in the Sacraments of the bodie and blood of Christ d Gelas cont â—uty â—estor There ceaseth not to bee the substance or nature of bread and wine These two latter places haue bene the occasion of all this writing He sent to me within two or three daies after for my bookes to peruse the places that wheras he could not presently answer any thing by speâ—ch he might do somewhat by wâ—â—ting I receiued his answere and replied to the same againe by writing yet not intending because it stood not with my businesse otherwise to goe any further in this course but only for some aduertisement and instruction to him which I sawe hee needed and to giue him occasion of further conference by speech as I moued him in the end This happened neare the beginning of Lent in the yeare 1590. Towards Whitsuntide next following when I thought he had bene quiet and would haue medled no more he sent me an answere againe written at large to my reply But the answere in truth was none of his owne doing as is manifest partly by his owne confession and by that he shewed himselfe a straunger in his owne answeres when afterward in speech he was vpbraided with some of them by my selfe partly by the muttering report of his owne fellowes vaunting that though he were able to say litle yet some had the matter in hand that were able to say inough He himself indeed was not nor is of ablenesse to doe it as all men know that haue any knowledge of him He was neuer of any Vniuersitie and both professed and shewed himself in speech vtterly ignorant of Logicke wherof his deputie Answ pretendeth great skill I omit some other matters that I might mention for proofe hereof But thus I was vnwares drawne from P. Spence to tontrouersie and disputation with some other secret friend of his who for his learning might take vppon him to bee a defender of the Romish falshood I addressed my selfe to a confutation of this answer and thought to haue sent the same to M. Spence in writing but before I had fully perfected it which was in Iuly or August following he was by occasion of some infirmitie as was pretended set free from his imprisonment vpon suerties and so continueth till this time neither could I by such meanes as I vsed bring him foorth to receiue that which I had written Hereupon haue I bene traduced by the faction as a man conquered and ouercome as if I taught openly that which in dealing priuately with an aduersary I am not able to defend For the auoyding of this scandall I was diuerse times motioned to publish the whole matter but for some speciall reasons did forbeare It laie by me almost a whole yeare before I would resolue so to do At the length for the satisfying of such as might bee desirous to bee satisfied in this behalfe and that foolish men might haue no further occasion of their vaine imaginations and speeches I tooke it in hand as my great businesse otherwise would permit to peruse it againe and to adde some things for answere to Bellarmine as touching some points for which the Answ referreth me to him whose workes I had not at the first penning heereof and so I haue presumed Christian Reader to offer it vnto thy consideration I haue termed the whole discourse in respect of the principall purpose and argument of it A Mirror of Popish subtilties as wherein thou maist in part behold the vanitie wretchednesse of those answeres wherein these men account so great subtiltie and acutenesse of wit and learning as if the same being giuen there were nothing more to be saide against them In the publishing heereof I haue thought good to obserue this order First I haue set downe the aboue named places of Chrysostome and Gelasius Secondly M. Spence his Answere to those two places Thirdly my reply to that answere Fourthly the latter answere to my reply with a confutation thereof from point to point and a defense of the allegations and authorities vsed in the said reply Reade all and then iudge of the truth I protest I haue made conscience to write nothing but the truth neither hath any vaine curiositie led me to the publishing hereof but only the regard of iustifying the truth and that namely to those of the Citie and Countie of VVorcester whom my labours do most neerely and properly concerne If thou canst reape any frute or benefit by it I shal be heartily glad thereof and let vs both giue glorie vnto God If any see the truth herein and yet will maliciously kicke against it I passe by him with those words of the Apostle e Apoc. 22 11. He that is filthie let him be filthie still It is our part to propose the truth it is God onely that can giue men hearts to assent vnto it and f Mat. 11. 1 VVisedome shal be iustified of her children The God of all wisedome and knowledge enlighten vs more and more to the vnderstanding of his true religion subdue the pride and rebellion of our hearts that we may vnfainedly yeeld vnto it and giue vs constancie and perseuerance to continue in the same vnto the end that in our ende we may attaine to the endlesse fruition of his kingdome and glorie through Iesus Christ our Lord. Amen Rob. Abbot The speciall matters that are discussed in this Treatise THat the mixture of water in the cup of the Lord is not necessarie neither hath any sufficient warrant Defe sect 2. That the Liturgies which goe vnder the names of Iames Basil and Chrysostomes Masses as now they are extant are not theirs whose names they beare sect 5. That Popish praier for the dead hath no warrant from the ancientest church sec 7. That the sacrifice of the Masse is contradicted by the scriptures and Fathers that Bellarmin himself in seeking to approue it ouerthroweth it that the exceptions that are made against our reasons and proofes are vaine and friuolous sect 4. 9. 10. That Theodoret and Gelasius in disputing against the he esie of Eutyches do verie peremptorily determine against Transubstantiation sect 11. 12. That Tertullian Cyprian Chrysostome Austen do manifestly impugne the same error of Transubstantiation with a declaration of an obscure place alleaged vnder Austens name and a refutation of other exceptions that are made in the behalfe thereof sect 13. 14 15. 16. 17 18. 21. 22. That the expounding of the descending of Christ into hell of the torments anguish of his soule conteineth as touching the doctrine thereof nothing but the truth witnessed both by the scriptures and by the Fathers sest 15. That our sacraments are rightly called seales and in what respect they are preferred before the sacraments of the old Testament sect 20. 30. That the reall eating and drinking of the flesh and blood of Christ is a leaude deuise and iudged by the Fathers to be wicked profane faithlesse and heathenish and that the words of Christ
would for your sake to helpe you to an argument pull backe his owne confession affirming himselfe to haue spoken de veteri Figura of the olde Figure or except you say his meaning was that Christ made his Supper to be an auncient figure of the old testament R. Abbot 18. HEre the Answerer beginneth with his iest Tertullian saith he killeth the Cowe I aunswere him if Transubstantiation be a Cowe Tertullian killeth the Cowe Hée stronglye gainsaieth it and will not abide it Thus hée speaketh a Tertul. cont Marcion li. 4. The bread which Christ tooke and distributed to his disciples he made his bodie in saying This is my bodie that is to say a figure of my bodie But it had not bene a figure vnlesse there were a true bodie For an emptie thing as is a fantasie could receiue no figure Marcion the hereticke against whom he wrote held that Christ had not a true and reall bodie but only a fantasie and appearance and shew of a bodie Tertullian proueth by the Sacrament that Christ had a verie true bodie For the scripture is not wont to set down tokens and figures of things which haue not the truth of the things answerable vnto them Therefore séeing Christ in the Gospell gaue bread as a token and figure of his bodie saying This is my bodie that is to say a figure of my bodie it is certaine that Christ hath a true bodie correspondent to this figure Thus do b chrysost in Mat. hom 83. Theod. dâ—al 2. Iren adu haeres lib. 5. Chrysostome and other of the Fathers reason from the Sacrament to proue the veritie and truth of the passion and of the bodie of Iesus Christ To this place of Tertullian M. Harding confessing that Tertullian made these wordes This is a figure of my bodie the exposition of those words This is my bodie saith that his interpretatioÌ„ is not according to the right sense of Christs words and that in his contention he did not so much regard the exact vse of his words as how he might winne his purpose of his aduersary so maketh Tertullian to write he cared not what Campian being vrged with the same words in the Tower shifted the matter off that those words That is to say a figure of my bodie werâ— the exception of the hereticke and not Tertullians own words The Ans hath found in some other of his learned Treatises namely c Bellar. to 2. de sacram Euchar. lâ—b 2. cap 7. in Bellarmine another deuise for the saluing of this matter Wherby we may sée how these men are carried vp and downe with giddinesse and phrensie and being pressed with euidence of truth cannot finde any answere whereupon to rest themselues and therefore as ashamed each of others doings bestow their wits from day to day to deuise new collusions and shifts to saue themselues The Answ resting vpoÌ„ the credit of father Robert thinketh that there is great wit and reason in that which he hath written so that Tertullian must be an Asse if he meant otherwise then he expoundeth him but indéed getteth himselfe hereby a priuiledge to weare the eares to whomsoeuer it befall to be the Asse For his exposition beside that it is foolish and absurd maketh also expresly against himselfe and admitteth that which I desire and which he himselfe must néeds confesse to be the vndooing of Transubstantiation He maketh two expositions of Tertullians words the one ours and that thus This is my bodie that is to say this is a figure of my bodie and this being indéed the currant and direct passage of Tertullians words he disliketh and condemneth The other is theirs and as he would make vs beléeue the verie intended meaning of the words namely thus This is my bodie This that is to say the figure of my bodie is my bodie Whereby he briefly resolueth out of Tertullian a maruellous doubt wherof his Fathers were neuer able to determine any thing namely whereto the word This is to be applied For if it be sayd This bread which is the very truth then they sawe that Transubstantiation cannot stand Therefore haue they prophaned the sacred words of Christ with their cursed sophistications and haue most wretchedly tossed them too and fro to make a meaning of them that might serue for their purpose yet haue found none But the Answ setteth downe the meaning thus This figure of my bodie is my bodie So that the word This must be referred to the figure of the bodie And what figure The olde figure euen the same saith he that Melchisedech vsed And what was that olde figure Marry it was bread Then we haue the exposition of Christes words as we would haue it This is my bodie that is to say This bread is my bodie And this is manifest to be Tertullians mind by that he saith twise in this place that Christ called bread his bodie and in his booke against the Iewes saith in like sort that he called bread his bodie and in his first booke against Marcion saith againe that Christ represented his bodie by bread Now if Christ in the Sacrament call bread his bodie and by bread do represent his bodie then it followeth that in the Sacrament it is bread which is called the bodie of Christ and is so called because the bodie of Christ is represented thereby Therefore the meaning of Christs words must néeds be thus This bread is the figure of my bodie This were sufficient for the opening of Tertullians minde in this point but yet I will follow the Answ to sift the matter somewhat further I acknowledge first with him that Tertullians purpose in that place is to shewe that Christ fulfilled in the new Testament those things that were foretold and foreshewed in the old But as it was neuer prefigured in the old Testament that there should be a transubstantiation of the bread wine so no more doth Tertullian go about by any old figure to approue the same And if he had named Melchisedech or alluded vnto him any way as we are by this man borne in hand yet could it not haue bene to any other purpose but this that Melchisedech by bringing foorth bread and wine in figure of the Sacrament did signifie that Christ should appoint and institute bread and wine to be the tokens and signes of his bodie and blood and that Christ in the Gospell did fulfil the same So saith S. Hierom d Hieron in Mat. 26. Christ taketh bread goeth to the true SacrameÌ„t of the passeouer that as Melchisedech the priest of the high God in prefiguring of him offering bread and wine had done so he himselfe also might represent the truth of his bodie and blood Therfore though it be graunted that Tertullian speaketh of Melchisedech yet serueth it my purpose and not his that Christ instituted bread and wine to represent thereby the truth of his bodie and blood as Melchisedech had prefigured he should do But the truth is
matter but reason and trueth see the answere at large to steale scrappes out of the fathers and not to care for their drift and purposes but onely to patch vp matter for a shew and to the sale The figures be of the old testament in the newe testament Christ fulfilleth them It followeth But it had been no figure except there were a true bodie Surelie an emptie thing as is a phantasie can take no figure The Marcionites said Christ had a phantastical body that saith Tertullian could not haue a figure No can Doe not the phantasticall bodies of spirites exhibite to the eies a certaine figure or shape it is too well knowen to the verie Negromancers and the Apostles feared the like of Christ But he meaneth if Christ had no body at all but a phantasticall body Melchisedech in the old testament had vsed no figure of that in bread wine For of c Vntrueth for he talketh not of it and though hee had yet doth it not stand the Answ in any steed as shall appeare it he talketh so that that is a figure of my bodie must needs be interpreted thus This that is this figure of the old testament of bread and wine vsed by Melchisedech which I now fulfill est corpus meum is nowe become my bodie by my fulfilling in this my new testament in veritie a figure of the olde testament in a mysterie It followeth Or if therefore he made the bread his bodie because he wanted a true bodie then he should haue giuen the bread for vs. This illation of Tertullian can haue no wit nor sense if he meant not Christ to be really in his verie true bodie in the Sacrament It made for the vanitie of Marcion that bread should be crucified If Christ had giuen his Apostles bread onely and not his verie flesh then by Tertullians minde he must haue giuen a bready body or a body of bread to be also crucified so sure he was that the thing he gaue his Disciples was the same that was also afterward crucified What say you to this maister Abbot Marcion said that Christ had in steed of a heart a kind of fruit called a Pepon Why saith Tertullian did he not call a Pepon his bodie as well as the bread or rather after Marcions opinion his reason is because Marcion vnderstood not that bread was an olde figure of the bodie of Christ Lo your id est figura is by Tertullian as much as id est vetus figura an old figure Then by your minde Christ fulfilled not the old figure in veritie although Tertullian saith neuer so plainly he made the bread his bodie But gaue them the old figure therefore to end this testimonie of Tertullian I answere you that the premisses considered you must needes graunt that the same id est is not referred to corpus meum but to hoc That which in the old testament was a figure of my bodie is now being made so by my speaking dicendo omnipotentia verbi by the almightie power of the word as S. Cyprian de caena domini vttereth my bodie Note these points whereby it so appeareth by Tertullian to be meant First the scope of his fourth booke to prooue the figures of the old lawe and the fulfilling of the new Secondly Tertullian hath figura non fuisset nisi veritatis esset corpus If hee had meant a figure then in the new testament he had not said fuisset sed esset figura Thirdly when hee saith Christ called bread his bodie and not a Pepon as Marcions follie would haue him to haue spoken hee telleth that Marcion vnderstood not that bread was an ancient figure of his bodie so that Tertullian meaneth not the bread to be a new figure of his bodie instituted by Christ in his Supper of the new testament but an auncient figure of the olde testament vsed by Melchisedech Fourthly a little after this place he saith that Christ the reuealer of aniquities did sufficiently dâ—clare what hee would haue the bread to haue signified calling bread his bodie Wherby d Tertullians minde iâ— that the name of bread had bin vsed to import the body of Ch 〈…〉 â—â— prefigurâ—â—â—at bread indeede should be appointed to signifie the â—â—me body This he sayâ—h Ch 〈…〉 ful 〈…〉 〈◊〉 he took bread ind 〈…〉 and called it hiâ— body his mind is that Christ would haue the bread in the old testameÌ„t to haue signified his body to come not now instituting a new figure in bread Fifthly he saith a litle after thou maiest acknowledge the olde figure of bloud in the wine Lo the wine in the old testament was an ancient figure of his bloud What can plainlier vtter or expresse his meaning Lastly it followeth Now saith he it is at his maundy he consecrated his bloud in wine who then that is speaking certain words of Iacob the Patriarche euen by the said Iacob figured wine by bloud he attributeth e A Figure to the name of wine consecration to wine it selfe a figure to wine consecration to his bloud in wine a figure to the old law consecration to the new a figure to the olde lawe fulfilling thereof to the newe what meane you then maister Abbot to charge vs with guilefull concealing clipping and paring of Tertullian who deliuer him vnto you so roundly and so wholly wee play not with you as maister Iewell did who brought out of Opus imperfectum sermo 11. in Chrisostomes name in almost an hundreth places of his booke as putting great trust in the same these wordes against the Sacrament and against Chrisostome for that verie point in a notable Sermon of his made for that purpose In the vessels of the church is not contained the true body and bloud of Christ but a figure of his body and bloud Whereas the f An answere altogether vain and senslesse as the very wordes shew authour meaneth it of the vessels taken out of the temple of Ierusalem by Nabuchodonosor which point he guilefully suppressed For the authours wordes are these For if it be a sinne and dangerous to transferre holy vessels to priuate vses as Balthazar teacheth vs who drinking in the holy cups was therfore deposed from his kingdome and bereaued of his life if then it be thus dangerous to transferre these holie vessels to priuate vses in which is not the true body of Christ but a mysterie of his bodie is conteined c. You may see howe Balthazar was stolne out of the text to make those olde Churches vessels to be the vessels of our Christian temples Vpon those words of Tertullian how crossely you inferre your conclusion vppon your owne supposed sense of id est figura it may I hope appeare vnto you vpon the consideration of that which I haue discoursed concerning his testimonie except you could wage Tertullian to say that he made no comparison betweene a figure of the old testament and the veritie of the new answering the same and that he
As for that which he asketh whether Christ doe not giue himselfe verily vnto vs wee say he doth and that wholly with all that is his yet not to be eaten with the mouth as being héere on earth but to be receiued by faith sitting in heauen as I said before out of S. Austen And this is enough for vs to prooue and in proouing wherof we confound that c Supr sect 22. grosse imagination as Cyrill calleth it of eating the fleshe of Christ with the mouth into the belly For that Christ at his supper giueth onely a figure and nothing else we néede not prooue it because it is not our assertion but the Answ cauill and a Popish slaunder As for the meaning of Christes wordes This is my body it is shewed before Christ did not lie to his Disciples nor beguile theÌ„ in so saying His Disciples were no Capernaites they were no Papistes They knew that Christ instituted deliuered a sacrament They knew that sacrameÌ„ts are called by the names of those things which they signifie whereof they had example in the name of the passeouer which they celebrated at the same time calling it the Passeouer which was indéede but a remembronce and signe thereof Therefore they vnderstood the meaning of Christ to be as the ancient Fathers expound it This is a Figure a signe a Sacrament of my bodie They saw the true bodie of Christ before theyr eyes They knewe that Christ had not a bodie at one and the same instant visible and inuisible with forme and without forme sitting at the table and yet inclosed in a little fragment or crust of bread These leaud and vntowardly fancies were not yet bredde They deliuered no such vnto vs and therefore we beléeue no such Let me thus conclude out of these two places this of Austen and that before of Origen He that vnderstandeth a figuratiue spéech according to the letter doth misunderstand it But he that vnderstandeth the eating and drinking of Christs flesh blood concerning the very eating of his flesh and drinking his blood with the mouth vnderstandeth a figuratiue spéech according to the letter Therefore he that so vnderstandeth the eating and drinking of Christs flesh and blood doth misunderstand it But the church of Rome doth so vnderstand it Therefore the Church of Rome doth vnderstand it amisse P. Spence Sect. 25. TO conclude we eate drinke in the blessed Sacrament Christs flesh and blood really truly and indeed but not bodily for so much I will graunt you taking bodily for after a grosse bodily maner but sacramentally figuratiuely and in a diuine mysterie in a figure not a figure of Rhetoricke or of Grammer but in a diuine figure but yet verie truly R. Abbot 25. HEre is now the Answ conclusion set downe without any premisses vpon his bare word namely that in the Sacrament they verily and truly eate and drinke the flesh and blood of Christ But against this presumed conclusion of his I oppose the auncient praier of the Church mentioned by a De corp san do Bertram b De sacr Euch. Lanfrancus and c De conse dist 2. ca. â—pecies Gratian Let thy Sacraments ô Lord worke in vs that which they containe that what we now celebrate in signe or resemblance we may in the truth of the things receiue the same They praied to receiue the truth of the things Of what things Namely of those the signe or resemblance whereof they celebrated in the Sacrament that is of the bodie and blood of Christ Then the Sacrament it selfe is not the truth of the bodie and blood but only the signe the image and resemblance therof For with what reason should they pray to receiue the truth of that which verily and truly they did receiue alreadie But their praier was that whereas they did now receiue but the image and signe of the bodie and blood of Christ they might in the kingdome of heauen enioy the thing it selfe the very bodie and very blood of Christ And hereof d Bertr de corp san dom Bertram in his booke very soundly concludeth that the bodie of Christ is not verily really in the Sacrament whose whole collection to that purpose being very strong the e Index Expuâ—â—n coâ—r Bertr Spanish censurers in their Index aboue named haue treacherously appointed to be left vnprinted as before I shewed of another place Lanfrancus to auoyd the euidence of this auncient praier so plainly contradicting the reall presence betaketh himselfe to an absurd shift whose words to that purpose being Gratian hath taken and put into the decrées in the chapter last before cited That Truth he saith is to be vnderstood of the manifestation and open reuealing of the bodie of Christ and affirmeth that the name of truth is diuerse times vsed in scripture to that meaning but yet alleageth not any one place to prooue it so Further he addeth that the word species doth sometime import the very Truth it selfe and so in that maier he will haue it vnderstood Then the meaning of the praier must be thus that they might receiue in truth that which they did now receiue in truth or that they might receiue in truth that is visibly and manifestly that which they now receiued in truth but inuisibly and vnder another shape But the Church as it is alwaies conuenient vsed their praier plainly and without these sophistications If they had meant so they had words inough to expresse their meaning neither néeded they to vse such doubtfull words to séeme to say one thing and yet to meane another They plainly oppose species and veritas the signe and the truth one against the other They would not put veritas in an vnproper signification as opposit to species and vnderstand it in proper signification included in the word species This were a very straunge and vnwonted kinde of speaking And therfore referring the signe or resemblance to the time present and the truth to the time to come they plainly shewe that there is not now in the Sacrament the very truth but only the resemblance of the bodie of Christ and therfore that we do not in the sacrament really and verily with our mouthes eate the bodie of Christ And this is most plainely affirmed by Hierome as Gratian citeth him in the decrées f â—e conse di 2 cap. de hac Surely saith he Of this sacrifice which is wonderfully made in remembrance of Christ a man may eate but of that which Christ offered vpon the altar of the crosse as touching it selfe no man may eate The hoste or sacrifice which Christ offered vppon the Crosse was his verie body and bloud The sacrament thereof he saith we doe receiue and eate but as touching it selfe no man may eat thereof Therefore no man may eate the very body and drinke the very bloud of Christ but these spéeches must be figuratiuely vnderstood as hath béen noted out of Austen And whereas the Answ saith for
iustly and well perswade a Christian to beléeue the contrary in my opinion S. Mathew Mark Luke and Paul all writing This is my bodie whereas writing otherwise of one thing one saith If I in the finger of God cast out diuels c. Another If I in the spirit of God c. So that in d Vntrue as appeareth by the coÌ„ference of these places Mat. 5. 29. with Mar. 9. 3. Mar. 5. 39. with Luc. 6. 29. Mat. 20. 23. Mar. 10. 39. Mat. 21. 21. Mar. 11. 23. which are not taken literally and yet difler not in phrase of speech any matter where moe then one speak of the same thing euerie one hath more of the same thing to giue more light then another But in the matter of the Sacrament no whit so but in the verie substantiall point e Vntrue for they varie as touching the cup there is the same reason of the one part of the Sacrament as of the other See the reply Concil constanti 6. can 32 all deliuer the selfe same effectuall words Sir once againe thankes for your good Chrysostome and so I beséech to recall them that erre into the way of truth and euerlasting saluation A reply against the former answere to the places of Chrysostome and Gelasius THe willingnesse I haue to doe you good M. Spence I wish might take such effect with you as that God might be glorified by reuealing vnto you the knowledge of his truth I doubt not but it shall be so if you séeke it as you ought and where you ought Concerning the place of Chrysostome of vsing water in the Sacrament I finde it expounded as you answere me in Concil Constantinopol 6. ca. 32. of them that vsed water onely and no wine Albeit the wordes séeme to me plainly to enforce vpon the Reader another vnderstanding neither find I any reason why the Bishops of Armenia being a thousand vnder one Metropolitane may not be thought as méete iudges of Chrysostomes meaning as the Bishops of this Councell especially séeing it is not certaine either what time or by whom those Canons were made and appeare to be falsly fathered vpon the sixth generall Councell as Surius in his admonition Surius in admoniâ— ad Lector de can 6. synodi concil to 2. concerning those Canons giueth to vnderstand Yea and they are in diuers points reiected by your selues as is plaine also by Surius both in the same Preface and by some notes added to some of the Canons But I contend not of that point and as I condemne not in that respect the Churches which either haue vsed or doe vse that mixture only without opinion of superstition and necessitie so neither do I find reason why those Churches are to be condemned that rather follow as most assured the simplicitie of the institution of Iesus Christ where we finde mention of the fruite of the vine but nothing as touching water If you say as the Canon saith that this is to innouate those things which haue bene deliuered by tradition Cypri epist ad Pompeium I must answer you with Cyprians words Whence is this tradition Whether descending from the authoritie of the Lord and of the Gospell or comming from the Commandements and Epistles of the Apostles for that those things which are written must be done God testifieth c. If therefore either it be commanded in the Gospell or conteined in the Epistles and Acts of the Apostles let this tradition be kept as holie Now séeing there is no testimony of the holie scripture to approue the necessitie of water I take your wordes directly contrary to the scriptures to be vnderstood rather of those which vse water only contrarie to the text then wine only according to the expresse mention of the text Your glose of the Canon De consecra dist 2. cap. sicut in glossa law doth tell that Doctors haue said that water is to be mingled in the cup only for honestie or decencie and therefore not of necessitie to the Sacrament And that amoÌ„gst others Thomas Aquinas granteth Polydore Virgil referreth the fist institution thereof to Alexander Plati in Alexander 1. Durand Rati diuin lib. 4. rubri de officio sacerdotis c. Thom. Aquin. pa 3. q. 7â— art 3 the first Bishop of Rome Pâ—atina séemeth to agrée with him So Durand saith Water is mingled in the cup with the wine by the institution of Pope Alexander the first And as touching Christes vsing of water Thomas Aquinas maketh it but a probabilitie and no certaine truth It is probably beleeued that our Lord instituted this Sacrament in wine mingled with water according to the manner of that country Your Councell of Trent saith no more It is supposed that our Lord did so And in a conference betwixt Anselmus a Bishop of Saxome and Nechâ—tes Patriarch of Nicomedia Anno domini Centur. Magdebur cap. 12. 1138. Neâ—hites obiecting that Christ our Sauiour did not vse water in the consecration Anselmus answereth by likelihood that he did so because in Palestina the maner is to mingle water with their wine Now if it were done according to the maner of that country then it was done to abate the strength of the wine and not for any such mysterie as some haue imagined In manie Countries where their wines are verie strong temperate sober men vse to qualifie and delaie the heate thereof by mingling water least it should cause any distemperature to the bodie And this the Gréeke Churches may séeme to haue respected who consecrated with méere wine as appeareth by Nâ—chites his spéech in the conference aboue-named as also by some editions of Chrysostomes Liturgie and afterwardes put in water when it was to be administred to the receiuers The reason which they vsed for not adding water before was this because Christ is not read to haue added water which accordeth with the words of Chrysostome alleaged by me But as I said before I stand not vpon this point Only I pray you to consider an argument of Bertram in his booke de corpo sangui domini ad Carol imperat taking Bertram de corpo sang domini his ground from this mixture Water saith he in the Sacrament beareth the image of the people Therefore if the wine sanctified by the seruice of the Ministers be bodily turned into the blood of Christ then the water also which is mingled withall must needs be bodily or substantially turned into the blood of the beleeuing people For where there is one sanctification there is consequently one working or effect and where there is the like reason there followeth also the like mysterie But we see in the water there is nothing turned bodily Consequently therefore in the wine there is nothing bodily shewed It is taken spiritually whatsoeuer is signified in the water as touching the bodie of the people It must needes therefore be taken spiritually whatsoeuer is signified in the wine concerning the blood of Christ
herein as one Ioannes Scotus was a familiar friende of his who wrote a booke concerning the Sacrament to the same effect that Bertram did He was accounted no hereticke in his time but two hundreth yeares after when Berengarius pleaded the authoritie of the same booke it was condemned as hereticall in a Councell holden at Vercellae as a Lanfranc de sacram 〈…〉 char Lanfrancus testifieth who was present and an actour in the same matter So Beâ—tram who was Catholicke while he liued is now after so many hundreth yeares brought in suspiâ—ion to be an hereticke But the Answ owne fellowes the Authors of the b Index Expurgat in ceâ—sura Bertra Index Expurgatorius doe cleare Bertram from this suspition acknowledging him by these words that he was A Catholicke priest a Monke of the Abbie of Corbeie beloued and reuerenced of Carolus Caluus the Emperour and this verie same Bertram do they confesse to be the Authour of that booke which the Answerer would faine make vs beléeue to be a counterfeit They fréely confesse they must tollerate some errours in him as well as they do verie many in the auncient Doctors They say they would not wholy suppresse the booke least we should haue cause to say that they make away such antiquitie as serueth for vs. They confesse that it helpeth the historie of the time wherein Bertram liued The booke it selfe indéed doth shew it selfe so euidently to be of antiquitie that no man of any iudgement or conscience can gainsay it Yet saith the Answ learned men are of opinion that this was not Bertrams booke Who are those learned men Forsooth c Bristow in his reply to D. Fulk cap. 10. de 19. Bristow and Sander and some few other of the same marke whose word is inough to proue anie thing to be counterfeit But their authoritie is ouerwaied by the testimony and confession of those other of their owne company to whom these must giue place for commendation of learning It is no maruell that the Answ and those other his honest companions would haue the booke séeme counterfeit being written almost eight hundreth yeares agone so directly and of purpose against Transubstantiation The reason alleaged out of him carrieth with it that force that the Spanish censures in the Index aforesaid thought it not safe to let it continue but haue discharged it from the presse The Answerer full wisely passeth it ouer with How knoweth he and what necessitie is there without affirming any thing himselfe or so much as looking at the ground of that reason which is alleaged I would haue him peruse it once again As for his spéeches of those bookes of Caluin and Bucer falsly intituled I take them to be of the same sort as that the Thames stood stil when Friar Campian was executed for his treason Though any such thing were it is not for a Papist to speake of it seeing that they themselues in counterfeiting and falsifying of bookes haue passed all the impudency of former times P. Spence Sect. 4. YOur Athenian mad man was indeed a peeuish fellow and mee thinke they are not of the wisest that weene we haue no other defence for the Masse but the word Liturgia Where reade you this for an argument The Greekes call it Liturgia ergo it is the Masse Though Erasmus in the Acts of the Apostles translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were sacrificing yet of his translation or of the word a Vntruth for it is a common argument The Answ is ashamed of his fellowes doings So M. Iewel vseth Doctor Harding no man frameth an argument for the name Missa except he were like your mad Athenian It is no new deuise to father vpon vs such arguments as we neuer thought of to triumph vpon the easie solution thereof R. Abbot 4. HEre the Answ is ashamed of the absurditie of his owne fellowes For he knoweth wel inough that their mouthes run ouer with these termes Basils Masse Chrysostomes Masse c. And that wheresoeuer they finde the Latin word Missa in any auncient writer they triumph thereof as hauing a proofe for their idolatrous Masse You know M. Spence that these are verie currant arguments with your selfe and those titles turne rounde vpon your tongue neither néede you to be ashamed thereof séeing D. Allen hath taught you to estéeme them so who taketh himselfe for a better Clerke then you are You know also when you tooke those words a Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were ministring to be a very good proofe for your Masse when you demanded of me to that purpose what the Gréeke wordes were But all these thinges the Answ is now ashamed of He telleth me that they do not say the Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore it is the Masse No but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some according to the phrase of their time translated Masse and that name of Masse thus translated some of his companions and namely you M. Spence deceitfully alleage to the simple ignorant as a strong proofe for the Popish Masse And this is that cogging and cosoning argument that I speake of wherewith you your selfe are deceiued as a very silly and ignorant man He telleth me further that though Erasmus translate sacrificantibus illis that is as they were sacrificing Act. 13. wheras the truth of the text is as they were ministring to the Lord yet of his translation or of the word no man frameth an argument for the name Missa No but yet for the Masse it selfe the b Rhem. Aâ—nota Act. 13. 2. Rhemists take an argument from thence and vnshamefastly and contrary to their knowledge and conscience say that the word signifieth they might haue translated saying Masse Wherof follow those absurdities that before I mentioned that the c Rom. 13. â— Magistrate is a Masse priest d Heb. 1. 14. that Angels are massing spirits that e Rom. 15 27. 2. Cor. 9. 12. to giue to the poore is to say Masse because the Apostle vseth the same Gréeke word of all these which they say doth signifie to say Masse But the Iesuit helpeth this lame reason of theirs by putting to it another lame legge He confesseth that the Gréeke worde f Bellarm. tom 2 con â— de Mâ—ssa lib. 1. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth the execution of any publicke function or ministerie whatsoeuer But yet in this place he saith it must néedes be vnderstood of sacrificing because it is not simply said As they were ministring but as they were ministring to the Lord For it may not be vnderstood he saith of preaching the word or ministring the Sacraments because the preaching of the word and ministring the Sacraments is not to the Lord but to men He plaieth herein the part of a craftie Lawier who taking a bad cause in hand will séeke by shifting and faysting to preuaile because he faileth of good sound argument For
Luc. 2â— 20. for propitiation or for pardon of sinne So Bellarmine saith that Christ at his supper offered a sacrifice Å¿ Bellar. to 2. de Missâ— lib. 2. cap. 2. for the Apostles sinnes and with a mouth of blasphemy auoucheth that the Masse is such a sacrifice as doth purge abolish forgiue sinnes that it doth abolish the sinne of the world doth saue from eternall destruction doth make attonement with God for our sinnes falsifying and misconstruing to this purpose diuers testimonies of the auncient fathers In like sort the councell of Trent determineth it to be such a sacrifice as doth t Concil Trident sess 6. cap. 2. verily worke propitiation for sinne and appease God because it is the same with that vpon the Crosse differing only in the maner of offering and therefore it u can 3. curseth those that deny it to be such Wherby it appeareth that the Answerers fellowes do not thinke that remission of sinnes is purchased only by the death of Christ And therfore when they say as sometimes they do that the death of Christ is w Rhe. Annot. Hâ—b 7. 27. the one full sufficient raunsome for the redemption of all sinnes or as he saith here that remission of sinnes is purchased by the death of Christ only they do but plaie mock-holy day and delude the ignorant reader with deceitfull and double meaning words The death of Christ is a sufficient raunsome they say but we must vnderstand it of a generall raunsome and therefore so as that there is beside that a particular raunsome or redemption in the Masse of the same effect working particularly as the death of Christ is generally And therefore they call their sacrifice of the Masse x Rhe. Annâ—â— Hâ—b 10. 11. a particular redemption and in that sense the euerlasting redemption both of bodie and soule So this man when he saith that remission of sinnes is purchased onely by the death of Christ must be vnderstood belike to meane it of the generall purchase not to deny a particular purchase thereof in the Masse also Or if he meane simply as he speaketh that there is not at all either generally or particularly any purchase of the forgiuenesse of sinnes in the Masse then let him curse the church of Rome that hath cursed him and let him returne into the bosome of the church of Christ to professe with vs that truth which the church of Rome hath impiously condemned But to come to that matter of applying which he saith is the vse of their sacrifice we may note therein the notable fraud and shifting of the diuell wherby he hath practised and prâ—uailed in the church of Rome to defeate the people of the benefit of Christs redemption For whereas Christ had left vnto his church two speciall meanes to offer and apply vnto vs the fruite of his death the liuely preaching of the word and the vse of his holy Sacraments the diuell hath so wrought that y Apoc. 7. 1. the wind of the word of God should not blow vpon the earth that men should not haue so much as any priuate vse of the booke of God that their very church-seruice should be in a language which they did not vnderstand As for the Sacraments he hath miserably corrupted the one and vtterly iâ— a maner abandoned the people from the vse of the other and instéed thereof hath deluded them with a theatricall shew and vaine opinion of a sacrifice whereby to procure to themselues forgiuenesse of sinnes Truely it had bene more méete that these men should haue carefully vsed those meanes of application which Christ appointed to his Church then thus thrust vppon men other meanes of their owne deuising But this deuise of theirs is vnreasonable also and without sense A sacrifice forsooth to apply a sacrifice a propitiatioÌ„ to apply a propitiatioÌ„ a redemptioÌ„ to apply a redemption as if a man would fondly require a medicine to apply a medicine and a plaister to apply a plaister Verily séeing that as Cyprian saith z Cypri de Bapt. Christi manifest Trinit the sacrifice which Christ offered vpon the crosse standeth so acceptable in the good pleasure of God and abideth so in perpetuall force and vertue as that that oblation is no lesse effectuall in the sight of the father at this day then it was that day when as water and blood issued out of his wounded side and the stripes still abiding in his bodie do exact the paiment of mans saluation and the stipend due vnto his obedience it cannot but be vtterly absurd senselesse to say that we must euery day offer Christ a-new in sacrifice to apply vnto vs the benefit of his former sacrifice Moreouer the act of sacrificing importeth not applying vnto vs but offering vnto God and it is one thing to offer sacrifice vnto God another to apply the benefite of a sacrifice vnto man euen as it is one thing to make a plaister for a sore and another thing to laie the plaister to the sore So that they themselues are forced to graunt that yâ— méere sacrificing is not the applying of the sacrifice Wherein then is the application Marry forsooth a Hard Rei oind pa. 5. 6. in the intention praier of the priest For whomsoeuer he doth thinke vpon in his Memento to whomsoeuer he intendeth the benefit of his sacrifice to him is applied the passion and death of Christ and that for the verie worke wrought though there be neither good minde nor good motion in him for whoÌ„ it is done Now the priest most commonly is a seruiceable man and readie for his paie to giue his attendance One commeth to him for himselfe another for his friend another for a soule in purgatorie another for his swine and cattle and he hath Christ at commandement to offer him vp in sacrifice for the good of them all and for so much or so much mony a man shal haue so many or so many Masses as he shall thinke méete to serue the turne either for himself or for his For for the better vtterance of this bad ware they will not haue it thought nay b Prouinâ— Constit Linwood titulo de celebrat Missarum God forbid that any Catholicke should thinke that one Masse deuoutly celebrated doth profit a man as much as a thousand Masses said with like deuotion For though Christ be of infinit vertue yet he dispenseth not himselfe all at once Otherwise it were inough for a man wheÌ„ he is dead to haue one only Masse which in no case is tollerable to thinke Now therefore it is good for a man to haue Masse vpon Masse and neuer leaue massing for his massing he must remember paying and yet when he hath all done he is no whit the néere for after he is dead he must yet haue more massing to helpe his soule to heauen and thereof he must bethinke himselfe when he maketh his will These horrible and cursed doings are
life as the rocke was Christ as the Apostle saith They dranke of the spirituall rocke which followed them and the rocke was Christ It is not said The rocke was Christ because the rocke did really conteine Christ No more then was it said The bloud is the life because it did really conteine the life but because it was ordained to be a signe of life though it selfe were altogether dead and cold And this doth S. Austen againe expresly note in another place saying It k August cont aduersa leg proph lib. 2. cap. 6. is said The bloud of al flesh is the life or soule thereof in like maner as it is said The rocke was Christ not because it was so indeed but because Christ was signified heereby The lawe would by the bloud signifie the life or soule a thing inuisible by a thing visible c. because the bloud is visibly as the soule is inuisibly the chiefest and most principall of all things whereof wee consist Héere is then a matter of signification onely not of any reall conteining vnlesse the Answ will be so fond as to say that the rocke did really conteine Christ But now of this maner of speaking The bloud is the life or soule when it is indéede but a signe thereof S. Austen giueth a like example in the words of our Sauiour Christ who saith he doubted not to say This is my body when he gaue the signe of his body directly to this meaning that as Christ said This is my body when he gaue it into his Disciples handes not his bodie indéede but onely the signe and sacrament of his body and as the Apostle saith the rock was Christ when it was not Christ indéede but onely a signe of Christ so Moses said The bloud is the life not because it selfe was the life indéede but was onely appointed to be a signe of life And if the sacrament were indéed really the body of Christ what occasion should there be why Christ should doubt to say this is my body But either S. Austen speaketh vainly or els his words import that there might be occasion of doubting to say so And why but because it was not so indéede Yet saith he because it was the mysterie and signe of his body though not his body in substance and indéed therfore hee doubted not according to the maner of the scriptures in like case to say This is my body and so did Moses speake of the bloud Thus most manifestly and plainly I haue shewed that the Answ irrefragable exposition is nothing else but vnhonest and vnconscionable shifting P. Spence Sect. 18. BVt Tertullian killeth the Cow for he saith a figure of the body What if I prooue to you that you be as fowly deceaued or would deceiue in Tertullian as in the last place of S. Augustine This hath Tertullian in lib. 4. contra Marcionem The bread which hee tooke and distributed to his disciples he made his body Lo Tertullian saith Christ made the bread his body so say we and not you how made it he his body by speaking ouer it the wordes of consecration in saying this is my body that is a figure of my body Did Christ say to them This is the figure of my body But if he had yet by speaking those wordes hee had made it his body after Tertullians minde But the very trueth and all the point of the case heerein is in this that Tertullians words may haue two expositions one which you like of This is my body Two expositions of Tertullian that is the figure of my body the other which is our sense and the verie intended meaning of Tertullian is this This is my body This that is to say the figure of my body is my bodie To prooue this vnto you remember it is out of his fourth booke against Marcion which Marcion held the ill God of the old testament to be a deadly enimie to the good God of the new testament Marcion wrote a book called Antithesis or Antilogiae of contradictions and repugnances betweene the two testamentes Against that booke spendeth Tertullian the greatest part of his fourth booke shewing howe Christ the God of the new testament fulfilled and consecrated the old figures of the old testament as a friend and not as an enemie thereof and to that end thus he saith conferring places togither Christ in the daie time taught in the temple of Hierusalem he had foretold by O see In my temple they sâ—ught me and there I will dispute with them Againe he went apart into the mount Elaeon that is to the mount of Oliues Because Zacharie wrote and his feete shall stand in the mount Elaeon Againe they came togither early in the morning agreeable to Esay who saith Hee hath giuen me an eare to heare betimes in the morning If this be saith Tertullian to dissolue the prophesies what is to fulfill them Againe hee chose the passouer for his passion For Moses said before It shall be the passouer of the Lord. Yea saith Tertullian He shewed his affection or desire I haue earnestly desired to eat this passeouer with you c. O destroier of the law which desired also to keepe the passeouer Againe he might haue been betraied of a stranger sauing that the Psalme had before prophesied He which eateth bread with me will lifâ— vp his foote against me Yet further he might haue been betraied without reward saue that that should haue been for another Christ not for him which fulfilled the prophesies For it was written They haue sold the iust Yea the verie price that he was sold for Hieremie foretold They tooke the thirtie siluer peeces the price of him that was valued and gaue them for a potters field Thus farre in this one place among infinite other in the whole booke Tertullian sheweth Christ the God of the new testament to haue fulfilled the figures of the olde as being the one onely God of both Testaments And then by and by he inferreth as another example these wordes Therefore professing that he did greatlie desire to eate the passeouer as his owne for it was vnfit that God should desire anie thing of anothers whereby hee sheweth Christ to be the onely God of both testaments He made the bread which he tooke and distributed to his Disciples his bodie in saying This is my bodie that is the figure of my bodie What figure I beseech you meant he not the figure vsed a He did not meane any figure vsed by Melchisedech neither doth any way allude to it by Melchisedech of bread and wine meant he not a figure of the old Testament taken vsed and fulfilled by Christ in the newe is not that his drift Must Tertullian become an asse to serue your turne and forget his owne drift and purpose here and contrary what he hath so plainly spoken of the Sacrament in other his books This is b It is not foolish vaunting and bragging that must waigh this