Caluinists with quit disanulling making voyd the testament of our Sauiour I thinke it good to make some more stay herein better examine the circumstance of this testament yet as nigh as I can euâ—ing no new questions but resting on such certayn verities as are confessed by the aduersaries them selues cleare by plaine scripture out of vvhich I meane to deduce such reasons as may iustifie our catholike cause disproue the contrary VVolf Musculus in his common places entreating hereof writeth thus S. Luke S. Paule attribute to the cuppe that it is the new testament VVhereby they signifie this to be the sacrament of the new testament in respect of the old the Paschal sacrament which Christ finished in this his last supper in place thereof substituted this new In the same supper being then nigh to his death he made his testament Thus Musculê° In vvhich fevv vvords he noteth tvvo things very important concerning the truth whereof I here entreate both deliuered in the scriptures both vrged by the Catholikes both coÌ„fessed not onely by the Lutherans but also by the SacrameÌ„taries as here we see The first that Christ in his last supper made his new testameÌ„t the second that Christ in the same his last supper ended the sacrameÌ„t of the Paschal lamb ordeyned in place therof the sacrament of his body Concerning the fâ—â—â—t vvhat a Testament is how Christ made his the same vvriter expresseth truly in this sort A testament is the last wil of one that is to dye wherein he bestoweth his goods freely geueth to whom he pleaseth To the making of a testameÌ„t that it be auayleable is required first the free libertie power of the testator that he be as his owne commaundement For a slaue a seruant a sonne vnder the power regiment of an other can not make a testament So Christ when he made his testament was free had power libertie to do it God his father gaue al in to his hands made him heyre of al in heauen earth God his father willed him to make a testament sent him in to the world to that end that by his death he should confirme this new testament which he had promised Next it is required in a testament that the testator bequeath his owne goods not other mens so did Christ 3. A thing can not be geuen in a testameÌ„t which is due of right So that which Christ gaue in his testament was geuen only of grace fauour 4. In a testameÌ„t it is required that certain executors of the testament be assigned Those Christ made his Apostles to whom he coÌ„mitted that office that they by evangelizing should ministerially dispense the grace of this testament 5. Finally to the confirmation ratification of a testament is required the death of the testator So Christ the next day after this testament was made died on the crosse there by his death blud ratified confirmed eternally established it Thus far Musculê° adding withal Christ saith this cup is the new testament in my blud or according to Matthew Marc this is my blud which is of the new testament The old testament consisted in the tropical figuratiue blud of beasts the truth whereof was to be fulfilled in the blud of Christ. The new testament consisted not in the blud of any beast but of Christ the true immaculate lamb For declaration whereof he said This cup is the new testament in my blud or This cup is my blud which is of the new testament Thus much being manifest confessed and graunted it must also be graunted of necessitie that this blud was delyuered in the supper not only shed on the crosse as Musculus the Zuinglians suppose First because our Sauiour Christ according to the report of al the Euangelists in precise termes so avoucheth This in the cup or chalice is my blud of the new testament Secondly because to the making of the new testament fulfilling the figure of the old true real blud of the sacrifice was required as appeareth in the figure which here the aduersaries coÌ„fesse to haue bene fulfilled For in that figure first of al was the sacrifice offered the blud thereof taken in the cuppes then the people sprinkled with the blud of the sacrifice these words vsed This is the blud of the testament c. Nether is it possible that the blud of the sacrifice should be deliuered or taken or any waies imployed by man or to man before the sacrifice were offered to god Therefore whereas Christ assureth this to be the blud of the new testament as that was of the old it is as certain sure that the sacrifice whereof this was the blud was before offered as vve are sure of the same in the old testameÌ„t Briefly vvhereas in that figuratiue sacrifice whereof this is the accomplishmeÌ„t perfect on 3. things are specified by the holy ghost 1. the publication of the law or testament to the people 2. the offering of the sacrifice whereof the blud vvas taken 3. the eating of the sacrifice sprinkling of the people vvith the blud and vsing of those words This is the blud of the testament vvhereas for exact correspondence of the first Christ at his last supper publisheth his lavv and testament A new commaundement geue I to yow that yow loue one an other as I haue loued yow promiseth the holy ghost to remayne vvith them and his church for euer iterateth that commaundement of mutual loue charitie as the summe of his new law perfection thereof which was to be wrought in the hartes of his ChristiaÌ„s by the holy ghost then promised vvho also vvas euer to assist them to teach them to leade them the vvhole Church for euer in to al truth so fuâ—th vvhereas thus in 5. vvhole chapiters having expressed his new wil testament such graces as apperteyne therevnto he in fine for correspondence of the third biddeth the executors of his testament to eate his body and drinke his blud vvith those same so pregnant so vrgent vvords This is my body which is and shal be deliuered for you This is my blud of the new testament which is and shal be shed for yow hovv can it othervvise be chosen but for ansvvering of the second part as that body and blud of beastes there vvas first offered to god in sacrifice so this body and blud here must be offered in like sort to fulfill and accomplish that figure So that it suffiseth not to say the blud of Christ vvas shed on the crosse vvhere he dyed though that also vvere necessarie for the confirmation and ratification of the testament as vve also graunt and common reason teacheth and the Apostle proueth for testamentum in mortuis confirmatur a testament taketh his absolute and ful perfection strength and
A TREATISE CONTEYNING THE TRVE CATHOLIKE AND APOSTOLIKE FAITH OF THE HOLY SACRIFICE AND SACRAMENT ORDEYNED by Christ at his last Supper VVith a declaration of the Berengarian heresie renewed in our age and an Answere to certain Sermons made by M. Robert Bruce Minister of Edinburgh concerning this matter By VVilliam Reynolde Priest Ioan. 6. 51. The bread vvhich I vvil give is my flesh the same vvhich I vvil give for the life of the vvorld AT ANTVVERPE Imprinted by Ioachim Trognesius M. D. XCIII TO THE RIGHT EXCELLENT AND MIGHTIE PRINCE IAMES THE SIXT BY THE GRACE OF GOD KING OF SCOTLAND HAVING of late perused examined answered certain Sermons preached in Edinburgh by one who entitleth him self Minister of Christs Euangel there for sundry causes most excellent and gratious Prince I haue ben induced of that my smale labour to make a present vnto your royal Maiestie First for that the Author of those Sermons published them vnder the name of your Highnes it seemed to me conuenieÌ„t that the Answere also should be offered vnto the same personage by conference whereof he might be able better with indiffereÌ„cy to iudge of both Next whereas those Sermons conteyne false doctrine against the sacraments against the eternal Testament of Christ ordeyned in his last Supper against the peculiar sacrifice and worship of God evermore and vniuersally practised in the Gospel and new law since the first preaching thereof by Christ and his Apostles and not only this but also they manifestly imply the foundation and ground of plain infidelitie of discrediting al the old new Testment of denying the chief and souerain articles of Christian faith who can blame me if where I perceiue so great daunger intended there I study to repel the same if where poison is addressed to infect the very hart of religion and head of the common welth there I oppose a counterpoison against that infection if I couet to preserue sound that which others endeuour to corrupt and desire by right argument of true Theologie to conâ—â—rme and establish that which the aduersarie by sleight Sophistrie and heretical cauils laboureth to ruinate ouerthrâ—w And thus to do as Christian dutie requireth for any article of our Christian beleef for the benefite of any Christian sowle like otherwise to perish so much greater is the obligation wherewith my self and al other English Catholikes acknowlege our seluâ—s bouÌ„d to our Countrymen the inhabitants of England and Scotland but especially in a singular degree vnto your royal person Vnto whom as the lawes of both â—eâ—lmes descent of blud custom inheritance drawen from the auncient kings of the one and other nation in ciuil respect geueth right to succede in gouernment of both crownes with al their dependences so is it the continual prayer of Christian Catholikes not only in both those nations but also in al prouinces of Europe that it wil please God so to inspire and direct your Ma. tus hart that yew may gouerne them in such Christian sort touching faith matter of eternal saluation as your most noble progenitors haue done froÌ„ the first Christened Prince to the last from Donaldus vnto Quene Marie your Graces most honorable most renoumed most constant religious mother who hauing so many yeres susteyned hard impri sonment and finally cruel death and martyrdom for profession of that first auncient Apostolike faith hath thereby left a glorious and immortal president to al her aftercoÌ„mers who clayme teÌ„poral right from succession of her blud to make the like or greater accompt of that right which cometh by succession to her in faith for which she with Heroical fortitude neglected her blud her libertie her crownes and what so euer is most deere to Princes in this world and for which neglect her name is more honorable before God his Angels her memorie more famous among Christians of this age and so wil be to al posteritie then if with refusal of that faith that is with refusal of Christ eternal blisse she had gayned as many teÌ„poral crownes realmes as they haue liued dayes howres who were occasioners of that so straunge woÌ„derful execution Now if it shal please your Grace to bestow some voyd tyme in overrunning this smale booke I nothing doubt but touching the argumeÌ„t here intreated that is touching the external seruice honour done to God by sacrifice and sacrament in his church your Grace shal easely see the manifest cleere euidece of our Catholike cause the truth thereof set downe in the most plain scriptures of God the coÌ„tinuaÌ„ce thereof testified by vniforme consent of al Antiquitie the first original roote of the coÌ„trarie heresie which now beareth greatest sway in your realme of ScotlaÌ„d as also in England from what fountaine it sprang by what Apostles it was spread by what Sophistrie malice dissimulatioÌ„ it hath encreased by what wickednes ignoraÌ„ce impietie it is maynteyned finally to what plain Atheisme or Paganisme it teÌ„deth For which cause many potent kings princes although otherwise circumuented by false ministers or seduced by evil counsailers vpon some humane reasons colourable coÌ„modities craftely obiected they departed from the vnitie of Christs church intangled them selues with other heresies of this tyme yet could they never be induced to approue or so much as to permit within their realmes this ZuingliaÌ„ or CalviniaÌ„ heresie because they were thoroughly resolved that it was the very bane pest of wel ordered coÌ„mon welthes for that it breadeth in her Sectaries a licentious libertie to beleeve what they fist against God his church and to live how they please against the magistrate his civil lawes to which it preacheth that no obedience is due for conscience sake Among which Princes for exaÌ„ples sake to name one lest I seeme to charge theÌ„ vniustly Christianus 3. king of Denmarke a Prince of great wisdom and experience grand-father to that vertuous Princesse whom your Highnes hath chosen for your spouse and Queene when as the congrègatioÌ„ of such kind of Protestants expelled from England by Queene Mary sought laboured by al meanes possible to obteyne harbour in his realme only for a few dayes vntil the extremitie of winter were somwhat passed over if not in regard of their religion which they said was purely Euangelical yet in consideratioÌ„ of many feble old men and wemen many infants yong children which were in the company vnable without certain hazard of their liues to abide any more trauail on the seas in that extreme season this notwithstanding that king otherwise of nature clemeÌ„t and mercyful and professing the Gospel as they cal it would by no meanes condescend that they should remayne any time within his dominions except they forthwith without farther disputes abandoned and condemned their Sacramentarie heresie which he iudged to be directly against the Gospel of Christ against the Articles of the Christian beleef against the publike quietnes
of among the Paganes most infamous haue found it vve may assuredly conclude that this inuention came not from the holy ghost vvho according to Christs promise euer assisted his church and lead the pastors thereof into al truth conuenient necessary for the perfit instruction thereof but from the enemy of mankind from SataÌ„ the aduersarie of Christ into vvhom such detestable Apostataes of so sovvle and filthy life serued for fit instrumentes and vvith vvhom the first princes of this nevv gospel vvere most familiar as hath bene noted before of one and of others is commonly knovven by their ovvne testimonie vvritings The Scottish Supper compared vvith Christs institution The Argument M. B. his doctrine of signes elemental and céremonial vsed by Christ and al necessarie to the essence of the Supper Thereof is inferred proued that no Supper ministred after the Scottish order or Caluin institution car be a sacrament of Christ for that it wanteth diuers things done by Christ and therefore necessarie to the essence and nature thereof To make this more plaine and to preuent al cauils is it in particular declared out of the Sacramentaries and according to their doctrine what were those actions ether in word or deed which Christ vsed at his last supper and most apperteyned to the nature essence thereof Of mingling the wine with water and blessing the sacramental bread and cup. The maner of ministring the Scottish Supper or communion It â— is compared particularly with Christs institution and plainly shewed that the Scottish supper lacketh 5. or 6. essential points vsed by Christ whose chalice was mingled with wine water for want whereof especially the words of Christs Institution which are cleane omitted that communion is no more to be accompted Christs supper then any vulgar dinner or breakfast vsed by Christian men Chap. 5. FRom this doctrine of the seales common to both their sacraments M. B. descendeth more particularly to entreat of the sacrament or rather signes of the supper VVhich signes saith he ar double both subiect to the eye the one he calâ—â—th elemental signes as bread and wine the other ceremonial as the breaking distribution and geuing of the same bread and vvine VVhere vnto he addeth lest any man shoud mistake him that he meaneth not these to be ceremonial as though they were vaine For saith he there is neuer a ceremonie which Christ instituted in this supper but it is as essential as the bread and the wine are and ye can not leaâ—â— a iote of them except ye peruert the whole institution In what euer Christ commaunded to be done what euer he spake or did in that whole action it is essential and must be done ye can not leaue a iote thereof but ye peruert the whole institution These vvords might seeme to proceede from M. B. somvvhat vnconsideratly vpon to much zeale vvere it not that afterwards he in precise exact maner repeateth them again again For saith he Christs institution mon be kept looke what he said looke what he did loâ—â—â— what he commaunded to do al that mon be said done obered There is nothing left in the register of the Institution but it is essential Again In the celebration of Christs institution â—â— mon take tent to what so euer he said did or coÌ„maunded to be done Thow mon first say what so euer he said and then do whâ— so euer he did Finally he coÌ„cludeth If we leaue any kind of circumstance or ceremonie of this institution vndone we peruert the whole action ¶ By this so precise and peremptorie asseveration that what so euer Christ spake or did in that whole actioÌ„ is as essential as the bread and wine and can not be omitted but withal ye peruert the whole action we learne many things First the sacrilegious boldnes of the Geneuian ministers that they are peruerters corrupters of Christs vvhole institution For first concerning the bread and wine which rightly he maketh most essential vve haue shevved before that those ministers haue taken to them selues authoritie to dispense there vvith and geue free libertie to minister the Communion not only in bread and vvine but also in ale and rootes or vvater stockfish or any like nutriment vvhen bread and vvine are not easely to be gotten VVhereof it folovveth that most arrogantly they alter the essence so peruert the vvhole ordinance and institution of Christ Next if what euer Christ commaunded to be done and not only that but also what euer he spake or did in that whole action be essential and no iote can be omitted vvith out peruerting the vvhole then also the coÌ„munions of Zurick of Geneua of Svizzerland Scotland are al corruptions depravations of Christs ordinance For Christ in that vvhole action did many things vvhich al these good bretherne omit as that first of al after the eating of the paschal laÌ„b which vvent immediatly before the institution of this holy sacrament Christ rising from that supper and addressing him self to this holy institution laid aside his garments and taking a towel therewith girded himself He put water in to a basen he washed his disciples feete and wiped them with the towel wherewith he was girded That being finished towards al his Apostles vnto this eremonie which serued not only for exaÌ„ple of humilitie charitie as Caluin supposeth but also for mysterie signification of the great puritie vvhich is required in theÌ„ that come to receiue the blessed sacrament as S. Cyprian S. Ambrose S. Bernard declare our Sauiour ioyned divine learning instruction For hauing taken his garments and being set dovvne at the table with them he said â—â— them know yow what I haue done to yow yow cal me maister and Lord and yow say wel for I am so If then I your lord and maister haue washed your feete yow also ought to wash one an other feete For I haue geuen yow as example that as I haue done to yow so yow do also Amen Amen I say to yow a seruant is not greater then his lord nether is an Apostle greater then he that sent him If yow know these things yow shal be blessed if yow also do them Thus Christ did thus Christ spake this Christ coÌ„maunded to be done If then what so euer Christ commaunded to be done what so euer he spake or did in that whole action be essential and must be done so necessarily that one iote thereof 〈…〉 can not be left but ye peruert the whole action it folovveth that the Scottish ministers vvho of al this vvhich Christ spake and did practise not so much as one iote but leaue out euery iote omit euery part and parcel more and lesse peruert the whole action of Christ deface his institution so haue a communion not of Christs Institution beâ— of their ovvne inuention Nether vvil it serue for their defence to lye with Caluin
raise him vp he meaneth Corpus meum quod comedetur my body which shal be eaten in the Sacrament shal raise him Al which sayings of Christ and those blessed Martyrs and byshops the reader must not so interpret as our adversaries cavil most peevishly as though we or they taught that no man could be saved or rise to life everlasting but such as receiued Christ in the sacrament For nether they nor we doubt but the Pa 〈…〉 s and good men in the old testament as like wise children diuers others in the new shal be saved who yet never came to the actual participation of this diuine mysterie But as our Sauiour and al the church maketh marryrdom a soveraine and principal meane to attaine eternal life not excluding for al that other good vertues as preaching praying fasting almes geving c. and on the contrary by like assured ground of Christ and al scripture heresie and infidelitie is the high and brode way to hel albeit vitious life covetousnes vsury rayling and lying and such other qualities let men thither fast inough in like maner this communication of Christs immortal and glorious body in the sacrament is a special grace and singular prerogatiue in the nevv testament whereby our bodies sovvles are set in possession of life eternal although gods infinite goodnes hath provided vs other meanes besides VVhich singular and excellent grace whereas vve see attributed not to the eating of the Paschal lamb nor to Manna not to the Iewes bread not to reading the scripture not to preaching not to beleeving that Christ dyed and rose again for our iustification in al vvhich yet we being faithful men eate the flesh of Christ spiritually and also drinke his blud but only to the eating of this dreadful mysterie hereof it foloweth invincibly that both Christ in thus speaking the church in thus beleeving the auncient fathers martyrs bysshops and Councels in thus expounding vnderstood Christs body to be truly really and in deed receiyed in this Sacrament far othervvise then by only faith by vvhich he vvas eaten in the old figures ceremonies of the lavv as vvel as in the nevv testament or any sacrament hereof according to the ProtestaÌ„ts opinion Of Christs body no vvays ioyned nor deliuered vvith the sacrameÌ„t The Argument M. B. hereticalls in words magnifieth the sacrament whereas in truth he most abaseth it making Christs body to be ioyned therewith as sâ—enderly as with any creature in the world more slenderly then it is ioyned with a word spoken Christ is more â—ighly ioyned to a picture or image then to the 〈◊〉 or Scottish sacrament Two properties appointed by M. B. to their signe the first that it reâ—embleth Christ which it doth no more then any other creature The â—â—â—â—â— that with the bread Christs body is ioyntly offered to the communicants in such sort at the minister offereth bread This is confuted first as wicked and prophane It is further confuted by order of the Scottish Communion bâ—â—ke by the doctrine of the Protestant writers and al â—â—â—â—nists Christ is no otherwise ioyned to the Geneua Supper or eaten therein then in any vulgar meate or in beholding any creature â—â—der heauen By the Caâ—u nists owne doctrine and M. B. also Christ is not as al receiued in their Supper CHAP. 7. THat M. B. were of the self same iudgement with those auncient fathers touching Christs real presence in the sacrameÌ„t I should gather out of these his words novv râ—hâ—arsed and very plainly do they import so much his speaches comparisons and similitudes vvaighed in them selves implie conclude the same nether could a man make any doubt thereof were it not that he being an heretike the nature of heresie maketh vs suspect that he speaketh not plainly roundly sincerely in simple faith as did those old good fathers And our Sauiour teacheth that the maner of heretikes is to cloth them selues with sheepes clothing to preteÌ„d simplicitie to speake Catholikely to couer and colour their impietie with the phrase words speech of the church of Catholikes Catholike pastors whereas inwardly they are rauening wolues they meane daÌ„nably they meane as heretikes Apostataes by such pleasant sweet speeches and benedictions inteÌ„d nothing els but to seduce the harts of innocents and simple plain meaning Christians and as S. Peter teacheth they being lying masters first vvorke their owne destruction after by seyned counterfeit words make marchandize of other men seeking to draw them also to like damnation whereof before I haue shewed very euident example in Caluin a chief father of this heresie and here M. B. ensueth his steppes as like him as one Protestant may be like an other For hauing by thus many arguments persuaded his auditorie that he had a maruelous high reuerend opinion of the Sacrament immediately as being possessed with that spirit of giddines which guideth al men of his stamp he geueth furth as many arguments to the contrary The first which is the around foundation of the rest is this Ye may perceiue 〈◊〉 by your owne eyes that the signe and the thing signified are not locally conioyned that is they are not both in one place Ye may perceiue also by your outward senses that the holy of Christ and the signes are not conioyned corporally Their bodies touch not one the other Ye may perceiue also they are not visibly conioyned Al this hitherto if a Iew or Pagan be present at the supper he seeth as wel as the minister and therefore thus far furth their faith is much alike But this is a negatiue and priuatiue disioyning separation of the signe and thing signified let vs heare of their vnion coniunction VVe can craue no other coniunction then may stand and agree with the nature of a sacrament â— therefore here is no other then a sacramental coniunction I graunt nether doth any Catholike require any other But what meane yow by a sacramental coniunction any thing els besides a tropical figuratiue or significatiue representation speake plainly that the reader may know where to fynd yow what yovv beleeue vvhat yovv vvould haue him to take vnto The coniunction saith he betwixt Christs body the sacrament is a relatiue coÌ„iunction Looke what coÌ„iunction is betwixt the word which ye heare and the thing signified which comes to your mind the like coniunction is bewixt the signe which yow see and the thing signified in the sacrament Ye heare not the word so soone spoken but incontinent the thing signified comes to your mynd Speake I of things past to come or neuer so far absent I can not so soone speake of them in this language but the things signified comes in your mind no doubt because there is a coniunction betwixt the word the thing signified Hauing explicated this at large in fine thus he draweth to his conclusion Alwaies
me seemeth if partly to avoid superstitioÌ„ partly to correct their ovvne error principally for truthes sake they vvould from hence forth cal their coÌ„mumons rather breakefasts then Suppers For so should men thinke of them as divinely as they deserve and whereas the Protestants cal it a supper imitating that vvord in the Apostle where certainly he calleth not the sacrament but other feasts by the name of our lords Supper they should amend that oversight and vvithal speake more soundly and according to truth as P. Martyr hath very discreetly noted vvriting vpon that same place of the Apostle For in respect of the time and our emptie stomake it were saith he more reason to cal it a breakfast or dinner then a supper And this is the true right issue of the nevv vvord devised by Iohn Caluin and approved by M. B. of that word which they require to the essence of their sacrament a vvord which maketh al singular their communions and sacraments to be of a cleane different nature from that sacrament vvhich Christ instituted for that their sacrament is framed in an other mould hath though not always an other matter yet ever an other forme which geveth the essence to every thing then that of Christs institution theirs receiving al life sovvle perfection and integritie from the ministers cleere voyce and sermon or the receivers faith whereas Christs sacrament receiued his integritie and perfection other ways not by such meanes Again this word of theirs maketh not only their sacrament no sacrament being compared vvith Christs Institution but maketh it also nothing els but common bread for the most part being examined even by this very word which them selues haue inuented as hath bene now declared and the learned reader shal doubtles find most true if he examine the communions and suppers vsed in England France Geneua Zurick ZuizzerlaÌ„d c. by this vvord here appointed as necessarie to separate their sacramental supper from vulgar prophane And if their supper be no sacrament of Christ according to Christs order nor yet according to their owne rules and Theologie vvhat regard would they haue vs to make of it How shal vve esteeme of it as diuine sacred and celestial vvhen as them selues conclude and proue that it is nothing but a common peece of bread an earthly creature voyd of al grace and spirite a dead element not worth â— straa fitter for Pagans then Christians more meet for dogs then men M. B. contradictions The Scottish Supper is no sacrament of Christ The Argument M. B. very notably contradicteth him self in this first serâ—â—â—â— touching the lords Supper as is shewed by sundry examples As before cap. 10. it is proved that they haue no sacrament for want of the word which is the formal part of the sacrameÌ„t so here by a brief repetition of sundry things wanting in the material part which things M. B. consesseth to be of the substance of the sacrament it is manifestly concluded that their supper is no sacrament of Christs institution in respect of the matter no lesse then of the forme CHP. 11. And thus much concerning the word the formal part of the sacrament by vvhich as the more principal vve see proved that their Scottish Supper is no sacrament of Christ Novv for a conclusion of this first Sermon I vvil gather proue as much by the other part vvhich is the matter of the supper according to M. B. his ovvne division out of both vvhich the Christian reader shal be able to gather a most strong and sure resolution that it possibly can not be any sacrament vvhich saulteth both in the one part and in the other vvhich nether hath right matter nor right forme Only first of al I vvil in fevv vvords put the reader in remembrance of M. B. notorious contradictions vsed in this short sermon vvhich I vvisn the rather to be marked partly for that they shew this man to be a right scholer of Iohn Caluin whom he so narowly folovveth eveÌ„ in this blind kind of vvriting and preaching partly for that the original cause of this such opposite doctrine in them both is one that is to say an ambitious affectation vvith high ample and maiestical vvords to vvin some good opinion to their single bread and drinke among their simple auditors vvhom by such glorious speach as it vvere by a baite and pleasant allurement they vvould gladly dravv to some honest opinion of their late devised fantasie These contradictions albeit they be scattered thorough out this vvhole treatise yet the 7. chapiter and 8. and 9. yelde better store of them as for example The bread not only signifieth the body of Christ but hath it also truly conioyned with it For if it signified only a picture were as good And yet the bread is so far from having this coniunction that it vvanteth the signification of a picture I say it signifieth not so much as doth the picture vvhich repre'enteth Christ vnto our remembrance of it self and by it self and so doth not the bread and vvine vvithout a sermon yea and then also it representeth him very doubtfully Againe the bread and wine truly and really deliver the substance of Christ vnto vs For except first we receiue the substance we can haue no participation of the fruit and merits And therefore the bread wine are a very hand which delivereth vs that substance and with that hand is Christs fiesh verely conioyned as a medicine in the boâ—e of the Apotecaries shop And yet the bread doth no wayes deliver or exhibite the body of Christ but only signifie the same For it is a sacrament and ye must looke for no other coniunction then sacramental that is for no other coniunction then significatiue and figuratiue For that is al that a sacrament valueth with these men Again that which we receiue in the sacrament is signified by the bread and vvine is not the benefites of Christ or vertue which fleweth from him only but the very substance of Christ him self For it is not possible that I be partaker of the iuyce which floweth out of any substance except I first get the substance it self And yet the blud of Christ vvhich vve receiue is not the substance of Christ nor any part of his substance For it is no other thing but the quickening vertue and power that fâ—wes from Christ and the merites of his death And we drinke of that blud when we drinke of the lively power vertue that flowes cut of that blud Again there is a wonderful high and mystical yet very true and real coniunction betvvene the bread Christs body yet for al that the bread is no more coÌ„iovned there vvith then Christ is â—oyned with the devil For there is no other coniunction then is betvvene the vvord spoken and the thing vvhich the vvord signifieth and so vvhen Christ commaunded the devils out of
by his father Iohn Calvin or his great grandfather Iohn VViclef For in S. Ireneus Tertullian S. Cyprian vvhich vvere 200. yeres before S. Ambrose S. Austin and S. Leo vve find in a number of places mentioned no lesse the sacrifice then the sacrament of the Eucharist as properly a sacrifice as a sacrament a sacrifice not metaphorical or general for al Christians to offer in faith and spirite but peculiarly and specially to be offered in the church by a certayne order of priests And vvhere M. B. found the sacrament called a banquet of loue or a publike action if ever he found it he might haue found it a hundred times more commonly called a sacrifice if his eyes or vvil had bene as indifferent to haue seene and marked the one as the other S. Ignatius scholer to the Apostles calleth our Eucharist or Sacrament a true sacrifice even the flesh of our Saviour S. Ireneus the new oblation or sacrifice of the new testament S. Cyprian a true perfite and ful sacrifice which Christ commaunded to be offered Dionysius Areopagita the healthful sacrifice offered by a priest according to Christs ordinance Tertullian the sacrifice which only men offer no wemen as also after Tertulli an Epiphaniê° teacheth more at large S. Hippolitê° martyr who lived in Tertullians time the pretious body blud of Christ which sacrifice bishops purely offered to God vvhich sacrifice should be taken away and suppressed by Antichrist S. Laurence that most glorious martyr the sacrifice which the blessed pope Sixtus was wont to offer S. Laurence serving him as his deacon Finally the most auncient Apostolical Councel of Nice the sacrifice host which taketh away the sinnes of the world offered to god by priests who only and not deacons haue power to offer the same Now if from these vvho al lived before S. Ambrose S. Austin vve shold shew the like of the doctors writers of that age it were easie to fil a booke vvith most cleer testimonies proving this vndoubted veritie For euery vvhere in every famous Catholike vvriter this sacrifice is in vvord and deed with such evident pregnant circumstances described as no sophistrie and cavillation of out aduersaries no not of M. Ievv him self the veriest vvrangler of al can serue but they must needs acknovvledge that such vvas the faith of that pure primitiue church The general councel of Ephesus calleth it the holy lyfe-geving and vnbluddy sacrifice The great general councel of Chalcedon of 630. bisshops the vnbluddy host offered in the church the vnbluddy and dreadful sacrifice The first councel of Toledo the daylie sacrifice S. Hierom the daily sacrifice of Christs body which Priests haue power to offer Hieron Tom. 2. lib. 3. contra Pelagia pa. 305. lib. contra Luciferianoâ— pa. 136. Eusebius Caesariensis the ful most holy dreadful sacrifice the pure host sacrificed after a new fashion according to the order of the new testament Euseb lib. 1. demonstratio Evangel ca. 10. S. Chrysostom the cleansing sacrifice the same which Christ our high bisshop first offered Chrysostom ad Hebraeos ca. 10. Homil. 17. Theodoretus the immaculate lamb not such a one as the Iewes offered void of reason but that helthful lamb which taketh away the sinnes of the world Theod. questio 24. in Exod. in psal 97. S. Austin in a number of places The true only singular sacrifice of the new testament lib. 3. de baptismo contra Denatist cap vltimo De spiritu litera ca. 11. Contra Cresconium lib. 1. ca. 25. The sacrifice which Christ ordeyned of his owne body and blud according to the order of Melchisedech Tom. 8. in psal 33. pa. 157. A true sacrifice and cleane offered according to Melchisedechs order from the east to the west psal 39. pa. 238. psal 106. pa. 863. As true and real a sacrifice as any was in the old testameÌ„t Tom. 2. epist 49. quastiâ— 3. and vvhich hath succeded and vvas appointed by Christ in steed of those auncient legal and Iudaical sacrifices De Civitate dei lib. 6. cap. 20. lib. 16. ca. 22. Contra adversar legiâ— prophetarum ca. 20. S. Ambrose VVe priests offer sacrifice for the people VVe offer albeit weake in respect of our private life yet honorable in respect of our sacrifice because our sacrifice is the body of Christ him self Ambros psal 38. pa. 527. Of vvhich sacrifice S. Ambrose had so reverend a regard that he durst not offer it if Theodoâ—ius the Emperour being excommunicate vvere present lib. 5. epist 28. And so forth in every Doctor vvriter of that age VVith more rehearsal of vvhose sentences I vvil not trouble the reader the thing being knowen and manifest and confessed by our more learned and lesse impudent adversaries For thus much Calvin him self graunteth and vnto al these and such like authorities of the most auncient pure and primitiue church he maketh this rude blunt ansvvere VVhereas the Papists obiect that the anncient fathers according to the scriptures professe that in the church there is an vnbluddy sacrifice in the one part they erre in the other they lye For scriptures they haue none As for the authoritie of the fathers it skilleth not nether is it reason that we depart from gods eternal truth for their sake And therefore that vnbluddy sacrifice which men haue devised let them hardly reserue and take to them selues And in his Institutions he confesseth that the very maner of ministring the supper as it vvas vsed by the auncient fathers had nescio quam faciem renovatae immolationis I knowe not what forme and fashion of a sacrifice reiterated And els vvhere he saith he can not excuse the custome of the auncient primitive church for that in their very behaviour and church maner they expressed a certaine forme of sacrifice vsing almost the very same ceremonies which were vsed in the old testament VVherein al be it he go somvvhat to far yet this maketh a plaine demonstration that the auncient fathers never doubted of a true real sacrifice vvhich they vttered in most plaine significant termes vvhen they vvrote or preached and expressed by the very forme rite and maner of sacrificing when in the church they ministred it And thus much being true and for true confessed vve see the vanitie of M. B. his deduction that the sacrament vvas perverted to a sacrifice vvhen it began to be called masse vvhereas it vvas called vsed as a sacrifice both among the Greekes vvho vntil this day never called it masse and also among the Latins so long before the name of Masse came in vse in deed ever since Christ and his Apostles time as hath bene declared And therefore whereas M. B. maketh it idolatrie to vse the sacrameÌ„t as a sacrifice he thereby very heretically condemneth as idolatrous the first the most auncient and Apostolike