in correctiâ—â— Saint Matthew Saint Marâ— And touching the fruit of thâ— Vine OF all the words which the Loâ—â— used in the Institution of the Eâ—charist none gaule and vex our Adversaries more than those which he pronounced in delivering the cup saying This Cup is the New Testament and thosâ— by which he calleth that which was iâ— the cup the fruit of the Vine For they are forc'd as we shall see heareafterâ— to acknowledge in these words Thâ—â— Cup is the New Testament a figure like unto that which is in these words This is my Body and confesse that it is the signe and remembrance of it Besides that to presuppose that Christ called his blood the fruit of the Vine is out of all likelyhood Against these words of the Lord This Cup is the New Testament related by Saint Luke and Saint Paul Maldonat the Jesuite is madde and furious and stirred up with an audaciousnesse full of impiety and speaketh of these two organs of Gods Spirit as of two lyars that have not related the Lords words according to the truth And will have men to give credit to the testimony of Saint Matthew which saith This is my blood and not to the words of Saint Luke and Saint Paul which witnesse that the Lord said This cup is the New Testament Here be his words upon the 28 Verse of the 26 chapter of Saint Matthew * Nec multis opus est verbis Nego Christum haee verba dixâ—sse Cum enim Matthaeus qui aderat Marâ—us qui ex Matthaeo didicerat scribant Christum his verbis sanguinem suum tradidesse Hic est sanguis mens novi Testamenti aequum est credere Matthaei potâ—us Marci qua Iucae Pauli verbis usum esse c. There needs not many words I denie that Christ said these words For seeing that Matthew which was present and Marke that had learned it of Matthew writ that Christ gave his blood in these words This is my blood of the New Testament it is reasonable to beleeve that Christ did rather use the words of Matthew and Mark than those of Luke and Paul And a little after maintaining that Christs intenâ—â— was to give his owne blood hee speaketh of Saint Luke and of Saint Paul as no having well conceived Christs meaning saying Luke and Paul seeme to speakeâ— such sort as if Christ had chiefly aimed this viz. to declare that he gave the No Testament rather than his blood And little after Though we should faine anâ— suppose that Christ spake as it is written iâ— Luke and Paul c. Truly this presumption is intolerable to dare contradict thus an Evangelist and an Apostle Luke and Pauâ— saying I deny that Christ spake these wordâ— And to make himselfe a Judge of the fidelity of the Apostles saying this maâ— is more credible than that man anâ— deeme that for to excuse Saint Luke anâ— Saint Paul one must faine and presuppose that which is not Every man that hath any remnant oâ— modesty and feare of God shall ratheâ— beleeve that all the Evangelists and Apostles are to be beleeved alike and that all have spoken the truth For iâ— we beleeve that they have reported somâ— thing falsly all the rest of the Scripture becommeth suspect and uncertaine And though we should grant that Saint Luke and Saint Paul have brought some alteration in the words of the Lord yet were we bound to beleeve that they were moved by the holy Spirit to speake after that manner for to cleare and illustrate Christs words and turne the mindes of men from grosse thoughts and take away from the spirit of error the occasion of forging a Transubstantiation This Jesuite having thus abused Saint Paul and Saint Luke a little after upon these words I will drinke no more of this fruit of the Vine cleaveth to Saint Luke his side against Saint Marke and Saint Matthew and * Maldonat in 26. Matth. vers 29. Haec verba quae Matthaeus Marcus referunt Christum de calice dixisse non de co calice dixit quo sangu nem suum dedit sed de coqui in coena agni Paschalis à patre familias inter accumbentes distribui solebat 〈◊〉 will have Christ to have said these words I will drinke no more of this fruit of the Vine of the cup of the Passeover against the testimony of Matthew and Marke who report that Christ said these words upon the cup of the holy Supper Wherein indeed he maketh Christ a lyar For after the Pascall cup he dranke the cup of the Eucharist wherein there was wine The Lord had spoken against the truth if in drinking in the cup of the Pascall Lambe he had said he would drinke wine no more seeing he dranke of it a little after Add to this that Saint Matthew and Saint Marke make not any mention of the Pascall cup and consequently call not the fruit of the Vine that which was in a cup whereof they spake not In this Maldonat hath the Antiquity Popes Councels and the Jesuits themselves against him which maintaine that these words I will drinke no more of this fruit of the Vine ought to be understood of the cup of the holy Supper Saint Cyprian in the 63 Epistle The Lord said †Dico vobis non biham à modo c. Qua in parte invenimus calicem mixtum suisse quem Dominus obtulit Apostolis â— vâ—nü suisse quod sanguine suum dixit I say unto you I will drinke no more henceforth of this creature of the Vine untill that day when I drinke it new with you in my Fathers Kingdome Wherein we find that it was a mingled cup which the Lord offered and that which he called his blood was wine The Councel of Wormes in the fourth chapter * Apud Iuonem part 3. fol. 65. Vâ—nuÌ„ suit in redâ—ptionis nostrae mysterio cum dâ—xit Non bâ—bâ—m de genimine c. It was wine in the mystery of our redemption when the Lord said I will drinkâ— no more of the fruit of the Vine Pope Innocent the third in the fourth booke of the Mysteries of the Masse Chapter 27. * Quod autem vinum in calice consecraverit patet ex co quod ipse subjunxit non biba à modâ— c. Now that it was wine which Christ consecrated in the Chalice it appeareth by that which hee addeth I will drinke no more of the fruit of this Vine The Catechisme of the Councell of Trent in the Chapter of the Sacrament of the Eucharist †SalvatoreÌ„ vino in hujus Sacramenti institutione usil esse Catholica Ecclâ—sia semper docuit The Catholick Churcâ— hath alwayes taught that our Saviour used Wine in the institution of this Sacrament seeing that himselfe said I will drinke no more of this fruit of the Vine Salmeron the Jesuite in the IX Tome in the fourteenth Treatise holdeth the same and the Jesuite Vasquez upon the third
Cup his blood These things Bethren are called Sacraments because in them one thing is seene and another is understood What is seene hath a corporall forme What is meant hath a spirituall fruite If then thou wilt understand what the body of Christ is heare the Apostle saying to the Faithfull Ye are Christs body and his members If ye bee therefore Christs body and members your mysterie is set on the table of the Lord c. He giveth the same exposition in the 26 Treatise upon Saint John By this mâ—ate and by this drinke the Lord will have to bee understood the society and fellowship of his body and of his members to wit the holy Church of the Predestinate And in the Roman Canon in the a Distinction of the Consecration at the Canon Hoc est a Coelestis anis qui â—hristi caro 〈◊〉 suo modo â—ocatur â—rpus â—hristi cum 〈◊〉 vera sit â—cramentii â—rporis â—hristi illiâ—s videliâ—t quod â—alpabile â—ortale in â—uce posiâ—m est tâ—b Glos â—oeleste Saâ—amentum â—uod vere â—praesenâ—t Christi â—rnemdiciâ—r corpus â—hristi sed â—aproprie crum diciâ—r suo moâ—â—sed non â—iveritate sed significante mysterio Vt sit sensus vocatur Chriâ—â— corpus id est significatur The heavenly bread which is the flesh of Christ is after its manner called the body of Christ although to speake truely it be the sacred signe of Christs body to wit of that which being visible palpable mortall was put upon the Crosse And thereupon the Glosse of the Doctors hath these words which truely are excellent The heavenly Sacrament that representeth truely the flesh of Christ is called the body of Christ but improperly for it is thus called after its manner but not according to the truth of the thing but by a significant mystery So that the sense is that it is called the body of Christ that is to say that it is signified S. Cyprian in his 63 Epistle will have in the sacred Cup water to be mingled with the wine His reason is because that as the wine is the blood of Christ so the water is the People and that the People ought not to bee divided from Christ b §. 9. Quando in Calice vino aqua â—iscetur Christo populus adunatur c. Sivinum tantum quis â—crat sanguis Christi inc pit esse sine nobis si veroaqua sit sola â—ebs incipit esse sinc Christo If saith he any one offereth nothing but wine Christs blood beginneth to bee without us but if the water be alone the people begins to be without Christ Whereby it followeth that as Cyprian did not beleeve that the water was transubstantiated into the people so did he not beleeve that the wine was transubstantiated into the body of Christ And in the same Epistle c Vinum fuit quod sanguiuem suii dixit That which Christ called his blood was wine And in the 76 Epistle d Dominus corpus suii paneÌ„ vocat de multorii granorum adunationâ— congestum The Lord called his body the bread compounded with the gathering together of many graines We have a Treatise of the two natures of Christ against Nestorius and Eutyches made by Pope Gelasius who wrote about the yeare of our Lord 495. There is this sentence to be found which vexeth and grieves mightily our Adversaries e Certe Sacramenta quae sumimus corporis sanguinis Christi divina res est propter quod per eadeÌ„ divinae effiscimur consortes naturae tameÌ„ esse non desinit substaÌ„tia panis vini Et certe image similitudo corporis et sanguinis Christi in actione mysteriorum celebraÌ„tur Certainely the Sacraments that we take of the body blood of Christ are a divine thing for which cause also by them we are made partakers of the divine nature and yet the substance or nature of the bread and wine ceaseth not to be And verily the Image and similitude of the body and blood of Christ is celebrated in the action of the mysteries Note that hee disputed against the Eutychians who held that the substance of the body of Christ was passed and changed into the substance of the divine nature The controversy was not about the conversion of the accidents but of the Substance which Gelasius maintaineth to remaine in the body of the Lord as the substance of the bread remaineth in the Sacrament Now no man can doubt but that this Book be of Gelasius Bishop of Rome Hoc etiam eatae meâ—orie Papa Gelasius c. in co â—bro quem â—emoratus â—â—ntistes â—onscripsit â—dversus eâ—â— qui in 〈◊〉 omino Ieâ— duarum at urarum â—olunt indiâ—â—aÌ„ credere â—ritatem Quomodo â—cend t in â—â—lum nisi â—â—ia localis verus est â—mo aut â—omodo aâ—st fidelâ—â—s suiâ—â—nisi â—â—a idem â—mensus 〈◊〉 â—rus dâ—us seeing that Fulgentius who lived in Gelasius time alleadgeth it * in his Book to Feâ—randus the Deacon in the 2 proposition and attributeth it to the Pope Gelasius Fulgentius Disciple to S. Austin in his second Book to Trasimondus chap. 17. a How is Christ ascended into Heaven but because he is in a place and a man indeed Or how is he present to his Faithfull ones but because he is infinit and a God indeed Again in his Book of the Faith to Peter the Deacon chap. 19. b Cuâ— nunc id est tempore nov Testamenti cum Paâ—e et Sp Sancto cum quibs illi est una diviniâ—as sacrificium â—ais et â—â—niâ—n side et charitâ—te sancta Ecclesia Catholica per uversum orâ—â—â—â—eâ—rae offerre non cessat etc. The holy Catholick Church which is over all the world now that is to say under the New Testament ceaseth not to offer unto Christ Jesus with the Father and the holy Ghost with whom he is one and the same Godhead a Sacrifice of bread and wine in Faith and Charity For in those caâ—n ill oblations of the Old Tetestament there was a figure of Christs flesh which he was to offer for our sins being without sin But in the sacrifice of the Eucharist is made an action of thankesgiving and a remembrance of the flesh of Christ which he offered for us and of the blood that himselfe who is God hath shed for us Besides this that he calleth the Holy Supper a remembrance and a Sacrifice of bread and wine it is very remarkable that he saith that this Sacrifice of bread and wine is offered unto Christ Jesus Whereby it appeareth that this Sacrifice is not Christ himselfe for Christ is not Sacrificed unto Christ Facundus an Affrican Bishop who wrote about the yeare of our Lord 550 in the defence of three heads or points of the Councell of Chalcedon * Potest Sacramentum adoptionis adoptio nuÌ„cupari sanguâ—neÌ„ dicimus noÌ„ quod proprie corpuâ— ejus sit panis poculum sanguis sed quod in se mysterium
the things signified That this is the sense and meaning of the Fathers when they speak thus appeareth in that they call also the Eucharist Christs death As Cyprian in his 63 Epistle * Passlo est Domiâ— sacrâ—fiâ—um quod offeâ—imus The Lords Passion is the Sacrifice wee do offer And Chrysostome in the 21 Homily upon the Acts of the Apostles a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whilest this death is a perfeciting and this dreadfull Sacrifice and these ineffable mysteries And so the Canon Hoc est in the 2 Distinâ—tion of the Consecration b Vocatur ipsa immolatio câ—â—nâ—s quae Sacerâ—dotâ—s manibus sit Chrâ—sti passio mâ—rs crucafixio non râ—â— veritate sed significante mysterio The immolation of Christs flesh which is made by the hands of the Priest is called the Passion Death and Crucifixion of Christ not according to the truth but by a significant mystery Austin in his 23 Epistle to Bonifacius Was not Christ once sacrificed in himselfe and yet hee is sacrificed to the People in a sacred signe And in his 10 Book of the City of God chap 5. c Sacrificium visibile invisibilis Sacrificâ—i Sacramentumid est sacrum signâ—m The visible Sacrifice is a Sacrament that is to say a sacred signe of the invisible Sacrifice And a little after * Illud quod ab omnibus appellatur SacrificiuÌ„ est signum veri sacrificii That which men do call Sacrifice is a signe of the rue Sacr fice Note that he saith that men do call it a Sacrifice acknowledging tacitely the holy Scripture doth not call it so Wee have then in these places of S. Austin a cleare exposicion of this place wherein he calleth the Eucharist the Sacrifice of our price The sixth Book of Apostolicall Constitutions of Clemens chap. 23 a Pro sacrificio crueÌ„to rationale incruentum ac mysticum sacrificium instituit quod in mortem Domini per symbola corporis et sangumis sui celebratur The Lord instead of a bloody Sacâ—â—fice hath instituted a reasonable and unbloody and mysticall Sacrifice which is celebrated in consideration of the Lords death by the signes of his body and blood In the 4. Book of Sacraments attributed to S. Ambrose chap. 5. wee have these words of the ancient Service b Fac nobis hanc oblationem ascriptam rationabile acceptabilem quod est sigura corporis sanguinis Domini Grant that this oblation be imputed unto us as reasonable acceptable which is the FIGVRE of the body and blood of the Lord. The succeeding ages have razed out the word Figure Procopius Gazaeus upon the 49. chap. of Genesis Christ gave to his Disciples the Image or Figure and Type of his body and blood receiving no more the bloody Sacrifices of the Law Eusebius in the 10 chapter of his first Book of the Evangelicall Demonstration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord having offered a Sacrifice and an excellent victime unto his Father for the salvation of us all hath appointed us to offer continually the remembrance of it instead of a Sacrifice And in the same place b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have received the remembrance of this Sacrifice for to celebrate it at his own table by the signes of his Body and Blood according to the institution of the New Testament In a word the Fathers are full of such places Wherefore in the Eucharist they put no difference between the Sacrament and the Sacrifice But to speak properly there is such difference between a Sacrifice and a Sacrament as between giving and receiving For in a Sacrifice we offer unto God but in a Sacrament we receive from God The Fathers do not make this distinction For by reason the Sacrament is a signe and a figure of the Sacrifice they call the Sacrament a Sacrifice This kind of speaking to call the Lords Supper a Sacrifice had its beginning from the offerings and gifts which in old time the people offered upon the sacred table afore the Communion which gifts were commonly called Sacrifices and Oblations Cyprian in his Sermon of Almes a Locuples Dives Dominicum celebrare te credis quae sorbonum non respuis quae in DominicuÌ„ sine sacrificio venis quae partâ—m de sacrificio quod pauper obâ—ulit sumis chides a rich woman that had brought no Sacrifice and yet took her part of the Sacrifices the poor had brought And in the 21 Distinction at the Canon Cleros b Hypod acon oblatioues in â—eplo Domini 〈◊〉 sideâ—bus susâ—â—pâ—â—nt Lâ—vitis superponâ— das altari buâ—dâ—serat Let the Subdeacons in the Lords Temple receive the Oblations of the Faithfull and carry them to the Levites that they may put them upon the Altars Which manner of speech remaines yet at this day in the Masse wherein the Priest before the CoÌ„secration saith Receive Lord thiâ— immaculate Host c. as is acknowledged by Bellarmin in his first Book of the Masse ch 27. And he prooves it by Ireâ—eus who in the 4 Book chap. 32. saith we offer unto God a Sacrifice of his creatures that is to say bread and wine And that even before the Consecration In that therefore the Fathers have said nothing but what is agreeable conformable unto the Faith Yet neverthelesse the abuse that hath followed thereon a longtime after is unto us an excellent example that the safest way is to cleave to the Apostles language and not to depart from the stile of the holy Scripture THE SECOND BOOK OF The Manducation of the Bodie of Christ CHAP. I. Of two sorts of manducation of Christs flesh to wit Spirituall and Corporall and which is the best MEtaphors are similies contracted and reduced to a word So wee say feeding for teaching and to flourish for to be in prosperity and we call Pride a swelling and truth a light We say of a childes tongue that it is untied and of his wit that it is displayed These Metaphors besides the ornament have some utility For they propose an Image of the things whereof wee speake and make them more intelligible by a tacite comparison Specially it is a thing very usuall and frequent to expresse the functions and qualities of the soule by tearmes borrowed from the actions and corporall qualities So we say that Envy fretteth that love burneth that Covetousnesse is a thirst of money and that hope is a tickling or soothing The holy Scripture is full of such manner of speeches wherein nothing is more frequent than to speake of good instructions as of meats and drinks and of the Graces of God as of a water that quensheth the thirst and of the desire of these graces as of a hunger and thirst So in the 9 of Proverbes the supreame Wisedome saith Come eate of my bread and drink of the wine which I have mingled And David in the 36 Psalme saith God makes us drink in the river of his pleasures