17. Genis Pactum hoc loco sumitur pro signo pacti Emâ—a Sa Primâ—edâ—tio eâ—â— Notis Pactum id est sâ—num pacti because it was the signe and remembrance of it So in the twelfth of Exodus the Sacrament of the Pascall Lambe is called the Passe-over because it was a memoriall of the Passeover of the Augell sparing the houses of the Israclites And Saint Paul 1. Corinth 10. speaking of the Rock which gusht out waters in the Wildernesse saith that this Rocke was Christ because it was the sigure of Christ As Austin saith in the Eighteenth Booke of the City of God Chapter 48. b Dâ—â—tum 〈◊〉 Aâ—â—sâ—â—â—â— pâ—â—ra Gaâ— Christus quia 〈◊〉 â—lla 〈◊〉 quahoâ— dâ—â—â—â—m est 〈◊〉 â—â—â—abat 〈◊〉 the Apostle saith the Rocke was Christ because that Rocke did signisie Christ And in the 57 question upon the Leviticus The thing which signifieth is wont to beare the name of the thing signified as it is written Seven eares of corne are seven yeares and seven kine are seven yeares and many such like things a Hine est quod dictuÌ„ est Petra crat Christus Non enim dixit petra signisicabat Christum sedtanquâ—â— hoc esseâ— quod utique per substantiam non hoc erat sed per signâ—ficationem Thence comes what is said that the Rocke was Christ he did not say the Rocke signifieth Christ but as if it were that which it was not in substance but onely by signification Pope Innocent the third in the fourth Booke of the Mysteries of the Masse chapter 7. saith Petra erat Christus id est significabat Christum The Rocke was Christ that is to say did signifie Christ And Aquinas in the Exposition of this Epistle b Petra erat Christus non per substantiuÌ„ sed per sig nificatione The Rock was Christ not in substance but by signification Lombardus in his Commentary upon this Chapter c B bebant de petra spirituali sâ—â—â—et quae Christum sign sicâ—â— bat They did drink of the Rock which signified Christ Which thing is confirmed by that word Was. For Bellarmin that doth invert these words and translateth Christ was the Rocke seemes to imply that Christ was then the Rock but is not now And the same Apostle to the Romans Chapter 6.4 saith Wee are buryed in Christs death by Baptisme because Baptisine signifieth to us that our sins are as buried with Christ and that we are to be made conformable to 〈◊〉 death And without extending my selfe further upon this Christ giving the Cur said This Cup is the New Testament iâ— my blood Wherein there is two figures as Salmeron the Jesuite saith truely a Salm. Tomo IX Tra. XV. pag. 98. 99. Subest in his verhis duplex Motonymia prima qua contmens ponitur pro contento id est poculum sive calix pro vino co quod vinum in ipso continetur Altera est qua contentum in poctelo id est sanguis sub specie vin soedus vel Testamentum diatur Novum cum sit ejus symbolum propter sâ—â—cies There is saith he a double Metonymie by which the continent is put for the thing contained that is to say the Cup for the wine contained therein the other that that which is contained in the Chalice iâ—â— called the Covenant or Testament for that it is the symbole or signe of it because of thâ— species And a little after b Idem ibidem pag. 100 Dicitur sanguis Novum Testâ—mentum sicut circumcisio dicitur foedus quia illud foedus representar The blood iâ— called the New Testament as the Circumcision is called the Covenant because it representeth that Covenant And Thomas Aquinas in his Commentary upon the eleventh chapter of the first to the Corinthians c Hic calix est N. T. in meo sanguint quasi dicat Per id quod in bâ—câ—aâ—â—ce contiâ—â—ur commâ—â—â— ratur N. T. c. This Cup is the New Testament in my blood as if be did say By that which is contained in this cup is made a commemoration of the New Testament which was confirmed by Christs blood And Emanuel Sa the Jesuit in the first edition of his notes upon the first to the Corinthians Chapter 11. saith that the word IS implies as much as containeth or signifieth This manner of speaking is ordinary to say a mourning suite because it is a signe of mourning a celestial Spheare for the figure of a heavenly Spheare And in shewing of Mappes to say This is France and that is Spaine And to be lodged at the Eagle or at the Swan for the signe of the Eagle or of the Swan So doth Saint Austin say in the fifty seventh question upon Leviticus The thing which signifieth is wont to be called by the name of the thing signified And Theodoret in the first Dialogue speaking of these words This is my body saith that the Lord gave unto the signe the name of his body And Tertullian in his fourth Booke against Macion chapter 40. He made it to be his body saying This is my body that is to say the sigure of my body Saint Austin in the 23 Epistle to Bonisâ—ce is very expresse If Sacraments had not some resemblance of the things whereof they be Sacraments they would be no Sacraments But because of this resemblance they take very often the name of the things themselves Even then as the Sacrament of Christs body is in a manneâ— the body of Christ so the Sacrament of faith to wit Baptisme is faith Note that he saith that the Sacrament of Christs body is the body of Christ after the same manner as Baptisme is faith Therefore our Adversaries say very ignorantly that figures elsewhere are receiveable but in the Articles of faith and institution of a Sacrament figures are no way convenient or agreeable For we have produced many examples of figures in the institution of Sacraments and they themselves acknowledge two figures in these words This Cup is the New Testament And touching the Articles of faith the Creede saith that Christ sitteth at the right hand of God which is a figurative kinde of speech for God hath no right hand The wh le Gospell is comprized under thâ—se words Jâ—sus is the Lambe of G d and all Popery is grounded upon these word Vpon this Rock will â—â—uild my Church â—nd I will give thee the keeps of the kingdome of heaven which he all figurative words And it is to be observed that when Christ instituted this holy Sacrament he spake in the Jewish language which is a dialect of the Syrian tongue saying * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro cadavere 1. Sam. 17.46 Amos. 6.3 Es 14.19 2. Paral. 20.24 Gen. 15.11 Num. 19.29 Hâ—n in pagri that is to say This my dead body supplying the word IS after the manner of the Hebrewes and Syrians He did then say to his Disciples that hee gave them his dead body Which could not be true but in
had much paines to discover the falsity of many places and false Workes which are in so great number that if they were taken away the Fathers Workes would bee found diminished of a third part Those among our Adversaries that are well read in the Fathers acknowledge the same with us and passe condemnation in this point Reade Sixtus Senensis about the end of his fourth Booke and the Booke of Cardinall Bellarmin Of Ecclesiasticall Writers where he hath put the Catalogue of the Fathers Works There shall ye wonder to see the multitude of Bookes which he saith to be doubtfull or manifestly counterfeit Which causes men to doubt of the other Workes whose falsitie is not easilie found out For the discovering of these falsities we have beene helped by the Catalogue of the Workes of Ancient Writers which Photius Patriarch of Constantinople who wrote about the yeare of our Lord 878. hath put into his Librarie And by Gennadius a Priest of Marseilles that wrote a Booke of the Illustrious men about the yeare of our Lord 492. Item by the diversity of stile Item by certaine places of the Fathers which are alleadged by Ivo Gratian Burchardus Lombard Thomas and others quite otherwise than they bee found in the editions printed in this last age Item by other places of the same Fathers which say the contrary so that one and the same Father is oftentimes found to contrarie himselfe Even as the ninth Age was the Age wherein the Decretals of the ancient Bishops of Rome were forged under the name of one Isidorus Mercator which was falsely framed for the grounding of the Papall Monarchy which with might and maine was a building in that Age So the eleventh Age in which Berengarius Archdeacon of Angiers withstood and impugned stoutly and vigorously the opinion of the reall presence and Transubstantiation was the Age wherein were forged sundry works in the behalf of that error and divers clauses were chopt into the Books of the ancient Fathers Of this false coyne is the Book attributed to * Bellar. lib. de Script Eccles Sixtus Senensis sub sinem libriquart Cyprian of the Lords Supper which all the learned of the Roman Church acknowledge not to be of his making And the Cathecheses Mystagogicall of Cyril of Jerusalem The Catecheses of Gregory of Nysse are indeed his but horribly corrupted and full of errors which the Roman Church approves not There is mention made there of one Severus an Heretick who is posterior to this Gregory above 150. yeares Of these falsifications and divers others we have entreated more at large in the Book against Cardinal du Perron He that should take away from the works of Cyprian Ambrose Hierome Austin and Athanasius the counterfeit Books should diminish the writings of these Fathers more than of a third part Wherefore after so many falsities discovered when our adversaries object us some place of a Father we might very justly desire them to proveunto us that that place was not added or depraved by some falsifier aswell as so many others By all manner of reasons if in an writing brought in justice there be found but one falsification the whole instrument loseth all its force and is rejected There is another difficulty that deceiveth such men as are not wel seen in antiquity to wit that the words used in old time have now changed their signification In the Fathers are found these words of Pope of Sacrifice of Oblation of Purging fire of Indulgence of Station of Species of Monke of Penance but quite in another sense than these words are taken at this day Notwithstanding these difficulties and disadvantages whereby our adversaries strive to prevaile against us we refuse not for all that to buckle with theÌ„ For what falsifications soever were made in the Books of Ancient writers yet in them remaines still so many expresse and formall places against Transubstantiation that of the collection of them a man might make a great volume Wee have produced above 500 in the Book of the Novelty of Popery and Mr le Faucheur and Mr Aubertin have laboured lately and taken paines about this subject with a â—ost exact diligence and full of great learning Here wee will content our selves to produce some few places for a taste yet with this protestation that I do not alleadge the Fathers for to be a stay to our cause which is sufficiently propped and established upon the Word of God Goâ— doth not beg the testimonies of men Hâ—â— word is as strong alone as being aâ—companied with humane testimonâ— To goe about to defend it with thâ— testimonies of men subject to errouâ— is as if a man would lighten the Sunâ—â— with a Candle But wee doe alleadgâ— the Fathers for to defend their honour because that against their â—â—tent our Adversaries make them Advocates of a bad cause And for 〈◊〉 condescend and yeeld some thing to the disease of this froward age wherein the holy Scripture hath lost its power and efficacy and which armeth it selfe with human testimonies against the Word of God CHAP. XXVI Places of the Fathers contrary to Transubstantiation and to the manducation of the body of Christ by the corporall mouth TErtullian in his fourth Booke against Marcion chapter 40. disputing aâ—ainst the Marcionites that denyed Christ â—o have a true humane body speaketh â—hus a Acceptum panem distributum discipulis corpus suuÌ„ illum fecit dicendo Hoc est corpus meum id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus Christ when he had taken the bread â—nd distributed it to his disciples made it â—o be his body saying This is my body â—hat is to say the figure of my body But it were not a figure unlesse it were a true body His reason is because men represent not by figure the things that are not And in the third Booke chapter 19. b Panem suum corpus appellans ut bâ—â—c jam euâ— intelligâ—â— corporis sui figuram paâ—i dedisse Christ called the bread his body that thereby thou mightest understand that he gave to the bread to be the figure of his body Origen upon the fifteenth Chapter of Saint Matthew speaking of that which the Faithfull receive by the corporall mouth in the Eucharist * Quod si quicquid ingreditur in os in veâ—â—e abit in sâ—cessum â—jicitur ille cibus qui sanctificatur per verbit Dei perque obsecratâ—oneÌ„ juxta id quod habet materialein ventrem aâ—â—â— in secessuÌ„ emitâ—itur c. â—â—t haecquidem deâ—ypico symboluoqueâ—orpore If every thing that entereth into the mouth goes into the belly and is sent into the prity this food which is sanctified by the Word of God and by the Prayer as it is materiall gâ—â— into the belly and is sent into the privy And a little after And thus much be said touching the typicall and symbolicall body of Christ Vpon this place
of man is to his Soule Which was the opinion and beleife of Plato of Cicero of Virgil and of all the Platonick Schoole that bore the sway in Ireneus his time Such was the beleife of the Author of the Booke of the Lords supper attributed to Saint Cyprian That Author speaketh thus f Panâ—s ste communis in carnem sangumem mutatus procurat vitam incrementum corporibus ideoque ex consueto rerum effectu fidei nostrae adjutamsirmit as sensibil argumento edocta est visibilibus Sacramentis inesse vitae aeternae effectum The common bread being changed into flesh and into blood bringeth â—ife and growth unto the body And therefore the infirmity of our flesh being helped by the accustomed effect is taught by a sensible proofe that in the visible Sacraments there is an effect of eternall life When he saith that the common bread is turned into flesh and into blood he doth not meane that it is turned into the flesh and blood of Christ but into our flesh and blood by disgestion for hee addeth that this bread nourisheth our bodyes and maketh them to grow and all the currant of the speech sheweth that But a little after hee addeth some wordes whereupon our Adversaries doe triumph and glory for lack of understanding what this Authors beleefe was * Panis queÌ„ Dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia Verbi factus est caro Et sicut in persona Christi humanitas videbatur et latebat d vinitas ita Sacramento visibili ineffabiliter divina se infudit essentia The bread saith hee that the Lord gave to his Disciples being changed not in shew but in nature is made flesh by the omnipotency of the Word But in the words following he sheweth that this conversion of the bread into the flesh of Christ is made not by Transubstantiation but by an union of the Godhead of Christ with the bread like unto the union of Christs divine nature with his humane nature For he added immediatly after And even as in â—he person of Christ his humanity was â—eene but his divinity was hidden so the * Panis itaque hic azymus cibus verus sincerus per speciem Sacramentum nos tactu sanctificat divine essence is infused in the visible Sacrament by an unspeakable manner There is nothing more expresse nor more contrary unto Transubstantiation For according to this Authors beleefe even as Christs divine nature did not transubstantiate his Manhood but made it to be the flesh of the Son of God So the divine Essence which he saith to be infused in the bread of the Sacrament maketh it to become Christs body without being Transubstantiated Wherefore a litlte after he saith that that which we receive in the Sacrament * Caro quae VerbuÌ„ Dei Patris assuÌ„psit in utero virginali n un tate suae personae et panis qui consecratur in Ecclesia unum corpus sunt Divinit atisenim plenitudo quae fuit in illa replet et istum paâ—em is unleavened bread which sanctifieth us by touching it acknowledging that it is bread still Bellarmin in the 15 chap. of his third Book of the Eucharist alleadgeth Saint Remigius that wrote about the yeare of our Lord 520 in these words a The flesh which the Word of God the Father tooke in the Virgins wombe in unity of person and the bread that is consecrated in the Church are one and the selfe-same body For the plenitude of the divinity which was in that flesh filleth also this bread Bellarmin addeth that Haimo held the same language and that Gelasius and Theodorets words that we have alleadged above may be fitted to this opinion The Author our Adversaries alleadge with more ostentation is Damascene whom they rank among the Saints This man may be tearmed the Lombard of the Grecians because he is the first among the Grecians that handled divinity in Philosophicall tearmes And is the first that wrote for the adoration of Images Now he did write about the yeare of our Lord 740. This man in his 4 Book of the Orthodox Faith chap. 14. extendeth himselfe upon this matter and will have the bread b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be changed into the body of the Lord not by transubstantiation but by c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assumption and union with the divinity like unto the union of Christs divinity with his humanity Because saith hee d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is the custome to eate bread and to drink wine and water the Lord hath conjoyned his divinity to these things and hath made them to be his body and blood And a little after e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou inquirest in what manner that is done let it suffice thee to understand that it is done by the holy Spirit after the same manner as the Lord hath made himselfe to himselfe and in himselfe a flesh taken of the holy Mother of God by the holy Ghost And a little after he saith that the bread and wine c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the body of Christ Deified Chiefly he is very expresse in that he addeth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of the Communion is not meere bread but it is conjoyned to the Divinity But still he acknowledgeth that it is bread saying the bread is the body of Christ and calling it the bread of the Communion And a little after The loaves of proposition did figurate this bread Item The broad is the first fruits of the future bread And a little after We partake all of one bread Only he hath this of particular to himselfe that he will not have the bread to bee called the figure of Christs body rejecting that kind of speech usuall and ordinary in the Fathers that have written afore him It appeareth likewise in that he will have the Sacrament to bee honored but not to be worshipped d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us saith he honor it with purity corporall and spiritual and will have it to be received with the hands set in forme of a Crosse For then it was not as yet the custom to chop it into the mouths of Communicants Rupertus was imbrued with the same opinion e Rupertus Tuitiensis in Exod. c. 12. Sicut Christus humanam naturaÌ„ nec mutavit nee destruxitysed assumpsit it a in Sacrameto nec destruit nec mutat sub stantiam panis et vini sèd assumit in unitatemcorporis et sâ—ngumis sui Even as Christ saith he did neither change nor destroy the humane nature but joyned himselfe unto it So in the Sacrament he neither destroyeth nor changeth the substance of the bread and wine but joyneth himselfe unto it in the unity of his body and blood For which cause also Bellarmin placeth him among the Impanators This doctrine doth no whit agree with the ubiquity For they did put this union of
said before It is the spirit that quickneth Then he addeth The flesh profiteth nothing to wit for to vivifie And there againe h Quia sermo caro câ—at factus proinde m causam vitae appetendus devorâ—ndâ—s audau et â—uminandus intellectu et fide digerendus The word was made flesh and by consequent for to have life it must be desired and devoured by the eare and ruminated by the understanding and disgested by faith And a little after The Lord had a little afore declared that his flesh is the heavenly bread i Vrgens usquequaque per allegoriaÌ„ necessarioruÌ„ pabuloruÌ„ memoriam PaetruÌ„ c. urging altogether by allegory taken from necessary meates the remembrance of the Fathers Clemens Alexandrinus in his second Booke De Pedagogo Chapter 6. k Hee said eate my flesh and drinke my blood propoundiog by an allegoric the evidence of the faith and the drinke of the promise And a little after l Si secundum literam sequeris hoc ipsâ—ra quod â—â—â—â—um est Nisi manducaveritis carnem meam et biberitis sangutaâ—â—â—â—um hoec litera occid t. Hee calleth the holy Spirit flesh by aâ—â—egory For the flesh was created by him and the blood signifies the Word Origene upon the Leviticus in the seventh Booke n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know that these things writen in the divine volumes are figures and understand them as spirituall and not as carnall For if you receive them as carnall they hurt you in stead of nourrishing you For in the Gospells there is a letter which killeth him that observes not the things that are spoken spiritually m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if thou takest according to the letter that which is said Except ye eate my flesh and drinke my blood that letter killeth The Commentary upon the Psalmes attributed to Saint Hierome upon the 44 Psalme n Quando dicâ—t Qui non manducaverit carnem meam et biberit sanguinem me um licet in mysterâ—o possit intel ligi tamen veriùs corpus Christi et sanguis ejus sermo Scripturarum est When the Lord saith He that eateth not my flesh c. though that may be understood in mysterie yet to speake more truely the body and blood of Christ is the word of the Scriptures and the heavenly doctrine And a little after o Corpus et sanguis ejus in auribus nostris fund tur The flesh and blood of Christ is powred into our eares It is true that some places may bee found in ancient Fathers that apply and fit the words of the sixth Chapter of Saint John to the Eucharist because the manducation of the Sacrament serves to helpe the spirituall manducation and there is some analogie betweene these two Adde moreover that we have proved already by a multitude of places of Ancient Fathers that when they say that in the Eucharist wee eate the flesh or the body of Christ they meane to speake of another flesh and another bodie than that which was crucified for us which is called Christs bodie because of the mysticall union of the bread with Christ and because the signes take the name of the things signified Vpon this the words of Pope Pius the second are notable in his 130 Epistle p Sed nec â—overi debetis quod nonnulli Doctores de communione Sacramentali loquentes ill amque populo suadentes Iohannis verba recipiunt Neque enim propterca illius loci vel talis verns est es proprius intellectus sed ex quadam similitudiâ—e consonantique ratione trahitur inde magis sensus quà m ducitur c. Yee must not wonder saith he if some Doctors speaking of the Sacramentall communion and counselling it unto the People doe imploy Saint John his words For it doth not follow from thence that it bee the true and proper sense of that place but by some resemblance and agreeable reason this sense is rather drawne than led And it is lawfull for the Doctors speaking after the manner of Orators to use sometimes figures and translations so that often times speaking of the signe they passe vnto the thing signified CHAP. VII Impiety of Salmeron the Jesuite and of Peter Charron And of Bellarmins foure men inclosed in one sute of clothes That by this doctrine Christ hath not a true body in the Sacrament Superstition and Atheisme are verie neere neighbours and the one leadeth unto the other For frantick superstition intangles the minde with extravagant conceits that expose Religion to laughter and make men to thinke that Religion is a shop of fables and a meere imagination Whence it comes to passe that those that take upon them to defend Superstition let goe very often certaine words of impietie whereby they profane the mysteries and scoffe at their owne Religion under colour of defending it Salmeron the Jesuite and Doctor Charron gives us an example thereof This Jesuite in the IX Tome and 26 Treatise for to represent the manner and the end for which Christ gives us his flesh to eate Sub finem Tractatus saith that Christ hath done as men doe who for to kindle and inflame a woman with love doe give her an amorous potion or morsell and that just so Christ in the Eucharist gives to his Church Panis bucellam sanctè benedictam incantatam a morsell of bread holily blessed and INCHANTED for to transport her with his love Charron hath followed him but with an addition that declares what are the ingredients of those philters or amorous potions to wit that there enters in them something of the substance of the Lover which substance is a thing not fit to be named In his eighth Discourse of the Eucharist after hee hath said that God comes downe in the forme of bread and wine and that to dance for to serue God is lesse strange then what is done in the Masse a little after he declares how Christ communitates himselfe unto men in the Eucharist to wit that he allures and intices them with a dainty and delicious bit Love saith he is so ingenious and inventive that for to win and allure the heart and will of others it hath found out a device to imploy inchanted morsels philters and amorous potious and to make them to be taken and drunke by those of whom one desires to bee loved in which morsells or potions enters some thing of the Lover or Suitor Thus it seemes that God for to draw and allure unto himselfe the heart and love of the Church would present a bit or potion made of his substance in this Sacrament the philter and amorous drinke of all Christians the dainty and delicious bit for to draw and allure them unto himselfe Doubtlesse this man jeasted and intended to make the world laugh for he could not expect that men should beleeve him I know not whither Bellarmin did mock or jeast Bellar. lib. 3. de Euchar cap 7 〈◊〉 ad tertiuÌ„ Potest
THE ANATOMIE OF THE MASSE Wherein is shewed by the Holy Scriptures and by the testimony of the Ancient Church that the MASSE is contrary unto the Word of God and farre from the way of Salvation By PETER du MOVLIN Doctor and Professor in Divinity And Translated into English By JAM MOUNTAINE LONDON Printed by J. B. for Humphrey Robinson and are to be sold at his Shop at the Signe of the three Pigeons in Pauls Church-Yard 1641. Imprimatur Tho Wykes R. P. Episc Lond. Capell Domest TO The Right Honourable and most Illustrious Lords The Earle of Bedford The Earle of Hartford The Earle of Essex The Earle of Warwick The Viscount Say and Seale The Viscount Savile Lord Wharton Lord Brooke RIGHT HONOVRABLE GOD having been pleased not to suffer my heart to be much enamoured with worldly preferments imployes of that nature whereby I have possessed my soule in quietnesse and enjoyed more liberty In acknowledgement of that favour and being perswaded withall that God hath not weaned me from these pleasures for to sit still to be idle my chiefe studie hath been according to my poore ability to busie my mind and to apply my heart to spirituall things which might both better my selfe and others and make me if not so rich and so considerable in this life yet I am sure through God his free mercy rich and eminent enough in the life to come Wherefore in the prosecution of that holy resolution after severall Works of this nature which by Gods providence I have given to the publick in the French tongue and which I may say it truly without vanity have not been without fruit It hath pleased the same divine Wisdome to put into my heart to give unto this Pious Nation this little Work in their owne language And forasmuch as your Honours are of the eminentest of the kingdome and of the mainest and principal Pillars which under your most Pious and most Gratious Soveraigne uphold both this Church and Common wealth furthermore seeing also that all the eyes of this florishing Nation grounded upon that assured knowledge it hath of your fervent Love to GOD Loyalty to your PRINCE and tender affection to your Countrey are now fixed upon you as upon so many Moses standing in the gap between them and Gods threatning judgements I have thought my selfe bound in duty having so faire an opportunity as this is to crowd among the rest into your presence and to shew as wel as others this publick and true testimony of my most humble respects in presenting first with all humility this poore labour of mine unto your Honors joyntly being unwilling so long as I finde divers presidents of the like dedications to divide and separate those whom GOD and the KING have joyned together beseeching you to accept of it to vouchsafe it your Patronage and to beare in its forefront your Honourable Names I presume that for the Author his sake your Honors will not deny me that favour And the rather because it tends to the same end that yee aime at to wit Gods Glory and the furtherance of True Religion For Most Illustrious Lords I have beene an eye-witnesse above this eighteen years of that Constant Zeale and Exemplary Pietie which is so resplendent in your Honors And oftentimes being ravished in admiration to see such extraordinary gifts graces in such great Persons notwithstanding the corruption of the times I have blessed God heartily for it and prayed his Divine Majestie to powre more and more upon your Lordships the dew of his heavenly graces unto the end And indeed Right Honourable to conclude this in a word I can attest upon mine owne knowledge of that eighteen yeares standing that although your Honours doe live here among men your conversation hath been for the most part with God neglecting no meanes for all your great and weighty occasions to waite and attend upon his service in his holy Courts and Sanctuaries But alas all that I can say in that behalfe is but as a drop of water throwne into the vast Ocean And therefore Right Honorable I must crave leave to say no more and aske pardon that I have said so little and so far short of what your Honors deserve As for the Author and Worke I should say something too if he and his Workes were not better knowne than I can expresse Yet I will say this by the way that he hath been is and long may hee be one of the Worthiest and most powerfull Instruments in Gods hand for the conversion of Soules destruction of Babel and rearing up of Bethel as this Age hath afforded And for this particular Worke of his it shall suffice me to say to give it the highest commendation I can that it is Peter du Moulins Finally Right Honourable I should say something also touching my selfe which shall bee onely to beseech againe your Lordships to be pleased to Pardon the boldnesse of a poore stranger in dedicating this small book and first fruits of his that have seene the light in the English tongue unto your Honours excuse the defects that may be found in the same though I hope you shall finde it faithfully translated and free from any grosse barbarismes in the Language and to attribute that excesse of temeritie to the excesse of the honour I beare unto your Lordships for whom I shall never cease to call upon God for an encrease of Honor and long Prosperity here on Earth untill that being full of dayes and having finished your course in his feare yee receive that Crowne of glory which is laid up for you in Heaven And so fearing to be too tedious and troublesome unto your Honours I humbly take my leave and rest Most Renowned Lords Your most humble and most devoted servant JAM MOVNTAINE A TABLE OF THE CHAPTERS FIRST BOOKE Chap. 1. THe Institution of the holy Supper by our Lord Jesus Christ as it is contained in the first Epistle of the Apostle Saint Paul to the Corinthians Chapter 11. page 1. Chap. II. Foure and thirty contrarieties betweene the holy Supper and the Masse And how farre the Church of Rome is departed from the institution of the Lord. pag. 3. Chap. III. How the change in the Lords Institution hath changed the nature of the Sacrament And that in the Masse there is no consecration 24. Chap. IV. That by altering the Lords Institution the Romane Church hath changed the nature of Christ 26. Chap. V. Of Maldonat his audaciousnesse in giving Saint Paul and Saint Luke the lie and in correcting Saint Matthew and Mark And of the fruit of the Vine 30. Chap. VI. How much Christ is dishonoured by this Doctrine And of the character indelible And of the power of creating ones Creator 35. Chap. VII That the very words of the Masse are contrary to Transubstantiation 41. Chap. VIII Recrimination of our Adversaries 43. Chap. IX Causes why the Pope admitteth not of any alteration in the Masse and will not
this chapter p. 287. l. 5. the word even must be put in the next line and read that even c. CYPRIAN IN HIS LXIII EPISTLE TO CAECILIVS §. 7. SPEAKING OF THE EVCHARISTICALL CVP. The holy Apostle teacheth that we must no manner of way swerve or depart from that which is commanded us in the Gospell and that the Disciples ought to practise and doe the same things which the Master hath done and taught And in the XI §. If Christ must be heard alone we ought not to regard what others before us have thought fitting to be done but what Christ who is before all hath done first For we must not follow the custome of man but the will of God The Commentary upon the first to the Corinth attributed to Saint Ambrose in the XI Chapter The Apostle saith that that man is unworthy of the Lord which celebrates this mysterie otherwise than it was celebrated by him For that man cannot be devout which presumes to doe otherwise than it was given us by the author THE ANATOMY OF THE MASSE FIRST BOOKE CHAP. I. THe Institution of the holy Supper by Christ Jesus as it is contained in the first Epistle of the Apostle Saint Paul to the Corinthians Chap. 11. 23 I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed tooke bread 24 And when he had given thankes hee brake it and said Take eate This is my body which is broken for you this doe in remembrance of me 25 After the same manner also he tooke the cup when he had supped saying This cup is the New Testament in my blood This doe ye as oft as you drink it in remembrance of me 26 For as often as ye eate this bread and drink this cup ye doe shew the Lords death till he come 27 Wherefore whosoever shall eate thiâ— bread and drinke this cup of the Lord unworthily shall be guilty of the bodie anâ— blood of the Lord. 28 Let a man therefore examine himselfe and so let him eaâ—e of that bread anâ— drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnatioâ— to himselfe not discerning the Lords body Saint Mathew in the 26 Chap. and 29 Verse addes these words of the Lord. BVt I say unto you I will not drinke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome And in the 27 verse he testifieth that Christ presenting the cup to his Disciples said Drink ye all of it CHAP. II. Foure and thirty contrarieties between the Lords holy Supper and the Masse and how farre the Church of Rome is departed from the Institution of the Lord. NOne can deny but that our Lord Jesus did institute the holy Supper aright and as it ought And it were an impiety to find fault with his institution Therefore the shortest way yea the only meanes to end all our differences would be to come back to Christs institution and to speake as he spake and to doe as he did That is the thing which we desire and beg with so much earnestnesse and whereunto the Church of Rome can by no meanes agree For the Councell of Trent in the XXII Session denounceth Anathema on all those that shall say that in the Canon of the Masse there is any errour Yet neverthelesse it is evident that the Masse is nothing else but a changing and a disfiguring of the Lords Institution Whereof we will give some examples 1. Christ instituting the holy Supper among his Disciples spake in a knowne and intelligible tongue to the assistants On the contrary the Priest in the Masse speaketh in a tongue which the people understand not 2. Christ presenting the Cup to his Disciples said Drinke ye all of it And St. Paul in the 1 to the Cor. Chap. 11. vers 28. bids the people of Corinth to drink of the cup saying Let a man examine himselfe and so let him eate of that bread and drink of that cup. And in the 10. Chap. 17. Verse We are all partakers of one bread and of one cup according to the Version of the Romane Church solely authorised by the Councell of Trent 3. Christ in celebrating the Eucharist spake not of sacrificing his body and made no offering unto God his Father On the contrary the Priest in the Masse pretends to sacrifice Christs body and offereth him up to God in sacrifice propitiatory for the quick and for the dead without a warrant and without Gods command 4. Christ in the holy Supper made no elevation of the hoste as likewise the Apostle worshipped not the Sacrament but sat still at the Table On the contrarie the Priest in the Masse lifts up the hoste and maketh the people to worship it 5. Christ did not cause any bones nor reliques of Saints to be put under the sacred table and did not aske of God the remission of sinnes through the merits of those Saints whose reliques were under the table On the contrary the Priest in the Masse kissing the Altar speakes thus to God a Oramus te Domine per merita Sanctorum tuorum quorum reliquiae hic sunt omnium Sanctorum ut indulgere digneris omnia peccata mea We pray thee Lord through the merits of thy Saints whose reliques are here that thou wilt vouchsafe to pardon me all my sinnes 6. Christ said to his Apostles Take eate On the contrary in the Romane Church a great number of private Masses are sayd at the intention of such as pay for them without communicants and without assistants in which the Priest saith Take eate but there is no body either for to take or for to eate Yea even in publick Masses the Priest oftentimes eateth and drinketh alone 7. Three Evangelists viz. S. Matth. in the 26 chapter S. Marke in the 14. Chap. and S. Luke in the 22. and S. Paul in the eleventh chapter of the first to the Corinthians testifie that Christ gave bread to his Disciples saying He tooke bread and brake it and gave it Now the Sacrament is not given but after the consecration Christ therefore gave bread after the consecration And Saint Paul 1 to the Corinth Chap. 11. Verse 26.27 and 28. saith three severall times that we eate bread And in the 10 Chap. Verse 16. he saith that wee breake bread And in the 20 Chap. of the Acts Verse 7. it is said that the Disciples came together to breake bread On the contrary the Church of Rome teacheth that in the Eucharist no bread is eaten and that the bread is not broken but that which the Priest breakes in the Masse is the body of Christ which neverthelesse cannot be broken 8. Christ giving that bread said This is my body declaring that the bread that he gave was his body On the contrary the Romane Church teacheth that the bread is not the body of Christ But that the bread
the 12 chapter against Adimantus saying The Lord made no difficulty to say This is my body when he gave the signe of his body 23 Christ our Lord was sitting at the table his face turn'd towards the Assistants Whereas the Priest in the Masse standeth before an Altar turning hi◠tayle to the people 24 Christ gave to every one of the assistants a piece of the bread he had broken with his hands which bread his Disciples received with their owne hands As also in the ancient Church both me◠and women received with their hand the Sacrament under both kinds The contrary of all that is practised in the Masse in which the Priest chops into the mouthes of the Communicants cound wafer unbroken If a woman ha◠touched with her hand I doe not say th◠hoste but onely the clothes or the patine or the chalice that would be thought a hainous offence and a profanation of sacred things 25 Our Lord Jesus instituted this Sacrament for the remission of sinnes Mar. 26.28 1. Cor. 11.16 and for to shew his death But in the Roman Church they sing Masses for the easing of sicke people for preserving of the vines from a white frost for the healing of a horse c. In all these the priest makes a gaine For that man at whose intention the Masse is said is to pay for it 26 The Apostle S. Paul 1. Cor. 11.12 calleth this Sacrament the Lords Supper Whereof we finde but of one sort But the Romane Church hath invented a thousand sorts of Masses There is the Masse of the Holy Ghost The Masse of S. Giles That of Linus Pope That of S. Francis c. There are amongst other Masses that of S. Catherine and that of S. Margaret which are Saints that never were in the World no more than S. Vrsula S. Longis S. Christopher and many others which they have placed in heaven though they were never upon earth Item there are Loud Masses and Lowe Masses Great Masses and Small Masses Dry Masses Episcopall Masses Masses in White and others in Greene and others in Violet colour 27 Christ in the holy Supper made no prayer for the dead On the contrary there is in the Masse a prayer for the dead Qui dormiunt in somno pacis by which the Priest prayeth for the deceased which sleepe in the sleepe of peace A thing which is to be carefully observed For it sheweth that when this prayer was added to the Masse they did not then beleeve the Purgatory For those that burne for many ages in a hott burning Fornace sleepe not peaceably 28. Item the confession which the Priest maketh at the Masse in the Confiteor is very farre from the Lords institution For in it the Priest confesseth his finnes unto God and to the Virgin Mary and to John the Baptist and to Peter and Paul and to all the Saints None is there left out but Christ 29. In the Masse of the Friday before Easter they worship the image of the Crosse with the highest adoration called by them Latria which is due to God alone saying Behold the wood of the Crosse Come let us worship There likewise is sung the Antheme which saith We doe worship thy Crosse O Lord. And speaking to the Crosse Faithfull Crosse the onely noble among the trees c. That is to speake to an sencelesse thing and which understandeth not 30. Vpon the Altar there be Images as also in all places of the Churches that are commanded to be worshipped under the penalty of a curse by the second councell of Nice and by the councell of Constantinople which they tearme the Eighth generall Councell and by many Popes and generally taught by the Jesuites 31. Christ celebrated the holy Supper with all simplicity But the Priests of the Roman Church sing Masse with allegoricall habits and full of mysteries with a thousand turnes and undecent gesticulations unbeseeming the holinesse of that action They busie the eyes of the people because their eares are of no use unto them 32. In the Canon of the Masse there is an evident untruth For the Priest saith that the Lord when he had taken the Chalice into his hands said This is the Chalice of my blood of the new and eternall Testament mysterie of the Faith Contrary to the testimony of the Evangelists in which these words are not to be found Pope Innocent in the chapter Cum Marthae de celebratione Missarum saith that the Church holdeth that from the Tradition Which he will have men to beleeve though it be contrary unto the Gospell 33. All that Christ said in celebrating this Sacrament he pronounced it with a loude and intelligible Voice he did not mutter in secret the words which are called the words of consecration as the now Roman Church doth which in this point as in many others differs from the Greeke and Easterne Churches which pronounce the words of consecration with a loud voyce The Pope Innocent the third in the third booke of the Mysteries of the Masse chapter first And Durant in the fourth Booke of his Rationals Chap. 35. renders the reason of this change To wit that one day it came to passe that certaine Shepheards having learned the words of consecration pronounced them upon the bread of their ordinary meale which was instantly turned into flesh Wherewith God being angry sent downe fire from heaven that consumed them Neverthelesse they vary in the recitall of this fable and doe not tell where and when that came to passe neither doe they bring any witnesse nor doe agree one with another in the relation of that story 34. After that the Disciples of the Lord had taken the Sacrament Christ did not command that the remainders of the bread should be lockt up in a box and kept for to be carried in pompe up and downe the streets as the Roman Church doth on Corpus Christi-day and in its Octaves Binius Notis in Concilia in vita Vrbani IV. Idque ex Molane Petro Premonstratēsi Vide Scrarium de Proceslib 2. c. 9. Epistolam Vrbani IV. ad Evan This holy day was instituted by Pope Vrbanus the fourth in the yeare of our Lord 1264. as Pope Clement the fifth his successor doth testifie in the third booke of his Clementines Tit. 16. where Vrbans Epistle by which he did institute this holy day is inserted wherein he saith he was moved so to doe By a Revelation made unto some Catholick persons By which Catholick persons hee meaneth a Nunne of Leodium called Eva whom he had knowne when he was Arch-Deacon of the same place This woman said that God had revealed unto her that he did not like well that every Saint had his holy day and hee none Neverthelesse this feast had been extinguished if Clement the fifth had not instituted it againe some Forty yeares after CHAP. III. How the change in the Lords institution hath changed the nature of the Sacrament And that in the Masse there
in correctiâ—â— Saint Matthew Saint Marâ— And touching the fruit of thâ— Vine OF all the words which the Loâ—â— used in the Institution of the Eâ—charist none gaule and vex our Adversaries more than those which he pronounced in delivering the cup saying This Cup is the New Testament and thosâ— by which he calleth that which was iâ— the cup the fruit of the Vine For they are forc'd as we shall see heareafterâ— to acknowledge in these words Thâ—â— Cup is the New Testament a figure like unto that which is in these words This is my Body and confesse that it is the signe and remembrance of it Besides that to presuppose that Christ called his blood the fruit of the Vine is out of all likelyhood Against these words of the Lord This Cup is the New Testament related by Saint Luke and Saint Paul Maldonat the Jesuite is madde and furious and stirred up with an audaciousnesse full of impiety and speaketh of these two organs of Gods Spirit as of two lyars that have not related the Lords words according to the truth And will have men to give credit to the testimony of Saint Matthew which saith This is my blood and not to the words of Saint Luke and Saint Paul which witnesse that the Lord said This cup is the New Testament Here be his words upon the 28 Verse of the 26 chapter of Saint Matthew * Nec multis opus est verbis Nego Christum haee verba dixâ—sse Cum enim Matthaeus qui aderat Marâ—us qui ex Matthaeo didicerat scribant Christum his verbis sanguinem suum tradidesse Hic est sanguis mens novi Testamenti aequum est credere Matthaei potâ—us Marci qua Iucae Pauli verbis usum esse c. There needs not many words I denie that Christ said these words For seeing that Matthew which was present and Marke that had learned it of Matthew writ that Christ gave his blood in these words This is my blood of the New Testament it is reasonable to beleeve that Christ did rather use the words of Matthew and Mark than those of Luke and Paul And a little after maintaining that Christs intenâ—â— was to give his owne blood hee speaketh of Saint Luke and of Saint Paul as no having well conceived Christs meaning saying Luke and Paul seeme to speakeâ— such sort as if Christ had chiefly aimed this viz. to declare that he gave the No Testament rather than his blood And little after Though we should faine anâ— suppose that Christ spake as it is written iâ— Luke and Paul c. Truly this presumption is intolerable to dare contradict thus an Evangelist and an Apostle Luke and Pauâ— saying I deny that Christ spake these wordâ— And to make himselfe a Judge of the fidelity of the Apostles saying this maâ— is more credible than that man anâ— deeme that for to excuse Saint Luke anâ— Saint Paul one must faine and presuppose that which is not Every man that hath any remnant oâ— modesty and feare of God shall ratheâ— beleeve that all the Evangelists and Apostles are to be beleeved alike and that all have spoken the truth For iâ— we beleeve that they have reported somâ— thing falsly all the rest of the Scripture becommeth suspect and uncertaine And though we should grant that Saint Luke and Saint Paul have brought some alteration in the words of the Lord yet were we bound to beleeve that they were moved by the holy Spirit to speake after that manner for to cleare and illustrate Christs words and turne the mindes of men from grosse thoughts and take away from the spirit of error the occasion of forging a Transubstantiation This Jesuite having thus abused Saint Paul and Saint Luke a little after upon these words I will drinke no more of this fruit of the Vine cleaveth to Saint Luke his side against Saint Marke and Saint Matthew and * Maldonat in 26. Matth. vers 29. Haec verba quae Matthaeus Marcus referunt Christum de calice dixisse non de co calice dixit quo sangu nem suum dedit sed de coqui in coena agni Paschalis à patre familias inter accumbentes distribui solebat 〈◊〉 will have Christ to have said these words I will drinke no more of this fruit of the Vine of the cup of the Passeover against the testimony of Matthew and Marke who report that Christ said these words upon the cup of the holy Supper Wherein indeed he maketh Christ a lyar For after the Pascall cup he dranke the cup of the Eucharist wherein there was wine The Lord had spoken against the truth if in drinking in the cup of the Pascall Lambe he had said he would drinke wine no more seeing he dranke of it a little after Add to this that Saint Matthew and Saint Marke make not any mention of the Pascall cup and consequently call not the fruit of the Vine that which was in a cup whereof they spake not In this Maldonat hath the Antiquity Popes Councels and the Jesuits themselves against him which maintaine that these words I will drinke no more of this fruit of the Vine ought to be understood of the cup of the holy Supper Saint Cyprian in the 63 Epistle The Lord said †Dico vobis non biham à modo c. Qua in parte invenimus calicem mixtum suisse quem Dominus obtulit Apostolis â— vâ—nü suisse quod sanguine suum dixit I say unto you I will drinke no more henceforth of this creature of the Vine untill that day when I drinke it new with you in my Fathers Kingdome Wherein we find that it was a mingled cup which the Lord offered and that which he called his blood was wine The Councel of Wormes in the fourth chapter * Apud Iuonem part 3. fol. 65. Vâ—nuÌ„ suit in redâ—ptionis nostrae mysterio cum dâ—xit Non bâ—bâ—m de genimine c. It was wine in the mystery of our redemption when the Lord said I will drinkâ— no more of the fruit of the Vine Pope Innocent the third in the fourth booke of the Mysteries of the Masse Chapter 27. * Quod autem vinum in calice consecraverit patet ex co quod ipse subjunxit non biba à modâ— c. Now that it was wine which Christ consecrated in the Chalice it appeareth by that which hee addeth I will drinke no more of the fruit of this Vine The Catechisme of the Councell of Trent in the Chapter of the Sacrament of the Eucharist †SalvatoreÌ„ vino in hujus Sacramenti institutione usil esse Catholica Ecclâ—sia semper docuit The Catholick Churcâ— hath alwayes taught that our Saviour used Wine in the institution of this Sacrament seeing that himselfe said I will drinke no more of this fruit of the Vine Salmeron the Jesuite in the IX Tome in the fourteenth Treatise holdeth the same and the Jesuite Vasquez upon the third
the substance of bread remaines still is possible neither is it contrary to reason nor to the authority of the Bible but is more easie to conceive and more reasonable And for this cause he is checked by Vasquez the Jesuite in the 3 Tome upon the 3 part of Thomas Disp 180. cap 5. And in that same place he saith that Durand followed the opinion of Scotus upon the 4. of the Sentences Disp 11. quest 2. Gabriel Biel in the 40 lesson upon the Canon of the Masse * Biel Lect. 40. Quomodo ibi sit Christi corpus an per conversionem aâ—icujus in ipsum an sine conversione incipiat esse corpus Christi cum pane manentibus substantia accidentibus panis non invenitur expressumin canone Bibliae How the body of Christ is there whether it be by conversion of â—â—me thing into it or whether without converâ—ion Christs body beginnes to be there with the bread the substance and the accidents remaining it is not expressed in the Canon of the Bible And even there That hath beene proved by the authority of the Church and of the Saints for that cannot be proved by reason The same * Sed cur hunc intellectum difficilem Sancti dicere Ecclesia determinarre elegerunt cum scripturae possint exponi salvari secundum intellectum facilem de hoc articulo in the 41 lesson asketh Why the Saints and the Church have chosen to say and determine that that should be understood in so difficult a manner seeing the Scriptures may be expounded and kept in their soundnesse in a manner easie to be understood To this he answereth that the Church hath determined it so meaning by the Church not the Syrian nor the Greeke or Ethiopian but the Roman Church onely Salmeron the Jesuite in the thirteenth Treatise of the ninth Tome expounding these words This is my body speaketh thus b § Secunda Prosectò illis verbis nequaquam conversio significatur ex vi verborum Alià s qui diceret Hoc est corpus meum demonstrando suum corpus significaret conversionem alicujus rei in suum corpus Certainely these words doe not signifie that any conversion be made by the force of the words Otherwise he that should say this is my body in shewing his owne body would signifie that some thing is converted into his body And he insistes very much upon this that these words This is my body are declarative or significative of the thing which is and not effective of that which is not Wherefore the same Jesuite in thâ— same Treatise * Inno. 3. â—ib 4. de Myster Missa cap. 6. Sane dicâ— potesi quod Christus vâ—rtute divina confeâ—â—t poslâ—â— forma expressit c. Et cap. 17. Ab hajus quaestonis laqueo saeâ—le se absolvit qui dâ—cit quod Chrâ—stus tunc conscit cum hened câ—t joynes himselfe to thâ— opinion of Pope Innocent the third a who in the fourth booke of the Mysteries of the Masse Chapters 6. and 17 teacheth that Christ made not the conversion of the bread by these words Hâ—est corpus meum but by his divine power and by the blessing that had preceded For he will have the pronouncing of these words to have another vertue at this day in the mouthes of Priests than they had in the mouth of Christ Which opinion of Innocent the third is followed by Innocent the fourth his Successor and by multitudes of Doctors which Salmeron produceth * § Porio pag. 82. in the same Treatise It is credible that these Popes and Doctors were moved to teach that Christ did not consecrate by these words This is my body but by the prayer 〈◊〉 blessing he made before because the Fathers say the same and that such was the beleefe of the ancient Church Justin Martyr b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calleth that which wee receive in the Eucharist a foode consecrated by the prayer of the Word that is to say Christ Saint Austin in the third booke of the Trinity Chapter 4. speaking of that which we receive in the Sacrament saith that it is taken of the fruits of the earth prece mystica consecratum and is consecrated by the mysticall prayer | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen in his eight booke against Celsus * We eate loaves of bread which by the prayer are made one bodie which is some holy thing Ireneus in his fourth Booke Chapter 34. * Qui est à terra panis percip â—is vocationem Deâ— jam non est panis communâ—s sed Eucharisiâ—a The bread receiving the invocation of God is no more common bread but Eucharist Basil in the first booke of the holy Ghost 27 Chapter calleth the words of consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of invocation Isido us in the sixth booke of Origines in the Chapter de Officijâ— * Sâ—â—â—â—ficâ—ii diâ—tum quasi sacrii saâ—â—â—m quâ—â— ece mâ—sti a consecratur in meâ—â—â—â—â—â—m pro 〈◊〉 is domâ—nuae passion v. The Sacrifice is so called as if one should say a sacred deede because it is consecrated by the mysticall prayer in remembrance of the Passion which the Lord sâ—ffeced for us Yet at this day the Greek Churches consecrate by the prayer as Bellarmin acknowledgeth in the fourth Booke of the Eucharist Chapter * § Habemus 12. See the Canon Corpus in the second distinction of the consecration By this it is as cleare as the light that the Ancient Fathers did not beleeve that by these words This is my body any conversion of the bread was made CHAP. XV. Of the Adoration of the Sacrament The opinion of the Roman Church THe Roman Church having deified the Sacrament hath consequently obliged her selfe to worship it with the highest adoration which is due to God alone By this meanes a wafer of bread hath taken Gods place and is called God and is worshipped as God They speake of lifting up God in the Masse and of Gods feast viz Corpus Christâ— day and of carrying God to a sickâ— body Phrases that are not to bee found in the holy Scriptures and unheard off in the Ancient Christian Church The Councell of Trent in the thirteenth Session Chapter 5. speaketh thuâ— There remaines no doubt but that all faithfull Christian people ought to give the worship of Lâ—tria nullus dubu andi locus relinquitur quâ—n omnes Christi sideles latriae cultum qui vero Deo debetur huic sanctissimo Sacramento in veneratione adhibeant which is due to the true God to this holy Sacrament in the veneration Now by this word Sacrament they understand the body of Christ with the species or accidents For by this word Sacrament our Adversaries never understand Christ Jesus out of the species This Councell then ordaineth that the species of the bread and wine shall be worshiped with soveraigne adoration The practise doth verifie what I say For the people worshipping the consecrated hoste
Cardinall du Perron writing against du Plessiâ— maketh many exclamations against Origen and cals him origine of all errors and cries out Shut yâ—â— eares Christian people as if men did read with their cares What Cardinall dâ— Perron saith that Theophilus Patriarck of Alexandria did condemne Origen for speaking so is false and shall never be found Theodoret in his first Dialogue titled the Vnchangeable speaking of these words This is my body saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath honored the visible signes with the appellation of his body and blood not having changed their nature but having added grace 〈◊〉 nature A little before he had said The Lord gave to the signe the name of his body And in the second Dialogue tearmed the Non confuse The divine mysteries are signes of the true body And a little after he introduceth an Eutychian Heretick maintaining Transubstantiation To whom he answereth in these words Thou art oâ—â—ght by the nets that thou hast woven For even after the consecration the mysticall signes do not change their own nature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they remaine in their former Substance Forme and Figure And in the same Dialogue Tell me then the signes that are offered unto God what signes are they of The answer is Of the Lords body and blood In the Books of Sacraments attributed to S. Ambrose in the fourth Book cha 5. We have a clause of the publick forme used in the Eucharist in these words a Dixit Sacerdos Fac nobis hanc oblationem asscriptam rationabileÌ„ acceptabileÌ„ quod est figura corporis sanguinis Domini nostri Iesus Christi GraÌ„t that this oblation be imputed unto us as acceptable reasonable which is the FIGVRE of the body and blood of Christ Iesus our Lord. Which cannot be understood of the unconsecrated bread for it is not an acceptable oblation for our sins This clause is retained in the Masse except this word Figure which they have taken away Eusebius in his 12 Book of the Demonstration chap. 8. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have been instructed to celebrate at the table according to the laws of the New Testament by the signes of the body and blood the remembrance of this Sacrifice And in the eight Book after he had said that Christ delivered to his Disciples the signes or symboles of his dispensation he addeth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanding to celebrate the Image or figure of his own Body Euphraemius Patriarck of Antioch b Ex Bibliothe Phocii p. 415. editionis Augustanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christs body which the Faithfull receive loseth not its sensible substance and is not divided from intelligible grace So Baptisme being wholly made spirituall and one doth retaine the property of its sensible substance tâ— wit water and yet looseth not that which it is made This place is very forcible for he calleth the bread Christs body and acknowledges not therein any conversion of substance and teacheth that in the Eucharist there is no more conversion of substance than in Baptisme where the water remaineth always water Gregory Nazianzen in his 2. Oration of the Passeover speaketh thus of the participation of the Eucharist c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shal indeed be partakers of the Passeover in figure though more evidently than in the old Passe over For the Passeover I dare say wâ—â— a more darke figure of a figure And the same Father in his Oration in the Praise of his Sister Gorgonia commendeth her devotion in that having received with her own hand the Sacrament she carried back home a parcell of 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If saith he her hand had shut up us in treasure any thing of the signes or aâ—â—itypes 〈◊〉 the body or of the blood of the Lord she minded it with her teares Euphraemius Deacon of Edissa b Ad eos qui Filii Dei naturam scrutari volunt Inspice diligenter quomodo sumens in manibus paneÌ„ benedix it ac fregil in figuram immaculati corporis c. Behold â—iligently how the Lord after hee had taken â—e bread in his bands blessed it and brake it 〈◊〉 figure of his immaculat body and blessed â—e cup in figure of his precious blood and gave to his Disciples The imperfect work upon S. Matthew â—â—tributed to Chrysostome in the 11 Hoâ—ily speaking of those that imploy the â—â—cred vessels as Plates and Chalices to â—ofane uses c Si haec vasa sanctificata ad privatos usus transferre â—periculosum est in quibus non est verum corpus Christs sed â—â—sterium corporis ejus continetur quanto magis vasa corporis â—â—stri c. If it be so dangerous a thing 〈◊〉 transport to privat uses the sacred vessels â—herein Christs body is not but where the myâ—ry of his body is contained how much more â—â—e vessels of our bodies which God hath preâ—red to himse fe for to dwell in them Note â—at hee doth nor say that the body of â—hrist was not in these vessels but that it not in them that it may not be thought â—e speaketh of the vessels of Salomons â—emple The same Fathers upon the third Psalme a Dominus Iudam adhâ—buit ad câ—nviv um â—n quo corporis sangumis suâ— siguram discipulâ—s commondavâ—t tradid t. The Lord admitâ—ed Judas 〈◊〉 the banquet in whâ—ch he recommended anâ— gave to his disciples the figure of his bâ—â—â— and blood The same in his third Booke of Châ—â—stian Doctrine Chapter 16. When 〈◊〉 Lord saith b N si manducaveritis inquit carnâ—m siâ—iâ— hom nis â—iberitis sanguinem non habebi tis vitam in vobis facinus vel flag tium vâ—detur jubere Fâ—gura ergo est praecipiens passions Dominicae esse communicandum suaviter atque utiliter is memoâ—â— recondendum quòd â—aro ejus proâ—obis crucifixa vulâ—â—â— rata sit Except yee eate the flâ—sh of 〈◊〉 Sonne of man and drinke his blood ye havâ— no life in you he seemeth to command a wiâ—ked thing or haiâ—us offence It is therefore a figure that commands to communicate to the Passion of the Lord and to puâ— sweetly and profitably into our memory that his flesh was crucified and woundâ—â— for us Note that Saint Austin saith noâ— onely that these words Exce t yee eâ—â— c. are figurative But alâ—o expounâ— unto us the sense and meaning of thâ—â— figure saying that it signifieth we mâ—â— meditate with pleasure and profiâ— that Christ is dead for us Which 〈◊〉 an exposition our Adversaries approâ—â— not The same Author in the first Treatise upon the first Epistle of Saint John c Dominus consolans nos qui ipsum jam in coelo sedentem manu contrectare non possumus sed side contingere The Lord comforteth us we that can handle him no more with our hands but touch him by Faith And in the 53 Sermon of the
Cup his blood These things Bethren are called Sacraments because in them one thing is seene and another is understood What is seene hath a corporall forme What is meant hath a spirituall fruite If then thou wilt understand what the body of Christ is heare the Apostle saying to the Faithfull Ye are Christs body and his members If ye bee therefore Christs body and members your mysterie is set on the table of the Lord c. He giveth the same exposition in the 26 Treatise upon Saint John By this mâ—ate and by this drinke the Lord will have to bee understood the society and fellowship of his body and of his members to wit the holy Church of the Predestinate And in the Roman Canon in the a Distinction of the Consecration at the Canon Hoc est a Coelestis anis qui â—hristi caro 〈◊〉 suo modo â—ocatur â—rpus â—hristi cum 〈◊〉 vera sit â—cramentii â—rporis â—hristi illiâ—s videliâ—t quod â—alpabile â—ortale in â—uce posiâ—m est tâ—b Glos â—oeleste Saâ—amentum â—uod vere â—praesenâ—t Christi â—rnemdiciâ—r corpus â—hristi sed â—aproprie crum diciâ—r suo moâ—â—sed non â—iveritate sed significante mysterio Vt sit sensus vocatur Chriâ—â— corpus id est significatur The heavenly bread which is the flesh of Christ is after its manner called the body of Christ although to speake truely it be the sacred signe of Christs body to wit of that which being visible palpable mortall was put upon the Crosse And thereupon the Glosse of the Doctors hath these words which truely are excellent The heavenly Sacrament that representeth truely the flesh of Christ is called the body of Christ but improperly for it is thus called after its manner but not according to the truth of the thing but by a significant mystery So that the sense is that it is called the body of Christ that is to say that it is signified S. Cyprian in his 63 Epistle will have in the sacred Cup water to be mingled with the wine His reason is because that as the wine is the blood of Christ so the water is the People and that the People ought not to bee divided from Christ b §. 9. Quando in Calice vino aqua â—iscetur Christo populus adunatur c. Sivinum tantum quis â—crat sanguis Christi inc pit esse sine nobis si veroaqua sit sola â—ebs incipit esse sinc Christo If saith he any one offereth nothing but wine Christs blood beginneth to bee without us but if the water be alone the people begins to be without Christ Whereby it followeth that as Cyprian did not beleeve that the water was transubstantiated into the people so did he not beleeve that the wine was transubstantiated into the body of Christ And in the same Epistle c Vinum fuit quod sanguiuem suii dixit That which Christ called his blood was wine And in the 76 Epistle d Dominus corpus suii paneÌ„ vocat de multorii granorum adunationâ— congestum The Lord called his body the bread compounded with the gathering together of many graines We have a Treatise of the two natures of Christ against Nestorius and Eutyches made by Pope Gelasius who wrote about the yeare of our Lord 495. There is this sentence to be found which vexeth and grieves mightily our Adversaries e Certe Sacramenta quae sumimus corporis sanguinis Christi divina res est propter quod per eadeÌ„ divinae effiscimur consortes naturae tameÌ„ esse non desinit substaÌ„tia panis vini Et certe image similitudo corporis et sanguinis Christi in actione mysteriorum celebraÌ„tur Certainely the Sacraments that we take of the body blood of Christ are a divine thing for which cause also by them we are made partakers of the divine nature and yet the substance or nature of the bread and wine ceaseth not to be And verily the Image and similitude of the body and blood of Christ is celebrated in the action of the mysteries Note that hee disputed against the Eutychians who held that the substance of the body of Christ was passed and changed into the substance of the divine nature The controversy was not about the conversion of the accidents but of the Substance which Gelasius maintaineth to remaine in the body of the Lord as the substance of the bread remaineth in the Sacrament Now no man can doubt but that this Book be of Gelasius Bishop of Rome Hoc etiam eatae meâ—orie Papa Gelasius c. in co â—bro quem â—emoratus â—â—ntistes â—onscripsit â—dversus eâ—â— qui in 〈◊〉 omino Ieâ— duarum at urarum â—olunt indiâ—â—aÌ„ credere â—ritatem Quomodo â—cend t in â—â—lum nisi â—â—ia localis verus est â—mo aut â—omodo aâ—st fidelâ—â—s suiâ—â—nisi â—â—a idem â—mensus 〈◊〉 â—rus dâ—us seeing that Fulgentius who lived in Gelasius time alleadgeth it * in his Book to Feâ—randus the Deacon in the 2 proposition and attributeth it to the Pope Gelasius Fulgentius Disciple to S. Austin in his second Book to Trasimondus chap. 17. a How is Christ ascended into Heaven but because he is in a place and a man indeed Or how is he present to his Faithfull ones but because he is infinit and a God indeed Again in his Book of the Faith to Peter the Deacon chap. 19. b Cuâ— nunc id est tempore nov Testamenti cum Paâ—e et Sp Sancto cum quibs illi est una diviniâ—as sacrificium â—ais et â—â—niâ—n side et charitâ—te sancta Ecclesia Catholica per uversum orâ—â—â—â—eâ—rae offerre non cessat etc. The holy Catholick Church which is over all the world now that is to say under the New Testament ceaseth not to offer unto Christ Jesus with the Father and the holy Ghost with whom he is one and the same Godhead a Sacrifice of bread and wine in Faith and Charity For in those caâ—n ill oblations of the Old Tetestament there was a figure of Christs flesh which he was to offer for our sins being without sin But in the sacrifice of the Eucharist is made an action of thankesgiving and a remembrance of the flesh of Christ which he offered for us and of the blood that himselfe who is God hath shed for us Besides this that he calleth the Holy Supper a remembrance and a Sacrifice of bread and wine it is very remarkable that he saith that this Sacrifice of bread and wine is offered unto Christ Jesus Whereby it appeareth that this Sacrifice is not Christ himselfe for Christ is not Sacrificed unto Christ Facundus an Affrican Bishop who wrote about the yeare of our Lord 550 in the defence of three heads or points of the Councell of Chalcedon * Potest Sacramentum adoptionis adoptio nuÌ„cupari sanguâ—neÌ„ dicimus noÌ„ quod proprie corpuâ— ejus sit panis poculum sanguis sed quod in se mysterium
corporis ejus sanguinisque contineant c. The Sacrament of Adoption to wit Baptisme may be called the Adoption even as we call the Sacrament of his body and blood which is in the bread and in the consecrated Cup his body and blood Not that to speake properly the bread is his body and the Cup his blood But because they containe in them the mystery of his body and blood This Book of Facundus drawn out of the Vatiean Library was published by Jacobus Sirmoudus a Jesuite who for this cause was suspected And I heare he hath been in trouble about it a Turrian li. 1. de Eucharist c. 18. §. Ad illud Vasq in 3. part Thomae Tomo 3. Dis 180. c. 9 pag. 107. Greg de Val. lib. de Trans c. 7. Sicut enim antequam sactificetur panis paneÌ„ nominamus divina auteÌ„ illum sanclificante gratia incdiante Sacerdote liberatus quideÌ„ est ab appellatione panis â—lignus habiâ—us est Dominici corporis appellatione etiamsi natura panis in co remansit Turrianus and Vasquez and Gregory of Valentia Jesuites object unto themselves a place of Chrysostome in his Epistle to Caesarius which Epistle also is in Biblioth Patr. Printed at Colen anno 1618 in the 8 Tome That place is such Afore the bread be sanctified we coll is bread But the divine grace sanctifying it by the meanes of the Priest it is freed indeed from the appellation of bread and is honored with the name of the body of the Lord though the nature of bread remaine in it These Iesuites answer that this place is not of John Chrysostome but of another John of Constantinople Which they say without proofe Yet it matters not for it sufficeth they acknowledge that place to bee of an ancient Author The 8 Books of Apostolicall Constitutions attributed to Clement the first Bishop of Rome are not of him Neverthelesse these Books are ancient and there is much good to be learned in them In the 5 Book chap. 16. it is said that b Cum verâ— anttypa mysteria pretiosi Corporis sanguinis sui nobis tradidisset Christ having given the figurative mysteries of his body and blood went to the mount of Olives And in the 7 Book chap. 26. c Etiam agimus gratias tibi Pater pro pretioso sanguine Iesu Christi qui effusuâ— est pro nobis et pro pretioso corpore cujus haec Antitypa perficimus We give thee thankes for the precious blood of Christ which was shed for us and for the precious body whereof we performe the signes by his command for to shew forth his death There would never be an end if wee should gather up all the places of the ancient Fathers wherein they say that that which we receive in the Eucharist is bread and that the bread and wine are Signes Symboles Figures and Antitypes of the body and blood of the Lord I will adde but two Canons of a Councell which are very formall The 24 Canon of the III Councell of Carthage is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let nothing be offered in the sacred service but the body and blood of the Lord as also the Lord hath ordained it that is to say nothing but bread and wine mingled with water The same Canon is found repeated in the very same words in the Councell of Trull in the Canon 32 aswell in the Greeck as in the Latin Copies Upon which Canon Baâ—samon maketh this Commentary The two and thirtieth Canon of the Councell of Trull hath ordained very at large a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the nonbloody Sacrifice was made with bread and wine mingled with water because that the bread is the figure of the body of the Lord and the wine the figure of his blood Here is then above two hundred Bishops gathered in a Councell that interpret these words the body and blood of Christ by the bread and wine mingled with water The same Councell in the 23 Canon ordaineth that when a man officiates at the Altar the Prayer must always be directed to the Father Whence appeareth manifestly that then they worshipped not the Sacrament seeing that the Councel forbiddeth when men assist at the Altar to addresse their Prayers to Christ If this hoste be Christ it must be worshipped and by consequent invocated And that it may appeare how lately this opinion of Transubstantiation was received in the Tome de Divinis officiis which is in Biblioth P atr we have an Epistle of that Great Emperor Carolus Magnus where he saith b Cum adaltare assistitur semper ad Patrem d rigatur oratio Christ supping with his Disciples brake bread and gave them likewise the Cup in figure of his body and blood This Epistle happily might bee written about the yeare of our Lord 800. Walefridus Strabo who wrote about the yeare 850 in his Book of Ecclesiasticall things chap. 16. c Christus coenando cii discipulis panem fregit calicem pariter cis dedit in figuram corporis sanguinis sui In coena quam ante traditioneÌ„ suaÌ„ ultimaÌ„ cum discipulis habu t post Paschae veteris solemnia corporis et saÌ„guinis sui SacrameÌ„ta in panis et vini substaeÌ„tia cisdeÌ„ discipulis suis tradidit et ea in coÌ„memorationeÌ„ sanctissimae suae passionis celebrare perdocuit The Lord at the last Supper he made with his Disciples afore he was betrayed after he had made an end of the solemnity of the ancient Passeover gave to his Disciples the sacred signes of his body and blood in the SVBSTANCE of the bread and wine and taught them to celebrate them in remembrance of his most holy Passion Rupertus Abbot of Deutsch neare Colen who lived in the yeare 1112. and whose works are yet extant hath condemned Transubstantiation and taught that the Substance of bread remaineth after the Consecration Here are his words upon the 12 chap. of Exodus d Rup Tuitiensis in Exo. 12. Sicut Christus humâ—na naturam nec mutavâ—â— nec destruâ—â—â— sed assumpsit ita in SacrameÌ„to nec destruit nec mutat substantiaÌ„ panis vini sed assumit in unitatem cororis et sanguinis sui Even as Christ neither changed nor destroyed the humane nature but joyned himselfe to it So in the Sacrament he neither destroyeth nor changeth the substance of the bread and wine but joyneth himselfe to it in the unity of his body and blood This place of Rupertus is alleadged by Salmeron in the 16 Treatise of the IX Tome § Ruit and Bellarmin in his Book of Ecclesiastical Writers alleadgâ—s out of him many such like places and blameth him for it To so many places that say that the substance of the bread remaineth after the Consecration our Adversaries do reply that by the word of Substance the Fathers understand the Accidents As it is a great absurdity by the word of Accidents to understand the Substance So
is it as great an absurdity by the word of Substance to understand Accidents If it may be lawfull for them to wrest the Fathers thus and when they say a thing is white understand that they mean black never will there be any thing cleare nor sure Certainely if by this word Substance the Fathers had understood the Accidents they would have said the Substances in the plurall For Accidents are many Among which our Adversaries must chuse one that may be called a Substance But Theodoret in his second Dialogue saying that the bread after the Consecration remaineth in its former substance forme and figure refuteth this evasion For hee distinguisheth expressely the Substance from the Accidents Now as this error of the bodily presence of â—hrists body under the species of the bread began to be set on broach Bertram a Priest in Charles the Bald his time about the yeare of our Lord 870. made a Book against that abuse which Book is yet extant For which cause also Bellarmin in his first Book of the Eucharist chap. 1. placeth him among the Hereticks But Bertram all his life time lived with credit and honor and was never reprooved for it CHAP. XXVII Confirmation of the same by the customes of the ancient Church THis truth is confirmed by the ancient customes different from what is done in the Masse at this day and incompatible with Transubstantiation For in the ancient Church Service was said in a known tongue Every one received the Communion in both kinds The people offered upon the table abundance of bread and wine and not round light wafers * Cypr. Serm. de Lapsis Euseb Histor lib. 7. c. 9. Theod. Histor lib. 5. cap. 18. Nazianz. Orat. de Gorgonia The people aswell men as women received the Sacrament with their hand and many carried it home a long with them * Hesychius lib. 2. in Lev. c. 8. Ivo 2 part 2 de Sacr. c. 59. Burch l. 5. c. 12. The residues of the sacred bread that remained upon the table after the Communion were either burn't or * Evagâ— l. 4 cap. 36. given unto little children coming from Schoole or carried into the Priests houses for to be eaten there Than were there no private Masses Nor no Corpus Christi day The consecrated Host was not carried in procession * Ambâ—l de Viduis Oportet eam Viduam primo carere variarum illecebris voluptatuÌ„ vitare internum corporis animiq laÌ„guoreÌ„ ut corpus sanguinem Christi ministret Ambrose in his Book of Widdows saith that the Widdowes were imployed in the administration of the Sacrament a Editionis Parisiensis anno 1624 coluÌ„ 161. Virgo postquaÌ„ coÌ„municavit reservet de ipsa coÌ„munione unde iâ—sque ad diem octavum communicet In the Roman Order which is in Bibliotheca Patrum these words are to be found Let the Virgin receive the Communion after the Masse is ended and after she hath received let her reserve of the Communion sufficiently for to communie the eight dayes together Had they then beleeved the Transubstantiation they would never have given unto maids the Sacrament to keep so long a time Certain it is the ancient Church worshipped not the Sacrament There may be found indeed some places of the Fathers that say that in the Eucharist wee worship Christ But it is one thing to worship Christ in the action of the Sacrament and another thing to worship the Sacrament The Father and the holy Ghost in the Eucharist are also worshipped In vaine do they alleadge some ancient Fathers that speak of the elevation of the Sacrament For the elevation inferreth not necessarily adoration seeing that in Moses Law the Priest * Exod. 29 24. Levitiâ— 8.27 29. Num. 5.25 waved the breast and shoulder of the offering and a handfull of the first fruits without worshipping these things Moreover that elevation was nothing like to the elevation of the Host which the Priest maketh now a dayes over his head turning his back to the people and ringing a little Bell. But then after the Priest had uncovered the bread and wine he tooke the Platter or Dish with both his hands and lift it up for to shew it unto the people and that even before the words which are called of Consecration CHA. XXVIII Explanation of the places of the Fathers that say that in the Eucharist we eate the body and blood of Christ and that the bread is changed into the body of Christ and is made Christs body Specially of Ambrose Hilary and Chrysostome That the Fathers speake of severall kinds of body and blood of Christ THe holy Scripture speaketh of two sorts of body of Christ Namely of the natural body of Christ which he took in the womb of the Virgin Mâ—ry and of his mysticall body which is the Church and of his Sacramentall or commemorative body which is the bread of the holy Supper as we have shewed already The Fathers following the stile of the Scripture besides Christs mysticall body which is the Church speak of two bodies of Christ to wit of his naturall body and of his Symbolicall and Sacramentall body of which body they speak as of a divine thing and full of Mysteries and of a Spirituall flesh which is made by the iâ—effable power of God by the meanes and for the causes which I shall relate hereafter Likewise also they make two kinds of blood of Christ the one naturall the other mysticall and Divine which we receive in the Sacrament Clemens Alexandrinus in his second Book of the Pedagogue chap. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is two sorts of blood of Christ the one is his carnall blood by which we are redeemed fâ—om corruption The other is Spirituall to wit that by which we are annointed and that is to drink the blood of Jesus to be partaker of the Lords incorruption Saint Hierome upon the Epistle to the Ephesians a Ex Hieron in Epist ad Ephes caâ—â— Dist 2. de Conse Can. Dupliciter Dupliciter intelligitur caro Christivel spiritualis illa atque divima de qua ipse aâ—t Caro meaverc est cibus vel caro quae crucifixa est sanguinis qui militis effusus est lanced Christs flesh is meant or understood in two manners either that spirituall and divine flesh of which hee saith himselfe My flesh is meate indeed Or else that flesh that was crucified and that blood which was shed by the speare of the Souldier This place is alleadged in the Roman Dâ—cree in the second Distinction of the Consecration at the Camon Dupliciter And in the same Distinction at the Canon b De hac quidem hostia quae in commemorationem mirabiliter sit edere licet De illa vero quam Christus in ara crucis abtulit secundum se nulli edere licet De hac the same Father is alleadged upon Leviticus in these words It is indeed lawfull to eate of this
hoste which is made admirably in remembrance of Christ But it is not lawfull in it selfe for any one to eate of that which he offered on the Altar of the Crosse And in the same place at the Canon Corpus taken out of Saint Austin c Corpus sauguinem Christi dicimus illud quod de fructibus terrae acceptum prece mystica consecratum c. We doe call body and blood of Christ that which being taken of the fruits of the earth is consecrated by the mysticall prayer Certainely a body of Christ taken of the fruits of the earth is not the body of Christ crucified for us Tertullian in the sixth chapter of his Booke of Prayer d Panis est Sermo Dei vivi qui descâ—ndit de coelis Tum quod corpus ejus in pane censetur Hoc est corpus mâ—um The bread is the word of the living God which is descended from heaven Item the body that is holden to be in the bread This is my body Ensebius of Cesarea in his third Booke of Ecclesiasticall Divinitie Chapter 12. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake not of the flesh which hee tooke but of his mysticall body and blood Saint Austin calleth very often that which we receive in the holy Supper the body of Christ But that we may not thinke that that which we receive by the corporall mouth is that body of the Lord which was crucified for us he bringeth in Christ saying unto us Yee shall not eate this body that you see f In Psal 98. Non hoc corpus quod videtis manducaturiestis neque bibituri illis sanguinem queÌ„ fusuri sunt qui me crucifigent Sacrament um aliquod vobis coÌ„mendavi spiritualiter intellectum vivificabit vos â—nd shall not drinke the blood shed by those that shall crucifie me What then I have saith he recommended a Sacrament unâ—â— you which being taken Spiritually shall quicken and vivifie you Saint Ambrose in his Commentarie â—pon Saint Luke maketh a plaine diffeâ—ance betweene these two kinds of body of Christ expounding the words of the Lord Luke 17. Wheresoever the bodie is â—hither will the Eagles bee gathered togeâ—her First he saith that by the body may be understood the dead body of Christ and by the Eagles which are about it Mary wife to Cleophas and Mary Magdalen and Mary mother of the Lord then he addeth There is also that body â—f whom it is said My flesh is meate indeed Pope Innocent the third in the fourth Booke of the Mysteries of the Masse Chapter 36. distinguisheth in expresse tearmes these two kindes of flesh or body of Christ saying The forme of the bread comprehendeth both the one and the other flesh of Christ to wit the true and the mysticall Salmeron the Jesuite in his fifteenth Treatise of the IX Tome gathereth the same distinction of two sorts of blood of Christ out of the Booke of the Lords Supper attributed to Saint Cyprian Why saith he in the Law it was forbidden to eate blood and it is commanded in the Gospell Cyprian teacheth it excellently well in his Booke of the Lords Supper For in the abstinence of that blood is designed the Spirituall and reasonable life farre from brutish manners b Bibimus verò de Christi sanguine humane pariter ac divino ut intelligamus per ejus gustum ad eternae ac divinae vitae participium nos vocatos Now we drinke of Christs blood both of that which is humane and of that which is divine To the end we may understand that intasting of him we are called to the participation of eternall and divine life Wee have in the former Chapter alleadged Eupbraemius calling the bread of the Eucharist the body of Christ and yet saying that that body loseth not the Substance of bread And the Canon Hoc est in the second Distinction of the Consecration drawne out of Saint Austin saying that the bread which is the flesh of Christ is after its manner called the body of Christ though indeed it is the sacred signe of the body of Christ And Saint Austin The Lord made no difficultie to say This is my body when hee gave the signe of his body And Theodoret likewise saying The Lord hath given to the signe the name of his body And Origen calling the bread of the Supper a figurative body of Christ The same appeareth more cleare than the very day in that the Fathers which say that in the Eucharist we eate Christs body attribute unto this body things which cannot agree with the naturall body of Christ borne of the Virgin Mary and crucified for us Saint Cyprian c Domiunâ— corpus suiâ— paneÌ„ vocatâ— de multorâ—â— granorum adunatione congestum in his 76 Epistle saith The Lord calleth the bread his body which is made and composed of many graines And in the 63 Epistle d Nec corpus Domini potest esse sarina sola aut aqua sola insi utrumque adunatum fucrit c. The Lords body cannot be of the flower alone or of the water alone except both the one and the other be kneaded and conjoyned together Certainely this body of Christ composed of many graines and kneaded with water cannot be the body of Christ crucified for us Justin in his second Apologie saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deacons doe give to every one of those that are present to participate bread and wine and water whereupon thankesgivings have beene said Then he addeth that this bread is the body of Christ But he sheweth manifestly that this bodie of Christ is not that which was crucified for us in that he saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a meate wherewith ouâ— flesh and blood are fed by the transmutation He speaketh of the change made by the disgestion For our bodies are not fed of or with the body crucified for us that bodie is not changed into our flesh and blood For that Justin beleeved not the Transubstantiation he sheweth it sufficiently in the Dialogue against Tryphonius saying b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The oblation of fine flower was a figure of the bread of the Euchâ—rist which our Lord Jesus hath ordained to be made in remembrance of his Passion Ireneus in his first Booke saith the same c Euâ—n calâ—cem qui est cre tura suum corpus confirmavit ex quo nostra auget corâ—ora The Lord hath affirmed that the Cup which is a creature wherewith bee maketh our bodyes grow is his bodie Would Ireneus have lost his wit so farre as to beleeve that our bodies grow and are fed with the crucified body of the Lord and with the blood shedde upon the Crosse which did not returne into his body The same distinction of two sorts of body of Christ in the writings of the ancient Fathers appeareth in that they doe speake of the peeces of the
Christ with the bread in the Sacrament only which bringeth no manner of change to the naturall body of Christ But these Fathers make two bodies of Christ the one his naturall body which is but in Heaven the other the bread of the Sacrament which they make to be Christs body two manner of wayes to wit because it is united to the divinitie of Christ by an union like unto the hypostaticall union of the two natures of Christ and because it is a signe figure and symbole of Christs naturall body according as the signes are wont to be called by the name of that which they doe signifie and represent Whence also they say sometimes that that bread is the body of Christ borne of the Virgin and crucified for us Whosoever shall apprehend this aright shall have a key in their hand for to enter into the knowledge and intelligence of the Fathers and for to come out of all difficulties It is the solution of the places of Cyril that are objected against us and of those and Ambrose out of the Booke of Sacraments For indeed the Author of the Books of Sacraments was one of these Impanators since that he holdeth that by the unspeakable vertue of God the bread becometh the body of Christ and yet remaines bread still as we have prooved and alleadged the forme of the service of that time where it was said * Ambros li. 4. de Sacram c. 5. Fac nobis hanc oblationem aseriptam rataÌ„ rationabilem acceptabilem quod est siguracorporis Christi That the oblation we offer is the Figure of the body of Christ And in the 4 chap Let us establish this to wit how THAT WHICH IS BREAD may be the body of Christ And a little after he saith that the bread and the wine are still what they were and yet are changed into the body and blood of the Lord. Wee must not wonder if for to work this change in the bread of the Sacrament he imployeth the Omnipotency of God and his unexpressable vertue in changing things For indeed if that union he conceiveth were true it were an unspeakable and incomprehensible work and wherein human reason is stark blind Because of this mysticall union which is neare unto the personall union Cyrill of Alexandria saith that this body of Christ received into our bodies maketh them susceptible and capable of the Resurrection Which truely is an abuse For by the same reason the participation of the Sacrament should keep us from dying The Faithfull of the Old Testament and John the Baptiste and the Theife crucified with Christ and an ininfinit number of Martyrs that were never partakers of this Sacrament are no lesse capable of the Resurrection From that impanation sprung up that custome by which in old time many particular persons carried away the Eucharist into their own houses and kept it locked up in a chest or cupboord as a Gregor Nazianz. Oratione de sorore Gorgonia Gorgonia did who was sister to Gregory Nazimzen Which sheweth on the one side that they did give unto that bread something more than to be the figure and signe of Christ body And on the other side that sheweth also that they did not beleeve the Transubstantiation For they would never have put Christs naturall body into a womans hand for to keep it locked up in a cupboord From the same opinion proceeded that which Satyrus b Ambros Oratione de obitu fratris Satyri did who was S Ambroses brother and yet unbaptized Who being upon the Sea in danger of shipwrack caused the Eucharist to be given him and hanged it about his neck and then threw himselfe into the sea for to save himselfe by swimming An evident proofe they beleeved thâ—t in this Sacrament there was some secret vertue and that neverthelesse they beleeved not this bread to be the naturall body of Christ crucified for us For they would never have given it to an unbaptized person for to hang it about his neck and cast it with him into the Sea Neither is it to bee omitted that the Fathers never speake of the species of the bread in the plurall but only in the singular because that by the spâ—cies of the bread they understand the substance of the bread which is one But our Adversaries which deprave the Fathers tearmes as well as their doctrine speak of species of the bread in the plurall because that by the species of the bread they understand accidents without a subject which are many Which is a new doctrine and a phrase or kind or speech altogether unusuall not only in Philosophers but also in the Fathers and in all Antiquity CHAP. XXX Particular opinion of Saint Austen and of Fulgentius and of Innocent the third AVsten and Fulgentius his disciple take sometimes these words This is my body in a sense patricular to themselves For besides this exposition which is very frequent in S. Austin namely that the Lord called the bread his body because it is the sigure and signe of his body in some places he will have in these words THIS is my body that by this word body the Church be understood For in his Sermon to Children which is to be found at the end of Fulgentius his Workes hee speaketh thus These things are called Sacraments because in them one thing is seene and another understood c. If then thou wilt know what the body of Christ is heare the Apostle saying Ye are the body and members of Christ And in the 26 Treatise upon S. John By this ment and by this drinke the Lord will have the fellowship of his body and of his members to bee understood to wit the holy Church of the Predestinat Pope Innocent the third holdeth the same doctrine For in his 4 Book of the mysteries of the Masse hee saith that Christ hath two bodies to wit his naturall body which he took of the Virgin and which was crucified and his mysticall body viz. the Church Then he addeth * Mysticum corpus coÌ„editur spiritualiter id est in fide sub specie panâ—s The mysticall body is eaten spiritually that is to say in faith under the species of the bread By all the premises it is plaine and evident that he who forsaking the Scriptures taketh the Fathers for his addresse or direction intangleth himselfe into marveilous difficulties and casteth himselfe into darknesse and in a labyrinth without issue And that a man must be well read in them and observe and heed them very exactly for to attaine to an indifferent knowledge of them That if any one readeth them carefully and with an unpreoccupated mind though he meets with many errors in them and small agreement among themselves Yet he shall find them so far from the doctrine of the Roman Church as the heavens are from the earth CHAP. XXXI That the Church of Rome condemning the Impanation is fallen her selfe into an error a thousand times more pernitiouâ— by Transubstantiation
the things signified That this is the sense and meaning of the Fathers when they speak thus appeareth in that they call also the Eucharist Christs death As Cyprian in his 63 Epistle * Passlo est Domiâ— sacrâ—fiâ—um quod offeâ—imus The Lords Passion is the Sacrifice wee do offer And Chrysostome in the 21 Homily upon the Acts of the Apostles a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whilest this death is a perfeciting and this dreadfull Sacrifice and these ineffable mysteries And so the Canon Hoc est in the 2 Distinâ—tion of the Consecration b Vocatur ipsa immolatio câ—â—nâ—s quae Sacerâ—dotâ—s manibus sit Chrâ—sti passio mâ—rs crucafixio non râ—â— veritate sed significante mysterio The immolation of Christs flesh which is made by the hands of the Priest is called the Passion Death and Crucifixion of Christ not according to the truth but by a significant mystery Austin in his 23 Epistle to Bonifacius Was not Christ once sacrificed in himselfe and yet hee is sacrificed to the People in a sacred signe And in his 10 Book of the City of God chap 5. c Sacrificium visibile invisibilis Sacrificâ—i Sacramentumid est sacrum signâ—m The visible Sacrifice is a Sacrament that is to say a sacred signe of the invisible Sacrifice And a little after * Illud quod ab omnibus appellatur SacrificiuÌ„ est signum veri sacrificii That which men do call Sacrifice is a signe of the rue Sacr fice Note that he saith that men do call it a Sacrifice acknowledging tacitely the holy Scripture doth not call it so Wee have then in these places of S. Austin a cleare exposicion of this place wherein he calleth the Eucharist the Sacrifice of our price The sixth Book of Apostolicall Constitutions of Clemens chap. 23 a Pro sacrificio crueÌ„to rationale incruentum ac mysticum sacrificium instituit quod in mortem Domini per symbola corporis et sangumis sui celebratur The Lord instead of a bloody Sacâ—â—fice hath instituted a reasonable and unbloody and mysticall Sacrifice which is celebrated in consideration of the Lords death by the signes of his body and blood In the 4. Book of Sacraments attributed to S. Ambrose chap. 5. wee have these words of the ancient Service b Fac nobis hanc oblationem ascriptam rationabile acceptabilem quod est sigura corporis sanguinis Domini Grant that this oblation be imputed unto us as reasonable acceptable which is the FIGVRE of the body and blood of the Lord. The succeeding ages have razed out the word Figure Procopius Gazaeus upon the 49. chap. of Genesis Christ gave to his Disciples the Image or Figure and Type of his body and blood receiving no more the bloody Sacrifices of the Law Eusebius in the 10 chapter of his first Book of the Evangelicall Demonstration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord having offered a Sacrifice and an excellent victime unto his Father for the salvation of us all hath appointed us to offer continually the remembrance of it instead of a Sacrifice And in the same place b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have received the remembrance of this Sacrifice for to celebrate it at his own table by the signes of his Body and Blood according to the institution of the New Testament In a word the Fathers are full of such places Wherefore in the Eucharist they put no difference between the Sacrament and the Sacrifice But to speak properly there is such difference between a Sacrifice and a Sacrament as between giving and receiving For in a Sacrifice we offer unto God but in a Sacrament we receive from God The Fathers do not make this distinction For by reason the Sacrament is a signe and a figure of the Sacrifice they call the Sacrament a Sacrifice This kind of speaking to call the Lords Supper a Sacrifice had its beginning from the offerings and gifts which in old time the people offered upon the sacred table afore the Communion which gifts were commonly called Sacrifices and Oblations Cyprian in his Sermon of Almes a Locuples Dives Dominicum celebrare te credis quae sorbonum non respuis quae in DominicuÌ„ sine sacrificio venis quae partâ—m de sacrificio quod pauper obâ—ulit sumis chides a rich woman that had brought no Sacrifice and yet took her part of the Sacrifices the poor had brought And in the 21 Distinction at the Canon Cleros b Hypod acon oblatioues in â—eplo Domini 〈◊〉 sideâ—bus susâ—â—pâ—â—nt Lâ—vitis superponâ— das altari buâ—dâ—serat Let the Subdeacons in the Lords Temple receive the Oblations of the Faithfull and carry them to the Levites that they may put them upon the Altars Which manner of speech remaines yet at this day in the Masse wherein the Priest before the CoÌ„secration saith Receive Lord thiâ— immaculate Host c. as is acknowledged by Bellarmin in his first Book of the Masse ch 27. And he prooves it by Ireâ—eus who in the 4 Book chap. 32. saith we offer unto God a Sacrifice of his creatures that is to say bread and wine And that even before the Consecration In that therefore the Fathers have said nothing but what is agreeable conformable unto the Faith Yet neverthelesse the abuse that hath followed thereon a longtime after is unto us an excellent example that the safest way is to cleave to the Apostles language and not to depart from the stile of the holy Scripture THE SECOND BOOK OF The Manducation of the Bodie of Christ CHAP. I. Of two sorts of manducation of Christs flesh to wit Spirituall and Corporall and which is the best MEtaphors are similies contracted and reduced to a word So wee say feeding for teaching and to flourish for to be in prosperity and we call Pride a swelling and truth a light We say of a childes tongue that it is untied and of his wit that it is displayed These Metaphors besides the ornament have some utility For they propose an Image of the things whereof wee speake and make them more intelligible by a tacite comparison Specially it is a thing very usuall and frequent to expresse the functions and qualities of the soule by tearmes borrowed from the actions and corporall qualities So we say that Envy fretteth that love burneth that Covetousnesse is a thirst of money and that hope is a tickling or soothing The holy Scripture is full of such manner of speeches wherein nothing is more frequent than to speake of good instructions as of meats and drinks and of the Graces of God as of a water that quensheth the thirst and of the desire of these graces as of a hunger and thirst So in the 9 of Proverbes the supreame Wisedome saith Come eate of my bread and drink of the wine which I have mingled And David in the 36 Psalme saith God makes us drink in the river of his pleasures
are truly the plague and contagion of the mind All that in figurative tearmes and yet true and wherein the word true excludes not the figure 6. What they do adde is not a whit better Christ say they used an oath saying Verily verily I say unto you Except ye eate the flesh of the Son of man and drink his blood ye have no life in you But it is not convenient say they to use figures in an oath What will they say then to these places Verily verily I say unto you that he that entreth not by the doore into the sheepfold the same is a theife and a robber Iohn 10.1 And a little after Verily verily I say unto you that I am the doore of the sheep And in S. Matth. 18.18 Verily I say unto you that whatsoever ye shal binde on earth shall be bound in Heaven And Iohn 3.5 Verily verily I say unto you Except a man be borne of the water and of the spirit c. Where we have the same oath with figurative words What more the same verse which they alleadge Verily verily I say unto you Except ye eaâ—e my flesh and drink my blood ye have no life in you is the same verse in which they will have drinking to signifie eating And in the same chap. ver 32. Christ calleth himselfe the true bread wherein our Adversaâ—ies do acknowledge a figure To let passe that the word Amen is not an oath but a simple and strong assirmation CHAP. VI. Testimonies of the Fathers IT is good upon this point to heare the ancient Fathers S. Austin shal march in the fore front In his Book of Christian Doctrine chap. 16. * Nisi manducaver it is inquit carnem filii hominis c sacinus vel slagitium videtur juhere Figura ergo est praecipiens passioni Dominâ— esse communicandum suaviter at que utilter recondendum in memoria quodpro nobis caro ejus crucifâ—a a el vul nerata sit When the Lord saith Except ye eate the flesh of the Sonne of man and drinke his blood yee have no life in your selves it seemes that he commands some great crime or haynous offence It is then a figure that commandes to communicate unto the Lords Pâ—ssion and sweetly and profitably to put in remembrance that Christs flesh was crucified and wounded for us Our Adversaries to cleare themselves and avoyd the force of this place do make long discourses and sinde there are figures in these words Except yee eate c. To wit that in the Eucharist Christs body is not eaten by peece-meales as the flesh of the Shambles But they come not neare the point For Saint Austin saith not onely that it is a figure but he declares also how that figure is to be taken and expounded to wit that to eate Christs flesh is to meditare and call to remembrance with delight that Christ his flesh was crucified for us Which is an exposition our Adversaries doe not allow The same Father upon the 98 Psalme Vnder stand spiritually whâ—t I have said unto you Yee shall not eate this body that ye see and shall not drinke that blood that shall be shed by those that shall crucifie mâ— I have commended unto you a sacred figne which being under slood spiritually shall quicken and vivisie you We have in this Father a long exposition of the sixth Chapter of Saint John in the 25.26 27 Treatise upon Saint John In the 25 Tractaâ— he saith a Vi quid paras detâ—s el vetrem crede el maduâ—asti This viz. to beleeve is to eate the meate that perisheth not Why doest that make ready thy teeth and thy belly Beleeve and thou hast eaten And in the 26 Treatise b Credere in eum hoc est manducare panem vivuÌ„ Quâ— credit iâ— cuÌ„ manducal invâ—sibiliter sagâ—natur quia el invisibiliter renascitur To beleeve in him is to eate the living bread He that beleeves in him eateth him he is fed invisibly because he is regenerated invisibly And in the same place c HuÌ„c it aque cibuÌ„ et pot 〈◊〉 societatem vult intellâ—â—i corporâ—â— et membrorum suâ—â—um quod est sanila Ecclesia in praedestinatis c. By this meate and drinke Christ will have to be understood the society of his body and members which is the Church of the Predestinate This Father was so far from beleeving that Christ was eaten even by the mouth of the body that by this meate he will have the Church to be understood Whence also he addeth d Hoeveraciter non praestat nisi iste cibus potus qui cos aÌ„ quibus sumitur immortales incorruptibiles sacit iâ— societas ipsa Sanctorum c. This meate and drinke which makes such as doe take it immortall and incorruptible is the fellowshippe of Saints where there shall bee peace and perfect unitie And in the same place e Hoc est ergo manduâ—â—â—al lamescam bâ—bere ill â—mpotumâ—â— Câ—â—â—stoâ—â—â—â— manere ilum manâ—â—ntâ—â—in se habere de per haeâ— qui non maâ—â— in Chrisio in quâ— nor manâ—â— Chrisia in quo nor manâ— Châ—â—slâ—â— procâ—â—dnâ—no nec manducat spiratalâ—ter â—â—nem â—jus aâ—c bâ—hâ—â— ejus sâ—nguâ—nâ—n luet carnalaeâ— â—â—silâ—luâ—â— prâ—â—â—â— doelâ—bus Sacraâ—â—â—â— isâ—â—â— corpoâ— is sangâ—â—â—â—â— Châ—â—sâ—i That therefore is to eate this meate and to drinke this drinke to dwell in Christ and to have him dwelling in us And therefore he that dwelleth not in Christ and in whom Christ dwelleth not doublesse he eates not spiritually his flesh and drinkes not his blood how be it that carnally and visibly he presfeth with his teeth the sacred signe of Christs body and blood In summe in three long Treatises containing many pages wherein this good Doctor expoundeth the sixth Chapter of Saint John there is not one word of eating by the mouth of the body the Lords flesh crucified for us Which exposition was so disliked by Cardinall du Perron that he speaketh contemptibly of these Tractates of Saint Austin upon Saint John f In his Booke against the King of Great Britaine In the Treatise of the Eucharist saying that they be popular Sermons made before all kindes of persons to whom he would not declare openly the Churches beleife Tertullian in the 37 Chapter of his Booke of the Resurrection expounding these words The flesh profiteth nothing The sense saith hee must bee addressed according to the subject whereof he speaketh g Quia durum intolerabilem existimaverunt sermonem ejus quasi vere carnem suam illis edendam determâ—nasset ut in spiritu dispone ret statum salutis oraemisit Spiritus est quâ— vivificat Tum add t Caro non prodeâ—t quiâ—quam ad vivificandum sâ—ili et For because they esteemed his words to be harsh and intolerable as though he had determined to give them truely his flesh to eate that he might render spirituall the state of salvation he
far as to be able to make God with words and to have Christ in their own power This abuse beginning to creepe in France King Charles the Bald about the yeere 870 made a commandement unto one Bertram a Priest and as learned a man as these times did affoord to compose and write a Book of this matter which Book we have yet whole and â—xtant at this day wherein hee maintaines the true doctrine and withstands stoutly and vigourously that opinion of the reall presence of the body of Christ under the species of the bread For of Transubstantiation there was yet no speech of it For which cause also Bellarmin in his first Book of tee Sacrament of the Eucharist first chap. puts this Bertram amongst the Hereticks Who not withstanding in his time lived with honor and was neither troubled nor received any rebuke or reprehension upon this subject Of the same opinion were Iohn Scotus and Drutmarus and others of the same time And I make no doubt but many others with them have defended the same cause in writing But the following ages in which error prevailed have abolished their writings and it is marvel how this Book of Bertram could escape thus The tenth and eleventh Ages are the Ages wherein this error did strengthen it selfe most in which neverthelesse God left not himselfe without testimony For Bruno Bishop of Angiers and after him but more vigorously Berengarius his Arch-Deacon taught and maintained openly that the bread and wine of the Eucharist were not the body of Christ but the figure and remembrance of it * Sigebert ad annum 1051. This Berangarius began to shew himselfe about the yeare of our Lord 1050. Against whom Pope Victorius 2. caused a Councel to be gathered at Tours about the yeare 1055 and foure yeeres after Nicholas II. cited him to Rome to the Councel assembled for that effect where Berengarius was forced to condemn his own doctrine submit himself to the Popes wil. By the reading of that Councel it appeares that â—here were in it many others of the same opinion of Berengarius And Leo * Leo Hostiensis Chrâ— Cassinensi li. 3. c. 35. E que cum nullus valeret resistere Alberiâ—us â—deÌ„ evoâ—ntur Hostiensis recordeth that none of those that were there present could resist Berengarius The forme of the abjuration prescribed unto him is to be found in the Collections of the Decrees made by Ivo Carnutensis and by Gratian which forme is set down in absurde tearmes and which the Church of Rome her selfe beleeves not For they make him say a Can. Ego Berengar Dist 2. de consecr that the bread is the true body of Christ and that Christs body is truely and sensibly handled and bruised by the teeth of the Faithfull But Berengarius being rid out of the hands of that Councell and returned back into France protested against the violence offered unto him and continued to teach the same doctrine till the yeere 1088. in which he died Upon his tombe Hildebertus * Hild. Epitaphio Berengar apud Malmesburiensem Quem modo miratur semper mirabilâ—ter orbis Ilâ—e Berengarius non obiturus obit Quem sacrae fidei fastigia summa tenentem c. Vide Baron ad ann 1088. § 21. who after was Bishop of Mans made an honorable Epitaphe wherein he tearmes him the Prop and Support of the Church the hope and the glory of the Clergy And France Germany Italy and England were full of people that embraced his doctrine as William Malmesbury testifies in the 3. Book of his English Historie All France saith hee was full of his doctrine And Matthew of Westminstâ—r in the year 1087 * Eodem tempore Berengarius Turonensis in haereticam lapsus pravitatem omnes Gallos Italos Anglos suis jam pene corruperat pravitatibus Berengarius of Tours being fallen into heresie had corrupted by his depravations almost all the French Italians and English Platina in the life of John XV. speaks thus of Berengarius It is certain that Odius Bishop of Clugni and Berengarius of Tours men famous and renowned for doctrine and holinesse were in great esteeme in that time Adde to this that Berengarius distributed all his meanes to the poore and betooke himselfe to get his living with the labour of his hands * Guit alias Berengarius istevir bonus plenes eleemosynis et humilitate magnorum possessioneÌ„ qui omnia â—â—usiâ—spauperum â—dispersit c. Antoninus Arch-Bishop of Florence whom the Pope hath canonized and made a Saint gives him this testimony in the 2 Tome of his Chronicles Tit. 16 § 20. This Berengarius was otherwise a good man full of Almes deeds and humility and having great possessions and riches which hee distributed to the poore and would have no woman to come before his eyes About the latter end of Berengarius his life lived Gregory the seventh who entred into the Papacy in the yeare of our Lord 1073. called Hildebrand before he was Pope This Gregory was suspected to incline to Berengarius his opinion Sigonius in his 9 Book of the reigne of Italy in the yeare 1080 recordeth that the Bishops of Germany assembled at Brixina in Bavaria did call this Gregory Vâ—terem haeretici Berengariâ— discipulum an old disciple of Berengarius the heretick accusing him of calling into question the Apostolicall Faith touching the body and blood of the Lord. And this agrees with Cardinall Benno Arch-Priest of the Cardinals who was very inward and familiar with the said Gregory and who wrote his life wherein hee saith that Gregory appointed a fast to three Cardinals to the end God might shew whither of the two to wit Berengarius of the Church of Rome had the rightest opinion And there he relates that John Bishop of Port in a Sermon at S. Peters Church did declare in presence both of Clergy and People that Gregory for to obtaine some divine answer had in the presence of the Cardinals cast the holy Sacrament into the fire Berengarius being dead he had many successors that maintained the same doctrine even to the time of Petruâ— de Valdo of the City of Lions whose disciples were named by their enemies Valdenses and Albigenses Of whose Religion and Confession of Faith conformable to ours Fasciculus rerum expetâ—ndaruÌ„ fol. 95. Indocus Câ—â—cius Tom. H. lib. 6. de Euchar fol. 602. hath been spoken before in the 21 chapter of the first Book and shewed that their Churches remaine even unto our times Furthermore John Wicklâ—f in England in the yeere 1390. taught the same Of whose doctrine contained in eighteen Articles here is the first That the substance of the bread remaines after the Consecration and ceases not to bee bread Against the Faithfull that professed this doctrine the Pope stirred up Kings and Princes and caused an incredible butchery to bee made of them preaching the Croisadoe against them whereby hee gave the same spirituall graces unto those that should
some giving him three stripes and some five With the like effeminatnesse that King yeelded up to the Pope the Investures of Benefices which the Kings his predecessors had possessed till that time That King being dead in the yeare 1189. had for Successor Richard his son and after him John a King brutish and furious who made some attempts to recover the Investures which his Father had yeelded up to the Pope But being hated and contemned of his subjects Pope Innocent the third had a faire way to handle him ill He did declare him to have lost the right of his Kingdome dispensed his subjects from their Oath of allegiance a thing never seene nor heard of before in England caused Divine Service to cease throughout all the Kingdom and Churches and Church yards to be shut up Which continued by the space of six yeares and a halfe He also excommunicated the King and gave the Kingdome of England to Philip Augustus King of France upon condition to Conquer the same at his owne perill and fortune and that for the remission of his owne sinnes That constrained King John to yeeld up his Kingdome to the Pope and to binde himselfe to doe homage unto him for his crowne So hee made himselfe the Popes vassall and England became Saint Peters patrimonie And a Patent with a golden seale was made and framed by which the King did oblige himselfe and his successors for ever to pay yearely unto the Pope a thousand marks in gold in signe of subjection besides Saint Peters moneys that were paid by polle Unto which that poore King was forced to adde an Oath whereby hee swore that hee was induced so to doe without constraint and of his owne accord and by the motion of the holy Spirit and that for the remission of his sinnes Vnder this slaverie died this King in the yeare of our Lord 1216. to whom succeeded Henrie the third who did put his Crowne at the Legats feete one knee upon the ground doing homage unto him for his Kingdome Then did the Pope beginne to send his Legats who skimmed England of money by a thousand kindes of devices The Orders of the Franciscans and Jacobins were newly instituted The same Friers preached the Croisado whereby the Pope promised the remission of all sinnes and a degree of glorie in heaven above the common sort to all those which being arm'd would make the vâ—w to goe to the holy I and fâ—r the recovering of Christs Sepulcher possessed by the Sarrasâ—ons At these Predications every one câ—ossed himselfe with a crosse upon the shoulder and a great multitude of Gentry and people sold and moâ—gaged their Lands and estates for the charges of that Journey But as they were armed and furnished for the journey another Legate would come that dispensed the English from their vow and gave them the same graces and Indulgences without bâ—dgeing from their owne houses provided they would give to the Pope as much money as was necessary to have beene spent in their journey By these meanes this Legate gathered huge summes of money And that money was employed by the Pope for to conquer the Cities and Provinces which the Emperour had in Italy Thus did the Pope inlarge his limits Never a yeare came over head but hungry Italians came over into England with new Commissions to raise moneyes with power to excommunicate all such as would refuse and put the Churches into interdict What good horses soever there were or curious houshold stuffe or fine wares in shops were conveyed away without paying for and carried into Italy The Exactors tooke up the tithes of the corne yet unsowen The Italians possessed in England the best Benefices The Pope called England his garden of pleasure and his bottomlesse treasure Whereupon great clamours arose among the People The Nobles said Matth. Paris pag. 267. Marxidiribaldi These are the successors of Constantine and not of Peter O shamefull thing rascally ruffians that know not what armes and honour is will domineere over all the World by their excommunications Matth Paris pag. 423. The Monkes in the Countrey did say The Daughter of Sion is become a brasen faced Whore and without shame at all through the just judgement of him who because of the sins of the People makes an Hypocrite to raigne and a Tyrant to governe and rule But all these clamours were unprofitable and without effect because the holie Scripture was a Booke then altogether unknowne amongst the English people They spake of nothing but of Miracles and of Images and of Pilgrimages and of Reliques Vntill such time as an English Doctor and Preacher named John Wicklef fell to preaching and writing openly against the Pope and against the Masse about the yeare of our Lord 1370. Hee was listened unto with great applause and was able to have caused a great alteration in England if the King would have given way to it Of this oppression in England Matthew Paris and Westmonasteriensis English Monks that lived in those dayes wrote strange and prodigious things Now as John Wicklef was a teaching Aencae Sylvii Hist Bohem. it fell out that a Bohemian Gentleman who was a student of Oxford did taste and rellish wicklefs Doctrine and coppied out his Bookes which he carryed over into his owne Countrey and imparted them to John Huz a famous Preacher to whom Wenceslans King of Bohemia brother to Sigismond Emperour had committed the government of the Schoole of Prague renowned at that time This John Huz overcome by the evidence of Wickless reasons fell a preaching his doctrine and being a vehement and perswasive man he drew after him a great number of People To whom Hierome of Prague did adjoyne himselfe who surpassed John Huz in eloquence and learning There came also out of Germanie one Petrus Dresdensis and one Jacobellus that spake with vehemencie against Transubstantiation and against the Communion under the onely species of the bread For to appease these stirres and commotions the Arch-Bishop of Prague called Subinco Cepus caused Wicklefs Bookes publickly to bee burned and drove out John Huz from Prague But seeing the number of those that he called hereticks did encrease dayly he himselfe fled into Hongaria towards Sigismond and John Huz returned back to Prague Then Benedict the thirteenth Gregory the twelfth excommunicated one another the one having his seat at Auignon the other at Rome A Councell was kept at Pisa in the yeare 1409. in which they created a third Pope to wit Alexander the fifth who dying shortly after John XXIII succeeded him So there was then three Popes all at once and there was no body in all the Church of Rome but was excommunicated by some one of these Popes This John had warre against Ladislaus King of Naples and for to strengthen and fortifie himselfe against him he sent Preachers abroad over all the Countries of his obedience to preach the Croisadoe whereby hee promised the forgivenesse of all sinnes to all