perfection of the new man Their diuine institution is extant in the holy scripture either by the expresse words of CHRIST who established them or by that Grace which by testimony of the same scripture is annexed vnto them and inferreth necessarily God's ordayning them By reason that infants can not supply their own want of Baptisme by the acts of Faith Hope and Charity nor by their vows desire of receauing this Sacrament we beleeue that if they doe not actually receaue it they haue no part of communication of the Grace of our Redemption and consequently dying in Adam they haue no part in JESVS-CHRIST It is fitt to obserue here that the Lutherans concurr with the Catholique Church in holding the absolute necessity of Baptisme for Infants and withall wonder that any one hath presumed to deny a truth which no one before Caluin had euer dared to call in question so deeply was it imprinted in the minds of all the faithful Notwithstanding this the Pretended-Reformers make no scruple willfully to lett their children dye as the Infidels doe without bearing any marke of Christianity and depriued of all the grace that belongs to it if the death of the child happen before the day of their Congregation The imposition of hands practised by the Apostles in order to the confirming fortifying the faithfull against persecutions deriuing the principall efficacy from the internall descent of the holy Ghost the infusion of his guifts ought not to haue bin reiected by our Aduersaries vpon this pretext that the holy spirit doth no longer descend visibly vpon vs no more then it is by all the Christian Churches who haue religiously continued it euer since the Apostles and make vse also of the holy Chrisme to demonstrate the virtue of that Sacrament by a more expresse and sensible representation of the interiour Vnction of the holy spirit We beleeue CHRIST IESVS hath bin pleased to ordaine that those who haue subiected themselues to the Authority of the Chruch by their Baptisme and after this engagement haue transgressed the lawes of the Gospel should be bound to vndergoe the iudgment of the same Church at the tribunal of Pennance where she doth exercise the power conferr'd vpon her to remitt or to reteyn sinns The termes of the commission granted to the Churches Ministers to absolue sinns are so large and general that without great temerity the power can not be restreyned only vnto publick and notorious offences and when they pronounce Absolution in the name of CHRIST JESVS since they doe but follow the expresse termes of their commission the sentence is reputed as giuen by CHRIST himself in whose place they are appointed as Iudges It is this inuisible High-Priest who absolueth interiourly the Penitent whilst the Priest exerciseth the exteriour ministery This Penitentiall iudicature being so necessary a curbe for our licentiousnesse so aboundant a spring of pious and prudent aduises so sensible a consolation to soules afflicted for their sinns when Absolution is not only declared to them in generall termes as the Protestant Ministers doe practise but giuen them in particular and the Penitent effectualy absolued by the commission of CHRIST IESVS vpon a perfect examination and a right vnderstanding of the case we can not possibly beleeue that our Adversaries can contemplate so many good consequences without resenting their losse and feeling some shame of such an abusiue Reformation which hath abrogated so holy so beneficial a practise The holy Ghost hauing annexed vnto Extreame-Vnction by the testimony of S. Iames an expresse promise of remission of sinns and ease vnto the sick party there is nothing wanting vnto this most holy ceremony towards the cōstituting it a true Sacrament We must only obserue that according to the Doctrine of the Councel of Trent the sick are more releeued in respect of their soules then their bodyes and the spiritual benefit is alwayes the principal ayme obiect of the new law it is that also we ought absolutely to expect from this holy Vnction supposing we are rightly disposed for it whereas our corporal eases and releifs in our infirmitys are afforded vs only as relating to our eternal health according to the secret and hidden dispositions of Diuine Prouidence and the seueral degrees of preparation and faith which are already acting in the soules of the faithful When we shall seriously cōsider that IESVS-CHRIST hath induced a new forme into the state of Marriage reducing this holy society vnto two persons immutably indissolubly vnited when we shall reflect that this inseparable coniunction is made the signe of his Eternall vnion with his Church we shall find little difficulty to comprehend that the Marriage of the faithfull is accompanied with the Grace of the holy Spirit we will easily praise the Diuine goodnes which hath bin pleased to sanctify in this manner the spring and deriuation of our birth The imposition of hands which the Ministers of holy matters receaue being accompanied with so present and actual a virtue of the holy Ghost and so intire an infusion of Grace is duly reckoned in the number of the Sacraments and we must confesse that our Aduersaries doe not absolutely exclude the Consecration of Ministers but they reiect it only from the number of the Sacraments which are common to the whole Church We are now at last come to the question of the Eucharist or Blessed Sacrament wherein it will be requisite to explaine more amply our Doctrine and yet not passing farr beyond the bounds which we haue prescribed to our selues The reall presence of the Body and Blood of our Lord in this Sacramēt is solidy established by the words of the institution which we vnderstand litterally and there is no more reason to aske vs why we tye our selues to the proper litterall sence then to question a traueller why he followeth the great high-way It is their part that resort to figuratiue senses and choose such by-paths to shew a reason of this their deuiation As for vs who perceaue nothing in the words which CHRIST IESVS vsed for the institution of this Mystery that obligeth vs to take them in a figuratiue sense we conceaue this reason sufficient to settle and determine our receauing them in their proper and litterall signification But we find our selues yet more strictly tyed vnto it when we considerately examine the intention of the sonne of God in this mystery which I will explaine in the cleerest and easiest termes I can possibly and by such principles as I conceaue our Aduersaries can not disagree in I say then that these words of our Sauiour Take and eate this is my Body giuen for you shew vs that as the ancient Iews did not simply vnite themselues in spirit vnto the immolation or killing of the victimes which were offered for them but did effectually eate of the Sacrificed flesh which was a signe
this solemne Com̄emoration IESVS-CHRIST hath ordained vs to make doth exclude the Reall presence of his Flesh that the contrary is euident that this tender reflexion he would haue vs make at the holy table on him as offered vp for vs is grounded vpon his Flesh's being Really receaued since in effect it is not possible for vs to forget that he hath giuen his Body vp in sacrifice for vs when we finde that he continueth still to giue vs dayly that victime for our orall manducation Shall Christians vpon pretence of celebrating in the Supper the Memory of our Sauiour's Passion retrench from this pious Commemoration that part which is the most affectiue and most efficacious therein Ought they not consider that CHRIST IESVS doth not command that we should barely remember him but that we should remember him by feeding on his Flesh and Blood Lett vs reflect vpon the consequence and powerfulnes of the words Christ saith not simply as the Pretending Reformers seeme to vnderstand him that the Bread and the Wine of the Eucharist should be a Memorial of his Body and Blood but the telleth vs that in doing what he prescribed that is in taking his Body and his Blood we should be Mindful of him And can there be any thing in effect more powerful to produce in vs the remembrance of it If children reflect so tenderly vpon their father and his kindenes when they approach the tombe where his body is enclosed how powerfully ought our loue and memory to be excited and indeared when we possesse vnder those sacred couerings and vnder that mystical tombe the Flesh it self of our Sauiour immolated for vs that liuing and life-giuing Flesh and this Blood still warme by the feruor of his loue and full of spirit and grace If our Aduersaries persist to alledge that he who commandeth vs to remember him doth not giue us his proper Substance we may desire them to agree amongst themselues They professe not to deny the Reall communication of the proper Substance of the sonne of God in the Blessed Sacrament if their profession be serious if their Doctrine be not a meere delusion they must needs auowe with vs that Remembrance doth not exclude all manner of Presence but only that which moueth the senses and so their answer is the same with ours since when we affirme that IESVS-CHRIST is present we accord at the same time that he is not existing in a sensible manner And if we are ask'd the reason we beleeuing as we doe that there is nothing to satisfy our senses in this mystery why we doe not grant that it is sufficient CHRIST IESVS should be present in it by our Faith we may very easily answer cleare this equivocal demande It is one thing to say that the son̄e of God is present to vs by Faith and an other to say that we know by Faith that he is present The first manner of speaking imports only a Moral presence the second doth signify a very Reall one because our Faith is most certaine and this Reall presence known by our Faith sufficeth to worke in the iust who liueth by Faith all the effects which I haue specified But to defeate at once all the equiuocations vnder which the Caluinists couer their opinions in this point and to discouer at the same time how neere they approach to vs although I haue vndertaken only to deliuer and explicate the Doctrine of the Catholique Church it will not be amisse here to insert theirs Their Doctrine is deuided into two partys or sects the one speaks only of the Figure of the Body and Blood the other of nothing but the Reality of them both we shall examine in their due orders each one of these different parties In the first place they alledge that this great miracle of the Reall presence which we admit is no way needful that it sufficeth for our saluation that IESVS-CHRIST dyed for vs that this Sacrifice is sufficiently apply'd by our Faith and this application is fully certified by the word of God they and further that if this word ought to be cloath'd with sensible signes the giuing vs simple and bare Symboles such as water in Baptisme would haue bin sufficiēt without the necessity of drawing down from heauen the Body and Blood of CHRIST IESVS Nothing seemes more easy then after this manner to explicate the Sacrament of the Lord's-Supper and yet our Aduersaries themselues haue not iudged that they ought to rest and acquiesce in this exposition They know that the like imaginations haue drawn the Socinians to deny the miracle of the Incarnation Those Heretiques alledge that God could haue saued vs without going so farre about he had nothing to doe but forgiue our sinns he could haue instructed vs sufficiently both in point of Doctrine and Manners by the Words and by the Example of a man fill'd with the holy Ghost without being obliged for that effect to make a God of him But the Caluinists as well as we haue discern'd the weakenesse of this argument which is euident first by reason that it is not our part to deny or assure the mysteries of Religion according to our own iudgment of their being vsefull or vnnecessary for our saluation God alone is possess'd of the secret and our part is the rendring them profitable and beneficiall to vs by beleeuing them such as God promiseth them and in receauing his graces and fauours in the same manner as he bestoweth them Secondly without entring into this question whether it was possible for God to saue vs by any other meanes then the Incarnation and Death of his sonne and embroyling vs in that vselesse dispute which the Pretending Reformers debate so teadiously in their schooles it sufficeth to haue learnt by the holy scriptures that the sonne of God hath bin pleased to demonstrate his loue by effects which to vs are incomprehensible This loue was the motiue of that so Reall vnion by which he made himself Man This loue perswaded him to immolate and offer vp for vs his body as Really as he assumed it All these designes are consequent to one an other and this infinite loue holds the same height throughout all the strayns motions thereof So that when he shall be pleased to bring each single child of his by vniting himself to him particularly to tast and partake the goodnesse which he hath express'd to all in generall he will find meanes to accomplish his will by things as powerfull and efficacious as those which he hath already fulfill'd for our saluation We ought not therefore to wonder at his giuing vnto euery one of vs the Reall Substance of his Flesh and Blood He intends by it to imprint in our harts this verity that it was for our sakes that he assumed them and offered them vp in Sacrifice This preceding goodnes renders all the sequence easy to be beleeued the order of his mysteries disposeth vs to credit all this and his expresse
word doth not allow vs any doubt of it Our Aduersaries did well discerne that simple figures and bare signes of the Body and Blood would not satisfy Christians vsed accustomed to the Grace and Goodnesse of a God who giues himself so Really to vs. So that vpon this ground they seeke to decline the being taxed with their denying a Substantiall and Reall participation of IESVS-CHRIST in the Communion They affirme with vs that he makes vs partakers of his proper Substance They say that he feedeth vs with the Substance of his Body and his Blood and conceauing that his shewing vs by some signe that we did partake of his Sacrifice would not be sufficient they declare expressely that the Body of our Sauiour which is giuen vs in the Communion doth ascertaine vs of it These words are so important as we will presently examine them Now then we see the Body and Blood of CHRIST present in our Mysteries by the grant of the Caluinists for what is communicated according to the proper Substance of it must needs be Really present True it is that they explaine this Communication saying it is effected by the Spirit and by Faith but it is also certain that they will haue it to be Reall and because it is not possible to render this intelligible that a Body communicated to vs only in Spirit by Faith should be imparted to vs Really and in its proper Substance they haue not bin able to remain fix'd in both parts of a Doctrine of such a Contradiction and so they haue bin forced to grant two things which the Catholique Church teacheth The first is that CHRIST IESVS is giuen vs in the Eucharist in such a manner as doth not sute either with Baptisme or Preaching the Gospel but is peculiarly proper to this Mysterie We shall discerne presently the consequence of this principle but lett vs first consider how it is allowed granted by the Pretended-Reformers And in this point I will not alledge the testimony of any particular Authour but the very words of the Catechisme in that place where it explicateh what relateth to the Lord's-Supper It pronounceth in expresse termes not only that CHRIST IESVS is giuen vs Really and truly in the Sacrament and in his own Substance but being asked the question what aduantage we haue by the communication in the Supper aboue that in Baptisme or Preaching they answer although he be truly communicated to vs by Baptisme and by the Gospel yet in them it is but Partly and not Entirely From whence it followes that in the Lord's-Supper they teach he is not giuen vs Partly but Compleatly There is an extreame difference between receauing in Part and receauing Plenarily So that if we partake of JESVS-CHRIST in all other com̄unications of him but in Part and that in the Lord's Supper singly we receaue him Entirely it followeth euen by the Confession of our Aduersaries that we must seeke in the Communion a participation special and peculiar to this mystery which can not appertaine to Baptisme or Preaching and at the same time it followes also that this partaking is not annexed vnto Faith since our Faith spreading extending it self through all the acts of Christianity doth exist and operate in the Preaching of the word and in Baptisme as well as the Lord's-Supper And indeed it is to be obserued that notwithstanding all the earnestnesse the Pretending-Reformers haue expressed to render Baptisme and Preaching equal to the Eucharist vpon this account that CHRIST JESVS is truly com̄unicated to vs by them they neuer durst venture to assert in their Catechismes that CHRIST was giuen vs in his proper Substance either in Baptisme or in Preaching of the Gospel as they haue affirm'd it of the Eucharist So that they haue bin conuinced they could not decline the ascribing to the Lord's Supper such a manner of possessing CHRIST as is peculiar to this Sacrament and that our Faith which is common to all the actions of a Christian could not be that distinct singular manner Now this singular manner of possessing CHRIST IESVS in the Eucharist must needs be Reall since it giueth to the beleeuer the very Substance of the Body and Blood of our Sauiour which is not done by Faith and this is what the Catholique Church holds teacheth The second point granted by the Pretending Reformers is drawn from the Article following immediately what I haue allready cited out of their Catechisme which is this that the Body of our Sauiour in regard it was once offer'd in Sacrifice to reconcile vs vnto God is now giuen vs to assure vs that we partake of that reconciliation If these words haue any meaning in them if they are not an empty sound only a meere vaine amusement they must needs suggest to our vnderstanding that CHRIST JESVS doth not giue vs a simple signe or symbole but his proper Body to assure vs that we partake of his Sacrifice and the Reconciliation of Mankind If then the receauing of the Body of our Sauiour assureth vs of our participation of the fruite of his Death it followes of necessity that this partaking of the fruite must be a distinct thing from the receauing of his Body because the one is the pledge and security for the other from which supposal aduancing further I say that if our Aduersaries are forced to distinguish in the Lord's-Supper the partaking of the Body of our Sauiour from the hauing part in the fruite and grace of his Sacrifice they ought likewise to distinguish the participation of that Diuine Body from all that participation thereof which is conferr'd Spiritually and by Faith for this last partaking namely by Faith will neuer afford them two distinct actions by one of which they receaue the Body of our Sauiour and by the other the fruite of his Sacrifice no body being able to conceaue what difference there is between partaking by Faith of the Body of our Sauiour partaking by Faith of the fruite of his Death They must therefore yeald that besides the Communion by which we partake Spiritually of the Body of our Sauiour and of his spirit coniointly in the receauing the fruite of his Death there is yet an other Reall Comunion of the Body of the same Sauiour which is a secure pledge to vs that the other namely the benefit of his death is assured to vs if we doe not frustrate the effects of so great a grace by our own opposite dispositions This consequence is necessarily included in the principles to which they agree nor can they euer be able to explicate this verity in any solide way vnlesse they returne to the sense of the Catholique Church Who can choose but admire in this point the power of Truth All that is consequent to the principles granted by our Aduersaries is cleerly vnderstood in the sense of the Church euen the least instructed Catholiques easily conceaue that in the Eucharist there is a Com̄uniō
with CHRIST IESVS which is not to be found any where else It is easy for them to vnderstand that his Body is giuen vs to assure vs that we partake in his Sacrifice and in his Death They distinguish cleerly these two manners necessary to vnite vs to CHRIST IESVS the one is by taking his proper Flesh the other by receauing his Spirit the first thereof is granted vs as a pledge and security of the second but by reason things can not be explicated in the opinions held by our Aduersaries though on the other side they can not disauowe them we can not choose but conclude that their Error hath cast them into a manifest Contradiction I haue often wondred why they did not deliuer and explaine their Doctrine in a more familiar and simple manner Why haue they not persisted in saying without so many artifices that CHRIST IESVS hauing shed his blood for vs had represented to vs this effusion by giuing vs two distinct signes of his Body and his Blood and that he had bin pleased to giue to these two signes the names of the thing it self and that these sacred Symbols were pledges and securities of our partaking the fruite of his death and that we were nourished spiritually by the virtue of his Body and Blood after hauing strayned so hard to proue that the signes receaue the name of the thing it self and that for this reason the signe of the Body may be call'd the Body the whole frame of this Doctrine did oblige them naturally to settle and rest there And to render these signes efficatious it would serue sufficiently to haue the grace of our Redemption annexed to them or rather according to their principles that it were confirmed to vs in them They needed not to haue troubled themselues so much as they haue done to gett vs to conceaue that we receaue the very Body of our Sauiour to this end only viz to assure vs that we partake of the Grace of his Death These Pretended-Reformers did content themselues with hauing in the water of Baptisme a signe of the Blood which cleanseth vs and they neuer thought of saying that we receaue the Substance it self of our Sauiour's Blood to ascertaine us that the virtue thereof is therein diffused vpon vs. If they had argued and concluded so in the matter of the Eucharist their Doctrine would haue bin easier and lesse incombered with Contradictions But they who inuent and innouate can not say all they haue a minde to they encounter apparent verities and establish'd maximes which disapoint them and oblige them to restrayne their own conceptions The Arians would haue wisht not to haue bin obliged to qualify our Sauiour with the name of God and his only Sonne The Nestorians did admit but with great constraint a kinde of Unity of Persons in CHRIST JESVS which we finde in their writings The Pelagians who denyed Originall sin would as willingly haue reiected the ministring the Sacramēt of Baptisme to Infants in order to the remission of sin by which meanes they would haue bin deliuered from that argument the Catholiques drew from this practise to proue Originall sin But as I come from obseruing they who finde a thing firmely established haue not the boldnes or rather impudence to ouerthrow all at once Let the Caluinists auowe ingenuously the truth they would haue bin very willing to haue acknowleged in the Eucharist the Body of IESVS-CHRIST meerly Figuratiuely and the partaking only of his spirit in effect setting a side those big words of partaking of his proper Substance and many others which import a Reall Presence and doe but intricate perplexe them It would haue suted better to their mindes not to haue confessed any other Communion with CHRIST JESVS in the Lord's-Supper then such an one as is imparted in Preaching the Word and in Baptisme without telling vs as they doe that in the Eucharist CHRIST is receaued Intierly and elsewhere only in Part. But though this was their wish and inclination yet the powerfulnes of the termes resisted their profession of it our Sauiour hauing affirmed so positiuely of the Eucharist This is my Body This is my Blood which he never said of any other thing nor in any other occasion And what appearence of rendring that common to all the actions of a Christian which his expresse word hath annexed specially to one particular Sacrament Besides the whole order of the diuine counsels the connexion of the holy mysteries of the doctrine and intention of CHRIST IESVS in his last supper the words themselues which he vsed and the impression they naturally make in the minds of the faithfull all these suggest nothing but images and notions of Reality and for this reason our Aduersaries haue bin faine to finde out some words the sound whereof at least might raise some confused idea of this Reality When a man fastens himself either intirely vnto Faith as the Catholiques doe or absolutely rest on humane Reason as the Infidels doe one may establish firme consequences and make as it were an vniforme draught or designe of Doctrine but when one will frame a compound of them both together one is driuen to say somewhat more then he would willingly doe and in the persuite to fall into opinions the apparent Contradictions whereof manifestly discouer their Falsities This is the case of the Pretended-Reformers and God hath permitted their deluding themselues in this manner to facilitate their returne to the Vnity of the Catholique doctrine For since their own experience conuinceth them that they must speake as we doe to speake the language of truth ought they not to iudge they must thinke as we doe to vnderstand it right If they obserue in their own beleefe some things that can haue no sense but in ours is not this sufficient to conuince them that the Truth is not intire compleate but in our Church And those loose parts of Catholique doctrine which are scattered here and there in their Catechisme but would as one may say faine be reunited to their whole body ought not they perswade them to seeke in the Com̄union of the Church the full intire explication of the Mysterie of the Eucharist They would certainly be brought to it did not humane reasonings trouble perplex their Faith which is too much adhering to their senses But now after hauing represented to them what benefit they may draw from the exposition of their Doctrine let vs proceed and end the explaining of our own Since it was convenient as hath bin obserued before that our senses should discerne nothing in this mystery of Faith it was requisit there should be no alteratiō as to their obiect in the Bread Wine of the Eucharist Whereupon by reason that the same species continue as our obiect and we feele the same effects in the Sacrament as were sensible before the Consecration we ought not to wonder if some times and in some certain sense it is express'd by the
same name Neuerthelesse our Faith being attentiue to his word who effecteth what euer he pleaseth in heauen and on earth doth acknowledg in this case no other Substance remaining but that which is designed by the same word viz the proper Body and Blood of CHRIST IESVS into which the Bread and the Wine are changed which is what we terme TRANSVBSTANTIATION And notwithstanding this yet the Reality which the Eucharist contains in regard of the interiour part is no impediment to the being a Signe in respect of what it retains of exteriour and sensible but yet a Signe of such a nature as is so farre from excluding a Reality as it carieth it of necessity along with it since in effect this speech This is my Body being pronounced vpon the matter CHRIST IESVS hath chosen is an assured signe that he is Present and although the matters seeme to our senses to remayne the same yet our spirit iudgeth otherwise of them then it would doe if a superiour Authority did not interuene so that although those species and a certaine sequence of naturall impressions which are made on our bodies are vsed to suggest to vs the Substance of Bread Wine yet in this case his Authority whome we beleeue intirely preuailes so much vpon vs that the same species begin to designe to vs an other Substance for we beleeue CHRIST who sayth that which we take and that which we eate is his Body and such is the efficacy of his word as it keeps vs from ascribing to the Substance of Bread these exteriour appearances and moueth vs to referr them to the Body of CHRIST being present vnder them so that the presence of so Adorable an obiect being once ascertain'd to vs by this signe we make no question of offring to it our Adorations I doe not enter into the point of Adoration by reason that the most learned and sober of our Aduersaries haue long since granted vs that the presence of CHRIST IESVS in the Eucharist ought to impose Adoration vpon those who are of that perswasion In fine being once conuinced that the omnipotent words of the sonne of God effect whatsoeuer they pronounce we beleeue vpon good grounds that in the last Supper they produced their effect as soone as they were vttered and vpon a necessary consequence we acknowledg the Reall presence of the Body before our receauing it These preceeding points being supposed the Sacrifice which we assert and maintain in the Eucharist retayns no longer any particular difficulty We haue obserued two actions in this Mystery which cease not to be distinct although the one relateth to the other the first is the Consecration by which the Bread and Wine are changed into the Body and Blood the second is the Eating by which we communicate and partake of them In the Consecration the Body and Blood are mystically separated by reason that CHRIST IESVS said seuerally This is my Body This is my Blood the which includeth a liuely and effectuall representation of the violent death he suffered And so the sonne of God is sett vpon the holy table by vertue of those words couered with signes that represent his death This is what is effected by Consecration and this Religious act carieth with it the protestation of the Soueragnity of God by reason that CHRIST IESVS being present reneweth and in some sort perpetuates the memory of his obedience euen to the death of the Crosse so that indeed there is nothing wanting here towards the rendring it a True Sacrifice Without all question this Religious act as it is distinct from that of the Communion must needs be of it self acceptable to God and must inuite him to looke vpon vs with a more fauorable and propitious eye by reason it presenteth to his sight the voluntary death which his wellbeloued sonne hath suffer'd for sinners or rather replaceth before his eyes euen his own sonne vnder the signes of that death whereby he hath bin appeased and reconciled to Man All Christians confesse that the single presēce of CHRIST IESVS is a most powerfull manner of Intercession before God for all mankind according to this saying of the Apostle CHRIST IESVS presenteth himself and appeareth for vs before the face of God and thereupon we beleeue that CHRIST IESVS being present vpon the holy table in this figure of death intercedeth for vs and representeth continually to his Father the death he hath suffered for his Church It is in this sense we affirme that IESVS-CHRIST offereth himself for vs to God in the Eucharist and in this manner it is we conceaue that this Oblation inuiteth God to become more fauorable and propitious to vs and for this reason we call it Propitiatorie When we reflect vpon what CHRIST IESVS worketh in this mystery and when we looke vpon him by our Faith as actually present vpon the holy table with the signes of death we ioine our selues to him in that estate and we present him to God as our only Victime and as our sole Propitiator by the merit of his Blood protesting that we haue nothing to offer vnto God but IESVS-CHRIST and the infinite merit of his death We consecrate all our prayers by this Diuine Oblation and by our presenting CHRIST IESVS to God we are taught to offer vp our selues at the same time to the Diuine Maiesty in him and by him as liuing Sacrifices Such is the Sacrifice of Christians and infinitely differing from that which was practised in the Law being a Spirituall Sacrifice worthy of the New Couenant wherein the presence of the Victime is not perceaued but by Faith where the word of God is the instrument that separateth Mystically the Body the Blood and cōsequently where the Blood is shed but Mystically and where death interueneth but by Representation and yet a most Reall True Sacrifice for this reason that CHRIST JESVS is truly contained and presented to God in it vnder this figure of death and therefore a Sacrifice also of Commemoration which is so farre though obiected from parting loosening vs from our application to the Sacrifice of the Crosse as it fixeth vs the faster by all its circūstances vnto it since it doth not only relate intirely vnto it but in effect it hath neither being nor subsistance but by this relation from whence it deriueth all the virtue it contains This is the expresse Doctrine of the Catholique Church in the Councel of Trent which teacheth that this Sacrifice is instituted only to the intent of representing that which was once perfected vpon the Crosse and to preserue the Memory of it vnto the end of all ages and apply vnto vs that sauing virtue for the forgiuenes of sinns which we dayly commit Wherefore so farre we are from beleeving that somewhat is wanting to the Sacrifice of the Crosse as quite contrary the Church holds that it was so perfect and so fully sufficient as all which followes it is but ordain'd in order to the
of the part they had in that oblation so CHRIST IESVS hauing made himself our Offering did intend we should really eate the flesh of this Sacrifice to the end this actual communication of that adorable flesh should remayne a perpetual testimony to euery one of vs in particular that it was for our sakes he assumed and for vs he sacrificed his mortal flesh and blood God had forbiden the Iews to eate of the Sacrifice which was à Sin-Offering with intent to teach them that true expiation of crimes was not obteyned in the Law nor by the blood of beasts All the poeple stood as it were interdicted by this restraint not being capable to partake actually of the remission of sinns Now for the quite contrary reason it was requisit that the Body of our Sauiour the true Host offer'd vp for sin should be eaten by the faithful in order to the teaching them by this true eating that the forgiuenes of sinns was accomplished in the New Testament God did likewise forbid the people of the Iews the eating of blood and one of the reasons of this restraynt was that the blood is giuen for the expiation of our soules Quite contrary our Sauiour proposeth the drinking of his Blood because it is shed for the remission of sinns So that the eating of the Flesh drinking the Blood of the Sonne of God at the holy table is as Reall as Grace the expiation of sinns and the participation of the Sacrifice of CHRIST IESVS is actual and effectiue in the New Alliance Notwithstanding which truth by reason he intended to exercise our Faith in this Mystery and at the same time to deliuer vs from the horror of eating his Flesh and drinking his Blood in their own kinds it was fit and convenient to exhibite them unto us couered under an other species But if these considerations did oblige him to ordaine our eating the Flesh of our Offring in a different manner from that of the Iews yet he ought not in that respect to depriue vs of the Reality and the Substance of it It is apparent therefore that to accomplish the figures of the old Law and to putt vs in actual possession of that Victime offred for our sinns CHRIST IESVS did designe the giving vs Realy truly his Body and Blood which point is so euident that our Aduersaries themselues desire we should be perswaded they haue the same beleefe as we professe since they doe continually presse vrge to vs their not denying the true and Real participation of the Body and Blood of CHRIST in the Eucharist which pretence of theirs we will examine in the sequent discourse where we conceave it will be proper to expose their sentiments after hauing fully explicated the beleefe of the Church In the meane tyme we may conclude that if the faire and natural signification of the words vsed by the sonne of God compelleth them to graunt that his expresse intention was to giue Really his Flesh when he said This is my body they ought not to wonder that we can not consent to the vnderstanding these words as spoken meerly in a figuratiue sense And surely the sonne of God who was so carefull to explaine to his Apostles what he taught vnder the vailes of parables and figures hauing said nothing in this point to explaine himself further seemes cleerly to haue left these words in their natural signification I know that our Aduersaries pretend that the matter it self explains sufficiently the meaning because say they it is cleer that what he exposeth is but Bread and Wyne but the cloude of this argument vanisheth when we reflect that he who speaketh is of an Authority which ought to ouerrule our senses hath an Omnipotēce transcending all nature It is no harder for the sonne of God to effect his body's presence in the Eucharist saying This is my body then to cure a woman of her infirmity by saying Woman thou art freed from thy infirmity or to preserue the Centurion's sonne by saying Thy sonne liueth or in fine to effect the forgiuenes of the sinns of the bed-rid paralytique by uttering only Thy sinns are forgiuen thee We hauing therefore no reason to trouble our selues how CHRIST will effect what he saith we fix our beleefe precisely on his words He who makes whatsoeuer he willeth by his words effecteth whatsoeuer he saith and it was much easier for the sonne of God to force the laws of nature to verify his word then it is for vs to conforme our vnderstandings vnto such violent strayn'd interpretations as destroy all the laws of discourse The laws of language and discourse tell vs that the signe which naturally representeth doth very often take the name of the thing it self because it is natural to it to recall the idea or image of it into the mind The same hapens to signes by institution but then it is vpon condition that they be receiued and acknowledged for signes and that the parties be accustomed to them But that in instituting a signe which of it self hath no rapport to the thing as for example a peece of bread to signify the body of a man one should giue it that name without explaining of it and before agreement made concerning it as JESVS-CHRIST our Lord did in the last supper is a thing vnhear'd of and whereof we finde no example in holy scripture and I might say none in humane language Whereupon the Pretending Reformers themselues doe not so fixe vpon the figuratiue sense which they ascribe to the words of CHRIST JESVS as not to acknowledge at the same time that when he vttered those words he intended to giue vs Truly his Body and his Blood After hauing proposed the sense of the Church touching these words This is my body it is fitt to exhibite her perswasion concerning the words which CHRIST did adioyne vnto them Doe this in remembrance of me It is euident that the intention of the sonne of God was to oblige vs by these words vnto a retention and remembrance of the death he had suffered for our redemption and S. Paul concludeth out of these very words that we announce the death of our Lord in this mystery we must not then perswade our selues that this remembrance of the death of our Lord excludeth the Reall presence of his Body but quite contrary if we consider rightly what we haue here explicated we shall discerne cleerly that this Commemoration is grounded vpon the Reall presence for in the same manner as the Iews eating of the Peace-Offerings did reflect that they had bin offer'd vp for them so we eating the Flesh of CHRIST JESVS our Victime are bound to remember that he suffered death for vs. It is therefore the very same Flesh eaten by the faithfull which not only reuiueth in vs the memory of his immolation but doth besides confirme to vs that verity And we are so farr from hauing reason to say that
syncere explication of our perswasions and that our Doctrine is Holy and that euen by their own principles none of the Articles of our Beleef ouerthrow the Foundations of our Eternall Beatitude If any one shall conceaue it requisite to reply to this Treatise I must desire him to consider that to aduance any thing towards his intent he must not attempt to refute the Doctrine it containeth since my designe was to Propose it only without Supporting it by any Proofs and if in some passages I haue touched part of the grounds reasons which establish it the reason was because the knowledg of the principall grounds of a Doctrine doth often beare a part necessary for its explication It would be also a great digression from the designe of this Treatise to dicusse the different ways methodes motiues and arguments which the Catholique Diuines make use of to establish or illustrate the Doctrine of the Councel of Trent and the various consequences particular Doctors haue deduced from them To vrge any thing solide against this Treatise and that cometh home to the point it must either be proued by some acts which the Church hath engaged herselfe to receaue that her Faith is not here faithfully deliuered or be shewed that this explanation leaueth all the Aduersaries Obiections in their full force or in fine it must be exposed directly wherein this Doctrine subuerteth the Grounds and Foundation of Faith FINIS Io. 18. v. 38. Io 19. v. 12. Io. 12. v. 43. Ps. 118. v 85 86. Io. 16. 13. Mat. 28. v 20. Jo 6. v. 61. Jo. 6. v. 64 2. Pet. 1. v. 4. Apoc. 2. Esay 50 v 11. Act. 4. Y. 32. Io. 17. 11. 21. 2. Cor. 12. v. 15. Apoc. 2. 5. Designe of this Treatise Apol. c. 6. Those of the Pretended-Reformed Religion confesse that the Catholique Church professeth all the Fundamentall Articles of Christian Religion All Religious worship endeth in God alone Inuocation of Saints Rom. Catech p. 3. tit de cultu Inuoc sanct p. 4. tit quis sit orandus Sess. 25. dec de Inuoc c. Lib. 8. de Ciu. c. 27. Tract 28. in Joan. serm 27. de verbis Apostoli CoÌ„c Trid. sess 22. c. 3. Images and Reliques Conc. Trid. sess 25. decr de Inuoc c. Gal. 2. Pontific Rom. de Benedict Imag. CoÌ„c Trid. Sess. 25. dec de Inuoc c. 1. Pet. 2. Iustification Conc. Trid. Sess. 6. cap. 9. ibid. c. 8. Gal. â— 17. Iac. 3. 2. Merits of good workes Concil Trid. Sess. 6. c. 16. CoÌ„c Trid. sess 6. c. 16. Sess. 14. c. 8. Phil. 4. 7. Phil. 2. 12. ibid. 13. Satisfactions Purgatory Indulgences Sess. 25. decr de Indulg Parum me mouent quae in veterum scriptis de Satisfactione passim occurrunt video quidem eorum nonnullos dicam simpliciter omnes ferè quorum libriextant aut in hac parte lapsos esse aut nimis asperè ac durè locutos Calu. Inst. l. 3. cap. 4. The Sacraments Baptisme Confirmation Act. 8. 15. 17. Pennance and Sacramentall Confession Math. 18. 18. Io. 20. 23. Extreame-Vnction Iac. 5. 14. 15. Sess. 14. c. 2 de sac Extr Vnct. Marriage Math. 19. 5. â—ph 5. 32. Holy Orders 1. Tim. 4. 2. Tim. 1. Cor. faitl 35. Doctrine the Church touching the reall presence of the Body and Blood of IESVS-CHRIST in the Blessed Sacrament the manner wherein the Church vnderstands these words this is my Body Math. 26. Luke 22. 〈…〉 uit 6. 30 Leuit. 17. 11 Math. 26. 28. Luke 13. 12. Io. 4. 50. Math. 9. 2. Explication of the words doe this in remembraÌ„ce of me Luke 22. 19. 1. Cor. 11. 24 1. Cor. 11. 26. Habac. 2. 4. Exposition of the Caluinists doctrine about the Reallity Cat. Dim 53. Conf. of faith art 36. Cat. Dim 52. Dim 53. Dim 52. Dim 52. Of Transubstannation Adoration and in what sense the Eucharist is said to be a Signe Sacrifice of the Masse Hebr. 9. 24 Sess. 22. c. 1. The Epistle to the Hebrews Hebr. 10. 5 Hebr. 9. 24 Hebr. 9. 26. Hebr. 7. 25. Heb. 5. 7. Reflection vpon the preceding doctrine Communion vnder both kindes The written vnwritten Word 2. Thess. 2. 14. The Church's Authority Act. 15. 2â— Act. 16. 4. CoÌ„c Trid. seff 4. The opinion of those of the Pretended Reformed Religion concernig the Authority of the church The Authority of the holy see of Rome and of Episcopacy Conclusion of the Treatise
celebrating the Memory and applying the Virtue of that Oblation Whereby the same Church professeth that all the merit of the Redemption of mankind is annexed to the Death of the son̄e of God certainly by all that hath bin already said it ought to haue bin vnderstood that when we say to God in the celebration of the divine Mysteries We offer you this holy host we doe not pretend by this oblation to make or present to God a new payement of the price of our Saluation but to employ towards him the merits of IESVS CHRIST there present and the infinite price he hath at once pay'd for our Redemption vpon the Crosse. The Professors of the Pretended-Reformed Religion doe not beleeue that they offend CHRIST IESVS in offring him to God as present by their Faith as in case they did beleeue he were truly and Really present what repugnance could they haue to offer him as being Effectually present So that to argue ingenuously the dispute in faire dealing ought to be reduced singly to his being Present This supposed all the false images and conceptions the Pretended-Reformers frame to themselues about the Sacrifice we offer ought to be effaced they should in iustice acknowledge fairely that the Catholiques pretend not to frame for themselues a new Propitiation to appease God againe as if he were not sufficiently reconciled by the Sacrifice of the Crosse or in order to make some new supplement to the price of our Saluation as if it were imperfect All these imaginations haue no admission into our Doctrine by reason that all this is intended by way of Intercession and Application in that manner I come from deliuering explaining After this cleer explication those great obiections drawn out of the Epistle to the Hebrews which our Aduersaries seeke to enforce so much against vs will appear weake vnreasonable that it is in vaine they strayne themselues to proue by the meaning of the Apostle that we nullify the Sacrifice of the Crosse but as the most certain proof that can be had that two Doctrines are not opposite to one an other is to discouer in the expounding them that no proposition of the one is Contradictory to the proposalls of the other I conceaue my self inuited in this occasion to expose in short the Doctrine of the Epistle to the Hebrews The Apostle designed in this Epistle the teaching vs that a sinner could not escape from death other wayes then by subrogating in his place one that should dy for him that while men did supply in their stead but the Bloodshed of Beasts their Sacrifices had no other operation but the making a publick profession that they had deserued to dy and that by reason the divine Iustice could not be satisfied with so disproportionate an exchange those Bloody Victimes were euery day offer'd and repeated which was a certain proofe of the insufficiency of that exchange and subrogation but that since CHRIST IESVS had bin pleased to dy for sinners God being fully satisfyed by the voluntary substitution of so worthy a person could no more require the price of our ransome from whence the Apostle concludes that we ought not only to cease from offring any other Victime after CHRIST IESVS but that CHRIST himself was to be offer'd vp to death but one single time Let the Reader then who is sollicitous of his Saluation and is a freind to truth recolect seriously what we haue deliuered of the manner wherein CHRIST IESVS offereth himself to God for vs in the Eucharist and I am confident he will not find in it any propositions contrary to those of the Apostle which I come from delivering or any that infirme his proofes so the most can be vrged against vs is his Silence But such as will consider the wise distributions God maketh of his secrets in the many and seuerall bookes of his Scripture would not surely restraine vs to receaue from the single Epistle to the Hebrews all our instruction concerning a matter which did not necessarily relate to the subiect of that Epistle since the Apostle intendeth in it to explaine the perfection of the Sacrifice of the Crosse and not the different meanes God hath giuen vs to apply it vnto our selues And to preuent all Equiuocall sense if we take the word offer as it is vnderstood in this Epistle in that sense which implyeth the Actual death of the Victime we confesse aloud that IESVS-CHRIST is no longer offer'd so neither in the Eucharist nor any where else But as this same word hath a larger signification in other places of Scripture where it is often said that one Offereth to God what one presenteth before him the Church which doth not frame her language her doctrine by the single Epistle to the Hebrews but by the whole body of the Scriptures doth not scruple to affirme that CHRIST JESVS offereth himself to God in all places where he appeareth for our sakes before him and consequently that he offereth himself vp in the Eucharist according to the expression of the holy Fathers of the Church Now to conceaue that this man̄er wherein CHRIST IESVS presenteth himself to God can at all detract from the Sacrifice of the Crosse is what can not possibly be inferr'd vnlesse one will ouerthrow the whole Scripture and especially that Epistle which they seeke so much to straine against vs. For by the same reason we ought to conclude that when CHRIST IESVS vowed himself to God entring into the world to substitute himself instead of those Victimes which were not pleasing to him that he iniured the action by which he deuow'd himself vpō the Crosse and so when he continueth to appeare for vs before God he detracteth from the Oblation in which he appeared once by the Immolation of himself and that not ceasing to intercede for vs he accuseth that Intercession of Insufficiency which he made at his Death with so many teares and so great cryes Would not all these inferences be ridiculous We must therefore vnderstand that CHRIST IESVS who did offer vp himself once to become the humble Victime of the Diuine iustice doth continue still offering himself for vs that the infinite perfection of the Sacrifice of the Crosse consisteth in this that whatsoeuer preceded it as well as what follows it are intirely relating vnto it that as what preceded was its Preparation so what doth follow is its Consummation and Application that true it is the payment of the price of our ransome is not reiterated by reason it was fully discharged the first time but what Applieth that Redemption is incessantly continued repeated and in fine we must know to distinguish those acts which are reiterated as being imperfect from such as are perpetuated as being perfect necessary We coniure the followers of the Pretended-Reformed Religion to make some little reflection vpon what I haue said concerning the Eucharist The doctrine of the Reall Presence hath bin
of deputation which were drawn vp agreed vpon at the Synode of Vitré in the year 1617. to be obserued by the Prouinces when they were to send deputies to the Nationall Synode is yet more positiue it runns in these termes We promise before God to submit to all that shall be concluded and resolved in your holy Assembly and to obey execute it with all our power being perswaded as we are that God will preside in it and conduct you by his holy Spirit into all truth and equity by the rule of his Word Here the point is not the receauâ—ng of the resolution of a Synode after hauing discern'd that it hath ordain'd according to the Scripture but here is a submission made unto it euen before the assembling of it and this is done by reason they are perswaded that the holy spirit will preside in it If this perswasion be grounded vpon a humane presumption can one in conscience promise before God to submitt to all which shall be resolued and concluded and to obey execute it to the utmost of ones power And if this perswasion be grounded vpon an assured beleef of that assistance the holy Ghost affordeth the Church in her Finall ordinances the Catholiques themselues require no more of them Thus the proceedings of our Aduersariers doe manifest that they concurr with vs in the necessity of a Supreme Authority without which there can neuer be a Finall decision of any doubt in Religion and although when they cast of the yoke of Obedience they denied that the faithfull were obliged to resigne their iudgment vp to that of the Church yet the necessity of settling some order among themselues hath forced them in processe of time to acknowledg what their first engagement had moued them to contradict Nay they haue gone much farther in the National Synode held at Sainte Foy in the year 1578. There was some ouerture made of a reconcilement with the Lutherans by means of a forme of profession of Faith general and common to all the Churches which was proposed to be concerted and drawn vp The Churches of this Kingdome were inuited to depute vnto an Assembly to be held for that purpose virtuous persons approued and authorised by all the forenamed Churches with an ample Procuration TO TREAT AGREE VPON AND DECIDE ALL POINTS OF DOCTRINE and other matters concerning the vnion Vpon this proposition the resolution of the Synode of Sainte Foy was agreed vpon in these termes The National Synode of this Kingdome after having giuen God thanks for such an ouerture and commended the care and diligence as well as the good counsels of the fore-mentioned persons conuoked APPROVING THE REMEDIES THEY HAVE SVGGESTED viz principally that of framing a new Confession of Faith and giuing power to some certaine persons to compose it hath ordained that in case the copie of that aboue-named Confession of Faith shall be sent time enough it shall be examined in euery Prouinciall Synode or after some other manner according to the conueniency of each Prouince and in the mean time hath deputed four Ministers the best experienced in affairs of that nature to whome expresse order hath bin giuen to render themselves vpon the places and at the day with letters and ample Procurations of all the Ministers and ancient Deputies of the Prouinces of this Kingdome together with those of the Viscount of Turene to doe all things aboue mentioned and euen in case that MEANS COVLD NOT BE FOVND TO EXAMINE THE SAYD CONFESSION BY ALL THE PROVINCES it is referr'd to their prudence and sound iudgment to agree and CONCLVDE all the points which shall be brought into deliberation as well FOR THE DOCTRINE as for any other matter concerning the benefit vnion and quiet of all the Churches This in fine is the result of that feigned tendernesse of Conscience in the Ministers of the Pretended-Reformed Religion How often haue they reproached to us as a weakenesse that Submission we professe to the iudgment and Decrees of the Church which is say they but a company of men subiect to Error and yet they being assembled themselues in a Body at a Nationall Synode which represented all the Pretended-Reformed Churches of France haue nor scrupuled to leaue their Faith to the Arbitration of four persons with so Absolute a Resignation of their Iudgments that they transferr'd vpon them a full power to change the very Confession it self which they propose euen to this day to all Christian people as a Confession of Faith which containeth nothing but the pure Word of God and for which in presenting it to our Kings they haue said that an infinite number of people were ready to shed their blood I leaue the prudent Reader to make his reflections vpon the Decree of this Synode and will conclude in few words my explication of the perswasions tenents of the Catholique Church The sonne of God hauing bin pleased that his Church should remaine one and be solidly built vpon this Vnity hath instituted founded the Primacy of S t Peter to maintaine and cement it whereupoÌ„we acknowledgethe same Primacy in the Successors of the Prince of the Apostles vnto whome vpon that title we owe that Submission Obedience which the holy Councells Fathers haue taught and inioyn'd the faithfull As for those points which are so vsually disputed in the Schooles although the Ministers doe coÌ„tinually alledge them to asperse and render that Authority odious it is to little purpose to mention them in this discourse since they are not points of Catholique Faith It is sufficient here to confesse a Head established by God which will freely be accorded by all such as affect Vnion Concord of Christian Fraternity Ecclesiasticall Vnanimity And certaine it is that if the Founders of the Pretended Reformation had loued Vnity in the Church they would neuer haue abolished Episcopall Gouernement which we finde established by IESVS-CHRIST himself and which we see impower'd authorised euen in the dayes of the Apostles nor would they haue despised the Authority of S. Peter's seate which hath so solid a foundation in the Ghospel and so euident a continuation in Ecclesiasticall Tradition they would rather haue zealously maintain'd Episcopall Iurisdiction which setleth preserueth Vnion in particular Churches and the Primacy of S. Peter's Chaire which is the common center of all Catholique VnioÌ„ This is the exposition of the Catholique Doctrine wherein to tye my self to what is most important in it I haue declined some questions which the Pretended-Reformers themselues doe not account a legitimate motiue for a Breach or Separation and I may hope that those of their Communion who shall examine fairely with Christian equity all the parts and consequences of this Treatise will by the reading thereof be better disposed to accept and acquiescevnto those proofs vpoÌ„ which the Faith of the Church is established and will at least auowe that many of our Controuersies may be decided by a