you confesse that Every religious Act whereby man in devotion adhereth intirely unto God in acknowledgement of his Soveraigntie mercie and bountie is propitious unto God Now then Protestants celebrating the Eucharist with Faith in the Sonne of God and offering up to God the Commemoration of his death and mans Redemption thereby a worke farre exceeding in worth the Creation if it so were of a thousand Thousand worlds and thereby powring out their whole spirit of Thankfulnesse unto God in which respect this Sacrament hath obtained a more singular name than any other to be called Eucharistia that is A Giving of Thankes and that most worthily forasmuch as the end and efficacie of Christ's Passion is no lesse than our Redemption from the eternall paines of hell and purchase of our everlasting salvation All these I say and other essentiall Duties of holy Devotion being performed not according to Mans Invention as yours but to that direct and expresse Prescript and ordinance of Christ himselfe Do this It is not possible but that their whole complementall Act of Celebration must needs be through Gods favour Propitious and well-pleasing in his sight Take unto you our last Proposition concerning the second kinde of Propitiousnesse That the Protestants may more truly be said to offer to God a meritoriously Propitiatory Sacrifice for Remission of Sinne than the Romish do SECT II. BEfore wee resolve any thing wee are willing to heare your Cardinals Determination The Death of Christ saith a Bellarm. lib. 1. de Missa cap. 3. Mors Christi est Sacrificium prop iè dictum perfectissimum hee is a proper and most perfect Sacrifice So hee most Christianly But after noting the Profession of Protestants to hold that the same Most perfect Sacrifice of Christ upon the Crosse is the onely proper Sacrifice of Christian Religion hee denyeth this because saith b Bellarm. Ibid. cap. 20. §. Probatur Sublato Sacrificio Missae nullum restat in Ecclesia Sacrificium propriè dictum Nam si ullum esset id esset Sacrificium 〈◊〉 illud enim unum Adversarij assignant unicum esse Christianae religionis Sacrificium At hoc commune omnibus veris Religionibus sed semel poractum maneâ— quoad essectum virtutem hee This is common to all true Religions and being but once done ceaseth to be any more but onely in the virtue and efficacie thereof And all this hee doth for establishing of another properly Propitiatory Sacrifice of the Romish Masse by the hands of the Priest But wee believing that That Sacrifice of Christ's death was but once offered as according to our other distinction the onely subjective meritorious and properly Propitiatory Sacrifice therefore it ceaseth to be so any more but yet is still objectively perpetuall in the Church of God as the object of our Remembrance of his Death Representatively and Commemoratively both in our Acts of Celebration and in our Prayers and Praises offered up to God in the true apprehension of the Efficacie and Virtue thereof In which respect as Christian Beliefe professeth Christ is called * Apoc. 5. 12. The Lambe slaine from the beginning of the world so is hee the same still and ever will be untill the end thereof for which cause our Celebration is called of the Apostle A shewing of the Lords Death till hee come So that as by the Bodily Eye beholding the * Iohn 3. Serpent on a pole in the Wildernesse they that were stung with the deadly poyson of Fiery Serpents were healed even so All who by Faith the Eye of the soule behold the Sonne of God lift upon the Crosse shall not perish but have everlasting life But what is that Propitiousnesse of the Sacrifice of Christ's Body will you say which you Protestants will be said to offer more truly to God than that wee Romanists do and wherein doth the difference consist Be you as willing to heare as to aske and then know that first although the whole Act of our Celebration in Commemoration of Christ's Death as proceeding from us be a Sacrifice propitious as other holy Acts of Devotion onely by Gods Complacencie and Acceptance Yet the object of our Commemoration being the Death and Passion of Christ in his Body and Blood is to us
doubt which are spoken onely by way of a Metaphoricall Similitude thus As to that which as it were hath Life thereby implying that it is in it selfe without Life as both your Billius the Translator of Nazianzen and Nicetas his Commentator and Expositor and lastly Nazianzen himselfe will manifest I. Billius being hee whom the Romish Seducer himselfe hath attested and whom wee now assume for our Proctor translateth Nazianzen's words thus 11 Billius in Orat. 42. Nazianz. To enim quasi vitâ praeditum alloquar For I will speake unto thee even as having Life or to that which as it were hath Life Wee demand then would any but an Anti-Christian say of Christ that he is but a Quasi one who as it were hath Life Secondly Nicetas Metropolitane of Heraclea is a professed and privileged Expositor of Nazianzen him wee desire to be our Advocate in this Cause 12 Nicetas in locum ipsum Nazianz. O Pascha magnum sacrum Pascha c. Haec verba Nazianzeni ad Festum ipsum perinde ac vitâ praeditum refert These words of Nazianzen ô great Pascha I say ô sacred Pascha Nazianzen saith hee referreth unto the Feast it selfe as if it were indued with Life So hee Do you not see how the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is As it were having Life compelled this learned Bishop to expound the words of Nazianzen as meant properly of The Feast it selfe called in Greeke and Latine Pascha and by us Pace or Easter and not to the Eucharist which was that my Conclusion against which the Romish Seducer hath revelled and thereupon in a maner reviled me to make me a Falsificator like himselfe Lastly Nazianzen is hee whom wee reserve for our Patron in this Cause The subject matter of the whole Oration of Nazianzen now mentioned is as all know that have read it the Celebration of the Great and holy Feast of Easter of the which Feast some few lines after his entrance into his Oration hee hath these words Pascha of the Lord Pascha and in honour of the Trinity I say the third time Pascha This is the Feast of Feasts and Celebrity of Celebrities expresly speaking not of Christ the Lord nor of the Eucharist but of that which hee calleth The Feast of Feasts namely that which hee as expresly named The Pascha of the Lord which words in the beginning of Nazianzen's Oration most harmoniously accord unto his words now controverted in the end of the same Oration with Ecchoing as it were to the Former saith ô great and holy Pascha namely in respect of the same Pascha the Feast of Feasts and Celebritie of Celebrities But this Romish Seducer never considering these Premises peremptorily posteth on objecting onely the words of Nazianzen immediately following which unto a Cursory Reader might seeme to make for him some shew of Confutation for thus hee proceeds ô word of God and Light and Life and Wisedome and Power for I am delighted with all thy names c. Which words we confesse are spoken of Christ and not of the Feast whereupon your Seducer concludeth that the former words ô Pascha refer likewise to Christ Which his Erroneous conceipt hath beene long since confuted by the forenamed Bishop Nicetas expresly affirming of these words that They were spoken of the * See above a◠12 Feast and these last words ô Word of God and Light c. are spoken indeed to Christ the spirituall Pascha But how by Invocation no but by Acclamation saith hee nothing being more Familiar to Orators than to use Apostrophe's by Transition from the Signe to the Thing signified as here from the Signe which was Christ's day of Resurrection to the Contemplation of the person risen againe Notwithstanding were it that this had beene an Invocation of Christ yet except it had beene an Invocation of him as hee was then in the Eucharist it maketh nothing at all for Bellarmines Conclusion which was thus Ergò Christ is corporally is this Sacrament and to be Divinely adored therin By all which you may clearly discern the true meaning of the first objected Author Dionysius from his Expositor Pachymeres II. The Iudgement of Pachymeres by his Reference to the Sentence of Gregory Nazianzen III. The exact Vnderstanding of Gregory Nazianzen by the Commentarie of the Bishop Nicetas And IV. the truth of that Commentarie by the Tenor of Nazianzen's Oration it selfe as you have heard and consequently that there is still just Cause for us to exclaime both against the Sophistry of your Bellarmine and rashnesse and impotencie if not impudencie rather of this frivolous Seducer and Calumniator ⚜ CHAP. IV. That the Divine Adoration of the Sacrament is thrice Repugnant to the Iudgement of Antiquity First by their Silence SECT I. YOu are not to require of us that wee produce the expresse Sentences of ancient Fathers condemning the Ascribing of Divine honour to the Sacrament seeing that this Romish Doctrine was neither in Opinion nor Practice in their times It ought to satisfie you that your owne most zealous indefatigable subtile and skilfull Miners digging and searching into all the Volumes of Antiquity which have beene extant in the Christian world for the space of sixe or seven hundred yeares after Christ yet have not beene able to extract from them any proofe of a Divine honour as due to this Sacrament either in expresse words or practice insomuch that you are enforced to obtrude onely such Sentences and Acts which equally extend to the honouring of the Sacrament of Baptisme and other sacred things whereunto even according to your owne Romish Profession Divine honour cannot be attributed without grosse Idolatry and neverthelesse have your Disputers not spared to call such their Objections Cleare Arguments piercing and unsoluble Wee therfore make bold hereupon to knocke at the Consistory doore of the Conscience of every man indued with any small glimpse of Reason and to entreat him for Christs sake whose Cause it is to judge betweene Rome and Vs after hee hath heard the case which standeth thus Divine Adoration of the Host is held to be in the Romish Profession the principall practicke part of Christian Religion Next the ancient Fathers of the Church were the faithfull Registers of Catholike Truth in all necessary points of Christian Faith and Divine worship They in their Writings manifoldly instructed their Readers by Exhortations Admonitions Perswasions and Precepts how they are to demeane themselves in the receiving of this Sacrament not omitting any Act whereby to set forth the true Dignity and Reverence belonging unto it many of the same Holy Fathers sealing that their Christian profession with their Blood It is now referred to the Iudgement of every man whether it can fall within his capacity to thinke it Credible that those Fathers if they had beene of the now Romish Faith would not have expresly delivered concerning the due Worship of this Sacrament this one word consisting but of two syllables viz.