who are charged to make a sensible memory of our Blessed Redeemer should be as our Protestants are farre short of the Iewes it is needfull by some publike rite we set forth his Passion in a more excellent sort then they As indeed we Aug. l. 26. cont Faust cap. 18. do in this most holy and mysticall Oblation where not only the action done but the substance of the thing as I shall hereafter declare and manner of doing more neerly and liuely represent the death of our Sauiour then all the Iudaicall or figuratiue Hosts In so much as S. Augustine might wel say That Christians now celebrate the memory of the accomplished Sacrifice with a most holy Oblation and Act. 133. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriake participle Meâ—b chaschipin signifieth as Soderiê° in Lexico Syri A Sacrificing â—ction Mart. Ep. ad Burdeg cap. 3. Hesyeb l. 1. cap. 4. Cyp. l. 2. Epist. 3. Amb. c. 10 Ep. ad Heb. Primasius in idem c. Anselm in comment c. 11. 1. Cor. Paul ad heb c. 13 1. Cor. c. 10. Reyn. c. 8. diuis 4. p. 476. Aug. l. 10. de Ciu. Dei c 20 q 57. in Leut. l. 9. conf c. 12. Greg. Nazi orat 3. 4. in Iulia. Cyr. Alex. in Con. Ephes aâ—not 11. Ifido d. 3 ep 75. participation of the Body of Christ With that holy Oblation which Christ enacted promulgated and commanded when he sayd Do this for a commemoration of me 10. Which the Apostles practised when in the Actes they sacrificed to our Lord as the Greeke and Syriak or exercised some publike ministery vnto him as the Latin text importeth Which their scholer S. Martial taught followed We offer his Body and Bloud to obtaine euerlasting life c. That which the Iewes through malice immolated we for our saluation exhibite vpon the hallowed Altar for this our Lord charged vs to do for a comemoration of him Hesichius saith Christ preuenting his death offered himselfe vp in Sacrifice in the Supper of the Apostles S. Cyprian likewise Iesus Christ our Lord and God he is the High-Priest of God the Father and he first offered himselfe a Sacrifice to his Father and the same he commanded to be done in his remembrance S. Ambrose Primasius S. Anselme I I omit because I hasten to other proofes 11. S. Paul sayth We haue an Altar and an Altar to Sacrifice on both the Greeke and Hebrew word implieth as M. Reynolds accordeth with vs whereof they haue no power to eate which serue the tabernacle And in another place You cannot drinke the Chalice of our Lord and Chalice of Diuells Where he discourseth of the Sacrifices of Iewes Gentills Idolatours and in all outward and reall points matcheth ours with theirs our Hosts with theirs our Chalice with theirs our immolation with theirs the participation which we make of our victime with the participation which they make of theirs Wherby it ensueth that as theirs were true Sacrifices true Hosts true Victimes true Altars so likewise ours or els the comparisons were to no purpose Hereupon S. Augustine tearmeth the holy Eucharist A most true Sacrifice by which true remission of sinnes is purchased The Sacrifice of our price or ransome S. Gregory Nazianzen An vnbloudy Sacrifice S. Cyril of Alexandria A quikening holy Sacrifice Isidorus The Sacrifice of an vnbloudy victime S. Cyril of Ierusalem An holy and dreafull Sacrifice Cyr. Hier. â—ate 5. Tert. l. de velo Virgin c. 7. 9. Concil Nice Câ—â— 14. Chrys hom 17. in 9. ad Heb. Amb. exhor ad virg Cyr. Hier. cate 5. Leo. ser 8. de Psal Iran l. 4. â—a 32. Ieron in Com. cap. â— ad Tit. Aug. l. 9. Conf. c. 13. Optat. l. â— â—on Par. Gre. Naziâ—n orat 2. in Iulian. Aug. ser de San. 19. S. Gre. Niss oratbap Euseb l. 1. Demonst c. 6. 9. Nys de Virg. c. vlâ— Orig. bo 23 in l. Num. Amb. l. 2. of â—â—c c. vlt. Chrys bo 2. de pa. Iob. Reyn. c. 8. diuis 4. p. 472. profiting the soules of the departed Tertullian A Sacrifice which no woman can be permitted to offer no nor Deacons according to the Councel of Nice We haue not then a spirituall sacrifice only which women and Deacons may offer but a true Sacrifice in the Church of God A true Host which cannot be coÌ„sumed as S. Chrysostome sayth Which offered on the Altar as S. Ambrose teacheth abolisheth the sinne of the word Which is a Propitinion as S. Cyrill of Hierusalem calleth it for all that need help A true oblation which being only one fullfilleth according to S. Leo the variety of al carnall sacrifices Being new yet receaued from the Apostles is offered vnto God according to Ireneaeus in the vniuersall world A true victime vndefyled which the Bishop dayly offering for his own the peoples sins ought to abstaine as S Hierome writeth from the company of his wife An holy victime which dispensed from the Altar as S. Augustine confesseth cancelleth the hand-writing which was contrary vnto vs. True Chalices which containe the Bloud of Christ which to breake or prophane is hainous sacriledge Optatus against Parmenian True Altars such as take their name of the most pure vnbloudy sacrifice S. Gregory Nazianzen Such as are consecrated with the character of the Crosse S. Augustine Such as by nature being common stones by blessing are made holy immaculate no longer to be handled by all sorts of people but only of Priests S. Gregory Nissen Such as Moyses inhibited to be made in any Land but in Iury only and that in one Citty thereof Eusebius Which cannot be vnderstood of the Spirituall Altars of our harts as our Aduersaryes would shift of the matter True Priests annointed to this end S. Gregory Nissen Wedded to perpetuall continency because it only belongeth to them to offer this sacrifice Origen Whose immaculate ministery cannot be violated with carnall mariage S. Ambrose Who ought to shine with all kind of Chastity S. Chrysostome Rare priuiledges not appertaining to any Protestant much lesse to all Christians whome M. Reynolds installeth in Priestly dignity least of all to the Ministers of his Ghospel to whome he attributeth not the true name of a Sacrifycing Priest which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Sacerdos in Latin but improperly only yet S. Augustine the most Aug. l. 20. deciu. Dei c. 10. Caluin l. 3. Insti c. 3. §. 10. ad Heb. 5. v. 1. Reâ— p 477 Psal 109. 4 ad Heb. 7. Bils 4. par pag. 702. Sparks locis citatis Cyp. l 3. ep 2. Prima in com c. 5. ad Heb. Gen. 14. Bils 4. par pag. 702. Clem. Alex l. 4. strom Amb. l. 5. de Sacram. cap. 1. Cypr. l. 2. epist 3. Aug. ep 95. ad Innocen â—fido l. de voc Gen. cap. 26. Iero. ep ad Marcel ad Euag. faythfull witnes of all antiquity as Caluin reporteth him purposely sayth The Priests and Bishops of our Church are not
for euer He that belieueth and is baptized shall be saued Euery one that shall inuocate the name of the Lord shal be saued to wit if he inuocate and call vpon him in fayth and charity as he ought if he belieue aright and doth not finally loose his fayth nor the grace of Baptisme and water of the holy Ghost once receaued as I shall proue heereafter he may Therefore this argument of theirs maketh no more against the corporal then spirituall feeding for as euerlasting life is promised to the faythfull and pious belieuer so to the reall and worthy Receauer and as the one may fall from his worthy dignity so the other make shipwracke of his liuely fayth and eternally perish Perchance you will obiect that this answere suteth not with the prerogatiue which our Sauiour giueth to the holy Eucharist aboue Manna That Ioan. 6. v. 49. 50. the Fathers did eate Manna in the desert and they dyed this is the bread that descendeth froÌ„ heauen that if any man eat of it he dye not For whosoeuer did worthily feed on that dainty Manna and continued in the same state neuer tasted the bitternes of spirituall death therefore according to this construction it is not inferiour to the blessed Sacrament I answere first that such as then liued for euer enioyed not the priuiledges of life by the vertue and force of Manna but by their loue of God and fayth in Christ their true Messias and yet they that worthily receaue the Eucharist truely liue by the vertue power and efficacy of Christs reall presence the spring of life and fountaine of grace therein contained 9. Secondly I reply that Christ doth not only compare the Eucharist with Manna in respect of the life and death of the soule but of the body also after this sort Manna could not affoard to your Fathers life of body much lesse of soule during their short passage through the desert This bread affoardeth life to the soule much more to the body during the length of all eternity They that eate Manna dyed in body a temporall death they that eate this bread shall not dye the eternall death neither of the body nor soule And heerein consisteth as Maldonate commenteth vpon this text the singular grace elegancy of our Sauiours comparison in passing from Maldonatâ— in hunc loeum Matt. 8. v. 22. Ioan. 4. v. 13. one kind of life and death to another which plesant digression he often vseth as the same Author discourseth in other places In S. Matthew Let the dead bury the dead The first he calleth dead in soule the next in body In S. Iohn Euery one that drinketh of this water shall thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer First he speaketh of the corporall Matt. 26. v. 29. water and thirst of the body then of the spirituall water and thirst of the soule Likewise I wil not drinke from hence forth of this fruit of the vine vntill that day when I shall drinke it with you new in the kingdome of my Father Heere he first mentioneth the naturall wine of the grape then the metaphoricall wine of celestiall ioyes So now he first speaketh of the corporall then of the spirituall and euerlasting life which our Blessed Sacrament of his owne nature yeildeth to all such as daily receaue it although Manna yielded not as much as the corporall if they doe not after by sinne willfully destroy the quickening grace and liuely seed it imparteth vnto them And thus the wordes are of more emphasy the comparison more pithy and the preheminence of the Eucharist aboue Manna more remarkable then if our Sauiour had spoken in both places only of the spirituall Lastly if our Sectaryes expound S. Iohn of the eating by fayth how vncongruously will they make S. Paul to speake writing of the same matter and saying He that eatech vnworthily which 1. Cor. 11. v. 27. cannot be properly attributed to the belieuer because he that belieueth not as he ought doth either falsly or fainedly belieue we cannot with any congruity of speach say that he belieueth vnworthily therefore as S. Paul so likewise S. Iohn ought to be vnderstood not of the spirituall but of the corporall eating of Christs sacred flesh 10. That which M. Bilson alleadgeth out of Gelasius S. Leo condemning the Communion vnder one kind Bils 4. par pag. 684. 685. Gelas can Comperiâ—ê° dist 2. Leo. ser 4. de quadra is of no force at all For they condemne the dry Communion not of the Catholiks but of the Manichees who teaching that Christ brought into this world and walked vpon earth with a meere empty and phantasticall body deuoyd of true and natural bloud they in testimony of this errour abstained from the bloud with great sacriledge as Gelâ—sius writeth deuided one and the selfe same mistery which all Catholikes had iust cause to reprehend in them no Protestant any cause to obiect against vs who neither deuide the mistery nor abstaine from the bloud but constantly teach that by fequele concomitance we receaue it wholy and entirely contained in the body we inioy the full participation of Christ Fulke loco â—itato Bils 4. par pag. 682. as M. Fulke requireth 11. At last both he and D. Bilson ioyntly oppose the Practise of the vniuersall Church which for many ages togeather ministred the Sacrament vnder both kinds euen to the Laity I grant that the Church vsed it as a thing lawfull not as a Aug. epist 23. ad Bonif Tolet. Con. cap. 11. Tho. 3. p. q. 80. art 9. ad 3. Cypr. serm de lapsis thing prescribed or decreed by God or vniuersally without exception in all times and places practised Which manner of receauing the Church might after change when her Communicaâ—ts were so many as wine sufficient could not be fitly consecrated nor without eminent perill of shedding or danger of abusing be conueniently ministred It was an vsuall custome both in the Greeke and Latine Church for many ages to communicate with the Chalice young sucking babes of which S. Augustine the x j. Toletan Councell and S. Thomas make mention And S. Cyprian writeth of the consecrated Bloud powred into the mouth of an Infant But as the Church vpon iust cause abrogated that custome leauing the children the benefit of neither kind without any wrong vnto them and Protestants allow hereof why write they so bitterly against debarring the people vpon as many important reasons from the vse of the Chalice where notwithstanding the whole fruit and benefit thereof to their comfort remayneth 12. Besides in many things you your selues who count it in vs a crime so damnable stray from that which Christ practised in the institution of the Sacramenâ— for example Christ communicated only men you women also he in a priuate house you in a publike Temple he at night you in the morning he with * For
all kind of sinne another guilty of mortall the third only spotted with some veniall fault The first whither goeth he To Heauen immediatly The second whither goeth lie To Hell no doubt The third whither goeth he Not to Hell because he is departed in the grace and fauour of God Not to heauen immediatly Apoc. 21. v. vlt. because Nothing defiled can enter that kingdome Therfore to some purging place where his soule may be cleansed froÌ„ the staines of infection 22. No such place is necessary sayth M. Field for Field in appen 1. p. fo 65. 66. by the dolours of death at the moment of dissolution all impurity of sinne is purged forth But how can this be so Death is the punishment of Originall and not any remedy against actuall sinne It is the state and condition of our corruptible nature inflicted on the Reprobate as well as on the Elect. And so neither by it selfe nor by the ordinance of God hath force and vertue to scoure out of our souls all the rust of sinne a prerogatiue denyed by you to the holy Sacraments of God And such a prerogatiue as is proper indeed to the excellency of Martyrdome and not common to the departure of euery faythful sinner whose panges are often more short and farre lesse painefull then the grieuous dolours of the cleane and vnspotted 23. Besides to procure this abolishment of sinne Field ibid. fol. 60. M. Field requireth Charity and sorrow in such perfection as may worke our perfect reconciliation to God And may not thousands or some at least with the spot of veniall or remainder of mortall crime be taken out of this world either in their sleep or vnawares before they arriue to that depth of sorrow It being so hard a thing in perfect health much harder in the agony of death impossible in tyme of sleep to attaine vnto it Or if you pretend the prouidence of God to be so carefull of his elect as they cannot be surprised vpon a sudden to what effect I pray are those exhortations of Christ so often repeated in Scripture Matt. 24. Matt. 25. That we pray and be watchfull least death preuent vs before we are aware To what effect the Parable of the foolish Virgins the Parable of Death stealing vpon vs like a thiefe To what effect are the labours and works of Pennance many zealous followers of Christ vndertake to expiate the faults of their former life when euery faythfull belieuer let him be neuer so slouthfull in this behalfe shal be sure in the last houre to haue grace inough to redeeme the debt and cancell the obligation of his sinnes This is a doctrine I graunt sutable to Protestant professioÌ„ it tendeth to the restraint of vertue it tendeth to all vitious and Epicurean liberty it ministreth occasion of slouth to Christian people and maketh God tooto indulgent to their idle sluggishnes But they that make him authour of the horrible iniquityes of the Reprobate what meruaile though they would haue him a fauourer of the smal imperfections and negligences of his Elect And rather then they will iniury as they fondly surmise the bloud of Christ they iniuriously blaspheme and truly wrong heerin the Iustice of God 24. To be briefe Caluin and Plessy Mornay affirme The hereditary naughtines and corruption of Originall sinne drowneth Calu. lib. 2. Iâ—st cap. 1. §. 8. 9. l. 3. inst cap. 15. §. â— Plessy l. 3. de Eucbar cap. 2â— as it were with a deluge the whole nature of man so that no part remayneth free from this filthy contagion Secondly they auouch No worke proceedeth from man be he neuer so perfect but is defiled with the staines of sinne Graunt these assertions true which commonly all Protestants defend how can there be either charity or sorrow in such perfection as is able to purge out all impurity of sinne When the most perfect Charity it selfe is impure and stayned how shall these staynes be taken forth By some other act of charity or worke of repentance But this worke also issuing from the inward rottenes of mans corrupted nature shall still be putrifyed with Originall infection 25. For this cause D. Field is so vnconstant in resoluing Field in append 1. part p. 66. p. 65. ibid. in appeâ— 1. par p. 4. p. â—4 65. how or when the whole vncleanes of sinne is washed from the soule as he wauereth and reeleth vp and downe not knowing where to take hold One while he sayth It is purged out by Charity and sorrow of sinning otherwhile by the dolours of death then by the very separation of soule and body wrought by death but when he dareth not auouch and therefore stammeringly vttereth It is in or immediatly vpon the dissolution of soule and body in the first entraÌ„ce of the soule into the state of the other world What giddines is heere If by the dolours of death al sinnefullnes be expelled how in the moment of dissolution If in that moment how immediatly vpon it How in the first entrance into the next life Or if in that entrance how doth Charity then worke or sorrow procure it Read his wordes Field in append 1. part p. 4. 26. The vtter deletion and full remission of their sinnes the perfect purging out of sinne being in or immediatly vpon the dissolution in the last instant of this life and first of the next and not while the body and soule remaine conioyned Pitty it is great pitty to see vnto what distresse a man of wit and learning may be driuen by the weaknesse of his cause For heere M. Field in these few wordes maketh either two instances immediatly togeather the last of this life and first of the next and so composeth diuisible tymes of indiuisible moments against the principles of Philosophy or he supposeth the instant in which sinne is remitted to be intrinsecall to this life and extrinsecall to the next and so crosseth himselfe in his owne speach affirming this full remission of sinne both to be and not to be while the body and soule remaine conioyned Or he taketh the instant of Purgation to be extrinsecall to this life and intrinsecall to the next And contrary to the whole stream of Sectaryes he alloweth with vs a remission or Purgation of sinne and Purgatory-place after this life at least for a moment For that which is done must be done in some place or els it is not done at all To which of these inconueniences he will yield I know not to one he is constrained And if I may gesse at the meaning of his variable and vnconstant speaches seeing he will not haue the perfect purging out of sinne c. while the body and soule remaine conioyned he alloweth it after the dissolution and so admitteth a remission and purgation of sinne in the next life which his fellowes renounce he himselfe would seeme to impugne 27. But when I pray is this perfect purging out of of sinne
who dyed in the peace of the Church few Field in the places cited aboue Casaubon in the page fornamed are ignorant c. This custome although the Church of England condemneth not in the first ages yet she thinketh not good to retaine it now c. Marke this opposition betwixt the Prince and his subiects writing M. Field denyeth that The Church generally intended to relieue soules c. King Iames auoucheth The Church did desire of God rest for the departed M. Field with his Sinagogue imbraceth all the common and lawful kinds of commemorating the dead the Ancients obserued excepting only two priuate and particuler errours K. Iames with his English Congregation Retaineth not an ancient custome the Church vsed in her publike prayers a custome which spronge from a vehement affect of Charity c. whereby she gaue testimony of the Resurrection to come a custome which he reserreth to the head of thinges profitable or lawfull c. So cleerely is M. Field condemned by the sentence of his Soueraigne who Bucer in his Script a Auglican pag. 450. Vrba Regius in par 1. operum in formula cauâ—â— loquendi f. 8. Ibidem in loc commu c. 8. de Purgat Idem part 1. de missae negotio f. 71. Idem in 1. par oper in loc commun c. 19. vbi supra Aug. ep 1â— Field in ap pend 1. p. pag. 2. was cast before by the iudgment of his Peeres 25. Next after K. Iames I must needes giue praise to some other of his sect who flatly coÌ„fesse with vs the same manner of Prayer for the dead which we require As Bucer once a Cambrigian Professour and Vrbanus Regius Luthers scholler who affirmeth the like of his Maister and proueth it by the testimony of al the most learned Fathers of credit and authority in the Church of God whose names I rehearsed aboue Who appointed also in his reformed Churches of Sueuia a prescript Prayer for the departed brother To the end that God of his mercy would pardon the faults and infirmity of his flesh Who concludeth at length To be sollicitous and carefull for the dead is both a worke of Charity fruit of fayth testifying our beliefe of the glorious Resurrection which no man contemneth but Epicureans and Sadduceans They because they deny the immortality of the soule these because they belieue not the resurrection of the flesh Wherefore if our English Protestants had any regard I will not say to the plaine texts of Scripture whose squire they preteÌ„d in all thinges to follow nor to the prescription of the Church whose vniuersall practise S. Augustine counteth Most insolent madnesse to call in question nor to the ancient Fathers whose generall doctrine M. Field iudgeth no lesse theÌ„ Barbarisme to attach of errour but if they had respect to their owne illuminated Ghospellers to the Scriptures they interprete to the reasons they alleadge they would neuer reiect as superstitious trumpery that which Bucer A man by the censure of the * See this in the letter of the Vniuersity extant in Bucers scipt Ang. p. 944. Fox in his Act. c. pag. 416. English Apolog par 4. c. 4. 2. Cor. 2. Fulke vpoÌ„ that chap. sect 1. 1. Cor. 3. Gal. 6. Rom. â— Apoc. 14. Fulke in enÌ„ loc ser 5 Eccl. 9. 5. 6 Eccl. c. 9. 10 Hier. in c. 6 ad Galat. Fulke obiecteth this place against prayer for the Dead in his confut of Parg. and prayer for soules departed pag 44â— Vniuersity of Cambridge most holy and plainly diuine which Luther Their Elias sent from God to lighten the world which Vrbanus Regius his faythfull and royall scholler constantly maintaine for Euangelical doctrine Nay which King Iames their supreme head and chiefest gouernour in causes Ecclesiasticall placeth in the ranke of thinges lawfull and profitable 26. Now let vs see what coulour they haue to contradict so cleare and manifest a truth M. Fulke and his confederates assemble many sentences out of Scripture which seeme to carry against it som shew of repugnance Out of S. Paul We must all be conuented before the tribunall seat of Christ that euery one may receaue the proper thinges of his body according as he hath done good or euill Then Euery one of vs shall giue an account for himselfe to God The thinges which euery one hath sowed those shall he reape Thou restorest to euery one according to his workes And not according to the works of others Againe Their workes follow them And not the workes of their friends who remaine behind Therefore they cannot be relieued by them Which is confirmed by King Salomon The dead know no more nor haue any further reward they haue no part in this world nor in the worke that is achieued vnder the heauens For which cause he counselleth vs heere Diligently to performe whatsoeuer our hand can worke Likewise by the authority of S. Hierome saying In this present world we know we may help one another either by our prayers or counsells but when we shall come before the tribunall of Christ neither Iob nor Daniel nor Noë can make suite for any but euery one must beare his owne burden These be the skarcrowes which terrify our Reformers from exercising their charity towardes the dead which notwithstanding we easily auoid three seuerall wayes 27. First I say most of the former places may be expounded of the Iudgment in which no help can be expected either from the workes or suffrages of others of this S. Hierome expresly meaneth But King Salomon in the first place seemeth to speake only of the temporall goods left behind them in this world of the benefits of this life in which the Dead haue no society with vs and not of the spirituall workes of Charity of Prayer Almes-deeds c. whereby their soules are benefitted Secondly they may be all interpreted as S. Augustine doth the first testimony cited out of the Apostle which he obiecteth 2. Cor. 5. vers 10. to himselfe That euery one may receaue according to his deserts in the body c. that is according as he merited heere he shall truly enioy in the next life both comfort to himselfe and profit by the charity of others For as S. Augustin profouÌ„dly Aug. in Enchir. c. 110. answereth heerunto In this life and before death he deserued this that these workes after his death might be profitable vnto him Thus his workes are sayd to follow him Or the workes of the liuing may be tearmed his that is dead because he deserued in this life the benefite of them and because they are applyed vnto him eyther by the intention of the worker or by the mercifull dispensation of the Treasurer of Gods Church Thirdly all these places may be vnderstood of the workes of merit not of satisfaction that is euery one shall giue an account for himselfe in the way of merit not in the way of satisfaction The works of one cannot auaile another in the way
them into his true and proper flesh that the body of life may be in vs as a certaine quickening seed Eusebius Emissenus The inuisible Euseb Emiss ser de cor Domi. Cyp. de coens Dom. Priest Christ Iesus turneth by his word with a secret power the visible creatures into the substance of his body and bloud saying Take and eate for this is my body S. Cyprian who liued before any of these This bread which our Lord gaue to his Disciples not in outward apparence but in nature changed by the omnipotency of the word is made flesh The like he hath in other places In so much as a famous * Vrsin in commonef cuiusdam Theol. de sacra Coen Aug. ser citato à Bedain c. 10. â— Cor. Humfrey Iesu pâ— 2â— ca. 5. pag. 626. Matth. 4. v. â— ProtestaÌ„t confesseth That in Cyprian are many sayings which seeme to conforme TraÌ„substantiation S. Augustine and sundry others euidently also graunt our Reall mutation or Transubstantiation of the elements Which doctrine Gregory the Great and Augustin our Apostle brought into England as D. Humphrey teacheth and the Diuell himselfe acknowledged to be possible when he sayd vnto Christ Dic vt lapides isti panes fiant Commande that these stones be made bread 18. Secondly if we respect the conueniency it was meet we should really eate and really drinke of the reall victime truly slaine and offered for vs. It was meet that he who became our companion in the manger our teacher in the Temple our Priest at the Altar our price sacrifice and ransome on the Crosse should likewise be our food and sustenance at the table It was most meet that he who imparted his owne diuine person and all the riches of his Godhead by Hypostaticall vnion to the flesh and bloud of a pure and vnspotted man should also coÌ„municate the same flesh and bloud and all the treasures of his diuine and human nature to the soules and bodyes of As our first Parents were not infected by a Metaphoricall but by a true eating of the accursed Tree so we cannot be healed by a Metaphoricall but by a tru eating of the Tree of life NisseÌ„ orat catech ca. 37. Ignatius Ep. ad Ephes Athan. de huâ—â—atur suscep Cyril in Io. â—p ad Calosy â—re 1. 4. c. â—4 l. 5. c. 2 alibi Cyr. Alex. 1. 10. in â—o c. 13. Spaâ—kes in his answer to M. Iohn d'Albins pag. no. 257. his faithfull seruants The wisedome of God requireth that as our Forefathers and we were first impoisoned not by the desire but by the true and real eating of the forbidden apple so we should be cured by the true and substanciall feeding of this blessed fruit For S. Gregory Nissen proueth After the manner of the poyson so likewise the medicine must enter into our bowells the vertue therof be traÌ„sfused into all partes of the body 19. Againe the poyson which Adam receaued was a venemous fountaine of a double contagion ioyntly infecting both body and soule two wounds it inflicted it defiled our soule with sinne our body it enthralled to death and corruption What could be more behoofull for our Redeemer then to prepare a medicine against both these wounds A medicine to wash our soules from sin and rayse our body from dust to beautify the one with grace and cloath the other with incorruptioÌ„ And what could sooner worke this admirable cure then the glorious flesh of this holy Sacrament Which is not only the Ocean of Grace but the medicine of immortality the preseruatiue as S. Ignatius calleth it against death The first fruites of glory as Athanasius writeth The liuely and reuiuing seed of our bodyes as S. Cyrill sayth The pledge the earnest the hope or expectation of Immortall life as Irenaeus affirmeth According to that of Christ He that eateth my flesh drinketh my bloud hath life euerlasting and I will rayse him at the later day The body then must eate his flesh and drinke his bloud that it may partake the benefit of Resurrection our soule by fayth might enioy the dowryes of blisse But this terrestriall nature of our body cannot as S. Cyrill of Alexandria teacheth be aduanced to immortality except the body of naturall life be conioyned vnto it 20. Yet D. Sparkes maugre S. Cyril or whosoeuer els obstinatly persisteth that the body of Christ cannot be really conioyned with ours Because Christ is ascended into heauen sitting at the right hand of his Father and the heauens must Bils 4. par pag. 788. 789. c. Ioan. 20. Read S. Aug. ep 3. ad Volus Amb. l. 10. in cap. 24. Luc. Hila. l. 3 de Tri. Iustin q. 117. Cyril l. 12. in Io. c. 53. Bede Theoph. Euthym. Ruper boc loco whoproue Christs entrance the dores being shut containe him vntill the restitution of all thinges As though good Syr he could not be at the same tyme in diuers places to wit in heauen sitting on the right hand of his Father and heere vpon earth in euery consecrated hoast not naturally as the Fathers copiously quoted by M. Bilson constantly teach but supernaturally by the power of him vnto whome nothing is impossible For so he hath wrought many wonderfull workes aboue the course of nature He came forth of the Virgins wombe preseruing her virginity rose out of the sepulcher not remouing the stone entred into his Disciples the dore being shut ascended to his Father not deuiding the heauens when he penetrated them But as in these examples diuers bodyes were supernaturally in one place so by the same supernaturall power one body may likewise be at the same tyme in diuers places for it is a common Axiome approued by Philosophers that Contrariorum eadem est ratio Amongst contraryes the same reason holdeth on both sides Moreouer we are instructed by fayth that the single person of Christ is vnited to most distinct diuers natures to the nature of God and to the nature of man that the sole essence of God is in three persons really distinct that one and the selfe same moment of eternity is answerable correspondent to most different and contrary tymes to tyme past tyme present and tyme to come But as one person sustaineth diuers natures one nature is communicated to diuers persons one moment coexisteth to diuers Amb. orat in Auxen Aeges l. 3. de exid vrbis Hieros cap. 2. â—o Dams orat de B. Virgine tymes why cannot one body be resident in diuers places 21. Els how could our Sauiour after his Ascension haue met S. Peter flying the persecution of Rome as S. Ambrose and Aegesippus record How could he haue descended to honour the funeralls of our B. Lady as S. Iohn Damascen and Nicephorus witnesse How could he appeare to S. Paul as in the 9. Chap. of the Actes of the Apostles in the 22. and 23. For in none of these apparitions could he Calu. in c. 9. act l. 4. Instit c. 17. §.
the Iewes had no other then vnleaâ—ened bread at that tyme. Exod. 12. Ther shall not be found leanened in your houses Luc. 24. Aug. l. 3. de consen Euang. c. 25. Chry. hom 17. oper imperfect in Matth. Theoph. in eumlocum Beda in iâ— loc Luc. Act. 2. v. 42. 20. v. 7. vnleauened you with leauened bread his Communicants receaued sitting yours kneeling his after yours before meat may you in these points vary from Christ and may not we by the ineriable warrant of his Church alter that which he hath left indifferent vnto her Especially seeing she followeth herein the president of Christ who ministred the Sacrament vnder one kind only to the two Disciples at Emaus as S. Augustine S. Chrysostome Theophilact and Venerable Bede auouch the example of the Apostles who did often the like the practise of S. Paul who at Troiâ—s before he fell into danger of Ship-wracke as S. Chrysostome teacheth performed the same the prescription of Chry. hom 17. oper imperf Tertul. l. 2. â—â—vâ—or Cypr. serm de lapsis Amb. or â—â— de obitu Satyâ—i Basil ep ad Casar Euse lib. 6. bist c. 36. Pauliâ—us in vita Ambros Amphilo in vi Basil Fulke in c. 6. 10 sect 11. Conc. Tol. 2. cap. 11. August serm 252. detemp Conc. Anâ—ifiod cap. 3â— 38. Ambr. in orat de obitu Satyrifratris sui Basil ep ad Caesar am Patric Alâ—uinus l. de Offi. Eccles c. de Parasâ—eue Inno. â— ep 1. cap. 4. Euseb loc citato Fulke vbi suprâ— the ancient Church which ministred to Children only the bloud reserued most commonly the body alone both in priuate houses and in Wildernesses for the Ermites as Tertullian S. Cyprian S. Ambrose and S. Basil testifie housled the sicke often vnder one kind after which manner Serapion S. Ambrose S. Basill receiued their Viaticum lying on their death beds witnesse Eusebius Paulinus and Amphilochius 13. M. Fulke laboureth to auoid the authorities of these Fathers by two Sophisticall shifts First by the figure of Synecdoche which taketh the part for the whole secondly by disgracing the practise S. Tertullian S. Cyprian S. Basil S. Chrysostome Eusebius and others record with the note of a superstitious custome Where on the one side he ouerthroweth himselfe he contradicteth on the other those learned writers He ouerthroweth himselfe calling it a superstitious custome which must consequently sauour of some point of Popery conformable to our ancient prescription and wholy disagreable to his new inuented doctrine He contradicteth those learned Fathers who expresly speake of the sole infusioÌ„ of the bloud into the mouthes of yong sucking babes or into the mouths of the sicke who could not for drinesse receaue the body as it was decreed in the second Toletan Councell Of fine Linnen clothes called Dominicaâ—â—a prouided by deuout women to in wrap the body vnfit to infold the bloud Of a sole particle of the body which S. Ambrose his brother inclosed in a Pix and hanged for safegard about his necke Of keeping the body so long in Alexandriâ— Aegypt those hoat Countries where the wine without corruption could not be reserued nor carried with safty nor kept with decency Of the Custome of the Roman Church whose Priest vpon Good-friday many yeares agoe communicated only vnder one kind as Alcuinus and Innocentius the first â—elate Of the moysture which was vsed for the better swallowing downe of the Host mentioned by Eusebius altogeather needlesse if the Cup had beene exhibited Where I desire the Reader to register the folly of M. Fulke who affirmeth the moistned Sacrament whereof Eusebius speaketh To be the Cup dropped into the mouth of â—erapion whereas it was the body dipped in some prophane liquor the easier to swallow downe that diuine food But any Common liquor faithfully receaued is wholy as good as the wine of their Table therefore he may wel entitle it the Cup of his Communion 14. Not the Fathers only our Sectaries also Vrbanus Vrbanus Regius in li. de locis com 69. Luther ep ad Bohemoâ— christus inquit hac in re nihil tâ—quaÌ„ necessarium praecepit Melanct. in Centu. ep thâ—o pag. 252. Bucer in Colloq Raâ—isbon Iewel in his Reply p. 110. 106. Regius a Lutheran Doctour confesseth the Sacramont in one kind to haue beene ordained in the first Councell at Ephesus about a thousand yeares before the Synode of Basill or Constance for extinguishing Nestorious heresie who held the Body without the Bloud in the one the Bloud without the Body in the other kind comprised Yea M. Luther the Protestants first Progenitour and chiefest Patriarch affirmeth That Christ commanded nothing as necessary touching Communion vnder one or both kinds And Melancthon his scholler and Bucer with him accounteth it as a matter of indifferency as many other Protestants doe whom M. Iewell in his Reply neither reproueth or gaine-sayth And it is strange the Sacramentaries should begin to plead for the necessity of both who beleeue their bread and wine to be nothing els but outward tokens to stirre vp their faith memory and deuotion which may be farre better excited by the sight and view of the seuerall Hosts which our Priests doe offer then by the participation of the signes their Ministers exhibit Or if they will needs tast of the Cup we allow our faithfull Communicants whatsoeuer they for their Sect-mates prouide and the same for which they contend We minister to our Laity the wine of the Grape the dayntiest Nectar of their Communion Table we affoard them besides the precious food of Christs Body and Bloud a Celestiall banquet infinitely surpassing their poore prophane and hungry feast 15. Goe then M. Bilson goe M. Fulke goe you Sectaries reuile and vpbraid vs as transgressors of Christs commandement goe you their fauoruits declaime in your Oratories and crie out in the Pulpits that we defraud the people of the Cup of their saluation of the Communion of Christs Bloud Whereas you are they who rob them indeed of the sacred Bloud and Body also bereaue them of their spirituall life and of all the heauenly delights and treasures of their soule yeelding bare signes vaine figures in lieu of the diuine verities and reall substances our Blessed Sauiour bequeathed vnto them And we fensed by Christ by his Apostles by the Church the neuer-erring Spouse of our Lord refreshing all with the maine fountaine of life performe it in that manner as is most behoofull for time for place for Priests and People THE SIXTH CONTROVERSY CONVINCETH The Necessity of Confession against D. Sparkes and D. Fulke CHAP. 1. I May fitly compare the Sectaries of our tyme as S. Gregory NazianzeÌ„ doth that enemy of God Iulian the Apostata Nazian orat 1. in Iulianum Sparkes in his answer to M. Iohn de Albins pag. 3. 6. 337. Eu. ke in cap. 20. 10. sect 5. Kemnitius in Censu ad c. 5. Conâ—ilâ— Trident. to the Camclion For as he changeth himselfe into all variety
the diseases of the body famine sicknes and death it selfe 5. And although Original sinne be now the cause of all these euils yet it doth not properly consist in them all but in the priuation of that prime grace by which the soule of Adam was enriched adorned and conuerted vnto God For as Originall righteousnes included these three prerogatiues or triple rectitude to speake in S. Thomas language first the vnion of the mind with soueraigne goodnes secondly the subiection of the inferiour powers of the soule to reason thirdly the like subordination of all the members of the body to the soule yet it did truely and principally reside in the former and contayned S. Thom. 1. p. q 95. â—â—t 1. the later two as accessaryes or dependants thereof So Originall sinne which is only knowne by his contrary habit is truly formally nothing els then the voluntary priuation of the same Originall iustice which ought to be in vs as it maketh the soule deformed blemished Feild in his 3. booke c. 26. and auerted from God Wherefore seing this want and priuation is taken away by Baptisme and the whole grace as it cloathed beautifyed and adorned the soule entierly restored the whole guilt of sinne is forgiuen the formall cause or true essence of Originall iustice recouered againe by the passion of Christ and the other deordinations the remaynder of concupiscence are only the effects or punishments of the precedent fault and not any true and proper fault For if man had beene created in the state of pure nature as the Philosophers thought he was and many Deuines against M. Feild teach he might be because it inuolueth no contradiction neither in respect of the creature nor Creatour Then I say he should haue beene pestered with the same inordinate concupiscence and rebellion of the inferiour parts as now he is but then it had been a meere infirmity langour or fayntnes of nature growing out of the matter whereof man is compounded and not any wound or punishment also of sinne as in our case it is The reason appeareth for as man in the state of pure nature must haue been coÌ„pacted of two diuers and repugnant natures of soule body flesh and spirit and consequently of a corporall and reasonable of asensuall and spirituall appetite which could not chuse but maintaine a perpetuall warre of contrary and repugnant desires it being naturall to euery thing according to Philosophy to couet that which is conuenient and sutable to it selfe so the sense euen then would hunt after sensible pleasant delight-some obiects and the spirit would seeke for spirituall the spirit would often checke restrayne and bridle the pursuit of Aug. de pec merit remis l. 2. cap 4 de nuptijs concup l. 1. c. 27. l. 13. de Triâ— c. 10. contra Iul. Pelag. l. â— 1. retract c. 15. sense and sense would likewise hinder weaken and repine at the heroicall workes and endeauours of the spirit Thus the winds of diuers opposite passions the fluds of contrary inclinations would naturally striue and resist one the other yet as in that case this contrariety had beene no sinne but a sequele a disease a feeblenes of nature so now the same abiding in the regenerate from whome the dregs of all impurity are cleansed it is only according to S. Augustine left as an exercise of vertue to wrastle against or as a punishment of sinne and not as any true or proper sinne Which by two irrefragable arguments I conuince in this manner Ezech. 36. v. 25. Mich. 7. v. 19. â—01 lasâ— v. 12. Ioan. 1. v. 29. Psal 50 v. 6. Whatsoeuer filth or vncleanes our soules contracted by the sinne of Adam is wholy washed away in Baptisme by the grace of Christ But the filth or guilt of concupiscence descended from Adam therefore it is clean abolished by the vertue of Christ The Maior or first proposition is euery where testifyed in holy Writ by the Prophets and Apostles who often witnes that there shal be left no sinne in vs after we are once new borne in Christ for he shall cleanse vs from all our iniquityes he shall drowne our sinnes in the bottome of the sea he shall discoast them from vs as far as he East is distant from the West he taketh away sinnes blotteth them out wipeth them away dissolueth them like a clowd he shall forgiue the iniquity to the house of Iacob and this is all the fruit that the sinne thereof be taken away But none Isa 44. v. 22. Isa 27. v. 9. Ad Rom. 8. v. 1. Hier. in Com. in hunc locuÌ„ Ad Rom. 5. v. 19. of these Prophesyes not one of these assertions were true if the guilt of concupiscence still lurked in the soule of the regenerate It were not true which S. Paul teacheth There is no damnation to them that are in Christ Iesus to wit Nihil damnatione dignum nothing worthy damnation as S. Hierome commenteth vpon that place if any damnable sinne remayned in them Not true which the same Apostle auoucheth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust if we be not as truely iustifyed and purged from the drosse of sinne Psal 50. v. 9. Ad Ephes 1. v. 4. ad Collos 1. v. 22. ad Ephes 4. v. 22. 24. ad Colos 3. v. 9. ad Rom. 6. ad Ephes 5. 2. ad Corinth 6. Chrys ho. 40. in 15. 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the merits of Christ as by the fall of Adam we were infected therewith 7. Secondly King Dauid speaking of the purity of the soule cleansed by grace sayd Thou shalt wash me and I shall be made more white then snow S. Paul writeth that the iustifyed are holy and immaculate that they cast off the old man and put on the new that they liue in Christ are light in our Lord temples of the liuing God Therefore free from the darknes free from the impurity death and idolatry of sinne for what participation hath iustice with iniquity what society is there betweene light and darknes what part hath Christ with Beliall what agreement hath the temple of God with Idolls Only God sayth S. Chrysostome can deliuer from sinne which in this lauer of regeneration he effecteth he toucheth the soule it selfe with grace and plucketh from thence the rooted sinne he who by the fauour of the King is pardoned his cryme hath his soule still defiled whome Baptisme washeth not so but he hath his mind more pure then the beames of the Sunne and such as it was when it was first created Which testimony of his so euidently discouereth the spot of Originall guilt to be quite abolished as the Magdeburgian Protestants censuring this place doubt not to say Chrysostome speaketh of the efficacy of Baptisme very dangerously And yet he speaketh no otherwise then the word of God and generall voyce of
Creatour there is in it disobedience from the dominion of the mind as Feild presseth out of S. Augustine It is a transgression from the rule of reason a defection sayth Abobt from rightetousnes a swaruing from the law of God but whatsoeuer swarueth or declineth from the prescript of his law is sinne Therefore concupiscence is not only a languor wound or fayntnes but the true sin of Nature Our answere is ready It is a sinne either materially or formally formally if it be a free and voluntary transgression materially if it want deliberation or consent of will as in fooles children and mad men it doth But as in them the actuall lusts or desires of concupiscence are materiall disorders or swaruings from the will of the highest but not properly sinnes so neither in the regenerate if as S. Augustine often auoweth they yield not vnto them For which cause we deny that whatsoeuer declyneth from the law of God is sinne euery vniust law euery hereticall interpretation euery booke which Protestants set forth in defence of their errours is a declyning and swaruing from his law and albeit they damnably sinne in disgorging such poyson yet the books themselues are not properly sinnes but so far forth sin is committed as they are any way diuulged imbraced or allowed no more are the sinnefull motions of concupiscence vnles by voluntary consent they be yielded vnto especially such as are seated in the flesh which is not capable of sinne 8. Secondly they presse the authority of the Apostle and testimony of the Fathers as that S. Paul tearmeth Rom. 6. v. â— ad Rom. 7. v. 24. concupiscence sin the body of sinne the body of death S. Augustine iniquity vice a great euill Methodius death and destruction it selfe S. Ambrose the defilement of nature the seed root or seminary of sinne S. Cyprian a domesticall euill Origen sinne which is the cause of death I answere it is named sinne death destruction c. for many reasons which S. Augustine himselfe assigneth First for that it is the effect Aug la. de â—uptijs concup c. 23. of sin as our speach is called our tongue or hand writing our hand because our tongue or hand frameth it The second for which it is so intitled he noteth to be because it inclineth prouoketh and if it ouercome is the cause of sin death defilement c. So cold is sayd to be sluggish and heauy for that it maketh men heauy wyne merry by reason it stirreth vp to mirth And so concupiscence for as much as it continually suggesteth allureth often induceth to all kind of wickednes S. Cyprian besides the S. Cypr. de ratio circumcis S. Bernard de sex triâ—ul precedent names calleth it a raging beast of stincking breath S. Bernard A contagion a pestilent poyson a manifold pestilence the cherishment of all naughtinesse a furnace strongly burning with the affections of ambition auarice enuy willfullnes lewdnes and all vices 9. Thirdly it is tearmed a great euill because it is indeed an vntoward and euill propension a hindrance from good a want of due subiection in the inferiour powers therefore truly called a sicknes or euill quality though not a sinne for harken what the same S. Augustine writeth to Iulian the Pelagian Thou think est that if concupiscence Aug. l. 6. cont Iul. c. 5. prope finem Rom. 7. v. 15. 19. were euill the baptized should want it thou art much deceaued for he wanteth all euil In this sort S. Paul calleth it the euill which he hateth and the euill which I will not that I doe Fourthly it doth beare the name of sinne because it was the materiall part of sinne or that which the formall guilt of our capitall infection materially included after which maÌ„ner it may be improperly sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity the name for which Iohn Caluin and his Ghospellers so eagerly striue yet if you take the word iniquity in August tract 41. in Ioan. his proper signification it is wholy cancelled in S. Augustines iudgment saying because all iniquity is blotted out hath no infirmity remayned 10. Lastly it doth sometyme truly vndergo that name because in the irregenerate the auersion from God Aug. l. 5. contra Iul. c. 3. which is the forme and essence of Originall sinne is annexed vnto it This is the meaning of S. Augustine when in his fift booke against Iulian he first calleth it sinne then the cause also and punishment of sinne for so it is properly sinne not in it selfe alone but as it is combined with the aforesayd auersion to make one complete and vitious habite So there is in it disobedience against the dominioÌ„ of the mind because it is in them vnbridled and vntamed VVhitak l. 8. aduers Duraeum fol. 576. lust so it is that sinnefull concupiscence against which the good spirit according to S. Augustine doth striue and couet Howbeit by these words Whitaker taketh occasion to cauill that he speaketh of concupiscence in the regenerate because in them only is the good spirit which warreth against it But he is much deceaued for S. Augustine meaneth not by the good spirit the spirit of righteousnes but the naturall propension to good the right Synderesis or light of Gods countenance which he hath stamped in the hartes of the wicked this often fighteth and biddeth war to that concupiscence which is true sinne by reason of the formall guilt conioyned vnto it notwithstanding if that formall guilt be once forgiuen the materiall part that is concupiscence of it selfe inhabiting in vs against which we wrastle is no more sinne then a dead carcasse bereft of life is a true and proper man 11. One scruple yet may trouble my Reader why Vlpid tit de edilitio edict lege prima Tul. ep Papirio Paeto ep â— in fine S. Augustine should call this concupiscence vicious or a vice for heereon we may vndoubtedly argue that it is likewise sinnefull or a sinne I answere that the word Vitium vice if we sift the natiue signification and property thereof may be taken for any thing that is diseased or defectiue either in nature or art as Vlpianus in the ciuill law vseth the word and Pliny stileth the falling sicknes by the name of Vice Tully likewise giueth the name of vice to whatsoeuer is broken or out of reparation in the roote or walles of a house Thus S. Augustine taketh the word vice for that which is maymed and diseased and not for that which is sinnefull when he speaketh of the woundes of sinne abyding in the regenerate wherein I appeale to no other sentence then his owne which I heere insert as a seale and obligation of his beliefe concerning this matter Iam Aug. l. 2. contra Iul. prope init ne discernis iam ne perspicis c. Dost thou now discerne dost thou now perceane dost thou now behould the remission of all sins to be made in Baptisme and as