himself whose Sacrament is in the visible anoynting LVTHERS DOCTRINE Luther vpon these words y in domestica postillâ— Witemberge impressa 15. 49. serm 2 in de Trinit super Luang Ioan. 3. vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God saith wee will diligentlie obserue chiefly against the blind Anabaptistes who thinke the Baptisme of children to be vnprofitable and to no end but how can such a manner of baptisme be vnfrutfull when as heere thou hearest that our sauiour hath ordayned water vnto this end that the holy ghost concurring with it it doth worke vnto regeneration Now if it be necessarie for children to be regenerate or otherwyse they cannot see the kingdome of God why should wee deny them baptisme Againe Is not this saith he a great gift and glory that a woman also in tyme of necessitie may baptize and say I free thee from death from the Diuell sinne and all euill I giue thee life eternall I make thee of the son of the Diuell the son of God All which haue nothing contrary to the former opinions or sentences but in another place he saith z in _____ oq conuiualiby tit de baptismo That children although sometyme they departe hence without baptisme yet if they be without their owne actuall fault they may be saued CALVINS DOCTRINE a lib. 4. instit c. 15. ¶ 20. Caluin saith To knovv this also perteineth to the matter that it is very ill done if priuate men vsurp to themselues the administration of baptisme And a little after vvheras many ages since yea almost from the verie beginning of the church it vvas acustome that in perill of death lay men might baptise I doe not see by vvhat good argument it can be defended yea the Fathers themselues vvho either held this custome or permitted it could not tell vvhether it vvere vvell done or not Et infra Let there be daunger least he that is sicke doe dye without baptisme vvhat then shall he be depriued of the grace of regeneration no such matter Againe what euill hath that article euilly expounded brought in that baptisme is of necessitie vnto saluation few consider this and therfore they care the lesse for it for when that opinion did increase or vvaxed in force that all perished that vvere not baptized our state or condition became vvorse then that of the auncient people Againe b ¶ 22. The example of Sephora is vnhappily cyted why because it doth indiscretly draw vnto the imitation of that which a foolish woman did Ibid. this would I haue readers only to attend that Sephora did purpose nothing els but to proue the ministerie of God shee seeing her son in daunger crieth and maketh a noyse and with great wrath did cast the prepuce vnto the grovvnd shee doth so reuile her husband that shee is angry vvith God Finally it is manifest that all this proceeded from a simple vnderstanding in that shee doth rayle at both God and her husband being forced to shed the blood of her ovvne son moreouer admit shee had behaued her self vvell in all other thinges yet this rashnes is vnexcusable because her husband being present shee circumcised her son c. And he concludeth in the same place saying vvher vpon it follovveth that the children of the faithfull are not therfore baptized that they might then at that instant become the sons of God vvhich vvere before alienated from the church but rather they are therfore receaued into the church by a solemne signe because through the benefit of the promise they did alreadie before perteyne vnto the body of Christ here you see that Caluin vvill haue the children of the faithfull to be borne sanctified and Christians from their mothers vvombe and not by Baptisme agreeing herin most directly vvith the Pelagian heresie An old condemned Heresie This vvas the Pelegian heresie vvhich taught S. August lib. 6. contra Iulianum cap. 2. 3. lib. ad Bonifacium cap 2. 4. that there vvas no originall sinne in the children of the faithfull and that they did not therfore need the lauer of regeneration or Baptisme but vvere borne holy from the vvombe vvitnes S. Augustine THE 32. ARTICLE Of the venerable Sacrament of the Eucharist THE CATHOLICKE DOCTRINE FOR THE REAL PRESENCE The true and liuely flesh that is the Body and blood of Christ is the nourishmeÌ„t of the soules of the faithfull and their spirituall and heauenly meat into which this earthly and element all bread and wine is through the benediction of Christ and operation of the holy ghost made transubstantiate not withstanding all the accidents of the former substance remayning SCRIPTVRE a Matth. c. 26 v. 26 reâ—d also Mâ—rke c. 14.22 Luke 22 â—9 and 1. Cor 11 24. IEsus tooke bread and blessed and brake and hee gaue to his disciples and said take yee and eat This is my Body And taking the Chalice he gaue thankes and gaue to them saying drink yee all of this for this is my blood of the new testameÌ„t which shal be shed for many vnto remission of sins b Iohn c. 6. v 53 54.55.56 c. Vnlesse you eat the flesh of the son of man and drinke his blood you shall not haue life in you He that eateth my flesh and drinketh my blood hath life euerlasting and I will rayse him vp in the last day for my flesh is meat indeed and my blood is drinke indeed c. he that eateth my flesh and drinketh my blood abideth in me and I in him c 1. Cor. 10. v. 16. The Chalice of benediction which wee blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord FATHERS S. Irenaeus anno 160. saith d lib. 4 cap. 14. How shall it be manifest to them that that bread vpon which thankes is giuen is the body of the Lord and the Chalice of his blood if they say he is not the son of the maker of the world c S. Ignatius disciple vnto S. Iohn the Euangelist saith e in epistola ad Smyrnenses vâ— citat S. Theodoretus Dial. 3. They doe not admit Eucharistes and oblations because they doe not coÌ„fesse the Eucharist to be that flesh of our Sauiour which suffered for our sins which the Father through his bouÌ„tie raysed againe f lib. de Eccl Hierarch part 3. c. 3. S. Dionysius Arcopagita anno 80. saith o most diuine and holy Sacrament vouchsafe to open the coueringes of those significant signes which ouershadow thee and appeare plaine vnto vs and fill our spirituall eies with the singuler and cleare shining of thy light S. Iustine Martyr anno 150. saith of the Eucharist g in Apologia ad Antominum Wee doe not take it as common bread nor this as common drinke but as by the word of God our Sauiour Iesus Christ was
belieue the truth euen now testifying it self the bread which I will giue is my fllesh and my blood is truly drinke But the all knowing creator of our infirmitie by the same power wher with he made althinges of nothing and the operation of the holy ghost he made himself a body of the flesh of one alwayes a virgine and for our reparation or redemption by a Catholick prayer and sanctification of his holy spirit he turned bread and wine mixt with water their proper species still remayning into his flesh and blood Againe a Idem 22. in Euangelia you haue now learned saith he not by hearing but by drinking what is the blood of the lambe which blood is put vpon both sides of the dore when it is dronken not only with the mouth of our body but also with the mouth of the hart THE ADVERSARIE b Iesuitismi parte 2. rat 5 pag â—26 M. D. Humfrey confesseth that Gregory the great and the first Pope of that name tought transubstantiation c in defens obiect Gardiner part 4 pag 724. Peter Martyr professeth a great dislike of the iudgment of S. Cyrill And in his epistles annexed to his common places in English in his epistle there to Beza soe saith d pag. 106. I will not so easily subscribe to Cyrill who affirmeth such a communion as therby euen the substance of the fllesh and bloud of Christ is first ioyned to the blessing for so he calleth the holy bread c. N. Whitgist saith e in his defence against Caâ—â—wrightes reply pag 408. That Ignatius who was S. Iohns Seholler and liued in Christ tyme did say of the heretikes of his tyme They doe not admitt Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sins Antony de Adamo saith f in his Anatâ—â—ie of the Masse pag. 2â—6 I haue not yet hitherto bine able to know when this opinyon of the real and bodily being of Christ in the Sacrament did begine g contra Duâ—â—um l 7. pag. 480. M. Witaker saith that Pope Nicholas the second was the first that tought Christes body to be sensibly handled broken and eaten with teeth which obiection being I suppose sufficiently answered already by that which hath bine said our Lutheran Aduersaries not withstanding shall yet more directly answere to it who haue defended it against their other brethren our Aduersaries Concerning the phrase which is but a verball obiection h Collat. Cathol Orthodox Christianorum fidei pag. 326. Iacob Andreas in the Protestant treatise intituled as in the margent saith in regard of the species or forme of the doue affâ—â—med that which is proper to the doue is attributed to the holy ghost and it seemeth to repugne the nature of the holy ghost euen as ecclesiasticall wryters because of the presence of Christes body in the Supper haue said that Christs body is handled broken with teeth and such like which are not proper to the body of Christ but attributed to it in respect of the bread Also the same Andreas saith i in confut disput Ioan. Iacobi Grinoâ— pag. 214. It is plainly explicated how the body of Christ is said to be broken with teeth seene and touched in this Sacrament which are phrases not newly inuented and brought into the Church by Luther but are learned pious and of Orthodoxall antiquitie c. Againe he saith k and pag. 215. This recantation prescribed vnto Berengarius by Pope Nicolas and the Synode contemeth nothing which is not conteyned in the wrykinges of Orthodoxall Fathers especially of Chrysostome who saith l Homil 83. in Matth. post medium Thou seest him thou touchest him thou eatest him c. And in an other place of the som Chrysostome m and hom 45. in Ioan. post medium he doth not only permitt himself to be seene of such as desire him but also touched eaten and his flesh broken with teeth LVTHERS DOCTRINE Luther saith n Sermo de Eucharistia That in the Sacrament of the Aulter there is not bread and wine but the forme of bread and wine to witt the bread is chaunged into the true and naturall body of Christ and the wine into the true and naturall blood of Christ Also euen as that bread is truly chaunced into his true and naturall body and the wine into his naturall blood so are wee drawne and chaunged into his spirituall body that is into the communion of Christ and all Saintes some relying vpon their owne knowledge and subtiltie doe aske where the bread is when it is chaunged into the flesh of Christ and the wine when it is chaunged into the blood of Christ This he saith thou oughtest to belieue although thou see it not And speaking of the Adoration of the Sacrament he saith o Ibidem fol. 370. he that doth not belieue the body and blood of Christ is there doth well if he doe not adore it neither spiritually nor Carnally but he which doth belieue as is sufficiently demonsâ—rated that he ought this man cannot truly with out sin restraine his reuerence from the body and blood of Christ For certenly I am forced to confesse that Christ is their present when his body and blood are present p Epistola ad Argemmenâ—es But in an other place he saith that he could willingly and with all his hart deny the body of Christ to be in the Eucharist if the Scriptures were not so cleare against him for by that means saith he I could much dommage the whole Romane Church yet that he might at least in some thing swarne from the auncient receaued Catholicke opinion he affirmed that the body of Christ was with the bread and wine and not the bread and wine it self chaunged into his body and bloud Againe he saith q lib cont Râ—gem Angliâ—â— That he is impious and blasphemous that doth say the bread is transubstantiate r Adu Theologâ—â— louan art 22. And that the Doctors of Louaine doe teach the traÌ„substantiation of the bread and wine in the Sacrament with out any ground or word of scripture but only out of ignorance yet in the same place he doth in the mean tyme affirme the veritie of Christes body saying the body and bloud of Christ is indeed shewed in the venerable Sacrament of the Eucharist and truly receaued as well of the worthy as the vnworthy Å¿ in Visitatione Saxonica But saith he the faithfull of Christ are to be taught that the true blood of Christ is in the wine Which opinion remayned euer afterwards with all his posteritie CALVINS DOCTRINE Caluin doth of purpose propound his opinion very obscurely that there may seeme to be contemed some mysterie First therfore he teacheth that the signes of the supper are only heere on earth and the body of Christ only in heauen t in sine consensus cum pastoribus Tigurimis wherfore he affirmeth that there is as
is one thinge to be borne of the spirit and an other to feed of the spirit as it is one thing to be borne of the flesh which is done when the mother bringeth forth and an other to feed of the flesh which is done when the infant sucheth m lib 1 de peccator meâ—â—â— and remiss c. â—0 And in an other place he plainly demonstrateth that this precept Vnles yee eat is distinguished from the precept of Baptisme yea in infantes I answear therfore to the argument that S. Austine doth expound this place to be vnderstood of a Sacramentall eating but yet that he doth attribut that eating to infants not in the thing but in an inward desire which is had by baptisme as wee haue said To the other two places of S. Augustine I answere that that saying To what end doest thou prepare thy teeth and bellie belieue and thou hast eaten And that To belieue in him is to eat his flesh are spoken by him not of the Sacrament but of the beliefe of the incarnation for yet he had not com to that parte of the ghospell which treateth of the last supper but that saying whoe eateth in harte not who presseth with his teeth S. Augustine said when he spoke of the Sacrament not to exclude Sacramentall eating but that he might signifie the end of the Sacrament to be this to nourish our soule and not our body for he is truly refreshed with this meat that eateth in hart not that presseth it with his teeth to witt only with his teeth for he doth not exclude corporall eating when in the same place he saith that Iudas did eat it only corporally but only he doth preferre the spirituall eating before the corporall because the spirituall doth profitt without the carnall but not the corporall with out the spirituall The like is that place of Osea I vvill mercy not Sacrifice Osea cap. 6. Now our lord doth not reiect sacrifices but will none of them without mercy To the other Fathers I answere that they expound mystically not according to the letter but they in no place euer denied that those wordes ought not to be taken literally of the Sacramentall eating yea on the contrary they are aboue cited in be halfe of the Sacramentall eating for the literal and mysticall sense doe not repugne one an other To the last of S. Austine I answere Lib. â— de Doctrina Christiana he puteth a figure in the wordes concerning the manner of receauing the flesh of Christ not of the substance of the thing it self For he would not say the flesh of Christ so called figuratiuely is to be eaten that is the bread wherby his flesh is signified if wee consider the essence and verie thing of eating which only requireth that true meat be deliuered through the mouth vnto the stomake by vitall instrumentes wee shall easily perceaue that S. Austine vnderstandeth it to be eatcn figuratiuely concerning the manner for the ordinarie and proper manner of eating flesh is that it be visibly cutt in partes and so taken by little and little boyled not raw c. but the flesh of Christ is taken whole and inuisibly without any hurt of it self wherfor the flesh of Christ is slaine and torne in eating not properly but only figuratiuely for wee represent the passion of Christ Now that S. Austine doth vnderstand it in this sense this manifest for tow respects first because he saith it is to be expounded figuratiuely least some vnlawfull acte or wickednes should seeme to be commaunded Moreouer it were a wicked thing to kill and eat the flesh of Christ in partes but not after a certayn spirituall manner to receaue the verie flesh it self in the Sacrament without any hurt ther vnto Secondly because he himself doth explicate what is the litterall sense which seemeth to sound any wickednes to witt that wherein the Capharnaites did take the wordes of Christ tract 27. in Ioann Psal 98. who thought that his flesh was to be torne as wee see it done in the shambles and some little parte giuen to euery one therfore when S. Austine saith that by this precept Vnlesse yee eat is commaunded that wee communicate by the passion of Christ and worship and cogitat it in our myndes he doth only signifie that which the Apostle saith 1. Cor. 11. That the flesh of Christ is to be receaued in the Sacrament for a remembrance of the passion and death of our lord All other friuoulous obiections for as much as they haue no authoritie but theire owne bare explications I thinke needlesse to write specially when you see that wee haue all antiquitie with the whole Church for our sentence and opinion to witt that the true body and blood of Christ is vndoubtedly and really eaten in the Sacrament of the Eucharist But to make S. Austine more cleare heare yet this one sentence of his he therfore expounding a little beneath these words He which eateth my flesh and drinketh my blood remayneth in me saith thus He that remayneth not in Christ in whome Christ doth not remayne without doubt he doth not eat his flesh spiritually nor drinke his blood although carnally and visibly he presse the body and blood of Christ with his teeth but doth rather eat ad drinke the Sacrament of so great a thinge to his owne iudgment because being vnclean he doth presume to coÌ„e to the SacrameÌ„t of Christ which no maÌ„ receaueth worthily vnlesse he be cleane These S. Austine whoe therfore caÌ„ be so froward as to deny say that S. Austine doth not expouÌ„d these words of S. Iohn to pertaine vnto the Sacrament of the Eucharist where the flesh and blood of Christ is realy eaten dronken and that he would only teach when he saith This bread is to be eaten by faith that neither teeth nor bellie is to be prepared but that faith and puritie of mynd is necessary wherby this meat ought to be taken that it may profit and be worthily eaten without which it doth not profit but hurt Againe our aduersaries obiect an other place out of S. Athanasius where in his tract vpon these wordes Whoesoeuer shall speak a word against the son of man it shal be for giuen c. saith thus How many men would his body haue sufficed for meat that it might become food for the whole world but therfore he made mention of his ascension into heauen that he might draw them from a corporall vnderstanding and that they afterwards might vnderstand his flesh wherof he spoke to be meat sent from heauen and spirituall food and that it was to be giuen by himself For the wordes which I speake vnto you our Sauiour are spirit and life which is the same as if he should say my body which is shevven and giuen for the world shal be giuen for meat that it may be giuen spirituallie to euery one and become a protection and preseruation to euery one vnto the
of the Donatistes that whersoeuer they came they were accustomed to ouerthrowe and break downe aulters sel the holy Chalices c. wherby it is manifest that the Donatistes who also in tymes past did boast that they were the true reformers of Gods church and proclaymed themselues euery where to be the true auncient and orthodoxall Catholickes did notwithstanding also take away the sacrifice of the masse THE 34. ARTICLE Communion vnder both Kindes THE CATHOLICKE DOCTRINE It sufficeth the laytie or common people to communicate vnder one forme to witt of bread for by this they fullfil the precept to witt that they eat the body and blood of our Sauiour this also our Sauiour and his Apostles haue practysed and that not without good reasons SCRIPTVRE a Iohn 6 51.5â— YF any man eat of this bread he shall liue foreuer and the bread which I will giue is my flesh for the life of the world And he that eateth this bread shall liue foreuer b Act. 242. And they were perseuering in the Doctrine of the Apostles and in the communication of the breaking of bread and prayers c Act. 207 And in the first of the Sabboth when wee were assembled to break bread Iesus going to Emaus vvith his Tvvo Disciples d Luke 24 30 And he entred with them and it came to passe whilst he satte with them he tooke bread and blessed and brake and gaue to them and their eyes were openned and they knew him S. Austine and Theophylactus anno 400. doe explicate this place to be of the Eucharist as heere following is manifest FATHERS S. Austine saith e lib. de consensu Euang. cap. 25 vpon thâ—se wordes their eies were opeÌ„ned and they knew him and the same also sa th S. Chrysostome hom 17. oper imper c alij vpon the same place when he gaue the blessed bread vnto them their eies were openned and they knew him Et infra wee vndoubtedly belieue this impediment to be cast vpoÌ„ their eies by Sathan to the end they might not know Iesus but notwithstanding Christ permitted it euen to the Sacrament of bread that the vnitie of his body being receaued the impediment of the enimie might be knowne to be remoued that Christ might be knowne Theophylactus saith There is another thing reported to witt that their eies who receaued the blessed bread were openned and they knew him for the flesh of our Lord hath great and incredible force and virtue Receaue also this history which may proue the receauing vnder one kind to be practised in the primitiue church it beginneth thus Å¿ Sozomenus lib 8 cap 5. Nicephorus lib. 1â— cap. 7. A certayn man of Macedony being sick had a wyfe infected with the same disease this man when on a certayne tyme he chaunced vpon that excellent man S. Chrysostome disputing what wee ought to thinke of God forthwith hauing chaunged his former opinion he praysed his speeches and was earnest inforcing his wyfe that shee should lykewise chaunge her opinion But when she through the custome and dayly conference with her fellow tatlers did not accept his admonition nor her husband avayle any thing by all his perswasioÌ„s at length in plaine termes he told her that vnlesse shee would hold the commoÌ„ and same opinion of God with him shee should remayne with him no longer the woman afterward by simulatioÌ„ grauÌ„ted his request but revealed to one of her mayds which she thought to be very faithfull what shee intended that shee might deceaue her husband wherfore vpoÌ„ a tyme approching she receaued the Sacrament as the maÌ„ner was reteyning it as if shee head bine earnest in prayer bowing her self shee secretly conueyed it away and hid the holy mysterie or Sacrament and the mayde that stood by gaue her a peece of common bread for it brought from their howse which shee puting to her mouth endeuouring to breake it with her teeth perceiued it to be turned into the hard nature of a stone wherfore strucken with feare least God would reueÌ„g himself grieuously vpon her for this miracle which happenned thus vnlooked for with all speed shee hastenned to that reuerend and learned Father and opening the matter vnto him shewed him the stone which did as yet giue certeÌ„ manifest testimonie of the byting which stone had now lost his former substance and gotten an other new and straung colour But shee afterward hauing obteyned pardon for that fault continued and so remayned in the same opinion with her husband That stone was reserued a long tyme amonge the giftes of the church for a witnes of this miracle to all spectatours These Nicephorus Last of all S. Thomas of Aquine anno 1260. writeth thus It is the custome of many churches to giue the body of Christ to be receaued of the people but not the wine Againe because the multitude of Christian people increased wherin are comprehended both old and young men and children wherof some ar not of so great discretion as to haue due respect and care concerning the vse of this Sacrament as they ought therfore it is prouidently obserued in some churches that the blood be not giuen to be receaued of the people but only of the priest Againe the body may be receaued by the people without the blood neither doth any detrement thence follow because whole Christ is conteyned vnder both formes These S. Thomas Moreouer Tertul. lib. 3. ad vx Clemens Alexabdrinus lib 1 strom Origenes hom 13. in leuit Cyprian Serm. 5 de lap Basil Ad Cas Pat Hieron Approli adu lou epist ad Theo. contr if in the primitiue church in tyme of persecution as these Fathers in the margent witnes they did carry the sacred body of our Lord whome with them vnto their howses vnder the forme of bread only and not of wine it is manifest that the church neuer thought but that the whole Sacrament might be receaued vnder one forme without any offence or violation of the diuine precept which also Luther Melanchthon and Bucer doe acknowledg in their seuerall writinges saying that the communion vnder one or both formes is a thinge indifferent Ioan Hierosol Euseb Caesarien lib 6. hist Eccl cap. 22. August Serm. 152. ad temp Ambros de obi Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decl euch li. de form Mâ—ssae Melanch in recognitis hypot Bucerâ—â— colloq Râ—tispen See Fricius in Modcenius lib 2. de Ecclesia ca 2 BreÌ„tius in polog cons wirtem cap de concilijs pag. 900. de formula Missae tom Germ fol. â—74 THE ADVERSARIE Fricius a Chief protestant in Polonia saith That Christ in the last supper did ioyne drinke with the meat therfore saith he if the church separate these shee ought not to be heard Let it be or admitt that the church of Hierusalem hath separated these and that S. Iames which certenly many affirme hath giuen but one only forme to them of
if there shal be need of more earnest prayer and aduocation gather together the company of thy Brother martyres and together with them pray for vs admonish Peter stire vp Paul and Iohn also the Deuyne and beloued Disciple of Iesus S. Ephrem anno 380. saith v Serm. de Laudibus S. Martyrum wee beseech yee most blessed martyres whoe freely and willingly haue suffered tormentes for our Lord and Sauiour for his loue also you are so much the more familiarlie ioyned vnto God that you may vouchsafe to make intercession vnto our Lord for vs wretches and sinners and all filth through negligence that the grace of Christ may descend vpon vs. S. Cyrill anno 350. saith x Catechesi S. â—mislag when wee offerre this sacrifice wee make mention of them which haue deceassed before vs first of the Patriarches Prophets Apostles and Martyres that God by their prayers may receaue our prayers S. Theodoret anno 440 saith y lib. 8. ad Graecos such as trauell with difficultie doe beseech the Martyres for their companions in the way or rather captayns or guides in the iourney Againe he doth in this manner conclude euery mans life z in historia S. S. Patrum But now in a king an end of this my narration I implore and beseech them that by their prayers I may obteyne diuine help S Cornelius Pope anno 251. saith a in Epist 1. beseeching God and our Lord Iesus Christ that his holy Apostles making intercession for you he would purge you from your sinnes S. Hilary anno 350. saith b in psal 124 Neither is there wanting to those that will the protection of Sainctes and sauegarde of Angels c 1. tem 129. The nature of God doth not want the intercession of Angels but our infirmitie for they are sent from those that shall inherit saluation God being ignorant of none of all this which wee doe but our infirmitie to aske and merite doth need the help of spirituall intercession S. Ambrose anno 380. saith d lib 8. in lu in fine lib 10. in Luc. 21. As Angels are in authoritie so also are those which haue deserued the life of Angels And kinges being dead martyres shall succeed them in an euerlasting kingdome in the honour of heauenly grace and they shal be suppliants these Patrones Againe e lib. de viâ—uis wee ought to beseech Angels who are giuen vs for a sauegarde also martyres whose Patronage wee seeme to challence for a defence of our body they can aske for our sins whoe haue washed there owne if they had any with their owne blood these arre the martyres of God our prelates and beholders of our life and actions let vs not be ashamed to take them for the intercessours of our infirmitie for they haue also knowne the infirmitie of our bodie when they did once liue S. Maximus anno 420. saith f Serm. de Nartyribus Tauricis There is familiarity betweene these and vs for they are alwayes with vs they alwayes abide with vs that is they both keepe vs liuing in our body and receaue vs going out of our body Againe praying to S. Agnes he saith g Serm. de S. Agnese O glorisious to Christ fayre to the sonne of God and gratefull to all Angels and Archangels wee doe beseech thee by what prayers wee can possible that thou vouchsaue to remember vs. S. Hierome anno 380. saith h in Epitapho Paulae circa â—inem Farwell o Paula help by thy prayers the last old age of thy worshipper let thy faith and good workes ioyne thee to Christ that being present thou maist more easilie obtayne what thou shalt request Againe i in epist ad Paulum de obitu Blesillae shee doth beseech our Lord for thee and obteineth pardon of my sins for me Ruffinus anno 400 saith k lib. 2. hist cap. 33. Hee went about to wit the Emp. Theodosius all the places of prayer with the priestes and people and did lie prostrate in hearcloth before the shrines of the martyres and Apostles and did craue vndoubted help by the intercession of the Saintes S. Augustine anno 400. saith l lib. 7. de Baptismo Cont. Donatistas cap. 1. let Cyprian help vs by his prayers labouring in the mortalitie of this flesh as it were in a thicke cloud that God assisting vs wee may imitate his good workes as farre as wee shall be able Againe m tractatu 84. in Ioan Therfore wee doe not so remember them martyres at the very table as those which rest in peace that wee should also pray for them but rather that they martyres should pray for vs. Againe d Sanctis Petro Paulo n a multitude of people doe worship the most blessed fisher man Peter with their bowed knees Heathens obiecting that Christians did worship the Angels he answereth o in psalme 96 I would to God saith he that you would worship them for then you should soone learne of them that they doe not worship them as Gods but as Sainctes Againe p Serm. 17. de verbis apostoli ecclesiasticall discipline hath and teacheth that the faithfull know when they recyte martyres in that place at the Aulter of God that they doe not pray for them but for other the dead For it is iniury to pray for a martyre to whose prayers wee ought rather to commend our selues q Serm. 18. de sanctis He hath also there an excellent and a long prayer to the blessed virgine Mary S. Victor Vticensis anno 486 saith r lib. 3. de perseq wandal O you Angels of God be you present pray for vs you holy Patriarches and Prophets you Apostles be you our intercessours chiefly you blessed Peter wherfore art thou silent for thy sheep and lambes commended to thee by our common Lord with great care and earnestnes you S. Paul maister of the gentiles know what the Arians doe to wandalia and thy sons being captiues doe sigh mourning and all yee Apostles sigh together for vs. S Fulgentius anno 480 saith Å¿ Serm. de Laudibus B. Mariae Therfore the virgine Mary receaued all the courses of nature in our Lord Iesus-Christ that shee might help all women slying vnto her S. Leo Pope anno 440 saith t Serm. 1 de Petro Paulo As wee haue tried and our elders haue proued wee doe belieue and trust that amongst all the labours of this life to obteyne the mercy of God wee shall alwayes be holpen by the prayers of speciall patrones Againe u Serm. 2. de anniuersario suae assumptionis Peter doth now more fully and powrefully performe those thinges which are coÌ„mitted to him and doth execute all partes of his offices and cares in him by whome he is glorified Againe x Serm. 3. de anniuersario Now the pious pastor Peter doth execute the commaundementes of his Lord strengthning vs by his exhortations and not ceasing to
incarnatie and tooke both flesh and blood for our saluation so also by the prayers of the word of God wee are taught that the Eucharist being made food by him wherby our blood and flesh may be nourished by mutation is the flesh and blood of the same Iesus incarnate Tertullian anno 200. saith h lib. 4 cont Marcion The bread which he tooke in his hand hee made his body saying This is my body Againe i lib. de resurrect carnis The flesh feedeth vpon the body and blood of Christ that the soule may be replenished or filled with God Origen anno 230. expounding the 25. the chapter of Exodus saith k homil 13. in Exod. I would haue you to admonish others you that are wont to be present at the diuine mysteries know that when you receaue the bodie of our Lord you keepe it withall watchfulnes and veneration least any little part therof fall to the grownd least any little parte of the consecrated gift slip away or fall for you belieue that you are guiltie of a great offence and you doe well to belieue so if any part therof fall through your negligence Againe speaking of the centurions child he saith l hom 5. in diuersa loca Euangelij loquens de puero centurionis when thou receauest the holy food and incorruptible banquet thou eatest and drinkest the body and blood of our Lord then our Lord entreth vnder thy roofe thou therfore humbling thy self imitate the Centurian and say Lord I am not worthy that thou shouldest enter vnder my roofe For where he entreth vnworthilie there he entreth to iudgment S. Cyprian anno 240. saith m in Serm. in caena Domini in principio The supper being disposed amongst the Sacramentall banquets the old and new institutions met together and the lambe being consumed which the auncient tradition did propound our maister did set before his Disciples the vnconsumable food Et infra this bread which our Lord deliuered to his Disciples being changed not in outward shew but in nature by the omnipotencie of the word was made flesh and as in the person of Christ the humanitie appeared and the diuinitie lay hidd so the diuine essence infused it selfe ineffablie or vnspeakeablie into the visible Sacrament c. The Doctrine of the Sacrament is new and the Euangelicall schooles haue brought forth this first instruction and Christ our Doctor first taught the world the discipline That ChristiaÌ„s should drinke blood the eating wherof the authoritie of the auncient law most straightly forbideth for the law forbideth the eating of blood the ghospell commaundeth it to be dronke S. Hilary anno 350. saith n lib. 8. de Trinitate There must be no doubt concerning the veritie of the flesh and blood for now both by the profession of our Lord and our faith it is indeed flesh and indeed blood Et mox is not this the truth it seemeth not to be ttue vnto them that deny Christ to be true God Also explicating that of the six of S. Iohn he that eateth my flesh shall liue through me c. he saith truly this is the cause of our life that wee haue Christ according to the flesh remayning in vs carnall men who shall liue by him as he liueth by the father Et infra thou saist that the son of God temaineth in vs carnally through the Eucharist S. Cyrill of Hierus anno 350 saith o Cateches 4. Mystag for as much as Christ himself thus affirmeth and speaketh concerning the bread This is my body whoe dare hearafter doubt of it and for as much also as himself confirmeth it and saith This is my blood who I say can doubt of it and say it is not his blood Et ibidem once he turned water into wine which is neere vnto blood at his pleasure only in Canaan in Galile and shall not he be worthy to be belieued that he turned wine into blood wherfore with all assurance let vs receaue the body and blood of Christ for vnder the forme of bread his body is giuen to thee vnder the forme of wine his blood is giueÌ„ to the. Et ibid so shall wee be Christophori that is bearers of Christ when wee haue receaued his body blood into our members and wee shal be made as S. Peter saith partakers of the diuine nature thou must not consider it as bare bread and wine for it is that body and blood of Christ according to our Lordes owne wordes for although thy seÌ„se make thee think thus yet faith must coÌ„firme thee that thou iudge not the thing according to the tast Et infra knowing this and being most assured that this bread which wee see is not bread although the tast think it bread but that it is the bodie of Christ and the wine which wee see although to the sense of the tast it seeme wine yet that it is not wine but the blood of Christ S. Ambrose anno 380. saith p lib 4 de Sacramentis cap 4. But this bread is bread before the wordes of the Sacrament yet when the consecration shal be adioyned of bread it is made the flesh of Christ Againe q lib de myâ—teâ—iâ—s mâ—â—â—â—ndis c. 4. peraduenture saith he thou wilt say vnto me I see another thing how can you assure me that I receaue the body of Christ now theÌ„ it remaines that wee proue it therfor wee will vse most manifest examples to proue that this is not that which nature formed but that which the benediction hath consecrated and that the force of the benediction is greater then the force of nature because by the benediction nature it self is also changed Moyses held a rod in his hand he cast it a way and it became a serpent Also hauing declared many examples of Elias and Elizeus hee concludeth if the benediction of a man preuayled so much that it conuerted nature what shall wee say of the diuine consecration it self where the wordes of our Lord and Sauiour himself worke for this Sacrament which wee receaue is made perfect by the speech of Christ and if the word of Elias preuayled so much that it brought downe sier from heaueÌ„ shall not the word of Christ be of sufficient power to chaung the nature of elementes thou hast read concerning the workes of the whole world that he spake the worde and they were made he commaunded and they were created therfore the worde of Christ which was able to make that which was not of nothing shall it not be able to chaunge those thinges which be into that which they were noâ— for it is not a matter of lesse power to giue new natures vnto thinges then to chaung the natures of thinges S. Basil anno 380. saith r lib de Baptismo cap 9. if such threatninges be pronounced against them that rashly come to those Sacramentes or sacrifices which are sanctifyed by men what shall wee say of him who is rash in receauing
so great and diuine a mysterie for how much more greater he is in the temple according to the voyce of our Lord so much the more greeuoue and tâ—â—r be it is vnto him that shall with an impure soule rashly come vnto the body of Christ then it is to come vnto buls and rams c. S Greg. Nyss anno 380. saith Å¿ lib. de vltâ— Moyses where he disputeth concerning the manner of the lewes which he compareth with the holy Eucharist That it is bread prepared for vs without seed without prayer without any help of man that bread falling downe from heauen was found vpon earth for the bread that cometh from heauen is our true food which is figuratiuely signified in this historie it is not a thing wanting a body for how can a thing which is no body become foode for the body but the thing that wanteth not a body questionles is a body Againe t orat Catâ— chist cap. 36.37 as a little leauen saith he maketh a whole lumpe of dow like vnto it self so also that body which is made immortall by God entring into our body transposeth and changeth it wholy into it self Et pauso post it is conioyned with the bodies of the faithfull that by this coniunction with that which is immortall man also may be made partaker of immortalitie Ibid. wee must consider how it may come to passe for as much as that one body is continuallie deliuered to so many thousand of the faithfull through out the whole world it passeth wholy through euery man and yet remaineth whole in it self Againe wherfore wee doe also now truly belieue that the sanctified bread by the word of God is chaunged into the body of God the word Et pauso post these thinges he doth by virtue of the benediction chaunged the nature of those thinges which are seene meaning the bread and wine into that meaning the body of our Lord S. Optatus anno 370 saith v lib. 2. CoÌ„â— Pamenianâ— what can be so sacrilegious as to breake rase and remoue the alters of God wher vpoÌ„ your selues also sometyme haue madeoblation where on the prayers of the people and members of Christ were borne or susteyned where vpon almightie God was inuocated from whence the holy ghost being expected with great desire descendeth from whence many men receaue the earnest penny of their eternall saluation and protection of their faith and hope of resurrectionâ— Et mox what is the alter but the seat of the body and blood of Christ Et infra wherein did Christ offend you whose body and blood sometyme remained theron Also yet this haynous offence is doubled when you also breake the Chalices the porters or carriers of the blood of Christ S. Greg. Naz. anno 380. saith x orat 2. de Paschate without trouble and doubt eat the body and drinke the blood of Christ if thou be indeed desirous of life neither do thou doubt of the truth of those speeches which are vttered concerning the flesh neither be thou offended at the passion be constant firme and established not doubting of any thing whatsoeuer the aduersarie say Againe y orat de obiâ—u Gorgoniae soronâ— suae she fell downe saith he with faith at the aulter praying with great feruencie vnto him that is worshiped therupon c. S Ephrem an 380. saith z lib. de natura Dei muâ—me scrucanda ca. 5. why doste thou search thinges vnsearchable if thou examine these thinges curiouslie thou shalt not then be accounted a man faithfull but curious be faithfull and innocent be partaker of the immaculate body of thy Lord with fulnes of faith assuring thy self that thou eatest the whole lambe himself the mysteries of Christ are an immortall fier do not thou rashly search them out least thou be consumed in the search therof Et infra This indeed exceedeth all admiration all vnderstanding and all speech which Christ the only begetton son our Sauiour hath done for vs he hath giuen vs fier and spirit to be eaten and dronken that is as himself explicateth his body and blood S. Epiphanius anno 390 saith a in Ancorato circa medium wee see what our Sauiour tooke in his handes as the Euangelist speaketh that he arose from supper and tooke these thinges and when he had giuen thankes he said This is myne this and this and wee see that it is not of equall bignes nor lyke to his Image in the flesh nor to his inuisible Deitie nor to the lineamentes or partes of his members for this is of a round proportion and vnsensible touching the power theirof his meaning was to say trough grace this is myne this and this and euery man belieueth this speech for he that belieueth it not to be himself indeed is fallen from grace and saluation S. Gaudentius anno 390. saith b tract 2. de exodo the creator himself and Lord of all creatures and natures who produceth bread from the earth doth from the earth agayne because he both can and hath promised it make his owne body and he that hath made wine of water hath also made his blood of wine Et pauso post belieue that which hath bine taught that that which thou receauest is the body of that heauenly bread and the blood of that sacred vine for when he deliuered the consecrated bread and wine to his disciples he said This is my body this is my blood Let vs beliue him vvhome vve haue belieued truth cannot lye S. Chrysostome anno 380. saith c hom 60. ad Populum AntiochenuÌ„ hom 83. in matâ—hçum Let vs yeld vnto God not resisting although that which he speaketh seeme absurde to our sense and reason Let his word I beseech you conquear our sense and reason in all thinges but especiallie in mysteries not beholding only those thinges which are before vs but belieuing also his wordes for wee cannot be deceaued by his word although our sense be very easie to be deceaued therfore because he hath said This is my body let vs not doubt of it but belieue it Et ibid. how many be there that say I vvould gladly see his shape and proportion I would gladly see his apparrell I vvould gladly see his shoos therfore thou seest him thou touchest him thou eatest him c. Againe d homil 3 in epist 3. ad Ephes Wee speake concerning his body as being that which differeth nothing from it how many of vs be made partakers of his body how many of vs doe taste his blood consider that there is the body and blood which is resident aboue in the heauens which is humbly adored by the Angels Againe c lib de Sacerdono O miracle o the bountie of God yea vvho siteth on high vvith his father in that very minate of tyme is holden in all mens hands and deliuereth himself to those that vvill receaue and imbrace him Againe f homil 83â— in Matth. â—0 ad populum
Antiochenum The workes that are set before vs are not of humane virtue wee are in place of ministers but he vvhich sanctifieth them and chaungeth them is himself Et infra he that hath said this is my body hath confirmed his fact by his vvord Againe g homil de Eucharistia in Encâ—niis doest thou see the bread doest thou see the wine doth it passe into the draught as other meats God forbid think not so for if wax being applyed to the fier is made like vnto it and none of the substance therof doth remayne nothing is ouer plus so also heere thou must think that the mysteries are consumed by the substance of the body S. Hierome anno 380. saith h in CommeÌ„t Matth. â—â—p 26. after that the typicall pasche was fullfild and he had eaten the flesh of the lambe with his Apostles he tooke bread which comforteth the heart of man and so proceedeth vnto the true Sacrament of the pasche that euen as in his prefiguration Melchisedech the priest of the high God had done offering vp bread and wine he also might represent the truth of his body and blood Againe i epist ad Hedibiam quaest 2. let vs say saith he that the bread which our Lord brake and gaue to his disciples is the body of our Lord and Sauiour Et infra neither did Moyses giue vs the true bread but our Lord Iesus he is the guest and the banquet he doth eat and is eaten S. Austine anno 400. saith k epist 86. ad Cosulatium Hee saith the beast hath giuen place to the bread as it were vnwittingly and that then the bread of proposition was wount to be put vpon the table of our Lord but now that he did take parte of the body of the immaculate laÌ„be he saith that the blood gaue place to the cuppe not thinking that he did now also receaue blood in the cuppe Et infra therfore he said it was so much the better and more requisite or conuenient to haue the old passe away and the new ordayned in Christ that the aulter might giue place to the aulter the sworde to the sworde the fier to the fier the bread to the bread the lambe to the lambe and blood to blood Againe l lib. 12. coÌ„tra Faustum cap 10 cap. 20. he saith that the faithfull doe receaue with their mouth the blood where with they were redeemed and that now they drinke that which came from the side of Christ Againe m lib. 2. coÌ„t AduersariuÌ„ legis Prophetarum cap. 9. Wee receaue saith he vvith a faithfull heart mouth the mediatour betvveen God meÌ„ the man Christ Iesus giuing vnto vs his flesh to be eateÌ„ blood to be dronkeÌ„ although it seeme more horrible to eat the flesh of man theÌ„ to destroy it to drinke the blood of man then to spill it Againe n lib. 2. coÌ„tra Peâ—il cap. 17. The Pasche which they doe as yet celebrate of the sheepe is one thinge that which wee receaue in the body and blood of our Lord is another thing Againe explicating the title of the psalme whearin it is written And he vvas carried in his owne handes he saith o in psalmuÌ„ 33. conc â— who can vnderstaÌ„d how this may be done in a maÌ„ for who is carried in his owne haÌ„des a maÌ„ may be carried in other meÌ„s haÌ„des but no maÌ„ is carried in his owne handes wee doe not find how it should be vnderstood to be in Dauid himself but wee find it in Christ for Christ was carried in his owne haÌ„des when giuing his owne body he said This is my body for he did carry that body in his owne handes Finally he saith p Serm. ad Neophytos vt â—estatur Iuo Câ—â—notensis Episâ— in epist ad Hayâ—â—â—â—muÌ„ Paschasius in epist ad Frudrgâ—â— iii. take yee this in the Chalice which issued froÌ„ the side of Christ And againe wee are inuited to a table where is not found the meat of men but the bread of Angels is prepared S. Cyrill of Alexandr anno 430. explicating that of the ghospell Hovv can this man giue vs his flesh to eat he saith q S. Cyrill lib 4. in 〈◊〉 cap. 3. hauing a firme faith in mysteries let vs neuer think of so high thinges or once pronounce that Hovv Againe r in epistola ad Câ—â—â—syâ—â—um wee would not saith he abhorre flesh and blood prepared vpon the holy aulters if wee did consider that God yelding and condescending to our fragilitie and weaknes did infuse the virtue of life into the thinges offered turning them into the veritie of his owne flesh that a body of life may be found in vs as a certayn seed S. Theodoret anno 440. saith Å¿ in primo Dialogo our Sauiour chaunged the names and gaue that name to the body which was proper to the token and signe to the signe or token which was of his body And addeth for hee would haue them which are partakere of mysteries not to attend or respect the nature of those thinges that are seene but to belieue the chaunce which is done by grace for the only mutation of names S. Leo Pope anno 450. saith t Sermo 14. de passione Domini wee taste him in all respects both in spirit and flesh Againe v Sermo 6. de ieiunio septimi mentis you ought so to communicate of the holy table as to doubt nothing at all of the verity of the body and blood of Christ for that is receaued by the mouth which is belieued in hart and in vayne doe they say Amen that dispute against that which is receaued S. Eusebius Emissenus anno 520. saith x Sermo de corpore Domini when the creatures are put vpon the holy aulters to be blessed with heauenly wordes before that they be consecrated by the inuocation of theÌ„ highest povver there is the substance of bread and wine but after the wordes of Christ there is the body and blood of Christ And what maruaill is it if he chaung those thinges which he created by his word S. Remigius anno 480. saith y in comm in 1. Cor. cap. 10. vpon those wordes of S. Paul The bread vvhich vvee breake is it not the participation of the body of our Lord euen then saith he as soone as it is the consecrated and blessed by the priestes and the holy ghost afterwards broken when now it is indeed the true body of Christ although it seeme bread Et infra The flesh saith he which the word of God the Father did assume in the virgine wombe in the vnitie of his person and the bread which is consecrated in the church are one body for as that flesh is the body of Christ neither are they twoe bodies but one body S. Gregory Pope anno 590. hauing done a miracle before the people he said z testo Paulo Diacono in eius vita learne to
great a space betweene the body of Christ and the bread and wine in the Supper as there is betweene the earth and the highest heauens to witt that the body of Christ is no where but in that one certayne and determinate pleace of heauen The same also saith v de re Sacramentaria q. 6 Beza in expresse wordes in the some of his doctrine Secundly Caluin teacheth that the signes and body of Christ although in place they differre very much yet they are so conioyned to gether not only touching the signe in that one is a token of the other but also because together with the signe God doth truly giue vs the verie bodie and blood of Christ wherby our soules are indeed nourished vnto life euerlasting This Caluin hath in all the places aboue noted And also saith yet further x vpon the 26. Matth. That in the supper the body of Christ is truly giuen vs that it may be a wholesome food vnto our soules that is our soules are fed with the substance of Christes body that wee may truly become one with him And a little after therfore saith he an emptie and bare signe is not set before vs but such as receaue this promise by faith are truly made partakers of the body and blood of our lord Againe he teacheth that to eat the flesh of Christ is not only to belieue but also to be made truly partaker of his flesh y lib. 4. inst cap. 17. ¶ 5. For saith he as not the beholding but eating of bread is required vnto the nourishment of our body so it is necessarie that our soule be truly and fully made partaker of Christ Againe z ¶ 32. in the holy supper he commaundeth me vnder the signes or formes of bread and wine to receaue his body and blood I nothing doubt but he doth truly giue it and I truly receaue it these Caluin But because this secund seemeth contrarie to the first for how can the body of Christ be truly giuen to vs with the bread and be present in the supper if this body be only in the highest heauen and the bread only on earth therfore he addeth this third saying a Ibib. ¶ 7. there remaineth nothing saith he but that I breake out into admiration of that mysâ—erie which certenly neither mynd by thinking nor tongue by explicating is sufficient to expresse And againe b ¶ 10. But although it seeme incredible that in so great v distance of place the flesh of Christ should so penetrate as to be meat for vs let vs remember how farre the secret virtue of the holy ghost doth exceed our vnderstanding and how foolish a thinge it is to measure his immensitie or wonderfullnes by our capacitie therefore what our vnderstanding doth not comprehend let faith conceaue that the spirit doth truly vnite what is disioyned by distance of place Againe c ¶ 32. Moreouer saith he if any aske of me the manner how he shall not be ashamed to confesse that it is a secret more high then either by witt can be comprehended or wordes declared The like hath Beza d de Sacramentis q 9. But saith he neuerthelesse wee confesse that the mysterie of God is incomprehensible wherby it cometh to passe that the same which is and remaneth in heauen and no other where is truly communitated vnto vs who are now on earth and no other where But because Caluin perceaued this his mysterie to be incredible and to inuolue a most manifest contradiction he addeth that the very body of Christ did not descend but a certen substantiall force deriued vnto vs from the flesh of Christ by his spirit as a certeyn Channell or conduit for thus he speaketh e lib. 4. instit cap. 17. ¶ 12. The bond saith he of that coniunction is the spirit of Christ by whose fastining wee are coupled together and as a certeyne conduit by which what soeuer Christ himself both is and hath is deriued vnto vs. Againe I freely confesse that I reiect the mixture of Christes flesh with our soule or transfusion as they teach because it sufficeth vs that Christ doth from the substance of flesh breath life into our soules yea power out his owne life into vs although his verie flesh doe not enter into vs. Againe Å¿ ¶ 13. Wee must saith he frame such a presence of Christ in the supper as may neither adioyne him to the element of bread nor include him in the bread or any wayes inclose him c. least something should be affixed to his body nor agreable to mans nature which is done when it is said to be infinite or in many places at once Also certenly that which wee teach hath nothing in it wherby to giue offence to any vnlesse to a few ages when that ignorance of Sophisters did raigne in the Church and the cleare light and manifest truth was oppressed with barbarisme Againe g ¶ 15. 29. Let this therfore be establissed for certayn that the flesh of Christ is not truly giuen vnto vs in the supper for food vnlesse the true substance of the externall signe did signifie as much But as one errour riseth out of an other that place of Hieremia is so foolishly wrested to prooue transubstantiation that a man May be ashamed to relate it c. yet so also thought many of the Fathers but what as if their ignorance were not rather to be pardoned and shâ—me concealed then impudencie to be added wherby to feare them yet still in hostile manner to contend with the true sense of the Prophet These Caluin An old condemned Heresie by the primitiue Church This was in tyme past the heresie of the Sacramentaries Synodo 7. act 6. tom 3. S. Theodoret Dialog qui dicetur impatibilis that the Eucharist or lords supper was not the true flesh of Christ but only a figure and image of the body of Christ The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. Iohn Moreouer there were others who not denying the veritie of Christes body in the Eucharist denied not withstand that the body of Christ did remayne in the Eucharist if it were kept vntill the next day whome S. Cyrill therfore saith that they were madd S. Cyrill in epistola ad Calosyrium Episcopum Whereas it is obiected that the sixth chapter of S. Iohn doth not treat of the Eucharist I proue the contrarie very manifestly that it doth specially treat of it The question therfore is not whether the whole chapter perteine vnto this matter for the contrarie is manifest as in a great part therof mention is made of the miracle of bread faithl and incarnation the controuersie therfore is only of these wordes The bread which I will giue is my flesh for the life of the world c. almost to the end Almost all the heretickes of these tymes denie these wordes to perteine to the Sacrament of the Eucharist
resurrection of life euerlasting These S Athanasius Peter Martyr doth so triumph vpon this place that he saith lib. contra Gardiner obiect 1â—0 he doth think there is scarre any stronger argument then this or more inuincible amongst those that are taken out of the Fathers I answere the force of this argument consisteth in there poyntes so first in that he saith the eating of our Lords body ought not to be taken carnally because his flesh would not suffice so many as should eat of it if it were taken carnallie but this doth not make against our sentence but the Capharnaites whoe thought that the flesh of Christ ought to be diuided into little partes and so distributed to euery one that should eat of it and in this manner indeed it would not suffice so many without some miracle but wee say that the flesh of Christ is so to be taken that it be all receaued indiuisibly of euery one moreouer in that S. Athanasius saith that the flesh of Christ is spirituall food and to be distributed spiritually it doth not any way offend our opinion for the flesh of Christ is most truly called spirituall food because it is giuen for the meâ—t of the spirit and not of the body and is distributed spiritually not corporally because it is not diuided into partes but is giuen all whole together as wee haue said indiuisibly Sermo de S. Martino wher vpon S. Bernard saith That the flesh of Christ is giuen and eaten spiritually and yet in the same place he saith That the true substance of the flesh is present in the Sacrament in Actis eiusdem concilâ—â—â— vâ—ticâ—na Bibliotheca But to make â— Athanasius yet more plaine receaue this one sentence of the councell of Nice wherof himself was one of the chief the wordes are these Also heere vpon the diuine table let vs not simply attend or respect the bread and cuppe set before vs but lifting vp our mynds and vnderstanding by saith let vs acknowledg to be placed vpon that sacred table that lambe of God which taketh away the sins of the world being offered vp vnbloodily by the priestes and truly taking his body and blood let vs belieue them to be the tokens of our resurrection for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes but sanctification This testimonie also our aduersaries for the most parte doe acknowledge which together whith that which hath bine said I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes but for your better satisfaction and more full refutation of your errour especially in this poynt as also that you may see how all ages as well before our Sauiours coming as since and all the learned of Gods church both Iew and ChristiaÌ„ haue euer written against you heerin I haue collected the sayinges of some chief Iewes before our Sauiours tyme whoe then were the true church of God and interpreters of his word A Briefe demonstration from the auncient Ievves for the real presence Rabby Cahana saith aâ— cap. 4 Gâ—â—â—s v. 11. That the sacrifice which shall be offered of wine shall not only be chaunged into the substance of the bloud of the messias but 〈◊〉 into the substance of his body the sacrifice which shal be of bread notwithstanding that it be white is milke it shal be conuerted into the substance of the messias Rabby Iudas saith in 25. Exod. The bread shal be chaunged when it shal be sacrificed from the substance of bread into the substance of the body of the messias which shall descend from heauen and he himself shal be the sacrifice Rabby Simeon the son of Iohas saith lib qui in 〈◊〉 Reuelatio Secretorâ—m The sacrifice which priests shall make after the messias hath come c. they shall make it of bread and wine c. and that sacrifice which shal be so celebrated vpon euery aulter shal be turned into the body of the messias Rabby Barachias saith that food in Ecclesiast at the coming of the messias shall come from heauen lyke to a little Cake Rabby Moyses Hadarsan saith in psalmum 1 â— Taste yee and behold yee for God is good and the very bread which he giueth to all is his flesh and whilst the bread is tasted it is turned into his flesh c. See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus de Ar◠〈…〉 10 cap â— 6 7 〈…〉 sect 3 〈◊〉 vâ— sion 2. fol. 80 Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church THE 33. ARTICLE Of the Sacrifice of the Masse THE CATHOLICKE DOCTRINE Christians haue in the church one only Sacrifice of the new testament wherin the vnspotted Lambe of God Christ is offered a Satisfaction for our sins wherof the Prophet Daniel and God himself speaketh in Malacthie and of which the Lambe of the Iewes and all other Sacrifices were types and figures SCRIPTVRE a Ieremie ca. 33.18 ANd of the priostes and leuites shall not fayle from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes all dayes Hence the Fathers proue that there must be alwayes sacrifice in Gods church b Daniel 12. v. 11 When the continuall sacrifice shal be taken away to wit in the dayes of Antichrist who as most Fathers expound it shall raigne three yeeres and a halfe c Act. 13.3 And as they were ministring to our Lord and fasting the holy ghost said d 1. Cor. 10.16 The Chalice of benediction which wee doe blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord e Luke 22 1â— And taking bread he gaue thankes and brake gaue vnto them saying c. f Hebr. 23.10 Wee haue an aulter wherof they haue not power to eat that serue the tabernacle FATHERS S. Iames the Apostle in his liturgie saith wee offer vnto thee the vnbloody sacrifice for our sins and for the ignorances of the people S. Andrew Apostle in the booke of his passion written by his disciples saith vnto the Tyrant I sacrifice dayly the immaculate lambe to almightie God Et infra who when he is indeed sacrificed and his flesh truly eaten by the people remaineth whole and aliue g Epist 3. as it is recited de consec dist 1. can hic ergo S. Clement writing vnto S. Iames brother to our Lord saith It is not lawfull to celebrate Masses in other places but in these wherin the proper Bishop shall appoynt these thinges the Apostles receiued from our Lord and deliuered vnto you S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus h in orat de Antichristo cum you Bishops and priestes
haue scripture for me and they haue only their owne authoritie Againe lib. ad Ducem Georgium since the Apostles tymes saith he no Doctour or wryter hath so excellentlie and clearlie confirmed instructed and conforted the consciences of the secular states as I haue done by the singuler grace of God this certeynlie I know that neither Austine nor Ambrose who are yet in this manner the best are equall to me herein Aduersus â—also nomiâ—atum Ecclesiasticum statutum Againe I would you should know saith he that hereafter I will vouchsaue you this honour no more as that either you or the Angels themselues from heauen should iudge of my doctrine c. neither will I haue my doctrine iudged by any no not by the Angels because for as much as I am certeyn of it I will iudge by it both you and the Angels Aduer Caro lostadianos lib. 7. Acher his Scholler blusheth not to say I doubt not saith he but that if Austine were now liuing he would not be ashamed to professe himself Martine Luthers Scholler in praefat in libelluÌ„ Ger de Diaboli tyrannide Andraeas Musculus saith since the Apostles tymes there liued not in the world agreater theÌ„ Luther And it may welbe said saith he that God hath powred out all his giftes vpon this only man and that there is as great difference betweene the auncieÌ„t Doctors and Luther as betweene the light of the sunne and the moone neither is it to be doubted saith he but that the auncient Fathers euen those that were chief and best among them as Hilary and Austine if they had liued and taught in the same tyme with Luther they would without blushing haue carried as his ministers the lanthorne before him The examples that might be further giuen of this kind are almost infinite in so much as sundry Caluinists blushing there at in Luthers behalfe haue not for borne to taxe him with excessiue pryde as a lib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him God saith he hath for the sin of pride where with Luther extolled himself as many of his writings shew taken from him his true spirit c. in place thereof hath giuen him an angry proud and lying spirit The deuines of Tigurt say b in confess Germanica prinred Tiguri 1544. in octauo Luther boasteth himself to be the Apostle and Prophet of the Germans that he learned of none and of whome all others haue learned no man hath knowne any thinge but all haue learned of Luther no man hath done any thing Luther hath done all c. c in Praefat. in libro contra Regem Angl. extant To conclude with Luthers ciuilitie to wardes king HeÌ„ry the eight he calleth him an enuious madd foole babling with much spittle in his mouth more furious then madnes it self more doltish then folly it self indued with an impudent and whorish face In tom 2. wittemberg fol. 333. 334. 335. c. without any one veyne of princely bloud in his body a lying sophist a damnable rotten worme a basiliste and progenie of an adder a lying scurrill couered with the title of a kinge a clownish witt a doltish head most wicked foolish and impudent Henry fol. 338 fol. 240. 333. c. he doth not only lye lyke a most vayne scurie but surpasseth a most wicked knaue thou lyest in thy throat most foolish and sacrilegious king These are his very wordes with much more which modesty will not repeat Caluin Iohn Caluin doth feare neither the name of councells Bishops or Pastours lib. 4 instit c. 6 11 12. lib. 3. cap. 5. 11. 20. Also saith he when they obiect to me this hath beene receaued thirteen huÌ„dred yeares since to wit prayer for the Dead I answere them those Fathers in this thinge wanted both the law of God and good example finally they fell into a horrible errour cap 4. 11. â—2 Also it doth little moue me saith he whatsoeuer doth occurre euery where in the writinges of the Fathers concerning satisfaction It is true I see many of them yea saith he I will speake plainly all most all whose bookes are now extant haue either fayled in this point or els haue spoken to sharply and harsh Also saith he if they be Apostles let them not prattle whatsoeuer pleaseth them lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commaundements by whome they are sent Againe cap 17. ¶ 15. Thus he proueth his exposition of these wordes This is my body wee saith he as in all the whole scripture besides doe study to know the true sense of this place with no lesse obedience then care neither do wee rashly admit with a preposterous feruor or in consideration what first doth come into our myndes but with earnest meditation wee doe imbrace that sense which the spirit of God doth suggest Zuinglius tom 1. lib. de certitudine claritate verbi Dei fol. 168. Yf thou craue a iudge saith he to determine of the word of God c. euery man may erre vnlesse he be illuminated by the holy ghost but if a man cannot be a certaine iudge vnlesse God illuminate him what doth hinder me that I goe not to this teacher and maister who may illuminate me with the light of his holy spirit But thou wilt say by what signe doest thou shew thy self to be taught of God I know it I say and certainly know it first because whatsoeuer you shall aske and belieue it shal be giueÌ„ you Matth. 21. an other signe also ther is wherby I know my self to be taught by the holy ghost to witt that I perceaue this truth of God to be within me be it spoken saith he without enuy in expositione articuli 44. Again The Catholickes saith he doe affirme the sacrifice of the masse but who shal be iudge I say only quoth he the word of God and thou by and by doest cry out the Fathers the Fathers haue so taught vs but I bring thee neither Fathers nor mothers wherfore I craue the word of God These he Musculus in locis communibus ca. de iustificatione numero 5. a 2. cor cap. 12. v. 11. The Papistes saith he doe obiect the epistle of S. Iames but hee whosoeuer he were although the brother of Christ and Piller amongst the Apostles and as S. Paul saith a great Apostle a boue measure not withstanding saith he he should not preiudice the verity of iustification by faith only Fricius of all the protestantes in Polonia vvithout question the most learned against communion vnder one forme Christ saith he in the last supper ioyned drinke with the meat therfore if the church separate these Modreuius l. 2. de ecclesia c. 2. pag. 411. shee is not to be heard let it be that the church of Hierusalem hath separated these and that S. Iames which certenly
they doe affirme hath giuen but one only forme to them of Hierusalem what then the word of God is cleare and plaine eat yee and drinke yee this wee must heere this is to be preferred before all Iacobs and all wordes of the church no otherwise then God is preferred before the church Brentius Brentius also doth most euidently affirme the same in Apolog. confess wittem c. de concilijs Pag. 600. according to the sentence and decree of the whole church of wittem both S. Peter saith he prince of the Apostles and S. Barnabus after they had receaued the holy ghost did erre to gether with the church of Hierusalem THE 50. ARTICLE Heretickes Raylinges the one against the other Luther against the Zuinglius Contra articulos Louan Thess 27. WEe vndoubtedly iudge saith he the Zuinglians to be Heretickes and altogether alienated from the church of God who deny the body and blood of Christ to be receaued with our carnall mouth in the blessed Sacrament Luther against the Caluinistes Cont Cal. tom â— IeneÌ„si pag 299. Conrad Schlusselbur de Theolog. Cal. lib 2. pag 42. vide ibi exempla fol. â— c. Luther saith that in fauour of these later Arians Caluin hath called in question and plainly reiected all or most part of those sayinges and wrytinges wherby the Fathers haue proued out of the Bible the diuinity of Iesus Christ and confuted all such heretickes wherof therbe many examples in D. Ioannis Matthai libro which he set forth against the infection of the Caluinistes Luther against the Sacramentaries or Zuinglius in confess orthodox The Deuynes of Tigur alleadge Luthers confession made a little before his death where he saith I that walke now to my graue Eccles Tigur tract 3. fol. 108. will carry this testimonie and glory to the tribunall seat of Christ my Sauiour that I haue with all carefullnes condemned and avoyded those fanaticall men and enemies of the Sacrament Zuinglius Oecolampadius Suenkfeldius and their Schollers whether they be at zurick or in what other place soeuer vnder the sun Tilmannus Heshusius a Lutheran against Caluin I do protest saith he in defens cont Cal. both to God and the church that I haue not Ioyned hands with that blasphemous and wicked sect of the Caluinistes but haue resisted them to their face and giuen all diligent labour in the worke of the son of God Luther against the Zuinglians I protest saith he before God and the world tom 7. wittemberg fol. â—81 and 382. that I do not agree with them nor euer will whilest the world standeth but will haue my hand cleare from the blood of those sheepe which these heretickes driue from Christ deceiue and kill yea cursed be the charitie and concord of Sacramentaries for euer and euer to all eternity The Deuynes of Mansfield Lutherans against Caluinistes Wee doe iustly suspect say they the Doctrine of the Sacramentaries in confess Mansfield Latina pag. 120. first for their new beginning for it hath had it's beginning now of late in our tyme and was altogether vnknowne to the old church Secondly because the Sacramentaries doe not absolutly agree among themselues in one opinion but are diuided so that some are Carolastadians Zuinglians Oecolampadians Zuenkfieldians Campanistes Caluinistes and such like Epitome colloquij maulbranae anno 1564. pag. 82. The Lutherans in a notable Synod in Germanie vvith one voyce and generall consent do plainly renounce all brotherly friendship vvith the Zuinglians in these vvordes That the Zuinglians do write themselues to be acknowledged for our brethren this is so impudent foolish a thing fayned by them that wee cannot sufficiently admire their saucines But as wee graunt them no part in the church so likewise doe wee not acknowledge them for our brethreÌ„ whoe wee know to be puffed vp with the spirit of lying and very contumelious against the son of God A superintendent of the Lutherans against Zuinglians for corrupting the Bible conraâ—us Schlusâ—â—â—bur de 〈…〉 lib 2. and fol. 43. 44. Zuinglius saith he that he might proue his Sacramentarie blasphemie most wickedly like a manifest falsifier and forger of scripture hath corrupted the word of the son of the liueing God neither can this wickednes of Zuinglius vnder any colour be excused for the thing is most manifest Moreouer both the Greeke text all latine translations and also the Tigurian translation together with Luther hath This is my body for which Zuinglius hath put This signifieth my body Concerning the German translation made by the same Zuinglius thus it is anno 1560. one Humbert a Rector of a School in the towne of Mundera in Saxionie shewed me an example of a Germane Bible which was printed at Tigur where with great admiration and vexation of mynd I found the word of the son of God corrupted according to the phansie of that dreaming Zuinglius for in all these fower places Matth. 26. Mark 14. Luke 22. and 1. Cor. 11. where the wordes of the institution of the son of God are rehearsed This is my body This is my blood he hath falsified the text saying This signifieth my body This signifieth my blood A speciall great Lutheran against the Caluinistes A certayne great Lutheran Patriarch did set forth thee bookes against Caluinistes Capita libri primi tres libri Caluinistarum Theologiae printed at Franckford with this title anno Domini 1591. In which as it were in a certayne table is plainly made manifest out of more then 223. publike writinges of the Sacramentaries as also by their owne wordes together with the names of the authours that they hold no one article of the Christian Doctrine right as they ought to doe who beginning from God and his omnipotencie and word runing ouer almost all other articles as of the vnion of the twoe persons in Christ the redemption the holy ghost the Fall of man of Free will of the law of God of the ghospell of predestination of the article of iustification of faith only iustifying of good workes of pennaunce of the Sacramentes in generall of Baptisme of the Lords supper c. of the Ascension of Christ into heauen of his descension into hell of the worship of Christ and in all these and many other this Patriarch doth condemne the faith of the Caluinistes as altogether hereticall and doth scarce name them which he doth very often but he doth adorne them with some singuler Epithet or other calling them infidles wicked blasphemous louglers heretickes incredulous strucken with the spirit of madnes and blindnes men of an impudent and shamelesse countenaunce the trouble some instrumentes of Sathan Concerning the later parte see the preface Zuinglius against Luther a tom 2. lib. de SacrameÌ„tis fol 412. Zuinglius saith that Luther is a publike and manifest corrupter an adulterer of holy scripture b respons ad ConfessioneÌ„ Lutheri fol. 408. Againe behold saith he how Sathan doth