Secondly by reason that in regard of the presence of the Accidences the worth and merit of our faith is increased Thirdly they being absent it would be a horrour to Mans nature to eate Mans flesh Fourthly if they were absent then this Proposition Hoc est Corpus meum could not be true since then the whole should be so changed into the whole as that nothing should remayne common to both the Termini of this Conuersion Reasons drawne in like sort from Conueniency for they are strange Mathematicians since of all the seuerall Aspects which may be borne to the Sunne of Gods Church for in sole posuit Tabernaculum suum they approue and allow only a meere Diametricall Opposition thus grauely esteeming themselues to be so much the neerer to the Truth by how much they are further of from the p The pillar and foundation According to that Columna Firmamentum Veritatis Tim. c. 3. Pillar and Foundation of Truth THE CONCLVSION HEERE now Good Reader for to thee only I will turne my pen since my humble thoughts dare not presume to direct any further speeches vnto his Maiesty thou hast this meane and impolished discourse in regard of the Subiect whereof all Pens yea the tongues of Angells are to be reputed most vnworthy from hence thou mayst according to my Method be instructed of two things First of the Possibility of this great Mystery Secondly of the Authorities both humane and diuine prouing that what herein by Gods Power may be performed the same was through his Diuine Godnesse and pleasure in the Institution of the Eucharist actually effected And concerning the first Point we are to conceaue that as in the firster part hereof it is demonstrated that God is Omnipotent so doth our Christian Faith teach vs that he is a he is iust Psalm 11. iust Through his Omnipotency he is able to performe what he promiseth Through his Iustice he promiseth nothing but what he will performe Both these drawing equally togeather in him for he hath b For he hath promised Answerably to that of S. Iohn 6. Pauis quem ego daho caro mea est pro mundi vita promised by the infallible Oracle of his written word that he would giue his sacred Body and Bloud to eate and drinke may warrant vs of the Truth of this high Mysterie In the second Part to conuince that Christ at his last Supper performed what afore was prooued that he was able to accomplish thou hast set downe all the chiefest Authorities drawne from Gods sacred word the answerable Prophesies of the Ancient Iewes herein the beginning and progression of the Sacramentarian Heresy particulerly displaied the wrested testimonies of Scriptures alledged to the contrary fully and satisfyingly answered the stupendious Miracles wrought in proofe hereof recorded and lastly to omit other short insertions the Fathers Iudgments in the same as also in the particuler manner of Transubstantiation most aboundantly manifested both by their owne expresse sayings and by the plaine acknowledgement of our Sacramentaries It now remaineth that vpon the mature deliberation of the former Premisses thou consider seeing with the c VVith the Psalmist Psalm 24. Psalmist Thou hast not receaued thy soule in vayne to which side thou intendest to subiect thy iudgement herein That is whether thou wilt imbrace the Sacramentaries opinion notwithstanding it is impugned by all forcible Proofes whatsoeuer or that thou wilt be content with all humble resignation of thy owne spirit to impath thy selfe in the way of reuerend Antiquity and to follow their iudgements who in Faith and doctrine followed the Apostles I meane the Iudgments of those Primitiue Fathers Men remarkeable for Learning since their owne Labours left as MonumeÌ„ts to Posterity are sufficient witnesses therof Men of most eminent vertue since God hath vouchsafed to seale their sanctity of life with the irrefragable testimonies of diuers d Great Miracles Examples hereof see recorded in diuers Authors and Historiographers great Miracles Finally men of a pure and vncorrupted Faith since they then liued when the Church of Christ was for her time but in her Infancy but for her perfection in her youth and full growth and therfore euen by the confession of our Sectaries could not with a ioynt consent teach any thing contrary to the doctrine of Christ and his Apostles And thus the maine drift of these precedent Passages for this is the Issue of the matter chiefly intended by me and heere it resteth resolues to this one poynt to wit whether a Man desirous of his owne saluatioÌ„ should in this high and most reuerend Mysterie vpon the true or false beliefe wherof depends his soules interminable weale or woe run one and the same lyne of faith with Augustine Hierome Chrysostome Epiphanius the Gregories the Cyrills Basil Ambrose Hilary Athanasius Cyprian Irenaeus Ignatius and the like or with Zuinglius Caluin and Beza But now since we are Christians and are to belieue in Christ not in outward sense Let vs turne our pen from all disputable Points of the matter and acknowledging the certainty admire Gods incoÌ„prehensible Goodnes therin for as the Heauens spend their Motions by distributing their Heat Light other vertues to the earth so the Creatour of the Heauens hath vouchsafed the Influence of his Grace by bestowing himselfe in this most dreadfull Mysterie vpon Man the Earths chiefest creature Thus by receauing his sacred Body and Bloud we containe him within our selues whom the Heauens caÌ„not containe and inclose him in our breasts who in himselfe incloseth all this ALL. In like sort at this celestiall Table we feed on him who giues himselfe aswell to thousands as to one and yet euery one receaues as much therof as those thousaÌ„ds who equally imparteth himself to good bad and yet they both partake therof with most vnequall Effect To be short who e Commanding euery one According to those words Iohn 6. Nisi manducaueritis carnem filij Hominis biberitis eius sanguinem non habebitis vitam in vobis coÌ„maunding euery one to eare of his flesh and drinke of his bloud is much offended with diuers men communicating therof and yet commaundeth nothing wherwith he is offended for it is the Vnpreparation not the Participation which displeaseth him which Point cannot seeme strange to vs Christians for we read that the f The Incircumcised Exod. c. 12. Vncircumcised could not eate the Phase Which Phase or Paschall Lambe since g Typically it represented Hereof S. Augustine l. 2. contra â—teras Petiliani c. 37. Aliud est Pascha quod Iudaei de ave celebrant aliud quod nos in corpore sanguine Domini accipimus typically it represented the Eucharist could not be eaten but with gyrded loynes and shooes on their feet which figure out in our Lords Supper our holy desires with vnleauened bread wherby is shaddowed our azimous and pure intentions finally with the mixture of certaine bitter hearbes signifying sharp compunction for our former Impieties so necessary it is for our soule to be cloathed with her wedding garment when she presumeth to come to so great a banquet And now to draw to an end of that which in it selfe is endlesse since Gods Power and Goodnesse are in the Institution of this Sacrament paralell one to the other that Mans vnderstanding caÌ„not penetrate into the depth of eyther of them for betweene things finite and infinite there is proportion only in disproportion let vs admire his Power as being able to effect so great a worke Let vs admire his Goodnes as being willing to worke it far Mans benefit and in a deep and silent CoÌ„templation of both for words are defectiue herein let vs conclude with that Graue and Reuerend h Reuerend Father Ephrem lib. de Natura Dei minime scrutandae c. â— Father Ignis immortalis sunt Mysteria Christi noli temerè ea perscrutari ne in ipsorum perscrutatione comburaris a He is iust Psalm 11. b For he hath promised Answerably to that of S. Iohn 6. Pauis quem ego dabo caro mea est pro mundi vita c VVith the Psalmist Psalm 24. d Great Miracles Examples hereof see recorded in diuers Authors and Historiographers e Commanding euery one According to those words Iohn 6. Nisi manducaueritis carnem silij Hominis biberitis eius sanguinem non habebitis vitam in vobis f The Incircumcised Exod. c. 12. g Typically it represented Hereof S. Augustine l. 2. contra â—teras Petiliani c. 37. Aliud est Pascha quod Iudaei de â—ue celebrant aliud quod nos in corpore sanguine Domini accipimus h Reuerend Father Ephrem lib. de Natura Dei minimè scrutanda c. 5. FINIS
should at length discerne that they refuse so reasonable an offer and that they must needes breake with that Illustrious and Famous Church the rayes and beames whereof being sent so farre off doe reflect a greater heate of admiration and reuerence then such as are neerer at hand can performe In these straights present shame preponderating and waighing downe with them all after-dangers they accept of this our proffer and so like Bank-rupts vaunting most of their riches before their neere approaching breach they pretend great q Great confidence c. Answerably heerto did M. Iewell make his acclamation at Paules Crosse O Gregory O Austen O Hierome c. If we be deceiued you haue deceaued vs this you taught vs. And then further saith in the said Sermon As I said before so I say againe I am content to yield and subscribe if any of our learned Aduersaries or if all the learned Men that be alyue be able to bring any one sufficient sentence out of any old Catholike Doctour or Father or out of any old Generall Councell or for the space of six hundred yeares after Christ Which generall Challenge M. Iewell did make concerning 27. seuerall Articles of faith And which Challenge was afterward iterated by D. VVhitaker in respons ad rationes Campiani rat 5. in these words Audi Campiane quamea die Iuellus vocem verissimam ac constantissimam emifit quando ad sexcentorum annorum antiquitatem prouocauit vobisque obtulit vt si vel vnicam ex aliquo Patre aut Concilio claram dilucidam sententiam afferetis non recusaret quin vobis palmam concederet ea est nostrum omnium Professio idem omnes pollicimur fidem non fallemus In like sort M. VVillet in his Antilog pag. 263. writeth I take God to witnes before whom I must render account c. that the same faith and Religion which I defend is taught and confirmed in the more substantiall Points by those Histories Councells Fathers that liued within fiue or six hundred yeares after Christ Finally M. Sutcliffe in his Examination of Doctor Kellisons Suruey saith The Fathers in all points are for vs and not for the Pope Confidence in the Fathers poore men well knowing that they are wounded almost with euery splinter and little passage of their writings And which is ridiculous some of them giue out such is the Serpentine malice of Heresie that we eyther in this Controuersy or any other are vnwilling to submit our selues to the sentence finall determination of the Fathers and dare not endure the touch of such a proofe From which vnworthie recrimination we all so farre disclaime as that euen in this question heere controuerted we will be content indisputably to resigne our Iudgements to the Iudgements of the Fathers so willingly we remember that it is said r Interroga de diebus Deuteron 4. Interroga de diebus antiquis Therefore in the subsequent Chapters I will set downe such materiall and weightie Testimonies of them as we produce in defence of our Faith herein and will satisfy such their obscure sayings wherein our Aduersaries doe chiefly insist for the impugning of the same and lastly I will proue by the confessions euen of their owne Brethren that the writings of the Fathers do altogeather fortify and confirme the Catholike Faith in this high Mysterie So shall the impartiall Reader perceaue that falshood is euer supported with falshood and Heresy begun with lyes doth finally end with lyes like vnto warrie Meteors which still resolue into that of which they were first engendred THAT THE ANCIENT FATHERS taught the Reall Presence AND First of such their Testimonies as concerne their Appellation and Naming of the Eucharist CHAP. II. SVCH was the confidence of a Confidence of Samnel 1. Reg. c. 10. Samuel in God that after he had annointed Saul King of Israel he was content that Saul for the time should relinquish all former right obtained by law full Inauguration and should aduenture his regayning therof by triall of Lots not doubting but that God would infallibly tēper and dispose the Lots for Saules aduantage And such is the assurance which we now shew herein For wheras we haue already drawne our chiefest forces from the holy Scriptures and other most conuincing proofes for the aduancing warranting of our Catholike faith in this weighty Controuersy Neuerthelesse as prouoked thereunto through the circular tergiuersation of our Aduersaryes we are pleased for the present as supposing our selues to be disimpatronized of our best Forts to suffer the matter to be definitiuely decided by the voices and suffrages of the ancient Fathers as by so many Lotts being acertained that God hath altogeather directed their pennes through a prenotion and foreknowledge of these lamentable times for the iustifying and maintaining of this our doctrine for b Dominus Deus 2. Machab. 7. Dominus Deus aspiciet veritatem This proofe made by the Fathers we cannot but willingly imbrace in that we doe acknowledge them to haue beene most shining Lamps in the Church of God and therefore we will heere vse the light of their Testimonyes as a meanes to find out the light of the Truth imitating therin the three Magi of whom the Church saith Lumen requirunt lumine since a Starre did guide them to their Sunne And heere for the greater satisfaction of our Aduesaries I will restraine my selfe to those Fathers which liued within the first fiue hundred yeares both because they doe but scorne with an vnaccustomed insolency the very eye and countenance of Heresy all Doctors of later tymes as also in that they set downe the Circle of these Ages as the Horizon which terminates and ends our sight betweene the first supposed light of their Ghospell and the Babylonian and Cymerian darknesse to speake in their language of Romish superstition But heare it will not be amisse to instruct the Reader aforehand in what Age or Century uery Father whose Authority shall heerafter be alledged did lyue that thereby he may know how neere or remote in tyme euery one of them was to our Sauiour and his Apostles In the fifth age or hundred yeares from Christ did liue Gaudentius Chrysostome Hierome Augustine Cyril of Alexandria Porclus Constantinopolitanus Theodoret Gelasus Leo Hilarius Pope Eusebius Emyssenus In the fourth Century the first Councell of Nyce was celebrated in the same age liued Athanasius Hilarius Cyryl of Ierusalem Ambrose Basil Optatus Gregorius Nyssenus and Nazianzenus Ephrem Epiphanius In the third Age Tertullian Origen Cyprian In the second Iustinus Martyr Pius Pope Irenaeus In the first euen in the tyme and dayes of the Apostles the disciples of S. Andrew Ignatius Dionysius Areopagita where we are to remember that a Father as for example Iustinus Martyr may be said to liue in the second age and yet to haue beene but a hundred and some very few yeares distant from Christ And the like proportionably may be said of diuers Fathers of the other succeeding
Bread and Wyne remaine euen after Consecration seeing then say they that these words are not to be taken literally but figuratiuely therefore the whole sentence aforegoing is also to be taken figuratiuely and not literally And thus they seeke to euade this most pregnant Testimony whereby the Word Mysteria is vnderstood that the Substance only of the Bread and Wyne are consumed A third Branch of their Euasiōs shootes out to such Authorityes of the Fathers as refer the effectuating of this Mystery to Gods sole Omnipotency marshalling it in regard of the difficulties discouered therein with the abstrusest points of Christianity and ranging it by reason of the great Miracle there exhibited with the greatest Miracles euer performed by God Now their Answere heerto is that the Eucharist is wrought by the Omnipotency of God for seeing it is a Sacrament not Man but God only and consequently his Omnipotency is heere necessarily exacted is able to institute the same How rouing and wandring this is from the scope and drift of the Fathers shall heere appeare First from the words of the Fathers themselues which doe euen depose a contrary meaning in them for they in those places alledged of this nature doe not assigne the Omnipotency of God to the Eucharist as it is a Sacrament for hereof they intimate for the most part not the least touch but to it as therein one Substance by force of certaine words is truly turned into another Substance Secondly the weaknesse of the former Answere appeareth in that we graunt that an Omnipotency indeed is required to the Institution of any Sacrament wherby it should iustifie a Man but our Aduersaries will not belieue that the Sacraments as Instruments of Christ where due preparation is do confer immediately Grace for this were in them an ouer-vnkind relinquishing of Sense and too straite an Entercourse Cōmerce with their vnderstanding but they teach that the Sacraments do iustify vs only by signifying and representation because say they they are made things to vs in the signification wherof we apprehend Christ by Faith And so their Omnipotency heere formally resteth in creating a new signification of a thing to wit that the naturall substance of the Sacraments should represent signify Christ whom afore his Institution therof they did not signify Now if Omnipotency must necessarily concurre to the making that one thing may signify another thing then by the said ground euery seely Ale-wife is Omnipotent in that her red Lattice or Bush at the doore things of themselues indifferent as not carrying any reference to her profession are made by her to be a sufficient Type Signe or Representation to the Passengers of the Ale which she hath to sell so cleare it is that a Reall change not an Imposition of a new signification requireth an Omnipotency Now as in the former I haue done I will instance this answere in some one authority S. Cyprian Serm. de Coena Dom. of which place I haue entreated aboue thus writeth Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus Omnipotentia Verbi factus est Caro c. This Bread which our Lord gaue to his Disciples being changed not in outward shew but in nature is by the Omnipotency of the Word made Flesh Now what intimation is heere made to ascribe the Omnipotency of God heere expressed to the Eucharist only in that it is a Sacrament Or with what tecture or pretext of Reason can any such exorbitant cōstruction be heere forged since as is already proued an Omnipotency is required in the Institution of Sacraments that they may truely performe that which they do signify to wit that they do iustify Man but this efficacy of them our Sacramentaries do altogeather reiect but no Omnipotency is exacted to make that a thing may signify what afore it did not for this not only God but Man is able to performe Their fourth Answere belongeth to such places which preferre the Eucharist before the Iewish Types and Figures wherin Christ was as perfectly shaddowed and signified as in the Eucharist if there be nothing else there but Bread and Wine The insufficiency of the Sacramentaries Answere heerto made is fully and at large displayed in the Marginall References touching the diuersity of the Types of the Eucharist and the Eucharist it selfe to which a To which place Viz. the first Chapter of this second Tract place I referre the Reader partly as affecting heere expedition breuity and partly as being loath wearisomely to cloy with a needlesse iteration of one the same thing the fastidious eares of our curious Age. Another forme of their shuffling Answeres is that wherwith they labour to breake through all such Passages of the Fathers which do assigne any reuerence whatsoeuer to the Eucharist eyther of Adoration Inuocation or in any other sort To all which they giue vs this yawning heedlesse and doubtfull solution That if any such reuerence was exhibited by the Fathers to the Eucharist it was not terminated in the Eucharist it selfe but directed to Christ signified therein and so by the mediation of those earthly Elements transferred to him who is in Heauen no otherwise then when the Papists for thus do they particulerly instance praying before Images direct not their prayers to the Image but to Christ or the Saint represented therein But heere I would aske them what secret Intelligence they now comming so long after can haue of the Fathers minds and intentions heerin If they insist in the words we find no appearance of the least glance thereof if they call to mind the practise of the Church of those Ages the securest Scholie or Paraphrase of the Fathers writings it seales vp the Truth in our behalfe Furthermore I say that the Sacramentary is of a Lethargious and forgetfull constitution a point according to the old Oportet c. very disaduantagious to his profession or if not so then is he so Serpentinely affected against the Catholikes as that so he may be opposite to them he is content to be vnfaithfull to himselfe For at other times he ryots both in Pulpit and by Pen with great profusion of Words and Tyme telling such as will belieue him that the Catholikes doe pray to Pictures and place in them a kind of Diuinity whereas now he is content courteously to acknowledge the lawfull and religious practise of the Catholikes therein since he cannot cast any aspersion of Idolatry or superstition vpon vs but he is forced except he will receaue a more dangerous Wound to insimulate the Fathers within the said Errour Heere then I demand of them for they are most fugitiue and vncertaine in answering heereunto will they acknowledge the Fathers Reuerence Adoration and praying to the Eucharist it selfe why then do they longer so pertinaciously persist in defending their Sacramentarian doctrine Will they seeke by inflexions and wyndings to diuert the honor done to the Sacrament to Christ only represented therein as
Most learned Protestants the Fathers do teach the Reall Presence CHAP. X. WEE a VVe read 1. Samuel 5. 6. read that as through Gods permissioÌ„ the Arke was for the tyme with houlden by the Philistians so through the sweetnesse of his Prouidence which euer worketh good out of euill as he once did Light b Light out of Darknesse 2. Cor. 4. out of Darknesse it was in the end safely restored to Israel The like may we say of the writings of those primitiue Fathers which next to the Sacred Scriptures may be termed the Arke or Tabernacle wherin do lye entreasured the riches of the Euangelicall Law Of this Arke our Aduersaries would seeme in the beginning to haue impatronized themselues I meane in their owne vaunts and in the Eye of the vnlearned not of the Iudicious but not being able to make good their supposed title therto and frustrated of their expected gaine therby they are at the last pleased to relinquish all such vsurped interest and freely to surrender it to the true Israelites of the Catholike Church This shal be heere made euident to omit what hath bene already deliuered euen hy the vncoacted and voluntary confessions of the Sacramentaries who absolutely disclayming in this great Controuersie from the Fathers as being chiefe Patrons of our Catholike Faith heerin do betrample their Writings and Testimonies with an vnaccustomed contempt and scorne charging both them and the tymes wherin they liued with great superstition concerning the same Thus we see how our fastidious and delicate Sectarie weary still of plodding on the common path and tract of faith though beaten with a continuall practise of Gods Church and a Generall Warrant of the Fathers since the Apostles delighteth himselfe according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with certaine Deuiations and By-wayes of Innouation Nouelty since this saith he begetteth a manu-mission freedome of his vnderstauding vnworthily heertofore enthralled to the iudgments of the Papists Church and Fathers But to proceed I will produce as I said in this point the Sacramentaries owne words so shall the Enemy wound the Enemy and Truth receaue a strenthening from her impugners wherin they most fully acknowledge in behalfe of vs Catholikes that the Fathers did ioyntly teach our now professed faith of the Eucharist Which kind of proofe both by their owne c Their owne Assertions For Doctour VVhitaker de Eccles controuers 2. quaest 5. cap. 14. saith Firmum fit necesse Argumentum illud quod sumitur ex Aduer sariorum confessione c. Assertions as also euen in reason it selfe is auayleable since as a Testimony of a friend against a friend so of an Aduersarie for an Aduersary is most conuincing Now that the Fathers in this weighty Controuersy are on our side shall appeare foure seuerall wayes by the plaine confession of our Aduersaries in the vnfolding whereof by certaine steppes degrees I will in part retaine my former prescribed Method First then this shall appeare in that the Fathers taught the reseruation of the Eucharist Secondly the Adoration of the same Thirdly that it was a true and perfect Sacrifice offered to God for the expiation of our sinnes all which three points doe potentially and necessarily include our Catholike doctrine Fourthly and Lastly that euen in direct and plaine words they taught the Reall Presence and Transubstantiation All which shall be proued euen from the Sacramentaries owne pennes And First touching Reseruation which most consequently implyes the Reall Presence since if the Eucharist be nothing else but Bread and Wyne to what end is it to be reserued especially considering the Doctrine of our Sacramentaries who d VVho teach So writeth M. VVillet in Synopsi Papismi p. 460. besides it is the common doctrine of all the Protestants M. VVillet words are It is no Sacrament except it be receaued teach that this Sacrament consisteth only in action to wit during the tyme of celebrating distributing and eating it which being expired they say that the Bread and Wyne then ceaseth to be any longer the Sacrament of the Eucharist Now the Fathers in this point of Reseruation are charged by diuers And first Kemnitius that insolent Iudge of his owne Iudges acknowledgeth this point saying e Saying VVitnesses Examen part 2. pa. 102. Witnesses of this custome of priuate Reseruation of the Eucharist are Tertullian Cyprian Ambrose Hierome Basil c. He also in the same place saith That certaine of the Fathers greatly commended the Reseruation of the Sacrament And finally there concludeth saying that it was Antiqua consuetudo latè patens diu propagata Caluin f Caluin saith Instit 4 c. 17. §. 39. saith That the Reseruation of the Sacrament is veteris Ecclesiae exemplum An Example of the ancient Church The Centurists g The Centurists Cent. 4. col 427. do reprehend the Ancient Fathers for the Doctrine of Reseruation and withall they h They shew Cent. 4. col 878. shew that it was the Viaticum of such as were sicke which point euidently argueth the doctrine of Reseruation That it was a Viaticum for the sicke is further confessed by Monsieur * Monfieur Casaubon Who in his Epistle to Cardinall Peron writeth that Patres Concilij Niceni â—ota Antiquitas c. The Fathers of the Nycene Councell all Antiquity did minister the Eucharist to the sicke and in that respect did call it their Viaticum Casaubon Cartwright in his second Reply i Second Reply part 1. p. 77. thus censureth S. Iustin for this point Iustins saying of Deacons carrying the bread of the Holy Supper of the Lord is contrary to the Institution Doctor Fulke k D. Fulke confesseth Against Heskins Sanders c. pag. 77. confesseth no lesse freely in these words That the Sacrament was reserued in the elder dayes of the Church is not so great a Controuersy as whether it ought to be reserued To conclude this point is so cleare as that Cyril ad Calosyrium condemneth the Anthropomorphites as Hereticks for denying the Reseruation of the Eucharist And therefore he is deepely reprehended for so doing by Peter l By Peter Martyr lib. aduersus Gardinerum de Eucharist col 838. printed at Basil Martyr who saith thereof thus Ea consuetudo etsi saperet nonnihil superstitionis c. Though that custume of Reseruation may seeme somwhat to tast of superstition yet did Cyril and others subscribe therto And Martyr there further thereof Statim enim ab Apostolorum temporibus c. Presently after the tymes of the Apostles men did degenerate from that ancient simplicity of the Diuine worship So euident a thing we see it is that the Fathers euen by the confessions of our Aduersaries did teach the reseruation of the Eucharist Which thing being granted and consisting chiefly in practise which might well descend from Age to Age whether is it not more probable that the Fathers aboue censured some of them liuing but fifty or threescore