remission of sinnes and of the Kingdome of heauen Of remission saying This bloud shed for you and for many Luke 22.29 vnto remission of sinnes And of the Heritage he saith I dispose to you as my Father disposed to me a Kingdome that you may eate and drinke vpon my table in my Kingdome and may sit vpon thrones iudging the twelue Tribes of Israel Behold a wonderful sauourable conclusion David making his Will enioyned King Salomon his sonne his sonne 3. Keg 2.7 that he should make the children of Berrellay to eate at his table in token of great honor and friendship but he made them not inheritors of his Kingdome nor sharers of his Royall honors Heere our Sauiour communicates his Table his Kingdome and his Throne to his friends his Table in which is serued for meate and for drinke his proper flesh and bloud it could not be more royall nor more exquisite neither the Heritage greater nobler nor worthyer of such a Testator The Testament was written also with the Law not in Tables of stone as the old but in the hearts of the Apostles and of all those which shall be called to this inheritance after them And this is that which was foretold by Ieremy Hier. 31.32.33 I will giue my Law within their ontrals and will write it in their hearts According to which manner of speech Saint Paul said to the Corinthians You are the Epistle of Christ 2. Cor. 3.3 ministred by vs and writen not with inke but with the Spirit of the liuing God not in tables of stone but in tables of the heart consisting of flesh It was signed by the hand and bloud of the Testator when holding the Chalice and changing the wine to his bloud he said This is my bloud of the new Testament Matth. 26.28 Marke 14.24 The Altar which was our Sauiour himselfe was besprinkled when he tooke it the people Inheritor and the Book was also sprinkled when the Apostles did drinke and did wet their brests which were the tables wherein the Law and the Testament were written The refection of the Victim sacrificed was made betweene the Priest and the people when our Sauiour hauing offered his body to his Father tooke it himselfe and gaue it to his Apostles to eat concluding his eternall Couenant with the refection of his body and with the drinke of his bloud He left a pledge of loue by his Testament and a pretious Iewell of his remembrance when he left this self-same body and this self-same bloud for an eternall memory of his charity towards vs his heires Luke 12.18 saying Doe this in remembrance of me So our Sauiour hauing written and accomplished his Testament according to the draughts of the old Figure died the next day and his Testament shall remaine eternally confirmed by his death O diuine and powerfull work-man O sweet Iesus O great God! What shall we heere amidst so many wonders first admire thy Powerfulnesse thy Wisdome thy Goodnes thy Greatnes thy Prouidence thy sweetnesse thy Liberality altogether or all apart where all is great and admirable together all great and admirable apart What a work-man art thou O Redeemer of the world to haue so long agoe so diuinely drawne the Figure of thy Testament and to accomplish the truth vpon that Figure with so diuine tracts of improuement What a Master art thou to haue left so heauenly instructions and so faire lawes of amity grauen in such liuing tables as are the hearts of thy Disciples What a King to haue made so amiable and honorable a combination with thy poore subiects What a Father of a Family to haue written so fauourable a Testament vnto men and of thy enemies to haue made them thy children and thy heires of so great a Kingdome O Redeemer what were we without this Testament we were eaytifes and vagabonds vnworthy to be supported vpon the earth and worthy of eternall confusion but by it we haue gotten a right to heauen and to immortall glory and nothing remaineth but to take possession and there to reioyce in peace for euer so soone as we shall haue fought the good fight as thy Apostle speakes 2. Tim. 4.7 kept the faith and consummated the course of our yeares in the good workes of thy loue and charity according to thy Commandement For thy victorious death hauing made this Testament of force and irreuocable hath done vs this fauour aboue thy ancient friends and children which departed before it who albeit they did leaue this world with the hope of heauen yet they enioyed not heauen immediatly in recompence of the workes they had done in thy Grace and seruice as true children noe this was a Grace referned to the time of thy new Testament which was to be eternall by thy death and to put in full possession without delay those thy children which like true heires shall haue executed the will of their Father and what thanksgiuing shall be able or sufficient for to acknowledge worthily the least part of these so great fauours 9. IN WHAT MANNER OVR SAVIOVR hauing made his Testament left his body to his Heires OTher fathers hauing disposed of their goods and signed their testament dye and leaue their bodies to be put in the earth where they rot and their soules goe to their places so as their heires haue no other better pawne of the presence and person of their father then their ashes and bones Our Sauiour hath obserued the substance of this Ceremony but after a different maner for he gaue his body to his Apostles in an impassible manner albeit mortall also then and from that time he left it to his Church clothed indeed with the first mortall robe made of the accidents of bread and wine but vnited with his Soule and his Diuinity now a liuing body immortall and glorious For his tombe also hee hath the bodies and soules of his heires a liuing tombe and ennobled with a reasonable soule which if it be well prepared with requisite qualities doth from his harbouring receiue a wonderfull reward for whereas other tombes reape from the bodies buried in them nothing but spoiles of death and horror and are by them defiled the bodies of Christians doe receiue life immortality sanctification and celestiall ioy from the body of our Sauiour whereby it appeareth that we ought to vse exceeding great diligence in well preparing our selues to lodge worthily in vs this pretious body The principall apparell is Loue and Chastity and then after these all the other vertues of the soule which accompany the former We reade that Artemissia Câ—â—â— Tuscal Herod Liu. 8. Plut. l. 36. c. 5. Vâ—â— lib. â— Queene of Carya after shee had consumed her treasures in a magnificall and admirable Sepulcher that shee had prepared for the dead body of the King her husband in the end made them to pound his bones and tooke them in a drinke for to be her selfe the liuing Sepulcher of his dead body whom shee
vpon the euening to flye great flockes of Quailes vpon the Campe wherewith they were fed and you see some of them yet remaining and this morning the first day of the weeke he hath made raine to them Manna which serued them and shall serue them for food vntill they be arriued in the Land of Promise which are these round white graines of the bignesse and forme of Corianders Exod. 16. which falling thick and small from heauen haue made white the Land all couered therewith and so haue ceased to fall Wherefore all the world runneth greedily to gather it vp some carry panniers full vpon their backes some their baskets in their hands some their wallets the housholders send their seruants who thereof make their prouision with al diligence But aboue all it is a pleasure to see the little children halfe naked who hauing tasted of these white sweete things runne to it as to an haile of sugred comfits and thrusting one another away striue who shall put most in their pockets They fall on eating greedily remembring no more the Quailes that fell the night past The elder sort contemplate this small bread and admire it and euery one said in the beholding it Man-hu that is to say What is this and not without reason for it was meate neuer seene before neither had the heauens euer rained downe any such especially in this Desert barren of all good fruit They also saw it fall from the skie when it was cleare without knowing any originall or naturall cause thereof they see it laid betweene two snowes Exod. 16.14 or dewes as betwixt two white sheetes For a little before that it descended a little dew was spread ouer the earth to receiue it Rab. Salom. Lyra. ibid. and being already descended another couered it These meruailes astonished the Hebrewes and made them say Man-hu Man-hu But they shall be yet more amazed when they shall see that it shal not fall on the Sabbath day as it were to keepe the Feast that he which shall gather all the morning more then the measure of a Gomer for his prouision Exod. 16.26 shall not haue more then the other which shall haue gathered lesse Exod. 16.18 and that this Gomer shall be the measure of food that euery one shall eate great or little that it shall melt and desolue into water with the beames of the Sun and it shall harden being put to the fire Exod. 16.21 to be prepared and baked into bread that it shall conuert it selfe to that which euery one would haue it and he which would haue the taste of the flesh of Chickens Exod. 16.23 of Veale of Partridge or of other things to eate he shall haue it taste according to his owne desire that it shall putrifie if they keepe it till the next day if it were not the Sabbath day For these maruailes they said alwayes Man-hu as nor being able to comprehend what it is and that name remained alwaies to the thing in witnesse of the admiration Moses contemplates this present Sacrament and casteth the eyes of his cleare sighted vnderstanding vpon the greatnesse of the future mystery and highly praysing the gifts of the diuine boundy instructeth this grosse people how they ought to cary themselues in the gathering and vse of this bread He also commanded his brother Aaron Exod. 16.33.34 to reteine one vessell thereof to put in the Tabernacle there to be reserued when it shall be framed Hebr. 9.4 in eternall memory of the gifts receiued from the diuine hand euery one already hath gotten his prouision and the Manna fallen begins to melt the Sunne being high risen aboue the Horison and drawing neare the South 1. MANNA A FIGVRE OF THE SAcrament of the Altar OVr Sauiour hath euidently declared that Manna was a manifest Figure of the Sacrament of his body when instructing the Iewes vanting of their Ancestors Ioan. 6. Exod. 16.14 Num. 11.7 Psal 77.24 whom they said to haue eaten Manna in the Desert as it is written Thou hast giuen them bread from heauen and taking occasion thereby to speake to them of the eating of his flesh true Manna from heauen he answeres them saying Verily verily I say vnto you Ioan. 6.31.32.44 that it is not Moses which gaue you the true bread from heauen but it is my Father which giueth you the true bread from heauen And a little after Your fathers haue eaten Manna in the Desert and are dead who eateth this bread shall liue for euer Teaching by this allusion and comparison that Manna was but the shadow and Figure of his flesh and that Moses had giuen but the figuratiue bread of that bread which he was to leaue to his Church true bread descended from heauen to wit his pretious body exhibited vnder the formes of bread Saint Paul according to the Spirit of his Master compares Manna to the Eucharist S. Chrysâ—st S. Cyril Alex. Theâ—ph S. Aug. in cap. 6. Ioan. G. Ambros lib. de imâ—tat c. 8. 9. lib. de Sac. cap. 1. and the Red-sea to Baptisme as shadowes to the body The holy Fathers of like faith and doctrine speake of Manna as of a faire Picture made in the Schoole of Moses and extoll the holy Sacrament of the Altar as the truth exhibited in the Law of grace well then for the better conceiuing thereof let vs contemplate the semblance of the one to the other and compare the Manna of the Iewes with the Manna of the Christians 2. THE CORRESPONDENCE OF MANna to the Sacrament of the Altar MANNA was called bread from heauen Psal 77.24 because it came from the ayre called heauen in the holy Scripture as when it saith Matth. 13.4 The birds of heauen that is to say of the ayre which is their element our Sacrament is truely bread from heauen for it containes him which is truely descended not from the ayre but from heauen it selfe And this is that which our Sauiour said to the Iewes as aboue we haue heard Ioan. 9.31.32 It is not Moses which giueth you true bread from heauen but it is my Father which giueth you the true bread from heauen Secondly Manna was a food extracted from an extraordinary cause and made by the ministery of Angels and not a worke of Nature and this is the cause Glossa in 16. Exod. why it is called the bread of Angels For to say that it was because they did eate it were an impertinent exposition seeing that the meat of such Spirits is spirituall and proportioned to their nature according to that which Raphael said to Tobias Toâ— 12.19 It seemed indeed that I did eate and drinke with you but I vse a meate and a drinke inuisible and which none can see For the selfe-same reason it is called by Saint Paul Spirituall meate 1. Cor. 10. not that it was not visible and palpable but because it was prepared by an inuisible hand and
Oblation of the new Testament which is the truth of the Sacrament and Sacrifice of the Masse figured by the Oblation of the First-fruits as we haue shewed S. Iust in Tripho S. Chrysost in Psal 95. Tertul. l. 3. cont Marc. c. 22. S. Aug. l. 18. de Ciuit. c. 35. S. Hieron in c. 1. Mal. al◠which Figure we are now to explicate together with the Prophecie of the Prophet Malachie which Saint Irenaus citeth for the same truth and with him Saint Iustin Saint Chrysostome Saint Hierome Saint Augustine Tertullian and other great Doctors of the Church But let vs see the circumstances of the old Oblation answering in all respects to the body of the new 3. OF MANY CIRCVMSTANCES OF THE ancient Oblation answering to the truth of the Sacrament and Sacrifice of the Masse THe Loaues of the First-fruits were made of the finest flower of Wheate and round after the manner of a cake We haue heere the matter and forme of our Hoasts The Priest did lift it vp before the people in Figure of the eleuation of our Sauiour vpon the Crosse The Priest also eleuates the consecrated Hoast that it may be adored and maketh ouer it many signes of the Crosse The Sacrifice of Loaues were Min-ha Malac. 1. that is to say not bloudy the Masse is a Sacrifice of the same kinde without effusion of bloud and the true Oblation Minha foretold by Malachy The Figure was called in the Law a new Sacrifice which Moses names in the Hebrew and Syriach tongue Deut. 16. Missa that is to say Oblation rich and sufficient which word is not found in all the Bible to signifie any other thing but this new Oblation as the Hebrew Doctors teach All this is liuely agreeable to the Masse for in regard first of the name it is agreeable to it in euery point seeing that this our Sacrifice is singularly a new Sacrifice in all respects in respect of the thing offered of the Priest and of the manner of offering it The thing offered is singularly new it is a new fruit brought forth from a new earth to wit the body of our Sauiour borne of the Virgin a new bread a liuing bread immortall and glorious The Priest also new to wit the Sonne of God the annointed of God King of men and Angels and there was neuer the like nor neuer shall be hereafter The manner wholly new for the thing offered and the Priest is the selfe-same thing and both the one and the other are hidden vnder the formes of bread and wine all in the one and all in the other kinde and all in euery part of it in his proper quantity in his immortality and in his glory though our sense and vnderstanding see nothing but the outward signes So is this Sacrifice altogether new and not knowne either in the Law of Nature or in the Law of Moyses 4. OF THE NAME MASSE AS for the word Missa Masse proper name of the old Oblation it is left wholly to ours and it is so well assigned and applied that it signifies no more neither nominateth any other thing then the Sacrifice of the Law of Grace as of old it signified onely that of Moyses In so much as many great Doctors doubted not Missa apud S. Clem. epist 3. Abdias lib. 7. S. Euarist l. 3. cap. 27. S. Alex ep 1. Telesph ep 1. S. Ambros l. 5. ep 3. S. Aug. serm 91. de Temp 251 S. Leo ep 81. 88. Concil Rom. de Coascr d. 1. nullms Concil 2. Carth. can 3. Concil Agath c. 47. de Conf. d. 1. Missas but that this was an Hebrew word and the same which denominated the ancient Oblation of the First-fruit and one of the first names that the Apostles gaue to the Eucharist The which is probable because it is so called by many ancient Fathers both Greeke and Latine as S. Clement Successor of Saint Peter Abdias who wrote the life of the Apostles either in Greeke or in Hebrew S. Euaristus Pope who sate the yeere 97. S. Alexander sitting in the yeere 106. Telesphorus sitting in the yeare 127. S. Ambrose S. Augustine Saint Leo. Moreouer the first Romane Councell the second of Carthage the Councell of Agath and many other ancient Authors of the first foure Ages and all these haue often vsed it as a name frequented among the Christians which is an argument that it was left by tradition from the Apostles howsoeuer the Church did vse in the beginning many other names especially the Greeke Church Some Doctors haue thought it to be a Latine word for the likenesse of the syllables and of the sound But the argument concludeth not that it is rather Latine then Hebrew seeing that it hath the like syllables and sound in both Languages and if the Latine challenge it by that title the Hebrew may challenge it by the same And after this manner euery one may draw to his Language a thousand strange words by similitude or likenesse and may put themselues in danger to incurre the crime of vnlust vsurpers or ill interpreters as it happened to Optatus in the word Cephas which he thought to be Greeke by reason of the likenesse of syllables of the word Cephale Head By like misconstruing the Latins may also say that the Hebrew words Alma Massa Cera and such like are onely Latin because they haue a Latine sound and euery Language may challenge the word Sac as her owne because it hath the same sound and signification in all tongues It is then as likely that the word Missa is an Hebrew word as that it is a Latine But if any shall resolutely hold that it comes rather from the Latine then from the Hebrew I shall more willingly agree thereunto For this casuall encounter of the Latine with the Hebrew is more meruailous then if it had been deriued from the Hebrew For it could not happen but by diuine prouidence that one Latine word should be so happily tyed and allyed to the Hebrew that it seemes altogether to be an Hebrew word and that the Hebrew word should come so neere to the Latine that it seemes indeed to be a Latine word and that this word hath been vsed to signifie the like thing in diuers Languages and Lawes The Hebrew word in the Law of Moyses to signifie the Figure of the Sacrifice of our Sauiours body and the Latine word to signifie in Latine the truth of the same Sacrifice in the Law of Grace And that the most excellent Sacrifice of all other hath been baptized with the like name in syllables and in signification by the 〈◊〉 most noble Languages of the world in Figure by the Hebrew and in Verity by the Latine The old Figure then resembled our Sacrifice in the matter in the forme in the ceremony and most liuely in the name 5. TRANSVBSTANTIATION MADE IN the Sacrament figured by the Leauen THere are yet more mysticall draughts in the ancient Figure which preach into
these diuine and delitious Cakes at the mysticall Table of our Sauiour The ancient Iewes could not write more clearly of the Figure of our Truth amongst the shadowes of their Law and he that seeth not this Truth brightly shining in the Sacrifice of the Law of Grace is blinde at noone-day and worse then a Iew. 7. THE TESTIMONIES OF HEBREW Doctors for Transubstantiation and the manner how the body of our Sauiour is present in the Eucharist THe manner how the body of our Lord is really present in the Eucharist hath been no lesse plainely set downe in the writings of the Hebrewes then is the Reall presence it selfe This Manner hath two respects the one to the beginning of the Presence and teacheth how the body of our Lord is first made present in the Sacrament of the Altar the other to the maner of this Presence and declares how he remaines there present Of both wee haue spoken in the Figure of Manna discoursing there of the Almighty power of our Sauiour Heere we shall onely alledge the testimonies of Hebrew and Christian Doctors to declare this Presence more fully and to shew the soundnesse of the Catholike faith concerning Transubstantiation And as for the first Conâ— Trident. sess 19. c. 4. can 2. the Catholike Faith and doctrine holds that the body of our Sauiour is made present vpon the Altar by Transubstantiation that is to say not by descent from heauen to earth neither by new production but by changing the substance of bread into the substance of the body of our Sauiour borne of the Virgin The same faith and doctrine saith that it remaines there with a diuine Presence spirituall and supernaturall in its quantity without possessing any place and in its Maiesty without any shew thereof being there immortall and glorious but inuisible to sense and incomprehensible to reason and humane iudgement as hath been said elsewhere And this in summe is that which the Doctors as well Iewes as Christians haue written The Hebrewes as we haue said before in the Table of Proposition Loaues haue taught that these Loaues were called Breads of faces because they did Figure forth a Sacrifice in the which there should be bread in the beginning and flesh in the end for the substance of bread was there to be changed into the substance of the body of the Messias the outward accidents remaining whole and that it should be a Sacrifice of two faces one outward of bread which the sense might see and the other inward of the substance of flesh which Faith only could perceiue And to this may haue reference that the Hebrew word Lehen bread and flesh Rab. Kimhi 1. Serasâ—im Gal. 10. 7. 1. Cor. 11.27 Lehen set in this place hath a double signification for sometimes it signifieth bread sometimes flesh So as where our Translation hath He offered him the breads of Proposition other translations haue He offered the flesh of thy God And Saint Paul long time after vsing the same manner of speech what he calls Bread he also names the body of our Sauiour The same Hebrew Doctors Osee 14.8 explaining the words of Osee They shall be conuerted that sit vnder his shadow they shall liue with Wheate Our Masters say they writ vpon these words that at the comming of the Redeemer there shal be change of nature in Wheat And Rabby Moyses vpon the words of the Psalme Rab. Moyses Hadarsania Psal 135. Gal. l. 10. c. 6. Rab. Iudas in Exod. cap. 25. Gal. l. 10. c. 6. Who giueth food to all flesh a for saith he the bread which bee will giue is his flesh and this shall be a great wonder The Oblation then is bread in the beginning but after the words of Consecration it is flesh the substance of bread being turned into the substance of the body of our Sauiour by the vertue of his Omnipotent word the which being able to make all the world of nothing can change one substance into another This changing is called Transubstantiation in the Catholike Church a word brought into vse fiue hundred yeares agoe Rab. Kimbi Gal. l. 10. c. 4. to stoppe the mouthes of the Heretickes which rose vp against the true Faith the thing it selfe being as ancient as the Eucharist for in the same instant that the Sacrament was instituted by our Sauiour Transubstantiation was in vse though the name was not to be borne vntill long time after As for the Manner according to which the Messias body was to remaine in the Sacrament after it is made present by Transubstantiation the same Hebrew Doctors haue tolde that it was to bee there inuisible and impalpable and in many places together which they beleeued also of the body of the Prophet Elias being in many places at the same time without being seene or touched as the Rabbins testifie in these their Expositions 8. THE TESTIMONIES OF THE CHRIstian Doctors concerning Transubstantiation and the manner how our Sauiours body is in the Eucharist THe Christians haue been so much more resolute and cleare in setting downe the Faith and Doctrine of Transubstantiation and the manner of the presence of our Sauiours body in this Sacrament by how much they haue had better Masters then the ancient Hebrews Their Masters were our Sauiour himselfe the Sonne of Truth the Reuealer of heauenly secrets and his Apostles filled with the new light of the Holy Ghost whereas the Hebrewes had none but Moyses and the Prophets which taught by shadowes and Figures Behold then what they haue said of this admirable change which wee call Transubstantiation and of the manner how the body of our Sauiour remaines in the Sacrament Saint IVSTINE Wee are taught S. Iustin Apol. 2. that the meate the bread and wine wherwith our flesh and bloud are nourished by change thereof into our substance being Consecrated by the prayer and word of God is the flesh and bloud of Iesus Christ incarnate that is to say the substance of bread and wine is changed into the body and bloud of our Sauiour Saint IRENEVS S. â—râ—â— l. 4. c. 3â— disputing against the Heretikes which denied that Christ was Omnipotent Hâ—w saith hee will they beleâ—ue that the consecrated bread is the body of Iesus Christ As if he should say if they beleeue not that he is Omnipotent they cannot beleeue that in the Eucharist the bread is changed into his body by his Word seeing there can be made no such change by any other word but his who can doe all by his Word as hee made the world by his Word Saint CYRIL of Hierusalem S. cyril â—ierosol â—â—tech misâ—ag 4. Hee long since in Cana turned water into wine the which hath some resemblance to bloud shall we esteeme him lesse worthy to be beleeued saying that he hath changed the wine into his bloud Saint CHRYSOSTOME S. Chrysost hom 6. ad Pap. Anâ—ioch Because the Word saith This is my body let vs obey and beleeue beholding it with
the eyes of our faith As if he would haue said these words This is my body are words of the Omnipotent and effect that which they signifie we ought then to obey and beleeue that Idem hom 23. in Maâ—â—h which they say The same Doctor vpon the same subiect of Transubstantiation The things that we propose you are not workes of humane vertue it is God that sanctifieth them and changeth them we are but the instruments Saint GREGORY NISSE S. Greg. Niss in orat mag catech c. â—7 Iâ—â—â—n de S. â—apâ—â—sme We beleeue that the bread duely sanctified by the word of the Word of God is changed into the body of the Word of God And againe The bread of the Aliar in the beginning is common but after that it is sacrificed in the Masse it is called the body of Christ and it is so indeed Saint IOHN DAMASCEN S. Ioh. Damas l. 4. de Fide c. 14. The bread and the wine mingled with water is supernaturally changed into the body of Christ by the inuocation and comming of the holy Ghost and they are not two but one selfesame thing THEOPHILACT Theoph. i◠〈◊〉 This bread is transformed into the flesh of our Lord by the mysticall blessing of secret words and by the comming of the holy Ghost Behold you haue heard some Greeke Fathers with the same spirit and like stile speake also the Latine Fathers TERTVLLIAN Our Sauiour tooke the bread Tertvl l. 4. cont Mar. c. 40. and made it his body saying This is my body Saint CYPRIAN This bread S. Cyp. de Câ—n. Dom. which our Lord presented to his Disciples was made flesh by the all powerfulnesse of his Word changed not in apparance but in substance As if hee would haue said the outward formes of the clements the quantity colour and sauour remaine but the inward substance is changed into the substance of the body and bloud of our Sauiour Saint AMBROSE This bread S. Amb. l. 4. de Sacer c. 4. before the words of the Sacrament is bread but after Consecration the bread is made flesh and hauing shewed that this consecration and changing is made by the word of God he confirmes his conclusion saying If the word of Christ hath been so powerfull as to giue a being to that which was not how much more is it credible that it can make the things which were before to be now changed into another But heare Dauid saying He hath spoken and the things were done he hath commanded and they were created I answere thee then Thas before consecration the bread was not the body of Christ but after the same it is the body of Christ hee said it and hee bath effected it Saint AVGVSTINE almost in the same tearmes S. Avg. serm 2â— de Verb. Dom. I haue told you that before the words of Christ the bread is called bread but after they are pronounced it is no more called bread but the body of Christ Saint RHEMIGIVS of Rhemes The flesh S. Remig. in◠〈◊〉 ep 2. Cor. which the word of God the Father hath taken in the Virginall wombe and vnited vnto his Person and the bread which is consecrated vpon the Altar is one bodiy of Christ For euen as that flesh is the body of Christ so this bread is changed into the body of Christ and are not two but one body Hee meant that Transubstantiation produceth not a new body of Iesus Christ but that it makes the same body which he tooke in the wombe of the Virgin present in this Sacrament after consecration nothing remaining of those elements but the accidents PASCHASIVS Paschasius Corbiensâ—â— l. de Corp. sang 〈◊〉 c. 1. Though the forme of bread and wine be found in this Sacrament we ought to beleeue notwithstanding that after the consecration there is no other thing but the flesh and bloud of Christ From all these testimonies we collect the explication of two points which doe concerne the manner of our Sauiours being in the Sacrament of the Altar For first we vnderstand hereby that the body of our Sauiour is made present in the Sacrament by Transubstantiation that is to say by change of substance the substance of bread giuing place to the substance of his body which succeeds by vertue of his Omnipotent word And because the Soule and the Diuinity neuer leaue this body whole Iesus Christ is in the Sacrament his body by vertue of his Word his Soule and his Diuinity as necessarily following and accompanying the same Secondly we learne that so long as the species be there vncorrupted the same body remaines vnder them with its quantity beauty immortality and glory but supernaturally and in a spirituall and diuine manner without being perceiued vnlesse by the eyes of faith as we haue before declared so far forth as a thing ineffable can be declared By meanes whereof the Fathers often aduertise vs not to consult heere with the Lawes of Nature nor to regard what sense and humane iudgement tells vs but simply to beleeue the word of him who can doe all and cannot lye 9. WHERFORE OVR SAVIOVR WOVLD haue his body hid and not visible in the Sacrament HEere it shall be good to note wherefore our Sauiour gaue his body veiled vnder the shewes of bread and wine not visible in proper forme For hereby we shal come to know that he was nolesse wise then he is good not onely giuing vs an inestimable gift but also giuing it after the manner he did The principall reasons noted by the Fathers are these The first is taken from the nature of the Sacrament for since that euery Sacrament is a visible signe of an inuisible thing it followeth that he giuing his body in this Sacrament was to couer it vnder some visible signes as the accidents are the colour the whitenesse the sauour and such like things which obiected to our sense might put our soule in minde of some secret thing whereas if he had giuen it openly it had not been a Sacrament full of mystery but a simple gift of his body The second reason giuen by S. Ambrose S. Augustine S. Cyril ep ad Coâ—osirium S. Amb. l. 4. d. sacr c. 6. l. 6. c. 1 S. August apuâ—â— grat de cons d. 2. verum See S. Iohn Damas l. 4. c. 14. de fid S. Tho. p. 3. q. 75. c. 5. c. and Saint Cyril is this to wit because this sweet manner is most conuenient and principally to our infirmity most naturall and easie for we take this diuine morsell vnder the forme of common bread familiar to our taste to wit vnder the accidents of bread and wine Whereas if wee should haue eaten them with the feeling of the naturall qualities thereof it had been an eating that could not haue been endured for two reasons For first it could not bee done but sense would naturally conceiue horrour to swallow downe humane flesh in proper forme especially being raw
day as the ancient Figure was for Masse is said euery day The bloud is set vpon the Altar and offered to God in the Masse The flesh of the body of our Sauiour likewise is there eaten both by Priests and Lay people who in quality of Christians and faithfull people are all in some sort accounted Priests and Kings as Saint Peter calls them 1. Pet. 2.9 And for so much as they prepare themselues duely before they communicate by Penance and other workes of Piety they are male children of the Priestly Line as hauing manly and not effeminate soules though they be women and yong Virgins This flesh is eaten in a holy place that is to say in the house of God which is the Catholike Church and ordinarily in the place of Sacrifice and Prayer and if the sick eate it in their priuate houses it is alwaies in the circuit of the house of God And this flesh sanctifieth those who eat it purely and without being defiled with any mortall sinne 4. WHAT DIFFERENCE THERE IS BEtweene the Iudaicall Propitiatory Sacrifices and Sacraments and those of Christians THe Sacrifices of the Iewes offered for sinnes were Propitiatory and obtained pardon not by any vertue that wasin them for as Saint Paul saith Heb. 10. It is impossible that sinnes should be taken away by the bloud of Bulls and of Goats but by the Religion and piety of those which offered them protesting by them the faith and hope that they had in the Messias to come Iesus Christ After this manner God promised them grace saying of the deuout man Heuit â— Hee shall offer Sacrifice and the Priest shall pray for him and his sinne shall be forgiuen him They were then auaileable and obtained pardon by the faith and vertue of the Offerers who were acceptable to God but not of themselues sauing onely in Figure whereas the Sacrifice of the Eucharist which is the truth of them all containeth and giâ—â—â—h grace as doe all the Sacraments of the Law of Grace 〈◊〉 hauing beene instituted by the Author of Grace 〈◊〉 Christ and by the Mâ—ster himselfe in person and 〈◊〉 the mediation of Moses his seruant and the price of our redemption being paid in his pretious bloud it was but reason that they should haue in them the vertue which the former figured and that seeing the money was now paid in they should giue truely and indeed remission of sinnes Wherefore the Christians Sacraments doe giue grace of themselues and by their proper operation in vertue of the prerogatiue giuen to them by our Sauiour and hee which receiues them with good disposition receiueth profit by two wayes to wit by the Sacrament which he receiues and by his owne deuotion which hee brings with him whereas the Hebrewes had none but onely by the second way Their Sacraments were beneficiall as was the brazen Serpent in the Desart 〈◊〉 21. for it was not by its owne proper vertue that it did heale the biting of Serpents but from the faith of those which did behold it according as God had commanded it seruing onely for a signe to behold with their eyes and for an obiect of their faith in God by whom they were to be cured But ours are healthfull in the nature of a pretious Triacle against poyson which hath in it selfe the efficacy and strength of a soueraigne medicine and so entring into a prepared stomacke worketh a soueraigne effect for the health of the body In like manner the Sacraments of the Law of Iesus Christ haue in themselues vertue to saue as Baptisme Penance and other Sacraments instituted for the remission of sins wash sinnes out of the soule and bring grace by their very action it selfe And principally the Eucharist containing the Creator of Grace Iesus Christ The other Sacraments hauing onely the fruit this is both the Tree and the Apples The others giuing flowing streames but this the Fountaine it selfe The Eucharist also in as much as it is a Sacrifice obtaines pardon of the Diuine bounty for him for whom it is offered For the body of Christ is so precious in Gods sight and God hath been so much glorified by it that it cannot bee presented to him vpon the Altar but it will procure fauour and grace especially the chiefe presenter being the proper person of his Sonne himselfe in whom he is well pleased and to whom he can deny nothing the Priests are but the visible Vicars and Mediators of the action The Gift and the Giuer the Offering and the Offerer is one and the same infinitely agreeable to the eyes of the diuine Maiesty The Eucharist then is a Propitiatory Sacrifice figured by that of the Iewes in the manner as hath been said 5. TESTIMONIES OF THE ANCIENT FAthers both Latine and Greeke teaching the Sacrifice of the Masse to bee a Propitiatory Sacrifice SAint AVGVSTINE By many ancient Sacrifices S. Aug. ep 57. which were offered for sinne this Sacrifice was signified which giueth indeed true remission of sinnes The bloud of which Sacrifice not onely is not forbidden as in those of the Law but presented to all the world and all are inuited to drinke it And in his booke of the City of God he writeth S. Aug. l. 20. de Ciuit. Deic 25. That in the Church Sacrifices are offered for sinne and shall bee vntill the day of Iudgement but not after because then there shall be none to whom sinnes can be remitted And in a Sermon which he hath made of the Innocents speaking of the Altar where Priests say Masse Idem Serm. de Innocent There saith he is powred foorth the bloud of Iesus Christ for sinners Saint AMBROSE speaking of the Eucharist Iesus Christ offereth himselfe as Priest for the remission of our sins S. Ambros lib. 1. Offic. cap. 48. And in his Exhortations to Virgins he calleth that which is offered on the Altar An healthfull Hoast Idem in Exhort ad Vâ—g by the which the sinnes of the world are taken away Saint CYPRIAN S. Cyprian de Coeâ—â— Dem. in a Scrmon saith That the Eucharist is an Holocaust for the purging of our iniquities Saint HIEROME S. Hieroâ—an c. 1 â—pist ad â—it If men command the Lay people to abstaine from the company of their wiues that they may pray the better what ought men to thinke of the Bishop which offers to God euery day the Victims without spot for his own sins and the sinnes of the people Saint CHRYSOSTOME S. Chrysost lib 6. 〈…〉 The Priest as Embassadour and Oratour makes intercession to God for all to the end to make him mercifull not onely to the sinnes of the liuing but also of the departed And in his Lyturgie or forme of saying Masse Idem in Lyturg. H. stâ—a 〈…〉 3. in ep ad â—pâ—â— he prayes to God thus Make vs fit to present to thee gifts and Sacrifices for our sinnes and for the ignorances of the people and oftentimes calleth the Eucharist
makes mention of the custome of the Church to say Masse for the fruits of the earth and the testimony of Saint Cyril of Hierusalem is cleare in this matter who in one of his Lessons speaking of the Masse saith After that the spirituall Sacrifice and vnbloudy worship is done ouer the same Heast of Propitiation we pray to God for the common peace of all the Churches for the tranquillity of the world for Kings for Souldiers for the sicke for the afflicted In conclusion for all those which haue need of succour 9. THE SACRIFICE OF THE MASSE profitable to the Faithfull departed which are in Purgatory and honorable to those which raigne in heauen THe faith and custome of the Church hath euer been to offer also to God the Sacrifice of the Masse for the soules of the faithfull departed not to procure pardon for their sinnes but to obtaine of God release of the paine due to their sinnes who are in Purgatory For they which are in hell are cut off eternally from the body of Iesus Christ and incapable of succour from his precious bloud Saint Chrysostome S. Chrysost hom â—9 ad Pap. Anâ—ie â—â—m 3. 〈◊〉 ad Philip. speaking of this custome Not without cause saith he it was or daâ—â—ed by the Aposiles that commemoration should be made of the faith full departed in the dreadfull mysteries for so he calleth the Sacrifice of the Masse for they well knew it would bring them great benefit and profit According to which faith S. Aug. l. 9 â—â—â—sess c. 11.12.13 S. Augustine was entreated by his Mother to pray to God for her after her death in the Masse Shee saith hee charged me not to prepare for herâ— sumptuous toâ—be but onely signified that shee l sâ—râ—d that remembrance should be made of her at the Altar at which emery day shee religiously serued God knowing that from it was the Victime distributed 〈◊〉 2.14.15 which wâ—ped out the hand writing of decree that was against vs and led the enemy in triumph Which he performed like a faithfull childe causing the office for the dead and Masse to be said for her at her burial helping her rather after this manner then bewailing her with teares as himselfe witnesseth saying to God We wept not O Lord in the prayers which we made when the Sacrifice of our price was offered vp to theâ— Whereby he shewes what was the faith and religion of all the Church in his dayes S. Epiphanâ— also puts this custome amongst the Articles of Catholike Doctrine and witnesseth Epiph. heres 57. in Aâ—acephaleâ—â— S. Aug. de 〈◊〉 cap. â—3 as after him did also S. Augustine that Aerius was Anathematized as an Heretike for hauing held that the Sacrifice of the Masse was not to be offered for the dead The same Church hath also at all times offered Sacrifice of thankesgiuing for the Victime of the blessed Saints which are raigning in heauen And here-hence it is that men say Masse vpon their Feasts in which they are called vpon remembred not that men offer Sacrifice to them for that was the slander of the old Heretikes and Pagans but to giue thanks to God who made them victorious and to shew that we reioyce in their glory And this is it Saint Augustine declareth S. Aug. l. 8. de Ciuit. cap. 27. answering to the calumnies of Heretikes Who is he amongst the Infidels saith he that euer heard the Priest being at the Altar say in his Prayer I offer Sacrifice to thee O Peter O Paul O Cyprian for it is to God and not to them that that Sacrifice is offered within the Churches dedicated to their memory And elsewhere Ideâ— coâ—â—â—â— Faâ—st l. 20. c. 21. almost in the same tearmes We erect not Altars to Martyrs but onely to God in remembrance and memory of them For who did euer heare any Prelate doing his office at the Altar where Saints bodies lye say We offer Sacrifice to the O Peter O Paul O Cyprian but what is offered is offered to God who crowned the Martyrs though it be done in places dedicated to their memorie By which Doctrine it appeares how the Sacrifice of the Masse is not onely Propitiatory for sinnes but profitable to obtaine of God all kind of benefits And that it extends it selfe to all sorts of persons except the damned And that as the Sacrifice of the Crosse is a generall and fundamentall treasure for all the members of the Church of God liuing and dead present and to come so the Sacrifice of the Masse is an instrument and vniuersall meanes to apply the merit of this treasure to euery one THE ELEVENTH PICTVRE THE FIVE LOAVES AND TVVO FISHES The Description HEE which is in company of Iesus Iohn 6. Matth. 14.21 Marc. 6.40 can want nothing Doe you behold this great number of people set by hundreds and fifties vpon these beds and Tapestries of hearbes and flowers of the Spring taking their refection in the midst of the Desart they are about fiue thousand men besides women and little children Matth. 14.21 who following our Sauiour many dayes heard his Word with such feruour and delight that before they were a ware all their prouision was spent and were vtterly destitute of necessary food in these high mountaines and barren places fruitfull onely of grasse and flowers Yet notwithstanding they banquet to their fill hauing meruailous aboundance of food though all their prouision was but fiue Barly-loaues and two fishes which a yong Boy of the troope had by chance brought with him O this Boy shall one day vnder the name of Marshall be a great feeder and nourisher of Christian soules in the Countrey of Aquitan This prouision was onely casuall and very insufficient for so great a number of people but the Diuine prouidence was neither casuall nor nigardly which knowes well how to prouide for want and to make abundance of new Manna spring vp in the midst of the Desart and to feed them after with materiall food whom he had fed before with the bread of his holy Doctrine For hee multiplied the Loaues and the Fishes by his blessing in such abundance as they did suffice to fill all this people set at so many tables who brought with them as good appetites to eate as they had strong stomackes to disgest All cat as much as they will of these Loaues and these Fishes And the Apostles are the diuiders and deliuerers no lesse wondering then ioyfull to see that the bread and fishes encreased in their hands as fast as they distributed them to their guests But Philip and Andrew aboue all other were astonished for they also aboue therest apprehended the greatnesse of the multitude and the little quantitie of food which was to be had in that place The good Philip said Two hundred pentworth of bread will not suffice that euery ont may haue a little bet as the custome is to distribute holy-bread Whereas these fiue Loaues brought by this
folly and ingratitude of men Page 239 12 To the strayed sâ—â—epe of our age Page 242 PICTVRE XIII The washing of the feete going before the Institution of the Eucharist THe Description Page 245 1 Our Sauiour celebrates the Iewes Passouer before he institutes the Sacrament of his body Page 249 2 What is signified by the washing of feete Page 252 PICTVRE XIV The Institution of the Eucharist THe Description Page 255 1 The entrance that Saint Iohn maketh by which has declareth the greatnesse of the mystery of the Eucharist which our Sauiour was to institute Page 258 2 The Exposition of our Sauiours words This is my body Page 261 3 Of the clearenesse of the sense of these words This is my body by Scripture and by reason Page 263 4 Testimonies of the Fathers vpon the Exposition of the same words Page 265 5 Mysticall references of our Sauiours words This is my body to the ancient Figures and to all other bodies Page 268 6 How our Sauiour offers himself to God in Sacrifice saying This is my body Page 271 7 The Sacrifice and Sacrament of our Lords body to haue been instituted in the mysticall Supper declared by the testimony of Fathers Page 274 8 Our Sauiours Testament made in the Institution of the Sacrifice and Sacrament of his body Page 275 9 In what manner our Sauiour hauing made his Testament left his body to his heires Page 279 10 Two great wonders happened in the Institution of this Sacrament Page 281 11 S. Iohn first receiueth of all the Apostles The Eucharist the true refection and the Present at the refection Page 283 12 Of the words of our Sauiour Doe this in my remembrance Page 284 13 The Masse a most proper memoriall of our Sauiours Passion Page 286 14 The Masse the Feast of God wherein he is singularly called vpon in the Law of Grace and the Christians are perfectly heard Page 288 15 The redemption of mankind and the end of the Synagogue signified by the Institution of the Eucharist in the full of the Moâ—ne Page 291 16 The end of the Synagogue and the beginning of the Law of Grace signified by the eclypse of the Moone and Sunne which fell out the next day of the Pasche and after the Eucharist ordained Page 293 17 The Church signified by the Moone and of the Pasche and Christian renouation Page 294 18 Our Sauiour hauing instituted the Sacrifice and Sacrament of his body goeth foorth of his lodging to goe to the Garden of Oliuet Page 297 FINIS Faults escaped PAge 14. line 21. pegising reade picreing p. 15. l. 23. cause r. sorts p. 18. l. 25. like quallities r. like heauenly quallities P. 25. l. 13. tree of all r. tree for all p. 27. l. 9. practise r. praise P. 32. l. 12. workes r. markes p. 38. l. 10. he feared the r. serâ—â—ed thee p. 47. l. 15. mystery r. ministry p. 57. l. 7. affirming r. offering p. 63. l. 33. salactous r. solicitous p. 64. l. 16. prosperity r. posterity p. 76. l. 1. wasting r. rosting p. 120. l. 14. wee haue r. wee heare p. 125. l. 20. workes r. markes p. 131. l. 27. conuersation r. conseruation p. 151. l. 43. holy r. honny p. 172. l. 22. Lauarites r. Lauatories p. 183. l. 11. celestiall r. eternall p. 212. l. 27. freed r. fed p. 221 l. 7. boundy r. bounty p. 225. l. 29. glory for vs r. glorifie vs. p. 230. l. 23. explanation r. â—â—plication p. 236. l. 15. writeth r. reciteth p. 264. l. 16. cominent r. connenient p. 267. l. 26. S. Augustine writing r. S. Augustine reciting p. 269. l. 7. Idonay r. Adonay p. 276. l. 17. Iesus r. Iosua p. 292. l. 2. fourteeth r. fourteenth and l. 7. Hierusam r. Hierusalem p. 292. l. 23. was not com r. was now com p. 295. l. 9. the Church shewes r. the Church shinâ— and l. 31. shee should not make r. shee could not make p. 229. l. 29. in that we shall be r. in that there we shall be
an healthfull Hoast And Saint BASIL also in his Masse S. Basil in Lyâ—â—rg initio Make vs worthy saith he praying to God to present our selues before thee with a cleane heart and to serue thee and offer this venerable Sacrifice for the blotting out of our sinnes and the malice of the people Saint IAMES in his S. Iam. in Lyâ—â—rg Wee offer this vnbloudy Sacrifice to thee for our sinnes and the ignorances of the people Saint IVSTIN MARTYR S. Iustin â—ial Cont. Tâ—â—pho writes That the Sacrifice of the Doue which men did offer for the Leaprous in the Law of Moyses was the Figure of the Eucharist offered for the purgation of sinnes Saint CYRIL of Hierusalem S. Cyril Hier os â—atech Miâ—lâ—â— 5. Wee offer Iesus Christ slaine for our sinnes to the end to make him mercifull to vs and to others who is most benigne and grations In conclusion all the Catholike Doctors Latine and Greeke are of the same faith and speake the same Language and call the Sacrifice of the Masse the true and only Sacrifice of Christians instituted by Iesus Christ for the obtaining from God remission of sinnes the Sacrifice of the Crosse is not the Sacrifice of Christians though it be the foundation of Christian Religion for the Christians neither can offer it our Sauiour being now immortall nor desire to offer it for so much as they should be like to the Iewes which crucified him It is the Eucharist which is the sole and proper sacrifice of Christians ordained for a memoriall of that of the Crosse and to apply the merite thereof And as Baptisme Confirmation and the other Sacraments as Sacraments remit sinne in the vertue of the Sacrifice of the Crosse so the Eucharist as a Sacrifice applieth to vs remission of sinnes gained vpon the Crosse and after this manner is a propitiatory Sacrifice This Doctrine is according to God and according to reason For since Iesus Christ is Priest eternally Psal 109. according to the order of â—â—â—lchisedech the Sacrifice instituted by him according to that order which is that of the Masse and no other must needs be Propitiatory because it is the essentiall office of a Priest to offer for sinne as Saint Paul writes 〈…〉 For euery High Priest taken from among men is appointed for men in those things that pertaine to God that hee may offer gifts and sacrifice for sinnes Iesus Christ then as Priest offereth hâ—nselfe in this Sacrifice for our sinnes and hee doth it by the ministry of Priests his Vicars euen as by them he teacheth baptiseth confirmeth and exerciseth the other offices and holy functions of our Doctor and Redeemer Iâ— standeth with reason also seeing that Prayer Almes Fasting Penance and other actions of Piety bee honorable and pleasing to God appease his wrath and obtaine of him remission of faults committed that this Sacrifice which is the greatest honor that the Church can present to God and the most diuine of all other holy actions should haue force to appease him and gaine his Grace Moyses Exod. 3â— 3â— Dan. 4 2â— Moyses obtained pardon for many thousand of sinners Daniel did counsell the King of Babylon to redeeme his sinnes by Alms. These works then were Propitiatory how should not then the Sacrifice of the body of the Sonne of God offered by the same his Sonne and by his members in supreme worship of his Maiesty be so The enemy of mankinde hath he not been extreamely enuious and malitious that would take away this beleese from the soules of the children of God and such as haue beleeued his deceits against the honor of God and against the Doctrine of his Church Are they not miserably bewitched and altogether vnworthy to haue remission of their faults 6. AFTER WHAT MANNER THE SACRIfice of the Masse and the Sacraments remit sinne since that of the Crosse is our whole redemption BVT if the Sacrifice of the Crosse bee our whole redemption and the infinite price paid for all our sins and of a thousand sinfull worlds if there had been so many how say we that the Sacrifice of the Masse the Sacraments and good workes are propitiatory I answere that the Sacrifice of the Crosse is the Fountaine head of our saluation the Sacrifice of the Masse and Sacraments are the Riuers by which the merits of the Crosse flow into our soules and without which this merit should be vnfruitfull to vs. Baptisme is one of these Riuers so is Consirmation and the other Sacraments The Sacrifice of the Masse is one of them also and by them the Crosse imparteth saluation but to no other sauing only to Christians For Turkes and Pagans doe not receiue any fruit because they haue not any Sacrament nor Sacrifice by which they may open the doore to come to this Merit and make flow into them the waters of Redemption and of health The Crosse to them is a Fountaine stopped an Orchard inclosed a Treasure locked vp because they neither haue the Conduit-pipe nor the entry nor the Key by which they may be partakers thereof The Masse therefore is no more a new redemption then the Sacraments as that of the Crosse was but an excellent meanes to apply the redemption which was made on the Crosse The Sacraments are meanes in their kinde The Eucharist hath the Prâ—uiledge to doe it both as a Sacrifice and as a Sacrament Good workes are good and Propitiatory not of themselues but because they are founded vpon the Crosse and without this stay they are vnprofitable to eternall life Wherefore the Sacraments the Sacrifice of the Masse good workes godly actions and all Christian Religion take life force and vertue from the Crosse The Sacraments are the Conduit-pipes the good workes the fruites the Eucharist is the great Key The Sacraments profit and are Propitiatory onely to those which receiue them in good disposition Baptisme remits sinne onely to him that is baptized Penance to him which doth it and so of the rest The Eucharist as a Sacrament giueth grace onely to him which communicates but as a Sacrifice it profits all those for whom it is offered as well for that it is a most noble action made with a generall and most effectuall Prayer as also by reason of the present it makes to God and is therefore a generall meanes to appease him by offering him the body of his Sonne who hath paid all and for all and therefore is able to obtaine all Wherefore if Masse bee said for the Iust it procures them encrease of grace and vertue to perseuer therein if for repentant sinners it obtaines them pardon if for the impenitent it obtaines them repentance if for Infidels it obtaineth their conuersion and so it profits all the liuing If it be applied to the Saints departed it honors them if for those which are in Purgatory it diminisheth their paines But what if you obiect Masse is offred for many which notwithstanding remaine obstinate in their wickednesse I