donne It is not common bread it is not breade it is not that which nature made The Fathers breade is made the bodie of Christ that in the Sacrament is flesh it is the flesh of Christ made of bread the nature is changed nature it selfe is changed it is changed by Gods omnipotencie it is transelemented The senses may be deceaued beleeue theÌ„ not beleeue the words of Christ It is not breade though the tast esteeme it so it is changed not in shape but in nature it is the flesh which suffered for vs that which did hange vppon the crosse the price of our redemption It is the Lord of Angells he is heere on earth and thou receauest him He is sacrificed on the Altar the Sonne of God is againe sacrificed for vs the LaÌ„be that taketh away the sinnes of the world is offered in sacrifice by Priests without slaughtering Wee offer an vnbloody sacrifice in the Church it is offered euery where it is the same which Christ offered The victime is dispenced from the Altar wee doe eate the lambe entire Christ he is the feast the Angells tremble when they behold that wherwith wee are fed Christ is worshipped on the Altar wee adore the flesh of Christ in the mysteries the mysticall signes are adored as beiÌ„g that they are beleeued to be That in the Chalice is not wine it is blood it is that which did issue out of the side of our Sauiour VVee drinke blood wee drinke blood with our mouthes it is powered into our mouthes that which faith beleeueth the same wee receaue with our mouth wee receaue the bodie and blood of Iesus Christ with our mouth into our bodies into our members So the Fathers Our B. Sauiour This is my body this is my blood I conclude with S. Hilarie S. Hilar. l. 2 de Trinit There is no place left of doubting of the truth of the flesh and blood for now both by our Sauiours profession and our beleefe it is trulie flesh and truelie blood And these being receaued and drunke do bringe to passe that wee be in Christ and CHRIST IN VS THE EIGTH CHAPTER Of Transubstantiation 56. IN the Councell of Trent is defined the conuersion of breade and wine into the bodie and blood of Christ which conuersion is there and in the Lateran Councell termed by a proper name transubstantiation To these Councells and to the AuncieÌ„t Fathers aboue cited you oppose a fewe obscure sentences One out of an Epistle of one Iohn of ConstaÌ„tinople falslie attributed to S. Chrysostome Another out of one Gelasius whom to make your argument seeme the stronger you stile Pope but falslie as Baronius and others haue demonstrated against your Caluin The third out of Theodoret a knowne Aduersarie of your cause Ep. ad Caes Mon. 57. The first Chrysostome saith the nature of the breade remaines Answere It is false sainct Chrysostome saith expreslie it is changed as you shall heare anon The Epistle which you cite is a refutation of Eutichianisme which beganne many yeares after S. Chrysostome was deade Chrysostomus videtur traÌ„substantiationoÌ„ confirmare nam ita scrible moÌ„ vidos paneÌ„ num vinuÌ„ num sicut reliqui tibi in secessum vadunt absit nec sic cogites nam sicut cera c. Magdeb cent 5. c. 4. col 517. the Author of it is also against you for he saith in the same place that there are not in the Sacrament of the Eucharist two bodies but one and that one the bodie of the soÌ„ne of God This man you see was not yours in this point his doctrine take it all is not curraÌ„t among you for if there be in the Eucharist onlie One bodie and this One the bodie of the sonne of God then breade in substance is not there because the bodie of Christ and naturall breade be not one and the same bodie by the nature he meaneth the proprietie or naturall qualitie of the breade which is allso called the nature and this doth remaine 58. The second Gelasius saith De Duab. naturis the substance or nature of breade doth not leaue to be Answere The meaning of this man is that it is not annihilated but the substance is turned into another thing and so as it remaines not in it selfe for it is turned but in the proprietie or proper accidents tast colour c. All this the same Author teacheth in the verie same place in these words they the substance of breade and wine do passe into a Diuine substance the holie Ghost effecting it yet remaining in the proprietie of their nature wherefore this maÌ„ whosoeuer he be is noe ProtestaÌ„t in this for he that holds the substance of breade and wine to be conuerted by the power of God into a Diuine substance the bodie and blood of Christ is no meere Figurist nor of your Schoole but this Author did old it as you finde in his owne words therefore he was not a Protestant as you are Theodor. Dial. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manent enim in prioris substantiae figura forma or manent enim in riri esentia c. Idem Dial 2 Idem transsubstantiationem videtur â—apere quod Theodoretusscribit sicut ergo Symbola c post innocationem 59. The third Theodoret saith our Sauiour deliuering the SacrameÌ„t called his bodie breade aÌ„d that which is in the Cuppe he called his blood he chaÌ„ged the names aÌ„d gaue his bodie the name which belonged to the signe and to the signe the name which belonged to his bodie Answere Reade further and you meete the solution of your difficultie The reason of the change of names was because he would haue such as partake the diuine sacraments not to heede the nature of those things which are seene the signes but for the change of names to beleeue allso the change that is made hy grace You replie out of another place the mysticall signes after consecration depart not from their nature but abide still in their former substance and figure and forme and may be seene and touched as before Answere It is true that the signes are not changed for those are Accidents those remaine but the substance whithin the signes or Accidents is changed The things are chaÌ„ged by reason of that which is interiour and within they are not changed by reason of that which is exteriour and without exposed to the sense mutantur alia fiuÌ„ c. Magd. cent 5. co 517. Ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Theodoret proceeding saith they are vnderstood to be that they are made that is the bodie and blood of Christ and are beleeued and adored as beiÌ„g the things they are beleeued to be No man beleeues that breade is flesh No man doth beleeue these propositions to be true breade is a maÌ„s bodie breade is flesh flesh is breade No maÌ„ adoreth breade Now the Mysteries Theodoret saith are adored as being indeed the things which they are beleeued to be
he doth not say they are beleeued onelie to be but they allso are that which they are beleeued to be and so are that they may be and are adored So then Theodoret is no Figurist nor Protestant in this point 60. The fourth Argument is taken out of Scripture Our Sauiour tooke breade therefore he gaue breade Answere Matt. 26. It doth not follow because after he tooke it he changed it by consecration into his bodie and then it was not breade but flesh in the shape and forme of breade it was heauenlie breade the breade of life after consecration but after cōsecratiō it was not bakers breade that he gaue was the same with that he tooke in outward shape but the interiour substance was not the same 61. I haue turned the rest of your forces against your felfe I will now turne this allso and make my first argument for the change of breade into the bodie and wine into blood which change or conuersion we call transubstantiation out of this place of Scripture thus Before consecration the thing in the dimensions and shape of breade was breade after consecration the thing in those dimensions was the bodie of Christ This is my bodie therefore it was changed Matt. 26. Hoc quidem sapè diximus quod nunc quoque repetā retineri reipsa nō posse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Christi verbis hoc est corpus meum quin transsubstantiatio Papistica statuatur Beza de caena cont westphal vol. 1 tr 6. Gene. 1582. The same argumēt I make of the cuppe for if blood hath succeeded vnto wine there is a change made but after consecratiō blood hath succeeded vnto wine for it is blood after consecration This is my blood and before it was not blood but wine 62. A second argument I make out of the iudgment of the Fathers and the Church Primitiue If the Fathers did beleeue that before consecration the things proposed were breade ād wine ād that after consecratiō there was not cōmon breade ād wine but the bodie and blood of Christ then did those Fathers beleeue an inward substantiall change in those formes for this comes not to passe without a change as he who beleeues the drinke in the cuppe to be water when it is brought to the table and afterwards to be wine and nor water doth acknowledge a change for were there no mutation it would be still as it was at first water and not wine But the Fathers did beleeue that those things before consecration were breade and wine as you also do confesse and that after consecration there was not breade and wine in those formes but the bodie and blood of Christ as I haue declared in the former Chapter therefore thy beleeued an inward change 63. Thirdlie the Fathers in expresse termes do teach this change or conuersion which wee speake of I haue cited them before S. Amb. d◠Myst init c. 9. Ibid. Id. l. 4. de Sacr. c. 4. S. Ambrose It is not that which nature made but that which the blessing hath consecrated The power of consecration is greater then the power of nature for by consecration the verie nature it selfe is chāged This breade is breade before the Sacramentall words but when consecration comes of breade it is made the flesh of Christ S. Chrysostome S. Chrys hom de Euch. in Encoen As waxe ioyned with fire is likened vnto it so as nothing of the substance of it remaineth nothing aboundeth so here conceaue the mysteries to be consumed with the substance of the bodie of Christ The things set before vs are not the workes of humane power wee hold but the place of Ministers Idem hom 83 in Mat it he Christ who doth sanctifie and change these things S. Cyrill of Ierusalem S. Cyr. Hier. Catech 1. The breade and wine of the Eucharist before the sacred inuocation of the adored Trinitie were simple breade and wine but the inuocation being once donne the breade indeade is made the bodie of Christ and the wine his blood Id. Catech 3. He Christ once changed water into wine ād is he not worthie to be beleeued of vs that he hath changed wine into blood that which appeareth bread is not breade but the bodie of Christ Id. Cat. 4. S. Gauden in Ex. tr 2 Sainct Gaudentius Bisshop of Brixia The Lord and Creator of Natures that of earth made breade againe because he can doe it and hath promised to doe it of breade makes his owne bodie and he that of water made wine now of wine hath made his bloode S. Cyr. Alex Ep. ad Calosyr S. Cyrill of Alexandria That wee should not feele horrour to see flesh and blood on the sacred Altars God condescending to our frailtie doth flowe into the things offered the power of life conuerting them into the veritie of his owne flesh to the end the bodie of life be foūd as a certaine quickning seed in vs. S. Greg. Nyss orat Catec c. 37 S. Gregorie Nissen I do rightlie and with good reasō beleeue that breade being sanctified by Gods word is changed into the bodie of God the word The same Father saith that our Sauiour did transelement the nature of bread into his bodie Ibid. and of wine into his blood I haue cited more to this purpose in the former Chapter This doth abundantlie prooue Antiquitie to haue beleeued the change of breade and wine into the bodie and blood of Christ which change in regard it is of one whole Substance into another Substance vnder the same Accidents vnder which first the one is and then the other wee call Transubstantiatiō These witnesses whose testimonie I haue here produced were eminent men in the Church they were knowne Saincts in the communion of the Christian world and by them wee knowe the minde of the rest in their communion 64. Fourthlie wee haue this change declared by the Church in generall Councells in the greate Laterane Councell in the tyme of Innocentius the third Conc. Lat. c. 3. Con. Flor. in Decreto Eug. quod decretum factū esse in publica Synodali sessione patet ex fine confer cum fine Concilij dum hac gerebantur c. Conc. Trid sess 13. ean 2. Againe in the Coūcell of Florence and last of all at Trent If you should heere obiect that such a conuersion were not possible I would send you backe againe to S. Gregorie to learne of him the possibilitie Nature can turne breade into flesh wine into blood why then cannot God It is easier to make flesh of some thing then of nothing God made the world of nothing It is easier to change then to create Our Sauiour turned water into wine Aaron his rod was turned into a serpent and the same power could turne the serpent againe into a rod. Gods power is infinite and therefore finds no difficultie he cā turne wine into blood Vt sint qua erant in aliud commutencuae
de assūp sua ad pōtif Onelie Peeter is chosen out of all the world who is put both ouer the vocation of all Nations and ouer all the Apostles and ouer all the Fathers of the Church that allthough there be many Priests and many Pastors amōge the people of God yet Peeter properlie rule or gouerne them All whom Christ principallie doth allso gouerne TRADITION S. Chrys in 2. Thess hom 4. It is manifest that the Apostles deliuered not all things by their Epistles but many things without writing and both the one and the other deserue the same beleefe and therefore let vs esteeme the traditions of the Church to be worthie of faith and credit S. Epiphan Haeres 61. Wee must vse Traditions for the Scripture containeth not all things and therefore the Apostles deliuered certaine things by writing certaine by Tradition REALLE PRESENCE S. Cyrill Hierosol Catech. myst 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TRANSVBSTANTIATION Serm. de coena Domini apud Cypr. S. Greg. Nyss orat Catech. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all assurance let vs receaue the body and bloode of Christ for in the forme of breade the body is giuen to thee and in the forme of wine the bloode c. knowing and beleeuing most assuredlie that that which appeareth breade is Not Breade though it seeme so to the tast but it is the bodie of Christ and that which appeareth wine is Not wine as the tast doth iudge it to be but the Bloode of Christ The breade which our lord gaue vnto his disciples being changed not in Shape but in Nature by the omnipotencie of the Word is made flesh Christ thorough the dispensation of his grace entreth by his flesh into all the faithfull and mingleth himselfe with their bodies which haue their substance from breade and wine to the end that man being vnited vnto that which is immortall may attaine to be made partaker of incorruption and these things he bestoweth transelementing the Nature of the things that are seene into it SACRIFICE S. Cyrill Alexand. in declar anathem 11. Conc. Ephes Iren. l. 4. c. 32. Wee celebrate in the Church the holie quickning and Vnbloodie Sacrifice beleeuing not that that which is shewed is the bodie of some common man like vs and his bloode but wee receaue it rather as the life giuing words owne flesh and bloode for common flesh cannot giue life Christ tooke bread and gaue thankes saying this is my bodie and the chalice likwise c he confessed to be his blood and taught the new Oblation of the new testament which the Church receauing from the Apostles doth offer to God in All the world In the books of the Machabees wee reade that Sacrifice was offered for the deade PRAYER FOR THE DEADE S. Aug. l. de cura pro mort c. 1. but were it no where reade in old Scripture the Authoritie of the whole Church which in this custome is well knowne is not small where in the prayers of the Priest which are powered out to our lord God at his Alter the commendation allso of the deade hath a place VVORSHIP OF SAINCTES Iustin Mart. Apol. 2. ad Ant. Wee doe worship and adore God the father and his Sonne who came and taught vs these things and the companie of his followers and the like good Angells and the propheticke Spirit and wee doe worship them both by word and deedes and in truth and wee teach or deliuer this abundantlie to all those which will learne according as wee haue bene taught and instructed PRAYER TO SAINCTS S. Ambros l. de Viduis The Angells are to be beseeched which are giuen to vs for our guard martyrs are to be beseeched whose patronage wee seeme to challenge by the pledge of their bodies They can aske for our sinnes who with their bloode haue washed away their owne if they had any They are Gods martyrs our presidents beholders of our liues and actions let vs not be ashamed to make them intercessors of our infirmitie CROSSING S. Aug. tract 118 in Ioan. What is that signe of Christ which all know but the Crosse of Christ which signe vnles it be applied either to the foreheads of the faithfull or to the water whereby they are regenerated or to the oyle wherewith they are confirmed or to the Sacrifice wherwith they are nourisshed nothing of this is well donne This will serue my turne and now I argue thus If our doctrine be found in the writings of Antiquitie and there approoued it is vnpossible for any man to make it euident that Antiquitie is against vs and for you but our doctrine is there found and approued as the authors before named declare abundantlie therefore c. And in Confirmation hereof I take only that which they alleage out of those writings which are by your selues acknowledged for ancient and currant because I neede not here dispute of the authoritie of such as your men and some of ours do except against Of this sense of Antiquitie I haue here allso giuen you a tast whereby a iudgmēt not distempered will perceaue immediatelie that you cannot make it euident that they were on your side And in naming them for your predecessors you giue no satisfaction to the demaūd which inquires for vndeniable and cleere euidence of a successiō of such men as in Religion you are The third book shall teach you whose interpretatiō must be stood to or of Protestants I knowe that you do offer to delude all the places which wee bringe but men of iudgment may see by your answeares that you dare not stand to the proper sense of the Fathers words an experience whereof they may see presentlie if they will but obiect vnto you these fewe places here cited ād obserue what poore answeares you make and how farre they are from the plaine ād Grāmaticall sense of the words or sentences Now further if your owne mē would open their mouthes and confesse plainlie what they beleeue in their consciences touching the doctrine of Antiquitie your assertiō or challenge would euidentlie yet appeare more vnreasonable and voyde of title muche lesse would it deserue to be supposed for certaine on your side that in those dayes all were yours Wee will demaund of two or three of thē if you please and the rather because their confession shall make roome for the next argument and bringe it in 23. Speake Fulck and begin I confesse that Ambrose Ful. reio to Brist p. 36. Kem. exam Con. Trid. par 3. p. 200. Hierome Augustine held inuocation of Saincts Kemnitius Most of the Fathers as Nazianzen Nyssen Basil Theodoret Ambrose Hierome Augustine did not dispute but auouch the soules of martyrs and Saincts to heare the petitions of those who prayed vnto thē they went often to the monuments of martyrs and inuocated Martyrs by name Whit. Def. p. 473. whitgift All the Bysshops ād learned writers of the Greeke Church ād Latines allso for
Here I replie that wee haue Scripture too and that you cannot bringe sufficient euidence that the Scripture is against vs and with you For tryall of this I am contented according to your desire to abstract from all other meanes what soeuer from the testimonies of learned Fathers from the definitions of generall Councells from consent of Nations and other argumeÌ„ts of that kinde and to see whether the Scripture alone will approue or condeÌ„ne our Religion And because in deducing a consequence out of obscure premises a mans wit may be deceaued I wil abstract from this allso that is from drawing consequences out of Scripture looking onely to that which is and necessarily must be true and which is formallie auouched or denied in Gods word and I argue thus The Scripture doth no where formallie denie any point of our faith nor formallie affirme any point which our Church doth denie therefore the Scripture doth not formallie condemne vs. I say formallie for your consequences are not Scripture and therefore I abstract as I said from them as impertinent to the termes and state of this Question wherein now wee are 27. To this argumeÌ„t you and your fellowes make answeare by allegation of Scripture against vs The chiefest I will brieflie runne ouer here the rest shall be answered in other places as it comes Wee honour Images Ex. 20.4 Honoraria adoratione non vera latria Conc. gen Nic. 2. act 7. in deâ—i in ep ad Impp. and this you say is opposite to that of Exodus thou shalt not make to thy selfe any grauen thing nor the likenes c. Our doctrine is that Images are indeed to be honoured yet not with the soueraigne honour due to God but with another inferior This is declared by the Church in the second Nicene Councell Now to the place of Scripture I answeare that it makes not against vs because respectiue or relatiue honour giuen to pictures in regard of the reference they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Samplers is not there spokeÌ„ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non adorabis ea neque latria coles ea but soueraigne honour onely aÌ„d this wee do not giue to pictures The truth of this answeare is cleere by the circumstaÌ„ces of the text wherein allmightie God reserues his Soueraignetie and the honour due to God vnto him selfe as being the onely God and none God but he To helpe out your argument here you adde a word of your owne to the text and reade thou shalt make to thee no grauen image whereas the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie an image but sculptile a grauen thing You might as well haue said sculpere were latine for to paint The Greeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 70. Interpreters whence the Latine word IdoluÌ„ in English an Idol aÌ„d the litterall sense is thou shalt not make to thy selfe an idol that is a feined God nor adore him Now Catholiques neither make to them selues nor adore Idols nor yeeld Soueraigne honour or acknowledgment of Deitie to any but to God wherefore this place is not against vs. And if you will needs haue the Scripture to contradict vs in this point since contradiction must be affirmatioÌ„ and negation of the same and since the words worship and honour haue diuers senses for men do worship allso others that are not Gods and do honour their prince their Parents c let vs heare out of the Scripture the opposite of that which wee say ours is this it is lawfull to honour Images with a relatiue honour which is not the soueraigne honour due to God but an other infinitely lesse the contradictory wherevnto is this it is not lawfull to giue such an honour vnto Images Showe this proposition in the Scripture and you condemne vs otherwise it is impertineÌ„t and because I knowe it is not there at all I goe to the next wherein you labour to knocke our Church on the heade by proouing the Pope to be Antichrist 28. The text cited is this 2. Thesâ— 2â— v. 3.4 Vnlesse there come a reuolt first and the man of sinne the sonne of perdition be reuealed which is an aduersary and is exalted aboue all that is called God or that is worshipped so that he sitteth in the teÌ„ple of God VVitcâ— sewing him him selfe as if he were God This text should not haue bene vrged together with the former if you had looked to gaine any thinge with it for by the former you would haue prooued that the Pope made himselfe and taught the Church to be inferiour to many Gods And Antichrist as you finde here will pretend to be aboue all that is called God or that is worshipped how then can you imagine the Pope to be Antichrist againe the Pope doth worship and pray to Saincts and Angells he doth acknowledge himselfe to be minister and seruant to Iesus Christ he doth acknowledge the blessed Trinitie to haue made and to conserue him and to be infinitely greater then he the Pope is in power and Maiestie and this he doth teach vnto the Church Dan. 7. 11. whereas Antichrist will extoll himselfe aboue all that is worshipped and will speake greate things against the God of Gods and will laboure to be greater in the estimatioÌ„ of men then all that is called God and thus to sit in Gods Temple Moreouer S. Peeter did sit as Vicar and Pastor in the Church Matth. 16.18 Io. 21.18 he being by our Sauiour created the foundation and the Pastor of it and his residence was in Rome allso yet none hath bene hetherto so impudeÌ„t as to say that he was Antichrist and he were sensles that would auouch it since Antichrist is not a minister of Christ and his seruant but an aduersary who doth magnifie himselfe aboue him and aboue all that is adored Wherefore it is a sensles thing to say that the successors of S. Peeter are Antichrist for that reason that is because they sit as Pastors in the Church and reside in Rome And thus much for the matter of this instance As for the forme of it you must obserue better that the text of Scripture doth not affirme that which wee denie or denie that which wee affirme Wee say the Pope is the Pastor of the Church and Vicare of Christ and that he is not Antichrist The Scripture doth not say the Pope is not Pastor of the Church that he is not the Vicar of Christ that he is Antichrist And therefore our Church hetherto is not formallie contradicted by the Scripture 29. 1. Cor. 10 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is in the Chalice is it which did issue out of the side c. Chrysost in hunc locum Thirdly to contradict the Church which doth beleeue the holy Eucharist to be the body and bloud of Christ and not bakers breade and bare wine though it be in the outward formes of them You bringe the place
of S. Paul The chalice of benediction which wee do blesse is it not the communication of the bloud of Christ and the bread which wee breake is it not the participation of the body of our lord I answeare that our doctrine is not here denied but affirmed for the Apostle teacheth here importing withall by his manner of speach the doctrine to be so well and so commonly knowne that none can denie it he teacheth I say that the breade and the cuppe are the communication of the body and bloude of our lord The reason whereof is cleere because in those formes are exhibited reallie the body and the bloude of Christ Whereas in your sense there were no reall receauing giuing or participating of the body and bloud of Christ but of bakers breade and meere wine And therefore to the Apostle the Corinthians if they had bene of your Religion might haue answeared no it is not any communication participation or communion of bloude and flesh but of naturall meate and drinke If you stick at the word breade you are dull for the words annexed to it doe interprete fully what breade it is and before you haue the word applied and the sense of it inculcated in the Sixt of S. Iohn where our Sauiour saith the breade which I will giue is my flesh Io. 6. v. 51.32.58.48 my father giues you true bread from heauen I am the breade of life c. where I thinke you are not so seÌ„sles as to take the word breade for that which bakers make More ouer this flesh or body of Iesus Christ is in the forme of bread in the Church as it was allso in his owne haÌ„d wheÌ„ he gaue it uÌ„to his disciples aÌ„d therefore after the phrase of Scripture it is called breade Mar. 16. Act. 1. as Angells appearing in meÌ„s likenes are there called meÌ„ 30. Fourthlie whereas wee say that it is not necessary the publique seruice be said in the vulgar tongue You oppose those words of S. Paul If I pray in a tongue to wit 1. Cor. 14. v. 14. which I vnderstand not my Spirit prayeth but my minde is without fruite Answ The meaning is that I haue not in that case the benefit of profiting my soule or minde with contemplation of the thinge yet neuer the lesse my Spirit is eleuated and ascendeth vnto God which is the substance and essence of prayer and this is nothing against vs. You vrge againe if thou blesse in Spirit how shall he say amen which doth supplie the place of the vulgar v. 16. since he knoweth not what thou sayest Answ The meaning is if thou speake some praise of God the hearers not knowing whether it be good or bad he that supplies the place of the vulgar cannot say amen to it Neither is this against vs for our coÌ„mon prayers or liturgies are both knowne and approoued by the Church to whom this approbation doth belonge and this all do know and therefore the clarke or he that supplieth the place of vulgar may boudly sâ—â— Amen Moreouer the Apostle doth not censure as ill that blessing in Spirit which you do vrge but sayeth expresly that he doth giue thankes well which doth so v. 17. If you say the contrary theÌ„ you coÌ„tradict the scripture not wee De imputa iustitia nihil noruÌ„t VValdenses Luth. colâ—oq c. de Suermeris Coce l. 8. â— 4. 31. The fift place is to shewe by Scripture that iustifyiÌ„g faith is that speciall faith whereby you beleeue that your sinnes are all forgiuen and you iust by an extrinsecall imputation of the iustice inherent in Iesus Christ This which is the ground and soule of your Religion wee denie Your proofe is Abraham beleeued God and it was imputed vnto him to iustice Rom. 4.3 v. 16. And therefore of faith that according to grace the promise may be firme Answ This is nothing against vs nor for you for the question is of the Obiect of this faith whether it were the remission of sinnes to him that beleeued they were remitted as you interprete it From the 16. v. to the end or somthing els Reade further and you shall finde in the same Chapter that the Obiect or thing he beleeued was that God would make him the father of many Nations and that notwithstanding his owne age and the sterilitie of his wife God was able to performe this promise Of your Obiect there is not one word neither is it to be fouÌ„d any where in all the Bible The Obiect of Iustifying faith if you beleeue Scripture is the Incarnation the Passion Resurrection and other revealed Mysteries Who is he that ouercometh the world he that beleeueth that Iesus Christ is the sonne of God â— Io. 5. v. 5. Rom. 10.9 If thou confesse with thy mouth our lord Iesus and in thy hart beleeue that God hath raised him from the deade thou shalt be saued Without faith it is vnpossible to please God for Heb. 11.6 he that coÌ„meth to God must beleeue that he is and is a rewarder to them that seeke him This is the Obiect of iustifying faith and the second part you do not beleeue because it implieth a merite in the beleeuer 32. The sixt place is about communion of lay people in both kinds You would haue it a diuine precept for the lay people I admit a diuine precept for the Priests who do consecrate and denie that there is any such whereby the lay people are commanded to receaue the Sacrament in both kinds Your place is Drinke ye all of this Mat. 26.27 But this place doth not import a precept or commaund for the lay people to receaue the blood for the speach is not directed to the lay people but to the Apostles And the word all is referd to them and was verified by them This is manifest by the words of the Gospell He gaue to his Disciples and said take and eate ibid. v. 26.27.28 this is my body And taking the chalice he gaue thankes and gaue to them the same disciples saying drinke ye all of this for this is my bloode c. And S. Marke relating it saith and taking the chalice giuing thanks he gaue to them and they all dranke of it If all dranke of it theÌ„ by all the Apostles are meant onely for all men were not there neither haue all Christians drunke of it In this therefore you haue produced no diuine precept for all men in their owne persons to receaue the blood 33. The seaueÌ„th place is to prooue the Scripture to be iudge of CoÌ„trouersies aÌ„d sufficient of it selfe without helpe of TraditioÌ„ Wee hold the necessity of TraditioÌ„ too â— Tim. 3.16 The place is All scripture inspired of God is profitable to teach to argue to correct to instruct in iustice that the maÌ„ of God may be perfect instructed to euery good worke Answ This is not against vs wee graunt tath it is profitable Wee denie that it is
fellowes in words admit a reall Presence being forced there vnto by the arguments of our men yet they allso when they are lookt into are essentially Caluinists in this point beleeuing no more that Christ is in the signes or in the formes of breade and wine then a mans lands are in the Chest where his writings be or in his fathers will and testament whereby they were made his which is VVhites example VVee beleeue that in the Eucharist vnder the accidents of breade and wine there is the bodie and blood of Iesus Christ You say No. So Iohn Caluins schoole Our sauiour in the scripture This is my bodie Mat 26. v. 27.28 Reall Presence This is my bloode VVee beleeue that the breade which our Sauiour gaue was in substaÌ„ce flesh the verie same with that which was giuen on the crosse for the redemption of the world You say No it was not in substance flesh but plaine breade Calu. schoole Our Sauiour in the scripture Io. 6 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Luk. 22.19 The breade which I will giue is my flesh which I will giue for the life of the world This is my bodie which is giuen for you VVe beleeue that the drinke in the Cuppe in forme of wine was shed for vs and therefore was in substance bloode and not wine You say No it was meere wine Calu. Schoole The Scriprure Luk. 22.20 Io. 6.55 This is the chalice the newe Testament in my bloode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Chalice is shed for you My flesh is meate indeede and my blood is drinke indeede VVe beleeue that the Church is to eate the flesh of our Sauiour and to drinke his bloode You say No. Calu. schoole The Scripture Vnles you eate the flesh of the sonne of man and drinke his bloode you shall not haue life in you Wee beleeue that the ChristiaÌ„ church doth Sacrifice and offer vnto God publiklie an Oblation euery where You say No There is is no Sacrificing or offering of any publike OblatioÌ„ since Christ offered himselfe at Hierusalem on the crosse Luth. de for Mis pro Eccl. wit Calu. 4. Inst c. 18. The Scripture From the rising of the Sonne euen to the going downe Mà lae 111 OblatioÌ„ great is my name among the Gentiles and in â—uery place there is sacrificing and there is offered to my name a Cleane Oblation because my name is greate amonge the Gentiles saith the lord of hosts Is is prettie to see how you offer to interprete this place of your works as if they were the cleane Oblation here spoken of and opposed to the publick visible Sacrifices of the Iewes when as notwithstanding you teach and maintaine that all your works are fowle and impure Luth. de boâ— oper fol. 581. Gal. l. 1 de lib. arb p. 141. All your iustice or righteousnes as the cloath of a meÌ„strued woman all your fairest and best actioÌ„s mortall sinnes These forsooth are that which God himselfe esteemes a cleane Oblation These are the rare Sacrifice which could not be found amonge the Iewes Further wee beleeue that our Sauiour being a Priest according to the Order of Melchisedech Psal 109.4 Heb. 5.6 did offer his bodie and bloode after an vnbloody manner before his passion for his Church and for the remission of Sinnes And that he did ordaine it should be continued and frequented in the Church which is to offer and institute a Propitiatorie Sacrifice You say No. Luth. de Capt. Bab. Cal. 4. Inst c. 18. 1. Cor. 9. The Scripture This is my bodie which is giuen for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is broken for you Do This. Luk. 22.19 1. Cor. 11.24 Mat. 26.28 Luk. 22.20 Propitiatorie Sacrifice This is my bloode of the newe Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is shed for many vnto remission of Sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which traÌ„slated word by word is This the chalice the newe Testament in my bloode which chalice is shed for you In which sentence the word signifying effusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not accord with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth blood but with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.28 Mar. 14.24 Luk. 22 20. and of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11 24. which signifieth the Chalice as euery Syntaxian knowes whereby the sense is This the Chalice which chalice is shed for you And since you cannot exclude the tyme present because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports it and all the Greeke texts of the Euangelists agree in it it is cleere that then before the passion at the last supper the chalice was shed for the Church and for remission of Sinnes by Iesus Christ a Priest according to the Order of Melchisedech And this wee call an vnblody and propitiatory Sacrifice Wee beleeue that vnder Iesus Christ our high Priest there are Priests in the newe Testament You say No. Luth. Abrog Mis pri Calu. 4. Inst c. 18. Isay 66. v. 19.20.21 Priests Episcopi Presbyteri propriè iam in Ecclesia vocantur Sacerdotes 8 Aug. li. 20 de Ciu. c. 10. The Scripture I will send of them that shall be saued to the Gentiles into the sea into Africke and Lydia into Italie and Greece to the Ilands far of c. And I will take of them to be Priests and Leuites saith our lord wee beleeue the Apostles and their successors were by Christs institution for a perpetuall memorie and representation of his death and passion to doe that which our Sauiour did at his last Supper that is as I haue declared by the Gospell to offer vnbloody Sacrifice You say No. Luth. Calu. cit The Scripture Luk. 22.19 Doe this for a commemoration of me wee beleeue that there is allso in the Christian Church an Alter these three things Sacrifice Priest and Alter hauing a reference of coexistence You say No. Luth. for Mis Eccl. Wit Calu. 4. inst cit 1. Cor. 9 The Scripture In that daye there shall be an Alter of our Lord in the middest of the land of Egypt Isay 19.19 Altars Heb. 13 10 And the Apostle VVee haue an Alter whereof they haue not power to eate who serue the tabernacle 54. Wee beleeue that Traditions are to be obserued whether receaued from the Apostles in writing or els by word of mouth You say No. Luth. Post in fest sancti Steph. Calu. 4. inst c. 8. Antid sess 4 Kemn ibid. The Scripture Hold the traditions which you haue learned 2. Thess 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions whether it be by word or by our Epistle Wee beleeue that Gods word shall by diuine Assistance be continuallie deliuered by word of Mouth and openlie be still professed You acknowledge no infallible deliuerie of true doctrine by word of Mouth Luth. Calu. cit Beza not Eccl. whitt cont 2. q. 4. c. 3.
you beleeue not this how do you beleeue the Reall Presence how do you beleeue the words of Iesus Christ saying of the Sacrament in his hād this is my body and of the Chalice Mat. 26. v. 27.28 this is my bloode if that thing were his body thē was his body in the shape of breade and at once in diuers places If you say that thing was not his body you contradict him you do not reallie beleeue the presence to the signes I doe not say to your imagination but to the signes this reallie you beleeue not 34. As for your oppositions they are sent backe with this answere that nature indeede cannot effect those things they are out of the spheare of her actiuitie but the power of God is infinite and the things in them selues include no contradiction wherefore God can effect them And being grounded in his word wee beleeue them without more adoe Man is not able with his wit to discouer all the wayes of God or to comprehend the whole obiect of his power Our knowledge wee gather from those fewe things wee see or perceaue by some exteriour sēse ād the perfection of allmightie God is infinitelie aboue all this He knoweth more then wee doe and being truth by nature cannot lie wherefore if he tell vs any thing though wee vnderstand it not wee must beleeue it Faith is an argumēt of things not appearing Heb. 11. that in the Deitie be three persons each distinct reallie from the other two yet all reallie the same God is a greate mysterie it is obscure our vnderstanding cannot reach it but faith giuing creditte vnto God who saith it is so doth beleeue it that our Sauiour is the secōd person in this holie Trinitie cōsubstātiall to God the Father is a Mysterie which nature wonders at yet faith beleeues this too because God who cannot deceaue or be deceaued doth auouch it Wee trust his knowledge and take his word Nature is Gods worke she hath not the perfection of her maker and therefore must not compare and equall her selfe with him in vnderstanding or cast an imputation of Errour on all that is not within the circuite of her acquaintaince God knowes more then she doth and therefore she may learne Schollers that are ingenuouse beleeue their Masters ād so come to knowledge whereas those who beleeue nothing are euer rude and vnlearned A Scholler heareth his Master say the Sūne is bigger then the Earth and beleeuing falls to learne the demonstration The clowne takes measure of the obiect with his eies Stellat primae magnitudinis cēties septuagies maiores terrâ asserūt Astronomi and esteeming it no bigger then the Cheese he cutte yesterdaie when he came from plough will not beleeue the philosophers nor the Mathematicians nor all the bookes in the world before his owne eies not he no that he won not Wee are in the Schoole of Religion our Professors and Instructors are the Pastors vnder our great Master Iesus Christ who cleerly doth see the truth of all he doth auouch You rudely take measure of things as in your sillie imagination they appeare making sensible things there or the short knowledge you haue of them the rule and compasse of all Being so denying in effect that God is able to doe any thing further then you can direct him as if in your heade were as much Art as God hath and your knowledge the full compasse and direction of Gods omnipotence 35. But what is the thing you stumble at Substance of it selfe is not determined to place it hath this determinatiō by accidents by Quantitie Localitie Vbication If God bestowe on it supernaturallie two Sacramentall Vbications at once it is at once in two places Sacramentallie if a thousand it is in a thousand places Sacramētall Existencie whatsoeuer it be called as Vbicatiō Presence or by what other name you will is an Accident and this Accident is the formall reason or cause of being present vnder the dimensiōs in the roome of Breade It is supernaturall to the body and God hath power to produce many of these at once 36. You replie that the very same thing cannot without contradiction be at once present in many dimensions without being deuided This is false the thing may haue indiuiduation or vnitie in it selfe and by it selfe and yet be in many dimensiōs too The soule of man is one and indiuisible and yet in the dimensions of all the members of the body That which is in the heade is in the feete not a peece for the soule hath no peeces it is indiuisible but it is all in each part God is heere and in heauen too and yet not deuided though betwixt this place and heauen there be many other things 37. Againe you replie that the same bodie cannot be at once in many mouthes But why not if it be at once in many dimensions The foule an indiuisible thing is naturallie at once in many members it is at once in the heade hands feete fingers and toes and in each member all ād this without any contradictiō or diuision why thē may not God whose power is infinite supernaturallie put one and the same Bodie at once in many mouthes It is no contradiction He may doe it Measure not his power by your witte The thing may be aboue your conceipt no meruaile it is supernaturall The existence of the sowle in many members all is naturall Tell me first how this is done It is in the heade and in the feete yet hath no distance in it selfe It is in manie fingers yet one It is in euerie part of an extended bodie and yet not extended it is in the hart and in the sides in the tongue and in the mouth that is round aboute it it is in the heade that doth compasse the braine and it is within the braine all vnles in your braine peraduenture it be not Shall I now argue out of this that it is within and without and round aboute it selfe if I meant to trouble an vnlearned reader and turne his braine as you doe I would When you haue made him vnderstād these things touching the naturall existence of his sowle he will be able to answere all that you can saie touching the supernaturall existence of the bodie of Iesus Christ in many mouthes and if he doth not yet vnderstand that being naturall no maruaile if he doth not vnderstand this Mysterie it being supernaturall 38. The other peece of your difficultie is that a bodie is naturallie extended and a mās bodie fills a greate place therefore it cannot be within that little roome I answere that substance of it selfe fills no place but by an Accident called Situall extension or Localitie as by it selfe it is not visible but by ā Accidēt Colour These Accidēts are distinct from the Substance they are not Substance If God take away the Colour or will not let it mooue the eie the substance is not seene if God take away the Localitie
it filles no place He is the Creator and may doe as he list The Bodie of our Sauiour in the Sacrament hath not situall extension or Localitie it succeeds into the roome of breade Before breade was vnder those dimensioÌ„s which you see and the body succeeds to bread wherefore the body is now vnder the same It is true that the nature of a bodie requires extensioÌ„ but God is Author of nature and needs nor paie but when he please his DominioÌ„ is absolute Humane nature hath a proper subsistence due vnto it yet in Christ it hath none but diuine 39. To your question how this is donne I answere that other Infidels had the like difficultie in other matters as how he who filles heauen and earth should be in a Mothers armes a little child Almightie God Do you vnderstand how this doth come to passe how is the indiuisible Substance of God in each part of the world all S Chrys in Ep. ad Heb Hom. 2. S Cyrill Alexand. l. 4. in Ioan. c. 13. Reade here an â—xcellen discourse â—o this â—urpose I said God is euery where saith a learned Father but I doe not vnderstand it I say that he is without begining but doe not vnderstand it I say that he hath begott a Sonne c. You should attend to the counsell of S. Cyrill in such high things neuer to question how when God works leaue the way and the knowledge of his worke vnto himselfe As the heauens are exalted aboue the the earth so are my wayes exalted aboue your wayes Isa 55. and my cogitations aboue your cogitations saith allmightie God This how is the Iewes question in this matter as the Father before named doth wel obserue Our Sauiour had said that the bread which he would giue was his flesh 10. 6. aÌ„d that he who did eate it should liue for euer Wherevppon the Iewes moued this questioÌ„ how can this man giue vs his flesh to eate If they had beleeued he was God they might then haue knowne that he was able to turne breade into his flesh and so giue it in the forme of breade to be eaten but they did not beleeue him to be God aÌ„d therefore moued the question how Which question I leaue a while in your mouth and betake my selfe to the text where I finde that he gaue his bodie and blood to the disciples and thus I argue 39. If Iesus Christ true God and therefore allmightie did affirme in expresse termes that the Eucharist which he gaue his Disciples was his bodie and bloode wee are to beleeue it was so since God is Truth and Truth cannot lie but Iesus Christ whom you confesse and I haue declared to be true God l. 2. c. 4â— and allmightie did affirme in expresse termes that the Eucharist which he gaue his disciples was his bodie and blood therefore wee are to beleeue it The Proposition you will not question for you professe you are a Christian l. 2. and if you were none there is inough said in another place to make you graunt it The AssuÌ„ption is cleere in the Gospell THIS IS MIE BODIE Mat. 26. THIS IS MIE BLOOD And further yet that men should not mistake our Sauiours meaning he our Sauiour did adde such attributes to this Bodie and Blood as cannot agree to Breade and Wine Luc. 22. 1. Cor. 11. or is deliuered This is my Bodie which is giuen for you this is my bodie which shall be deliuered for you Was breade giuen for vs were wee redeemed with breade was bread crucified for the redemption of the world Mat. 26. This is my blood of the new Testament which shall be shedde for manie vnto remission of sinnes Was wine the blood of the new Testament was wine shed for remission of Sinnes No it was the true blood of Iesus Christ Luc. 22. This is the Chalice the new Testament in my blood which Chalice shall be shed for you or is shed The Chalice that is the thing in the Chalice is shed for vs. Is this thing wine or blood If wine then you are redeemed with wine wine was in the side of Iesus Christ If the thing in the Chalice were blood then blood true blood the blood wherewith wee were redeemed was there in the Chalice 10. 6. and the Disciples dranke it In an other place he said allso the bread which I will giue is my flesh vnles you eate the flesh of the Sonne of man and drinke his blood you shall not haue life in you my flesh is meate indeede and my blood is drinke indeede he that eateth my flesh aÌ„d drinketh my blood 1. Cor. 10. abideth in me and I in him And the Apostle The Chalice of benediction which wee do blesse is it not the communication of the blood of Christ and the bread wee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe sacrifice vnbloodilie as in the next ch v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And your Caluin doth acknowledge this sense frangi saith he vppon that place Interpreter immolari 1. Cor. 11. breake is it not the participation of the bodie of our Lord whosoeuer shall eate this bread or drinke the Chalice of our Lord vnworthilie he shall be guiltie of the bodie aÌ„d of the blood of our Lord. He that eateth and drinketh vnworthilie eateth and drinketh iudgment to himselfe not discerning the bodie of our Lord. And you too discerne it not you esteeme it bakers bread You doe not beleeue that it is the bodie of our Lord. You doe not beleeue that it is heauenlie breade That it is the flesh of Christ that the Chalice is the communication of blood that the blood of Christ is drinke and his bodie meate that Christ is is in him that hath eaten this breade This you beleeue not but are content with common bread and wine Common wine with you is the Testament of Iesus Christ it issued out of his side you were redeemed with it and bakers breade was crucified for your sinnes THE SEVENTH CHAPTER The Fathers vnderstood the Reall Presence as wee doe 40. FOr the Reall Presence out of Antiquitie are cited Iustinus the Martyr Ireneus TertulliaÌ„ Hilarius both the Cyrills Ambrose Epiphanius Hesichius Optatus Augustine Ierom Leo Gregorie and others by Zanchez Coccius Garetius and Gualterius Your answere is that all are to be vnderstode of a figuratiue and not a reall Presence You thinke the Bodie and Blood are in heaueÌ„ onelie and no neerer but wine and breade you say are equiuocallie called the blood and Bodie though they be indeede nothing els but signes This deuice doth not satisfie For the Fathers haue directlie expressed all the conditions of a reall Presence to the verie last and will not be contented with your figure This I delare 41. First because in conceauing the Institution of a signe there is no difficultie it was easie to say and for men to vnderstand that breade was a signe or figure of the bodie if
our Sauiour had meant onelie this but the Fathers apprehende in the Eucharist a great and incomprehensible Mysterie I will cite one or two least you denie it and will obserue the same manner of proceeding to the end of this Chapter S. Chrysostom speaketh thus Good Lord what a wonderfull miracle is this S. Chrys dâ— Sacerd. l 3. how great is Gods loue towards mankinde Behold he who sitteth aboue with his Father in one and the same moment of tyme is touched by the hands of vs all and he giueth himselfe to such as are desirous to receaue and embrace him IdeÌ„ Hom. 60. ad Pop. Antioch Thinke with thy selfe what honour is done vnto thee and what a table thou art made partaker of Wee are vnited vnto and are fed with that verie thing at which the Angells when they behold it do tremble neither dare they boldlie gaze vppon it by reason of the bright shining splendour which issueth from it IdeÌ„ hom 14. in pri Cor. Ibid. vocat caliâ— em benedictionis salicem formi dolosum horroris plenum S. Ephr. l. de nat Dominimè scrut c. 5. Ibidem In saying the Eucharist I open all the treasure of Gods blessing S. Ephrem Why dost thou search things that are vnsearchable If thou diue curiouslie into these matters thou shalt not be called faithfull but curious Be thou faithfull and innocent receaue the vnspotted bodie of this Lord with an entire faith being assured that thou eatest the lambe himselfe entire The Mysteries of Christ are immortall fire search them not rashlie least in their search thou be burned This truely which the onelie begotten sonne Christ our Sauiour hath donne for vs surpasseth all admiration all thought and all speach for he hath giuen vs fire and Spirit to be eaten and druÌ„ke that is his body and his Blood Hence I argue thus If the Fathers did apprehend in the Eucharist a greate and vnsearchable mysterie they apprehended more then breade and wine with a relation vnto the bodie and blood this being an easie thing and not incomprehensible but the Fathers did apprehend in the Eucharist a great and vnsearchable Mysterie as you haue heard therefore more then bread and wine with a relation to the bodie and blood of Christ 42. Secondlie The Fathers saie that bread and wine are changed into the bodie and blood of Christ You striue indeed to put theÌ„ of with an accidentall change in office and vse as a counter when it stands for a crowne hath a morall change by reason of this deputation though the substance be still the same it was so here you admitte a change in accidentall reference for of no signe it is made a signe it hath a newe reference yet the nature you say is the still the same to wit breade aÌ„d wine But this will not serue For the Fathers saie they are changed in nature and esteeme it a worke of Gods omnipotence comparing it allso with other physicall changes as of Moyses rodde into a Serpent â— Ambros de myst â— nit c. 9. water into wine c. How many examples do wee vse to prooue that the thing is a not that which nature made but that which the blessing hath consecrated and that the power of consecration is greater then the power of nature for by consecration the verie b nature it selfe is changed Thou hast learned therefore that of breade is c made the bodie of Christ Id. l. 4. de sacr c. 4. and that wine and water is putt into the chalice but by the consecration of the heauenly word it is made blood He our Sauiour changed once water into wine S. Cyrill Hier. Catech Myst 3. Id. Catech 1. and is he not worthie to be beleeued of vs that he hath d changed wine into blood The breade and wine of the Eucharist before the sacred inuocation of the adored Trinitie were simple bread and wine but the inuocatioÌ„ being once done the bread indeed is e made the flesh of Christ and the wine his blood The bread which our Lord gaue vnto his disciples Auth serm de coena ap Cypr. being changed not in shape but f nature by the omnipotence of the word is made flesh I doe righlie and with good reason beleeue that the bread being sanctified by Gods word S. Greg. NisseÌ„ orat Cathec c. 37. is g changed into the bodie of God the word Christ thorough the dispensation of his grace entereth by his flesh into all the faithfull and mingleth himselfe with their bodies which haue their substance from bread and wine to the end that man being vnited to that which is immortall may attaine to be made partaker of incorruption Ibib. and these things he bestoweth h transelementing by the vertue of his blessing the nature of the things that are seene into it God S. Cyril Alex Ep. ad Calos coÌ„descending to our infirmities doth flow into the things offered on the Altar the power of life conuerting them into the Veritie of his owne flesh that the bodie of life as it were a certaine quickning seede might be fouÌ„d in vs. â— Gaudent in Exod. tr â— The Lord aÌ„d Creator of Nature that of earth made breade againe because he can doe it and hath promised to doe it k makes of breade his owne bodie and he that of water made wine now of wine hath made his blood Now Sir CoÌ„uersion change of Nature it selfe transelementation of breade and wine into flesh and blood doe put flesh aÌ„d blood reallie and substantiallie in the remaining signes or exteriour formes of breade and wine 43. As that which wee beleeue in this matter may be and is explicated in seuerall propositions and by the Fathers too so your Opinion may be vnfolded into diuers propositions by way of explication I will brieflie put them downe and leaue your conscience to iudge both of my explication and of their accord with the Fathers to whom the letters shall direct you in order as I haue put them downe And first your opinion if it be stripped naked is that the Eucharist is nothing els reallie but plaine breade and wine For relations founded in exteriour deputation onelie are not reall and the substance of our Sauiours bodie you say is not at oÌ„ce in many places reallie This supposed your Opinion is that a the thing on the Altar is in Substance the same it was The Protestant Opinion of the Eucharist by theÌ„ hiddeÌ„ vnder figuratiue speaches there by to cozeÌ„ the vulgar Epist Cyrill ad Calos extat grâ—cè in Bibliotheca Imperat that it is b not reallie changed by consecration that the bodie of Christ is c not made of blead nor his blood of wine that wine it not d changed into blood that it is reallie e the same it was before Inuocation that it is not changed f in nature not changed g into the bodie that nothing is heere h transelemented into the bodie and blood of Christ
nothing i conuerted into the veritie of his flesh that our Sauiour maketh not of breade his bodie and of wine his blood I referre the comparison and iudgment to your self or to any other man learned or vnlearned and goe on 44. Thirdlie out of that which is allreadie said I may conclude with ease that the Fathers thought the substāce of breade ād wine remained not in the Eucharist For that which is changed conuerted transelemented into an other thing is no more existent in it selfe and you haue heard them say that the nature of breade and wine is changed conuerted transelemented into the body ād blood of Christ whēce it followes that it is not existent in it selfe But you shall heare them further affirme that in the formes or accidēts of breade and wine there is not breade ād wine S. Iren. l. 4. c. 34. but flesh ād blood It is not common breade but Eucharist consisting of two things the earthlie the species and the heauenlie the Bodie Let vs giue credit to God euerie where let vs not oppose against him though what he saith doth seeme to our sense and to our thinking to be absurd let his saying master our sēse and our reason S. Chrys hom 83 in Matth. Let vs doe this in all things and especiallie in the Mysteries not regarding alone the things which lie before vs but holding fast his words for by his words wee cannot be cozened our sense 1 may easilie be deceaued his words cannot be vntrue our sense is often times beguiled Seeing therefore that our Lord hath said This is my Bodie let no staggering or doubt lay hold on vs but let vs beleeue it and see it with the eies of our vnderstanding for nothing that is sensible is giuen vnto vs here by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in sensible things indeed yet All that he giueth is 2 insensible It is 3 not that which nature made but that which the blessing hath consecrated S. Ambr. de Myst in c. 9. by the blessing euen nature it selfe is changed Conceaue it not as bare breade and bare wine for it is the holie bodie and blood of Christ for though sense doth suggest this that it is breade and wine vnto thee yet let faith confirme thee S. Cyrill Hier. Catech c. 4. that thou iudge 4 not according to the tast but rather take it as of faith most certaine without doubting the least degree that the bodie and blood is giuen thee And a little before VVith assurance let vs receaue the bodie and blood of Christ for in the 5 forme of breade the bodie is giuen to thee and in the forme of wine the blood c. Ibid. Knowing and beleeuing most assuredlie that that which appeareth breade is 6 not breade though it seeme so to the tast but it is the bodie of Christ and that which appeareth wine it not wine as the taste doth iudge it to be Theophil in c 26. Mat. but the blood of Christ. Breade is transelemented by an ineffable operation although to vs it seeme breade because wee are weake and haue a horrour to eate rawe flesh especiallie the flesh of man for this reason breade appeareth but in essence and 7 substance it is not breade S. Ansel in c. 11. pri Cor. To the 8 exteriour senses it seemeth to be breade but knowe by the sense of your vnderstanding that it is my bodie not another but the same in substance which shall be deliuered to death for your redemption 45. The Protestant Opinion our 1 sense cannot erre The substance giuen vs is 2 sensible breade it is 3 that which nature made Of the substance contained vnder those accidents iudge 4 according to the tast The Protestant explication of this point a mans bodie is not in the 5 forme of breade it is breade and wine 6 the sense is to be beleeued in essence and 7 substāce it is breade it is not that bodie which was deliuered but that 8 which it seemeth to the exteriour sense that is plaine breade Compare this to the Fathers words and iudge of the differēce in this point 46. Fourthlie out of the former places of the Fathers it is Further cleere that they beleeued the bodie of Christ in the Eucharist to be the same bodie which is in heauen and the same blood which issued out of his side to be in the Chalice I will adde a place or two more of this S. Aug. l. 12. cōt Faust c. 10. The blood of Christ hath a loude voice on earth when all Nations hauing receaued it do answere Amen This is the shrill voice of blood which the blood it selfe doth make out of the a mouthes of the faithfull redeemed with the same blood V. Beda in c. 10 pri Cor. ex S. Aug. Serm ad Neoph. In the breade you shall receaue that verie b thing which did hang vppon the Crosse and in the Cuppe you shall receaue that which was powered out of the side of Christ Our Lord doth patientlie sustaine Iudas a diuel S. Aug. ep 162. a thiefe his betrayer he permitteth him to receaue among the innocent disciples that which the faithfull doe knowe c the price of our Redemption S. Chrys hom 24 pr. Cor. Ibid. That which is in the Chalice is that which did d issue from our Sauiour his side This bodie the Sages did reuerence in the cribbe thou seest it not in the cribbe but e on the Altar This mysterie makes the earth to be a heauen vnto thee Ibid. Open heauen gates and looke in or rather open the gates of the heauen of heauens and then thou wilt see that which is said to be true For looke what is there most preciouse I will shewe it vnto thee f heere on earth For euen as in royall pallaces the walles and the gilded roofes are not esteemed the most magnificent thing of all but the royall Person seated in his princely throne so is the kings bodie in heauen Now this mayest thou see heere on earth For here I shewe thee not Angells nor Archangells nor heauens nor the heauen of heauens but I shewe vnto thee him who is the verie Lord of all those things Thou perceauest now in what manner thou dost behold heere on earth that thing which is most precious and most honourable of all other and how thou doest not see it onely but allso doest touch it and that thou doest not touch it onely but allso doest eate it and eating of it returnest to thy howse S. Chrys de sacerd l. 6. At the tyme of the Sacrifice the Angells stand about the Priest and the whole companie of the celestiall powers doe make a noise and the place round about the g Alter is full of Angelicall quires in honour of him who h is there sacrificed which thing those will beleeue easilie who do consider the great Sacrifice which is then donne 47. The Protestāt opiniō Blood
is not in the a mouthes of the faithfull that b thing is not in the forme of breade Iudas did not c receaue the body but onely a peece of breade That in the Chalice was neuer d in our Sauiours side The body which the Sages worshipped is not oÌ„ the e Altar The bodie of Christ is not f heere on earth nor in the dimensions wee do see touch and receaue Christ is not g Sacrificed on the Altar by the Priest The humanitie of Christ is not on the h Altar Compare it 48. Fiftly it being the same bodie which is in heauen Christ I say being in the Eucharist aÌ„d the Fathers professing this it followeth that he is there allso in the Eucharist to be adored and this the Fathers allso did acknowledge you remember what I repeated euen now out of S. Chrysostome take more out of others S. Gregorie saith of his sister Gorgonia S Greg. Naz. orat 11. She prostrateth her selfe with faith before the Altar and with a greate crie calleth on him who is 1 worshippeed on it the said Altar You must obserue heere that S. Gregorie doth not onely declare the action of his Sister but allso the Custome of the primitiue Church in these words who is worshipped on it and then you will see that Christians in those dayes did worshippe our Sauiour on the Altar S. Augustine S. Aug in â—sal 98. Our Sauiour tooke flesh of the virgin Marie aÌ„d because he walked heere in that flesh and hath giuen vs that flesh to be eaten to Saluation and no man eateth that flesh vnles he first adore 2 it behold wee haue found our in what manner such a foote-stoole of our Lords feete his flesh may be adored and how that wee doe not sinne by adoring it Id. Ep. 120. c. 27. but wee sinne by not adoring it The rich come indeed to the table they eate and adore but are not filled Sainct Ambrose By the foote stoole vnderstand the earth S. Ambr. l. 3. de sp s c. 12 by the earth the flesh of Christ which yeauen at this day wee 3 adore in the mysteries and which the Apostles did adore in our Lord Iesus Christ Theodoret Theodor. Dial 2. The mysticall signes are vnderstood to be that they are made by consecration vzt the bodie and blood of Christ and they are beleeued and 4 adored as being that they are beleeued to be O most diuine S. Dionys Eccl. Hierarch c. 3. De lib ist autho vide Baron a. 109. Mart. Delr Vindic. Areopagit Gualt Chron. c. 28 secu 1. ver 1 aÌ„d holie Sacrifice open those mysticall and signifying veiles wherewith thou art couered shewe thy selfe cleerely vnto vs and 5 replenish our spirituall eies with thy singular and reueiled brightnes 49. The Protestant Opinion 1 No bodie is worshipped on the Alter the flesh of Christ in the 2 Sacrament is not to be adored It is not to be adored in the 3 Mysteries the Sacrament is 4 not adored there is no bodie in the Eucharist or vnder those signes that can heare or 5 is to be prayed vnto Compare 50. Sixtlie the Fathers say the Bodie of Iesus Christ is heere immolated after aÌ„ vnbloodie maÌ„ner that this vnbloodie Sacrifice offered by the ChristiaÌ„s is in substaÌ„ce the bodie of Christ that it is the host which was offered oÌ„ the Crosse and the price of our redemption which things agree no more to bakers breade then adoration and the rest whereof I haue spoken before but onelie to the true bodie of Iesus Christ S. Ignat. Ep ad Smyr ap Theod. dial 3. S. Chrys or 17. in Ep. Hebr. They the Simonians and Saturnians old Hereticks admit not Eucharists a and Oblations because they do not confesse the Eucharist to be the flesh of our Sauiour which suffered for our sinnes Wee do still offer the same not another now but euer the same and for this reason the Sacrifice is one as being offered in b many places it is one bodie not many bodies Ibid. so allso the sacrifice is one It is our high Priest who hath offered the hoast which doth cleanse vs and wee allso now do offerre the same which was then offerred â—d hom 51. â— Mat. â—o ad pop â—ntioch Cyr. Aâ—â— declar â—nat 11. which cannot be consumed Let vs heare and tremble he Christ hath put himselfe c immolated before vs. wee celebrate in the Church the holie quickning and d vnbloodie Sacrifice beleeuing not that that which is shewed is the bodie of some common man like vs and his blood but wee receaue it rather as the life giuing Words owne flesh and blood â—onc Nic â—ct Vatic â—p de diâ—na mens â—c testim â—oscunt â—colamp â—uin â—quin â—blit â—e Bell. l â—e Sa. â— c. 10. In the diuine table let vs not abase our thoughts to consider the breade and cuppe which is set there vppon but rather erecting our minde and fixing it on high let vs by faith vnderstand that there is present vppon that holie e table the lambe of God that taketh away the sinnes of the world who is offered in Sacrifice by the Priest without slaughtering and wee verilie receauing his bodie and blood let vs beleeue that these things are the pledges of our Saluation and resurrection This hoste doth singularlie preserue the soule from eternall damnation which hoste doth repaire vnto vs by mysterie that death of the onely begotten S. Greg. l. 4 Dial. c. 58. Pro nobis ITERVM in hoc mysterio sacra Oblationis immolatur who rising from the deade now dieth not yet liuing in himselfe immortallie and incorruptiblie he is againe Sacrificed for vs in this mysterie of the holie Oblation Hether appertaines that which S. Augustine writeth of his mother a good Christian woman of the Religion then common that departing out of this world she desired memorie to be made of her at the Altar S. Aug. 9. Confes â—â— 13. from g whence she knewe the holie Sacrifice to be dispenced wherewith the inditement against vs was blotted out Then he commendes her sowle to the praiers of such as reade his Booke Obserue what and where this thing was it was the victime or Sacrifice wherewith the ransome was paid for our sinnes this is not bread I trow and this was on the Altar and therehence dispenced as you heard from S. Augustines mouth And there adored in the mysteries as you heard before Optat. l. 6. Wherevppon wee find the Altar allso called the seate of the body and blood of our Lord. Hether also doth appertaine that which wee finde in Antiquitie about offering sacrifice for the deade which you may reade ar your leisure in others for I haue ben alreadie to long in this 51. The Protestant opinion no Eucharisticall a Oblation is to be admitted it is not the flesh of Christ that suffered for vs. The sacrifice of the bodie of Christ is not offered in b many places Christ is noe more c
immolated there is no vnbloodie d Sacrifice which is the flesh of Christ the lambe of God is not on the e Altar he is not offered in sacrifice by the Priest the Sonne of God is not f againe sacrificed for vs the sacrifice is not g dispenced from the Alter Compare 52. Seauenthly the Fathers did beleeue that the bodie of our Sauiour was present to our bodies and mouthes when wee receaue the Eucharist which is another euident argument that they thought it substaÌ„tiallie present here on earth where our bodies are for a thing which is in heauen only cannot be so present Wee denie not that wee are Spirituallie ioyned vnto Christ by true faith and sincere Charitie S. Cyr. Alex l. 10. in Io. c. 13. but that wee haue 1 no coniunction with him at all according to the flesh that verilie wee denie and affirme it to be contrarie to the diuine Scriptures aÌ„d because you are readie to runne to the Incarnation it followes a little after Doth he Nestorius thinke perchance that wee knowe not the force of the mysticall benedictioÌ„ coÌ„secratioÌ„ which being done in vs doth it not make Iesus Christ to dwell in vs 2 corporallie also with the communication of the flesh of Christ which thing he doth prooue there by Scripture and after declare with an example S. Aug. l 2. cont Adu Leg. c. 9. Wee receaue with faithfull hart and 3 mouth the Mediatour of God and man man Christ Iesus giuing vs his bodie to be eaten and his blood to be drunke though it seeme more horrible to eate maÌ„s flesh then to kill and to drinke mans blood then to shed it S. Leo. serm 7. de Ieiun meÌ„s 7. You ought so to communicate of the holie table that you doubt nothing at all of the truth of the bodie and blood of Christ for that is receaued with 4 the mouth which by faith is beleeued S. Greg. Dial. l. 4. c. 58. S. Greg. Nyss orat Catec c 37. His blood is powered into the mouthes of the faithfull Our Sauiour by his flesh entereth into all the faithfull and mingleth himselfe with their 5 bodies to the end that man being vnited to that which is immortall may attaine to be made partaker of Incorruption Wee are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers of Christ when wee haue receaued his bodie and blood into 6 our members S. Cyr. Hi. Catec 4. So the Fathers vnderstanding the bodie of Christ indeed to be in those dimensions and so to be in our bodie reallie when the Sacrament is in it and to be receaued with our mouthes Whereas you denying that he can be reallie here and in heauen too must gape as wide as heauen if you will receaue the signes and the bodie too with your mouth for the signes are here and the bodie and blood according to you are onelie there in that one place 53. The Protestant Opinion The flesh of Christ is 1 not neere vnto our flesh Christ is not 2 in vs corporallie Christ is not receaued with the 3 mouth that which is beleeued is neuer 4 in the mouth neuer neerer then heauen is to the earth the blood of Christ is no where but in heauen it is in no bodies mouth at any tyme. the flesh of Christ is not neere our 5 bodies it is as farre of as heauen is from earth the bodie of Christ is neuer 6 in vs. Compare 54. That which troubleth you did not moue the Fathers to discredit the word of God as you doe His omnipotencie was in the begining of their Creed as it is in ours Heare what they say of your doubtes The first S. Cyr. Hi. Catec 4 S. Chrys ho. â—3 Mat. Sense telles vs it is bread S. Cyrill though it seeme breade it is not bread S. Chrysost let our Sauiours words master our sense and reason His words cannot be vntrue our sense is many tymes deceaued The second It is not possible for one to haue his owne bodie in his owne haÌ„ds S. Augustine In what manner this may be vnderstood of Dauid or another pure man wee cannot finde S. Aug. in in Psal 33. conc 1. but wee finde it fulfilled in Christ for Christ was caried in his owne hands when commending his owne verie bodie he said this is my bodie for then he caried and held that bodie in his owne haÌ„ds If you did beleeue it were reallie in the Sacrament as the Fathers did you would neuer sticke at this nor at any other thing for all are grounded in the Sacramentall being The third Christ could not eate himselfe the Sacrament he might and did eate S. Ierom. He S. Hieron Ep. ad Hedib q. 2. Christ was the Banquetter and the Feast the eater and the thing eaten Wee drinke his bloode c. The fourth Christ is ascended S. Chrys hom 2. ad Pop. Ant. therefore his flesh is not here S. Chrysostom Christ both left vs his flesh and ascended hauing it The fift the bodie should by this time be all consumed for many thousands haue receaued it S. Grerie S. Greg. Nyss orat Cat. c. 37. Wee must enquire how it can possibile come to passe that the one onelye bodie of Christ which is allwaies thorough out the world imparted to so many thousands of the faithfull may be wholie in euerie one in particular and allso remaine whole and entire in it selfe His answere These things he Christ bestoweth by transelementing thorough the vertue of benedictioÌ„ the nature of those things which appeare of breade and wine into it his bodie The sixt A mans bodie cannot be in that forme S. Epiphanius When he Christ had giuen thankes he said this is my bodie and blood S Epiphaâ— in Ancora and yet wee see that it is not of equall bignes nor yet like for it hath no similitude with the image of that flesh which he tooke vpon him nor with the Diuinitie it selfe which cannot be seene nor with the lineaments and shape of members For this is of a round figure aÌ„d according to the power insensible yet he vouchsafed by his grace to say this is my bodie and blood neither may any man refuse to giue credit to his words The reall Presence a fundameÌ„tall point For he that beleeueth it not to be true falleth altogeather from grace and saluation 55. Being here come to the end of this Chapter I wish you now to consider how vnpossible a thing it is for you to make it euident that Antiquitie was with you against vs and to make such as haue witte and learning to beleeue it That which wee beleeue wee finde in the Fathers and the iudgment belonges not to you or me but to the Church which if the cause were obscure by the diuine Assistance promised and present to her could determine it but this cause is cleere the Fathers haue giuen as faire euidence as wee could wish Wee cannot yet expresse our meaning better then they haue
S. Amb. 4. Sac c. 4. aÌ„d blood agaiÌ„e if he list into wine or into anie other substaÌ„ce The obiect of his power is all that includes not contradiction in it selfe and these things wee speake of include none THE NINETH CHAPTER The sacrifice of the Masse 65. THe change of bread into flesh and wine into blood being once admitted there is no difficultie in admitting vnbloodie sacrifice because to induce by consecration the bodie of a victime into the forme or shape of breade and the blood of the same victime into the shape or species of wine in acknowledgment of Gods soueraignetie and dominion of life and death is to Sacrifice this victime or hoste vnbloodilie And in the Masse this is doÌ„ne for by consecration the bodie of Iesus Christ the laÌ„be of God that taketh away the sinne of the world is induced into the forme or species of breade â—0 1. and his blood into the species of wine the substance of breade being turned into the bodie and the substance of wine into blood and this in attestation and acknowledgment of the soueraignetie of allmightie God and of our dependance on him for being life and all things els that wee haue naturall or supernaturall And this by the ordination and institutioÌ„ of God also â— 1. c. vlt. as I declared in the first booke Wherefore this Lambe of God is vnbloodie Sacrificed in the Masle 66. This sacrifice is a representation of that bloodie Sacrifice of the Crosse Christi benedictione panis fit corpus eius non significatiuè tantuÌ„ sed etiaÌ„ substantiuè neque enim ab hoc Sacramento figuram omnino excludimus neque eam solam admittimus Veritas est quia Christi corpus est figura est quia immolatur quod incorruptibile habetur S. Ansel l. de di offic and yet includes the same victime too It is a figure if you will of that bloodie Sacrifice and yet reallie hath in it the same flesh and blood that was there It is a figure and representeth by reason of the exteriour forme the substance couered with this forme is the same The second person the sonne of God is said by S. Paul to be the brightnes of his Fathers glorie and figure of his substance and yet his substance or essence is the verie same which the Father hath they being but one God and therefore hauing but one Deitie though they be personallie distinct 67. Your argument against the Sacrifice of the Masse is out of S. Paul affirming all with one oblation to be consuÌ„mate and that Christ was offered once Answere That is true which S. Paul doth say but you must not exclude that which the Scripture deliuereth also in other places I tould you in the first booke that in the ChristiaÌ„ Church a cleane oblation was to be offered to God in all places That text cannot be vnderstood of your workes they are vnpure vglie nor of the Sacrifice of the Crosse that was not offered in all places but in one onelie It is also cleere as there I noted that our Sauiour did offerre at his last supper an vnbloodie propitiatorie Sacrifice and commaÌ„ded the Church to frequent it Wherefore of necessitie you must admit the distinction of bloodie and vnbloodie Sacrifice the one offered on the Crosse at Hierusalem onelie once for the redemption of mankinde the other offered first before the passion at the last supper and since frequented in all Nations for the application of the bloodie Sacrifice of the Crosse S. Paul doth speake of the bloodie Sacrifice Heb. 7. v. 23.27.9.25.26.10 v. 10. and this you shall finde not onely by the generall scope of that Epistle but also by the circumstances of euerie text which you or your fellowes alleadge against vs out of it the bloodie Sacrifice was offered onelie oÌ„ce the vnbloodie is repeated oft The one did consummate all by way of Redemption The other was instituted for Application 68. Next you say a liuing thing if it be Sacrificed must be killed for so victimes were sacrificed heeretofore Answere If the liuing thing be sacrificed in the forme and species of a liuing thing you say well such things were killed If it be not sacrificed in the forme of a liuing thing but in the forme of another thing that doth not liue as in the forme of breade and wine theÌ„ killing is not necessarie Consecration inducing the bodie vnder one forme and the blood vnder another is sufficient This change is sufficient both for the substance of a Sacrifice and for the representation of the bloodie death of Christ 69. The victime being thus immolated it is then eaten by the Prieste and by the communicantes that verie flesh which did hange vppon the Crosse the same now the Church doth eate It doth eate this victime immolated after this vnbloodie manner by the Priest on the Altar as I could you but now and before you heard the same from Antiquitie they eate the lambe of God with their mouthes Ep. ad Hedib Origen in d. loca EuaÌ„g hom 5 they receaue him entire each receaues him all Iesus Christ is the feast as S. Ierom saith our Lord and Master comes into our bodies there more freelie to communicate himselfe vnto our sowles Wee doe nor receaue breade from a mans hand but rather fire from a Seraphim as Saint Iohn Chrysostome doth speake sometime Wee doe receiue vnder those veiles of breade the naturall sonne of God to whom all hartes are open before whom the powers of heauen do tremble and with whoÌ„ the Father and the holie Ghost are euer inseperablie as subsisting in one and the same Deitie 70. Of comunion in both kinds I haue spoken before In each kinde is the bodie and the blood though diuerslie Concomitancie The question is whether there be a diuine precept for the laitie to receaue in both kinds The Church knowes of none l. 1. c. 4. Your argument I haue answeared If you dispute anie more do not mistake the state of the question It is not of the custome of the Primitiue Church nor of an Ecclesiasticall precept onelie nor how the Priest must communicate when he doth say Masse No these are other questions which you finde allso disputed and declared in our deuines but the question is whether there be a diuine precept obliging the laitie to receaue in both kindes The Church hath resolued that there is none 71. Touching the effect of the Sacrament you are to regarde that you doe not coÌ„found it with the substance or essence Spirituall coniunction and vnion is an effect of it The Sacrament is before this vnion Christ is there on the Altar and in the Priests hands as you haue heard from Antiquitie and this before it * Quoad vsum Eucharistiae rectè sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt quosdam enim docuerunt SACRAMENTALITER duntaxat id sumere vt peccatores alios tantum SPIRITVALITER illos
the sixt Age wee haue the Testimony of seuerall * Concil Agath cap 470 GeruÌ„ den cap. 1 Aurelian â— 28. Turonens 2 cap 3. 4. ConstaÌ„tin act 1. citat Gaâ—ret Co. Gualt S. Greg. Magn. 4. Dial. c. 58 Hom. 37. in EuaÌ„ S. Aug. l. 1â— de Ciuit. c 22. Councells celebrated in many Nations wherein there is such expresse mention of the Masse as no tergiuersation can suffice But omitting that as allso the testimony of Remigius Cassiodorus Fulgentius and others of that time I content my self with the place before cited out of S. Gregorie because he was in communion with all the world Christ liuing himself immortallie is AGAINE SACRIFICED FOR VS in this Mysterie of the holie oblation In the begining of the sift age liued S. Augustine wheÌ„ Melchisedech did blesse Abraham there first appeared the Sacrifice which is offered now to God by Christians in ALL THE WORLD wee do not erect Altars wherein to sacrifice to Martyrs Idem l. 22 c. 10. but wee doe offer sacrifice to their God and ours The Sacrifice it self is the bodie of Christ And to the Iewes Open your eies at leingth Ibid. and see froÌ„ the east to the west not in one place as it was appointed you but in EVERIE PLACE offered the Sacrifice of the Christians Idem orat cont Iud. c 9.10.6 vide eundem de Ciuit. l. 17. c. 17. l. 18. c. 35. S. Ierom. adu Vigilant c. 3. vide S. Amb. ad Ps 38. not to what God soeuer but to the God of Israel who foretold it In the fourth age liued S. Ierome Ill therefore doth the Bysshop of Rome who ouer the venerable bones base dust according to thee Vigilantius of deade men Peeter and Paul doth offer Sacrifice and thinks their tombes to be Altars and this the Bisshops not of one towne onelie but of ALL THE WORLD doe who contemning Vigilantius enter into the Churches of the deade And Eusebius Bisshop of Caesarea speaking of those words of the Psalmist thou hast prepared a table in my sight c. He doth saith he Euseb Caesar Demonstr Euang l. 1. c. 10. in this openlie signifie the mysticall vnction and horrour-bringing Sacrifices of the table of Christ wherein operating wee are taught to offer VNBLOODIE and reasonable and sweete VICTIMES in our whole life to the most high God by his most eminent Priest of all And a little after vppon a place of Esaie they shall drinke wine c. Ibid. He doth prophecie to the Gentiles saith he the ioy of wine signifying therein somewhat obscurelie the mysterie of the newe Testament BY CHRIST instituted Idem orat de Lâ—â—d Constant which at this daie verilie IS OPENLIE celebrated in ALL NATIONS The same man in his Oration in the commendation of Constantine tells of Churches Altars Vide Cyp. l. 2. Ep. 3. and sacrifices in the whole world In the begining of the third age Sainct Cyprian did liue who saith S. Cypr. lib 1. ep 9. all that are honoured with diuine Priesthood and placed in Clericall ministerie ought not to serue but the Altar and Sacrifices and to follow their prayers and deuotions Our Lord aÌ„d God Iesus Christ is himself the most high Priest of God the Father Idem lib. â— ep 3. and he first of all hath offered SACRIFICE to God the Father and hath commaunded THE SAME to be donne for a commemoration of him Tertullian Tertall l. ad Scapul c. 2. S. Iren. l. 4. adu Haere c. 32. wee doe offer Sacrifice for the saftie of the Emperour to our God and his In the second age liued Ireneus and Iustinus both Saincts the one saith He Christ tooke that breade which is of the creature and gaue thankes saying this is my bodie and likewise he coÌ„fessed the Chalice which is of the creature which is according vnto vs to be his blood aÌ„d taught the new oblation of the new testament which the Church RECEAVING FROM THE APOSTLES doth offer to god in ALL THE WORLD S. Iustin Dial. cum Tryphone The other Euen then he Malichias foretold of our Sacrifices of Gentiles which are offered IN EVERIE PLACE that is of the breade of the Eucharist and the cuppe likewise of the Eucharist c. Ibid. God preuenting doth wittnes all those to be gratefull vnto him who offer thorough his name the sacrifices which Iesus Christ deliuered to be donne that is in the Eucharist of breade and the Chalice which are donne by Christians IN EVERIE PLACE 76. And heere I name againe the Liturgies of the Churches of Rome of AlexaÌ„dria of Ierusalem and of Aethiopia wherein is euident acknowledgmeÌ„t of this Vnbloodie Sacrifice in forme of breade and wine whereof I speake in so much that all these Liturgies and generallie the Liturgies of all knowne Christian Churches that euer yet were of anie note in the world consent and agree heerein If you denie these were auncient I bringe against you all these Churches who professe and beleeue to haue receaued them from hand to hand euen from the Apostles Thus other bookes haue beene deliuered vnto vs from Antiquitie And this Tradition must haue equall force in the deliuering of these bookes I adde further that all Churches cannot erre in tradition of Bookes otherwise you could neither be certaine of anie worke of anie Father as of S. Augustine S. Ierom c. nor of anie part of the Bible since therefore all knowne Churches agree in the receipt of the Liturgie from the Apostles you must beleeue it or else with the same pretense you may refuse the Bible too 77. Next I name the Apostles who taught a propitiatorie Vnbloodie Sacrifice in forme of breade and wine and did also say Masse Our B. Sauiour also at his last supper did offer this die Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificantibus autem illis domino Act. 13. v. 2. vert Eras remember what I cited but now out of S. Ireneus The Liturgies of S. Peeter S. Iames S. Matthew and Sainct Mark are yet extant as I haue declared by the Gospell in the first booke and the thing is so cleere that you cannot auoide it if you take the words of Scripture in their proper sense as the Church hath euer donne So well is the Masse grounded for which wee suffer now In the Masse you are to distinguish the substance of the sacrifice oblation consecration and the consumption of the sacred hoast or eating of the victime in this vnbloodie forme by the Priest from the Epistle Gospell prayers ceremonies c. the first was euer since and euerie where the same the second not names of Saincts prayers ceremonies might be and yet may be changed by the Church 78. To all this I adde further the testimonie of the holie Ghost the Spirit of Truth and Interpreter of Gods word for that sense wherein the Catholique Church spred ouer the world doth and euer did from the begining vniuersallie consent
of the Deuil opposed to the Cittie of God or Societie of the Good Others think it to be Rome as it was in S. Iohns time when the Emperours there abiding did persecute the Church of Christ and as it will be about the end of the world Be it this or that or some other nothing is heere auouched against vs. It is not heere said that the Pope is that Woman or that he is the Beast on which the Woman sate or that he is one of the Heades of the Beast or that he is Antichrist No one of all these is heere affirmed why then do you alleage it what is this to the argument wherein I said the Scripture doth no where formallie contradict vs or how doth it iustifie your bragge that you haue Scripture in manifest places free from all ambiguitie on your side 43. And thus farre concerning the texts alleaged by Iohn White which he affirmed to be manifestlie and without ambiguitie for the Protestants where as not any one doth in termes contradict that which our Church doth teach which was the thinge he made his reader to expect But you will bid a man aske the Spirit for the sense of these places And to meet with you at this turning too so will I. You will direct him to the Spirit in your selfe in Iohn white I will direct him to the Spirit in the Church My direction and resolution is well grounded as I will declare here after Yours is not And if by this litle which hath bene said here in this Chapter a man would make a guesse at your Spirit he should quicklie find his nature First he contradicts the Spirit of the Fathers who held Purgatory merit c. SecoÌ„dlie he coÌ„tradicts the Spirit of the Catholike Church which he doth oppose in these things Thirdly he contradicts the Spirit of S. Iohn the Apostle and imputes vnto him a deliberate act of superstitious Idolatrie so you call adoring aÌ„gells together with grosse stupiditie that being tould once and that by an Angell too he would not forbeare but doe it againe But of this I shall speake againe in an other place that which for the present I conclude here is that the Scripture doth not condemne vs in plaine words You haue done all you can to shew it and cannot yet finde one place for this purpose You see allso by the way what I thinke of your consequences though that was not my scope in this discourse as I declared in the begining of the former Chapter THE SIXT CHAPTER That is vnpossible for Protestants to winne the cause by Scripture 44. HEretiques all generallie affect obscuritie they drawe their opponent as much as euer they can into the darke that he may not see there what they doe or their confusion be concealed from the people and so their credit saued I expected cleere places I looked for a coÌ„bate in the light you should haue shewne in plaine words in the Scripture there is no Purgatory Christ is not in the Sacrament reallie Priests and Bysshops may take wiues to worship Angells is Idolatrie These and the rest of your propositions you should haue showne there if you would haue woÌ„ne that way and haue done that which you pretended But you haue not done it you haue cited some places which haue it not in the words and in regard they are obscure to you or to the ignorant you suspect or guesse and preteÌ„d the sense which you would haue may lie secret in the words though you cannot shewe it there and wee knowe it is not there at all Wee haue light enough to see that the Scripture in those places doth not as much as obscurely speake against vs wee haue prayer aÌ„d industry wee haue the Fathers helpe wee haue innumerable eies regardiÌ„g the doctrine of the Church and the Scripture and coÌ„paring them together In a word the assisting Spirit with all his guifâ—s is in our Church 45. Now to shewe further how vnpossible a taske it is for you to declare and make it euident out of Scripture that yours is the true Religion and ours not I will turne the argument which I did vse in the begining of the former Chapter into an other forme aÌ„d make it thus If the scripture doth formallie auouch our doctrine and denie yours Arg. it is vnpossible for you to make it euident by the Scripture that your Religion is true and ours false But the Scripture doth formallie auouch our doctrine and denie yours and this I will shewe running thorough the points wherein our maine difference doth consist which are the Infallibility of the Church in deliuering Scripture aÌ„d Gods word generallie Traditions reall Presence OblatioÌ„ of Christs body aÌ„d blood in the formes of bread aÌ„d wine for the remissioÌ„ of Sinnes which is the vnbloodie Sacrifice The Primacie of S Peeter and his Pastorall office Absolution from sinnes by Priests Indulgences Iustice before God and intrinsecall in meÌ„ or inherent Iustification by works and Reward of them keeping the Commandements Freewill in works of grace Vowes and workes of Counsell not of command Single life prayer for the dead Intercession of Sainctes and Angells and finallie Worship of some things inanimate or sensles in regard of the reference they haue to things truely capable of honour more then ciuile In these generall heads the rest are included and these you name allwayes and stand most vppon them I am now by my promise to bringe their grounds out of Sripture wherein I will be as briefe as I can and will begin with the neerest which is the last aÌ„d so backwards till I meete the first againe Before I begine the taske two thinges are to be noted The first is that I am not in this Chapter to coÌ„tend about the sense and meaning if you pretend it is not that which the words offer immediately but that my taske is donne if I bringe places of scripture which affirme formally if the words be taken in their proper sense that which wee doe A further Iudgment or determination of the meaning and sense of the words I bringe is to be taken from the testimonie of the Spirit The Spirit I say is to be iudge of the sense and meaning not the spirit of externes or in them but the spirit in Gods Church And this Iudgment is euidently on our side as I will prooue in the third booke Here I am not to meddle with it but only to finde our doctrine in the same or equiualent words and to put it here downe This you must beare in minde likewise for the argumeÌ„t which in the third Chapter I made out of the Fathers It suffised there against you to cite our doctrine out of their mouthes Of their meaning the Spirit must be Iudge And not the Spirit in externes but the Spirit in the Church The second is that since to descend vnto particulars and to inquire each ones opinion in matter of Religion among ProtestaÌ„ts is endles and of infinite regard 3. Book
the Church and the onelie meanes which men haue vnder heauē to be informed of the truth is by recourse vnto it vnto the Church and to the Spiritte in her 6. I will descend vnto particulars and make it more manifest A man beleeuing or knowing that there is a God would gladlie heare what he hath imparted to men of the truth and therfore inquires for Gods word he would esteeme himselfe happie if he could be certainlie directed to it and not cozened with other things in steed of it with forged Gospells and Epistles To this mā the Church doth giue satisfaction by reaching him the Bible and assuring him that she knowes it to be Gods word by the assistance and testimonie of the diuine Spiritte which protectes her from errour in beleefe and this promise she had from Iesus Christ who by miracles by prophecies and other sufficient meanes prooued himselfe to be the Sonne of God You on the otherside who denie this certaintie and assistance can giue him no satisfactiō in the world Next opening this booke he finds it hard as containing many obscure passages about the Trinitie the Incarnation the death of Christ his resurrection the sacrament of his bodie and blood c. to this the Church answears him directlie and tells him the sense of God assuring him as before that she by the assistance of the diuine Spiritte left vnto her doth know is to be so You leaue him without satisfaction to the dishonour of Iesus Christ whose wisedome you call in question withall whilst you denie that he prouided meanes for men to be informed of his doctrine and of the waie to serue God 7. You are more sensible peraduenture in examples neerer home though these which I haue put cōcearne euerie man very neerelie I therefore put you in particular in the busines and on the other side put my selfe The question betwixt you and me is whether the visible Church be iudge of controuersies and infallible or be not what meanes to end it your witte why rather then mine or why either since the matter is diuine The Spiritte why in you rather then in me especiallie since I am in the communion of the Church and you not as I haue allreadie prooued or rather whie the Spiritte in either rather then the Spiritte in the Church I am a part that is the whole I am to learne and by Gods grace haue the Spirite to be taught and directed in the Church are my Pastors and I must heare them by the commaund of my Sauiour why then shall I not beleeue that when the voice of them all is one it is the voice of my Sauiour Iesus Christ Other things allso you question as whether it be in the hart onelie to beleeue or in the mouth allso to teach and to professe whether the promise be executed inuisiblie onelie and in the hart of the predestinate and no where els or visiblie also by publique proposition and profession of the truth These and infinite other controuersies wee haue with you ād with your fellowes now adayes and what meanes are there to finde the truth if you say your witte or the Spiritte I replie as before and am certaine that in fine no thing can be brought but the Spiritte nor this pretended howsoeuer but existent by Gods promise in the Church * Seeing the controuersies in our time are growen in number so many and in nature so intricate that fewe haue time and leasure fewer strength of vnderstanding to examine thē what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amōgst all the Societies of men in the world is that blessed company of holy ones that househould of faith that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may embrace her communion follow her directions and rest in her iudgment Thus Field in his Epist to the Byssh of Cant. before his Church But if you keepe your eie long vppon this man you shall see him daunce the round too with his fellowes 8. Thirdlie this assistance doth efficaciously follow out of Gods eternall ordinance and decree about the Church which ordinance and decree he hath reuealed in holie writte All powerfull and wise persones intending Arg. 3 resolutelie an End do ordaine likewise efficaciouse meanes to compasse and effect it Since therfore allmightie God hath intended resolutelie to raise a Church out of all Nations as I haue declared in the former booke ◠Book 1. Chapt. ād since the meanes to doe this is infallible propositiō of the truth it followeth that he hath ordained infallible propositiō there of which proposition being not by externes but by the Church it remaines that the Church-propositiō is infallible Your āsweare is that the propositiō made to the elect is infallible but not the proposition made to the rest I replie that the proposition which I speake of that is the exteriour proposition is one and the same in it selfe and made to all but the elect make good vse of it others do not To put this in example for vnderstanding of it you knowe that our Sauiour did preach openlie and his doctrine was instruction for the elect and was infallible but reprobates did heare it allso Good and bad heard the Apostles preach and their doctrine was the same all men cast their eies on the Scripture and the decrees of Generall Councells are proposed vnto all These all are meanes ordained by allmightie God for the instruction of his elect and therfore by his perpetuall watch are kept infallible though reprobates heare and see the same but make not of them such vse as they ought 9. But to speake of the elect particularly since you desire it I demaund of you whether God doth prouide exteriour proposition of diuine faith and pure and solide truth for them or no if you graunt he doth I haue that which I intend for noe man is so mad as to thinke he doth imploie infideles and not his Church in this busines ād if he doth imploy the Church in it he keepes her from erring in the proposition that so the true doctrine may be conuaied into the harts of his electe if you denie that he doth prouide and dispose things so that the true doctrine be exteriorlie proposed vnto his elect how then doe they beleeue you must studie hard to resolue the question Rom. 10.14 for the Apostle thought it could not be And why do you trouble your selues to preach and write bookes perhappes you haue some other end but why did almightie God sēd prophettes into the world ād afterwards his owne sōne why did our Sauiour sende Apostles to teach Nations if this were not necessarie for the instruction of Gods elect why did God ordaine pastors and teachers and promise that his words should neuer out of their mouthes Ephes 4. Isay 59. why were the Gospells and the Epistles written and
haue made euerie one his owne translation to binde his fellowes there vnto as the best and you haue not yet done translating and changing your translations whereas none of you can denie and all wise men doe see that if one translation could be generallie aggreed vppon it were best Now further because elder tymes as being neerer to the writers had better helpes and purer coppies it is better in the iudgment of all meÌ„ the translation be old and made in those tymes rather then now in this scarcitie of coppies this obscuritie of the language this want of the meanes which then were CoÌ„c Trid Sess 4. This considered the Catholique Church hath decreed in the Councell of Trent that among Latine translations the old and common by the longe vse of many ages approoued in the Church stand authentique and be taken for It is not any where declared by the Church that in the Clementine Edition the Vulgar Latine Translation is fullie restored to the Primitiue Integritie in all parts and words Our beleefe doth follow the declaration of the Church VVhat she defineth wee receaue THOSE who were vsed in the restitution of the Translation saie thus Accipa Christiano lector CLEMENTE summo Pontifico ANNVENTE veterem ac vulgatam Sacra Scripturae editionem quanta fieri potuit diligentia castigatam quam quidem sicut omnibus numeris absolutam pro humana imbecillitate affirmare deffieile est ita caeteris omnibus quae ad hanc vsque diem prodierunt emendatiorem purioremque esse minimè dubitandum Praefat. ad lect Some of Sixtus Bibles might be surreptitiously scattered and Iames might get a coppie but they were neuer openlie sould in Catholike Countries And the Church neuer beleeued the Correction to be so accurate that it could not be amended Decree of a Generall Councell for the fullnes of either correction I speake of them as of two in that sense as Iames doth you knowe there is none A Bull takes not force from the Printer nor from the Secretarie and Iames cannot prooue that Sixtus his Bull was euer authenticallie published By the records no such thing appeares The Church knowes not of it If it had bene it were not hard to accord all Remember what hath ben said in the former Chapter touching pretended opposition in Decrees and what I haue â—eere cited out of the Preface to the Bible such I tould you before wise men would haue but One aÌ„d this one to haue bene made long agoe when it might better be performed and to be lookt on by diuers able to iudge of the goodnes and better able and more impartiall then our selues Whence it followes that the wisest had not the decree at all bene made would yet haue chosen this it being the Old and coÌ„mon translation For it was made in the tyme of the Primitiue Church reuiewed in those daies by S. Hierome compared since by learned men in all ages to such originalls as in each age they could finde and vsed by the Church for manie hundred yeares 30. The Fountaines wee reuerence too and more fullie then you doe admitting and beleeuing whatsoeuer can be manifestlie prooued to belonge iustlie thereunto to the verie last word and letter And it is ignorance in you to say that in the Councell of Trent they be reiected The decree speakes of Latine editions onelie ex omnibus latinis editionibus quae circumferuntur c. and makes choise of one by generall vse loÌ„g before approoued True it is that the puritie of the fountaine it selfe in some places is called in question Calu. in in zach 11. inst l. 1. c 13. and Caluin your Master doth imagine that it runnes not allwaies cleerlie as you may see in his Institutions Luth. Enar in Esa c 9. Luther cryeth out on the Iewes for crucifying the text and what difficultie the Rabbines theÌ„selues haue appeares cleerely by their great Massoreth Wee haue more helpe then you all to knowe the truth in this question too wee admitte the doctrine of Tradition so must the Iewes so must you otherwise you know not which is text Wee haue allso the assistance of the holie Spirit in the Church to declare the veritie aÌ„d power of originalls where the generall necessitie of the Church doth require it and there is no Catholique in the world which is not readie to beleeue their puritie and integritie so farre as there is sufficient warrant for it 31. But how came these corruptions into the Bible this question you should haue putt vnto your Masters for my part I thinke the resolution of it nothing at all necessarie for our purpose Writers might easilie mistake especiallie considering the little difference of many Hebrewe Characters and the nicenes of the points and suppose the points be taken of there will be found some fault in the letters I knowe the Iewes are men and therefore if Gods assistance be not in the businesse their labour in counting letters giues me no securitie for how shall I knowe that their coppies were exact that the letters be dulie ordered c. which is requisite because the disposition and combination of the same letters may be diuers not onelie in one period which may serue to change the sense but in the same verie word and of the integritie in this kinde which is necessarie to the knowledge of the sense as also of the exact integritie of the Coppies which they numbred you can giue no generall warrant Againe besides the difficultie or impossibilitie of this you will be sore troubled yea it is vnpossible for you proceeding in your Protestant Principles to giue satisfaction yeauen to your owne fellowes in any part of Scripture whatsoeuer because you maintaine that all men notwithstanding the promise which God hath made vnto the Church may haue erred and consequentlie S. Ierom and S. Augustine aÌ„d others being men may likewise haue done so in determining or iudging which Scripture or writing is diuine especiallie since each part each verse is not a fundameÌ„tall as you speake I am not troubled at all in the busines but let the learned scanne the difficulties and sift things out remaining euer readie to beleeue what the Church hath or hereafter shall resolue touching the puritie the interpretation and sense of the whole or any part place or word of the text you and your Protestant Congregation with your distinction of fundamentall and not fundamentall haue no meanes to determine the integritie of the Scripture touching bookes parts verses words interpretation as in an other place I haue declared more at large THE SIXT CHAPTER Of the reall Presence 33. VVHen wee dispute you graunt the Reall Presence not able otherwise to make answere to Scripture and Antiquitie but when you dispute you declare manifestly that you beleeue it not You will not beleeue you say that the body of a man can be vnder the forme or shape of breade that the same thing can be in heauen and on the alter too If
nimirum qui voto propositum illum caelestem panem edentes fide viua quae per dilectionem operatur fructum eius vtilitatem sentiunt tertios porrò SACRAMENTALITER simul SPIRITVALITER Conc. Trid. sess 13 cap. 8. If you vnderstand this as it is easie you will vnderstand many passages of the Fathers which doe concerne the communion Dupliciter caro Christi sanguis intelligitur vel SPIRITVALIS ILLA atque diuina de qua ipse dixi caro mea verè est cibus eadem substantia coÌ„parata ad diuersos modos existendi sanguis meus verè est potus Vel caro sanguis qua CRVCIFIXA est qai militis effusus est lancea Iuxta hanc diuisionem in Sanctis eius diuersitas sanguinis carnis accipitur vt ALIA sit caro quae visura est salutare Dei alia caro sanguis quae regnum Dei NON quâ—ant possidere S. Hieron Comment in cap. 1. ad Ephes Learne this all well and when you reade S. Augustine it will do you good Flesh and blood cannot possesse the kingdome of God 1. Cor. 15. v. 50. you would thinke this to be against the Article of the Resurrection reade the whole Chapter and marke the Apostles distinction of a bodie into a naturall body and a spirituall bodie and this spirituall bodie in substance is the same bodie which heere nature framed consisting of flesh and blood and this you beleeue the Resurrection See Card. Peron his Treatise of the Eucharist Paris 1622. comes to the communicants mouth Yea some tymes he is receaued vnworthilie as you may reade in S. Paul 1. Cor. 11. but those receauers haue not the spirituall effect and coniunction they receaue the bodie into their bodies they receaue not grace into their sowles from this bodie because they receaue it vnworthilie and not as the bodie of Christ a thing most holie by reason of the vnioÌ„ to the diuine person ought to be receaued 72. As for signes some doe signifie things present some things absent The Eucharist is a Sacrament and therefore a signe it is a signe of grace and a signe of the bodie of Christ present So the forme doth signifie This is my bodie and so the species vnder these words doe signifie to good Christians to all those that beleeue Iesus Christ S. Aug. enarrat ps 3. cont Adimant c. 12. This mysterie is allso a representation of the bloodie passion as I said before it is a figure of that sacrifice yet a Sacrifice too The word of God is the figure of the Fathers substance and yet he is a diuine person too The same thing may haue diuers attributes one not excluding another the Eucharist is a signe a representation an oblation a Sacrifice and in it are reallie the bodie and blood of Christ yea Christ himselfe is there All these doe consist one doth not exclude the other 73. Lastlie to conclude this matter I wish you to reflect that opposing the Masse as you doe you oppose all the Christian world that was before Luther This I will declare brieflie In Antioche AlexaÌ„dria Ierusalem Aethiopia Chaldaea East India First it is manifest that all knowne Christian Churches in the age before Luther did frequent the Masse In all Europe in all parts of Asia and Africke where anie Christians were The Christians in the partes latelie discouered all were found to frequent the Masse Allso the Nestorians and Eutichians in Aegypt the Russians Muscouites and Grecians all frequent the Masse Which is an euident argument they had it by tradition from the Apostles Both those who knewe nothing of the Bishop of Rome and those who knew him but obaied him not all agreed in the substaÌ„ce of the Masse or vnbloody Sacrifice who taught the world for such vniformitie and consent of so many Nations so dispersed and some to the rest wholie vnknowne in so darke a Mysterie as this is could not be from any naturall cause SecoÌ„dlie all these Churches that is all the knowne Churches in the world did beleeue they were thus to doe by the institution of Iesus Christ and the Tradition of the Apostles And among these the true Church was one because that is euer visible by her profession as I haue prooued Whence it followeth that the frequenting of Masse is approoued by the Spirit of the true Church S. Aug. l. 4. de bapt c. 6 and consequentlie it cannot be an ertour Thirdlie that custome which men euen then looking vpwards did not see instituted by those which were later then the Apostles is well beleeued to haue beene deliuered by the Apostles saith S. Augustine But all these Churches Infinite eies looking vpwards could not see the Institution of vnbloodie Sacrifice or Masse later then the Apostles which is manifest because they all receaued it as diuine and Apostolicall Therefore by S. Augustines rule it is well beleeued so to be 74. For the later ages you easilie admitte they weÌ„t to Masse and that they beleeued an Vnbloodie Sacrifice for the Primitiue Church you are yet some what doubtfull it seemes what to doe Missa abominatio in calice aureo propinâ—â—a omnes reges terra populos a suÌ„mo vsque ad nouissimum sic inebriauit vt proram puppim sua salutis in hac vna voragine statuerint Cal. 4. Inst c. 18. Let me helpe you forward to resolue vppon the truth That vnbloody Sacrifice in the formes of breade and wine which wee call the Masse was frequented by the Primitiue Church I prooue first by the consent of all Christian Churches euer since aÌ„d by their liturgies which as all these Churches doe testifie were deliuered them from the Church Primitiue Among these haue beene infinite wise men and greate Schollers as in another place I did argue They had better meanes to know the practise of the Primitiue Church then wee haue being neerer and some of them immediate The matter as frequentation of the Masse and their exteriour profession of their faith touching these things was subiect to the seÌ„se And amoÌ„g these was the catholique Church the spouse of Iesus Christ hauing the Assistance of the holie Ghost to discerne the true worshippe of allmightie God The testimonie of all these is sufficient to make vs beleeue that the Primitiue Church went to Masse or no testimonie of men is sufficient in any cause 75. I goe neerer In the begining of the seuenth age liued Isidorus S. Isid l. 1. Offic. c. 15. plura c. 18. Bisshoppe of Ciuil and a Sainct and he saith the order of Masse or prayers whereby SacrificeS offered vnto God are consecrated was first instituted by S. Peeter the celebration whereof saith he THE WHOLE VVORLD doth performe after one and the same manner All this world sure had meanes to knowe what their Fathers in the age before had donne better then wee they had their books they had conuersed with manie of theÌ„ let vs ascende In