Antiochenum The workes that are set before vs are not of humane virtue wee are in place of ministers but he vvhich sanctifieth them and chaungeth them is himself Et infra he that hath said this is my body hath confirmed his fact by his vvord Againe g homil de Eucharistia in Encâ—niis doest thou see the bread doest thou see the wine doth it passe into the draught as other meats God forbid think not so for if wax being applyed to the fier is made like vnto it and none of the substance therof doth remayne nothing is ouer plus so also heere thou must think that the mysteries are consumed by the substance of the body S. Hierome anno 380. saith h in CommeÌ„t Matth. â—â—p 26. after that the typicall pasche was fullfild and he had eaten the flesh of the lambe with his Apostles he tooke bread which comforteth the heart of man and so proceedeth vnto the true Sacrament of the pasche that euen as in his prefiguration Melchisedech the priest of the high God had done offering vp bread and wine he also might represent the truth of his body and blood Againe i epist ad Hedibiam quaest 2. let vs say saith he that the bread which our Lord brake and gaue to his disciples is the body of our Lord and Sauiour Et infra neither did Moyses giue vs the true bread but our Lord Iesus he is the guest and the banquet he doth eat and is eaten S. Austine anno 400. saith k epist 86. ad Cosulatium Hee saith the beast hath giuen place to the bread as it were vnwittingly and that then the bread of proposition was wount to be put vpon the table of our Lord but now that he did take parte of the body of the immaculate laÌ„be he saith that the blood gaue place to the cuppe not thinking that he did now also receaue blood in the cuppe Et infra therfore he said it was so much the better and more requisite or conuenient to haue the old passe away and the new ordayned in Christ that the aulter might giue place to the aulter the sworde to the sworde the fier to the fier the bread to the bread the lambe to the lambe and blood to blood Againe l lib. 12. coÌ„tra Faustum cap 10 cap. 20. he saith that the faithfull doe receaue with their mouth the blood where with they were redeemed and that now they drinke that which came from the side of Christ Againe m lib. 2. coÌ„t AduersariuÌ„ legis Prophetarum cap. 9. Wee receaue saith he vvith a faithfull heart mouth the mediatour betvveen God meÌ„ the man Christ Iesus giuing vnto vs his flesh to be eateÌ„ blood to be dronkeÌ„ although it seeme more horrible to eat the flesh of man theÌ„ to destroy it to drinke the blood of man then to spill it Againe n lib. 2. coÌ„tra Peâ—il cap. 17. The Pasche which they doe as yet celebrate of the sheepe is one thinge that which wee receaue in the body and blood of our Lord is another thing Againe explicating the title of the psalme whearin it is written And he vvas carried in his owne handes he saith o in psalmuÌ„ 33. conc â— who can vnderstaÌ„d how this may be done in a maÌ„ for who is carried in his owne haÌ„des a maÌ„ may be carried in other meÌ„s haÌ„des but no maÌ„ is carried in his owne handes wee doe not find how it should be vnderstood to be in Dauid himself but wee find it in Christ for Christ was carried in his owne haÌ„des when giuing his owne body he said This is my body for he did carry that body in his owne handes Finally he saith p Serm. ad Neophytos vt â—estatur Iuo Câ—â—notensis Episâ— in epist ad Hayâ—â—â—â—muÌ„ Paschasius in epist ad Frudrgâ—â— iii. take yee this in the Chalice which issued froÌ„ the side of Christ And againe wee are inuited to a table where is not found the meat of men but the bread of Angels is prepared S. Cyrill of Alexandr anno 430. explicating that of the ghospell Hovv can this man giue vs his flesh to eat he saith q S. Cyrill lib 4. in 〈◊〉 cap. 3. hauing a firme faith in mysteries let vs neuer think of so high thinges or once pronounce that Hovv Againe r in epistola ad Câ—â—â—syâ—â—um wee would not saith he abhorre flesh and blood prepared vpon the holy aulters if wee did consider that God yelding and condescending to our fragilitie and weaknes did infuse the virtue of life into the thinges offered turning them into the veritie of his owne flesh that a body of life may be found in vs as a certayn seed S. Theodoret anno 440. saith Å¿ in primo Dialogo our Sauiour chaunged the names and gaue that name to the body which was proper to the token and signe to the signe or token which was of his body And addeth for hee would haue them which are partakere of mysteries not to attend or respect the nature of those thinges that are seene but to belieue the chaunce which is done by grace for the only mutation of names S. Leo Pope anno 450. saith t Sermo 14. de passione Domini wee taste him in all respects both in spirit and flesh Againe v Sermo 6. de ieiunio septimi mentis you ought so to communicate of the holy table as to doubt nothing at all of the verity of the body and blood of Christ for that is receaued by the mouth which is belieued in hart and in vayne doe they say Amen that dispute against that which is receaued S. Eusebius Emissenus anno 520. saith x Sermo de corpore Domini when the creatures are put vpon the holy aulters to be blessed with heauenly wordes before that they be consecrated by the inuocation of theÌ„ highest povver there is the substance of bread and wine but after the wordes of Christ there is the body and blood of Christ And what maruaill is it if he chaung those thinges which he created by his word S. Remigius anno 480. saith y in comm in 1. Cor. cap. 10. vpon those wordes of S. Paul The bread vvhich vvee breake is it not the participation of the body of our Lord euen then saith he as soone as it is the consecrated and blessed by the priestes and the holy ghost afterwards broken when now it is indeed the true body of Christ although it seeme bread Et infra The flesh saith he which the word of God the Father did assume in the virgine wombe in the vnitie of his person and the bread which is consecrated in the church are one body for as that flesh is the body of Christ neither are they twoe bodies but one body S. Gregory Pope anno 590. hauing done a miracle before the people he said z testo Paulo Diacono in eius vita learne to
himself whose Sacrament is in the visible anoynting LVTHERS DOCTRINE Luther vpon these words y in domestica postillâ— Witemberge impressa 15. 49. serm 2 in de Trinit super Luang Ioan. 3. vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God saith wee will diligentlie obserue chiefly against the blind Anabaptistes who thinke the Baptisme of children to be vnprofitable and to no end but how can such a manner of baptisme be vnfrutfull when as heere thou hearest that our sauiour hath ordayned water vnto this end that the holy ghost concurring with it it doth worke vnto regeneration Now if it be necessarie for children to be regenerate or otherwyse they cannot see the kingdome of God why should wee deny them baptisme Againe Is not this saith he a great gift and glory that a woman also in tyme of necessitie may baptize and say I free thee from death from the Diuell sinne and all euill I giue thee life eternall I make thee of the son of the Diuell the son of God All which haue nothing contrary to the former opinions or sentences but in another place he saith z in _____ oq conuiualiby tit de baptismo That children although sometyme they departe hence without baptisme yet if they be without their owne actuall fault they may be saued CALVINS DOCTRINE a lib. 4. instit c. 15. ¶ 20. Caluin saith To knovv this also perteineth to the matter that it is very ill done if priuate men vsurp to themselues the administration of baptisme And a little after vvheras many ages since yea almost from the verie beginning of the church it vvas acustome that in perill of death lay men might baptise I doe not see by vvhat good argument it can be defended yea the Fathers themselues vvho either held this custome or permitted it could not tell vvhether it vvere vvell done or not Et infra Let there be daunger least he that is sicke doe dye without baptisme vvhat then shall he be depriued of the grace of regeneration no such matter Againe what euill hath that article euilly expounded brought in that baptisme is of necessitie vnto saluation few consider this and therfore they care the lesse for it for when that opinion did increase or vvaxed in force that all perished that vvere not baptized our state or condition became vvorse then that of the auncient people Againe b ¶ 22. The example of Sephora is vnhappily cyted why because it doth indiscretly draw vnto the imitation of that which a foolish woman did Ibid. this would I haue readers only to attend that Sephora did purpose nothing els but to proue the ministerie of God shee seeing her son in daunger crieth and maketh a noyse and with great wrath did cast the prepuce vnto the grovvnd shee doth so reuile her husband that shee is angry vvith God Finally it is manifest that all this proceeded from a simple vnderstanding in that shee doth rayle at both God and her husband being forced to shed the blood of her ovvne son moreouer admit shee had behaued her self vvell in all other thinges yet this rashnes is vnexcusable because her husband being present shee circumcised her son c. And he concludeth in the same place saying vvher vpon it follovveth that the children of the faithfull are not therfore baptized that they might then at that instant become the sons of God vvhich vvere before alienated from the church but rather they are therfore receaued into the church by a solemne signe because through the benefit of the promise they did alreadie before perteyne vnto the body of Christ here you see that Caluin vvill haue the children of the faithfull to be borne sanctified and Christians from their mothers vvombe and not by Baptisme agreeing herin most directly vvith the Pelagian heresie An old condemned Heresie This vvas the Pelegian heresie vvhich taught S. August lib. 6. contra Iulianum cap. 2. 3. lib. ad Bonifacium cap 2. 4. that there vvas no originall sinne in the children of the faithfull and that they did not therfore need the lauer of regeneration or Baptisme but vvere borne holy from the vvombe vvitnes S. Augustine THE 32. ARTICLE Of the venerable Sacrament of the Eucharist THE CATHOLICKE DOCTRINE FOR THE REAL PRESENCE The true and liuely flesh that is the Body and blood of Christ is the nourishmeÌ„t of the soules of the faithfull and their spirituall and heauenly meat into which this earthly and element all bread and wine is through the benediction of Christ and operation of the holy ghost made transubstantiate not withstanding all the accidents of the former substance remayning SCRIPTVRE a Matth. c. 26 v. 26 reâ—d also Mâ—rke c. 14.22 Luke 22 â—9 and 1. Cor 11 24. IEsus tooke bread and blessed and brake and hee gaue to his disciples and said take yee and eat This is my Body And taking the Chalice he gaue thankes and gaue to them saying drink yee all of this for this is my blood of the new testameÌ„t which shal be shed for many vnto remission of sins b Iohn c. 6. v 53 54.55.56 c. Vnlesse you eat the flesh of the son of man and drinke his blood you shall not haue life in you He that eateth my flesh and drinketh my blood hath life euerlasting and I will rayse him vp in the last day for my flesh is meat indeed and my blood is drinke indeed c. he that eateth my flesh and drinketh my blood abideth in me and I in him c 1. Cor. 10. v. 16. The Chalice of benediction which wee blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord FATHERS S. Irenaeus anno 160. saith d lib. 4 cap. 14. How shall it be manifest to them that that bread vpon which thankes is giuen is the body of the Lord and the Chalice of his blood if they say he is not the son of the maker of the world c S. Ignatius disciple vnto S. Iohn the Euangelist saith e in epistola ad Smyrnenses vâ— citat S. Theodoretus Dial. 3. They doe not admit Eucharistes and oblations because they doe not coÌ„fesse the Eucharist to be that flesh of our Sauiour which suffered for our sins which the Father through his bouÌ„tie raysed againe f lib. de Eccl Hierarch part 3. c. 3. S. Dionysius Arcopagita anno 80. saith o most diuine and holy Sacrament vouchsafe to open the coueringes of those significant signes which ouershadow thee and appeare plaine vnto vs and fill our spirituall eies with the singuler and cleare shining of thy light S. Iustine Martyr anno 150. saith of the Eucharist g in Apologia ad Antominum Wee doe not take it as common bread nor this as common drinke but as by the word of God our Sauiour Iesus Christ was
incarnatie and tooke both flesh and blood for our saluation so also by the prayers of the word of God wee are taught that the Eucharist being made food by him wherby our blood and flesh may be nourished by mutation is the flesh and blood of the same Iesus incarnate Tertullian anno 200. saith h lib. 4 cont Marcion The bread which he tooke in his hand hee made his body saying This is my body Againe i lib. de resurrect carnis The flesh feedeth vpon the body and blood of Christ that the soule may be replenished or filled with God Origen anno 230. expounding the 25. the chapter of Exodus saith k homil 13. in Exod. I would haue you to admonish others you that are wont to be present at the diuine mysteries know that when you receaue the bodie of our Lord you keepe it withall watchfulnes and veneration least any little part therof fall to the grownd least any little parte of the consecrated gift slip away or fall for you belieue that you are guiltie of a great offence and you doe well to belieue so if any part therof fall through your negligence Againe speaking of the centurions child he saith l hom 5. in diuersa loca Euangelij loquens de puero centurionis when thou receauest the holy food and incorruptible banquet thou eatest and drinkest the body and blood of our Lord then our Lord entreth vnder thy roofe thou therfore humbling thy self imitate the Centurian and say Lord I am not worthy that thou shouldest enter vnder my roofe For where he entreth vnworthilie there he entreth to iudgment S. Cyprian anno 240. saith m in Serm. in caena Domini in principio The supper being disposed amongst the Sacramentall banquets the old and new institutions met together and the lambe being consumed which the auncient tradition did propound our maister did set before his Disciples the vnconsumable food Et infra this bread which our Lord deliuered to his Disciples being changed not in outward shew but in nature by the omnipotencie of the word was made flesh and as in the person of Christ the humanitie appeared and the diuinitie lay hidd so the diuine essence infused it selfe ineffablie or vnspeakeablie into the visible Sacrament c. The Doctrine of the Sacrament is new and the Euangelicall schooles haue brought forth this first instruction and Christ our Doctor first taught the world the discipline That ChristiaÌ„s should drinke blood the eating wherof the authoritie of the auncient law most straightly forbideth for the law forbideth the eating of blood the ghospell commaundeth it to be dronke S. Hilary anno 350. saith n lib. 8. de Trinitate There must be no doubt concerning the veritie of the flesh and blood for now both by the profession of our Lord and our faith it is indeed flesh and indeed blood Et mox is not this the truth it seemeth not to be ttue vnto them that deny Christ to be true God Also explicating that of the six of S. Iohn he that eateth my flesh shall liue through me c. he saith truly this is the cause of our life that wee haue Christ according to the flesh remayning in vs carnall men who shall liue by him as he liueth by the father Et infra thou saist that the son of God temaineth in vs carnally through the Eucharist S. Cyrill of Hierus anno 350 saith o Cateches 4. Mystag for as much as Christ himself thus affirmeth and speaketh concerning the bread This is my body whoe dare hearafter doubt of it and for as much also as himself confirmeth it and saith This is my blood who I say can doubt of it and say it is not his blood Et ibidem once he turned water into wine which is neere vnto blood at his pleasure only in Canaan in Galile and shall not he be worthy to be belieued that he turned wine into blood wherfore with all assurance let vs receaue the body and blood of Christ for vnder the forme of bread his body is giuen to thee vnder the forme of wine his blood is giueÌ„ to the. Et ibid so shall wee be Christophori that is bearers of Christ when wee haue receaued his body blood into our members and wee shal be made as S. Peter saith partakers of the diuine nature thou must not consider it as bare bread and wine for it is that body and blood of Christ according to our Lordes owne wordes for although thy seÌ„se make thee think thus yet faith must coÌ„firme thee that thou iudge not the thing according to the tast Et infra knowing this and being most assured that this bread which wee see is not bread although the tast think it bread but that it is the bodie of Christ and the wine which wee see although to the sense of the tast it seeme wine yet that it is not wine but the blood of Christ S. Ambrose anno 380. saith p lib 4 de Sacramentis cap 4. But this bread is bread before the wordes of the Sacrament yet when the consecration shal be adioyned of bread it is made the flesh of Christ Againe q lib de myâ—teâ—iâ—s mâ—â—â—â—ndis c. 4. peraduenture saith he thou wilt say vnto me I see another thing how can you assure me that I receaue the body of Christ now theÌ„ it remaines that wee proue it therfor wee will vse most manifest examples to proue that this is not that which nature formed but that which the benediction hath consecrated and that the force of the benediction is greater then the force of nature because by the benediction nature it self is also changed Moyses held a rod in his hand he cast it a way and it became a serpent Also hauing declared many examples of Elias and Elizeus hee concludeth if the benediction of a man preuayled so much that it conuerted nature what shall wee say of the diuine consecration it self where the wordes of our Lord and Sauiour himself worke for this Sacrament which wee receaue is made perfect by the speech of Christ and if the word of Elias preuayled so much that it brought downe sier from heaueÌ„ shall not the word of Christ be of sufficient power to chaung the nature of elementes thou hast read concerning the workes of the whole world that he spake the worde and they were made he commaunded and they were created therfore the worde of Christ which was able to make that which was not of nothing shall it not be able to chaunge those thinges which be into that which they were noâ— for it is not a matter of lesse power to giue new natures vnto thinges then to chaung the natures of thinges S. Basil anno 380. saith r lib de Baptismo cap 9. if such threatninges be pronounced against them that rashly come to those Sacramentes or sacrifices which are sanctifyed by men what shall wee say of him who is rash in receauing
great a space betweene the body of Christ and the bread and wine in the Supper as there is betweene the earth and the highest heauens to witt that the body of Christ is no where but in that one certayne and determinate pleace of heauen The same also saith v de re Sacramentaria q. 6 Beza in expresse wordes in the some of his doctrine Secundly Caluin teacheth that the signes and body of Christ although in place they differre very much yet they are so conioyned to gether not only touching the signe in that one is a token of the other but also because together with the signe God doth truly giue vs the verie bodie and blood of Christ wherby our soules are indeed nourished vnto life euerlasting This Caluin hath in all the places aboue noted And also saith yet further x vpon the 26. Matth. That in the supper the body of Christ is truly giuen vs that it may be a wholesome food vnto our soules that is our soules are fed with the substance of Christes body that wee may truly become one with him And a little after therfore saith he an emptie and bare signe is not set before vs but such as receaue this promise by faith are truly made partakers of the body and blood of our lord Againe he teacheth that to eat the flesh of Christ is not only to belieue but also to be made truly partaker of his flesh y lib. 4. inst cap. 17. ¶ 5. For saith he as not the beholding but eating of bread is required vnto the nourishment of our body so it is necessarie that our soule be truly and fully made partaker of Christ Againe z ¶ 32. in the holy supper he commaundeth me vnder the signes or formes of bread and wine to receaue his body and blood I nothing doubt but he doth truly giue it and I truly receaue it these Caluin But because this secund seemeth contrarie to the first for how can the body of Christ be truly giuen to vs with the bread and be present in the supper if this body be only in the highest heauen and the bread only on earth therfore he addeth this third saying a Ibib. ¶ 7. there remaineth nothing saith he but that I breake out into admiration of that mysâ—erie which certenly neither mynd by thinking nor tongue by explicating is sufficient to expresse And againe b ¶ 10. But although it seeme incredible that in so great v distance of place the flesh of Christ should so penetrate as to be meat for vs let vs remember how farre the secret virtue of the holy ghost doth exceed our vnderstanding and how foolish a thinge it is to measure his immensitie or wonderfullnes by our capacitie therefore what our vnderstanding doth not comprehend let faith conceaue that the spirit doth truly vnite what is disioyned by distance of place Againe c ¶ 32. Moreouer saith he if any aske of me the manner how he shall not be ashamed to confesse that it is a secret more high then either by witt can be comprehended or wordes declared The like hath Beza d de Sacramentis q 9. But saith he neuerthelesse wee confesse that the mysterie of God is incomprehensible wherby it cometh to passe that the same which is and remaneth in heauen and no other where is truly communitated vnto vs who are now on earth and no other where But because Caluin perceaued this his mysterie to be incredible and to inuolue a most manifest contradiction he addeth that the very body of Christ did not descend but a certen substantiall force deriued vnto vs from the flesh of Christ by his spirit as a certeyn Channell or conduit for thus he speaketh e lib. 4. instit cap. 17. ¶ 12. The bond saith he of that coniunction is the spirit of Christ by whose fastining wee are coupled together and as a certeyne conduit by which what soeuer Christ himself both is and hath is deriued vnto vs. Againe I freely confesse that I reiect the mixture of Christes flesh with our soule or transfusion as they teach because it sufficeth vs that Christ doth from the substance of flesh breath life into our soules yea power out his owne life into vs although his verie flesh doe not enter into vs. Againe Å¿ ¶ 13. Wee must saith he frame such a presence of Christ in the supper as may neither adioyne him to the element of bread nor include him in the bread or any wayes inclose him c. least something should be affixed to his body nor agreable to mans nature which is done when it is said to be infinite or in many places at once Also certenly that which wee teach hath nothing in it wherby to giue offence to any vnlesse to a few ages when that ignorance of Sophisters did raigne in the Church and the cleare light and manifest truth was oppressed with barbarisme Againe g ¶ 15. 29. Let this therfore be establissed for certayn that the flesh of Christ is not truly giuen vnto vs in the supper for food vnlesse the true substance of the externall signe did signifie as much But as one errour riseth out of an other that place of Hieremia is so foolishly wrested to prooue transubstantiation that a man May be ashamed to relate it c. yet so also thought many of the Fathers but what as if their ignorance were not rather to be pardoned and shâ—me concealed then impudencie to be added wherby to feare them yet still in hostile manner to contend with the true sense of the Prophet These Caluin An old condemned Heresie by the primitiue Church This was in tyme past the heresie of the Sacramentaries Synodo 7. act 6. tom 3. S. Theodoret Dialog qui dicetur impatibilis that the Eucharist or lords supper was not the true flesh of Christ but only a figure and image of the body of Christ The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. Iohn Moreouer there were others who not denying the veritie of Christes body in the Eucharist denied not withstand that the body of Christ did remayne in the Eucharist if it were kept vntill the next day whome S. Cyrill therfore saith that they were madd S. Cyrill in epistola ad Calosyrium Episcopum Whereas it is obiected that the sixth chapter of S. Iohn doth not treat of the Eucharist I proue the contrarie very manifestly that it doth specially treat of it The question therfore is not whether the whole chapter perteine vnto this matter for the contrarie is manifest as in a great part therof mention is made of the miracle of bread faithl and incarnation the controuersie therfore is only of these wordes The bread which I will giue is my flesh for the life of the world c. almost to the end Almost all the heretickes of these tymes denie these wordes to perteine to the Sacrament of the Eucharist
resurrection of life euerlasting These S Athanasius Peter Martyr doth so triumph vpon this place that he saith lib. contra Gardiner obiect 1â—0 he doth think there is scarre any stronger argument then this or more inuincible amongst those that are taken out of the Fathers I answere the force of this argument consisteth in there poyntes so first in that he saith the eating of our Lords body ought not to be taken carnally because his flesh would not suffice so many as should eat of it if it were taken carnallie but this doth not make against our sentence but the Capharnaites whoe thought that the flesh of Christ ought to be diuided into little partes and so distributed to euery one that should eat of it and in this manner indeed it would not suffice so many without some miracle but wee say that the flesh of Christ is so to be taken that it be all receaued indiuisibly of euery one moreouer in that S. Athanasius saith that the flesh of Christ is spirituall food and to be distributed spiritually it doth not any way offend our opinion for the flesh of Christ is most truly called spirituall food because it is giuen for the meâ—t of the spirit and not of the body and is distributed spiritually not corporally because it is not diuided into partes but is giuen all whole together as wee haue said indiuisibly Sermo de S. Martino wher vpon S. Bernard saith That the flesh of Christ is giuen and eaten spiritually and yet in the same place he saith That the true substance of the flesh is present in the Sacrament in Actis eiusdem concilâ—â—â— vâ—ticâ—na Bibliotheca But to make â— Athanasius yet more plaine receaue this one sentence of the councell of Nice wherof himself was one of the chief the wordes are these Also heere vpon the diuine table let vs not simply attend or respect the bread and cuppe set before vs but lifting vp our mynds and vnderstanding by saith let vs acknowledg to be placed vpon that sacred table that lambe of God which taketh away the sins of the world being offered vp vnbloodily by the priestes and truly taking his body and blood let vs belieue them to be the tokens of our resurrection for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes but sanctification This testimonie also our aduersaries for the most parte doe acknowledge which together whith that which hath bine said I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes but for your better satisfaction and more full refutation of your errour especially in this poynt as also that you may see how all ages as well before our Sauiours coming as since and all the learned of Gods church both Iew and ChristiaÌ„ haue euer written against you heerin I haue collected the sayinges of some chief Iewes before our Sauiours tyme whoe then were the true church of God and interpreters of his word A Briefe demonstration from the auncient Ievves for the real presence Rabby Cahana saith aâ— cap. 4 Gâ—â—â—s v. 11. That the sacrifice which shall be offered of wine shall not only be chaunged into the substance of the bloud of the messias but 〈◊〉 into the substance of his body the sacrifice which shal be of bread notwithstanding that it be white is milke it shal be conuerted into the substance of the messias Rabby Iudas saith in 25. Exod. The bread shal be chaunged when it shal be sacrificed from the substance of bread into the substance of the body of the messias which shall descend from heauen and he himself shal be the sacrifice Rabby Simeon the son of Iohas saith lib qui in 〈◊〉 Reuelatio Secretorâ—m The sacrifice which priests shall make after the messias hath come c. they shall make it of bread and wine c. and that sacrifice which shal be so celebrated vpon euery aulter shal be turned into the body of the messias Rabby Barachias saith that food in Ecclesiast at the coming of the messias shall come from heauen lyke to a little Cake Rabby Moyses Hadarsan saith in psalmum 1 â— Taste yee and behold yee for God is good and the very bread which he giueth to all is his flesh and whilst the bread is tasted it is turned into his flesh c. See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus de Ar◠〈…〉 10 cap â— 6 7 〈…〉 sect 3 〈◊〉 vâ— sion 2. fol. 80 Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church THE 33. ARTICLE Of the Sacrifice of the Masse THE CATHOLICKE DOCTRINE Christians haue in the church one only Sacrifice of the new testament wherin the vnspotted Lambe of God Christ is offered a Satisfaction for our sins wherof the Prophet Daniel and God himself speaketh in Malacthie and of which the Lambe of the Iewes and all other Sacrifices were types and figures SCRIPTVRE a Ieremie ca. 33.18 ANd of the priostes and leuites shall not fayle from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes all dayes Hence the Fathers proue that there must be alwayes sacrifice in Gods church b Daniel 12. v. 11 When the continuall sacrifice shal be taken away to wit in the dayes of Antichrist who as most Fathers expound it shall raigne three yeeres and a halfe c Act. 13.3 And as they were ministring to our Lord and fasting the holy ghost said d 1. Cor. 10.16 The Chalice of benediction which wee doe blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord e Luke 22 1â— And taking bread he gaue thankes and brake gaue vnto them saying c. f Hebr. 23.10 Wee haue an aulter wherof they haue not power to eat that serue the tabernacle FATHERS S. Iames the Apostle in his liturgie saith wee offer vnto thee the vnbloody sacrifice for our sins and for the ignorances of the people S. Andrew Apostle in the booke of his passion written by his disciples saith vnto the Tyrant I sacrifice dayly the immaculate lambe to almightie God Et infra who when he is indeed sacrificed and his flesh truly eaten by the people remaineth whole and aliue g Epist 3. as it is recited de consec dist 1. can hic ergo S. Clement writing vnto S. Iames brother to our Lord saith It is not lawfull to celebrate Masses in other places but in these wherin the proper Bishop shall appoynt these thinges the Apostles receiued from our Lord and deliuered vnto you S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus h in orat de Antichristo cum you Bishops and priestes
not deliuer y Iohn 〈◊〉 vntill after his resurrection To the confirmation I answear Catholikes doe not reforme the communion deliuered in S. Matt. by that of S. Iohn as Kemmtius fayneth for the communion in S. Matt. is not deformed that it should need any reformation yet wee say that one place may be truly explicated by an other and because it is said in S. Iohn Hee which eateth this bread shall liue foreuer Wee vnfainedly collect that the Sacrament taken vnder one kind doth so suffice that two formes or species are not necessarily required to receaue the fruit of this Sacrament or communion but there is great dissimilitude betweene the water wherof our Sauiour speaketh in the fourth of S. Iohn and the bread in the sixth For all interpreters expound the latter place to be vnderstood of the Eucharist as is already shexed but no man at any tyme hath euer taken the latter in that sense Moreouer S. Iohn himselfe explicateth that by water is vnderstoode the grace of the holy ghost for in his seuenth chapter he saith But this he spake of the Spirit which they should receaue belieuing in him But the bread in the sixth chapter our Sauiour himself said it was his flesh when he saith The bread which I will giue is my flesh The second argument also is Luthers in this manner In the sixth of S. Iohn our Sauiour disputed of that eating of heauenly bread which giueth life but only that spirituall eating by faith giueth life therfore that chapter treateth only of that spirituall eating I answere the assumptum is false for Sacramentall eating also doth giue life as in Baptisme not only the internall washing but also the externall doth cleance soules the first formally the other effecting as by the instrument and as it is written z Act. 15. purifying theire hartes by faith soe it is also said a Ephes 3. cleansing it by the lauer of water in the word of ife Neither doth it hinder that the Sacramentall eating doth not giue life without faith For that proceedeth from the vnprepared disposition of the receauer and not from the Sacrament it self which of it self is alwayes powerfull and sufficient b parte 1 ad obiectum 1â— pag 94. The third argument also is from Luther and Peter Martyr in his defence against Gardine after this manner our Sauiour in that chapter doth not only say that the eating of this bread doth giue life but also that with out this eating no man can liue Vnlesse yee shall eat c. But this straight precept cannot be vnderstood of a Sacramentall eating for so all infants should perish which can eat nothing but only sucke milke yea all that cannot communicate being hindered by some lawfull and necessarie cause should likwyse perish although otherwise baptized and iustified I answear it is a common difficultie how soeuer this place be vnderstood for if the Aduersaries will haue it vnderstood of a spirituall eating by faith how I pray you shall infants eat it who neither haue any vse of the spirit or actuall faith yea it weare more easie to instill some little parte of the Sacrament into infantes then to make them to belieue therfore I say this place doth perteyne only to the aged Finally either these wordes Vnlesse yee shall eat c. Do signifie a precept or a mean necessarie vnto saluâ—tion if a precept either it doth not perteyne vnto infants because they are not capable of it or certenly they are excused because they cannot fullfill it for this is common to euerie precept if a meanl necessarie vnto saluation certenly it is only for such as can loose their life which infants cannot because they want the vse of reason The fourth argument is likwise Luthers where he alleadgeth that c lib 2 contra Iulian. S. Austine teacheth that infants doe eat the flesh of Christ in that they communicat by faith therfore this place is vnderstood of eating by faith to this may be added other places of the Fathers producued by d tract 25. Peter Martyr and others for S. Augustine expoundeth the sixth of S. Iohn so spiritually that he saith belieue and thou hast eaten And in an other place To belieue in him e Ibidem tract 26. is to eat the liuely bread and in an other place he saith that these wordes Vnlesse yee shall eat the flesh of the son of man do signifie no other thing but that wee ought to communicate and cogitate earnesly in our mynd the passion of our lord and his flesh crucifyed for vs. Also f lib. 1. Pedagogi cap. 6. clement of Alexandria expoundeth that in this place by the flesh and blood of Christ is vnderstood the word of God wherby wee are spiritually fed and nourished Also g Epist 141. S. Basil interpreteth by the flesh and blood the doctrine of Christ and his mysticall coming h in Psal 147 S. Hierome likwise by the flesh and blood of our lord vnderstandeth the Scriptures lastly i in vers 3. Psal 90. S. Bernard saith That to eat the flesh of Christ is to communicate the passion of our lord and to imitate his life I answear to the place of S. Augustine brought by Luther which is the first booke against Iulian and not in the secund as he citeth first wee must obserue that S. Austine doth often tymes say k lib. 3. de peccator meritis and remiss c. 4 and in Serm. ad infantes queritat Beda in comment 1. Cor. 10. that infants ought to eat the body of our lord if they wil be saued but he doth not vnderstand it to be necessarily done indeed for the same S. Augustine in the same place saith that infants in the very Baptisme doe participate of the body of Christ and that by the receauing of Baptisme they doe also fullfill the precept of receauing the Eucharist Secondly wee must note that infants are not only not bound to the communion indeed but neither by externall desire wherof they are by no means capable but only by an inward desire which they haue when they are baptized for then they receaue power to participate of the Bucharist and because euery one that is borne doth naturally desire meat therfore also they in that they are borne agayne in Christ doe craue the meat or food of the regenerate yet so as to be receaued in it tyme and place therfore infants do neither communicate spiritually not Sacramentally concerning the thing but Sacramentally by an inward desire whervpon it followeth that it is not altogether the same for them to be baptized and to communicate although they are done together because the one proceedeth from the other Therfore S. Austine although in the places cited say that infantes do eat the flesh of Christ in baptisme not withstanding in an other place he doth manifestly distinguish to be baptized and to eat the flesh of Christ l Sermo de â—erbis Domini For saith he it
diuine pietie helping iustice by the workes of mercy againe did open acertayn way to defend saluation so that afterward wee may wash away by Almes what soeuer filth wee gather or contract the holy ghost speaketh in the Scripture and saith sinnes are purged by almes and faith not those sinnes which weere formerly committed for those are purged by the blood and satisfaction of Christ Where wee may obserue that he putteth a manifest differeÌ„ce betweene Baptisme and penaunce Againe Wee must pray vnto our lord Sermone de lapsis wee must pacify our lord by our satisfaction Et infra ad finem wee ought to pray and beseech more earnestly and to passe the day in murning with whole nights in watchinges and teares and to the prostrate in ashes and hearcloth and humble in filth c. he that shall in this sort satisfie God and through the penance of his fact and shame of his offence conceaue more force and faith for the very grief of his fall being now heare and hauing obteyned his request of our lord he shall make the Church glade which before the had made sorrowfull and shall not now deserue only pardon of God but also a crowne a lib 6. de vero cultu cap. 24. Lactantius anno 320. saith he may be brought back agayn if he be sorrie for his sinnes and being conuerted vnto a better course of life may satisfie God b in Psal 118. v. 136. S. Hilarie anno 350. saith expounding that of the Psalme Mine eies haue gushed out issues of waters because they haue not kept thy law This saith he is the voyce of penance to pray with teares to shigh with teares and through this confidence say I will wash my bed euery night this is the pardon of sin to weep with a fountayne of weeping and to be made wett with a shower of teares c in oratione super illa verba Attende tibi c. S. Basil anno 380. saith haue a care of thy self that according to the proportion of thy offence thou maist be chaunged by this and haueing a medicine procure thy owne health is the sinne great and grieuous thou hast great need of confession bitter teares earnest contention in watchings long and continued fasting is the offence light and not intollerable let this also be satisfied by penance d in epist 82. ad Ecclesiam vercelleâ—sem S. Ambrose anno 380. saith how can wee be saued vnles wee wash a way our sinnes by fasting Againe e ad Virginem lapsâ—m cap. 8. a deepe wound must haue a great and large medicine a great sin must of necessitie haue great satisfaction Againe f in lib. de Elia and Ieiunio cap 2â— wee haue saith he many helps wher by to redeeme our sinnes hast thou money to redeeme thy sin our lord is not to be sold but thou art to be sold yea thou art sold by thy sinnes redeeme thy self by thy workes redeeme thy self by thy monie â—n orat de paupetum â—more prope exâ—rema S. Greg. Naz. anno 380. saith f Sinnes are purged by mercy and faith therfore let vs purge our selues by mercy and wash a way the filth and spots of our soule with that hearb and become white some as wooll others as snoe to witt according to the proportion of mercy In paraenesi ad paenitentiaâ— S. Paâ—â—nus anno 350. saith I beseech thee and earnestly pray thee that thou be not ashamed of this work that it be not irksome vnto thee with all speed to imbrace necessarie remedies vnto saluation to giue thy minde vnto sorrow to wrape thy body in saccloth to tumble in ashes to afflick thy self by fasting to worke and be earnest in prayer wherin you doe not spare your owne punishment therin God will spare you Et infra behold I promise you if you returne vnto your Father with true satisfaction not sinning any more or adding any thinge to your former sins but saying also some humble and mournfull saying Father wee haue sinned in thy sight and are no more worthy to be called thy sons presently that vnclean beast and deformed meat of huskes will departe from you Epist 1. cap. 7. S. Innocentius anno 402. saith But concerning the esteeming of the weight of sins it belongeth vnto the priest to iudge and to attend vnto the confession of the penitent and to the weeping and tears of him that correcteth S. Leo anno 440. saith g Sermone 1. de â—â—â—unio decimi mensis the mercy of God is obteyned by prayer the concupiscence of the flesh is extinguished by fasting sinnes are redeemed by Almes Againe Speaking of penitent priestes he saith h Epist 92. ad Rusticum cap. 2. such as haue fallen ought priuatly to retire them selues to obteyn the â—ercy of God wherby also their satisfaction may be come fruitfull vnto them if it be worthy In cap. 1. Ioelis S. Hierome anno 380. explicating that of the Prophet Ioel Gird your selues and mourne c. saith he that is a sinner and whome his owne conscience doth bite let him put on hearcloth and mourne either for his owne sins or for the sinnes of the people and let him Goe into the church from which he had strayed by his sinnes and let him ly and sleepe in saccloth therby to recompence his former delights by which he had offended God with the austeritie of his life S. Augustin anno 400. saith in Euchiridio cap. 70. wee must change and amend our life God doth not become mercifull for our sinnes past by almes he is not to be sought after for this that wee might haue leaue alwayes freely and without punishment offend for he giueth no man licence to sinne although he doe blot out sinnes committed by his mercy if due satisfaction be not neglected Againe as for dayly light sins and of smale moment cap. 71. without which no man liueth the dayly prayer of the faithfull doth satisfie for such Againe homil 50. cap. 11. let the sinner come vnto the prelate by whome the keyes of the church are gouerned and as it were now beginning to be a son according to auÌ„cient custome let him receaue the measure of his satisfaction from such as are ouer the Sacraments Et infra it doth not suffice to amend our manners cap. 15. and leaue our wicked customes vnlesse wee doe also satisfie God for such thinges as wee haue already committed c. S. Maximus anno 420. saith he is not reprehended homil in diâ— cinerum that hath heretofore by an erroneous hart and slipperie course of life fallen from the right way vnto saluation and doth now againe endeuour to be reconciled vnto God by sorrourfull satisfaction of penance S. Greg. anno 601. saith lib. 6. in 1. Reg. explicans cap. 15. sinnes ought not only to be confessed but also blotted out by the austoritie of penaunce Ibid. indeed sins that are corrigible are