shewed in the Third Booke III. Vpon the same Sacramentall and Analogicall reason they have used to say that wee See Touch Tast and Eat Christs Body albeit Improperly as hath beene plentifully declared and confessed in this Fift Booke IV. Because Eating produceth a Nourishing and Augmentation of the Body of the Eater by the thing Eaten they have attributed like Phrases of our Bodily Nourishment and Augmentation by Christs Body which you your selves have confessed to be most Improperly spoken in the same Booke V. Almost all the former Vnions Corporall of our Bodies with Christ have beene ascribed by the same Fathers unto the Sacrament of Baptisme wherein there cannot Properly be any Corporall Touch or Conjunction at all As for example in saying I. That Wee in Baptisme hold the feet of Christ II. Are Sprinkled with his Blood III. Do Eat his flesh have Vnion with him in Nature and not onely on Affection IV. Being made Bone of his Bone and Flesh of his Flesh V. Thereby have a Pledge of our Resurrection to Life And a Pledge as you have now heard is of that which is Absent Each one of these and many other the like are abundantly alleged in the Eighth Booke of this Treatise of the Masse The summe of all these Premises is that wee are to acknowledge in the Objected Testimonies of Fathers concerning the Symbol and Sacrament of Christs Body their Symbolicall and Sacramentall that is Figurative Meanings And lest you may Doubt of the reason hereof we adjoyne the Section following The Divine Contemplations which the Holy Fathers had in uttering their Phrases of our Naturall and Corporall Conjunction with Christs Body and Nourishment thereby to Immortality for the Elevating of our minds to a Spirituall apprehension of his Body and Blood SECT V. YOur Jesuites Bellarmine Tolet Suarez and Vasquez have already instructed you not to take such Sayings of the Fathers as they are uttered lest the Fathers might be held to be Absurd in themselves or Derogatory to the Dignity and Majesty of this Sacrament And they say well But it had beene better if they had furthermore unfolded unto us the Fathers true Mysticall meaning therein which wee must endeavour to do out of the premised Sentences of the same Fathers to the end that you and wee may make an holy and comfortable use of their Divine meditations upon this Sacrament They have sayd I. That Christ hath a Naturall Vnion by his Godhead with God the Father II. That this Godhead of Christ by his Incarnation is united Hypostatically into our Nature of Manhood in him whereby wee have with Christ our Naturall and Corporall Conjunction III. That by the same Hypostaticall Vnion of his Divine and Humane Nature together his Bodily Flesh is become the Flesh of God his Blood the Blood of God IV. That these being the Flesh and Blood of God are become thereby to be Vivificall that is giving Life Blisse and Immortality both to the Bodies and Soules of the Faithfull in Christ V. That the Faithfull by Reason of the Specificall Vnion of their Humane nature with the Humane Nature of Christ are made partakers the reby of his Divine Nature and of all the Infinite Vivification and power of grace in this world and of Glory and Immortality in the world to come wrought by his Death and Passion VI. Both by Baptisme and by the Eucharist wee have a Naturall and Corporall Vnion with the Body of Christ mystically in as much as the Sacrament of Bread and Wine the Choycest Refections of mans Bodily Life are Touched Tasted Eaten and Sensually mixed with our Flesh to the nourishing and augmenting the same untill it become of the Essence of our Bodily Substance unseparably Therfore hath this Sacrament most aptly beene called a Pledge of an unspeakable Vnion of Christs Body with ours unto Immortality and an Earnest of our Resurrection Lastly from this Sacrament there resulteth a Spirituall Vnion continuing in the Faithfull after the Receiving of this Sacrament even all their life long and notwithstanding called by the same Fathers Corporall and Naturall that is as they interpret themselves from the Nature of Faith by believing that Christ had truly a Naturall and Bodily flesh the same Specifically with ours Which Vnion your Jesuites have beene enforced to acknowledge to be in it selfe not Properly a Corporall and Naturall Vnion but Spirituall and Mysticall wrought onely in the Soule But how This indeed is worthy our knowledge as a matter full of Christian Comfort Thus then The Disposition of the Body in Christian Philosophy followeth the Disposition of the Soule For when the Soules of the Faithfull departing this life in the state of Grace and the Soules likewise of the Vngodly passing but from hence into the thraldome of Sin shall resume their owne Bodies by virtue of that Resumption shall be made possessors of Life and Blisse both in Body and Soule and the Wicked contrarily of Curse and Damnation in both according to that Generall Doome Come you Blessed unto the one c. and Goe you Cursed to the other c. Nor will your learned Suarez deny this 22 Suarez in 3. Tho. qu 79. Disp 64. §. 2. Gloria corporis respondet gloriae animae sicut beatitudo animae respondet gratiae charitati ut sicut hoc Sacramentum neque habet nequè haberé potest aliam efficaciam circa gloriam animae praeter eam quam habet circa gratiam charitatem itaque neque aliter pâ—â—est efficere gloriam corporis quam gloriam animae CoÌ„dudit Hoc Sacramentum non aliam conferre vitam immortalitatem corporis quam nutriendo conservando charitatem gratiam The Glory of the Body saith hee dependeth upon the Glory of the Soule and the Happinesse of the Soule dependeth upon Grace therein neither doth the Sacrament any otherwise conferre Immortality to the Body but by nourishing and preserving grace in the Soule Which is Divinely spoken And yet wee have a more Ancient than your Jesuite even Cyprian one of the Ancientest of the Primitive Fathers whose words may serve us for a Comment upon the former objected Sayings of other Fathers Hee in his Discourse of the Supper of the Lord the Blessed Sacrament of our Vnion which the Faithfull Communicants have in receiving it 23 Cyprian de Câ—na Dom. Potus Esus ad eandem pertinent rationem quibus sicut corporea nutritur substantia vivit â—â—colum 〈◊〉 perseâ—erat ita vita spiritus hoc propâ—io alimento nutritur quod est esâ—a 〈◊〉 hoc animae est fides quod cibus corporiâ— est verbum spiritui excellentiori virtute peragens aeternaliter quod agant alimenta carnalia temporaliter As by meat and drinke saith hee the Substance of our Bodies is nourished and liveth in health so the life of the Spirit is nourished with this Aliment For what Meat is to the Flesh that is Faith to the Soule and what Food is to the Body that
acknowledged to have beene Apostolicall in their Resolutions the now Romish Church and her degenerate Profession must needs be judged Apostaticall Now 20 30 40 from the former Actuall we proceed to the Doctrinall points THE SECOND BOOKE Concerning the first Doctrinall Point which is the Interpretation of the words of Christ's Institution THIS IS MY BODY THIS IS MY BLOOD LVKE 22. The Doctrinall and Dogmaticall Points are to be distinguished into your Romish 1. Interpreation of the words of Christ his Institution This is my Body c. 2. Consequences deduced from such your Expositions such as are Transubstantiation Corporall Presence and the rest CHAP. I. Of the Exposition of the words of Christ THIS IS MY BODY The State of the Question in Generall BEcause as a In scripture explicandà haeresis est manifesta sicut figurata propriè accipere ità quae sunt propriè dicta ad TropicaÌ„ locutionem detorquere nam in verbis Eunuchi sunt qui se castraÌ„t propter regnum coelorum c. Aug. and to the same purpose also lib. 3. de Doctr. Christ Saint Augustine saith of points of faith It is as manifest an Heresie in the interpretation of Scriptures to take figurative speeches properly as to take Proper speeches figuratively And such is the CAVEAT which b Hoc cavendum nisi in manifestum Haerescos scopulum impingere velimus Salm. Ies Tom. â— Proleg 12. pag. 227. Salmeron the Iesuite giveth you it will concerne both You and Vs as we will avoid the brand of Heresie to search exactly into the true sense of these words of Christ especially seeing wee are herein to deale with the Inscription of the Seale of our Lord IESVS even the Sacrament of his Body and Blood In the which Disquisition besides the Authority of Ancient Fathers wee shall insist much upon the Ingenuity of your owne Romish Authours And what Necessitie there is to enquire into the true sense of these words will best appeare in the after-examination of the divers * See hereafter Booke 3. 4. 5. 6. Consequences of your owne Sense to wit your Doctrine of Transubstantiation Corporall and c Gratian Sacramenta Christi suscipiendo carnem ejus sanguinem materialiter significamus De consecrat dist 〈◊〉 Quà morte Materiall Presence Propitiatory Sacrifice and proper Adoration All which are Dependants upon your Romish Exposition of the former wordes of Christ The Issue then will be this that if the words be certainly true in a Proper and literall sense then wee are to yeeld to you the whole Cause But if it be necessarily Figurative then the ground of all these your Doctrines being but sandy the whole Structure and Fabricke which you erect thereupon must needs ruine and vanish But yet know withall that we do not so maintaine a Figurative sense of Christ his Speech concerning his Body as to exclude the Truth of his Body or yet the truly-Receiving thereof as the Third and Fourth Bookes following will declare That a Figurative sense of Christ his speech THIS IS MY BODY c. is evinced out of the words themselves from the Principles of the Romish Schooles SECT I. THere are three words which may be unto us as three keyes to unlocke the questioned Sense of Christs words wherof two are the Pronoune THIS and the Verbe IS not onely as they were then spoken by Christ himselfe but also as they are now pronounced by the Minister of Christ And the third key is the Pronoune MY whereof hereafter Wee begin with the word THIS The State of the Question about the word THIS When wee shall fully understand by your Church which a Conc. Trident. Sess 13. cap. 1. Verba illa à Christo commemorata à Divo Paulo repetita propriam significationem prae se ferunt holdeth a Proper and literall Signification what the Pronoune THIS doth demonstrate then shall wee truly inferre an infallible proofe of our figurative sense All Opinions concerning the Thing which the word THIS in the divers opinions of Authours pointeth at may be reduced to Three heads * âšœ Vasquez in 3. Thom. Disp 201. cap. 1. Omnes opiniones ad tres tantùm calsses reduci possunt nam quidam Hoc reserunt ad substantam panis alij ad aliquod commune quod statim post conversionem demonstret Denique nonnulli ad id solum quod in sine prolationis verborum quod est corpus as you likewise confesse namely to signifie either This Bread or This Body of Christ or else some Third thing different from them both Tell you us first what you hold to be the opinion of Protestants Lutherans and all Calvinists saith your b Lutherani omnes Calvinistae pronomen Hoc propane positum esse dicunt quià panem Christus in manu acceperat diâ—it Hoc est corpus meum Maâ—don Ies in Matth. 26. §. Hâ—c omnes Lutherus in verba Evangelistae Habent hunc sensum Hic panis est corpus meum Iesuite thinke that the Pronoune THIS pointeth out Bread But your Romane Doctors are at oddes among themselves and divided into two principall Opinions Some of them referre the word THIS to Christ's Body Some to a Third thing which you call Individuum vagum In the first place wee are to confute both these your Expositions and after to confirme our owne That the first Exposition of Romish Doctors of great learning referring the word THIS properly to Christ his Body perverteth the sense of Christ his Speech by the Confessions of Romish Doctors SECT II. DIvers of your Romish Divines of speciall note as well Iesuites as Others interpret the word This to note the Body of Christ as it is present in this Sacrament at the pronunciation of the last syllable of this speech Hoc est corpus meum Because they are words * See hereafter let k. n. o. c. Practicall say they that is working that which they signifie namely The Body of Christ And this sense they call Most cleare and in their Iudgements there can be no better than this So your c Hoc designat corpus ut est in termino prolationis hic est sensus luculentissimus Stapleton Prompt Cath. serm Heb. sacra upon these words Hoc est corpus meum Stapleton d Hoc nihil aliud quà m corpus Christi demonstrat Sand. de visib Monarch Ad annum 1549 p. 629. Sanders together with e Demonstrat corpus ipsum in quod panis convertitur in sine propositionis nec est Tautologia quemadmodum neque in illo Hic est filius dilectus Bâ—rrad Ies de Inst Euch. c. 4. Barradius f Vrique pronomen Hoc quod attributi locum tenet necessariò spectat Hoc est inquit Christus corpus meum id est opus quod ego panem accipiens benedicens operor conficio corpus meum est Salmeron Ies Tom. 9. Tract 9. pag. 120. §. Ad hoc Of which last
Infirmities Wee returne to the written word of God When the Apostle for the magnifying of the perfection of Christs glorious Resurrection as the Head by Analogy with the promised Corporall Glory of faithfull Christians as his Members by the virtue of Christs owne Resurrection saith of these Phil. 3. Hee shall transforme our vile Bodies and make them conformable to his owne glorious Body namely according to those Celestiall Dotes and Indowments set downe 1. Cor. 11. Incorruption Immortalitie Glory Power By all which the excellencie of the Corporall state of the Saints is delineated whereby to excite all the faithfull to possesse their bodies in sanctity and to prepare them to Martyrdome for the hope-sake of the glory whereof it is said The afflictions of this life are not worthy of the glory that shall be revealed Wee suppose the Apostle could not then dreame of a Body of Christ without facultie of Sense or power of Motion âšœ You must therefore derive this from him whom Christ calleth the Father of lyes Wee shall give you good reason for this our Declamation That this Romish Doctrine is Blasphemously Derogatory from the Majesticall Body of Christ SECT IV. WHat is this which we have heard Christ his humanity after his Resurection not to have so much Capacity as a Child which is as hee is here to understand or imagine any thing done not the power of a Moale or Mouse which is to heare or see not the faculty of a little Ant so as to move it selfe as if this were not an Antichristian Blasphemy against that all-Majesticall Body and humane nature of Christ which being once * 1. Cor. 15. 44 Sowen in Infirmitie is as the Scripture saith since risen in power Do you heare In power saith the Spirit of God shewing that Infirmitie is changed into Potencie in the Body of every Christian and you have turned Power into infirmity even in Christ himselfe whom you have now transformed into an * Psal 116. Idoll having eyes and seeth not eares and heareth not feete and walketh not heart and imagineth not and yet this you professe to adore as the person of the Sonne of God O the strength of Satanicall Delusion That this Romish Doctrine contradicteth your owne Principle SECT V. REmember your * See above 〈…〉 former generall Principle which wee acknowledged to be sound and true viz. All such Actions and Qualities which are reall in any Body without any relation to Place cannot be sayd to be multiplyed in respect of divers places wherein a Body is supposed to be As for example The Body of Christ cannot be cold in one Altar and hot in another wounded and whole in joy and griefe dead and alive at the same time The reason These are impossible say you because of Contradiction for that the same thing should be capable of such Contrarieties it is repugnant to the understanding of man So you which is an infallible Truth when the Modus or Maner of a thing is compared to it selfe and not to any thing else it is necessary that at one and the same time the Modus be onely one the same Jesuit cannot be sicke in Iapan and sound and in health at Rome in the same instant âšœ Take you for a Conclusion the Confession of your much approved Doctor who doubteth not to call the opinion which holdeth that The Body of Christ is imperfect to be 4 Petrus Arcad. Corcyren de Concord Eccles Occid Orient Anno 1626. Approbantibus Episcopo Bargi Episc Zacinth Andraea Eudâ—emone Ioh. Doctoribus Facult Parisien Tract de Eucharistia Dicere corpus Christi esse quandoque imperfectum est mira blasphemia Blasphemous Nor may you deny the Disabilitie of Motion in Christs Body to be an Imperfection seeing that as the Head of your Church taught that which all Christian Churches ever professed to wit 5 Innocent 3. Papa de offic Mâ—ssae lib 3. cap. 22. Quatuor sunt corporis glorificati propriae qualitates Claritas subtilitas Agilitas Impassibilitas Agility is a proper 〈…〉 of every glorified Bodie wheresoever it is And you may call to minde the Conclusion of your Iesuite Conincks above-mentioned Cap. 4. Sect. 10. Shewing that for the Same Body to be sayd to move in one place and stand still in another is as flat a Contradiction as to say It is frozen and warme both at once Which hee confirmed in the Margin with severall Reasons which do accordingly confute your Doctrine of Possibility of the voluntary Motion of Christs Body in Heaven and the Impossibilitie thereof as it is in this Sacrament âšœ CHALLENGE NOw say wee beseech you is there not the like Contradiction to make the same Christ at the same time as hee is in Heaven Intelligent and Sensitive and as on earth Ignorant and Senslesse Or Powerfull to move of himselfe on the Throne of Majestie and absolutely Impotent as hee is on the Altar Because these Attributes of Christ being Intelligent and Potent equally have no Relation to Place Notwithstanding all which you shame not to professe a senslesse ignorant and feeble Christ O come out of Babylon and be no more bewitched by such her Sorceries CHAP. X. The sixt kind of Romish Contradiction against these words Of Christ MY BODY as it is now most Glorious by making it most Inglorious SECT I. BEfore we proceed in discovering the ouglinesse of the Romish Doctrine in this point wee are willing to heare your a In his booke of the Liturgie of the Masse Tract 2. §. 4. Subd 1. M. Brerely his preface in your defence The carnall maâ— saith he is not for all this satisfied but standeth still offended at sundry pretended absurd and undecent indignities Calvin saying That hee rejected them as unworthy of the Majesty of Christ And Doctor Willet saith That they are unseemely and against the dignity of the glorious and impassible Body of Christ So hee at once relating and rejecting their opinions That the Indignities whereunto the Body of Christ is made subject by the Romish Doctrine are most vile and derogatory to the Majesty of Christ SECT II. ALl Christian Creeds tell us that Christ our Saviour sitteth at the right hand of God that is in perfection of glory But your Jesuite Suarez delivereth it in the generall Doctrine of the Romish Divines d Suarez Ies Dicendum tamdiu conservaâ—i Christum praesentem sub speciebus quamdiu species illae ibi ita permanent ut sub ijs possit substantia panis vini conservari Haec conclusio fere colligitur ex omnibus Theologis Catholicis Scriptoribus D. Thoma c. Sequitur falsam esse sententiam illorum qui dicunt corpus Christi recedere si in lutum cadant species In tertiam Tho. quaest 75. Art 1. Disp 46. §. Dicendum Sect. 8. Rursus q 76. Disp 54. §. 2. Christus non receditx hoc Sacramento donec in Accidentibus talis fiat Alteâ—atio quae ad corrumpendum panem
Christ by Faith whereof first Saint Ambrose 1 Ambrosius in Luc. 24. Paulus docuit ubi te reperire possiâ—â—â— ubi ait Si consurrexistis cum Christo quae sursum sunt sapâ—â—e non super terram Ergo non quae supra terram nec in terra nec secundum carnem te quaerere debemus si volumus invenire Nunc enim secundum carnem jam non novimus Christum Denique Stephanus non supra terram quae 〈◊〉 qui stantem 〈◊〉 ad dextram Dei vidit Maria autem quae quaerebat in terra tangere non potuit Stephanus teâ—igit quia quaesivit in coelo Many saith hee sought Christ on Earth but could not touch him But Stephen touched him who sought him in Heaven Consonantly Saint Augustine who to this Question If Mary touched not Christ on Earth what mortall man shall touch him in Heaven Answereth 2 Aug. tom 10. de Temp. Serm. 152. Sin in torra positum Christum Maria non tangio in coelo sedentem quis mortalium possit tangere Sed ille tactus fidem significat Tangit Christaâ— qui credit in eum There is a Touch by Faith hee that believeth in Christ Toucheth him âšœ Thirdly you allege Wee are said to partake truly of the Body of Christ As though there were not a Truth in a Sacramentall that is Figurative Receiving and more especially which * See above c. 1. Sect. 2. hath beene both proved and confessed a Reall and true participation of Christs Body aâ—d Blood spiritually without any Corporall Conjunction But it is added saith hee that These namely the Body and Blood of Christ are Symbols of our Resurrection which is by reason that our Bodies are joyned with the Body of Christ otherwise if our Conjunction were onely of our Soules onely the Resurrection of our Soules should be signified thereby So hee that 's to say as successesly as in the forâ—er For the word HAâ—C These which are called Symbols of our Resurrection may be referred either to the Body and Blood of Christ immediately spoken of and placed on the Table in Heaven which wee Commemorate also in the Celebration of this Sacrament and in that respect may be called Symbols of the Resurrection of our Bodies because * See below Booke 5. Cap. ◠§. 1. If Christ be risen then must they that are Christs also rise againe Or else the word These may have relation to the more remote after the maner of the Greekes to wit Bread and Cup on the first Table because as immediatly followeth they are these whereof not much but little is taken as you have heard Which other * See below Booke 5. Cap. ◠§. 1. Fathers will shew to be indeed Symbols of our Resurrection without any Consequence of Christs Bodily Conjunction with our Bodies more than there is by the Sacrament of Baptisme which they call the Earnest of our Resurrection as doth also your Jesuite m Ad futuram Resurrectionem per Baptismi Sacramentum jus pignus accepimus Coster institut Christ lib. 4. c. 4. See more in the Booke following c. 8. Sect. 6. Coster call it The pledge of our Resurrection But this our Conjunction with Christ is the Subject matter of the fift Booke Lastly how the Eucharist was called of the Fathers a Sacrifice is plentifully resolved in the * See Chap. 5. Sect. 4. 5. 6. sixt Booke THE FIFTH BOOKE Treating of the Third Romish Doctrinall Consequence arising from your depraved Sense of the words of Christs Institution THIS IS MY BODY concerning the maner of the present Vnion of Christs Body with the Bodies of the Receivers by eating c. CHAP. I. The State of the Question SECT I. A Christian man consisting of two men the Outward or bodily the Inward which is Spiritual this Sacrament accordingly consisteth of two parts Earthly and Heavenly as Irenaeus spake of the bodily Elements of Bread Wine as the visible Signes and Objects of Sense and of the Body and Blood of Christ which is the Spirituall part Answerable to both these is the Double nourishment and Vnion of a Christian the one Sacramentall by communicating of the outward Elements of Bread and Wine united to mans body in his Taking Eating Disgesting till at length it be Transubstantiated into him by being Substantially incorporated in his Flesh The other which is the Spirituall and Soules food is the Body and Blood of the Lord therefore called Spirituall because it is the Object of 〈◊〉 by an Vnion wrought by Gods Spirit and mans Faith which as hath beene professed by Protestants is most Reall and Ineffable But your Church of Rome teacheth such a Reall Vnion of Christ his Body and Blood with the Bodies of the Communicants as is Corporall which * See below Ch. â— Sect. â— you call Per contactum by Bodily touch so long as the formes of Bread and Wine remaine uncorrupt in the Bodies of the Receivers Our Method requireth that wee first manifest our Protestant Defence of Vnion to be an Orthodox Truth Secondly to impugne your Romish Vnion as Capernaiticall that is Hereticall And thirdly to Determine the Point by comparing them both together Our Orthodox Truth will be found in the Propositions following That Protestants professe not onely a Figurative and Sacramentall Participation and Communion with Christ's Body but also a Spiritually-Reall SECT II. IN all the Bookes of our Adversaries written against Protestants they are most especially vehement violent and virulent in traducing them in the name of Sacramentaries as though wee professed no other maner of feeding and Vnion with Christ's Body than onely Sacramentall and Figurative For Confutation of which Calumnie it will be most requisite to propose the Apologie of a Calvin in hiâ—s libris viz. Consensio in re Sacramentariaâ— Diâ—ensio contra 〈◊〉 et Explicatio de vera participat coenae Dom. I. Fâ—teor me abhorrere ab hoc crasso commento localis praesentiae Substantiâ Christi animae nostrae pasâ—untur sed secundùm Virtutem non secundùm Substantiam II. Signum tantum pâ—â—rigi centies contrà Quasi vero cum Swinckâ—â—ldio quiâ—quam nobis commune III. In Catechismo disserui non solùm beneficiorum Christi significationem habemus in coena sed substantive participes in nam cum eo vitam coalescimus Figurata locutio fateor modò non tellatur rei veritas IV. Neque enim tantùm dico applicari merita sed ex ipso Christi corpore alimentum percipere animas non secùs ac terreno pane corpus vescitur Vim carnis suae vivisicans spiritus sui gratiâ in nos transs sundit Spiritualem dicimus non carnalem quamvâ—â— realem ut haec vox provera contra fallacem sumitur non secundùm substantiam quam vis ex ejus substantia vita in animas nostras prosâ—uit V. Ergò in coena miraculum agnoscimus quod naturae sines sensus nostri modum ex supoâ—at quod Christi caro
digerendus Aug. Tract 26. in Ioh. Panis iste quaerit esurlem interioris hominis Basil in Psalm Est quiddam interni hominis os quo pascitur recipiens verbum vitae qui panis descendit de caelo Wee adde the particular accordant Testimonies of diverse Fathers of whom if you aske What the Meat is which you must believe to Eat in this Sacrament They will tell you Not of the Body but of the Soule If Who must be the Eater Not the outward but the Inward man If What it is that hungreth for this The Inward Soule If What must taste it The Soule If with What mouth That whereof Tertullian said speaking of Christs Flesh It is to be devoured with the Eare ruminated with the Minde and disgested with Faith If How Let Saint Augustine make up the whole harmony Eat his Flesh * See above ch 6. §. 4. This saith hee is a Figurative Speech commanding us to communicate of his Passion and sweetly and profitably close up in our memories that his Flesh was wounded and crucifyed for us So the Fathers Besides many other like Sayings by us already related in the former Sections wherein hath beene opposed out of the Fathers against your Corporall Touch saying of Christ Touch mee not against your Orall Eating thus Not meat of the Tooth but of the Minde against your Swallowing thus Wee Devour not Christs Flesh against your Corporall mixture therewith thus Wee mingle not the Persons and Substances And against your Corporall Transmitting the same Body downe by Egestion thus It descendeth not into the Draught Wee therefore according to the genuine sense of Primitive Fathers answerable to the Doctrine of Christ conclude that such as is our Feeding of Christs Body in this Sacrament such also must be our Eating because Eating is ordained for Feeding But by the universall Consent of all Christian Professours of all ages whether Primitive or Successive Greeke or Romane Protestants or Papists our Spirituall Feeding of Christ Body in this Sacrament is devoyd of all Corporall Instrument or effect Therefore our Spirituall Eating is no way Corporall âšœ CHALLENGE THrice therefore yea foure times unconscionable are your Disputers in Objecting the former Sentences of holy Fathers as teaching a Corporall and Naturall Vnion of Christs Body with the Bodies of the Communicants once because they in true sense make not at all for your Romish Tenet next because they make against it then because the Corporall Conjunction though it be of the Body of Christ and Bodies of Christians in respect of the Object yet for the Matter and Subject it is of Sacramentall Bread united with our owne Bodies in a Mysticall Relation to the Body of our Redeemer and lastly and that principally because they meant a Spirituall Conjunction properly and perpetually belonging to the Sanctifyed Communicants and herein consonant to the profession of Protestants Wherefore Primitive and Holy Fathers would have stood amazed and could not have heard without horrour of your Corporall Conjunction of Christ his Body in Boxes and Dunghills in Mawes of Beasts in Guts of Mice Wormes and Dogs and at length into the Seege as you have taught Fie Fieâ— Tell it not in Gath nor let it be once heard of in any Heathenish Nation to the Blaspheming of the Christian profession and Dishonouring of the Broad Seale of the Gospel of Christ which is the Blessed Sacrament of his precious Body and Blood âšœ Thus much of the Romish Consequence from their Proper and Literall sense of Christs words This is my Body so farre as concerneth Corporall Vnion The next Consequence will be touching the Proper Sacrificing thereof whereunto wee proceed nothing doubting but that wee shall finde your Romish Disputers the same men which hitherto they have appeared to be Peremptory in their Assertions Vnconscionable in their Inforcements of the Sentences of Antiquity Contradictory to themselves and Vaine and Absurd in their Inferences and Conclusions âšœ THE SIXTH BOOKE Entreating of the fourth Romish Consequence which concerneth the pretended proper Propitiatorie Sacrifice in the Romish Masse arising from the depraved Sense of the former words of Christ THIS IS MY BODY and confuted by the true Sense of the words following IN REMEMBRANCE OF MEE The State of the Controversie WHo soever shall deny it say your Fathers of a Si quie dixerit non offerri Deo verum proprium Sacrificium aut non esâ—t Propitiatorium Aâ—athema sit cone Triâ— Sess 22. Cap. 1. 3. Visibile cap. 1. Sacramentum verè propitiatorium cap. 2. Trent to bee a true and proper Sacrifice or that it is Propitiatory Let him bee Anatherna or Accisrsed Which one Canon hath begot two Controversies as you b Prima Controversia est 〈◊〉 Missa verè propriè dictum Sacrificium Seâ—undâ— sit nè Propitiatorium Bellar. Prafâ—â—â—â— Tract de Missa know One Whether the Sacrifice in the Masse be a proper Sacrifice 2. Whether it bee truly Propitiatory Your Trent-Synode hath affirmed both Protestants deny both so that Proper and Improper are the distinct Borders of both Controversies And now whether the Affirmers or Deniers that is the Cursers or the parties so Cursed deserve rather the Curse of God wee are forthwith to examine Wee begin with the Sacrifice as it is called Proper This Examination hath foure Trials 1. By the Scripture 2. By the Judgement of Ancient Fathers 3. By Romish Principles and 4. By Comparison betweene this your Masse and the Protestants Sacrifice in the Celebration of the holy Eucharist CHAP. I. Our Examination by Scripture SCriptures alleaged by our Disputers for proofe of a Proper Sacrifice are partly out of the new Testament and partly out of the old In the new some Objections are collected out of the Gospell of Christ and some out of other places We beginning at the Gospell assuredly affirme that if there were in it any note of a Proper Sacrifice it must necessarily appeare either from some speciall word or else from some Sacrificing Act of Christ at his first Institution First of Christs words That there is no one word in Christ his first Institution which can probably inferre a Proper Sacrifice not the first and principall words of Luc. 22. Hoc FACITE DOE THIS SECT I. WHen wee call upon you for a Proofe by the words of Christ we exact not the very word Offering or Sacrifice in the same Syllables but shall bee content with any Phrase of equivalencie amounting to the sense or meaning of a Sacrifice In the first place you object those words of Christ Hoc facite Doe this from which your Councell of a Hoc facite Tunc utà Sancto Synodo definitum est Christus Sacerdotes instituit praecepirgue ut ipsi qui 〈…〉 eis essent corpus ejus immolarent Catechis Trid. de Euch. Num. 58. Trent hath collected the Sacrificing of the Body of Christ which your Cardinall avoucheth with his b Cerium est probari Sacrificium Missae his
Sacrifica quia morteÌ„ Christi repraesentabant sed quia Immolatione Rei oblatae denotabant Deum authorem vitae mortis Vasquez will say for The acknoledgment of Gods Soveraigntie over life and death âšœ The Confirmation of the former Demonstration out of the Fathers first Explaining of themselves SECT V. SAint Ambrose setting forth two kinde of Offerings of Christ here on Earth and above in Heaven hee saith that a Ambr. Vmbra in Lege imago in Evangelio veritas in coelestibus antè agnus offerebatur nunc Christ offertur quasi Homo quasi recipiens passionem offert sese ipse quasi Sacérdos ut peccata nostra dimittat hîc in imagine ibi in veritate ubi apud Patrem pro nobis quasi Advocatus intervenit Lib. 1. de Offic. Cap. 48. Christ here is offered as one suffering and above hee himselfe Offereth himselfe an Advocate with the Father for us And this our offering of him hee calleth but an Image and that above hee calleth the Truth Clearly shewing that wee have in our Offering Christ's Body onely as it is Crucified which is the Object of our Commemoration But the same Body as it is now the personall subject of a present Time and Place they behold it in Heaven even the same Body which was once offered on the Crosse by his Passion now offered up by himselfe to God by Presentation in Heaven here in the Church onely by our Representation Sacramentally on earth Saint Augustine dealeth as plainly with us where distinguishing three States of Offerings up of Christ hee b August Hujus Sacrificij caro sanguis antè adventum Christi per victimas similitudinum promittebatur in passione Domini per ipsam Veritatem post Ascensum per SacramentuÌ„ memoriae celebratur Cont. Faust lib. 20. cap. 21. Tom. 6. NoÌ„ne semel immolatus est Christus tamen in Sacramento quotidiè immolatur He addeth Nec tamen mentitur qui dicit Christum immolari si enim Sacramenta non haberent similitudinem rerum ipsarum quas repraesentant non essent Sacramenta Ex qua similitudine nomina eorum accipiunt Aug. lib. Epist 23. See of this above Book 2. Chap. 2. Sect. 5. And yet againe more plainely in his 20 Book against Faustâ—â— cap. 21. it followeth Vt Baptismus dicitur sepulchruÌ„ sic Hoc est corpus meum saith first that under the Law Christ was promised In the Similitude of their Sacrifices meaning his bloody death was prefigured by those bloody Sacrifices Secondly in the offering at his Passion hee was Delivered up in Truth or proper Sacrifice this was on the Crosse And Thirdly after his Ascension The memorie of Him is celebrated by a Sacrament or Sacramentall Representation So hee For although the Sacrifices of the Iewes were true Sacrifices yet were they not truly the Sacrificings of Christ Note you this Assertion Againe speaking of his owne Time when the Sacrament of the Eucharist was daily celebrated hee saith That Christ was once sacrificed namely upon the Crosse and is now daily sacrificed in the Sacrament nor shall hee lye saith hee that saith Christ is sacrificed So hee No holy Augustine shall hee not lye who saith that Christ as the personall Subject of this Sacrament is a Proper Sacrifice in the Literall Sense for whether Proper or Vnproper are the two Seales of this Controversie Now interpose your Catholike Resolution Say first why is it called a Sacrament tell us * See above Book 2. Chap. 2. Sect. 8. out of his Epist 23. ad Bonifacium If Sacraments had not a similitude of things which they represent they were no Sacraments from which similitude they have their Appellation and name of the things to wit The Sacrament of the Body of Christ is called his Body as Baptisme is called a Buriall Be so good as to explaine this by another which may illuminate every man in the point of Sacrifice also although otherwise blinded with prejudice c Epist 23. ad Bonifac Paulò ante verba superiora nempè Pascha appropinquante saepè dicimus crastinam Domini passionem cum ille ante multos annos passus sit nec omninö nisi semel ista passio facta sit nempè isto die dicimus Christus resurrexit cum ex quo resurrexit tot Anni transierunt cum nemo ita â—eptus sit qui nos ita Ioquentes arguat nos esse mentitos ut dicatur ipse Dies quia non est ipse sed similis none semel immolatus est Christus c. As when the day of Christs Passion saith hee being to morrow or the day of his Resurrection about to be the next day but one wee use to say of the former To morrow is Christ's Passio and of the other when it cometh it is Christ's Resurrection yet will none be so absurd as to say wee lye in so saying because wee speake it by way of Similitude even so when wee say this is sacrificed c. So Saint Augustine Who now seeth not that as the Buriall of Christ is not the Subject matter of Baptisme but onely the Representative Object thereof and as Good-Friday and Easter-day are not properly the dayes of Christ his Passion or Resurrection but Anniversarie and Represensative or Commemorative Resemblances of them So this Sacrifice is a Similitude of the Sacrifice of Christ on the Crosse and not materially the same âšœ Lastly heare Augustine againe 2 Aug. lib. 1. Con. advers Leg. Proph. cap. 18. Mors Christi unum unicum verum Sacrificium The death of Christ saith hee is the onely true Sacrifice âšœ Wee omit Testimonies of other Fathers which are dispersed in other Sections Although this one Explanation might satisfie yet shall wee adjoyne others which may satiate even the greediest Appetite in the Demonstrations following The fourth Demonstration From the Fathers Explanation of their meaning by a kinde of Correction SECT VI. ANcient Fathers in good number call that which is represented in the Eucharist and which wee are said to offer The same Host not many the same Oblation no other the same Sacrifice and none but it but they adde by a Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Correction of the excesse of their speech or rather for Caution-sake lest their Readers might conceive of the same Sacrifice herein as properly present saying in this maner Wee offer the same Sacrifice or rather the Remembrance thereof alluding sometime expresly to the Institution of Christ Do this in remembrance of mee The Fathers are these viz. a Chrys â—â— Heb. 10. â—om 17. pa. 1171. Christus semper suo sanguine intraâ— Ipse Sacrificium Sacerdos Hostia si hoc non esset multa oportebat etiam Sacrificia offerri saèpiùs oportebat crucifigi Eandem ipsam Hostiam quaÌ„ Christus immolabat offerimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel potiùs Recordationem ipsius c. Chrysostome b Theophylact in Heb. 10. pa. 885. 886. Nunc