may be consecrated The Flesh feedeth of the true and substantiall Body and Bloud of Christ that the Soule may be nurrished of God It is an evident and undeniable inference that as by Water is understood in this passage of Tertulian true Water and by Oyle true and substantiall Oyle soe alsoe by the Body and Bloud of Christ are understood the true real and substantiall Body and Bloud of Christ For there can be noe reason imagined why true Water and Oyle should be understood in this passage and not the true and substantiall Body and Bloud of Christ The Fathers treating of the Body of Christ in this Sacrament doe use these words Fieri confici creari Saint Cyprian saith Qui usque hodte hoc veracissimum sanctissimum Corpus suum creat That is Christ to this day doth creat in the Sacrament of the Alter his owne most true and holy Body Saint S. Amb. lib. 4. de Sacra Cap. 4. Ambrose saith Panis iste Panis ante verbae Sacramentorum ubi accesserit consecratio de pane fit Corpus Christi That is That Bread is Bread before the Words of Consecration when the Consecration comes of Bread is made the Body of Christ Then when the Saint had declar'd this to have happened by the force of the Words of Christ because the speech of Christ is soe effectuall that it can create things out of nothing hee added Sed post Consecrationem dico tibi quod jam ost Corpus Christi ipse dixit factum ost ipse mandavit creatum est But after the Consecration saith the Saint I tell thee that now it is the Body of Christ hee said and it was made hee commaunded and it was created That is to say the Body of Christ was created which hee says absolutly in that place to have bine made and created In like manner Bessarion saith Tota Bessar lib. de Virbis consecr Trinitas hoc Corpus Altaris Creat That is The whole Trinity doth create the Body in the Altar And many more of the Fathers have us'd the like manner of speaking which propositions can not be verifyed unless the Body of Christ is present in the Sacrament of the Alter by a true and substantiall change or Conversion of Bread into the Body of Christ by which action or reproduction the Fathers affirme Corpus Christi fieri confici creari which can not be understood de creatione stricte sumpta because that any thing may be said created strictly if must be created of nothing soe as it must absolutly beginne then to have its being and that it had noe existence or being before Sic connotat vox creari Now the Body of Christ in the Sacrament had existence and being in heaven before the Consecration and hath after it Neque fit ex nihilo in Sacramento sed ex pane There are of the Fathers many and cleare Testimonyes proving the Real-Presence of the Body and Bloud of Christ in the Sacrament which Cardinall Bellarmin Bellartoto lih 2. de hoc Sacra S. Amb. lib. 6. de Sacra Cap. 1. sets downe largly and brings to that purpose the Testimony of all ages Saint Ambrose speaketh thus Sicut verus est Dei Filius Dominus noster Iesus Christus non quemadmodum homines per Gratiam sed quasi Filius ex Substantia Patris ita vera caro est sicut ipse dixit quam accipimus verus ejus Sanguis est quem potamus That is As our Lord Iesus Christ is the true Sonns of God not as men by Grace but as a Sonne of the Substance of his Father even soe it is his true Flesh as himselfe said which wee receive and his true Bloud wee drink Saint Damasen likewise saith thus Non est Figura Panis Vinum Corporis Saint Dama lib. 4. de Fide cap. 14. Sangunis Christi absit enim hoc sed est ipsum Corpus Domini deificatum ipso Domino dicente boc est meum non figura Corporis sed Corpus non figura Sanguinis sed Sanguis That is That as the Bread and Wine is not the figure of the Body and Bloud of Christ God forbid but it is after Consecration the very Body of our Lord deifyed Our Lord himself saying this is my Body not the figure of my Body this is my Bloud not the figure of my Bloud What can bee clearlyer said against Calvins Hersie then this The Fathers prove evidently the Bread to bee substantially converted into the Body of Christ and in this they praise the infinit power of God Likewise thaâ— after the words of Consecration the bread is noe more there but the true flesh of Christ and that in this mistery wee are to beleeve the words of Christ rather then our owne senses To this purpose Saint Ambrose whose faith was the generall faith of Christendome in his days Quantis utimur exemplis ut S. Amb. de T is qui Misteriis initiantur probemus hoc non esse quod natura formavit That is By how many examples doe wee use to prove that which is in the Sacrament is not that which nature framed to wit Bread and wine but that which the blessing did consecrat The Saint heere insinuates that the force of blessing is greater then the force of nature seeing by blessing nature it selfe is changed as bread into the Body of Christ Hee saith elsewhere Sitantum valebat sermo Eliae ut ignem de caelo deponeret non valebit sermo Christi ut species mutet elementorum That is If the word of Elias brought fyre from heaven shall not the word of Christ be able to change the species of the elements And this the Saint proves by the force of reason in these words De totius mundi operibus legisti quia ipse dixit facta sunt ipse mandavit creata sunt Sermo ergo Christi qui potuit ex nihilo facere quod non erat non potest ea quae sunt mutare in id quod non erant That is You have read saith the Saint of the works of the world because hee said they were made hee commanded and they were created Then hee makes this Argument Shall not then the speech of Christ which was able of nothing to create that which was not be able to change the things that are into other things that they were not before For it is more to give new Nature to things then to change Natures The Saint concludes thus Liquet igitur quod praeter Naturae ordinem virgo generavit hoc quod facimus Corpus ex Virgine est That is to say As the Virgin did conceive beyond the Order of Nature even soe that which wee consecrat is the Body which came from the Virgin Viewing all the great Miracles that happen in this Sacrament Bread and Wine chang'd into the Body and Bloud of Christ the species and accidents of Bread and Wine remaining without inherence in a subject which
to another let him well consider what the same Father says Serutetur qui potest tam profundum Iudicium verumtamen caveat precipitium That is Let him that Seeks to penetrat soe deep a Iudgment be aware he fall not into a precipice And that you may clearly see that God is just in his proceeding with Iacob and Esau The Fathers and Divines give this evident reason In eo saith they quod alicui datur ex mera gratia injustitia non habet locum si non datur alteri quia gratia potest uni fieri non alteri sine injustitia That is In that which is given to any one of meer grace injustice hath noe place if the same is not given to another because grace or mercy can be done to one and not to another without any injustice Our Saviour makes this plaine in distributing the penny or reward on the work-men that came into the vyniard in the morning and at eleven Math. cap. 20. of the Clock for hee gave the same to both Those that came in the morning thought they should receive more then the others and not receiving more then the others They murmured against the Master of the vyneard sayng These last have continued one houre and thou hast made them equall to us that have borne the day and the heats But hee answering said to one of them frind I doe the noe wronge didst thou not covenant with mee for a penny Take what is thine and goe I will alsoe give to this last even as to the alsoe If there were two men both being Christen'd both beleeving well and living well if God should give heaven to one and should damne the other then would God be term'd unjust partiall and forgettfull of his promise but respecting or taking two who both be worthy of damnation as all are before they be first called to mercy then the matter standeth on meer mercy and of the givers will and liberality in which case partiality or justice hath noe place Saint Augustin giveth an Aug. lib. de predest gratia c. 4. example of two debters the one forgiving all and the other put to pay all by the same creditor Another example 1. Two malefactors being condemned both for one crime the prince pardoneth the one and letteth the law proceed on the other 2. The theefe that is pardoned can not attribute his escape to his owne deseruing but to the Princes mercy 3. The theefe that is executed can not chalenge the prince that hee was not pardoned alsoe but must acknowledg hee hath his desert 4. The standers by must not say that hee was executed because the Prince would not pardon him for that was not the cause but his offence 5 If they aske further why the Prince pardon'd not both or executed not both the answer is that as mercy is a Godly vertue soe Iustice is necessary and commendable 6. But if it be further demaunded why Iohn rather then Thomas was executed or Thomas rather then Iohn pardoned answer that the partys being otherwise equall it hangeth meerly and wholy upon the Princes pleasure In all this mercy of God towards some and Iustice towards others both the pardoned work by theire owne free will and therby deserve theire Salvation and the other noe less by theire owne free will without all necessity work wickedness and themselves and only of themselves procure theire owne damnation Therfore noe man may without blasphemy say or can truly that hee hath nothing to doe towards his owne Salvation but will live and think hee may live without care or cogitation of his end Every good Christian must suppose that in Gods Iudgments there be many things secret but nothing unjust and therfor the good man without Search of Gods secret Iudgments must work his owne Salvation as Saint Peter doth advise saying Wherfore Brethren 2 Epist Petri cap. 1. labour the more that by good works you may make sure your vocation and election For doing these things you shall not sinn at any tyme. By this Saint Peter teaches clearly that Gods eternall Prodestination and Ellection consisteth with good works yea that the certainty and the effect therof is procured by mans free will and good works For this reason all the ancient Patriarcks Prophets Apostles and all the Doctors and Saints of God exhorted the world to fast watch pray mortify theire bodies and to sanctify themselves by good works and themselves lived soe heare Saint Paul the great Doctor of Nations telling what way hee tooke to the Kingdome of heaven and making sure his Election and Vocation Thus hee spok to the Acto cap. 20. ancients of the Church coming to him from Ephesus You know from the first day that I enter'd into Asia in what manner I have bine with you all the tyme serving our Lord with all humility tears and temptations that did chance to mee by the conspiracyes of the Iewes Who after these words of Saint Paul the Oracle of the World will tell us that humility tears and temtations are not necessary for gayning the Kingdom of heaven The other Blasphemy is that our Saviour going downe into Hell suffered the flames and torments of the damned there for satisfying the Divine Justice Calvin super Math. the 27. cap. §. 49. and that without suffering in that kind his death and passion had been noe way profitable to mankinde Hee says the aprehention of the torments and paines our Saviour was to suffer in Hell was the cause of sweating blood in the Gardin and that hee feared his owne Salvation did ever man speak Calvin lib. 2. Iustit cap. 26. §. 36. soe horrible a Blasphemy And says further that Christ nayld upon the Cross spake words of despaire I will not spend tyme here in telling you his Hereticall Opinion of the Trinity opening a way and dore to the Arrians wherfore Franciscus Stankerus reprehending Calvin said Quis Diabolus O Calvine te seduxit contra Filium Dei cum Ario obloqui That is O Calvin what Devill hath seduced thee to speake evill of the Sonn of God with Arius Certaine Calumnies of Calvin against the Fathers and other Catholicks CAlvin accuseth against all sincere Conscience foure Popes in this Language Iulius forsoeth and Leo Calvin lib. 4. Instit cap. 7. lect 27 and Clement and Paul shall be Pillars of the Christian Faith c. Which neuer knew any other thing of Christ then that which they had learned out of Lucians Schoole Is not this Lucian was an Athist a strange impotency in accusing these Popes But what saith hee if three or foure Popes goe a stray since the whole Colledg of Cardinalls seem to have gon a stray For first these are the principall Articles of that secret Calvin lib. 4. Instit cap 7. lect 27 Devinity that raigneth amongst them First that there is noe God secondly that all things that are written and taught concerning Christ are lyes and deceits thirdly
there discribed After followes the fight between Lucifer and those of his side and Michael the Arck-Angell Captain of the innumerable Legions that remaind obedient to God and these had the victory And there was made Apocal. ibid. agreat Battle in heaven Michael and his Angells fought with the Dragon and the Dragon fought and his Angells and they prevailed not neither was there place found any more in heaven And that great Dragon was cast forth the old Serpent which is called the Deuill and Sathan which seduceth the whole World and hee was cast into the Earth and his Angells were throwne downe with him From Heresie and Hereticks in heaven let us pass to those on Earth Hereticks in the Law of Nature AS soone as God began to be Cain the first Heretick worshipped on Earth the Heresie of Cain sprang up who deny'd Gods Providence and murthered his brother Abel for maintaining Gods Providence Cains Envy could not brook Abels Innocency The second Heresie was that of Lamech Lamech the second Heretick who marryed two wives at once and soe deny'd the Unity of the Church God drew but one Ribb out of Adam and of that made but one woeman and said to them Erunt duâ— Genesis cap. 2. in carne una Lamech violated this Law by taking two Wives which was an Heresie 3. The Gyants were the third sort of Hereticks 4. All those that did not enter the Arck and perished in the Deluge were Hereticks 5. C ham after the Deluge mocked his Fathers nakedness and was Eo Nomine Pratriarck and Father of all those scoffing Hereticks that contemne the holy Fathers saying they were ignorant unlearned and blind You see by this there was one Heretick Cham in the Arke wherin were in all but eight Soules 6. Those that were building Babell were Hereticks and the figure of Hereticks that follow'd them God confounded theire tongues soe that they could not understand one another it is soe this day with Protestants strucken by God with a giddiness and soe disagreeing in Religion and Opinion as upon this one Text of Scripture HOC Math. cap. 26. r. 27. EST CORPVS MEVM There are 400. Opinions and Interpretations God hath confounded them in theire understanding tongues and writings 7. Esau for persecuting his Brother Iacob therby opposing himselfe to God and Israel These are Sall your Companions in the Law of Nature Hereticks in the written Law 1. FRom the tyme the Church of God was planted in Egypt wee find by tradition that Iamnes and Mambre Tim. 2. cap. 3. who resisted Moyses were the first Hereticks of those speaks Saint Paul But as Iamnes and Mambre's resisted Moyses soe these alsoe resist the truth men corrupted in minde reprobat concerning the faith 2. All those that dyed in the desert murmouring against God and Moyses and his directions and commaunds 3. Chore and Dathan with theire seditious companions that opposed Moyses and his authority 4. Nahab and Albiu that put strange fyre in the Insence of the Lord. 5. All those strange Kings that made warre against the Children of Israel 6. All the false Prophets of Baal and all of that kind All these Sall are your companions in the written Law Hereticks in the Evangelicall Law IN the tymes of the Law of nature and of the written Law there haue not been if I am not mistaken above 20. Kindes of Hereticks but in the Evangelicall or in the Law of grace they have been above 600. of them A man would say it were hard to beleeve this seeing the standart of the Cross after Christes passion hath been lifted up against hell and heresie the kingdom and power of the Devill diminished Idols cast down Atheisme bannished and the Empire of Hell on Earth as it were destroy'd by the Bloud of Iesus Vertue Piety and the light of Grace for all this woefull experience proues what I have said to be true And Saint Cyprian giues you the true reason S. Cyp. lib. de Vnitat wherfor in these words Cum videret inimicus idola derelicta templa sua deserta exâ—ogitauit novas fraudes hereses inuenit scismata â— quibus fidem subuerteret When Sathan saw after our Sauiours Passion the Idols cast away and his tempels deserted hee thought of new fraudes hee inuented heresies and scismes by which hee might subuert faith and sanctity Sathan therfore the Father and Author of all lyes and Heresies seduced men from the way of truth and stirred them up against the Church and Verity these kinde of men sowed Heresyes and Scismes and some of them began like Hypocrits covering theire damnable Doctrin with a cloack of Sanctity such were Arius Iohn Wicklef and many more and even the worst livers of them pretended a kind of Piety in theire Opinions and as it were a speciall regard of the glory of God grounding all Sanctity and Salvation upon Sanctifying faith alone and upon this account some of them took away free will others good works fasting pennance and allkind of Mortification they did but mock all these things others took away the Invocation of Saints and Angells and Doctrin of Purgatory Indulgence and Prayers for the dead others reduced seven Sacraments unto two or rather to one to wit Baptisme and others have even destroy'd this Sacrament teaching infants to be saved in the faith of theire Parents and that Baptisme is but a meer cerimony that might be used or omitted without sinne others said the Commaundements were impossible to be kept and others held they did noe way oblige Christians and that they were only made for the Iewes but oboue all Calyin was soe zealous in attributing mans Salvation only to the Passion and Bloud of Iesus that hee held all the good works man could doe of noe value or effect yea hee termed Bona opera hominis piacula sordes inquiuamenta By this you see the Doctrins taught by Hereticks were but mera somnia deliria and a good part of the thirty nine Articles of the Church of England are such I shall herafter in a convenient place give you a long Letany of Hereticks but it will be noe way holy In this place I will only set downe the Sect of Quakers that sprung up in England some years agoe theire principall theorems and tenets are 1. That they are imediatly cald by Iesus and sent to convert the world as the Apostles were by an extraordinary mission 2. That God being a pure Spiritt is to be honoured only by the Spiritt wherfore they condemne all bending of knees and all exteriour signes of Religion and worship due to God 3. That it is superstition to light Candles by daytyme to weare Capps Copes Albs or any sacred vestments 4. That it is Idolatry to build Churches put up Crosses or the Images of Christ or his Saints or render them any Worshipp 5. They denye and reject the name of Sacrament and affirme that Baptizing in water is not of devine Institution 6. They
inherence is naturall and propper to accidents and the Body and Bloud of Christ hauing in the Sacrament a spirituall presence seing all these wonders and magnalia may say with great Saint Iohn Chrisostome O Miraculum ô Dei benignitatem qui cum Patre sursum sedet in illo temporis Articulo omnium manibus pertractatur That is O Miracle ô goodness of God that hee who sitteth aboue with the Father is heer beneath handled by men If Sall inquire how a Body can have a spirituall Presence I answer him with demaunding how a spirit can have a corporall Presence How can an Angell have appearence and presence of a young man wherof there are many examples in Scripture Did not Angells seeme to the eyes of Abraham Tobias and others to bee young men and yet they were not men but spiritts And why cannot the Body of Christ have a spirituall Presence in the Sacrament if God will have it soe Let Sall shew us the cause and reason why it may not be done It is indeed a hard question to declare Qua Actione Corpus Christi ponitur in Sacramento Some hold it is done Actione Adductiva that is to say that Christ retaining the ubi his Body hath in heaven gives by this kinde of Action a new ubi to his Body and Bloud under the species and Accidents of Bread and Wine but this opinion hath great difficultyes and is hard to bee defended wherefore the clearer and more plausible Sentence is Quod Corpus Christi ponatur sub speciebus Panis Sanguis sub speciebus Vini By a true and real Reproduction Hoc est per Actionem productivam sic sentire videtur S. Thomas dicens quia in hoc Sacramento tota S. Tom. 3. part q. 75. Art 8. Substantia Panis convertitur in totam Substantiam Corporis Christi propter hoc haec Conversio Transubstantiatio vocatur Id est perit seu destruitur Substantia Panis quando reproducitur Substantia Corporis Christi sub speciebus Panis That is to say The Substance of Bread doth perish or is distroy'd when the Substance of the Body of Christ is reproduced under the accidents of Bread I have said aboue that the ancient Fathers and Saints asserted Corpus Christi in Sacrament◠Altaris fieri confici creari which Propositions cannot be verifyed but by a real Action which is this Actio productiva Reproduction or Replication of the Body of Christ in the Sacrament that the same esse or being that Christ hath in heaven is reproduced under the accidents of Bread and Wine in this Sacrament Will any man say that this is not possible to God If God can restore that which perrished by reproduceing the very same thing in Individuo G. V. if hee can raise to life one that was dead as hee restored Lazarus to life the very same Lazarus in Individuo the Brother of Martha and Mary Magdalen that dyed few days before why cannot God as well reproduce a man that is living and that was not dead before It is cleare the existence of the man living doth not hinder but that God may reproduce or replicate the same man againe and not once but ten tymes and a hundred tymes and even make an Army of one man by soe oft reproducing him Likewise reproducing or replicating the same man in severall places that man may doe different Actions the reason is Quia licet secundum se sit idem numero homo est virtute multiplex multis aequipollet locorum spatiis Operationtbus That is Because though that man reduplicated be one and the same man in number yet hee hath the vertue of many men and can bee in many and different places and doe many and different Actions By this means the man replicated may be hott in one place and cold in another walke in one place and stand in another may be sick in one place and well in another and which is more strange may live in one place and dye in another Let Sall tell us why all this may not be done and what Contradiction doth this Replication involue that it may not be done by the power of God Will hee dare say the power of God which is infinit can be soe ended and exhausted as it may not extend it selfe to such a Reproduction or Replication Hauing said soe much by way of discussion upon some parts of Salls Recantation that impugnes the Doctrin of Transubstantiation let mee now shew that the Greeck and Ruthenian Church and the Armenians doe agree with the Roman Catholick Church in the Doctrin of Transubstantiation Real-presence and in Cultu latriae or Worship of Adoration due to the Body of Christ in the Sacrament of the Altar XIX CHAPTER The Ruthenian and Greeck Church and the Armenians hold the same in the Article of Transubstantiation as the Roman Catholicks doe FOr informing Sall lately become Calvinist and a great zealot that way that the Ruthenians and those of the Greeck Church and Armenians agree with us in the Doctrin of Transubstantiation Real-presence c. I here set downe certain passages worthy to be notifyed to him and all those of his Religion which I lately read with great Attention and Satisfaction I will instance a late undeniable proofe of this out of a Conferrence that passed between L. H. Gondrin Arch-Bishop of Sans a very learned Prelate and a venerable Priest of Muscovia a Chanon of th◠Cathedrall of Muskow then in the retenue of the Muscovit Ambassador in Paris and with the Secretary of said Ambassador This conference was made at Paris anno 1668. These being invited by the Arch-Bishop to dyne with him after great civility done them his grace put the Priest many questions touching Transubstantiation and the Real-Presence after the words of Consecration and what Worship is due to Christ in the Sacrament and desired upon all this to receive the Iudgment and use of the Ruthenian Church they answered to all distinctly as men well versed in the Religion of theire Country and assured his Grace they agreed in all these points to wit Transubstantiation Real-Presence and Incultu latriae that is Adoration due to Christ in this Sacrament the Arch-Bishop much joy'd at these Answers further desired to know theire Iudgment of some Christians in France that denyed the Body and Bloud of Christ to be realy and substantially in the Eucharist and likewise deny'd Adoration to bee due there unto they replyed with a pious anger and indignation if such men liu'd in our country wee should put them to death and burne them like Hereticks and Deuills But there are said they God be praysed noe such men in Muscovia nor dare they live there Take another strong Confirmation of the same the answer Paisius Legaridius Chius Metropolitan of Gaza given to Ioannes Lylienthal Ambassador of the King of Sueden in the Court of Muscovia in the Month of September anno 1666. The Ambassador set forth to said Metropolitan the tenets of the