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A20672 Of the visible sacrifice of the Church of God· The first part. VVritten by Anonymus Eremita Doughty, Thomas, fl. 1618-1638. 1638 (1638) STC 7072.4; ESTC S116351 164,395 307

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ancient Fathers of the primitiue Church had beleeued that in the blessed Sacrament after consecration there had been no reall entity or quality more then is in bakers bread and vinteners wine and that by taking a peece of bread and apprehending Christ in heauen by the hand of faith they might haue receaued worthily they would neuer haue reteyned penitent synners so long from the holy Communion as sometymes three yeares sometymes fiue sometymes tenne and sometymes vntill their deaths and that in tyme of seuere persecution 17. Moreouer about 80. yeares after the natiuity Diuers accused of heresie in the primitiue Church for denying the reall presence of our Lord Simon Magus and Menander were accused by S. Ignatius for denying that the Eucharist was the flesh of our Sauiour Iesus-Christ as wittnesseth Theodoret in his 3. dialogue And about the yeare 250. Paulus Samosatenus Bishopp of Antioche amongst other things was condemned of heresie by the Catholik Church of his tyme for affirming that the bloud of our Lord in the B. Sacrament was corruptible and mortall bloud because our Lord sayd of his bloud Take it and deuyde it amongst you How sayd he cann it be incorruptible bloud if it bee deuyded and powred out As wittnesseth Dionysius Alexandrinus in his Epistle to the said Paul set down in the 3. to me Bibliothecae Patrum and may be gathered out the profession of faith set downe by the Fathers of the Church of that tyme and sent vnto Paulus Samosatenus sett down by Bini in the 1. Tome of the Councels fol. 162. 18. These things considered what shal we saye vnto the promises of God vnto his Church which The promises of our Lord made voyd if his body and bloud should not be in the B. Sacrament S. Augustine in the 2. chapter of his 1. book against the Epistle of Parmenianus caleth The thunders of the diuine testament which God gaue in promise vnto Abraham Isaac and Iacob whose God he affirmed himselfe to be saying I am the God of Abraham the God of Isaac and Iacob this is may name for euer And what was sayd to Abraham In thy seede shal be blessed all nations Gen. 12. 22. What is sayd to Isaac In thy seed shal be blessed all the nations of the earth Gen. 26. What is said to Iacob I am the God of Abraham thy Father and the God of Isaac be not affrayd c. they seed shall be as the sand of the sea to the west and to the south and to the north and to the east in Europe Asia Africa and America and in thee and in thy seed shal be blessed all the natiōs of the earth And least the Iewes should thinke that this is spoken of them the Apostle declareth what is intended by the seed of Abraham saying To Abraham and to his seed were the promises made and he doth not saye to seeds as in many but as in one to thy seed which is Christ Gal. 3. Wherefore seeing that it was promised which so great authority and published by so great a truth and now they do contradict it who wil be called Christians Thus S. Augustine of the promises of God to his Church which he calleth the thunders of God 19. What shall we saye of these and many more the lyke promises of God vnto his Church set down in both Testaments as that it shall possesse the gates of her enemies Gen. 12. The mountaines shal be moued and the litle hils shall tremble but my mercy shall not depart from thee and the conuenant of my peace shall not be moued Isa 54. Our Lord hath sworne by his right hand and by the arme of his strenght if I shall giue thy wheate any more to be meate to thine enimies Isa 62. All the ends of the earth shall remember and be conuerted to our Lord. And all the families of the Gentils shall adore in his sight Psal 21. 37. In his dayes shall arise iustice and abundance of peace so long as the moone endureth And he shall rule from sea to sea and from the Riuer of Jordan where he was baptized and began to preache vnto the end of the world Psal 71. 6. The gates of hell shall not preuaile against it Matt. 16. 18. The holy Ghost shall abide with her for euer Io. 14. 16. The house of God the Church of the liuing God the pillar and ground of truth 1. Tim. 3. 15. Goe teache all nations be hold I am with you all dayes euen to the end of the world Matth. 28. 20. What shall we saye vnto our 3. Creeds the The three Creeds not alvvaies true if the body and bloud of our Lord should not bee in the B. Sacrament Apostles creed wherein the Apostles themselues taught Christians to beleeue in all ages and tymes as an article of our faith the Catholik Church or that Church which was generally dilated ouer the world The Nicen creed which was made in the 1. generall Councel which euer was in the world by 318. holy Bishops which teache vs to beleeue that there is but one true Church and that Church to be Catholik or generally dilated over the world and founded by the Apostles Athanasius his Creed which saith Whosoeuer wil be saued it is necessary aboue all things that he hould the Catholike faith which faith except a man keepe whole and inuiolate without all doubt he shall euerlastingly perish Whē now for 1600. yeares there hath ben no Church or faith Catholike or generally dilated over the world but theirs who beleeued that our Sauiour at his last Supper gaue his body to be eaten and his bloud to be drinken and haue beleeued that they in the Communion haue receaued the true reall and substantiall body and bloud of our Lord and haue honored it and respected it as his true body and bloud as I haue proued heretofore and shall proue more all large hereafter 21. If the true and reall body and bloud of our Lord be not in the blessed Sacrament hovv could the Christians of those ages saye I beleeue the Catholik Chuch or faith when there vvas no Catholik Church or faith in those ages which held not the true and reall presence of our Lord in the blessed Sacrament after consecration and before receauing Were not the articles of our faith true in all ages and tymes since they were deliuered by the Apostles What shall we saye vnto all those promises of God vnto his Church and vnto our three Creeds Shall we saye that God hath failed in his promises now for 1600. yeares How shall we perswade men to beleeue him hereafter Or induce men to beleeue that the Scriptures are true 22. § What shall we saye of our three Creeds shall we saye that the Apostles Creed hath not alwayes ben true since it was made Or shall we saye that our 3. Creeds haue been hitherto false Or rather shall we not saye Our Lord is faithfull in all his words Psal 144. 14.
his word It was so donn and the earth brought forth greene herbes such as seedeth according to his kinde and trees that beareth fruite and shall doe vntill the end of the world euen so in the vnbloudy Sacrifice and Sacrament of the body and bloud of our Lord Our Sauiour taking bread blessed and brake and gaue to the Apostles saying This is my body which is giuen for you doe this for a commemoration of me and by the omnipotency of Gods word the Apostles and their Successors rightly ordeyned receaue power and authoritie to giue his body euen that which sitteth at the right hand of God for vs and shall haue power vntill the end of the world as it doth with the light to shine and the earth to shoote foorth green herbes and trees 3. S. Iustine Martir who liued with the Apostles schollers and presently after the Apostles S. Iustine of the Sacrament tymes in his 2. Apologie which he made in behalf of the Christians vnto Antoninus Pius the Emperor Senate and people of Rome declaring vnto vs what was the faith of the Christiās of these primitiue dayes in this point saith that The Eucharist was made the flesh and bloud of Iesus by the word of prayer proceeding from him at the institution of this Sacrament For the Apostles saith he in their commentaries which are called their Ghospells haue related vnto vs that Iesus hath ordained them to doe so That he took bread and making it the Eucharist he said doe this for a commemoration of me This is my body And taking likewise the Chalice and making it the Eucharist he said This is my bloud thus S. Iustine where he sheweth that in the infācy of the Church the faithfull beleeued the Eucharist to be made the flesh and bloud of our Lord by the omnipotency of his word and prayer spoken at the institution of this Sacrament as chief agent in offring vnbloudy Sacrifice and in the consecration thereof 4. S. Irenaeus in the 2. chapter of his 5. book of heresies saith When the mixt Chalice and the bread broken doth perceaue the word of God it is made the Eucharist of the bloud and body of Christ Againe in the same chapter The bread and wine receauing the word of God is made the Eucharist which is the body Hovv constantly in S. Irenaeus tyme they beleeued in the reall presence and bloud of Christ Thus S. Irenaeus who liued with S. Polycarpe scholler to S. Iohn the Euangelist and in his tyme when as yet some of the Apostles schollers were liuing and the actions of our Sauiwere fresh in the memorie of men the realitie of the body and bloud of our Sauiour was so vniuersally and constantly beleeued to be in the B. Sacrament or Eucharist by the omnipotency of The body and bloud of our Lord is in the B. Sacrament by the omnipotency of his vvord and not by faith only his word that in his 4. book of heresies cap. 34. he alleageth against certaine heretikes who denied Christ to be the Sonne of God the reall being of his body and bloud in the Sacrament or Eucharist by his word to proue thereby that Christ was the true Sonne of God who by his word could effect it and make good what he said which otherwise he could not doe vnlesse he were the Sonne of God saying How will it be manifest to these heretikes that deny Christ to be the Sonne of God that the bread vpon which thankes are giuen is the body of their Lord and the Chalice his bloud if they doe not saye Christ to be the Sonne of the builder of the world that is to saye his word by which trees beare fruite fountaines flow the earth first doth giue the blade afterwards the eare and then full wheate in the eare Againe how do they saye that the flesh doth comme to corruption and not receaue life which is nourrished of the body and bloud of our Lord therefore either lett them change their opinions or absteine from offring Sacrifice in these things which are before spokē of that is to saye the body and bloud of Christ our opinion who hold Christ to be the Sonne of God is consonant to the Eucharist and againe the Eucharist confirmeth our opinion for we offer vnto him Sacrifice these things which are his preaching agreably The omnipotency of Gods vvord vvorketh the change in the bread the communication and the vnitie of the flesh and the spirit for euen as the bread which is of the earth receauing the vocation of God is now no more common bread but the Eucharist consisting of two things the earthly and the heauenly so also our bodies receauing the Eucharist are now no more corruptible hauing hope of the resurrection So S. Irenaeus where we see that in his tyme the Catholiks did so little doubt that the body and bloud of Christ was in the B. Sacrament by vertue of his word that they vrged it to proue Christ to be the Sonne of God and taught it as a consonant opinion to saye that Christ was the Sonne of God because his body and bloud was in the Eucharist by vertue of his word and againe that his body and bloud was in the Eucharist because Christ was the Sonne of God 5. In the like manner the rest of the Fathers in their succeeding ages affirme that the body S. Cyprian of the change in the bread by the omnipotency of the vvord of God and bloud of Christ was in the B. Sacrament by the omnipotency of his word as S. Cyprian in his book of our Lords Supper saying The bread which our Lord gaue to his Disciples was not changed in outward forme or shape but in nature by the omnipotency of the word it is made flesh As in the person of Christ the humanitie was seene and the diuinitie laie hidd so after an vnspeakable manner the diuine essence doth poure itselfe into the visible Sacrament that men might vse a religious deuotion about the Sacraments and might haue a more simple or sincere accesse vnto the truth euen vnto the being partakers of the spirit whose body and bloud the Sacraments are 6. Eusebius Cesariensis liued in the yeare 320. Eusebius of the change by the povver of God and he as it is sett downe in the 3. book and 45. chapter of the Pararells of Damasus saith Many Priests while they are in sinne do worke the holie things or offer Sacrifice neither doth God turne awaie from them but by his holie spirit doth consecrate the Gifts sett before them and bread certainely is made the pretious body of our Lord and the cupp the pretious bloud of our Lord. S. Cyrill hovv Christ vvorketh the change in the bread 7. S. Cyrill of Hierusalem liued in the yeare 370. and he in his 4. Mystagogica saith Seeing that Christ himself doth say and affirme after this manner of the bread This is my body who euer heereafter dare doubt And he likewise