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A52681 An answer to Monsieur De Rodon's Funeral of the mass by N.N. N. N., 17th cent.; Derodon, David, ca. 1600-1664. Tombeau de la messe. English. 1681 (1681) Wing N27; ESTC R28135 95,187 159

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figure or representative of the passion of Christ Teaching us continues S. Austin viz. preist's such as he was to partake of Christ's passion to wit when it represents it to them by their eating the Bodie under the form of Bread separate from the species of Wine and after drinking the Blood under the species of Wine which was consecrated separate from the species of Bread And to imprint adds S. Aug in our memories with delight and profit that Christ was crucified for us For can it be but delightful to a man to think of his salvation purchased to him by the death of Christ if he pleases and profitable to encourage him to live a good life in order to make it sure Having answered this objection by which he would have S. Augustin seem to deny the real presence of Christ's Body in the Eucharist Let me bring him a passage from the same S. Austin by which he clearly asserts it It is conc 1 in Psal 33. where he speaks thus Et ferebatur in manibus suis sayes he speaking of Christ hoc sayes he quomodo possii fieri in homine quis intelligat Quis enim portatur manibus suis Manibus aliorum potest portari homo manibus suis nemo portatur Quomodo intelligatur in ipso David secundùm literam non invenimus in Christo autem invenimus ferebatur enim Christus in manibus suis quando commendans ipsum Corpus suum ait Hoc est Corpus meum ferebat enim illud Corpus in manibus suis And he viz. Christ was carried in his hands who can understand says he how this could be done if a Man A man may be carried in the hands of others in his own hands no man is carried We do not understand how this may be understood in David himself literallie or according to the letter but we find it in Christ For Christ was carried in his own hands when commending that same Bodie of his he said This is my Body for he did cary that Body in his own hands Calvin lib. 4. iust Chap. 17. Answers and explanes this passage thus Christ carried himself in his own hands but improperly and figuratively to wit because he carried the sacrament of his Body Answer I could also carrie a sign or picture of my self in my own hands and that is not hard to be understood but S. Austin says ' Tuas impossible to other men to carry their Bodies in their own hands as Christ did his S. Aug. again lib. 2 cap. 9. cont adver Legis proph sayes We receive with faithful heart and mouth the mediator of God and Man Man Christ Iesus giving us his Body to be eaten and his Blood to be drunk though it seem more horrible to eat mans flesh then to kill and to drink man's blood then to shed it And again Epist 162. Tolerat ipse Dominus Judam diabolum furem proditorem suum sinit accipere inter innocentes Discipulos quod fideles norunt Pretium Nostrum Our Lord himself suffers Judas a Divel a thief and his betrayer he lets him receive among the innocent disciples that which is known to the faithful Our price i. e. ransom Be pleased now to reflect out of these passages 1. That Judas his eating our price to wit Christ was a Corporal eating by the mouth of the Body for he did not eat him by faith 2 That our receiving our mediator with faithful heart and mouth as S. Austin speaks cannot stand if we exclude our corporal eating Christ's Body in that spiritual manner I explained in the second section of this Chapter Obj. 4. Cardinal Cajetan in his Com on S. Iohn 6. sayeth To eate the flesh of Christ and drink his Blood is faith in Christ's death c. I answer that 't is faith in Christ's death that makes us eate the flesh and drink the blood of Christ so that if I cease to fulfil this his commandement of eating his flesh and drinking his blood I shew I have no faith in his death without which there is no life of the spirit Moreover when we eate the Body and drink the Blood of Christ we ought not flightly to reflect but as we chew our meat and let down our drink by little and little ruminate and consider maturely the death of Christ represented to us in our communion Christ saeth not says the Cardinal he that eates worthily or drinks worthily hath to wit eternal life but he that eates and drinks Hence Mr. Rodon infers this eating and drinking is to be understood not of the sacrament but of an eating and drinking viz. by faith the death of Christ Answer Tho Christ did not say who eates or drinkes worthily he meant so as may be gathered from the following words hath eternal life for none I suppose will ascribe eternal life to an unworthy eating as to its cause and condition But how does Mr. Rodon from eates or drinks solitarily put without by the mouth of the body or by the mouth of faith gather that the Cardinal and Christ before him meant of an eating by saith or an eating of the death of Christ since when we hear mention of eating and drinking without any addition we presently understand by the mouth of the body as when we hear named a man we understand a rational sensible creature not a painted man or that which improperly is called a man Obj. 5. The action wherby Jesus Christ is applied to us for Righteousnes and sanctification is nothing else but faith therefore the spiritual eateing and drinking by faith and not the corporal by the mouth is the action whereby we have that life which Iesus Christ has purchased to us by his death Answer I deny the Antecedent and say we are justified also partially by good works Iac. 2. One of which is to obey Christ's command in taking by our corporal mouth his Body under the forme of Bread And so S Paul Rom. 5. is to be understood when he sayes we are justified by faith As the other passages Act. 15. and Io. 6. That God purifies our hearts by faith but not by faith only but also by good-works Was not St. Marie Magdalen justified when her sins were pardoned her because she loved much And is not her love here alleadged by Christ for the cause of her justification I do not deny but that she had faith also as a disposition to the same justification Does not S. Paul say 1 Cor. 13. v. 2. Had I faith to remove a mountain Si Charitatem autem non habeam Nihil sum And have no charity I am nothing I grant again that eating and drinking by saith as Protestants speak to wit Faith while we eat with our corporal mouth our Saviours real Body obtaines remission of sins c. but not if we condemn or neglect the eating of it by the mouth of the Body Take notice when Mr. Rodon quotes S. Iohn 3. v. 3. Except a man be born again he leavs out by
Chapter of the Churches forbidding Marriage and certain Meats After Mr. Rodon had unadvisedly said that we freely confess that the Decree of the Council of Constance is contrary to the institution and command of Christ which we are so far from confessing that we have proven the contrary He adds If we alleadg that S. Paul Timot. 4. saith That they who forbid to marry and command to ●ob slain from Meats do teach the Doctrines of Devils Romanists need only answer that altho S. Paul doth say so yet they must not believe it because the Romish Church hath determined otherwise Again if we alleadg sayes he that the same Apostle Ephesians 2. saith That we are saved by Grace through Faith and that not of our selves it is the gift of GOD not of works least any man should boast Romanists need only Answer that although this was written by the Apostle yet they must not believe it because the Romish CHVRCH hath determined that we are Saved by Works and Faith as coming from our selves and from the strength of our own free will Answer We know the general approved Councils being guided by the H. Ghost cannot determine against S. Paul We avow 't is a Doctrine of Devils to forbid absolutely to marry as if marriage were ill in it self and of Satan as the Ebionites taught see S. Irereus Lib. 1 Cap. 22. And to command to abstain from certain Meats believing they were of the Devil with the Manicheans See S. Aug. Haeres Manich. 46. But we do not hold it to be a Doctrine of Devils to forbid Preists to marry who cannot use their marriage without breaking their vow made to God If a man be bound to keep his promise of fidelity or conjugal chastity to a Wife is not he as much bound to keep his promise of perpetual Continency made to God The Church I say does not determine against S. Paul 1 Timot. 4. nor against what he sayes Ephes 2. But heartily believes with him that we are saved by Grace through Faith and that this Faith is not of our selves but it is the gift of God not of works done by the force of nature or of the Old Law of which the Jews boasting thought themselves more worthy of Salvation than the Gentils Yet she determines against Mr. Rodon that S. Paul here by Works doth not exclude Works that flow from Faith as acts of Hope Repentance and Charity for S. Mary Magdalen was justified because she loved much Obj. They do not celebrate the memory of Christ's Death as they ought who do not partake of the Cup whereby only we commemorate the effusion of Christ's Blood therefore all ought to partake of the Cup. Answer I distinguish the antecedent they who do not partake of the Cup do not as they ought celebrate the Death of Christ Passively that is they have not an occasion of receiving and do not receive a representation or a memory of the Death of Christ I deny They do not celebrate the memory of the Death of Christ Actively I subdistinguish within themselves producing in their mind a thought of the Death of Christ I deny without themselves putting the Body of Christ under the species of Wine I grant but all are not bound to do so or celebrate a memory of his Death so but only the Preists to whom he gave that command saying Do this in remembrance of me and as often as you sball eat this Bread and drink this Cup you shall shew the Death of the your Lord untill he come And that Protestants understand this to be said to the Ministers only they shew when they say that this Sacrament cannot be rightly ministred without a Sermon of the Death of CHRIST I ask do the Lay-people Preach then CHAPTER VII The Sacrifice of the Mass proved by Reason by the notion of a true Sacrifice By Scripture By the tradition of our Country By the Authority of the Holy Fathers and the Church SECTION I. Proofs SUBSECTION I. Proofs from Reason I. REASON WE must not refuse to Christians that which all other People have had by an instinct of nature viz. to offer a true Sacrifice to the Supream Being God in the 1. Chapter of Leviticus v. 2. does not say by way of command ye shall offer But supposing what they knew to be done by the light of Nature he only prescribes there the manner of Sacrificing S. Paul having cured with a word of his month a Lame man at Lystra the People thinking him for that to be God presently found themselves naturally moved to bring Oxen to Sacrifice to him Act. 14. Men Sacrificed in the Law of Nature in the written Law the Pagan infidel as well as the Faithful Soul all led by this innate light he is to be honoured in a singular manner who is above all The chief end of a Sacrifice is to acknowledge by it God's supream Dominion over us his Creatures as Author of Life and Death and shall Christians who have been by divine favour enlightened above other People be ignorant of this or less sensible than others of their duty to him from whom they have received more Grace No. Then Christians have a true Sacrifice but no other than that of the Mass then that of the Mass is a true Sacrifice I prove the minor proposition because beside the Sacrifice of the Mass Christians have now no Sacrifice but their offerings of Prayers or other Acts of vertue which are only Sacrifices improperly nay God himself distinguishes them from a true Sacrifice saying by the Prophet Samuel 1 Reg. 15. v. 22. Obedience is better then Sacrifice and Math. 9. v. 13. I will have Mercy and not Sacrifice You 'l say we have the Sacrifice of the Cross Answer That is past People in succeeding Ages could not be present at that to do their due homage to God That was made and was sufficient to Redeem all men from their Sin 's past present and to come as much as was required of Christ or on his side as Redeemer but it was not made to Redeem them from their first Duty to God which is still and ever to acknowledge him as Supream Lord as well in all other times as in that at which the Sacrifice of the Cross was offered If that Sacrifice sufficed for all Duty 's what need have we now of Sacraments Faith repentance c. If we have moreover need of Faith for our selves why have we not need of a true Sacrifice as a testimony of our Faith in God to others The holy Patriarches had Faith in their Hearts but did not think themselves to do sufficiently by that their Duty to God without a Sacrifice as a publick profession to men of this their Faith in him You must distinguish the condigne or fully satisfying Sacrifice for Sin from other Sacrifices That the eternal Father required and accepted from his Son alone in Burnt-offerings and Sacrifices for Sin thou hast no pleasure then said I God the Son