bodie from the temporall deliuerance to the spirituall from the seruitude of Egypt to the thraâ—dome and slauerie of sinne and to be short from the eating of this lambe which they had solemnized with him vnto that very and true lambe shadowed and pointed out so many ages before this paschall lambe whose bodie was likewise vpon this day giuen for them to the death Ioh. 6.50.15 and whose blood within a few houres after was shed for the remission of their sinnes Your fathers said he in S. Iohn haue eaten Manna in the wildernes and are dead But will you see the true bread of heauen the breade of life the quickning bread that am I my selfe which am truely come downe from heauen and this bread it is my flesh which I will giue for the life of the world who so shall eate thereof shall neuer die but liue for euer c. As if he should say as followeth Your fathers haue eaten the lambe and we againe haue eaten the same here at this present time but the true and very lambe in deed it is my selfe euen the same of whom Esay hath said vnto you He is led to the slaughter for the transgression of the people Esay 53 his soule is offred vp for a sacrifice for sinne Of whom not long since Iohn Baptist said vnto you behold the lambe of God which taketh away the sinnes of the world and of whom I my selfe say vnto you at this present That I go to be deliuered vp to death for you that you shall haue from henceforth my flesh to eat and my bloud to drinke for the remission of your sinnes and for the nourishing of your soules vp vnto eternall life your soules I say that are barren and void of all righteousnes in themselues and therefore also voide of true life but yet such as shall find life in me in my obedience and in my iustice and righteousnes all which are made yours by the sacrifice which now I am about to offer vp of mine owne accord and free will vnto you they shal be become the foode and foison of eternall life if you acknowledge and confesse your sinne your nakednes your vnprofitablenesse and great miserie that is to say if you truely hunger after my grace if you finde and perceiue your selues changed and altred of righteousnes And to the end that the remembrance of this great benefite may be alwaies fresh and new in your memorie thinke vpon remember it I pray you in such sort maner as you would think vpon your meate and drinke without which your bodies cannot stand and much lesse your soules without the benefite of my death and of the life and spirituall nourishment of the same which is secret and hid Do this whensoeuer you shal do it in remembrance of me in remembrance of my torne rent and broken bodie and of my blood shed for you and that such a remembrance as shall notwithstanding exhibite and communicate them vnto you for the assuring of you of the pardon and remission of your sinnes consequently of the saluation of your soules For alwaies and as oft as you shall eate of this bread and drinke of this cup you shall expresse the death of the Lord that is to say you shall receiue the new couenant of grace the seale of your life in him vntill that hee come But this shall be expounded more largely in his place and in the meane time consider and beholde our Lorde and Sauiour doeth take occasion by the Sacrament of the Paschall lambe to institute and ordaine the Sacrament of the holy Supper passing as Saint Ierome saith from the olde to the new wherein as also in this wee haue likewise to consider both a Sacrament and a Sacrifice A Sacrament in that God there presenteth vnto vs bread and wine visible signes and yet notwithstanding exhibiters of an inuisible grace of the participation which the faithfull haue in his bodie and in his blood being members of this head branches of this vine flesh of his flesh and bone of his bones c. A sacrifice in like manner for that in the holy Supper we giue thankes to God for this great deliuerance which we receiue from the seruitude and punishment of sinne in the death of his welbeloued and hereupon it commeth that we call it Eucharisticall and that it hath the name Eucharist giuen vnto it and which neuerthelesse retaineth in some sort somewhat of the nature of a propitiatorie sacrifice in as much as therein wee carefully obserue and keepe the remembrance of this onely sacrifice which is the onely true propitiatorie which the Sonne sent from the father hath once offered vp for all vpon the tree of the crosse for vs differing herein from the Paschall lambe that the institution of the Lambe was a Sacrament of the deliuerance to come whereas the holy Supper is the Sacrament of grace alreadie wrought and purchased and herein againe for that the Passe-ouer held of the propitiatorie sacrifices in that it represented and set before their eyes that which ought to be accomplished in the bloud of Christ whereas the holy Supper holdeth somwhat of them for that it setteth before our eyes this propitiation made and perfected And thus much be spoken briefly deferring the rest till we come to speake of the Sacrifice pretended to be in the Masse What we haue hitherto obserued What was the forme of the holy Supper instituted by our Lord. 1. Cor. 11. The institution of the holy Supper Math. 26. Marke 24. Luk. 22. Paulus Fagius Deut. 8. Deutr. 16.3 is nothing else but that forme of the holy Supper wherein it was first instituted by our Lord as we haue it set downe in three of the Euangelistes and in S. Paule to the Corinthians the first Epistle and the 11. Chapter The summe whereof is as followeth that our Lord after Supper tooke breade and blessed it They vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was done after the manner and laudable custome of the Iewes whose ordinarie manner of blessing in this place is yet to bee read Blessed be thou O our Lord God king of eternitie which hast sanctified vs by thy commandements and hast ordained that we should eate vnleauened bread c. Afterward he brake it gaue it to his disciples and said Take eate this is my bodie do this in remembrance of me Whereas the Iewes were accustomed to say these wordes This is the bread of miserie for so is the vnleauened bread called which our fathers did eate in Egypt Hee that is hungrie let him come and eate and he that hath neede let him come and celebrate the Passeouer Our Lord in this place making the bread of miserie the sacrament of the bread of life that so who so eateth thereoâ— worthily shal neuer hunger Afterwards it is said that he tooke the cup and gaue thankes the Euangelistes vsing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence and signification
Lord God The people It is meete and conuenient c. And then the Minister did handle in manner of a briefe preface the causes why they gaue thankes as namely for that he had created man after his owne image for that he hauing reuolted and forsaken him it pleased him to recouer and recall him in Iesus Christ for the giuing of his Law vnto him for hauing admonished him by his Prophets for hauing sent them his onely begotten Sonne in the fulnes of time to fulfill the law in his owne person for quickning by his death those that were dead in Adam to make them capable of eternall life and for that to this ende hee had dyed risen againe and ascended into heauen and for that also hee gaue himselfe freene to the death readie to deliuer vp his life for the life of the world and for hauing left vs a liuelie representation of this so great a benefite and for that he had taken the bread in his holie handes blessing sanctifying breaking and distributing it vnto his Disciples and Apostles saying Take eate This is my bodie c. and for hauing done in like manner with the cuppe saying Drinke yee all This is the cup of the new Testament in my blood c. And in this place in the processe of this goodlie Preface was read in a briefe manner the institution of the holie Supper as it is to be seene also in all the Lithurgies The Lithurgie of S. Basill The Lithurgie of S. Denys and this action was shut vp and ended with the answere of the people in these wordes Lord wee remember herein thy death and passion and do emfesse thy resurrection vntil the time of thy comming or as it is read in S. Denys with a protestation Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast said Do this in remembrance of me which done the bread and the wine were held consecrate sanctified and for sacraments by vertue of the institution of our Lord which is alwaies powerfull and hath his efficacie and not by vertue of certaine wordes spoken ouer the elementes Of which thing as shall bee declared in his place the purest old Churches neuer dreamed Then there followed a praier that it would please God to shew them all the mercie as that they may communicate the bodie and blood of his Sonne by a true and liuelie faith and not to their condemnation and iudgement as also that it would please him to knitte them altogether in true charity and loue in the communion of his Sonne by his holy spirit euen in so effectuall a manner as they did certainely eate and drinke all of the same bread and cuppe then the conclusion followed with the ioyning thereunto of the Lordes Prayer and after that for a signe of this holy vnion of their spirites and wils in Christ a mutuall kisse the signe and testimonie eyther of true and vnuiolate amitie or else of an vnfained reconciliation and that they had not vainely and for a fashion spoken The kisse of peace Forgiue vs our sinnes as wee forgiue them c. and thereupon also it was called Osculum pacis the kisse of peace as also further to signifie that this knot of the vnitie of the faithfull did not end in this world After this peace there was mention made of them who either had liued wel or which were dead in Christ especially of the Martyrs whose names were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is out of a certaine register or catalogue partlie sayeth S. Denys to signifie that they were not dead but verilie liuing and therefore the Primitiue Church called the death of man by the name of birth natiuitie and partly to stirre vs vp to the same constancie by their example Now when this was finished the Pastors and Deacons which were to distribute the holie Supper did first communicate themselues and after deliuered the bread and the cuppe to the faithfull and gaue it them in their hands speaking the significatiue wordes of this holy Mysterie but so as that they did not all binde themselues to vtter them in the same tearmes And during this whole action Psalmes were sung by the people and that such as concerned the thing in hand and the same in the end was shut vppe with a solemne thankesgiuing and before that it was not lawfull for anie man to depart and goe away and all this was alwaies done in a tongue which the people vnderstoode and with so loude a voice as might be that so the people might bee able to say Amen And this order will wee runne ouer againe particularlie according to euery parte of same Of the Preface speaketh Chrysostome saying when we beginne to say The Lord bee with you Of the Preface Chrysost in 1. ad Corint hom 36. in 2. hom 18. Chrysost hom de Eucharist ad Heb. hom 22. the people doth aunswere And with thy spirite Againe In the holie and reuerende Misteries the Pastor praieth for the people and the people for the Pastor for these wordes and with thy spirit can not tell vs or giue vs to vnderstand any other thing The councell of Nice 1. sayth Let vs not rest our selues in the bread and wine which are set vpon the Table but let vs lift vp our heartes on high that is Sursum Corda namelie to the Lambe of God c. Chrysostome Hast not thou promised to the Priest who saieth Lift vâ—â—o your hâ—artes and mindes on high we haue them fixed and setled in the Lord This table is altogether furnished with mysteries the Lambe of God is offred for thee c. And in an other place Wee lift vp our mindes on high This is a table for Eagles and not for Crowes to feede at c. S. Augustine August de bono perseuer cap. 13. de vera elig c. 3. de bono vid. cap. 16. Epist 15. in Psalm 85. c. Chrysost in hom 26. in Genes That which is saide in the sacrament of the faithfull namely that wee should haue our heartes raysed vppe to God on high Vt sursum corda habeamus ad Dominum sheweth that it is a gift of God as also in asmuch as the Pastor saieth vnto vs afterwarde that we are to yeelde him thankes and that wee make answere that it is meete and right that we should so doe c. And these wordes are repeated in an infinite sort of places And yet sayeth Chrysostome not because hee hath neede of our thankes doe wee say vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c for who is able sufficientlie and worthilie to performe such a seruice seeing the Cherubius cannot attaine vnto it but he willeth it to the end that the gaine may redound to our selues c. And the reasons of this thankesgiuing laid downe by the Minister of the Church in the short abridgement of the historie of the redemption of mankinde or rather of the Church are no lesse to bee noted and marked of vs. Chrysostome We
the Apostle commaunded that in the sanctification and preparation going before the distribution thereof there should be certain prayers made S. August Ep. 118. et 1. Tim. 2. Hee calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the vow as the Apostle sayeth to Timothie wherein this vow of vnion and agreement was witnessed as furthermore the scope and drift of the Sacrament is that wee should grow to bee one with Christ and one amongst our selues Of the Lordes prayer Saint Augustine sayth Of the Lords praier August serm 237. de temp Item Epist ad Paulinum c. Ambrose l. 5. de sacr c 4. Hieron l. 3. aduers Pelag. Concil Tolet. 4. The kisse of peace Chrysost in l. 1 de compunct cord After the Sermon we will come to the Prayer you know whether we must come namely to the holie Table and that which you shall haue first to demaund of God Dimitte nobis debita c. forgiue vs our trespasses and debtes as we forgiue them that are indebted to vs. And in an other place All the Church almost concludeth this whole prayer with the Lordes prayer c. And S. Ambrose and S. Ierome in like manner That this Prayer was said Post verba Christi that is after the wordes of institution and it was followed by all the faithfull and there are also certaine councels which reproue the Priestes of Spaine for that they did not say it but vppon the Lordes day And as for the kisse of peace Chrysostome sayeth The Lord commandeth to leaue thy gift before the Altar and first to be reconciled vnto thy brother c. We retaine the shadow of this commandement and let goe the substance and the trueth thereof for it is a common custome to be present at the kisse of peace at such time as the gifts are offered to God but J feare me that it doth come from a number of you from no further than the lips c. And in an other place hee putteth it presently after the Lords praier We do all of vs saith he fall downe together namely the Ministers and the people and when we are to come to the dutie of the kisse of peace we doe euerie one mutually salute one another c. Ierome Is there any that communicateth against their wils or which in the administration of the holie food doe put out their hande to take it but turne away their face and offer the kisse of Iudas Saint Augustine more plainely After the Lordes prayer sayeth hee there is saide Pax vobiscum peace be with you S. August Serm. de vigil Pasch In Ambrosiana In Graecis and the Christians doe euerie one mutually kisse each other with a holie kisse but let the signe of the peace of Christ which the lips doe testifie be rooted inward◠lie in the conscience that so the harts may ioyn and be vnited as close together as the lips And it is the verie same which is read in the Lithurgies Offerte vobis pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offer to your selues peace Let vs salute one another with a holy kisse c. The peace of Christ and of the church be alwaies with vs c. Now after that they had prayed vnto God to vnite knit them more more one vnto an other in Christ The Communion and protested their sincere vnion in the Spirite amongst thēselues there followed the communicating and distributing of the holy Sacramentes in this forme and manner The Ministers did communicate amongst them then they distributed them vnto the Deacons and afterward the Ministers and Deacons vnto the faithfull This appeareth by the Canon of the first Councell of Nice ioyned to Ruffinus Let the Deaconreceiue the grace of the holy Communion at the handes of the Bb. Concil Nic. c. 18. Ruff. l. 1. c. 6. or Pastor and let the Deacon likewise distribute it in the absence of the Pastor where we see that this action was not thought to depend vpon the power and effectualnes of the Minister as some afterward would haue had it they did distribute it vnder both kinds the bread and the cuppe Whereby it appeareth that to speake in a word it cannot be noted out of any olde Writer in any one place where the bread was separated from the cuppe or the cuppe from the bread In S. Ambrose also S. Ambrose in 2 ad Cor. who yeeldeth a reason though not altogether so pertinent and fit The Sacrament which wee receiue sayeth hee serueth both for the bodie and the soule the flesh of Christ for the saluation of the bodie and the blood for the saluation of the soule Whereby at the least wee learne with what conscience our aduersaries alledge against vs S. Ambrose his Masse which they haue most lewdly gelded in taking the distribution of the cuppe from it they did deliuer the Sacramentes into the proper handes of the Communicants men or women Euseb l. 6. c. 43 and this is manifest by that which is spoken by Nouatus who gaue vnto euery one his part of the oblation being consecrated and by the hereticall woman who made shew to take the bread at the hand of Chrysostome and by these wordes of S. Niceph. l. 13. c. 7. Ambrose vnto Theodosius Wilt thou take with thy bloodie handes the holie bodie of our Lord c a most euident signe that this opinion had not as then taken place that this operation did change the nature of the thing in such sort as that it might not be touched with the handes of Christians and the bread was giuen in gobbets and the cup went along from hand to hand according to the multitude of the Communicantes The wordes speaking and vttering vnto them in diuerse Churches diuerse wordes As in the Latine Accipe corpus Christi Take the bodie of Christ Take the blood of our Lorde and they aunswered Amen let it bee so vnto me or So be it An other waye The bodie of our Lord the blood of Christ keepe and preserue thee vnto eternall life Also The bodie of Christ And they aunswered Amen The blood of Christ the cuppe of life Aunswere Ambrose lib. 4. de sacr cap. 5. S. Clemens in Lithurg Microlog c. 19. Amen as it is to bee seene in the Latine Lithurgies imitating therein the wordes in the Gospell Take eate this is my bodie c. Where in the meane time wee may note and marke that the wordes which the Priest rehearseth now a dayes for himselfe alone were then by the Minister spoken vnto all the faithfull Communicantes In the Greeke Church I giue thee to communicate sayde the Minister the precious bodie of our Lorde and Sauiour for the remission of thy sinnes and to the assuring of thee of eternall life And so likewise of the cuppe according to the wordes of Saint Paule The bread which wee breake and the cuppe which wee blesse is it not the Communion of the bodie of Christ And all the prayers in
Christianitie by their dispearsinges and scatteringes according to the purenes and sinceritie of the Gospell did teach at this time that the Masse did retaine and hold nothing of the institution of Christ neither for the liuing nor for the dead that the consecration was not tyed to the wordes of the Canon but to the Lordes institution that the holy Supper ought to be celebrated according to that institution or else that it is no supper that all other ceremonies therein are vnprofitable and the vulgar or naturall tongue of euery people necessary for the instruction of the people c. If also the king S. Lewes although caried away with the streames of custome did exhort Henrie king of England to heare sermons taken out of the word of God rather then to frequent Masses Matth. Paris addit Because saith he the one will bee much more auaileable vnto you to saluation then the other But because we haue handled it before how that the priestes had got so much by their daies labors that they had in the end cut off and taken away the cup of the Lord from the people it concerneth vs now consequently to looke about vs and see by what proceedings they attained thereto being no change or alteration but a meere dismembring and violent rent vndertaken in so deepe a degree of presumption and performed with so high and horrible an enterprise of sacriledge CHAP. X. That the Communion vnder both kindes was practised all in the old Church SEeing for certaintie that our Lord Iesus Christ hath once said The communion vnder both kindes Take drinke ye all this is the cuppe of the new Testament in my blood which is shed for you where shall be found such a priest as dare vnder the name of the church refuse deny to giue the same vnto the faithfull and what faithfull person should he be that should not be so bold as to vrge and importune the priest if he denie the cup the blood and the saluation in the blood of our Lord shed for vs the cup of the couenant if we will not willingly bee excluded and shut out from it the cup of the new Testament if wee will not by too open and euident a contempt frustrate and make of no effect our inheritance if wee will not be blotted out of the booke of children And yet such are excommunicate as require that they may haue the communion in the blood of Christ and which do stifly hold and contend that the one halfe of the legacies bequeathed them by their Lord and Maister his last will and testament is stolne from them those are called Sacramentarie Heretickes which complaine that the Sacrament of the bloode of Christ is taken from them And it is nothing but noueltie newfanglednes and innouation to haue recourse to this will and testament whose title is so auncient and authentike or to sue by force and vertue of the couenantes and conditions contained and agreed vpon therein It is antiquitie to eiect disseise and dispossesse vs by a new ordinance which hath no ground nor foundation but meere fansies no reason but presumption an antiquitie which cannot but verie hardly and with great difficultie deriue his pedegree further then one generation But now let vs looke into the stately march and proceeding of this great abuse The holy Supper of our Lord is cut off as we haue seene close by the ground and vpon the ruines thereof is built the Romish Masse By this meanes the people hath beene frustrate of the ordinarie vse of the bodie and blood of Christ From weekes it hath beene reiourned and put off to monethes from monethes to quarters and finally from quarters to once a yeare In stead of the bread of the Eucharist there is giuen the holy bread when they go out from the Masse In stead of the cuppe of the Lord in the communion they are now vouchsafed as much as will wash their mouthes and all this from time to time couered with the glorious name of the Church And what shall wee then say if all the olde Church be cleane contrarie thereunto If of all the deformities and corruptions of the same there bee not one that is newer or later then this Let vs trace ouer therefore the ages of the worlde and the workes of the fathers for I am willingly diposed to take the paines to make it plaine vnto the readers though they might enuy me for the same and though this matter be of the nature of those whereof S. Augustine hath giuen this rule Valeat ad sui demonstrationem ipsa rei ouidentia let the euidence and clearnes of the thing it selfe deale and speake for the proofe thereof Saint Paule in the first to the Corinthians beginneth at that end 1. Cor. 11. I haue receiued of the Lord that which I haue also giuen vnto you he is not so bold as these fellowes which giue cleane contrarie euen that which they haue neuer receiued and that which hee had receiued and that which he gaue that is the communion vnder both kinds Let vs vse this word kindes for the signes or Sacraments that so we may the better apply and fit our selues vnto them As oft saith he as you shal eate this bread drink this cup c. Let euerie man proue himselfe and so let him eate of this bread and drinke of this cup c. The man saith he and not the Apostle nor the disciple nor the Priest nor the Clearke but euerie Christian for so he writeth vnto the Church of God which is in Corinth to the sanctified in Iesus Christ to them which are called Saintes Yea and vnto all them saith hee which call vppon the name of our Lord in what place soeuer they be Ignatius writing to the whole Church of Philadelpha The consent of the fathers Ignatius ad Philadelph Anno salutis 100. Iren. lib. 4. c. 32 33.34 I exhort you saith he that you vse all one faith one publike ministerie and preaching of the word and one Eucharist for there is but one flesh of Iesus Christ and one blood shed for vs one bread broken for all and one cup distributed to all He saith to all and not to the priestes onely for euen in the same epistle before these words he had made mention of the Bb. Elder Deacons and people Irenaeus ioyneth and coupleth both of them together continually The Lord hath commanded saith he vnto his disciples to offer vnto God the first fruits of his creatures the bread to be his body and the cup to be his blood c and we neuer find them seperated the one from the other in him Saint Cyprian writing vnto Cornelius the Pope Epist 2. Anno 200. How saith he doe we teach how doe we incite and stirre vp the faithfull to shedde their blood for the confession of the name of Christ if we denie vnto them his blood vnto them who haue to fight for him How shall wee fit
them for the cuppe of Martirdome if wee haue not first receiued them into the Church to drinke the cup of the Lord by the right of communicating And in an other place making mention of the historie of a Deacon which gaue the Sacrament of the wine vnto a young maid possessed of a Deuill Serm. 5. de lapsis As saith he after the solemne consecration accomplished the Deacon began to giue the cup to those that were present and that the rest hauing receiued the same it came to the young maid her turne to take it she began to turne her face away by the instinct and motion of his diuine Maiestie c. Loe here the distributing thereof vnto the laitie both men and women and not vpon speciall priuiledge but by common right for he calleth it Vis communicationis Besides that all the rest of the dispute which hee maintaineth against them that tooke nothing but water Contra Aquarios may bee brought into this purpose in as much as his scope and drift is to bring them continually to vse both kindes Gabr. Biel. lect 84. litera R. commanded in the holy Supper Whereupon Gabriel Biel saith He spake saith he according to the manner of the Church which he gouerned in which it may bee that in his time the communion was administred vnder both kindes And in like sort Ecchius De sumptione Eucharistia hom 33. Both these notwithstanding great schoolemen in our time Tertullian saith Lib. 5. aduersus Marcionem Tertul. ad vxorem lib. 2. By the Sacrament of bread and of the cup we haue proued in the Gospell the veritie of the bodie of the blood of our Lord against the fantasticall dreames of Marcion And in an other place speaking of the woman which was maried to an infidell At whose hand shall she desire vz. the sacrament of bread With whome shall she participate of the cup that is the sacrament of wine Origen neuer otherwise The faithfull saith he doe eate in the bread the bodie of Christ they drinke in the wine his blood For so said our Lord vnto his disciples Take and eate take and drinke c and he would not that either the one or the other should be reserued for the next day c. Iustinus Martyr is yet more plaine After the Pastor hath giuen thankes Iust Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blessing of all the people the Deacons gaue vnto euerie one of those that were present a piece of bread of the cup delaied with water by which is administred the Eucharist or Sacrament of Thankesgiuing likewise they left off the carrying of it vnto those which were absent And this is it which we call the Eucharist c. And this place is so much more forcible because therin is described the whole forme of the holy supper in the Primitiue church And as for S. Denis I can produce him as a witnesse in this point in his Lithurgie where he speaketh orderly of the communicating and distributing of both kinds but I let it alone for a fitter place in as much as I haue sufficiently shewed that this restraint of the cup could not be either in the first or second age In the same manner the lithurgies attributed vnto S. Iames and S. Clement besides that in this latter by name speaking of them which communicate in the bodie and blood by the distribution of the Bb. and Deacon he vseth these wordes After that let the Bishop take the Eucharist then let the Elders Deacons Subdeacons Readers Chanters and Ascets and of women the Deaconnesses maides and widowes in the end the children all the people euerie one in his order and place with reuerence and without any tumult c. The Article of the Councell of Nice which is found in the librarie of Vatican Anno 300 saith thus At this diuine table let vs not abase or bow our selues before the bread cup which are there set before vs but lifting vp our minds let vs by faith thinke and consider how that the lambe of God taking away the sinnes of the world lyeth in this table offered by the priests without being sacrificed and how that we receiuing in truth his precious bodie do belieue these things to be the signes of our resurrection This is the cause why we take not much but a little to the end that we may know that we take them not to fill vs but to sanctifie vs. Now wee cannot doubt of whom he speaketh for there the question is of all the faithfull S. Hillarie The bodie and bloud of our Lord taken and drunke doe cause vs to be in Christ Accepta hausta Hillar l. 8. de Trinit Hillar de consecrat D. 2. C. Si non and Christ in vs. These two tearmes are vsed respectiuely and haue relation to the two kinds And in another place If that a mans sinnes be not so great as that they let and hinder him from the Communion then let him not in any case seperate and keep away himselfe from the phisicke of the bodie and blood of our Lord. And as there were at this time that is to say about the yeare 340. some which would not altogether cut off the vse of the cup but giue bread dipped in wine which they called Intinctam vnder the colour Euseb l. 6. c. 44. Cyprian serm 4. de lapsis Prosper de promis c. 6.26 q. 6. C. Is in Decret Iulius Papa de Consecratione dist 2. Canon Cum omne paragr illud Anno 400. Ambr. l. 2. Offic c. 41. Ambr. l. 4. c. 6. de Sacram. l. 5. c. 3. l. 5 c 1 2.3 that in extraordinarie cases it had beene practised in the behalfe of children and those which were sicke as may be seene in the hystorie of Serapio in S. Cyprian de lapsis and in Prosper de Promis c. So Iulius the Bb. of Rome maintained the contrarie and that very roughly namely that it was against the institution of Christ against the doctrine of the Apostles Euangelists against the custom of the Church And that for to decide the controuersie there was no other course to be taken but to repaire to the head fountain of truth frō whence the mysteries of the Sacraments do proceed Where saith he hath our Lord-ordained the bread by it selfe the cup by it selfe c. And what would he say then if he should see his successors cutting the cup off altogether condemning of heresie those which demand it Or what can they aunswere vnto vs when we are able to proue against them both by authoritie as also by the very same reasons that their predecessors vsed In S. Ambrose Laurence the Deacon saith that the Bb. Sixtus had committed to him the dispensing and administring of the blood of our Lord and so in deed this was the ordinarie Office of the Deacons and he called it Consummationem Sacramentorum the accomplishing of
the sacraments as not accompting it perfect without the cup. Yea and he himselfe did neuer seperate the bread from the cup Thou hast saith hee vnto the people receiued the heauenly Sacraments the body and blood of our Lord c. And thereto applyeth the words of the Canticles I haue eaten my bread with my hony Canticl ch 5. and drunke my wine with my milke c. Againe If as oft as the blood is powred out it be vnto the remission of sinnes â—e consecrat â—st 2. c. Si â—uotiescuÌ„que Ambr. in epist â— ad Cor. I ought to receiue it euerie day to the end that euery day my sinnes may bee forgiuen me And in another place to the end that we may not thinke that he speaketh of himselfe he speaketh vnto euery faithfull one Thou receiuest the remission of sinnes and art drunke with the spirit c. And yet more plainely for hee will giue a reason although it be but a bad one Because saith he that that which we take serueth for the defence of the bodie and of the soule for the flesh of Christ is offered for the saluation of the bodie and the blood for the saluation of our soules as Moyses did foreshew The flesh saith he is offered for your bodie Ambr. in 1. ad Cor. 11. and the blood for your soule c. Which agreeth well with the rule which he giueth intreating of this sacrament Hee is vnworthy sayeth he of the Lord which celeb rateth this mysterie otherwise then it hath beene giuen him for hee cannot bee deuout therein who presumeth to giue it otherwise then it hath beene deliuered vnto him by the author c. And yet notwithstanding impudent and shamelesse dealing hath so raigned heretofore Officium Ambrosianum as that in the office going vnder his name there is no mention made of the communion of the bodie against the expresse doctrine of S. Ambrose S. Ierome vpon Sophonie Hieron in Soph. cap. 3. The Priestes which serue in the administration of the Eucharist and which distribute vnto the people of the Lord his blood do transgresse wickedly against the law of Christ in supposing that the wordes and not the life do make the Eucharist c. He speaketh by name of the people Ad Damas And vnto Damasus We are fed euery day with the flesh of the Lord we are watered with his blood this banquet is celebrated euerie day Saint Augustine August in lib. sentent Prosper de consecr d. 1. canon Du frangitur Can. Qui manducant August in Leuit c. 57. When the host is broken when the blood is powred out of the cup into the mouthes of the faithfull that is of all the communicants what can be ment or signified therby but the bodie of the Lord offered vpon the crosse and the blood shed out of his side Againe They which eate drinke Christ do eat and drinke life To eate him is to make himselfe again to drinke him is to liue And the Glosse doth say excellent well vpon that place Vnder the kinds of bread wine And in another place he proceedeth further So far is it off saith he that it should be forbidden any man to take for spirituall nourishment the bloud of this sacrifice seeing it was so taken of the old Churches that on the contrarie all they which will haue eternall life are exhorted to drinke the same The Grecians haue not spoken otherwise at any time and yet to this day they practise no lesse The consent of the fathers of the Greeke Church communicating all of them vnder both kinds holding it for a horrible sacriledge to doe otherwise notwithstanding whatsoeuer our sophisticall schoolemen vnder colour of some fables or cold and foolish histories would go about to make them belieue The lithurgie of S. Denis is verie plaine for the communicating and distributing of the sacraments vnder both kindes vnto all the people in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Basil saith Basil de Bapt. l. 1. c. 3. It behooueth them that shal approch draw neere to the body blood of the Lord to proue themselues c. He speaketh simply of all the faithful not of the priests De accedente non de offerente For feare saith he least he should eate and drinke to his iudgement In the lithurgy which they vse wheÌ„ it pleaseth them he did not administer otherwise vnto his people Basil in ep ad Caesar And as for that which they alleadge out of him that there were certain hermits in Egypt which had no priest but kept the communioÌ„ in their hermitages taking it by themselues our aduersaries striuing to conclude froÌ„ thence that they had nothing in their coÌ„munions but bread in asmuch as wine wil hardly be kept in Egypt assuredly in stead of deciding this tauerne case as they do I answere that whether wine keep well in Egypt or not it were better for theÌ„ to conforme fashion theÌ„selues both vnto S. Basil the holy assemblies of the church of his time theÌ„ vnto these hermits and yet they should haue done far better then so if they had learned the sharp seuere sentence Basil in Moral Summa c. 14. Nazian in oratione in sanct Pascha which he telleth them of in that place which is He that commandeth what God forbiddeth or forbiddeth what God commandeth let him be accursed vnto all them that loue the Lord. Nazianzene in the prayer of Easter saith vnto the people Without shame and without doubt eate the bodie drinke the blood if at the least thou desire eternal life The example of his sister Gorgonia doth not proue the contrary being but the deuotion of one priuate person which cannot make against the publike vse practise of a church but in deed to proue the quite contrary there is mention made of both kinds as thus That she did mingle her teares with the types or figures of the precious body and blood of Christ c. Saint Chrysostome will yet giue vs in a clearer testimonie himselfe administring the Sacraments in that famous citie of Constantinople for wee may not imagine to finde in him this Maxime grounded Chrysost in 8. ad Cor. ho. 18. that it behoueth that in the sacramentes the priestes should be priuiledged to receiue one kind more then the laitie seeing euen in the entrance he giueth vs an other rule cleane contrarie There is a thing saith he wherin the priest differeth nothing from him ouer whom he hath charge that is from the lay man as for example when the enioying and receiuing of the high and reuerent mysteries is called in question for we are all alike thought worthy to receiue them and not as in the old law Hom. 84. in Matth. where the priest did eate his part alone and the people theirs by themselues so as that it was not lawfull to take part of that which was appointed
for the part and portion of the priest It is not so at this day but there is set before and giuen to all one and the selfe same bodie one and the same cup. The lithurgie also which they attribute to him doth so celebrate the same And when he would stirre vp the people to reuerence the sacraments he doth it alwaies by ioyning together of both kindes What manner of mouth wilt thou bring for this bread Chrysost de Eucharist Theophilact in 1. Cor. c. 11. Idem in Ioha c. 10. Idem in Ioh. c. 10. and what manner of lips for this cup and such like speeches Whereupon also Theophilact which hath made in manner an abridgement of Chrysostomes workes saith That the cup of the Lord was ordained for all equally and alike And in another place When saith he thou commest to the cup of the communion of the blood of Christ so dispose thy selfe as if thou camest to drinke of his proper cost and charges These wordes when thou commest can not be vnderstoood but of the faithfull people In the time of Leo the first about the yeare 440. The condemning of them that take but the bread Leo serm quadrag 4. Rom. 16. the communion vnder both kinds was so ordinarie and certaine as that it was the marke whereby to know the Manichees the most pernicious heretickes that were in the Church And thereupon Leo the Pope saith in a sermon They take in their vnworthie mouthes the bodie of the Lord refuse altogether to drinke the blood of our redemption which he calleth a sacrilegious hypocrisie and applyeth to the same purpose the words of S. Paul to the Romaines Beware of them that raise dissentions and offences contrarie to the doctrine which you haue learned c. What would he haue said then if the priests and Bishops had refused to administer it to the people But as euerie Processe doth intend an arrest and heresies ingender decrees so there being certaine presumptuous and superstitious priestes about the yeare 540. which were tampering to seperate the bread from the cup Pope Gelasius vttereth his iudgement De consecrat D. Can. 2. We haue heard saith he that there are some mē which hauing receiued the bodie do abstain refuse to receiue the cup of the sacred blood whom seeing superstition hath blinded them we will either wholly entirely to receiue the Sacraments or els to be wholly vtterly restrained shut out from the same because that the renting a sunder and diuiding of one and the same mysterie cannot be done or tollerated without great sacriledge Note and marke that he saith Superstition not heresie He speaketh not then of the Manichees as Leo doth but of other persons receiued into the Christian Church Again that Gelasius saith and declareth that not to receiue any more then the bodie is not to receiue the whole Sacrament but to the contrarie it is so far from receiuing the Sacrament as that it is nothing else but a notorious inwrapping of a man in sacriledge And here Gratianus his Glosse is not to be admitted that this Canon is to be vnderstood of certain priests who hauing consecrated both kinds did take but one of them neither yet the deprauing and corrupting of the same as it is done by some Chroniclers who to apply themselues to the abuses of their times say that Gelasius ordained this Canon that the priests should not consecrate the one kind without the other For here I would aske of them if they consecrate both what must bee done then with the other but if one onely must be consecrated then I would know of thē where I might find any history making mention therof But the truth is that by that Canon are condemned such superstitious persons as would receiue but the one as may well be collected out of these words Ab integris arceantur let them bee wholly put backe debarred which must needs be applyed vnto the parties receiuing and not to the parties distributing Now superstition is called of the schoolemen Cultus Dei indebitus that is when one serueth God after his owne manner not according to his commandementes Let vs adde as an ouer-measure of these first fiue hundred years S. Remigius who is called the Apostle of the French men Hincmarus Archb. of Rheimes writing a book on set purpose of him telleth vs that he neuer celebrated it otherwise For saith he these verses are yet found written vpon his cup vnto this day Hauriat hinc populas vitam de sanguine sacro Iniecto aternus quem fudit vulnere Christus Remigius reddit Domino sua vota Sacerdos S. Gregorie The further continuance thereof after the time of Gregorie the Great an 600. Gregor in ho. de Pasch De consecrat di 2. C. Quid sit Greg. Dialog l. 3. c. 36. notwithstanding that he was a great changer and alterer of religion in his time yea and in that parte thereof namely the administration of the Sacraments doth not meddle any thing with this point In the Homelie on Easter day What is it saith he that you haue not yet learned of the blood of the lambe in hearing of it as also in drinking of it which blood is then sprinckled vppon the two postes when it is drunke not onely with the mouth of the bodie but also with the mouth of the heart now hee speaketh in that place vnto all the people He sayth the same in the Homelie which beginneth Fractus longa molestia And writing to Augustine Bishop of Canterburie as also in his dialogues he reporteth how that a certaine man named Maximinian afterward Bb. of Sarragossa in Sicilia being distressed by tempest all they which were in the vessell receiued the bodie blood of our Lord after they had prayed for the peace one of another in stead whereof they vse not now a dayes to say any but drie Masses vppon the sea Ordo Romanus Micrologus But that which is more the Romish order which is held to haue beene ordained in his time doth carrie it in expresse tearmes as that the Archdeacon did distribute the cup to all them to whom the Bb. did giue the bread and the blood to those to whom the body was giuen whereby the one was called by the name of communicating and the other of confirming and that these words were vttered and spoken vnto them Corpus Domini sanguis Domins c. custodiat te ad vitam aeternam the bodie of our Lord c. the blood of our Lord c. preserue keepe thee vnto eternall life and there are by name comprised and specified the clearkes and the laitie men and women of euery condition And in deed the prayers before and after haue these wordes We beseech thee O Lord that all we which haue receiued the holy body blood of thy Son may be replenished with all grace heauenly blessing c. And the Post-communion that is the Thanksgiuing after
the communion was there Thy body O Lord which we haue taken thy blood which we haue drunke let cleaue vnto our inward parts let not any spot of vncleannes abide in vs which haue beene refreshed with so precious Sacraments Beda in the homily vpon these words of S. Iohn An. 700. Beda in hom Vidit Iohan. c. Iohn sâ—â— Iesus comming vnto him c. Iesus Christ saith he doth wash vs dayly in his blood when the memorie of his death passion is vnfolded vpon the Altar when the creatures of bread and wine by the vnspeakable power of the sanctification of the holy Ghost is translated into the Sacrament of his flesh and of his blood for then his bodie and his blood are no more slaine or shed by the infidels to their destruction Concil Tolet. 11. c. 11. but taken by the mouthes of the faithfull to their saluation And the eleuenth Councel of Toledo of the same time witnesseth that the one and the other kinde were caried vnto the sicke when it excuseth them from excommunication which through weaknes did cast out of their mouthes the one or the other Beda l. 4. c. 3. Vincent l. 23. c. 7.81.97 Vadianus in Aeoli Troade Anno 800. Carol. Mag. l. 2 3. de imaginibus Gregor 3. Pap. And Beda maketh mention of Ceadda a king of England and Vincentius of Bauon Furseus Richarius that they did receiue both the one and the other at the time of their death Charlemaine saith We take the flesh of our redemption for the remission of our sinnes we escape the stroke of the Angel being besprinckled with his blood And again The misterie of the bodie and of the blood of the Lord is daily receiued by the faithfull in the Sacrament c. And Pope Gregorie the third at the same time saith That there is neede that two or three cuppes should be prouided to set vpon the altar at such time as the Masses are celebrated that the people may communicate And thus likwise do all the great men of this age witnesse and testifie vnto the same Rabanus Anno 900. Rabanus l. 1. c. 33. de Instit Cleric Lib. 1. c. 29. The water and the wine in the cup doe shew the sacraments which did run out of our Lord his side vpon the crosse wherwith we are watered Again the faithfull in the church do dayly eat the bodie of Christ and drinke his blood And in another place he teacheth by the comparing together of corporall food which consisteth in meates and drinkes that we haue neede of both kindes likewise he commandeth that all those which are baptised doe communicate in the bodie and blood of our Lord. Paschasius saith O man as oft as thou drinkest this cup Pasc de Euch. c. 15. c. 48. think not that thou drinkest any other blood then that which hath beene shed for thy sins And afterward he addeth Take and drinke ye all as well the ministers saith he quaÌ„ reliqui credentes as the rest of the beleeuers And againe The flesh is well accompanied with the blood because the flesh cannot bee by good right communicated without the blood neither yet the blood without the flesh And therefore he saith in another place We are refreshed with the flesh c. 7. Anno 1000. Haimo l. 1. c. 2. in Apoc. super haec verba Ecce Agnus Dei Super haec verba In Cana Galil Item tum venit Iesus in partes Caesar Philip. In 1. Cor. c. 11. Conc. Worm 1.36 Rup Abb. Tuicens in Mat. c. 27. in Ioh. c 6 De Offic. Diui. l. 6 c. 9. 22. Vincent l. 24. c. 75. Regino Monach c. 119. de discipl eccl Radulph Tungrens in Leuit. lib. 14. c. 4. Anno 1100. Ansel in epist ad Cor. c. 10. Lanfranc de Euch. Alger de Euch. l. 2. Damianus in Apol. ad Nicol Papam Berno in serm de purific Mariae S. Bernard in Psalm 90. ser 9 Ser. 3. de Ram. palm Serm. 2. de Coen Dom. Serm. 3. super Cant. of the diuine word and we haue our thirst quenched with his blood Haimo the Bb. of Halberstat writing vpon the Apocalips The faithfull doe daily eate in the Church the bodie of Christ and drinke his blood Againe The cup is called the communion because of the communicating therein for all doe communicate thereof And in like manner vpon S. Iohn ch 1. 2. and vpon S. Math. Chap. 16. The Councell of Wormes speaking of the incestuous Let him abstaine for the space of three yeares from the communion of the bodie and blood of our Lord. And moreouer that about this time Gisilbert vpon the ensuing of the reall Transubstantiation taught the doctrine of concomitance that is to say that vnder one of the kinds there is comprised as much as vnder both and further inferreth that it were more to the purpose not to be in daunger of shedding that the people might not communicate of the cup at all howbeit that continuall and dayly vse bee to the contrarie Witnesse Robert Abbot of Duits who maketh mention how that the Sacrament in his time was giuen and taken vnder both kindes purposely handling this matter And Vincent who saith that a certaine holy Lady named Elgyfa receiued them at the time of her death Regino the Monke The soules of the infirme and weake must be refreshed with the bodie the blood of our Lord. And Radulphus Tungrensis yet more plainely The people receiue the sacred body of Christ and drinke a holy draught of his blood c. Anselme Archb. of Canterbury All we which take of the same bread and of the same cup are made one body And Lanfranc The host of the Lord is broken when the blood is powred out of the cup into the mouth of the faithfull And Alger The bodie and blood of our Lord are taken of the faithfull together to the end that hauing receiued the bodie and soule of Christ the whole man in bodie in soule may be quickned together with Christ And Damian How may we thinke that the Lord is agreeued when a wicked man commeth to the holy altar to receiue his body his blood And Berno Abbot of Reichenaw We are not onely fed euery day with the bread of Christ whem we are refreshed by the nourishment of his flesh by the Masse of the altar but we haue also our thirst quenched with his blood as he hath promised vs He that eateth my flesh drinketh my blood c. And so are all those aboue named especially they that writ against Berengarius Saint Bernard He that soweth nigardly and sparingly shall not be without a haruest but it shal be but a poore niggardly haruest for this reaping is to receiue hire But we know him who hath promised that he that shall giue a glasse of cold water for his sake shall not bee without his hire reward but this is to be knowne whether that it shall
bee measured backe againe vnto him in the same measure which he measured out and gaue or whether in the recompence he shal be made equall to him who not in giuing of water but in shedding of his blood shal haue drunke the cup which God the father hath powred out vnto him Assuredly here is not any cup of colde water but a cup full of strong wine to make drunken a cup of pure and neat wine c. For my Lord Iesus no other hath the pure wine in his possession c. In another place Iesus Christ the night before his passion prescribed vnto his disciples the forme of this Sacrament gaue it power commanded them to doe it The prescription giuen for the forme consisteth in bread and wine Marke the order As they were yet at supper he rise from the table washed the feet of his disciples and returning to the table instituted the sacrifice of his bodie and of his bloode giuing the bread by it selfe the wine by it selfe saying of the bread Take eate this is my bodie of the wine thus drink ye all of this This is my blood c. And the same may be gathered out of diuers other places And in deed Vincent reckoneth vp one Tundatus Vincent l. 27. c. 88. a wicked man who seeing himself smitteÌ„ froÌ„ heaueÌ„ with a mortal blow required the coÌ„munion wheÌ„ he had taken the body of the Lord drunk the wine he cried O God thy mercy is greater then mine iniquitie how great soeuer it be And William Duke of Normandie hauing to giue the Danes battell in England we reade that he caused all his armie to receiue the sacrament and by name vnder both kindes But it is more then time to see by what manner of proceeding and vnder what colour the blood of Christ was cut off and taken away from the people and this will afforde vs matter inough for an other Chapter CHAP. XI How the cutting off of the cup of the Lord from the faithfull proceeded and grew and vnder what pretext and colour NOw in deed the case standeth thus that the Deuill the enemie of the blood of Christ who neuer shrinketh backe or giueth ouer did from time to time and at an inch prosecute the point of cutting off of the cup from the faithfull and which is worse vnder the shadow of deuotion For we haue seene that about the yeare 350. vnder the shadow of children and sicke folke it was laboured to bring in bread dipt in the wine which Iulius Bishop of Rome did hinder expresly opposing thereto the institution of the Lord. And againe we reade that about the yeare 950. the Monkes of the order of Clugni vnder the colour of fearing to shed the cup did institute in their conuents to deliuer bread wet in wine IntinctaÌ„ vnto their nouices though freely acknowledging that it was against the vse and order of other Churches Because say they that there are of our nouices so raw and grosse-headed as that if they did receiue the blood by it selfe they would fall into an inconuenience and this inconuenience is that which they call Periculum effusionis the daunger of shedding bred and brought vp as we shall see with transubstantiation and hath spred it selfe abroad into as many countries as the other From that time forward in a Councell held at Tours for the same consideration it was permitted to giue Intinctam breade dipt in wine vnto the sicke and that not onely in Monasteries but in Parishes and the reason thereof is added Yuo de diuinis Offic. Hildeb se Epise vocat epist 64. To the end saith he that the Priest may truely say The bodie and blood of our Lord doth profite thee vnto the remission of thy sinnes c so needfull did they alwaies iudge both the kindes to be In the end of the time of Yuo Bishop of Chartres it came to be giuen in some places vnto the whole sound But Hildebert Bb. of Mantz kept a great stirre about it findeth fault with the custome and insisteth vpon the institution of Christ vrging the same That either kind ought to be giuen by it selfe and that otherwise it is but to giue Iudas his sop and not the bodie of Christ And in deed it is cleare About the yere 1280. Hugo de Sacr. Altar that at this time the greatest and most autentike writers did speake no otherwise Hugo de Sancta Victoria saith Men receiue both the one kind and the other to signifie that this sacrament hath a double effect for it is the redemption of the bodie and of the soule which will not be sufficiently expressed and signified if it should not be receiued vnder any moe then one kind And in another place The receiuing vnder both kindes signifieth his redemption vnto him that so receiueth them and that both of bodie soule c. Now theÌ„ of which of the two wil they frustrate depriue vs Peter Lombard saith the Maister of the sentences maketh this question Lombard dist 11. l. 4. Wherefore do men receiue Iesus Christ vnder both kindes seeing bee is whole and intire in one Who answereth him with Saint Ambrose his answere vz. Because this Sacrament profiteth both bodie and soule and because that our Lorde would shew thereby that hee had taken vppon him the whole nature of man that so hee might redeeme whole man So that now alreadie there was some dreaming of a concomitancie that is an vnseperable fellowship and vnion of the flesh and blood of Christ a thing deriued and springing from transubstantiation as in deed followed to be maintained more fully afterward and yet notwithstanding this consequence did not inforce that which followed afterwarde namely That of necessitie against the expresse wordes of the institution the cuppe must be cut off from the Laitie On the contrarie Lombard l. 4. dist 11. The Eucharist dipt in wine sayeth hee must not bee giuen to people in steade of the Communion for wee reade not that the Lord hath giuen it so vnto anie of his Disciples but onelie vnto Iudas c. Gratianus the compiler and Author of the decree intreating at the same time of this matter in his Treatise Of the consecration repeateth it more then twentie times that Iesus Christ his ordinance vnto his Disciples was vnder both kindes and neuer speaketh otherwise so farre off is it that there should bee the printes and markes of the forbidding of the cuppe in his decree gathered out of all the Fathers De conse dist 2. Canon tunâ—â—is Petrus ex August de vtilitate credendi Psal 33. 35. Vide de consec dist 2. C. Comperimus C. quia passus C. Si non sunt C In Caena C. Timorem C. Quum frangit C. Quid sit Sanguis C. Sacerdotes 1. q. 1. Hymnus iste extat in Officio fest Sacram. quod S. Tho. attribuitur ea de causa co referendus est And indeede the places
which hee there alleadgeth out of the old Writers are verie expresse and fit for the purpose ' Peter sayeth hee preacheth vnto them to belieue in him whom they had crucified to the ende that belieuing they might drinke the bloode which they had spilt in their madde and furious moode Againe The same blood which they shedde in their follie they drunke by his grace c. And the Canons which hee draweth out of Iulius Gelasius and Gregorie the Great doe vtter the same neither doth the Glose vpon the decree speake otherwise in any part thereof de Consecr d. 2. To bee briefe the olde Agends euen to this daye in the Rubrick of the visitation of the sicke do beare these wordes Let the bodie and the blood of the Lord bee administred vnto them vnder both kindes yea and since that superstition brought in that which they call Periculum effusionis the daunger of shedding so that vntill this time there is not one bare worde to bee found in all the olde Writers to the contrarie but that the cuppe was administred vnto the people Sufficient proofe of the same are the verses engrauen vppon the olde cuppes as likewise this Hymne in vse as yet vnto this daye Dedit fragilib us corporis ferculum Dedit ex tristibus sanguinis poculum Omnes ex eo bibite Sic Sacrificium istud instituit Cuius Officium committi vo luit Solis Presbiteris quib us sie congruit Vt sumant dent caeteris As likewise Beatus Rhenanus reporteth that in his time there were to bee seene in some cathedrall Churches the cuppes wherewith they ministred vnto the people and that they were called ministring cuppes likewise in the Romish pontificall which were couered and of the weight of some 480. or 560. ounces hauing a certaine pretie little beake or pipe at which the people did drinke to auoid all shedding And namelie there is to bee read of that of the cathedrall Church of Mentz and of that of the Abbye of S. Gall in Swisserland And as yet to this day in the Abbye of Clugni at the great Masse the Priest doth consecrate three hostes the one whereof they say is for himselfe and the others for the Deacon and Subdeacon which being receiued hee drinketh in the cuppe one parte of the consecrated wine with a hollow reede or pipe and then after him his Deacon and Subdeacon one after another doe drinke the rest with the same reede or pipe And the Christians called Maronicks of the Citie Marcinas in Syria remaining still vntill this present in Ierusalem practise the same And now wee are come to twelue hundred yeares and more after the death of our Lord obseruing in all ages and pointing out from age to age this vse of both kinds in the Church And then what manner of antiquitie is that which our aduersaries can obiect against vs from that time forward But as the doctrine of Transubstantiation authorised by the Councell of Lateran after the yeare 1200. had within a while after engendred and brought forth by consequence the concomitancie or ioyning and coupling of the bodie and blood of Christ together as also the daunger of shedding this new conclusion followed of these two ouer-measures about the yeare 1300. That therefore it was sufficient seeing also that it was lesse daungerous to giue vnto the Laitie onelie the kind of bread And yet hetherto it stoode rather by toleration then by ordinance or constitution for it was not yet throughlie founde out as being but in certaine Churches not in all and the rather seeing the daylie resolution of the best learned was That the Sacrament was not perfect but vnder both kindes Gulielmus Durandus Bishoppe of Miniat Gulielm Durand in ration diuinorum L. 4. p. 3. titulo de osculo pacis did euerie where maintaine and defend that our Lorde did institute it for all vnder both kindes and that they are requisite for the perfection of the Sacrament in briefe hee sayeth All those in the Primitiue Church which were present at Masse did communicate because that all the Apostles had drunk of thee cup the Lord commaunding them Drinke yee all for they offered a great loafe sufficient for all which thing is as yet practised of the Grecians Where is now the difference betwixt the Priestes and the Laitie Againe Although that vnder the kinde of wine the bodie bee receiued with the blood Duran l. 2. p. 2. tit simili mod notwithstanding according to the iudgement of Innocent the third the blood cannot bee drunke vnder the kinde of bread nor the bodie is not eaten vnder the kinde of wine because that like as the blood is not eaten nor the bodie drunken so neyther is the one and the other drunke vnder the kinde of bread nor eaten vnder the kinde of Wine c. And this is the cause why he addeth in certain places after the taking of the bodie and of the blood there is reserued and kept behind in the cup some little quantitie of blood and wine powred vpon it to the end that the other Communicantes may take it because it should not bee conuenient to make so much blood and because also that there cannot be any cup found to containe it and notwithstanding sayeth hee in manie places men doe communicate with breade and wine that is with the whole Sacrament and this is also confirmed vnto vs by Thomas And hereof it commeth that some do attribute the taking away of the cuppe vnto this Innocent notwithstanding that he made not anie decree for the same Balaeus l. 5. de vit Pap. But yet it was much about the verie same time that the giuing of wine to wash the mouth withall was brought in in steade of the cutting of the kinde for wee reade in the Synodall booke of the Church of Nisme these wordes Wee commaund and inioyne all Priestes Synodalis liber Nemau eccles that they haue pure wine readie in the Church to giue vnto euerie one of the people presentlie after that hee shall haue receiued the bodie of the Lord forbidding them in expresse tearmes not to depart out of the presence of the Priests vntill they haue taken some and verie well washed their mouthes therewithall And notwithstanding this error did not vniuersallie as then possesse all Christendome Abbas Visper for wee reade that the Christian Souldiers which were to vndergoe the assault made vpon Damiata before that they would buckle themselues thereunto did all of them communicate the bodie blood of our Lord c. Alexander Hales maketh mention how that in his time the deuout and religious persons found it strange that the cuppe should bee taken from them demaunding that it might bee restored vnto them againe and that this their request was made of no effect by a pretended miracle which was by the making of blood to come out of an host Alexand. 4. q. 40. M. 3. art 2. 4. q. 53. M. 1. c. And
whom will they haue to be their expositor S. Paul But he giueth saith he that which he hath receiued 1. Cor. 11. He giueth to the Church of Corinth both the kindes then he had receiued them for it And indeed Lyranus saieth vppon this place That is because the faithfull in the primitiue Church did communicate vnder both kinds Doe they beleeue the primitiue Church the old doctours we cannot possibly iudge better of their expounding of the word then by their practise which wee haue seene and by their condemning of them which did abstaine from the one kinde would they heare the Councels That of Constance guided as they say by the holy ghost publisheth and proclaimeth with a loude voice That although Iesus Christ haue instituted the Sacraments vnder both kinds when he gaue it to his disciples although the Primitiue Church hath so distributed it vnto the faithfull c. In briefe Iesus Christ did either speake vnto his Apostles alone or else in their persons to all the faithful or to the Priestes onely To his Apostles alone it cannot be auouched for it is written Doe yee this in remembrance of me Declare the death of the Lord vntill his comming Vnto the Priests alone vnder the names of the Apostles but what apparant shew or likelyhood is there of that For the Apostles in this action Non erant conficientes sed sumentes they did not occupie the places of Priests but of the faithfull not of Pastors but of sheepe And to take it then at the hardest Iesus Christ hauing spoken vnto them whom they call non conficientes and hauing commaunded them to take the cup it should follow that the commaundement of God doeth of necessitie charge them to communicate vnder both kindes which is directly contrarie to the Article of the Councel of Trent which saieth Clericos non conficientes non obligari ad viramque speciem c. That Clarks themselues not consecrating the host are not bound to receiue vnder both kinds It remaineth then that those wordes are spoken vnto them as being faithful and so representers of al other Christian people that is to say that Iesus Christ as the housholder and maister or Pastour of the church hath dispensed distributed the Eucharist vnto his disciples and ordained and instituted it for them which did beleeue their word that is his owne and that hee did appoint them to distribute vnto them euery one in his place that which they had receiued at his hands Gerard. Lorichius in lib. de priuata Missa abroganda And indeed Gerardus Lorichius howsoeuer he be a great patron of Transubstantiation and the Masse is ashamed of this starting hole in these words There are saith hee false and counterfeit Catholickes which make no conscience of hindering the reformation of the Church by all manner of meanes They to the end that the other kind maey not be giuen to the laitie spare not to vtter blasphemies for they say that Iesus Christ said vnto his Apostles onely Drinke yee all and therein doe nothing consider the proper words of the Canon Take eate yee all Let them now therefore I pray them tell vs if these wordes also should be intended and ment onely to the Apostles for then also the laitie must needs abstaine from the bread which would prooue an heresie and a pestilent and execrable blasphemie Wherefore we must conclude saith hee that both the one and the other word was intended and ment vnto the whole Church It is said S. Luke ch 22. Doe this in remembrance of me sooth indeed say they but this commeth onely after that the bread is distributed and therefore this commandement doeth not binde the Pastours to distribute the cup. But assuredly the Euangelist doth shew it plainly enough in the words that follow likewise also he tooke the cup c. that if these words Doe this c. haue relation to the bread that then by the same proportion they are to be vnderstood of the cup. 1. Cor. 11. But Saint Paul doth resolue vs in this difficult point for after that he hath said This is my bodie which is broken for you doe this c. he addeth thereupon This cup is the new couenant in my blood doe this euer and as oft as you shall drinke it in remembrnnce of me that is you Pastours administer the bread and the wine you that are the faithfull receiue them at their hands being the Sacraments of my bodie and my bloud manifesting my death vntill my comming And this also is the opinion of Iohn of Louaine taken out of the old writers What shall we say Luke 24. if they will not onely make vs beleeue that our Lord hath not onely not commaunded it but that he hath done the contrarie S. Luke in his 24. chapter maketh mention that our Lord after his resurrection being at table in Emaus tooke breade gaue thankes brake it and gaue it to two disciples whome hee had met withall and that then their eies were opened and that they knew him c. They would that this should be the bread of the supper administred by consequent vnder one kinde vnto his disciples The frame and scope of the historie is cleane contrarie for he had said before that they had trauailed farre that they came neere vnto a village that the night beganne to come on c. all which is as much as to say that it was time to eate and refresh themselues Esa 58.41 Lament ler. And the word of breaking of bread is ordinary amongst the Hebricians in this sence But heere againe whom shall we cleaue or giue credit vnto in this controuersie The Syrian Interpreter saith They knew and perceiued who hee was as hee broke the bread Saint Ambrose Theophilact and other old writers in their commentaries at large make mention of no such thing Hugo The bread that is the word of God which the Pastour must blesse by praier breake by expounding of it giue vnto the hearers by preaching of it c. Lyranus They seeing him breake it saith hee as smooth and eauen as if he had a knife according as he was wont before his passion that is whiles he abode with them And the Cardinall Caietanus in like sorte and Dionysius Carthusianus vpon this place Caietanus in Luc. Dionysius Carthus Gulielm Widef contra Wicklef Alph. de Castro lib. 6. August de consensu Euangel l. 3. Not as in the supper but according to the ordinarie manner of blessing of meat And the great Postill as he was ordinarily wont before his passion Gulielmus Widefordensis writing against Wickliffe goeth further It cannot be gathered saieth he neither from the text nor from the glose nor from the olde Doctours that the breaking of bread spoken of by Saint Luke was the breaking of consecrated bread And Alphonsus de Castro would not define or say any thing thereof by way of expounding of the same And indeed the Councels of
the cōmunion of the laie people no not vnto the death which is likewise affirmed afterward of all haynous crimes for the seueritie of the old Church did excommunicate all such as had committed any criminall trespasse from the holy supper Concil Sardic c. 1. for the reuerence they had of the sacrament and detestation of malefactors according to the qualitie of their offences for ten yeares for twentie yeares for the whole time of life and sometimes so as that they would not giue it them no not to the death Whereupon at this time riseth that practise which wee see of not giuing it to such as are conuicted of any enormous crimes nor vnto those which are going to execution But in the meane time they lay amongst the penitentes in a place seperated both from the Cleargie and laitie And of them if they bee laye people speake the Councels Ne in fine quidem iis communionem dandam that they should not haue the communion no not to their dying day If they were Clearkes then there is added no not the Communion amongst the laitie Ne laicam quidem for tenne twentie thirtie yeares yea not to death And when they did graunt it vppon the manifestation of their repentance and shedding of their aboundant store of teares yet it was not to any other effect but to accompt and take them as laye men without any inabling of them to their former places of dignitie that so the Ministers of the Church might bee the better brideled and kept in the doing of their duties For as for that which Bellarmine sayeth That there was nothing giuen them but bread because they durst not touch the cuppe what appearance of truth is there in it that they should take the bread in their hand a thing that some doe agree vnto and durst not touch the cuppe that they durst not touch the vessell and yet touched the Sacrament Againe what punishment had it beene to giue the bodie and not the blood and the bodie according to their concomitancie which extendeth to the containing of the blood And had not this rather beene an iniurie to the sacrament then a punishment to the crime In briefe it is apparant by many examples that both the one and the other was giuen to the sicke Iustinus saith Iust in Apol. that the one and the other was carried to those that were absent Saint Ierome speaking of Exuperius Bishop of Tholosa saith De canistro vimineo de vase vitreo out of a wicker basket for the bread and out of a glasse for the wine The historie of Serapio vseth these words to runne and to poure into the mouth which cannot be vnderstood but of licor But euen as we haue said before that wheresoeuer they find Eucharist Iustia Apol. 2. they haue translated it Masse so now they will vnderstand by this word Eucharist nothing but the sacrament of bread against all antiquitie which speaketh it both of the one of the other And this food we call the Eucharist Againe When the word commeth to the wine mingled the bread broken they are made the Eucharist of the bodie blood of our Lord. And as for the sicke the old fathers did not carrie it indifferently vnto all Irenaeus lib. 5. but vnto them which were neare vnto death hauing beene suspended from the Sacraments as may bee seene in the historie of Serapio that so there might effectually be declared vnto them their reconciliation with God and their peace with the Church to the establishing of their consciences vpon their departure out of this life into another which otherwise should haue beene diuersly tossed and perplexed in this agonie dying vnder the censure of the Church To this purpose S. Cyprian saith In the extreame perill of death the excommunicate must not stay till he be reconciled by the Bishop but let him testifie his vnfained repentance before the Deacon August ep 180 and so depart in peace Saint Augustine When it is come to that point say they they runne to the Church some desire to bee baptized others to bee reconciled others the testisying of their repentance c. And if the Ministers faile into what daunger do they cast them which depart from the church either not baptised or bound with the censures ecclesiasticall But the historie of Serapio cleareth this matter In the time of persecution he had sacrificed to an Idoll the Church had excommunicated him deliuering him vp vnto Sathā then he was as a heathen idolater shut out not only from the communion of the sacraments but from the societie of Christians Hauing in the end beseeched his brethren with teares hee fell sicke through sorrow and heauines of heart losing his speech within three daies which he recouered againe vpon the fourth and said How long will ye hold me in this case bring me hither a minister that I may be reconciled vnto God and restored vnto the church before I die And then the sacraments were administred vnto him in token that the Church was at peace with him againe Against the ordinarie vse of the Church which we propound and stand vpon they continue to oppose the extraordinarie abuses of certaine women or priuate persons There are found say they such as did take the cup in the Church and notwithstanding carried home to their houses the sacrament of bread And thereupon they alleadge vnto vs the example of Gorgonia the sister of Nazianzene Tertul. lib. 2. ad vxorem Ieronym aduer◠Iouinian Nazianz. in funere Gorgoniae of Satyrus the brother of S. Ambrose c. of a certain infidel woman who stole the bread from Chrysostom c. as also of S. Ambrose himself who died after he had taken the sacrament of bread c. what can the authoritie of these priuate examples doe against a publike law and custome these examples of poore sillie women of infirme and weake persons or such as had beene slenderly taught against the institution of the Sonne of God And if these examples be so infalliblie certain why then did they not rather depraue them of the bread seeing they all agree that they caried it home with them tooke the cup in the Church And afterward why did they not call to mind what is said of Gorgonia that shee kept both the one and the other kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of the precious bodie and blood And that in the historie of Satyrus there is mention made Haustionis fusionis in viscera of the shedding and poowring of them into the entrailes which cannot be vnderstood but of licour And that this pretended Paulinus which hath written of S. Ambrose is he as saith Erasmus Which hath marred all S. Ierome and S. Augustine borne saith he onely to spoile good writers But as we do not denie vnto them that these superstitions tooke place at the least amongst some particular persons so they should not haue
to quench the same in the welspring of life this reuiuing water gushing out vnto eternall life this precious blood of our Lord which is made our iustification yea our iustice Againe in the holy Supper all the faithfull did communicate together in bread and in the cuppe in the bodie and in the blood of our Lord being taught thereby that they were but one bodie euen the bodie of Christ but diuers members quickened moued and gouerned by one spirite euen by his spirit liuing one life and consequently taught mutually to loue one another mutually to imbrace one another the greater becomming seruants to the lesser the strong vnto the weake the learned to the ignorant and the wise and prudent to the foolish and simple referring all their actions to the glorie of their head to the seruice of the bodie and to the saluation of his members In the Masse what is there that may imprint this brotherly loue and charitie in vs or expresse and teach vs any such instruction yea on the contrarie which doth not suppresse and burie charitie which doth not oppresse and smother that in all dispightfull manner such lessons and doctrine where the Priest if hee may be lawfully so called communicateth alone one for all where the auncient bread of the communion of the bodie of Christ great according to the proportion of the communicants is brought to one wafer that in some places no greater then a penie being for the priest alone whereas our Lord deliuered himselfe to death for all and gaue himselfe to all where also so oft as any are admitted thereunto they are depriued of the cup of the communion so much as in them lyeth of the blood of Christ Then what proportion holdeth it with the supper yea what opposition and contrarietie is there that it maintaineth not against the Apostle We are one onely bread 1. Cor. 10.17 and one onely bodie c. To be short in the holy supper man was taught how he was indebted vnto one onely God for his creation as likewise that hee was not bound to any for the work of his regeneration iustification sanctificatiō saluation but to one only Christ the eternall son of God the beginning midst and end of our spirituall life in so much as that he which doth regenerate vs in baptisme and doth nourish and feed vs in the holy supper is made our meat himselfe and in so much as that he which washeth vs from our sinnes doth cloath and couer vs with his righteousnesse In the Masse what shall wee say where of the holy table of our Lord they haue made vs an Altar of all sortes of saints where of the remembrance of his death they haue made vs a legend of the Saintes their sufferinges and passions where in stead of his blood the onely propitiation for our sinnes they pretend to administer vnto vs their praiers intercessions and merites where to shut vp all in a word is pretended to sacrifice in honor of the Saints him for whose glorie and names sake all the Saintes haue offered whatsoeuer they haue sacrificed yea and for whose names sake they ought to sacrifice themselues To bee short let vs set before vs on the one side an assemblie of faithfull people praying vnto God singing his praises hearing his worde and attentiue to the expounding of the same a seruant of God in all simplicitie so ripping vp their sinnes as that hee maketh them to haue a sence and feeling of the same by the worde declaring thereupon the remission thereof in the death and passion of our Lorde distributing vnto them rounde about the table his bodie and his blood in the sacrament of bread and wine which he hath instituted and prouoking and stirring of them vp to the giuing of all heartie and euerlasting praise vnto him for this so great a benefite This was the holy supper of the faithfull in the old Church this is ours And now set before your eyes on the other side a Priest with a straunge garment his face fixt vppon an Altar with a Clearke standing behind him muttering in an vnknowne language interlarded with signes lifting vppe a Wafer in an affected and ceremoniall sorte causing it to bee worshipped dippping it in his wine eating it alone vsing no word of interpretation or exhortation neither yet giuing the people any other taste thereof by any manner of instruction perswading them notwithstanding that by thus much as hath beene done being at their or his request and bought with some peece of money he hath sacrificed our Lord for them or him that hee hath with this his one labour set his father in Paradice drawne him out of Purgatorie c. This is the Masse of Rome that same which wee so greatly complaine of and whereof there is so much talke but how differing and disagreeing both for manner and effect I call their owne soules to witnes from the seruice of the fathers how farre off then from the institution of Christ and how farre off from the order of the Apostles But it is now time to finish this discourse let vs leaue the partes and looke into the circumstances and so we shall come to behold the truth of this matter in more cleare and euident manner The end of the first booke The Second Booke WHEREIN ARE HANDLED THE CIRCVMSTANCES AND APPERTINANCES BELONGING TO THE Diuine seruice as those also which belong vnto the Masse CHAP. I. Of Churches and Altars and of their originall and proceeding IT followeth after wee haue spoken of the parts of seruice their first originall and beginning as also of their increase and proceeding deprauing corrupting c. that we now examine the circumstances thereof And therefore let vs beginne with the Churches Altars and images and therein consider how by the good husbanding of the matter by the Sea of Rome the circumstances haue taken the place of the substance and the accidents of the subiect in such manner as that in Papistrie there is more regard had of a pretended adorning beautifying of places thē to the forme substance of that which is to be done therein for the saluation instruction of men The ancient Iewes by the commandement of God had built a temple for sacrifices Act. 2.5.21 Act. 9.13 after that many Sinagogues like parish Churches therein to reade and expound the word of God Our Lord did often vse to go into the same to draw the Iewes to the knowledge of the truth his Apostles likewise did imitate his example But in as much as it was not lawfull for them to doe the seruice ordained in the new Testament therein they are content to doe it in their owne priuate houses Act. 1.2.4.5.10.12.20.28 no lesse consecrate and dedicate then the temple and the synagogues seeing it is the seruice that sanctifieth the place and not the place that sanctifieth the seruice yea so much the rather in that the voice of Gods owne Sonne manifested in
spoken in the scriptures but of the fruite of the wine shewing thereby how much dearer their owne inuentions bee vnto them then the institution of our Lorde in asmuch as they haue made the wine of the holie supper according to their doctrine to bee superfluous hee hauing by his institution made it necessarie and the water on the contrarie which is of their owne inuention necessarie which the institution of our Lord hath left indifferent It is certaine that the Churches of Armenia vnto the time of the Councell of Ferrara which was vnder Eugenius the fourth did not vse any thing but onelie pure wine and yet were neuer excommunicated therefore and as yet to this day they doe not obey vnto that which they were made subscribe vnto in the Councell And the Abyssines stand so strictlie vpon the point as that they wold neuer consent that the daughter of their Prince should bee married to any that receiued the Communion without the wine And as for the Grecians Durandus Scotus and Innocentius doe saye that in their time for the most part they did the like howbeit that in the Lithurgies which we can come by Niceph. l. 8. c. 54. Concil Aurel. 4. c. 4. it is mingled and delaied and that with warme water which thing sayth Cabasilas is That it may represent the blood the more fullie so deepely is the spirite and minde of man tickled and delighted with his owne inuentions And as for the Churches of the Latines the Councel of Orleance forbiddeth to offer wine delaied with water adding the reason thereto Because it is sacriledge to offer anie other thing then what our Sauiour hath instituted Conc. Worm c. 4. Concil Tiburt c. 19. C. Sicut D. 2. de Consecr ibi gl Thom. 3. part q. 74 art 7. q. 8◠art 6. ad 4. Sentent D. 11. q 2. art 4. in 1. Cor. c. 11. Iohan. Scot. D. 11. q. 6 l. 4. Sentent Innocent◠de Offic Miss Bonauent D. 11. q. 3. Richard D. ead art 3. Vessels Hieronym ad Rusticum And this was in the time of King Childebert when as Pelagius liued that is before S. Gregorie The Councell of Wormes more then 200. yeares after ordained the contrarie after which followed the Councell of Tiuoli or Tibur a Citie of the Sabines wherein it was ordained that there should be one third part of water put to two third partes of wine And these differences may at the least suffice to shew the indifferentnesse But the Glosse of the decree saith that this is De honestate tantum onely in regard of honestie And Thomas that this is not fetcht or deriued from the Gospell but that it hath some apparant shew for it selfe as that by reason of the strength of the wine it is delaied in some countries And Hales Scotus and Bonauentura say It hath no hold or warrant in the scriptures And Richardus Non de necessitate sed de congruitate not for any necessitie but for seemelines And thereupon it followeth that the councell of Trent doth excommunicate and cut off from saluation as farre as lyeth in it for fantasies and things nothing making vnto saluation That more is that this mingling of wine and water is not any whit significatiue or respecting the misteries which are therein sought and searched for but growing onely eyther of the custome of the countrie or of some apparant seemelinesse Now the bread prouided and prepared for the holy Supper was carried either in a linnen cloth or in a small chest as we reade in S. Ierome and set vpon the holy table couered with some table napkin for to keep it cleane without any other ceremony Men and women did touch it without any superstitious scrupulousnes according as they brought their offeringes yea and after the blessing or consecrating of it It was distributed vnto the faithfull not into their mouthes as we haue seene it but into their owne hands And as for the wine it was carried as we reade in the same S. Ierome in vessels of all sorts euen of glasse notwithstanding the daunger of breaking of them yea and sometimes it was sent in that sort in signe of vnitie and agreement from one to another Vaine curious superstition came in afterward first forbidding women and then afterward men also to touch either the linnen clothes Concil Altisiodor c. 36.37 wherein the bread was wrapped or els the cups Transubstantiation was set at a higher price and rate then all the rest for in respect therof the cups must be halowed as also the patines of the same with vnctions and wordes expresly vttered because of it all the instruments and vessels of this sacrament were turned into Sacraments the Altar stone was called the sepulcher or graue and the linnens the shroude wherein the bodie of our Lord was inwrapped that from thenceforth the cuppes should be of mettal that siluer not any longer of glasse Things which antiquity more regarding the things thē their signs did neuer so much as once dreame of because that she could neuer once bethinke her self or conceiue any thing of this monstrous doctrine of transubstantiation the fountaine and welspring of so many and so foolish vanities And in deed whereas the Primitiue and ancient church had care according to the admonition of S. Paul that the faithfull the proper vessels of the body and bloud of our Lord shold receiue thē worthily we see the councels after these times to conuert and turne all this zeale all this care from the spirit to the flesh from spirituall temples to materiall ones from the vessels of God elect vnto saluation to the implements instruments onely which they vsed in the administration hereof Witnes hereto let be the Councell of Rhemes held about this time Concil Rhemens as the decrees thereof which are extant do shew Let the cups or chalices be if not of gold yet at the least of siluer and let the people be exhorted to contribute thereunto as for the tabernacle in the time of Moyses not of copper neither of brasse for feare they should prouoke men to vomit the wine being apt to make them rust but in any case neither of wood nor glasse Let the clothes wherein it is wrapped be a verie faire and cleane linnen cloth After the Masse let them be put into a booke of the Sacraments and before they be deliuered to be scoured and washed cleane with lee let them be washed in the Church by the Priest Deacon or Subdeacon because saith he that they be spotted stained with the blood of our Lord. Conc. Colon. c. 7. We reade the same and something worse in a Councell held at Collen about the yeare 1300. Let the prieste smell diligently the little pots that he may know the water from the wine by the smell therof and then let him so marke them as that he may know afterward the one frō the other not be deceiued let the cup haue a
Testament wherein there remaineth not anie more question of shadowes and figures and wherein if it bee nothing but a sillie sleight representation if it be nothing but an intricate and infolded thing if it bee not altogether plaine and cleare assuredlie wee may bee bolde to say and that without any doubt that it is but an humaine inuention yea and therefore that it is not there to bee found at all CHAP. III. That the pretended propitiatorie sacrifice of the Masse hath no foundation in the newe Testament OVr aduersaries say Our Lord saide to the woman of Samaria The howre is come that you shall not worship the Father anie more Iohn 4. either in this mountaine or in Ierusalem but the true worshippers shal worshippe in spirite and truth And what proue they from thence To adore say they is to sacrifice but if they said that it were to serue God they said somewhat to the purpose But yet what followeth of this Certainelie that the seruing of God shall not bee any more tyed to one place but spread all ouer the worlde according to the saying of Malachie And as assuredlie that in steade of the more carnall manner of seruice wherewith he was serued vnder the law hee shall hereafter bee spirituallie serued and in a worde that after the materiall sacrifices as saye the Fathers the spirituall sacrifices shall succeede Saint Augustine sayeth Doest thou seeke for anie holy place August in Iohan t. 15. make thy selfe in thine inwarde partes a Temple vnto God for the Temple of God is holie and that are you Wouldest thou pray in a Temple Pray within thy selfe c. chaunging all this outward and materiall seruice into an inwarde and spiritual Cyrill Cyrill in Ioan. l. 2. c. 93. He signifieth and setteth forth the time of his comming which chaungeth the figures of the lawe into truth the shadowes into a spirituall seruice according to the doctrine of the Gospell c. And Origen in like manner Chrysost aduers Iud. hom 2. Chrysostome sayeth That is there shall bee no more Sacrifices nor Priesthoode neyther yet kingdome in Iudea that so they may bee wayned from the receiued custome of the necessitie of worshipping in one certaine place and to bring them to a kinde of seruice that is more spirituall and full of Maiestie Idem de cruce de spiritu hom 3. in hom veniet hora c. In like manner expounding this place in an Homilie for the purpose hee coulde not finde anie Sacrifice but that of prayer grounded vppon the doctrine of veritie neither anie worde tending that waye Cardinall Caietan in the same sence In spirite that is to saye not in the Mountaine not at Ierusalem not in anie one certaine place nor with a temporall seruice but with an inwarde and spirituall c. And in faith that is in knowledge c. Ferus likewise In spirite in asmuch as they shall haue receiued the spirite of adoption crying in him Abba Father In truth in asmuch as they shall call vppon him in his Sonne which is Truth it selfe Offering sayeth hee afterwarde no more anie quicke or liue creatures but their owne bodies in Sacrifice a holie oblation and offering and not the Sacrifice of the Masse But how will they possibly now frame themselues to make their conclusions from this place God shall bee adored and serued in spirite no more in one place but euerie where no more in the sacrificing of beastes but in the sacrificing of our selues Therefore the Masse is a sacrifice propitiatorie for the sinnes of men therefore the Masse must bee saide euerie where c. But they come nearer vnto the point and giue an instance from the institution of the holy supper and this is also our proper part and possession It is said Luke 22. 1. Cor. 11. Doe this in remembrance of mee and to doe in the scripture signifieth sometimes to sacrifice Therefore the matter here in hand must needes bee a sacrifice And our Lord had taken the bread and the cup and had saide This is my bodie This is my blood therefore he did sacrifice vnder the kindes of bread and wine his body and his blood vnto God his Father and by vertue of these wordes iuioyneth all succeeding Priestes to doe the like a worlde of errors cauillations and false surmises in a verie few wordes And the long time since they were confuted and ouerthrowne in all these their argumentes might haue bin sufficient to haue caused them to cease from the vsing of thē any more Facere in Latine signifieth to sacrifice but by an abridging of the language to doe some holie thing but that this is more vsuall in the writinges and workes of Poets then of Orators and that seldome not often and onely then when the mater in question doth manifestlie appeare to be about a sacrifice as I say may euidentlie bee seene needeth not to be gessed at And here therefore we stand vppon the quite contrarie As that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer vsed to sacrifice as far off is faire in the French tongue but the Euangelists and Apostles writ in Greeke So that the controuersie here is about an ordinarie or common and not anie picked or vnwonted phrase the contention is not euidentlie and manifestlie of a sacrifice for it is so farre from apparatiues as that the sharpest sighted Fathers did know nothing therof And further the Hebrew word Asa and how much more the Greeke doth neuer signifie to sacrifice but when a sacrifice or oblation doth follow it as facere haedum agnū c. or facere haedo agno c. to offer a kyd a lambe c. their interlineall Glose is not acquainted with this subtill shift Hoc facite that is saith it At oft as you shal eate this bread and drinke this cup shew forth the death of the Lord vntill his comming But let vs admit that it is so Hoc facite sacrifice this what shall we make then of it To sacrifice the bodie of Christ But Christ saith Which is giuen for you and to giue is not to sacrifice Wherefore it is not the same action which Christ performed for a man to sacrifice if Christ did not sacrifice And afterwarde Which is giuen that is which is now at this present instant giuen and deliuered vp to bee crucified for vs. The olde translation approued by the Councell of Trent hath translated it Dabitur and not Datur referring the same to his suffering vpon the Crosse and not to the holy supper Chrysostome and Origen Dabitur effundetur which shal be giuen which shall bee shedde and offered vppe And Chrysostome addeth the reason how that for the comforte of his Disciples our Lord taught them that his passion was the mysterie of the saluation of mankind the Masse also enemie vnto it selfe in this point hath read it so Let vs say then that these wordes Hoc facite haue relation to the institution of
in the mysterie of Baptisme Water but not bare water The Apostle hath taught thee not to behold or looke vppon the things which are seene but those which are not seene thinke that the Diuinitie is present therin Wilt thou belieue the operation effectuall power thereof and not the presence c. The water without the preaching of the Crosse of Christ is of no effect vnto saluation c. And S. Augustine againe August in Io. tract 30. You are cleane by reason of the word that I haue told you Wherefore saith he did hee not rather say by reason of the Baptisme wherewith you are washed if it be not this that it is the word that washeth in the water That Baptisme is consecrated and hallowed by the word Take away the word and what is the water but water The word is put vnto the Element and it is made a Sacrament for this is also a visible word From whence commeth this great force power to the water that it should by touching of the body wash the soule but in that the word maketh it such And that not because it is spoken but because that it is belieued for in this same word the sound which passeth and goeth away is one thing and the sound which abideth staieth within is an other thing Reade the Apostle and see what he addeth therto to the end that hee might sanctifie the same making it cleane by the washing of water in the word washing should not be attributed vnto this liquid and fluent Element if there had not beene added thereto In the word And notwithstanding al that which God setteth before vs in the Sacraments Faith receiueth and taketh hold vpon the Sacrament sanctified through his word is vnfruitfull and vnprofitable vnto vs without faith for by faith alone it is made appliable apt to be receiued of vs. Whereupon also wee said that the grace offered to vs therein is receiued by the faith of the faithful as the signe is receiued of his hand For the SacrameÌ„ts giue not faith faith receiueth them they increase it EueÌ„ as the word of God being outwardly heard giueth not faith but faith receiueth nourisheth it faith I say begotten in vs by the word not that which beateth our eares but by the inward which knocketh at the dore of our heart in the efficacie and powerfull working of the spirit So was Circumcision giuen to Abraham not to the end hee might haue faith but for a seale of the righteousnesse of faith saith the Apostle which he had had in the time of vncircumcision And S. peter Repent be baptised Rom. 4. for the remissioÌ„ of your sins And the litle children or their fathers for theÌ„ answered therin Credo for that the SacrameÌ„ts are ordained for the faithful not to the end they may beleeue but because they do beleeue not to the end they may bee receiued into the couenant of God but in token that they are receiued thereinto already as meate vnto men August Sentent 338. in Ioh. tract 26. de cruit Dei l. 25. c 25. not to the end they might learn to eat but to the end that eating they might be fed nourished This is it which S. August saith That for to be a receiuer of the thing that is to say of the grace of the Sacrament it behoueth to dwell in Christ and to haue Christ dwelling in him It is requisite to be members of his body that is to say incorporated into him by faith that whoso disagreeth or is at discord with him though he should daily receiue receiueth not any thing but the bare signe Sacramento tenus saith he non re vera sacramentally not really the Sacrament Chrysost in r. Cor. 11. and not the thing of the Sacrament And Chrysostome The more he receiueth the signe so much the more he purchaseth to himself condemnation As saith he the condemnation of men is growne hereof namely that God hath manifested himselfe vnto them in the flesh c. And S. Basill Basil in psalm 33. August cont Maxim l. 3. c. 22. That the changing of the names maketh no change in the signes The inward man hath also his mouth by meanes whereof it is fed and refreshed by receiuing the word of life the bread that came downe from heauen c. And S. Augustine giueth vs the reason thereof Because saith he that men giue the Sacrament but God the only searcher of the heart giueth the thing of the Sacrament The fourth That this commutation and exchange of names doth not force vpon the Sacraments a commutation of the signes or elements in their nature but only in their vse Otherwise contrary to the doctrine of theâ—e fathers they should be the same thing vnto all men as well the miscreant and vnbeleeuer as vnto the faithfull and to the hypocrite as vnto him that truly repenteth c. It being impossible that Christ the truth and substance of the Sacraments should be receiued but vnto life although the Sacrament that is to say the signes may be receiued of many vnto coÌ„demnation And indeed none of the fathers euer said that Manna was conuerted and turned into the flesh of Christ or the water of the rocke yea the water of Baptisme into his bloud notwithstanding that Saint Paul hath said That our fathers did eate the same meate and drinke the same drinke that we that is to say Christ That the first of the olde writers haue acknowledged that the true Israelites did eate the flesh of Christ in their Manna and drunke his bloud in the rocke That wee all agree togither that in Baptisme we are washed from our sinnes in the bloud of Christ no lesse truly then our bodies are washed with water August in ser ad Infant citatur a Bed in 1. Cor. 10. Theodoret in Dial. 1. And likewise that S. Augustine saith That we must not doubt at all that the faithfull in Baptisme are made partakers of the bodie and of the bloud of our Lord notwithstanding that they depart this life before they haue eaten the bread or drunke the Cup c. Because said Theodoret heretofore vnto vs That this commutation of names is to point out vnto vs the truth of the Mysterie not for that there is anie change made therefore in the nature of the signes but because that grace is added and put to them And this is the cause why the ancient fathers The difference betwixt mysteries and miracles do call the Sacraments Mysteries and not Miracles In diuine Mysteries the grace of God is hidden in Miracles it is manifested and reuealed Miracles are wrought to moue the vnbeleeuers to conuince them in their owne vnderstanding and verie often to leaue them vnexcusable through the clearnes and euidentnes thereof Mysteries are reserued for the faithfull at least for those that are reputed such to seal vp vnto them their saluation to stir vp their faith to raise
by his grace with him And thus haue both the holy Scriptures as also the olde writers spoken and written Our Lord saith According to the holy scriptures He that commeth to me he that beleeueth in me he that eateth me be that eateth my flesh and drinketh my blood dwelleth in me and I in him he hath eternal life he liueth through me I will raise him vp againe at the last day c. This maner of communication participation ceaseth not spiritually to be performed and effected without the Sacrament but our Lorde as helpes vnto vs against our infirmitie hath prouided and appointed these Sacraments for vs in the eating and drinking whereof it pleaseth him to set out vnto vs the certaintie of this spirituall life which is in his bodie and bloud and that as verely as the corporall consisteth in the bread and wine And as for the bread he hath saide of it Iohn 6. This is my bodie But my bodie saith he which is giuen for you That bodie whereof hee had saide in Saint Iohn My flesh is meate in deed That flesh whereof he had saide The bread which I will giue you is my flesh and this I will giue for the life of the worlde For this bodie this flesh doe nothing auaile vs saue in that they are giuen and deliuered for vs for the remission of our sinnes and for the redemption of our soules And therfore he expoundeth himselfe vnto the Capernaites The flesh profiteth nothing the wordes which I speake vnto you are spirit and life Of the Cuppe also hee hath saide This is my bloud the bloud of the newe Testament c. And in another place This Cup is the new Testament in my bloud Not of his bloud onely but also of the Cup to the ende wee should not stay our selues or rest in the elements of this Cuppe in deede which he was to drinke for vs euen in the elements of that bitter death whereof hee had saide Let this Cup passe from me For this Cup this Passion is the newe Testament the newe couenant of God with vs. And in my bloud saith hee which is shed for you For the bloud of our Lorde entereth not into our stomackes neither yet is it shed or powred into our bowels and entrailes for to what ende should there bee any such thing done and acted in this Sacrament where the question is of the nourishment of our soules and of a feeding vnto eternall life This bloud likewise simplie considered maketh not for the profite of our soules neither as it is bloud neither as yet in that it is the bloud of Christ but herein onely for that it is the bloud of Christ crucified for vs the bloud of the sonne of God shed for the remission of our sinnes and for the saluation of our soules To eate this flesh to drinke this bloud is to draw by faith our spirituall life out of the fountaine of his flesh broken for vs of his blood shed for vs of Christ the sonne of God crucified for vs. This is to liue by him this is to liue in him this is to be with him that is to say to liue by his righteouâ—nesse whereas wee die by our owne sinne by the redemption which hee hath wrought where as wee lay in bondage and thraldome and finallie to bee iustified by him and sanctified in him that so wee may bee quickened and glorified also in him Neither haue the ancient fathers otherwise vnderstoode this communicating of Christ Saint Cyprian Our coniunction with Christ doth not make any mixture of persons According to the old writers Cypr. de Caen. Dom. it vniteth not substances but it effecteth a fellowship and correspondencie in affections it bindeth the willes togither by a firme and faithfull league c. He had said that if wee eate not his flesh c. we shall not haue life in him Teaching vs by a spirituall instruction and opening vnto vs the spirit to the conceyuing of so hidde and secret a thing to the ende that wee might know that our abiding in him is an eating of him and our incorporating into him a drinking of him And all this is wrought by our submitting of our selues in obedience ioyning of our selues vnto him in will and vniting of our selues vnto him in our affections Wherefore the eating of this flesh is a greedinesse or a feruent desire to abide and dwell in him As by eating and drinking the substaunce of the bodie liueth and is nourished euen so the life of the spirit is nourished by this proper nourishment For looke what eating is vnto the bodie the same is faith vnto the soule And looke what meate is vnto the bodie the same is the worde vnto the spirit accomplishing and working for euer and that by a more excellent power and efficacie that which carnall nourishment woorketh but for a time c. And again In the celebrating of these Sacraments wee are taught to haue the Pascion alwayes in our remembrance Again Wee are made of this bodie that is to say of the bodie of Christ in asmuch as by the Sacrament and the thing of the Sacrament wee are ioyned and knit vnto our head Nowe it is most certaine and true that such doe liue as touch the bodie of Christ Saint Hillarie These thinges taken and drunke Hylar de Trinit that is to say the bread and wine doe cause and bring to passe that Christ is in vs and wee in him Not verilie as he there teacheth that his bodie entereth into ours but by a similitude drawne from nature for that wee are ioyned together as members to the heade to his humaine bodie holie and glorious And this vnion is wrought by the faith of the death and passion of the Lorde in his spirit Saint Augustine August Ep. ad Iren. De Consecr D. 2. Christ is the bread whereof who so eateth liueth eternally and whereof hee hath saide And the bread which I will giue is my flesh which I will giue for the life of the worlde Hee determineth and setteth downe howe hee is bread not onely according to the worde by the which all thinges liue but according to the flesh taken for the life of the worlde For man which was dead in sinne being vnited and made one with the fleshe which is pure and vndefiled and incorporated into the same doth liue by the spirit of Christ as a bodie liueth by his soule but he that is not of the body of Christ doth not liue by his spirit c. Of this body Christ is the head Idem Ep. 57. ad Dardan the vnitie of this bodie is recommended vnto vs by this sacrifice c. By our head we are reconciled vnto God because that in it is the Diuinitie of the onely begotten Sonne made partaker of our mortalitie to the end that we might also become partakers of his immortalitie Again Idem de ciuit Dei l. 21. c 25. Compage He that
is in the vnitie of this bodie that is to say in the coniunction and setting together of the members of Christ of the Sacrament of whose body the faithfull in communicating are accustomed to receiue from the Altar may truely bee said to bee such a one as eateth the bodie of Christ and drinketh his bloud And those on the contrarie that are not his members cannot eate him For hee hath said He that eateth my flesh drinketh my bloud he dwelleth in me and J in him Who so therfore dwelleth not in me I in him cannot eat my flesh nor drink my bloud he eateth it Sacramēto tenus and not re vera that is to say he taketh and receiueth but the signe and not the thing For saith he They which abide not in him are not his members And in an other place Seeing he hath recommended vnto vs the eating of his flesh c. that is to say our abiding in him Idem in Ioh. tract 27. and his in vs now wee abide and dwell in him when we are his members and he in vs when wee are his temple Which thing is much more clearely laid out by Christ himselfe I am the vine and you are the branches c. The branches sucke their life out of the Vine not to the end verily that they may be branches but because they are such alreadie and yet in so sucking they become more faire and beautifull braunches euen so the faithfull doe eate Christ in the Supper not to the end that they may become his members but because they are his members alreadie and to the ende that in deriuing and sucking their life from him they may become the better growing and thriuing members Saint Chrysostome The bread which wee breake Chrysost in 1. Cor. c. 11. is it not the Communion of the bodie of Christ Why did not the Apostle as well say participation Because that he would declare and point out some further matter and shew the great and close coniunction For we doe not communicate onely for that we receiue and are made partakers but for that we are vnited and made one for as this bodie which he hath once taken vpon him is vnited vnto Christ so by this bread we are vnited and made one with him c. For saith he what signifieth the bread The bodie of Christ. And what are they made which doe receiue it The bodie of Christ c. Whereby wee learne that the Communion is not a carnall eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a coherence and vniting of the faithfull vnto the body of Christ which could not be better represented then by eating which is the most strict and vnseparable way Leo. ad Cler. pleb Constant whereby one nature may naturally be ioined vnto another Leo the first to the same sense This is so currant in all mens mouthes as that the verie children cease not to speake amongst the Sacraments of our common faith of the truth of the bodie and blood of Christ seeing that in the mysticall distribution of the spirituall food it is both giuen and taken to the end that receiuing the efficacie power of the spiritual meat we may be translated and changed into his flesh who became our flesh c. that is to say let vs be fed of him as it hath beene said as flesh of his flesh and bone of his bones c. Wherefore to eate the flesh and to drinke the bloud of Christ is to fetch and sucke our spiritual nourishment from him and that from him dead for vs to the ende that the similitude may haue his full course as the corporall man draweth not forth the meanes of the maintenance of his life from things any otherwise then by the dying for the same To bee bidden vnto this banket and eating is to bee exhorted to maintaine and cherish our coniunction with Christ and our life in Christ by the continuing of this nourishment and this coniunction with Christ worketh a coniunction amongst our selues as members of one and the same bodie The coniunction and vnion of the faithful amongst them selues in the holy Supper 1. Cor. 10. which is more and more neerely and closely wrought in the holy supper which S. Paul expresseth in these words We which are many are one onely bread and one onely body for we are partakers of one and the same bread c. that is to say sucking the iuice of life from one and the same Vine we are quickned by one and the same spirit c. which is the second end of the Lords supper but yet depending vpon the first in as much as we cannot be ioyned by faith to Christ except we be also vnited and ioyned by loue and charitie vnto our brethren Ignatius making this coniunction plaine saith There is but one flesh of our Lord Iesus and one bloud of his shed for vs one bread broken for all Ignat. ad Philadelph Iren. l. 3. c. 10. and one Cup of the whole Church Ireneus The Lord promiseth to send the comforter that is to say the holy Ghost For as of drie Corne there cannot bee made any paste neither yet any bread without licour so we cannot of many be made one in Christ without that water which is from heauen Saint Cyprian Cypr. l. 1. Ep. 6 ad Magn. l. 2. Ep. 3. ad Caecil When as our Lord calleth his body bread made into dough by the mixing together of many graines he sheweth that our people the image whereof hee resembled is vnited together and made one And when he calleth the wine his bloud pressed out into one from diuers Grapes be signifieth in like manner our flocke ioyned together and made into one by the mixture Adunate multitudinis of an vnited multitude Now this vnion said Ireneus as it is spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August de Consecr D 2. c Qu a passus Ep. 57. ad Dardan so it is wrought by the spirit S. Denis The Minister saith he vncouering the bread that is couered and vndiuided and parting it into many peeces and distributing the Cup vnto all multiplieth and distributeth the vnitie mystically c. Saint Augustine And you saith hee are there at the Table and in the Cup you are with vs. Againe Christ is the head of this body This is the communion which the members haue with the head The vnitie of this body is recommended vnto vs by our sacrifice this is the communion of the members amongst themselues Being the same that the Apostle hath signified saying We are all one bread and one bodie c. Chrysostome What doe I speaking of Communion wee are the body it selfe For what is the bread Chrysost in 1. Cor. 10. the body of Christ And what are they made which receiue the same The body of Christ not many bodies but one body For as the bread is made into one lumpe by the kneading of many graines together and that in
had receiued of the Lord. But what Accidents No but bread As oft saith he as you shall eate of this bread and drinke of this Cup c. And he goeth ouer this word bread fiue times and that after the words of Consecration as they call them and yet notwithstanding The body of the Lord c. For Whosoeuer eateth saith he of this bread vnworthily eateth his iudgement is culpable of the body and bloud of our Lord c. As if a man should say Reus Maiestatis guiltie of high treason against the body of Christ because he hath abused his Sacramēts vnto death which were ordained for him vnto life And what is there more ordinarie in the Scripture then to vse the words of eating drinking spiritually As where wisedome it selfe saith Such as eate of me Ecclesiast 14. Iohn 7. shall further hunger after me and they which drinke of me shall still thirst after me Where our Lord the true and essentiall wisedome crieth Jf any man thirst let him come vnto me and drinke And particularly in the Paschall Lambe a figure correspondent to the holy supper were not these verie words which they call Sacramentall Verba inquam concepta This bread is the bread of miserie which our Fathers did eate in Egypt He that is hungrie let him come and eate c. But the absurditie of this pretended literall construction and yet altogether figuratiue improper and verie straunge shall be better knowne by the touch and triall of the same where wee shall see how that it destroyeth the nature of all the Sacraments of those of the new Testament yea euen the supper celebrated by our Lord with his Apostles how that it destroyeth the humane nature of Christ and offereth violence vnto his diuine nature and in a word how that it ouerthroweth the analogie of faith the consent of the holy Scriptures the Creede of the Apostles together withall the rest of the most firme and infallible points of Diuinitie which we purpose to handle briefely from point to point CHAP. III. That the interpretation and Exposition which our Aduersaries make of the words of the holy Supper doth ouerthrow all the foundations of the Christian faith as also the nature of Christ and of his Sacraments FIrst and principally That Transubstantiation doth destroy the nature of euery sacrament Transubstantiation destroyeth the nature of euerie Sacrament for euerie Sacrament consisteth of a signe and a thing signified both which abide and continue whole and intire in such sort as that it is not possible that the one can be the other neither any part of the other and notwithstanding they depend the one vppon the other they cannot bee well weighed and considered the one without the other But it destroyeth the nature of the bread In the signe the signe and seale of his bodie the nature of the wine the signe and seale of the bloud of our Lord either by changing and altering of them or else by making them nothing worth or by reducing them as others say into the first matter from substances into accidents contrarie to all nature yea contrarie to the Law of the Sacraments it selfe which made choice of signes proportionable to the things signified as they rained Manna to the bread of life which came downe from heauen Water which washeth away corporall spottes to the righteous bloud which cleanseth and taketh away the spirituall bread and wine which nourish and maintaine this life to the body and bloud of Christ which doe sustaine and feed vs vnto eternall life Roundnesse whitenesse moystnesse and rednesse which they giue vs for signes what analogie haue they with the spirituall nourishment Or the accidents with the substance And in stead of deeper and deeper setling vs in faith what is it that they are able to beget in vs but new forged opinions and vaine fantasies Let vs take from Baptisme water the signe of this liuing water of the holy Ghost which washeth our soules Mich. 7. yea saith the Prophet which drowneth and swalloweth vp our iniquities and what maner of doctrine remaineth there behind Take away bread in the holy supper Nehem 9. Psalme 70. Iohn 6. Apocal. the signe of that bread of heauen of the bread of life which giueth life vnto the world Wine the signe of the bloud of the Lambe wherein wee are to wash our garments wherewith wee likewise comfort our soules both the one and the other signes of our vnion in as much as they are made of many cornes kneaded and troden out into one and what doctrine or instruction will there bee then left for vs behind What proportion is there betwixt these accidents and our life Not that verily of our soule onely but that also of our body In the second place In the thing what shall I say of the thing signified How doe they handle it The thing signified is the body bloud of Christ it is Christ himselfe But wherefore was hee giuen in the holy Supper Verily saith he To giue life vnto the world And to what world Verily vnto them whome hee hath drawne out of and saued from the world To them saith hee Which belieue in him which abide in him To them saith the Apostle In whose hearts he dwelleth To them saith S. Augustine Which are his members and not to any others What iniurie then and wrong dooth Transubstantiation offer vnto our Lord vnto this precious pearle of the Gospell which giueth the same to hypocrites and vnbelieuers which casteth the same to Dogges and Swine in such sort as that they regard or looke after nothing else but that they haue a mouth to cast it into and a stomacke to swallow it downe into Can these courses bee maintained either by the scriptures or yet by the old church wee say of euery Sacrament that the signe which is called ordinarily the Sacrament may be receiued of all but the thing of the Sacrament res Sacramenti of the faithfull and beleeuers onely And as for that due regard and consideration which is to be had of the holie Supper the word of the sonne of God is expreslie laide downe concerning the same This is my bodie which is giuen for you my bloud which is shed for your sins He giueth them not for meat and food but to such as for whome it is shed as for whom it is broken that is to say which are effectually redeemed and by consequent his members And thus saith Origen Orig. in Mat. c. 11. That of this true and verie meat of this word made flesh no wicked or vngodly man can eate because saith he that it is the worde and the bread of life because that hee that eateth this bread liueth for euer Saint Cyprian Cypr. l. de Caen. Domini August tract 26. in Ion. That although that the Sacraments bee suffered to be taken and handled by such as are vnworthie yet they cannot bee partakers of the spirit that is to say of
saith S. Paule himselfe is of the Lord. 1. Cor. 3. Canon vtrum de consecr d. 2 Which thing the Canon also concludeth in expresse words That the sacrament is not of the merite of him that consecrateth but of the word of the Creator of the power of the holy Ghost bringing all things to passe c. Seuenthly It destroyeth the analogie coherence of the holy scriptures It destroyeth the analogic of the scriptures faith for how can it come to passe by taking that course that after the example of Esdras we should come to expound scripture by scripture by that key which S. Augustine giueth vnto vs to open the same as to expound one place by many and not in such a sence as is contrary to many one obscure and dark place by many cleare ones whereas the sticking to the words of one place do ouerthrow the cleare doctrine of many others and from this one also do gather nothing but contradiction and darknes He that giueth vs his body giueth vs also his bloud the body and bloud alike precious both the one and the other the price and ransome for our sins and therefore the one the other giuen in the same sence Now the truth is that it is thus said of the bloud Luk. 22. This cup is the new testament in my bloud and this cannot be vnderstood of the cuppe but of the wine namely as S. Mathew reporteth and setteth it downe This is my blood Mat. 26. the blood of the new Testament c. If then there be a most apparant figure in the one it cannot be excluded from the other And as the one is resolued into these words This that is to say this wine is my blood So the other in these This that is to say This bread is my bodie And as it is said of the wine or cup This cup is the new testament in my blood So it may be said of the bread This bread is the new testament in my body And seeing again that according to their own sayings the bread canot be the body nor the wine the blood really because they are two Jndiuidua as the Logicians speake predicated and spokeÌ„ the one on the other we wil expresse them by the words of S. Paul who hath not giuen any other thing vnto vs then that which hee hath receiued neither yet taught vs any thing but that which himselfe had first learned of the Son of God 1. Cor. 10. This bread is my body which is broken for you that is to say This bread which I breake is the coÌ„munion of my bodie this cup or this wine which I blesse is the coÌ„munion of my blood c. And if we yet doubt but what maner of coÌ„munion is this and how is it brought to passe how is this eating and drinking c. we must haue recourse to our Lord for answer and resolution Ioh. 6.50 This is the bread that came down from heaueÌ„ to the end that if any man eat thereon he might not die a liuing bread a quickning bread a bread of God which bringeth eternal life My flesh saith he my blood are truly meat truly drinke which I haue giueÌ„ for the life of the world be it is that eateth drinketh therof that coÌ„meth to me which belieueth in me which dwelleth in me c. If this should offend you as it did the Capernaits then learne vnderstand That it is the spirit that quickneth that the flesh prositeth nothing that my words are spirit life c. Neither is there any cause why it should be obiected here that S. Iohn speaketh of the spiritual eating How S. Ioh. c. 6 must be vnderstood not of the sacramental For notwithstanding that he speake here of the spirituall yet he ceaseth not to declare vnto vs the maner of the sacramentall to wit vnder the Sacraments the obiectes of our sences the helpes of our faith yet spiritual And thus haue the ancient fathers euermore vnderstood it haue serued themselues with this place of S. Iohn as a Commentarie vpon the rest of the Euangelists which haue collected and gathered the necessitie of the expounding thereof siguratiuely also that the faithfull alone are partakers of the thing of the Sacrament and not the wicked and vngodly But as the authors of transubstantiation did afterward more and more embrace the carnall presence consequently that the wicked and vngodly did eate Christ so began they lesse and lesse to admit in this matter and question the authoritie of this sermon made by our Lorde a sermon verily made some yeare or thereabout before the institution of the Supper but as is manifest an intended preparatiue vnto the same euen as the talke and communication which our Lord had with Nicodemus concerning baptisme was a preparatiue to Baptisme There our Lord said Iohn 3. If a man be not regenerate that is to say borne againe hee cannot enter into the kingdome of God And here Jf a man eate not my flesh and drinke my bloud hee can not haue life in him c. There Nicodemus was offended And how can a man that is old be borne againe can he enter into his mothers bellie c. And here the Capernaites This is a harsh speech who can endure to heare it And how can this man giue vs his flesh to eate And many of his disciples alâ—o and that so greatly as that they went from him therefore And there hee expoundeth his meaning to Nicodemus Man must bee borne againe of water and of the spirite That which is borne of the flesh is flesh and that which is borne of the spirit is spirit c. And here in like manner to the Capernaites It is the spirit that quickneth the flesh profiteth nothing c. Now Baptisme was formally instituted after the speech had by Christ with Nicodemus the signe added to the thing the water to the spirit c. and yet notwithstanding the water did not change his nature This text likewise serueth not a little to the plaine laying out of the doctrine of baptisme And in like manner after the sermon of our Lord to the Capernaites the holy supper was instituted the elements of corporall nourishment ordained for Sacraments of the spiritual c. And then why should these signes change their natures And why shall it not be lawful to alleadge this place as well in the matter of the Lords supper for the cleerer vnderstanding of the same that so we may be enlightned and made to discerne where our spirituall nourishment lyeth And seeing that the institution of baptisme comming after hath not at all made regeneration to be carnall by the adding of the element therunto why should the putting of the element to the eating and spirituall communicating of Christ haue made it carnall Saint Augustine demandeth The fathers August de consen euang l. 3. c. 1. Seeing that S.
to say which haue not any thing to doe with any carnall thing but bring eternall life And if then with the consent of all the fathers this place of S. Iohn do expound make plaine the doctrine of the holy supper and must be vnderstood spiritually then also must those wordes of the institution be so vnderstood if we mind not to cause the scriptures to disagree and fight against scriptures and one place thereof against many places yea and that one against it selfe if wee will not violently go about to establish quite against all analogy of scripture the matter of transubstantiation which yet is not of bread into a bodie but of I know not what as that which hath no name into a bodie not of wine into bloud but of wine or rather of the cup into bloud or rather into the new testament in bloud If likewise wee will not haue the bread and wine abased or turned into nothing in S. Mathew in S. Marke and in S. Luke after the wordes and yet continue in their sound and perfect natures in S. Paule after the verie same that is to say If wee will not ouerthrow for the retaining of the litterall sence of one only word the spirit diffused throughout the whole scriptures and make the sacraments of the Church of Christ by the hardnes of our expositions more rawe and carnall then all those of the Iewish Church These are the absurdities which accompanie the expositions of our transubstantiators whereas ours doth retaine the nature of all the sacraments the agreement of the old with the new of holy baptisme with the holy supper of the supper of the Apostles with that of the Christian Church and aboue all the principal end of the same which is the nourishment of the soule vnto eternall life by that consunction of the faithfull with Christ as also of the faithfull amongst themselues which it fostereth and cherisheth c. It conserueth in like manner the truth of the humane bodie of our Lord which the other destroyeth the excellent dignitie of his diuine nature which that abaseth and all this by keeping the Analogie of the faith of Christ and the harmony of the holy scriptures CHAP. IIII. That the Fathers knew not Transubstantiation nor the reall presence in the signes And this is prosecuted vnto the time of the first Nicene Councell the same contayned therein NOw it is also very certaine that such as hath beene the doctrine of the Church not Primitiue onely but also for a long time after euen when corruption had entered this noble and worthie parte of the Church not hauing beene touched or defiled by the first which thing wee shall bee able to proue from time to time by the Fathers saue that we will not repeate diuers places before alleadged as the course of our treatise hath caused vs to produce and cite the same Saint Clement Bishop of Rome Clem. Rom. constit l. 6. c. 6. in the mysticall thanksgiuing that followeth the consecration Father we giue thee thanks for the precious blood of Iesus Christ which is shed for vs and for his precious bodie whereof we make vp and finish these counterfeites and resemblances l. 8. c. 17. Marke this word counterfeits that is to say correspondent figures and that after the consecration Himselfe hauing ordained it for vs to the end that wee might shew forth his death c. Againe in his liturgie after the consecration We offer vnto thee O king and God according to thine ordinance this bread and this cup l. 5. c. 61. c. And in another place The counterfeites saith he and mysteries of his bodie and blood at which say the Apostles as the report is set downe by Clement Iudas was not present with vs. l. 2. c. 61. And yet notwithstanding such because of the holy mystery whereunto they are consecrated That he exhorteth men to come vnto them as into the presence of a king If this had beene the reall bodie of our Lord would he haue made any other comparison then from himselfe would he not haue said that it was requisite to worship it as God Ignatius Ignat. in ep ad Philadel There is one flesh of our Lord and one bloud shed for vs one bread also broken for all and one cup for the whole Church How was it possible for him better to distinguish betwixt the signes and the things then by these foure wordes flesh and bloud on the one part and bread and cuppe on the other Bellarmine would haue him to signifie by these wordes flesh and bloud his bodie stretched out and his bloud shedde vpon the crosse and by the bread and cup his bodie broken his bloud shed in the holy Supper But do we then eate in the holy supper an other body then that which was stretched and drinke we another blood then that which was shed vpon the crosse for vs What other thing is this then to take from vs all our consolation all our glorie And did not then the Apostles communicate Iesus Christ crucified And what becommeth of the glorie of that great Apostle who would not know or glorie in any other thing but him crucified And what other thing els is this but in most outragious manner to abuse the scripture That he did not speake in the supper of his bodie broken with griefes vpon the crosse but of his bodie broken vnder the Accidents of bread not of his blood shed for our sinnes but taken and powred out of the cuppe vnder the Accidents of wine which notwithstanding to be so is proued for that whereas it is said in S. Luke shed for you it is in S. Mathew shed for many for this cannot bee referred to the breaking or powring out which is in the celebration of the holy Supper but to that which was really made vpon the crosse The same father also vndermineth and ouerturneth the very foundation of transubstantiation by the nature of Christ Ignat. cp 8. ad Polycarp Here below saith he is the race but the crowne is laid vp in heauē Christ the son of God euen he who is not temporarie that is to say not subiect to any time in time inuisible by nature visible in the flesh impalpable and such as cannot be felt with handes and yet notwithstanding for the loue of vs become corporall and palpable c. Iustinus Martyr compareth the bread of the Eucharist Iustin in dial cum Tryphon to the cow which was sacrificed in the old law for them which were purged of the leprosie He hath giuen vs saith he to celebrate the Eucharist in remembrance of his death note remembrance which he suffered for them whose spirits are purged from sin to the end that we should render thanks vnto God Again He hath giuen the bread saith he to the end that we should beare in remēbrance that he was made a bodie for such as do belieue in him the cup to the end that we shold
yeeld him thanks calling to mind the shedding of his blood And in the second Apologie Idem in Apol 2. after he hath described the whole ceremony of the holy supper This meat saith he is called the Eucharist wherof no man is to be permitted to be partaker but those which belieue that which we teach c. For we receiue not these things as common bread and drinke c. But as our sauiour hauing taken flesh by the word of God hath both flesh bloud for our saluation so we are taught that this meate sanctified of him by the word of prayer wherewith our bloud our flesh are nourished by changing alteration is the flesh and bloud of the same Iesus Christ made flesh c. But Bellarmine doth arme and fortifie himselfe with this place and let vs see how This is not saith he bread nor common drinke And who doubteth thereof seeing it is sanctified by the institution of the Lord But so it is that it is bread drinke which is not become an accident but continueth a substance and therefore hath only changed his vse and not his nature It is sanctified from God by the word of praier This is not then by the fiue pretended words of transubstantiues but by the ordinary common maner of praying made vnto God according to his institution thereto all the people answered Amen And with this meat sanctified Our flesh bloud are nourished by mutatioÌ„ change Now it must needs follow that this is either really or sacramentally Really dare they say so of the flesh bloud of our Lord And that sith Bellarmine himselfe denieth it For thereupon saith he it would follow that the Eucharist should be the nourishment of the body not of the spirit theÌ„ which there is nothing more absurd It remaineth then that it is sacramentally to giue place to his similitude That as our flesh bloud are nourished by the alteration of sanctified bread wine turned into our substance so are our soules by the flesh bloud of Christ made flesh and bloud for vs communicated vnto vs vnto a spirituall life by the operation of the holy Ghost Idem expurg p. 75. at the same instant that the signes are coÌ„municated Note that the Index hath not forgotten to note that whatsoeuer Langus hath writteÌ„ vpon these places must be raced because that he doth not therein acknowledge the doctrine of transubstantiation And yet hee is a professed Romish Catholike Ireneus Iren. l. 4. contr haeres c. 34. The earthly bread receiuing the name whereby God calleth it is not any longer common bread but the Eucharist composed of two things an earthly and a heauenly and thus our bodies receiuing the Eucharist are not any longer corruptible hauing the hope of the resurrection Let vs ponder and weigh all these wordes The bread taketh his calling of God that is to say by his institution of common is made sacred it is made the Eucharist the same compounded of two things an earthly and a heauenly Not then of the accidents of one earthly thing and one heauenly thing but both the two must remaine the earthly that is the sanctified bread appointed to a holy vse and the heauenly that is the bread of heauen the liuing breade c. that liuing breade which of corruptible ones maketh vs incorruptible by the faith of the resurrection notwithstanding we as yet creepe vpon the earth here below subiect to corruption after the same sort verily that the earthly bread becommeth heauenly becommeth liuing vnto vs not by any reall change that is made in his nature but by the faith in which wee receiue it and by the vocation which it hath receiued of the institution Whereupon Ireneus doth not doubt to say speaking of the Marcionites heretickes of his time Idem l. 4. c. 34â— 57. How should our Lord haue iustly confessed that is to say declared the bread huius conditionis quae est secundum nos of this earthly nature and condition his body temperamentum caliâ—is that which was in the cup his bloud Namely if our Lord were not verie man Againe Taking the bread which is a creature the Lord said that it was his body the cup his bloud c. And we say the same also that is sacramentally And as for our aduersaries Thom. p. 3. q. 75. art 8. if they will haue it to be really let them remember themselues of Thomas his Maxime That it cannot be auouched in sound Diuinitie That the bread is the reall bodie of Christ but that it is an assertion of their owne That the Catholike Church did neuer speak so c. For as concerning that which Bellarmine alleadgeth out of Ireneus against vs How will they say Râ—latm l. 2. c. 5. 6. that the flesh falleth into corruption and receiueth not life which is nourished of the bodie and bloud of our Lord taking it in such grosse manner hee ought to call to his remembrance that which he said handling the place of Iustine That there is not a fowler errour then to say That the bodie and bloud of our Lorde ordained for the nourishment of our soules do turne and worke to the nourishment of our bodies Clement of Alexandria Clem. Alex. in â—edag l. 1. The flesh and bloud of Christ that is the nourishment of faith of the promise Againe That that which was blessed was wine and not Accidents he sheweth it saying I will not drinke any more of the fruit of this vine c. And againe There is a double bloud of Christ Hoc est bibere c. the one carnall by the which wee are redeemed the other spirituall by the which we are annointed And This is to drinke the blood of Christ to be partakers of the incorruption of the Lord c. Tertullian Tertul. l. 4. aduers Marcion c. 40. He made the bread which he tooke and distributed to his Apostles his bodie saying This is my bodie that is to say the figure of my bodie Where we haue to note that by this Hoc this he vnderstandeth not an Indiuiduum vagum as our aduersaries doe but the bread and not a bread either vanished away of it selfe or transformed into an other nature but a bread of a sacramentall condition and qualitie in that it is the signe of the bodie of Christ yea the signe of a true bodie saith he For there could not possibly bee any figure if there were not a true bodie And from thence he reasoneth against Marcion which denyed the truth of his bodie Againe Come saith Ieremie let vs cast the wood into his bread verily into his bodie for God hath so reuealed it in our Gospell that is to say Idem ibid. l. 3. c. 19. Idem aduers cund l. 1. c. 14. the Gospell of Saint Thomas calling the bread his bodie to the ende that from thence thou mayest know that hee hath giuen
disciples chaunged not in his figure but in his nature by the omnipotencie of the worde is made flesh They stand and pitch themselues vppon the worde Nature as if it were a substance and not a propertie and vpon these wordes Is made flesh whereas they ought to remember themselues that this is contrarie to their owne doctrine that the bread should be made flesh but this matter shall bee made more cleare hereafter As in the person of Christ saith hee the humanitie was to bee seene but the diuinitie did conceale and hide it selfe so into the visible Sacrament there is infused by an vnspeakeable manner the diuine essence The diuine essence saith hee and not the humane nature the spirit then and not the flesh And this vniting of the signe and thing doth not proceed saith he to the consubstantiating of Christ that is to say to the making of him the same substancet but vsque ad societatem germanissimam eius but to a most strict and neere bond of societie And then not to the working of any consubstantiation neither yet transubstantiation but to a sacramentall vnion which exhibiteth to euerie faithfull receiuer grace with the thing the spirit with the flesh the heauenly with the earthly c. so straitly linked as that The thinges signifying and signified as hee saith in another place haue the same names Bed in Oct. Epiphan Cyril in Ioh. l. 2. c. 4. Ambros de iis 〈◊〉 myster 〈◊〉 c. 4. 9. â—â—sil de spir â—â—ct c. 15. â—â—m 6. According to that which Beda said a long time after him That the nature of the bread and wine is translated into the Sacrament of the flesh and bloud of Christ by the vnspeakeable sanctification of the holy Ghost And so speaketh Cyrill of the water in baptisme That it is reformed and as it were moulded againe by the operation of the holy Ghost into a diuine nature And Saint Ambrose I know not therein the vse of nature but the excellencie of grace And thus they all agree that there is no transubstantiation in the water of Baptisme except as saith Basill Ex presentia spiritus by the presence of the spirite And Saint Ambrose By the preaching of the crosse of our Lord c. And if as yet we stand in doubt of his intent and purpose The Maister himselfe saith hee hath declared it These words are spirit and life the carnall sences cannot pearce thereinto if faith come not therevnto Christ calleth sometimes the Sacrament that is to say the signe his bodie sometimes his flesh and his bloud sometimes bread c. Bread in respect of the resemblance it hath in nourishing Bloud by reason of the quickning effect Flesh in regard of the properties of his humanitie which he tooke vppon him c. Namely for as much as common bread changed into flesh and bloud procureth life the growth of our bodies by the which effect so ordinarie vnto vs the infirmitie of our faith is holpen and taught by sensible argument that in the visible Sacramentes is shadowed out and assured vnto vs the effect of eternall life and that wee are not so much vnited vnto Christ by any corporall passing of his bodie into ours as by the spiritual And he expresseth this coniunction diuers waies It mingleth not saith he the persons it vniteth not substances it associateth affections linketh wils together Our Maister saith he hath taught vs to care the flesh and to drinke the blood and that by abiding in him this abode is an eating this dwelling in him is a feeding this drinking is an incorporation this incorporation is an vniting of willes and affections vnto his obedience As meate is to the flesh euen so is faith vnto the soule the worde vnto the spirite c. And therefore wee doe not sharpen our teeth to eate but with a sincere faith wee breake the holy bread and distribute it wee distinguish and put difference betwixt the diuine and humane nature and notwithstanding we ioyne them together confessing one onely God and man as also being made his bodie wee are coupled and vnited vnto him both by the Sacrament as also by the thing of the Sacrament c. And to conclude Ambros in serâ—â— de Chrismat In this table saith he whereat our Lord made his last feast with his Apostles he gaue vnto them with his owne handes the bread and the wine but hee deliuered his bodie into the handes of the soldiers to be pearced through vpon the crosse to the end that the true sinceritie and sincere truth being the more deepely imprinted in the Apostles they might declare vnto the Gentils how the wine and the bread are the flesh and the bloud and by what manner of meanes the causes agree with the effects the diuers names or kindes are reduced to one the same essence and the signifying and signified thinges are called by the same names Censentur iisdem vocabulis shewing thereby that the bread and wine distributed in the holy supper tooke their effect from the bodie deliuered ouer to the soldiers to bee crucified according to that which our Lord said in giuing the bread This is my bodie that is deliuered for you There falleth into this time the first Nicence Councell out of which The Councel of Nice Ex Bibiotheca Vatiana procured out of the Popes librarie there is one that citeth this Canon In this diuine table let vs not be tied here below vnto the bread and wine set before vs but lifting vp our vnderstandinges let vs know by faith that the lambe of God which taketh away the sinnes of the world is set vpon this table offered by the Ministers without any offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that wee receiuing truely his precious bodie bloud doe belieue that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the badges markes or ensignes of our resurrection And this is the cause why wee take not much but a little that we may know that it is not for to fill our bodies but to sanctifie vs. This Canon is intituled Of the holy Table and of the mysterie of the bodie and blood of our Lord which is celebrated in the same Now the holy Table is the holy Supper which consisteth of the signe and grace wherein heauen and earth are ioyned and coupled together and againe euerie mysterie must bee mystically expounded In this table then saith he that is to say in the holy supper we haue bread and a cuppe But let vs not saith he settle our eyes thereupon It is too base a thing for the faithfull but let vs haue our mindes and spirites carried vp on high that is to say from the signes to the grace and from the minister to God Vpon the materiall Table wee see nothing but bread and a cup and the bread truely bread a cup and that truely a cuppe but vppon the table of the Lord that is to say in the holy supper wee are to exercise our
Idem Serm. 2. de Baptisme c. 3. lie open to such great and grieuous threatnings what shall we say of him that sheweth himselfe rash and vnaduisedly carying himselfe against so great a misterie Verily wee will say with Saint Paul That he eateth and drinketh his owne condemnation not discerning the Lords body But wee may learne of the said Saint Basill in the same place that such touching is not meant of the body but of the soule For saith he By so much the more as he is greater then the Temple c. so much the more is it to be feared to approach rashly to touch with an impure and filthy soule the body of Christ then to come neere vnto sheepe and Oxen c. Out of Gregorius Nyssenus the brother of Saint Basill they cite a place Gregor de vita Mosis but it maketh nothing at all for them for hee intreating of the Manna saith The bread that came downe from heauen which is the true mâ—ate which is signified in this historie is not a thing without a body For how should a thing without a body become foode and sustenance to a body This would be to purpose against such as should denie the veritie of the body of Christ and further can it not serue But and if they should gather from it that common bread by consecrating may be made the heauenly bread and the heauenly bread a body to nourish our bodies they should sinne many waies against themselues for they will not graunt that either the bread may bee made a body neither yet that it entreth into the nourishment of the body whereupon it remaineth that wee vnderstand this place by the Councell of Nice That the Sacrament to become profitable both to soule and bodie is made vnto vs a seale of the resurrection c. But will wee plainely know this Fathers meaning The bread saith he in the beginning is common Idem de Bapt. but the misterie hauing made it sacred it is called and is the body of Christ and so the wine and beeing things of small accompt before the blessing after the same which proceedeth of the spirit they worke excellently What then is there any transmutation of the substance Thus saith he by the newnesse of the blessing the same power that is to say of the holy Ghost maketh the Minister reuerend and seperated from the vulgar sort for of one of the multitude of the people which he was yesterday he is sudainely become a Master and teacher of pietie and a super-intendent of the hidden and pro found misteries and al this without any maner of change made either in his body or forme Thus againe the Altar is holy and yet it is but a common stone not differing from others that walles are made of but this commeth to passe by the dedicating of it to God Let vs reason from thence therfore neither the bread nor the wine are changed in themselues neither in their bodies or formes but onely in that of common ones they are made sacred and sanctified instruments of God to exhibite vnto vs his grace c. Gregorius Nazianzenus Eate the body and drinke the bloud without beeing confounded and doubting c. and denie not faith vnto the things which are named of the flesh and Passion of our Lord c. that is to say Bee not offended as are the Iewes and Gentiles at the Crosse and infirmities of Christ But say they hee calleth it Eating and drinking c. And who will doubt of that We doe not contend about the thing but the manner Verily saith he let vs become partakers of the Passeouer and yet notwithstanding spiritually Greg. Nazianz in orat 2. de Pasch although this Passeouer bee more manifest then the old For the Passeouer of the Law I speake it boldly was a more obscure figure of a figure c. And then ours also is but a figure but yet a more cleare and plaine figure And in the funerals of his sister Gorgonia Idem in funere Gorg. If said he her hand had in any part clasped and laid close hold vppon any thing of the representations and resemblances of the precious body or bloud of Christ c. Then they continued resemblances that is to say figures after the consecration For otherwise who would belieue that these holy persons more zealous verily and bearing more reuerence vnto sacred things then they of this age would haue permitted these women to touch them thus with their hands and so to carie traile them vp and downe their houses Optatus doth agrauate the furious outrages of the Donatists in these words Optat. aduers Parm. l. 2. You haue broken downe the Altars whereupon heretofore you haue offered whereupon the vowes of the people and the members of Christ haue beene carried from whereof many haue receiued the pledges of eternall saluation the protection of faith and the hope of the resurrection you haue broken the cups the bearers of the bloud of Christ c. The Altar which is the seate of his bodie and of his bloud c. Who seeth not that all this must be figuratiuely taken and that the first figures doe binde vs to the others Verily after the same manner that the members of Christ that is to say the faithfull and their vowes haue beene carried vpon the Altar that is to say in spirit in the same the body and bloud haue beene set there also the Cups haue beene the bearers c. And in like maner when he saith The pledge of eternall life the hope of the resurrection what other thing is this then that which the Councell of Nice said Pledges of our resurrection And at the least of that which he saith afterward What offence hath Christ done you whose body and bloud at certaine moments dwelt in these Altars They should haue learned that this could not bee spoken or vnderstood but of the vse celebration of the holy supper and that at that time they had not kept them in a tabernacle vpon the Altar that they might be there still resident and worshipped continually And as little dooth that proue Ephrem l. de natur Dei nimium scrutanda which they alleadge of Saint Ephrem Why seekest and searchest thou saith he for things that are past finding out Thou wilt leaue off to be faithfull any longer and fall to becurious For whome may this saying better fit then the embracers of transubstantiation for they haue vndertakeÌ„ to examine these misteries by Auerrhoes and Aristotle But rather saith hee be faithfull and innocent be partaker of the immaculate bodie of thy Lord by a most euen faith Assure thy selfe that thou eatest the same Lambe whole and intire c. These things surpasse all admiration he hath giuen vs fire and spirit to eate and drinke that is his bodie and his bloud c. Fire then and spirit which are not laid hold on or taken with the hand but spiritually but
the carrion shall bee Idem hom 24. in 1. Cor. c. 10. thither will the Eagles resort The Eagles saith he to shew that it greatly standeth him vpon that wil come neere to this body to pitch his flight in the highest and loftiest degree and that he haue nothing to doe with the earth that he looke vp vnto behold the Sun of righteousnes And that he haue the eye of his vnderstanding verie quicke and sharpe sighted for this table is a table for Eagles to feed vpon and not the Crowes They are to thinke saith he in an other place Idem hom 60. ad Pop. Antioch Idem in Psal 144.133 in Mat. hom 7. 90. Idem in Ep. ad Caesar Monach Idem in oper impers hom 11. in Iohan. That they taste and feed on him that is set on high worshipped of Angels They are to rise vp to the gates of heauen to looke vpon him he filleth the spirit not the belly He distributeth the holy things vnto them that are holy Thou maiest imbrace him but it must be with a pure conscience touch him but by rising in thy spirit soaring aboue the heauens But what is there in all this that maketh for the transubstantiators In the Epistle to Caesarius ther is a doubt put yet it is an old one The bread saith he before it be sanctified is called by vs bread but after that it is sanctified by the grace of God c. it is thoght worthy to be called by the name of the body of our Lord notwithstanding that the nature of bread doe still abide in it c. And in an other place If it be daungerous to conuert sanctified vessels to priuate vses there being not in them the verie bodie of Christ but the misterie of his body then how much more the vessels of our bodies which God hath prepared for his owne habitation c. Whether Chrysostome Maximinus or some other were the Author of this booke so it is that he speaketh as was then the vse and custome and according to the faith receiued in the Church For as concerning that which Bellarmine saith that a certaine disciple of Berengarius did insert it it is as easie for vs to denie as it is hard and difficult for him to proue Saint Ierome speaketh not any otherwise Hieronym in Mat. 26. After saith hee that the Passeouer was accomplished and the flesh of the Lambe eaten with the Apostles he tooke bread which comforteth the heart of man and passeth forward to the Sacrament of the true Passeouer to the end that as Melchisedec Gods high Priest offering for a presiguration of him had done he also might represent the truth of his body Bellarmine laboureth in this place to turne represent into present or offer Idem ad Hedâ—â— but S. Ierome will expound himselfe If saith he the bread which is come downe from heauen be the body of Christ and the wine his bloud shed for manye for the remission of sins c. let vs ascend with the Lord into this great hall c. and let vs receiue of him there on high the cup of the new Testament and there celebrating with him the Passe-ouer let vs bee drunken with him with the wine of sobrietie c. Then it is here below that it doth represent him and on high that it presenteth and offereth him They replie If saith he The bread which he brake and gaue to his Disciples be the body of our Sauior then our Lord himselfe est conuina conuiuium both the guest and the feast he which eateth he which is eaten c. Not verily after the letter for Belarmine would be loth to blame S. Ierome of heresie and this is their heresie That the bread may be the body of Christ And therefore in a mysterie Idem in 1. Cor c. 11. in a figure for a remembrance for a pledge c. And he himselfe also doth vse al these words Hee tooke the bread saith hee and blessing it as he should suffer left it to vs for his last remembrance as he which goeth into strange countries leaueth some one or other token of remembrance with his friend c. which he can hardly looke vpon without weeping And this is in handling the matter of the supper Idem aduers Ioum. l. 2. C. de hac quidem de Consecr D. 2. In an other place He offered wine for a figure of his bloud c. for a figure of his Passion to approue the truth of his body And vpon Leuiticus Of this oblation saith he which is maruelously made for a remembrance of Christ it is permitted to eate but it is not permitted to any according to his own sence to eate of that which Christ hath offered vpon the Altar of the Crosse What becoÌ„meth then of that which they say that the very same is taken in of men at their mouthes And what distinction shall it be possible for S. Ierome to make therein But that that that is to say the Sacrament is taken and receiued with the mouth but this that is the thing is receiued by faith And this is the same that he saith in an other place In Ep. ad Hedâ—â—t In Eccles c. 3 Idem in 1. Cor 11. In Esa c 66. That all those that haue put on Christ in Baptisme doe eate the bread of Angels that we are fed with his flesh both in the Sacraments as also in the Scriptures That they which haue had the same in such sort as to bee fed therewith must haue a cleane and a new spirit Comparing the receiuing of Christ in the supper with that receiuing of him which is in Baptisme and in the word Againe That the flesh of Christ is vnderstood two waies Either spiritually and diuinely whereof it is said My flesh is truely meate c. Or for that which was crucified and pearced with the Souldiers speare That then is the Sacramentall that is to say the Eucharisticall bread so called for the straite vnion of the Sacrament and the thing c. And this the real into which we are grafted and implanted by the vertue of the holy Ghost crucified in it to be glorified with it c. For as for that which our aduersaries say that that is his flesh which cannot suffer and this his flesh that is subiect to suffering they should remember themselues how that this is spoken many ages after our Lords glorification whose flesh as they themselues hold cannot any more become subiect to suffering S. Idem ad Eph. c. August q. â—7 In Leuâ—t ad Eund cont Maxim l. 3. c. 22. Idem Ep. 23. ad Boâ—â—â—ac Augustine commeth We haue seene his Maximes heretofore as so many preparatiues to the deciding of this matter Hee said vnto vs The fathers haue eaten the same meate that we in the Sacraments and he gaue vs the holy supper for an example Againe The signes of eatimes
take the name of the things signified the Doue of the holy Ghost the rocke of Christ c. He also giueth vs now the holy supper for an example As saith hee secundam quendam modum After a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and the Sacrament of his bloud the bloud so the Sacrament of faith is saith Note After a certaine manner that is to saye Per modum Sacramenti suo modo sub mysterio in manner of a Sacrament sacramentally vnder a mysterie If it had beene reallie hee would not haue so spoken And this is according to that which he saith in another place That in the sacraments men are to regard not what they are Idem cont Maxim Ep. l. 3 c. 22. but what they demonstrate and signifie because they are one thing and do signifie another Then they are alwaies the same that they are for to signifie another thing that which they are doth not vanish neither become any other thing And hereof hee taketh for example in S. Iohn The spirit water bloud 1. Ioh. 5.8 And this is the cause why he admonisheth vs heretofore to look wel to our selues beware that we take not the signes for the things signified that in the matter of Baptisme of the Lords Supper which he toucheth expressely by name saying Wherein we must obserue what they haue relation vnto August de doctr Christ l. 3 c. 5. 9. the more to reuerence them not with a carnall seruice but with a spirituall libertie But seeing that we could alleadge bring to this purpose all S. Augustine we will content our selues to stand vpon those places that seeme most proper comming neerest to the purpose Idem cont Admi. c. 12. in Psal 3. In senten Prosper aswell for the one part as for the other The Lord saith he hath not doubted to say This is my bodie in giuing the signe of his bodie He admitteth Iudas to the feast wherein he recommēdeth to his disciples the figure of his bodie and bloud The heauenly bread which is the flesh of Christ is called suo modo after his maner the bodie of Christ although in deed it be but the sacrament of that bodie which was nailed vpon the crosse c. Not saith he by the truth of the truth of the thing but by a signifying mysterie And to children August in ser ad infantes That which you haue seene is the bread the cup your eies declare the same but that which your faith which is to be instructed demandeth the bread is the bodie of Christ the cup is his bloud And this notwithstanding is the Proposition which our aduersaries do so deeply condemne You wil say yea but we know wel enough from whence he tooke his flesh c. He was crucified c. He sitteth now at the right hand of the father c. How thē is the bread his bodie the wine his blood These things brethrē are called sacraments because that in them one thing is seene another vnderstood that which is seen hath a corporal figure that which is vnderstood hath a spiritual fruite c. Wilt thou vnderstand what this bodie of Christ is Listen giue eare to the Apostle saying to the faithfull you are the bodie and members of Christ c. And to communicate thereat Idem de doctr Christ l. 3. c. 26. Idem in Ioh. tract 25. 26. to eate the same what shall we prepare for our selues Not the teeth saith he the bellie Prepare the hart not the mouth beleeue and thou hast eaten To beleeue in him that is to eate the bread of life that is to eate with the hart not to grinde with the teeth He that beleeueth in him eateth him he is inuisiblie fatted seeing also that he is inuisibly borne again let vs alwaies note how he compareth eating with regeneration then is the bodie and bloud of Christ life vnto euery one Idem de verb. Domini in Luc. Serm. 33. Idem de verb. Apostol Scrm. 2. Idem de Trin. l. 3. c. 10. when that which is taken visiblie in the sacrament is eaten drunk spiritually in the truth of the thing c. To eate that is to be made againe but thou art made againe by making that againe which is not wanting in thee Eate life drinke life thou shalt haue life euē that life which ceaseth not to be wholly vpright And yet he saith in another place That the bread that is ordained for this action is consumed in the receiuing of the Sacrament This bread then that is receiued in the holy Supper is not that life this bread is nothing els but the Sacrament And again This bread is eaten of many which do not eat life Life then lieth not in this bread it is from elsewhere according to that which he saith He in whom Christ dwelleth not eateth him not Idem in Iohn tract 26. notwithstanding that he do shut vp within his teeth the sacrament c. but rather he eateth his owne iudgement because of his rash presuming to approch vnto the Sacraments of Christ being vncleane Which thing we haue sufficiently handled before Thus saith he That the Christian soule heareth not in vain Sursum corda Idem Ep. 1 56. let your harts beset on high neither doth it answere in vaine That it hath it in the Lord. These were the words vsual in the seruice preparatiues to the receiuing of the Sacrament Idem Serm. 152. de Temp. contr Faust l. 33. c. 8. Idem in Ioh. tract 50. Idem de verb. Domin in Luc. Serm. 18. 33. 64. Hee toucheth Christ that beleeueth in Christ He is come neere vnto not with the flesh but with the hart not by anie bodily presence but by the power of faith send faith thou hast hold of him Thou canst not look for him any more at hand for he is in heauen look for him by faith c. It is not that which is seene that nourisheth but that which is beleeued This is not that bread which goeth into the body but the bread of eternal life that sustaineth our soule Our eies are fed with the light the eye of our hart with God neither can the multitude of eies diminish or make him lesse In like maner of Christ in the supper If ther were great prouisiō store of meat allowed thee for thy dinner thou wouldest prepare and make readie thy bellie Thou art allowed thou art esteemed of God prepare thy soule Now so many places so plaine and many more in the places from whence these are taken shall they be deluded and defeated by some pettie and friuolous distinction They obiect these words in S. Augustine Christ was caried in his owne hand when hee saith recommending his body vnto his Disciples This is my body Let them put thereto that which is said afterward
instrumentes of the holy Ghost for our spirituall food that is for the analogie that is in them In as much saith he as the bread strengtheneth our flesh the wine maketh bloud in the flesh the one referred mystically he saith not transubstantiated really to the bodie of Christ the other to his blood And in deed saith he in another place No vnfaithfull person eateth the flesh of Christ Againe Idem in Exod. c. 12. in 1. Cor. 10. If you be the bodie of Christ and his members your mysterie is set vpon the table of the Lord you receiue the mysterie of the Lord c. And this is about the time of Charles the great that is to say neere 800. yeares after Christ who likewise saith in his booke against images That our Lord hath not left any other image of himselfe then the holy Supper Carol. Mag. de Imaginibus No transubstantiation to the time of Charles the great Albinus also vnder him That he that abideth not in Christ namely by faith although that hee fasten his tooth vpon the Sacrament yet he eateth not the bodie of the Lord. And wee may affirme it with a good conscience that hitherto there could not bee learned out of any of the bookes of the fathers any doctrine that tended to the teaching of the transubstantiation of the Romish Church but to the contrarie Which thing the liturgies and ecclesiasticall prayers which they make reckning of as most ancient can witnesse vnto vs. In that which they pretend to haue beene S. Iames his liturgie Further proofe by the lithurgies That which is attributed to S. Iames. hee speaketh of the Sacrament in these wordes A diuine and celestiall mysterie a spirituall table wherein the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mystically set before them He craueth of God by praier To declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestly that which he there maketh shew of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in signes Hee exhorteth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lift vp their harts on high He rehearseth the institution of the holy Supper sincerely after which the people answere Wee declare the death of the Lord and confesse his resurrection c. He prayeth likewise a long time after that the words are pronounced That it would please God to send his spirite vppon those giftes that is to say vpon the bread and wine which he calleth notwithstanding Honorable reuerend renowned c. And vpon them that are to be partakers of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that they may be sanctified vnto them and made the bodie and bloud of Christ Of Christ saith he Which is diuided and distributed vnto them that is to say in the Sacrament And which yet notwithstanding is not diuided nor distributed that is to say in himselfe With whom all this doth well agree howsoeuer it doth no whit agree with the power and efficacie of the fiue wordes or with any parte of all the fantasticall deuise of transubstantiation That which is attributed vnto Clement Bishop of Rome The liturgie of S. Clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calleth the bread and the wine after the consecration Figures as we haue said and the words there are worth the consideration We beseech thee O Lord that thou wouldest vouchsafe to looke downe vpon these gifts here set before thee and that it may please thee to send downe thy holy spirit vpon this sacrifice note after the consecration the testimonie of the sufferings of our Lord Iesus to the end that he may manifestly shew that this bread is the bodie of thy Christ and this cuppe his blood to the end that they which receiue it may be confirmed in pietie hauing remission of their sinnes c. If the gifts and the sacrifice be one selfe same thing and the one and the other Christ reallie with what mouth can they pray vnto God that he would vouchsafe to looke downe vppon them and to send his holy spirit thereinto c. And how doth the bread become a witnes of the passion of Christ yea Christ himselfe And why doth he pray vnto God That he would manifestly shew how that the bread is the bodie of his Christ alreadie as our aduersaries hold transubstantiated into Christ by the consecrating wordes which went before And that which he saith To the end that they which receiue it c. which in the Greeke cannot be referred to any thing but the bread and cup. And how commeth it that it is not rather referred to the bodie c. We haue alreadie spoken of that which is attributed to Saint Basill The liturgie of S. Basill he calleth the bread and wine after consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say figures hee prayeth God to send both vpon them as also vpon the communicants his holy spirit for to sanctifie them The bread to be the body of our Lord c. The communicants to be vnited together amongst themselues and vnited vnto the bodie and bloud of Christ in such sort as that they may haue him dwelling in their harts And the exhortations that go before are That no man shold think that there is any earthly thing that there is any word of any mortall flesh the Lord is offered for the faithfull c. Again how wil any of all this agree with carnall transubstantiation linked to the wordes that do not consecrate Or how will this agree being communicated with the infidels with that wherein they haue no part or as it is referred to the elements which are not otherwise to be considered of then as instruments of our coniunction and coupling with Christ not to the end that we may haue him to passe through our mouthes but to the end wee may possesse him dwelling in our harts by his spirit The Preface of S. S. Ambrose his liturgie Ambr. l. 4. c. 5. de Sacr. Ambrose his liturgie beginneth as all the rest Sursum corda the minister praieth that it would please God to accept of the oblation that is offered vnto him The figure saith he of the bodie and bloud of Christ. And this word figure is by name in his booke of Sacraments where it is whollie recited being maliciously defaced and put out of the Masse published in the name of S. Ambrose The institution of our Lord followeth wherein are the wordes which they call consecrating and notwithstanding after the same pronounced We offer vnto thee this host or oblation without spot And which The holy bread saith he and cup of eternall life and wee pray thee To receiue it vpon thine altar by the hands of thine Angels as thou vouchsafedst to receiue the gifts of thy child Abel and the sacrifice of the Patriarke Abraham c. I referre it vnto them euen on their consciences if this can be referred to the true bodie true blood of our Lord being aliue and not subiect to any passions by the hands of the minister
Againe that which followeth Thy bodie is broken O Christ thy cup is blessed let thy blood be to vs vnto eternall life Can this be spoken and that in their owne iudgementes but of the bread and not of the bodie seeing that in the bodie they do not allow of any breaking And in deed he calleth the kinds after the consecration Creatures in these words Per quem haec omnia Domine semper bona creas sanctificas viuificas c. By whom O Lord thou createst all these thinges as also sanctifiest and quickenest them c. But the praiers which are said after the communion which they call Post-communions will witnesse with vs of the intent of the Church We which receiue the pledge of eternall life doe humblie beseech thee that this which we haue toucht by the image of the sacrament may be receiued of vs by a manifest receiuing c. Againe Hauing beene refreshed with celestial meat drinke we pray thee that we may be made strong through this prayers in remembrance of whom we haue receiued these things Again That we may receiue the sauing effect the pledge whereof we haue receiued by these mysteries Note Pledge Image of the Sacrament communication mysteries c. which they also commonly call Commercia sacrosancta redemptionis nostrae The sacred trafficke of our redemption Celestiall gifts the celestiall Table celestiall sacraments spirituall nourishmentes which are receiued by the spirit in visible mysteries but by an inuisible effect c. Now followeth that which is attributed vnto Chrysostome S. Chrysostomes liturgie but with what apparance of truth we haue shewed before for it cannot bee of fiue hundred yeares after The prefaces therein are customarie There is something said of change but by the inuocating of the name of God and by the power of the holy Ghost not by the pronunciation of wordes and not in the nature of the elementes but in the vse for likewise after the blessing there is a prayer For the precious giftes sanctified And the bread is called Holy bread which is distributed vnto those that are present in these wordes The Lambe of God the Sonne of the father is distributed and not diuided daily eaten and neuer consumed but he sanctifieth them which are partakers thereof Can this be any otherwise spoken then figuratiuely They obiect vnto vs that it is there said That Christ is present there That he is there toucht with the hand and seene with the eye c. And would they haue all this vnderstood according to the letter How then is it said both before and all with one breath Christ is there inuisiblie It is not incident for him to bee discerned there by our sight c. And how will these contradictions in one the same Periode agree stand together but only thus by vnderstanding the signe to be spoken of in the one the thing in the other Can they any way relieue themselues still holding their opinions without falling as saith the Canon into greater more dangerous heresies then euer did Berengarius But verily Chrysost hath spokē thus elswhere Christ is crucified before your eyes his bloud runneth downe from his side c. And S. Paul likewise to the Galathians Christ is crucified before your eies As in S. Ierome Hyeronym in Psal 85. Tertul. de baptism Our faces in baptisme are marked with the bloud of Christ In Tertullian We are washed in the passion of our Lord c. In S. Barnard Washed in his bloud in Baptisme c. And all this without any reall transmutation in the elements In the Masse also vsed at this day The liturgie of the Latines although that it haue beene ouertrimmed againe and againe wee may find sorne traces and footinges thereof for the bread and the wine are there called Dona Munera giftes offerings and the same gifts after consecration are called Creatures Per quem haec omnia semper bona creas c. Whereas the massing Priestes would haue vs belieue that after they haue once gone ouer them that they become the Creator himselfe And they pray vnto God That he would vouchsafe to accept them as the offeringes of Abell c. If it were Christ himselfe with what face could this be done Furthermore there are as yet many Post-communions carrying S. Ambrose his stile As this Pignus vitae eternae c. the pledge of eternall life Again Quod specie gerimus rerū veritare capiamus Lord let thy Sacraments accomplish in vs that which they containe to the end we may receiue in truth that which we handle in figure Otherwise how wil they expound this without a figure That the bodie that I haue taken and the bloud that I haue drunke cleaueth vnto my entralles if we vnderstand it not of the entralles of the soule and by consequent of the mouth of the same according to the words which follow That so there may not remaine any spot of mine iniquities in me c. They think themselues to haue done a great act against al these so euident proofes Obiection when they can but obiect against vs That our Lord had told his disciples that hee would not speake any more vnto them in similitudes and that the question is here about a Testament wherein euerie thing must be plainely set downe But is there any that do both wittingly and willingly make the same more obscure and intricate then they doe which of them or vs doth admit therein both moe figures more strange figures But we say that there is something to be said betwixt parables and figures and that figures are giuen to make cleare and plaine not to make obscure darke And that more is there is not any place in the scripture without speaking either of their figures That the whole discourse of the holy supper is full of figures or our owne wherein there are so many figures to be found Father let this cup passe from me Let a man sell that he hath to buy him a sword This cup is the new Testament c. I will not drinke any more of this fruit Behold thy mother c. Are these figures And is there not also both before and after the passion not onely figuratiue speeches but also figured deeds The washing of the feet of the Apostles The sop giuen to Iudas c. The breathing vpon the Apostles c. in these words Receiue the holy Ghost c. And yet these figures whether those concerning actions or those concerning wordes such as both expressely signifie as also giue much light to that which is intended to bee deliuered yea more then many other wordes would haue done For what store number would haue sufficed to lay open the duetie that our Lord would that S. Iohn should performe to the virgine or the humilitie which hee recommended to the Apostles or to haue set forth the presence of the spirite which he was as certainely to send vnto
neere to his death had care to set vs in possession of his grace to the end that his inuisible grace might be giuen vs by some visible signe And for that are all the Sacraments instituted for that cause also the Eucharist and Baptisme c. What will they here say which blame and are offended with vs for that we call the Sacraments a ring or pledge In an other place he putteth downe this comparatiue speech Idem in Cant. serm 33. Men vse not to take with like chearefulnesse the crust of the Sacrament and the finest of the flower of the Corne faith and riches remembrance and presence eternitie and a stinted time the face and the Glasse the Image of God and the forme of a seruant Againe Idem de S. Martinio ser 21. The true substance of the flesh is exhibited vnto vs in the Sacrament but spiritually not carnally And what is the meaning of this spiritually Verily saith he in an other place expounding these words Noli me tangere This touching from henceforth seeing Christ is gone vp into heauen is done by the affection not with the hand with the desire not with the eye by faith not by feeling Thou shalt touch him with the hand of faith the finger of desire the fierie flames of deuotion and with the eye of the vnderstanding c. To belieue him is to haue found him Hug. erud Theolog. trac 6. c. 7. Summae Senten de sacr l. 2. p. 8. c. 8. 13. The faithfull knowe that Christ dwelleth by faith in their hearts what can there be more neere Hugo of Saint Victor This visible kind is named flesh by the custome of the Scripture which giueth to Sacraments the names of the things whereof they are Sacraments Againe The bread is proposed and set before men that in it may be taken and by it may bee signified the truth of the bodie and bloud of Christ And againe The receiuing of the Eucharist is the Sacrament and image of the participation of Iesus For this his Sacrament which wee take visibly is the signe that we ought to be vnited vnto him spiritually In a word It is better for thee saith he that Christ should enter into thy vnderstanding then into thy belly This meate is for the soule and not for the bodie Which beareth in a word this lessoÌ„ with it as we take it That the bread is the body of Christ Sacramentally in signification and in figure exhibiting notwithstanding vnto our soules the thing in truth spiritually by faith And Berengarius doth interpret it in the same words cited by Lanfrancus Now I am not ignorant that these same Doctors haue in other places spoken altogether as properly but so it is that Barbarisme had not as yet choaked suppressed the old language of the Church notwithstaÌ„ding that persecution was euerie where intended against them that would speake it freely Oppositions Peter de Bruits a famous Doctor at Tholose who taught that the transmutatioÌ„ of the kinds was contrarie to the word of God Petrus Cluniacensis l 2. being followed of a great number of people in the Prouences of Dolphinie Prouence Languedoc and Guien was burned aliue And Henrie his fellow Scholler did not shrinke to take his place vpon him in most couragious sort maner as also diuers others with him An Abbot rose on the other side in Fraunce who preached the verie same doctrine an other in England holding disputation Panem esse Sacramentum non rem Sacramenti That the bread is the Sacrament and not the thing but this man was oppressed by Malachias Bishop of Ireland In Graecia likewise they disputed and reasoned sutably to this doctrine Whether the bodie of Christ Nicetas after it is taken bee corruptible or incorruptible Nicetas taketh the one part and Humbert the Burgonian the other men agreed vpon as contrarie one to the other in all things Thus by these friuolous and fantasticall questions turning into cruell contentions the true body of Christ was rent in peeces and his very bloud contemptuously shed and spoyled whereas it was instituted for the vnion and knitting together of the Church Now come in Gratian and Lombard Friers patrons and protectors the one of the Canonists the other of the Schoolemen the one a compiler of the Decrees the other of the sentences Anno 1200. The Canons the greater part whereof is taken from the Fathers but sometimes not according to their true sence the rather to fit them thereby to their times And hereby we shall still be able to perceiue and see that the truth thereof cannot bee hid or concealed Let vs begin with Gratian The Canon Inquit is verie plaine and manifest Gratian. Câ—nqâ—â—t 80. De Consec d 2 C. Quia passus 3â— â—c Consec c. 2 â— Null◠〈…〉 C. â—um Quid 43 c. oâ—ccrâ— d 2. â—b Gl. C. Non hoc 4â— ibid. That the Fathers of the old Testament did eate the same spirituall meate that wee c. The Canon Quia passus That euerie faithfull person is partaker of the bodie and bloud of Christ of his bread and Cup in Baptisme Maxims altogether contrarie to those of the transubstantiators And as concerning the Eucharist the Canon Prima quidem saith You shall not eate this bodie which you see you shall not drinke the bloud which they shall shed that shall crucifie me I haue recommended vnto you a certaine Sacrament the same spiritually vnderstood doth quicken you And the Glose You shall not eate this bodie c. that is in this sort and greatnesse but in the Sacrament Which is directly against that which they teach That the same body which was crucified is eaten in the Eucharist Now to the end they may loose themselues out of this snare they patch it vp with these words Ipsum non ipsum That is the same and not the same the same inuisible not the same visibly c. But the Canons C. Dupliciter 2◠〈…〉 est quod 4â— d. ead 〈◊〉 Gloss Aâ—â—ust in psa 98. Tâ—om op 58. c 19 C. de hac quidem 75. d. 2 vbi Hieron C. Hoc Corpus 27. de consecr d. 2. Dupliciter and hoc est quod doth quite breake off whatsoeuer hold they might seeme to haue The flesh and the bloud of Christ are taken two waies either as they are spirituall and diuine of which the Lord saith My flesh is truely meate c. Or for the flesh which was crucified and the bloud which was shed with the speare c. Now Saint Augustine meaneth that it is this that is neither eaten nor drunken Againe by the Canon De hac quidem It is not permitted saith he to any man to eate of the host that Christ hath offered vpon the Altar of the Crosse but rather of that other which is admirably done in remembrance of it Then there is nothing left for vs to eate but the remembraunce and memoriall onely
Masse then the place is ill applyed to that purpose which if it be so then let them refraine to make any such collection thereof hereafter if not yet how are they able to proue from thence their Masse as that which he reserued as they say further to be laid open and deliuered not to bee one of those thinges which are not necessarie and how from thence will they aunswere such as say that it is not of the nature of the Lordes supper the doctrine whereof hee had there deliuered them But wee will yet make it more cleare that Saint Paule did not deferre or put off any doctrine necessarie vnto saluation as being of the substance thereof vnto his comming but onely certaine circumstances 1. Cor. 1. such as were for comelinesse rather then for necessitie I make knowne vnto you saith hee in the same Epistle the Gospell which I haue preached vnto you which you haue receyued wherein you abide and by which you are saued Wherefore the things which he setteth not downe in this Epistle are not of that nature and qualitie But if the Masse be necessarie vnto eternall saluation it is not of the number of those that are reserued the place therefore is altogether misalleadged Or if it must needs haue a roome amongst other things meant in that place then it wil follow that it is no necessary thing contrary to that they hold maintaine S. Augustine epist l. â—8 c. 6. Neither doth it make any more for them which they alleadge out of S. Augustine That it appeareth by this place that all those ordinances which are obserued in the church are ordained of the Apostles For first it is manifest that hee speaketh of the circumstances of the holy supper not of the substance by the answeres which he maketh vnto Ianuarius his questions which are whether it must be celebtated vpon such such dayes at such or such an houre before or after meate c. Now from hence would they proue matter of speciall waight and substance but not any thing of circumstance a doctrine of a propitiatory sacrifice not the order maner of celebrating of it Afterward for the circumstance they had to proue that the order wherof S. Augustine speaketh is in euerie point the same with theirs that is to say that the ceremonie of the Masse was the same in his time that it is now seeing it is our purpose hereafter to shew that the holy Supper was then celebrated sincerely and that the Masse was altogether vnknowne both for his name and likewise for his effectes But there is yet more behind for in this same Epistle after that S. Augustine hath squared out and established the holy supper of our Lord according to the holy scriptures in all the pointes thereof concerning faith in these words Sicuti communicatio corporis et sanguinis Christi c. How the communicating of the bodie bloud of our Lord and if any other thing be recommended vnto vs in the scriptures Againe If the authoritie of sacred writ doe inioyne vs we must not doubt but that we are to doe whatsoeuer we reade therein to be done c. he commeth in expresse tearmes vnto the circumstances of the same the day the houre fasting or not c. things whereof the scripture speaketh not and as concerning our cariage wherein he wisheth vs to behaue our selues after the most receiued custome of the Church because there is some likelihood that such obseruation proceedeth either from the Apostles or from the great Councels or els according as it is there receiued where one dwelleth as S. Ambrose counselled his mother It being vnreasonable saith he to trouble mens consciences about such obseruations either through too obstinately contending for them or through any superstitious kind of fearefulnesse And yet notwithstanding to shew how we ought to preferre the scripture before any manner of tradition That the Masse hath no grouÌ„d from the practise of the Apostles Act. c. 23. â—â— If our Lord saith S. Augustine did ordaine that we should receiue the Supper after other meates I belieue that none of the Apostles would haue taken vpon them to haue altered or changed the same c. Howsoeuer it be say they the Apostles haue said Masse And that this is true you haue in the Actes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say that as the Prophets and Teachers there named ministred vnto the Lord and fasted the holy Ghost said vnto them separate vnto me Barnabas and Saule c. The question then dependeth vpon the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth the word Lithurgie We say that it signifieth to doe ones dutie and they will needs haue it to signifie to say the Masse 2. Cor. 9.12 Rom. 15.27 Philip. 4.18 S. Paul in many places calleth the bestowing of almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lithurgie The ordinarie Glosse The charitable laying out of our goods vpon our brethren Oecumenius The Apostle hath not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make common worldly things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say saith the ordinary Glosse to administer Because saith Oecumenius that hereby he concludeth the Romaines to be publike Officers for the paying of tribute vnto the Saints as duely diligently and iustly as vnto kings For which cause S. Paule also calleth Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 3. the minister of or one ministring vnto him in his necesties And for this cause likewise Suidas a famous Grammarian saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lithurgie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike office or charge as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a freeing and setting of a man at libertie either from charge in diuine or prophane matters But not to go out of the place in the Actes Oecumenius saith What meaneth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius in Act. cap. 13. as they preached And so Chrysostome The old interpreter Ministrantibus as they were administring or executing their office and charge The Syriacke and Arabian as they were at prayers because he there speaketh iointly of fasting Nicholaus de Lyra As they serued God euery one according to his degree fasting to the end that their spirits might be so much the more raised lift vp to heauenly and diuine things Caietanus He speaketh nothing of what kind their ministerie was but in as much as hee had spoken before of Prophets Teachers he wold insinuate vnto vs that he serued God in teaching and prophesying that is to say in expounding the scripture And in like manner the rest Amongst all which Expositors there is not so much as one to be found which did euer dreame of finding the Masse in that place vntill our yesterdaies sophisters sprung vp and by the same argument reason would proue that the Angels said Masse seeing that the Apostle to the Hebrews calleth them 〈◊〉 〈◊〉
in the doctrine of the Apostles Gloss ordin in Act. 2. in the communion and breaking of bread c. The Glosse saith Of bread as well common as consecrate that is to say as well ordinarie as sacramentall And Lyranus Partly saith he because they did communicate together day by day partly likewise because they did vse their victuailes and goods as in common Oecumenius in Act. 2. And Oecumenius Breaking the bread saith he to shew the plaine and cheape diet which the Apostles vsed Caietanus Distributing the breade that is to say their prouision of victuailes from house to house according to the store which they had receiued by the gift of the able faithfull And when shall we learne to speake like to the Siriacke and Arabian expositors communicating in the Sacrament of the Lords Supper called the Eucharist for they to signifie the same doe vse the word Vcaristio and by the same reason they might haue retained the worde Masse What coÌ„munion or agreement is there betwixt that this new inuention And who is he that is not out of all doubt that this was not any of the Apostles and disciples their ordinarie exercises of pietie And withall marke well how that to establish the truth the whole bodie of holy scripture is not sufficient to content and satisfie this sort of people whereas one onely word mis-vnderstoode falsely construed drawne into a by-sence rent and torne froÌ„ the best interpretation of most ancient antiquity of the best learned in these latter ages euen their owne a gesse and coniecture a dream is sufficient yea more then enough for them to establish build a lie vpon But that the Apostles and disciples of our Lord did keep themselues to his institution without any swaruing from it at all if our aduersaries will not belieue S. Paule when he saith to the Corinth and to vs all I haue receiued of the Lord that which I haue deliuered vnto you Gregor lib. 7. de Registr c. 67. let vs see at the least if they will belieue their owne Doctors Gregory the great who notwithstanding hath plaid the part of a liberal benefactor to the erecting and setting vp of the Masse telleth vs that The Lords Prater is said presently after commoÌ„ praier because the custome of the Apostles was to consecrate the Host in saying the Lords praier onely c. where he calleth the consecrating of the host the sanctifying of the signes or sacraments Platina in the life of Xistus the first He ordained that Sanctus Sanctus Platina in vita Xisti c. was sung in the office or Lithurgie for at the first these thinges were nakedly and simply done S. Peter added nothing to the consecration saue onely the Lords praier Walafridus Strabo vnder Lewes the Gentle Walafri Strabo abbas c. 22 in lib. de rebus ecclesiast about the yeare 850. a famous Abbot as Trithemius writeth What we do at this day saith he by a ministery multiplyed and enlarged with praiers lessons songs and consecrations the Apostles as our faith bindeth vs to belieue and those which followed next after them performed in most simple and single maner being no other thing then that which our Lord had commanded by prayers and remembring of his passion And therefore they did breake bread in houses as it appeareth Actes 20. And our Elders likewise report vnto vs that in former times Masses were no other thing then that which it vsually done vppon the day of Preparation otherwise called the Fryday before Easter vppon which day there is no Masse saide Mandatum but onely the communicating of the Sacrament after the pronouncing of the Lordes Prayer And in like manner according to the commandement of the Lorde after a due commemoration of his death and passion they did participate and receiue in old time his bodie and blood euen all they I say who were for capacitie and reason meet to be admitted thereunto Berno Augiensis de rebus ad missam spectantibus c. 1. Berno Augiensis to the same effect In the birth of the Church saith hee Masse was not said and celebrated as it is at this day witnes Pope Gregorie and therewith he alleadgeth the place aboue named And it may be saith he that in former times there was nothing read but the Epistles of S Paule afterward other lessons as well of the olde as of the new Testament haue beene mingled therewith B. Remig. Antisiado de celebratione nusâ—ae Cap. 1. And all this he may seeme to haue taken out of the life of S. Gregory and S. Remigius Bishop of Auxerre vnder Charles the bald It is held saith he that S. Peter did first say Masse in Antioch that is to say in such sort as the Lord had giuen in commandement vnto his Disciples in these words Do this in remebrance of me that is to say call to your minds that I am dead to purchase your saluation and do ye the like and that both for his your owne sakes And some say that he said not at that time aboue three prayers which began with these words Hanc igitur orationem c. Durandus in his Rationall Durand in Rationali The Masse in the Primitiue church was not such as it is at this day for it did not properly consist of any moe then these eight wordes This is my body This is my bloud Afterwards the Apostles added thereto the Lords Praier c. And furthermore the steps marks of this truth are yet to be seene in the Monastery of S. Benet wherein the three daies before Easter the Abbot alone doth hallow the bread and the wine and the Monkes sitting with him receiue them at his hand vpon these daies there is no other manner of Masse said The Lords institution is read and certaine places of the holy scripture and that they call Mandatum that is to say Mandatum the Lords commaundement as Walafridus Berno and Remigius c. Now in all these places they vse the word Masse being vsed in the times wherin they liued for the holy supper This which wee haue run out into of fitting our selues with the testimonies of such as speake their owne language and agree with them in their worship and seruice hath got vs thus much namely that from the testimonies of all the said Abbots which haue professed to write of the Masse wee get this ground and aduantage namely that the Apostles did retaine the Lords institution and as of consequent it must follow did also deliuer the same vnto their disciples and followers That they had not as they themselues doe affirme added any thing thereunto but that which was of the same spirit and maister namely the Lords prayer and this we must assuredly conceiue to haue beene not so much in respect of the forme of the Lordes Supper as in respect that it was commended vnto them for their ordinarie prayer And that there was
manner of seruice That the seruice of Christians was deriued from thence excepted one that after they had with all honourable reuerence and tender compassion buried the olde Synagogue they prayed vpon the Lords day that is to say vpon the first daye of the weeke in remembrance of the resurrection in stead of the Sabath and brought in the reading of the Euangelists the Epistles of the Apostles with that of the law the Prophets out of which the Bb. or Pastor did expound somewhat vnto them then after these lectures the holie supper was celebrated amongst the faithfull by the reciting of the institution of the same and the distributing of the bread and cup vnto the people the which for the most part were taken from their owne offrings for the vse of the holy Sacraments which done there followed certain Psalmes of thanksgiuing for the spiritual good things receiued of God at this holie table after which the assembly brake vp and all this was done and said euen till all was ended in great simplicity and singlenes and in a lauguage vnderstood and in such garmentes as all the people did weare as it shall bee certainelie proued hereafter from point to point Of the Confession of sins the first profession that euery Christiā must make Matth 3. Mar. 1 we haue some prints marks in S. Iohn Baptist for such as came vnto him cōfessed their sins were baptized for without the knowledge of sin no man can come to the acknowledgement of grace Acts 13. the shutting vp of Paul his sermō to the Iewes in the Synagogue at Antioch standeth vpon these words Be it known vnto you that by Iesus Christ remission of sins is preached vnto you c. wherby likewise we see that they which were cōuerted by the preaching of the Apostles were touched with compunction of heart confessed their sins hence cōmeth that which Lyranus telleth vs vpō those words in Leuiticus And the high Priest laying both his handes vppon the Goate Leuit. 16. shall confesse the iniquities of the children of Israell c. Not sayeth hee declaring all their particular sinnes for that were impossible but in generall as wee doe in the confession vsuallie made in the beginning of the Masse And yet notwithstanding now a dayes the Priest hath neuer a word that waye saue onelie for himselfe whereas the Pastor holding the place of the high Priest that is which is the mouth of the people in the Church ought to confesse vnto God the iniquities of that people in setting before them for the remission thereof the benefite of the Sacrifice of his onelie begotten sonne Iesus Christ our Lord which should make vs belieue together with other signes and marks which we shall see hereafter that this parte of seruice was of good praise and commendation as for reading it was ordinarie as we haue seene in the Synagogues whereinto the Apostles came for to instruct and teach the Iewes Acts 20. and for the publike assemblies wee haue a manifest example thereof in the Actes where S. Paule the Disciples being come together for to breake bread that is to celebrate the Lordes Supper handleth the word of God amongst them and continueth his speech vnto midnight that is he did not only reade vnto them but expounded it vnto them also and drew out from thence doctrines for their vse after the manner vsed in preaching and likewise hee ordinarilie calleth his office and function the Ministerie or administration of the word And as for prayers to be made for the aduancement of the glorie of God for the necessitie of the Church and state politique the heads and members of the same and for our owne saluation we haue both precept and prescript forme deliuered vs by our Lord Mat. 6. c. Mat. 6. 1. Tim 2. the admonition of S. Paul to make intercessions prayers supplications c. for all men for kinges for men set in authoritie c. and the example of the Apostles perseuering in prayer and in the breaking of bread c. and S. Augustine doth by name expound that place of S. Paule of solemne prayers of the Lordes Supper and as for the administration thereof we haue the forme set downe in the 1. to the Corinthians 10. 1. Cor. 10. 11. and 11. vnder the signes of bread wine which were wont to be brought to the common feastes of Christians they were blessed according to the institution of the Lord as it is there set downe for the communicating of his bodie and blood and in remembrance of his death which he suffered for our sinnes And this whole action was intermingled with Psalmes and spirituall giuinges of thankes taken and deriued from the example of our Lord who after the holie Supper sung a Psalme with his Apostles according to the exhortation likewise of S. Paule speaking thus vnto vs Be yee filled with the spirit speaking amongst your selues in Psalms and Hymnes and spiritual songs c. Ephes 5.18.19 Colos 3. giuing thankes alwaies for all thinges in the name of our Lord Iesus vnto our God and Father vpon a solemne or festiuall day it is cleare and euident by these wordes in the Actes Acts 20. And the first day of the weeke the Disciples being assembled c. that is to say vpon the Lordes day confirmed likewise 1. Cor. 11. where these assemblies may seeme to bee appointed properlie for the holie Supper of our Lord. 1. Cor. 11. To bee briefe that all was done in a knowne tongue 1. Cor. 14. we need no other witnes then S. Paule I esteem more sayeth hee of fiue wordes in the Church spoken to my vnderstanding then often thousand in an vnknowne tongue c. And againe this verilie was the scope and drift of the Spirit of God in the gift of tongues Now concerning all that hath gone before especiallie that of the more often celebrating of the holie Supper by the faithfull exercising themselues therein during the continuance of the first loue and zeale then they did afterward it is confirmed by all them that haue written anie thing of sacred functions but wee will insist vpon and presse them onelie who are of most authoritie and best allowance For Confession Lyranus hath told vs that they had a generall confession of the sinnes of the people in the beginning of their seruice imitating therein the manner of the Iewes in their prayers and sacrifices And to him let vs ioyne S. Ciprian as next The holy Hierarchie saieth hee that is the Minister of the Church whome the holie Ghost toucheth with compunction Ciprianus siue quis alius de card operib Christi let him watch thereto let him dwell therein and keepe holie the same c. and let him pray boldlie and confidentlie for his own ignorances and those of the peoples by making a confession from a wounded hearte c. Of Psalmes and reading of lessons out of
vs I cannot but meruaile how against all both Euangelical Apostolicall doctrine men dare to offer in some places water in the cup c. Afterward he addeth For they should aske counsell at those whom they follow wherefore if in the sacrifice which is Christ wee are not to follow any other then Christ it must of necessitie follow and be laid vpon vs that we ought to obey and doe as Christ hath done and also commanded vs to doe seeing hee telleth vs in his Gospell If you doe the things which I command you I call you no more seruantes but friendes For that Christ ought onely to be heard saith he God the father himselfe hath witnessed it from heauen saying This is my welbeloued Sonne c. heare him Whereupon then it must follow that we are not to regard what euery one before vs hath iudged meet and conuenient to be done but vnto that which Iesus Christ hath done which is before all because wee are not to apply our selues to follow and imitate the custome of man but the truth and veritie of God But and if thy conscience checke or trouble thee by reason of the life and doinges of thy predecessors who haue so and so liued and which haue followed such and such traditions he putteth into thy mouth what to answere vnto thy selfe in that case likewise For saith he if any of our Predecessors either through ignorance or foolish simplicitie haue held otherwise then the Lord hath taught vs eyther by his precept or by his example God will pardon such his simplicitie through his rich and aboundant mercie but vnto vs forewarned taught the contrarie by himselfe it cannot be pardoned and forgiuen Now in deede it were meet that we should write out all the whole treatise because it driueth onely and aymeth at the annihilating of all manner of mens traditions that so nothing might bee embraced but the pure institution of Christ contained in the Gospell and in the Apostle But that wee may come to the particular and speciall pointes of this diuine seruice we haue alreadie seene and heard what he hath said of the generall confession which the Minister or Priest made of the sinnes of the people and his owne There was also at this time in the Christian assemblies a mounted or raised place out of which the reader appointed for the same vsed to reade the scriptures as also the Bb. to make his sermons vpon the same so read Cyprian de operib Cardinal Christi Conciliū Laodic Canon 19. Which said place Cyprian calleth Tribunal ecclesiae but others Suggestum pulpitum c. And the sermon or Homelie was made after the reading of the Gospell and before the celebration of the Sacrament as appeareth by the Councell of Laodicea that is to say before the going out of those which were to be instructed and catechised in Christianitie to the end that they might bee receiued into the Christian Church This reading is likewise apparant Cypr. lib. 2. Epist 5. where Saint Cyprian ordained for the reader a Confessor of the name of Christ He was worthie saith he not for his age but for his deserts of some higher roome in the church but it seemed good vnto vs that he should begin at the office of reading because nothing soundeth better in that mouth which hath confessed Christ by a glorious professing and witnessing of him then the sound of the celebrating of the diuine lectures To reade saith he the Gospel of Christ which maketh the Martyrs to come from the stockes to the pulpit c. and because such ioy loueth not any lingring delay Dominico legit Hee began to reade vpon the day of the holy Supper c. And as for the sermon Eusebius maketh mention that it was ordinarily and commonly vsed in the holy assemblies of the African Churches Euseb lib. 7. cap. 22. and wee haue many places also to that effect out of Saint Cyprian Wee learne also of Origene that it was the custome that the Reader should reade the scripture Socrat. lib. 5. cap. 12. Cipri serm in orat Doinic and the Pastor expound it And Socrates maketh mention that in the Church of Alexandria this was Origene his professed practise And as concerning prayers Our praying saith Saint Ciprian is publike and common not for one man alone but for all the people for that likewise all this people is but as one And to the end that all carnall cogitation may bee far from vs the Minister before praier prepareth the hearts of the brethren by this preface Sursum corda which is lift vp your harts on high to the end that the people which answere Habemus ad Dominū that is we lift them vp vnto the Lord may be forewarned not to think of any thing but him onely And consequently the celebration of the Lordes Supper followed the insticution whereof was read for the blessing of the sacraments and after that a generall prayer as appeareth in a historie of one possessed of a Deuill of whom he saith Cypr. in serm de lapsis that she was impatient during the time of this prayer Precis orationisque nostra impatiens c. But that solennibus adimpletis the holy things being accomplished that is to say Et accipientibus caeteris locus eius aduenit Cypr. de Caena Dominic the blessing of the sacraments the Deacon beginning to giue the cup she would haue taken it in her place howbeit very quickly by a secret instnct and motion from God she began to turne away her face At which time likewise all the faithfull indifferently without exception of any did communicate practising the same that he speaketh of elsewhere saying The Priests are not admitted alone to the communicating of this foode but the whole church euery one receiueth his portion equally c. Hitherto you see the simple and sincere manner of diuine seruice continued and vsed in the Church but let vs see what thinges they were that in this meane time are reported to haue beene added thereunto by the Bishops of Rome Some attribute to Pope Alexander the first this clause Qui pridie quam pateretur c. that is who in the day before his passion tooke the bread in his precious hands and lifting vp his eyes vnto thee O God his father most mightie and yeelding thee thankes blessed it brake it and gaue it to his disciples saying take eate ye all c. Whereby appeareth that in former times by their owne testimony these words Hoc est corpus meum was pronounced without any Canon and without any preface Iustin Apol. 2. Plat. in Sixt. 1. as we may reade them all naked and by themselues in Iustine his second Apologie Do this in remembrance of me This is my bodie This is my bloud c. To Sixtus 1. is attributed Sanctus c. Holy holy holy Lorde God of hostes the heauens and earth are ful of thy glorie And this which Platina did set
betwixt the two seruices that is that of the catechised Of Offrings or oblâ—tions and that of the faithfull there was a place and libertie for the presenting bringing in of offringes which the Christians vsed to offer of their increase and fruits vnto God in his Church to be imployed partlie to the vse of the Sacramentes and partlie to the reliefe of the poore according to the example of the Israelites Exod. ch 25. Deut. 16 26. Leuit. 23.11 the 17. c. 34. Deut. c. 26. De consecr dist 1. C. omnis Christ c. 12. q. C. Vulturand Philip. 4. Heb. 13. Irenae l. 4. c. 34 to whome it was giuen in charge You shall not appeare before the Lord your handes emptie These offrings were brought vnto the Priest and presented with a protestation made of the grace and mercie receyued of God which sayeth the Lord hee shall shake before the Lord to the end that they may bee acceptable for your sake And this is it which Walafridus Berno told vs hertofore namely that the offring sprang and tooke his beginning from the old people whereof also wee haue some steps and markes in the Epistles of S. Paule where these offrings made for the relief of the poor are called Sacrifices Irenaeus sayth The Lord aduising his Disciples to offer vnto God the first fruits of his creatures not because he hath neede but to the end that they should not be vnfruitfull and vnthankefull taketh that which by his creation was bread giueth thanks and saith This is my bodie c. Againe we offer vnto him to giue him thankes for the gift which hee hath bestowed vpon vs and for the sanctifying of the creature that is the bread the wine consecrating them in the bodie and in the blood of our Lord Then a little after hee addeth the other vse To feede sayeth hee the hungrie to cloath the naked c. according to that which is written hee that hath pittie vpon the poore lendeth vpon vsurie vnto God c. From whence wee plainlie gather both the one and the other Iustinus Martyr Apol. 2. S. Cypri de Eleemos in Epist ad Decentium D. â— C. parem igitur Custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulin. in libel de Gazophyl August Ep. 121. Ad victorinum Thâ—od l 5. c. 17. Nicephl 1â— c. 41. Pâ—ul in vita Ambros August Ep. 187 and that these gifts were ordinarie in the church and that out of them they did take the bread and wine for to be sanctified and serued in the holie Supper the residue that remained being reserued for the poore Iustine sayeth The bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are brought vnto him which is the chiefest among the Brethren that is to the Bb. or Minister which performeth the action S. Cyprian is more cleare and plaine in this point As rich as thou art Dominicum celebrare te credis that is thou thinkest to celebrate the Lordes day or the feast of the Lord and takest no care to bring thy offrings and so thou commest ad Dominicum to this holie assembly without anie sacrifice wilt thou take part of the sacrifice which the poore shall haue offred So auncient is this ceremonie in the Church and furtherthermore Paulinus testifieth that there was a table in the midst of the Church whereunto these offringes were brought which S. Augustine calleth the altar of God after the mannor of the Iewish imitation complaining in a certaine Epistle that the poore Captiues amongst the Barbarians as the Iewes in Babilon could not bring their offringes to this Altar nor yet finde anie man by whome they might offer vp the same vnto God And were reade of Theodosius that hee was wont to offer such giftes before the celebration of the holie mysteries and of the Emperour Eugenius that his giftes and offringes were reiected and refused because hee had polluted himselfe with Sacrilege So likewise of the Earle Boniface for hauing rauished one of the Church for because say they to take of these the Sacrifice which they should bring vnto God S. Hieron in Hierem. l. 2. c. 11. in Ezech. c. 18. l. 6. Innoc. 1. Epist 1. c. 2. were to approue them to bee in state to bee partakers of the prayers of the Church The abuse hereof grew in the ende to bee such as that for to inuite and call euerie man to it the names of those which offred the gifts which they gaue were rehearsed with a lowde voice in the Church which likewise was found fault withall and reprehended at large by S. Ierome Now these offringes were ordinarilie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek in Latine Dona munera oblationes that is gifts presents fruits oblations c. which did sanctifie make holie the whole lump whereupon it commeth that these wordes are read in the Lithurgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tuaex tuis that is we giue thee of thine owne that which is thine And they were consecrated and dedicated to God by the prayer of the Priest after the manner of the Iewish Church in these wordes or the like Has oblationes famulorum famularùmque tuarum benignus assume quas singuli obtulerunt might it please thee fauourablie to receiue these oblations of thy household seruants and handmaides which euerie one of them hath offred vppe vnto thee Sometimes going so farre as to name them by their names contrary to the good liking and iudgement of Ierome and that in such manner as we see by the steppes and printes thereof in these wordes changeablie vsed in the Masse Pro quibus tibi offerimus vel qui tibi offerunt that is for whome we offer vnto thee or which offer vnto thee In like manner in the prayers of the fift sixt and seauenth Lordes daye after Whitsontide in these wordes Has oblationes famulorum tuorum c. benignus assume accipe sacrificium à deuotis famul is tuis pari benedictione sicut munera Abel sanctifica that is to say take this sacrifice of thy seruants and sanctifie it as the offringes of Abell Againe in these wordes of the Masse and of the Lithurgie May it please thee to receiue them for a sacrifice of praise and of a sweetesmell as those of Abell Noe Melchisedech Samuell c. Which forme of prayer grew afterward to be most blasphemously abused as shall be shewed by being applyed vnto the pretended sacrifice of the bodie and blood of our Lord. Now all the while that these offringes were in bringing to the table to bee laid thereupon the people were ordinarily wont to employ the same in praysing of God by singing of Psalmes whereupon came the Offertorie that is to say in the beginning certaine Psalmes and afterward certaine verses onelie which were sung in the meane space Neither must it here be forgotten that one parte of these offringes according as was the aboundance thereof beganne to be imployed about the maintenance of
thanke God sayeth hee in this Sacrament for that hee hath deliuered vs from errour Chrysost in hom 24. in 1. ad Cor. for that hee hath adopted vs for brethren so far off as we were from al hope by reason of our impieties and therfore we call it the cup of blessing and the Eucharist In the lithurgie likewise which is attributed vnto S. Basill is wholie set downe the storie of our redemption and in the verie place of the Canon of the Romish Masse Of the Canon and endeth with the institution of the holie Supper no word or mention made of anie propitiatorie Sacrifice other then of our Lord himselfe to bee short it is worth the noting that we cannot by tracing out find or meete with anie one step or footing of the Canon of this Masse in the olde Writers though otherwise diligent inough to anotomize vnto vs the partes and prices of their seruice if it were not for one onelie place in S. Ambrose in his bookes of the Sacramentes and yet those bookes not acknowledged of all men to be his howsoeuer vnder his name for the foresaide end abused most notoriously S. Ambrose sayeth S. Ambrose l. 4. 67. de Sacr. Fac nobis hanc oblationem adscriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini c. that is vouchsafe O Lord to make this our oblation and offring to bee allowed vs in our account and hold it as acceptable because it is the figure of the bodie and blood of our Lord who the day before he suffered tooke bread in his holie hands c. And wee haue said inough hereof before namely in what sence they vsed this word oblation according to the imitation of the Iewish Church which is likewise plainely seene by this prayer framed according vnto that of the law Let the offring of their gifts be acceptable But whereas S. Ambrose vseth this word figure their Canon sayeth Grant that it may be vnto vs the bodie and blood of Christ Againe of this oblation that is to say of the elements of bread and wine taken from the Masse and whole lumpe of the same set before and presented vnto the belieuers for Sacraments and vnto God for a sacrifice of thankesgiuing in remembrance of the passion death and resurrection of Christ Saint Ambrose saide Vnde memores eius passionis c. precamur vt hanc oblationem suscipias c. We pray thee that in remembrance of his death and passion c. thou wouldest receiue this oblation vpon thine heauenlie altar by the hands of thine Angels as thou didst vouchsafe to receiue the gifts of Abell thy seruant and deare child and the sacrifice of the Patriarch Abraham c. Now that which he speaketh of the oblation of the Elements made Sacraments by the word the Romish Canon vpon the insuing of the first corruptions and deprauing of thinges tooke occasion to speake it of Iesus Christ himselfe so that what the one said of the figure the other spake of the thing it self so by consequent make the sacrifice of Christ inferiour to those of Abell Abraham and Melchisedech Acceptable sayth he as those which indeed we know by the vniform consent of the whole Scriptures to haue been acceptable to God by no other meanes saue onelie in Iesus Christ And let vs further note by the way that in the Lithurgie which they attribute vnto S. Ambrose they haue razed and scraped out the worde figure that so they might fit the Canon the better to that of the Romish Masse As for the consecration or blessing it was not attributed vnto certaine wordes Of the consecration or blessing and much lesse vnto a prefixt and set number of wordes but onelie to the institution of the Lord and to the effectuall power thereof And this appeareth in that the olde Doctors did neuer teach otherwise and in that diuerse men haue vsed diuerse and different wordes herein also for that in diuerse Lithurgies the wordes are diuerse and herein likewise for that the Latines doubted not but that the Greciās as they speak did consecrate and yet notwithstanding the Greeks did not make account that their consecration was accomplished till afterthe prayer which followeth the institution of the holy Supper the Latines on the contrarie defend at this day that it was accomplished in these onelie wordes Hoc est enim corpus meum c. Let it bee so In these Lithurgies wherewith they would dazell our eyes and which they attribute to S. Iames S. Clement S. Basill S. Chrysostome c. according to the translations of their interpreters In S. Clement his Lithurgie Ostendat the wordes of consecration are these in the praier which they make after the reading of the institution of the Supper We O Lord mindfull of the passion of thy deare Son do beseech thee according to thy institution that it will please thee to send thy holie spirit vpon the Sacrament here present and set before vs who may cause and manifestly declare that the bread is the bodie of Christ and the wine his blood shed and powred out for the life of the world And so likewise speaketh Cyrill in steade that in the Church of Rome the consecration is neyther attributed vnto the institution that goeth before nor vnto the prayer that followeth but vnto the onely pronuntiation or speaking of their wordes giuen and deliuered by strict accountes without interruption as though forsooth it were some precise forme of wordes for the passing of some bargaine in the ciuill law as the Schoolemen are wont to reason notwithstanding that the Cardinall Caietan doth hold that when it is said Benedixit it was Benedictione laudis non consecrationis and that hee was neuer willing to make any exposition vppon the pretended wordes of consecration because hee coulde not finde therein anie ground or foundation laide vppon antiquitie Now as for these wordes how they should bee vnderstoode wee will handle that point when we come to speake of the question of Transubstantiation so that here it shall suffice to haue spoken of it by way of historie The prayer The praier that it would please God to make the faithfull communicating to become more and more one bodie and one spirit that is to say the misticall bodie of Christ is in all the Lithurgies aboue named according to that which Saint Augustine teacheth That the Sacrifice of Christians is their being of manie one bodie in Christ That which is most worthy sayeth hee and notable in the Sacrament of the Altar August Epist 59. is for that in the oblation which the Church offreth shee is offred vppe her selfe vnto God and to bee offred sayeth hee in an other place is as much as to bee vowed and dedicated vnto him seeing that in this Sacrament we protest by a sacred and soueraigne vow to dwell in Christ and in his bond and couenant And therefore he addeth I suppose that
the furnace Also for that now the Church beganne to be very rich of gifts that the sacrifices that is the offerings of the people should be distributed and diuided equally into foure portions for the Bb. or Pastour for the Cleargie or ministers of the Church for the poore and for the repairing of the church And therevpon and that not without cause euerie one being hereby thus tickled and pricked forward to adde euery day some thing to the seruice as their fancie led them the Mileuitane Councell in the time of S. Augustine tooke the matter in hand ordaining that no other praiers prefaces supplications and masses that is Collects Recommendations or Impositions of hands should be vsed in the Church but those which were approued in that Councel or Synode Least as the same saith by negligence or ignorance there might slip some thing which might be contrarie to the faith this reason is likewise giuen afterward by the Africane councell and it came as yet timely enough if it had been well obserued by those which after came in place yea by Gregorie himselfe And thus be hold The vnlikenes of the Romish Masse we are come to the fiue hundreth yeares after Christ finding in all this time one seruice consisting of confessions and praiers Psalmes reading preaching blessing and distributing of the sacraments according to the institution of our Lord singing of praises vnto God during the time of the communion and a thankesgiuing for the end and conclusion c. without any new offering or sacrificing vp of the sonne of God without any inuocating of the creatures by praying vnto theÌ„ without adoring and worshipping of the sacraments and without as yet free from infinite other both impieties and superstitions and therefore by consequent far from the Masse vsed at this day and on the contrarie side comming much neerer vnto the manner of the holy supper as it is now vsed in the reformed Churches The Romish Masse which is the action of one onely man saying reading speaking by figures in a language not vnderstood that is voide of edification then eating drinking without communion all alone and yet speaking continually in the plurall number being a colde ceremonie if euer there were any The holy supper on the contrarie consisting of a feruent praier by the which the Pastour maketh open protestation The cokerâ—ce and agreement of the Lords Supper with that of olde and declaration of the miserie and destruction of mankinde for the people and himselfe of their serious repentance vnto amendement of life and of remission of sinnes by faith in Christ in Psalmes sung with one consent of heart and voice by all the people for to quicken and stirre vp their fainting and ouer dull spirits vnto God in the reading of the sacred word and the interpreting and applying of the same in his time place by the Pastour as namely after that he hath in solemne sort supplicated the Almightie creator in the fauour of his onely begotten that it would please him to open his mouth for to teach and deliuer the same profitably and the eares and hearts of the people for to vnderstand well in a generall praier for the necessities of the Church and of the whole world for Magistrates pastours the conuersion of Infidels the extirpation and rooting out of heresies the publike peace and all maner of generall and particular afflictions in the reading of the holy supper and expounding of the same by the which namely the faithfull are exhorted to come to the holy table in humilitie and deuotion in assurance of faith and ardent charitie with an earnest acknowledgement of their sinnes and notwithstanding in a stedfast affiance in the mercies of God manifested and reuealed in Iesus Christ admonished to renounce all rancour and hatred contentions and strife and carefully to labour to bee reconciled if so be that they bee broken forth and come to the knowledge of others but the impenitent and wilfull obstinate are debarred from the same and that not by the voice and declaration of the Deacon alone but by a seuere denunciation of the iudgement of God if they abuse the bodie of the Lord as likewise by the sence and feeling of their owne consciences or by the iudgement of the Church After which things all and euery one came neere vnto the holy table in decent order and due reuerence to communicate the bodie and bloud of our Lord they receiued the holie sacraments at the hands of the Pastors with the most significant words that are either in the Gospel or in any of the Epistles of the Apostles lifting vp their hearts on high and praying to God that it would please him by the vertue of his holy spirit to giue them the flesh of his sonne for their spirituall repast and foode and his blood for their drinke vnto eternall life seeing that of his infinit mercie he hath vouchsafed to make them bone of his bones and flesh of his flesh c that so they may abide liue and dwell continually in him And during all the time of this action the deuotion of the assemblie was cherished and nourished with the reading of the holy scriptures as most meete to declare the death of the Lord vntill his comming and to record the vnspeakable benefite of the same with singing of Psalmes also chosen out of purpose both for the calling to minde of man his miserie as also for giuing vnto them the sence feeling of Gods mercie and thirdly for the stirring of them vp to giue vnto God for the same all vnfained and solemne thankes And finally there followed the dismission of the assemblie with a praier of the whole people vnto God containing a briefe thankesgiuing for that it had pleased him to make them to see and taste the assurance of their saluation in the communion and participation of his welbeloued sonne ioyning therunto the singing of the song of Simeon vsed of the old Church as wee haue alreadie seene to the same end and purpose And after the solemne and accustomed blessing admonition being giuen them how they should witnes and testifie the coniunction vnitie which they feele and find in Christ by the way and manner of that liuelie sence and feeling which the members of the bodie haue with the head they were to distribute euery one according to his abilitie vnto the poor for whome the Deacons were to receiue what should be giuen I speake nothing of the order of Catechising both publikelie and priuatelie which was wont to bee appointed and practised certaine weeks before for the instruction and examination of such as should be partakers thereof the morning Sermon which ordinarily is spent in the expounding of the doctrine of the Sacrament vnto the people and that also of the after noone tending to the stirring of vs vppe to the giuing of thankes vnto God Now then let euerie man iudge without being partiall in the matter in which of these two
owne saluation of the participating and communicating of the bodie and blood of our Lord vnder the Sacramentes of bread and wine distributed and deliuered into the handes of the faithfull during which action the Christian assemblie was occupied in singing of Psalmes and finally there was the dissoluing or breaking vppe of the whole assemblie concluded and finished by a post-communion that is by a solemne thanksgiuing for the benefites receiued in Christ and recorded and sealed in the holy Supper All this seruice was in a language vnderstood of all common both to the Ministers of the Church whom they call Clearkes and also to the rest of the people whom they call lay men or the layetie all and euery one of which euen to the simplest amongst them did aunswere Amen that is to say did ratifie all the whole action so much as lay in them and put to their vowes and requestes vnto all that which was said and done as vnto thinges by them well vnderstood Now let vs in order looke vpon see that which was added thereunto afterward and let vs iudge without all partialitie of affection whether this seruice be amended or impaired by such addition and inlargement Certainly if the Mileuitane and Africane Councels had beene well obayed The chaunge and cause thereof wee should not haue had this trouble for the auncient godly learned fathers that were present thereat seeing the licentious scope and libertie that euerie one gaue vnto his owne conceite and fancie one sort vnder the shadow of tradition and an other vnder the colour of good intention had verie excellently ordained prouided that no man should dare to take vpon him the placing or putting in of any thing without the aduise of the most graue-wise and the authority of the Councels But bold ignorance which is neuer without presumption did quickly ouerskip all these boundes and that so much the more daungerously by how much it was ioyned with preuayling authoritie which then grew vp to his height the authoritie I say of the Romish Church which then succeeded the authoritie of the Emperours and by little and little inthronised her selfe in their seates of more then royall estate thereby growing mightie in power and credite nothing lesse or inferior in being followed in euery thing as a most perfect patterne and example Then the Gothes the Hunnes and the Vandales c more then a whole hundred yeares spoiled and made hauocke of the Westerne Empire and the Persians and Parthians of the Easterne whereupon it followed that all good literature lay raked vp in the dust and in no lesse wise did they weaken the flourishing estates of all good and naturall policie The great and worthie personages both in the East and Westerne partes were taken away by death hauing beene in their life time the lightes of the Church and the scourges of heretikes and hereticall opinions their successors borne and brought vp in barbarousnesse did go before them in power and authoritie but they did not succeed them in like measure of sufficiencie And this caused that the seedes of Pelagianisme and other heresies hauing laine a long time rather couered then quenched did reuiue and found more carefull husbanding then the good plantes because they had more affinitie with common sence and the proud aspiring driftes of our corrupt nature So then those which could not so well make their part good by sound learning would yet beare the bell away with setting a good face on it such as could not feed their flocke with the worde of God would fill them full with superstitions ceremonies and for want of milke like vnto drie nurses they would serue them with the first licour that they met withall and for lacke of bread they would set before them huskes So then in this time and age we see all these nouelties and innouations to flow in with full streame without any barre without any manner of let or bridle Now became the computation of the shepheards Calender to be accompted of for a worthie peece of historie and the dreame of men for sacred Gospell And the Church likewise doth then come forth vpon the stage all masked and disguised with the Pagane and Iewish guise and that in a moment and that not by shifting her robes onely but which is the worst of all the rest by shaking off all the commendable parts of gesture and matter Let vs begin at the Greeke Church Additions in the Churches of the Grecians We haue spoken heretofore of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought in by Proclus a Patriarch of Constantinople and receiued into the Church vpon the naked report of a certaine child who being extraordinarily rapt and caried vp into heauen said that hee heard it sung there We haue likewise handled the point how in the Councell of Ephesus as a thing following vpon the disallowing condemning of the heresies held by Nestorius and Eutyches it was said That the holy virgine might bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of God And now further behold a certaine man Petrus Gnapheus who started vp in Antioch and thought to make his aduantage thereof for the establishing of heresie and superstition this fellow was a priest of Chalcedonie and of the secte of Eutyches who through the fauour of Zeno Isaurus afterward Emperour shufled himselfe into the Bishopricke of Antiochia by discarding Martyrius the true and lawfull Bishop of the same and being receiued then it was ordained in his Church which was of very large precinctes Theodor. Anagnostes in Collecta that at the end of Trisagium the hymne so called because it contained these wordes Sanctus Deus sanctus fortis sanctus immortalis miserere nobis there was added Qui crucifixus es pro nobis which wast crucified for vs applying the same to God the father whom in the vnsoundnesse of his hereticall assertions hee held to haue suffered for mankind confounding both the persons and the natures and Nycephorus saith Nyceph lib. 16 that the same continued euen vntill his time And moreouer that in all the prayers made in his church the name of the virgine the mother of God was called vpon with an intent and purpose to make this doctrine plausible and well liked of the Councell of Ephesus and as a baite for the giuing of free passage to the swallow of the rest of his heresies Now it followed presently hereupon that the Emperour Leo the great being aduertised of these nouelties condemned him into banishment vntill such time as he promised to disclaime and giue them ouer which in deed he did and made not shew to the contrarie vntill such time as that false and forsworne Basilicus went about to seize vpon the Empire by the meanes whereof he recouered his libertie and licence to worke mischiefe both at one time his doctrine likewise being afterward supported and borne out by Anastasius the Emperor being himselfe an Eutychian Iustinian the Emperour added
To deliuer vs from eternall damnation and to ingraft vs into the number of thine elect Now after this consecration the Priest and Ministers of the Church were wonte to communicate That the Communion is the most part of it supprest Iohn Diac. l. 2. c. 41. as wee haue said and consequenthe the people to whome the Sacraments were distributed euen yet in the time of Gregorie with these wordes The bodie of our Lord Iesus Christ preserue thy soule vnto eternall life The blood of our Lord c. that is to say so oft as they did present themselues at the same But as the people became carelesse and negligent in the communicating of the sacramentes and the Priestes verie eager and forward in hauing them still to continue their offringes they beginne to giue them to vnderstand that it is sufficient for them to heare the Masse without anie communicating in the same Whereupon within some time after there beganne to grow vp this manner of speaking to heare the Masse and to sing the Masse which was vnknown neuer had been heard of in al the former ancient times in summe that if they did not cōmunicate in the Sacrament that yet they had their part in the sacrifice c. And so from hence by little and little crept in the priuate Masses especiallie in the Monasteries at which the people would bee present but the Priest alone or with him some certain number of Monkes or Clearks did onely communicate And then these wordes Corpus Domini c. Sanguis Domini c. custodiat animam tuam in vitam aeternam The bodie or the blood of our Lord preserue thy soule vnto eternall life which were wont to bee spoken to all manner of persons and to eyther sexe and who aunswered thereunto Amen tooke vppe their habitation in the Masse at the first for those few persons which did communicate with the Priest and in the end for himself alone And yet notwithstanding to continue and hold on alwaies in their contradictories although hee tell them that they are for himselfe and accordingly do take them himselfe yet in the Prayers following afterward hee speaketh fondlie of al Quod ore sumpsimus Domine fac pura mente capiamus Grant Lord that what wee haue taken in at our mouthes we may receiue with pure and cleane minds c. Which is the cause that some olde expounders of the Canon helde opinion that it could not be read but in publike Masses such as in which the people was wont to receiue the Sacramentes that is to say according to the Canons of this time in any case at the feast of the Natiuitie at Easter and at Pentecost because it is altogether set down in tearmes of the plurall number And yet S. Gregorie had this one good thing in him namelie that he alwaies left it in the libertie of the Churches Gregory doth not presse others to receiue his Masse Gregor in Ep. ad August Anglic. Episc Change of speech Sabel En. 8. l. 5. eyther to receiue the order which hee had newlie set vppe at Rome or else to retaine their owne For in the Epistle likewise which hee writ vnto Augustine a Bishoppe in England who would haue brought it into England hee vseth these wordes The Churches haue diuerse formes of celebrating the misteries It is left in the libertie of euerie one of them to follow that which shall like them best In euerie Church take and retaine that which thou shalt finde the best Let vs yet furthermore adde two other verie great changes and alteratiōs in this time the rather because they are in thinges that are sensible and to bee conceiued of euerie one The one is that about the yeare sixe hundred as wee reade in Sabellicus the swarmes of barbarous people continued in Italie France and Spaine for a long time where the Latine tongue was receiued and by consequent the seruice of the Church in Latine but by little and little it was found in such sorte to bee corrupted and chaunged into Italian Spanish and French as that it was not anie longer to bee vnderstoode of the common sort and further in space of time from age to age it still became more obscure and intricate Whereuppon insued though not by anie decreed ordinance but eyther by too much tolleration and sufferance or else by negligence that the seruice continuing in Latine the people growing to vnderstand it nothing at all euerie thing was done in the Church contrarie to the institution of the Apostles the vse of the auncient Churches Iustin Nouel 123. yea and the verie ordinaunces of the Emperours in a language that was not vnderstoode and by consequent without edification and the meanes for the people to come by instruction The other is that in steade of the Christian simplicitie Alteration in apparrell which was easie to bee seene and obserued in the habites apparell and garmentes of the Pastours that celebrated the Sacramentes and other holy exercises Gregorie brought in the pontificall and statelie garmentes imitating therein Raban l. 1. Institut c. 14. as sayeth Rabanus the Iewish Church the Priestes and Leuites as also their consecrations annointinges and purifyinges yea and that in the matter of Temples Altars garmentes vessels and euerie thing that is of vse in the Church thinges altogether vnknowne vnto his time and not finding anie manner of grounde or foundation in anie of the olde Writers except one weake and reeling Canon which appointeth for the Readers Laeuam lino tectam the left hand couered with some linnen and some Surplisse made of them for the Priestes And yet this riseth from hence onelie namely that Innocent the third maintained that the ceremonies of the law were not abolished Innoc. 3. lib. 4. de Sacr. Altar cap. 4. And yet it was too great a worke notwithstanding that the foundation of abuses and superstitions were deepelie laide in the time of Gregorie for the vpper building and top-frame to be finished therewithall at a trice For both in his time and afterwarde that law remained in the Church That the faithfull did communicate after the consecration of the Sacramentes and the good Pastors did blame and finde faulte with all carelesse negligence therein as they espied and founde it out exhorting and stirring vppe their Parishioners to continue their zeale and forwardnes in the participating of the same they continued also to administer it vnder both kindes yea and it was ratified and confirmed by the ordinances of the state Politique now and then as wee shall see hereafter CHAP. VIII In what sort the Masse prospered and grew greater from the time of Gregorie the great vntill about the time of Charles the great GRegorie was no sooner dead but that Sabinian his successor caused his bookes to bee burnt Platin. in Sabinian either for hatred and enuie or for some other sinister opinion that hee had conceiued Insomuch as that whatsoeuer wee haue of his at
bee kept throughout all his Countries Then it was saide to the great hearte griefe of euerie one and that not without dolefull teares Quo volunt Reges vadunt leges c. The Law must sing as likes the king c. Now this Legate Richarde was called home againe to Rome from out of his Ambassage because of his insolencies by Pope Vrbane the seconde after hee had effected this mutation and chaunge which notwithstanding for some manner of contentment vnto the people the auncient office and seruice was retained in sixe parishes at Toledo and there it continueth still vnto this present as it doth likewise in the Cathedrall Church in the Chappell of Cardinall Ximenes and in that of Doctor Talabricas in the Cittie of Salamanca But wee neede not doubt whether after all this time that Lithurgie bee much altered or no no more then of that of S. The seruice of S. Ambrose corrupted Ambrose wherein they are not ashamed contrarie to all his writinges to rob the Communion of the cuppe which continued without gain-saye more then sixe hundred yeares afterwarde in the Church Neyther haue they lesse spared to thrust into it certaine prayers aswell in the little Canon as they call it as in the great which by their owne confession as wee shall see were not receiued into their Masse till a long time after as Suscipe sancta Trinitas communicantes c. Otherwise who coulde belieue that of so small differences shoulde rise so greate a discorde or of so few wordes so daungerous and notable an alteration in thinges of estate But what manner of Order that Romish or Gregorian order was at that time What manner of Order the Romish Order was Ordo Romanus ex Cossandro caeteris which was brought in both with such earnest desire and difficultie it may be seen in the booke which is left vs approued and allowed by the most diligent searchers out of antiquitie wherein notwithstanding wee obserue and note that during the time that the Offertorie verses are singing the people present and bring their offringes that is to say men and women and nothing but bread and wine the Priestes and Deacons bread onelie that hee which sayeth seruice receiueth the offringes the Archdecon following him who powreth all the little wine pots into one great cup and the Subdeacons doe receiue and wrappe vppe the loaues in a sheete or white table cloath that these offringes being receiued without the roome inclosing the Altar are by them brought in and set vppon the Table or Altar then the Offertorie being ended that they are blessed with a prayer vttered in a low voice that eyther by the Bb. or the Pope himselfe for in this Order whereof we haue the book hee describeth the Masse of the Bb. of Rome That the Bb. after hee hath communicated himselfe causeth the hosts or offrings for so he calleth the consecrated bread to be broken by the Priestes which are assisting and partly he distributeth them himself partlie he causeth them to bee distributed by the Bbs. Suffraganes or by the Priestes vnto all the people both men and women That those to whome the Pope or Bb. of Rome hath ministred the Communion are confirmed by the Archdeacon these are the tearms and language of that time that is to say the Archdeacon giueth the cup to those to whome the Pope hath giuen the bread c. That during all the time whiles the people are in communicating the Schoole of singing men singeth Psalmes by counteruoices which done the postcommunion doth follow that is to say the Thanksegiuing after the Communion and that shutteth vp all making an end of the seruice And it is not to be forgotten that both leprouse men and those which had the falling sicknes were admitted to this publike Communion the Leapers at one table by themselues and those which had the falling sicknes came all together and alwaies last as it is to bee seene in the Epistles of Gregorie the third Epist Gregor 33 Zachar. ad Bonifacium and Zachary vnto Boniface Archbishoppe of Mentz Now vnto this forme appertained those ordinances which were made eyther by Charles the Great or by Lewes his sonne and they are those which follow No Priest can sing a Masse alone Lib. 5. c. 93. Add. 2. c. 7. for how then should hee say God bee with you Lift vppe your heartes on high And in an other place We finde not by the wordes of our Sauiour the preceptes of Paule nor the practise of the Apostles that one Priest can celebrate alone the mysterie of the bodie and blood of our Lorde c. where hee calleth such Priestes Solitarios consecratores sole and solitarie consecrators and such courses to bee Dehonorationem mysterii to dishonour the misterie or sacrament On the contrarie L. 5. c. 182. festiuitates praeclaras l. 6. c. 167. Ad. 3. c. 38 Charles the great willeth and vnderstandeth that things should be done according to the auncient Canons That all vpon the Lords day and good feastes do communicate the Eucharist Againe That they offer daylie in the Church and at the leaste haue one Sermon and communicate vppon the Lordes daye because it is said who so eateth not my flesh and drinketh not my blood c. albeit the ecclesiasticall censure and punishment was practised principallie against those which did abstaine and keepe themselues away three principall feaste dayes and especially vppon the day which they called the day of the supper But now in all this what similitude or agreement is there betwixt the Masse which is vsed at this day where so many people present are nothing else but so many gazers on not participating not hearing not vnderstanding and that which was then vsed and by much stronger reasons how farre vnlike must it bee vnto those for the retayning whereof there was such opposing and resistances made against the Romish Masse And indeed the Latine Masse which was vsed before the vniuersall receiuing of that other about the yeare 700. What manner of Masse the Latine one was about 800. years ago Index expurgatorius p. 77. such as it was when Cassander brought it foorth vnto vs and printed it in Germanie hath not that parte which is called the Canon which yet is esteemed as the verie life and soule of the Masse Wherefore they must not bee abashed if the Index expurgatorius ordayned by the Councell of Trent inioyne that the Lithurgies of Cassander aswell as the Catholike Romish and that Latine Masse should bee razed and quite blotted out And here let euerie man note and obserue the good faithfulnes and sound dealing of that Councel for this booke is an Index or table of all the places And what it is that doe displease them throughout all the authors which haue written at anie time within this hundred yeares yea of some such as haue written seauen or eight hundred yeares agoe all which they appoint in the first next
following impression to bee eyther omitted or chaunged or cut off and namely those which are found in the commentaries which haue beene written vppon the auncient Doctors Amongst others they doe not forget Volaterrane Polydore Virgill Faber Stapulensis Reuchlinus Munster Langus Rhenanus Viues Erasmus Cassander c. and to bee briefe the most worthiest men of this age that professe as the Church of Rome professeth That therefore wee may returne to our former purpose such was the Masse in the time of S. Gregorie yea and a long time after Charles the Great through the greatest part of Christendome such I say as against which notwithstanding for many nouelties contained therein there were that opposed themselues and yet neuerthelesse such as in which there remained the communiō intire administred vnder both kinds and vnto al the people Concil Bracar 2 c. 84. neither did there any Canons or Doctors appeare at that time which did anie thing contresay the same The Councel of Bracare the second Jf any man enter into the Church of God and there hearing the Scriptures doe insolenthe auoide himselfe from the communicating of the Sacraments Concil Altisiod c. 42. c. we will that he be excommunicated and cast out of the catholike Church The Councell of Auxerre Let euerie woman when shee communicateth haue her Sabath but and if shee haue not then let her not communicate the next Lordes day And Rabanus describing the seruice of his time After the Sanctus sayeth hee the consecration of the body and blood of our Lorde is celebrated then a verie earnest and feruent prayer vnto God and after that the Lordes prayer afterwarde when they come to communicate the faithfull doe mutuallie giue and take the kisse of peace one at a nother singing O Lambe of God that bearest the sinnes of the world haue pittie vppon vs to the ende that receiuing the sacrament in peace wee may bee thought worthie to bee numbred among the children of God And indeed to shew that the consecration serued not for any other purpose then for the Communion Alexander Hales the auncientest of all the schoolemen hath vttered these wordes a long time since Alex. Hales 4. q. 35. memb 2. Ibid. solut 2. Consecratio est propter communionem communio maior est in effectu sanctitatis quà m consecratio c. that is the consecration is for the communion and the communion is more holie in effect then the consecration c. And Cardinall Humbert Hoc quotiescunque feceritis c. As oft sayth he as you shall blesse as you shall breake as you shall distribute giue Humber cont libel Nicet Monach. Gabr. Biel. Lect. 38. you shal do it in remembrance of mee because sayth he that if anie one of these three which soeuer it be be omitted it is not perfectlie to represent and shew the remembrance of the Lord. And Gabriell Biell of our time hath these wordes The consecration is not alwaies the end of consecration but rather the vsa that the faithfull make thereof for the bodie and the blood are properlie consecrated to the end that the faithfull may make vse thereof in eating of the same c. And neuerthelesse wee are not to doubt but that the priuate Masses were very nimble and full of endeuour after the best manner that they could to plant and establish themselues though it were against the discipline of the Church and that for both respectes that is to say in the first place vnder the name of being priuate and secondlie in as much as they were without communion for against these wee haue the expresse lawes of Charles the Great and of his sonnes Lib. 5. c. 38. Addi 4. c. 39. Lib. 1. c. 25. 154. The Priest which performeth the Agenda that is the seruices in priuate places without the license of the Bishoppe let him bee degraded let no man doe it in an other mans parish yea and let none bee ordained but such as are appointed to some certaine parish c. And against the same in a further degree then the former Walafridus who liued in the time of Lewes the Gentle after hee hath discoursed vnto vs by what degrees the Masse came to bee so common as that in stead of one which was wont to bee celebrated vppon the Lordes day in euerie Parish at such time as the faithfull were wont to communicate all together doth come in the end to make comparison or rather opposition betwixt the legitimate and lawfull Masses and the solitarie or priuate ones calling the lawfull and legitimate those Where there are sayeth hee a Priest Answerers Offerers and Communicants as the forme of prayers vsed doth shew and by consequent the solitarie or priuate ones as hee calleth them wherein there is no communion Walafr c. 22. illegitimate vnlawfull and bastardlie Adde hereto further that in the time of Charles the Great it was not wont to bee saide Pro quibus tibi offerimus for whom wee offer vnto thee but which offer vnto thee this sacrifice of praise Qui tibi offerunt hoc sacrificium laudis seeing it was the people and not the Priest which of fered vnto God Lib. 6. c. 173. and that a sacrifice not propitiatorie but of praise Againe it is not to bee forgotten how that amongst all the Churches which professed the name of Christ there was not one but the Latine Church which did receiue them witnes to all those of Greece Russia Syria and Ethiopia No Lithurgie but the Romish without a Communiō in all which there was not vsed anie priuate Lithurgie or Masse yea some goe further and say that there was not anie at all vsed either for the liuing or for the dead neither yet vpon anie other particular deuotion but rather a publike one and that according to the multitude of the people whether it were dayly or but euerie Lordes daye and that in the language of the common people and in which they did all communicate together in the Sacraments and that vnder both kindes Now let vs come to that which these ages and latter times haue added ouer and aboue vnto the making vp of the Masse first we reade how that in the time of Agatho Additions to the Masse after the time of Gregorie Plat. in Agath that is to say about the yeare 670. Iohn Bishoppe of Port did say the first Latine Masse in the Temple of S. Sophie at Constantinople whereupon the allowance of Masses is drawne from the Grecians and then we aunswere them that if they approue and allow of that which was then and not of that which is now that then it must bee now at this day such as it was then But was hee not ashamed for the insinuating of himselfe into the fauour of the Grecians to father vppon Chrysostome a booke of the Masse seeing wee finde it euident by that which hath beene saide heretofore that it was not possible for him to heare
yet in respect of himselfe you may perceiue what his iudgement was by these words Though it may seeme to receiue but one kinde notwithstanding to receiue both is of greater merite and desert Againe Whole Christ is not sacramentallie contained vnder either of the kindes but the flesh vnder the kinde of bread the blood vnder the kinde of wine Againe it appeareth that the rule was not generally receiued in his time when hee sayeth Jtafere vbique fit á Laicis in Ecclesia fere vbiua non vbiue it is almost thus practised in euerie Church by the Laitie almost euerie where sayeth hee Linwold de sum Trinit fide Cathol but not euerie where As likewise when Linwoldus sayeth That in the lesse and inferiour Churches it is not permitted saue onelie to the Priestes to receiue the blood vnder the kinde of consecrated wine for in that hee sayeth In the lesse or inferiour churches hee meaneth the Countrie Churches thereby excepting those that were in the Citties presuming that Cittizens had more knowledge then Countrie men Insomuch as that this Sacrament instituted by our Lord to signifie in the Cōmunicating of one and the same bread and one and the same wine the vnion and agreement betwixt al the saithfull in one bodie would serue by meanes of this corruption to sunder and separate in manifest and open shew first them of the Cleargie from those of the Laitie and secondlie the Countrie people from those that dwelt in Citties as though forsooth the soules of the one sort were more deare then the other to him who hath purchased all with one and the same blood It springeth likewise out of the same Diuinitie which Thomas Waldensis a white Fryer sayeth in his book which he hath written of the Sacramentes against the Wickleuistes and yet approued by an expresse Bull from Pope Martin the fift for after that hee hath reasoned mightilie for the maintaining of the Communicating of the Laitie vnder one kind hee commeth in with this exception vz. That it is notwithstanding permitted the Pastors if they haue not made an end of the Sacraments but onelie receiued the same in part that is if they haue not drunke all that then they should distribute the remainder vnto those of their Parishioners which are strong in faith and discreete persons Euen as sayeth hee the Pope is wont to deale with the Deacons and Ministers and with other persons famous for their faith or aduanced in dignitie and worthines with Doctors with Kinges or as the Church dealeth at this day with religious persons or men of great place c. And againe wee doe not allow it them sayeth he generallie neither doe we generally forbid it them for wee know that it is reserued of purpose for the Church and Prelates to communicate and distribute the cuppe vnto such persons c. And yet in the meane time it hath thriuen so well in their fingers as that indeed Kinges hauing kept the Charter and priuiledge of this libertie all others haue by one meanes or other lost and forfeyted the same and yet Kinges hold not this tenure say they as they are Laye-men but as they are sacred persons whereuppon we reade that the great king Frauncis demaunding the reasons of his Diuines Because said they that kings are annointed as the Priests be Which thing S. Ambrose as it may seeme by this reckoning did not vnderstand aright when hee caused the Emperour Theodosius to come out of the Queare of the Temple as a meere Laye-man Thomas Aquinas sheweth vs plainelie that it was in his time Thomas de sacram altar that this abuse was brought into the Church for in the place where Lombard had made this question Wherfore the Sacrament was receiued vnder both kindes Thomas did propound the contrarie why doe not the people receiue the blood vnder the wine And there is some difference betwixt them in respect of some certaine yeares during which distance this sufferance crept into the Church Now these are his reasons first That as there is neede of a more speciall vessell to put the wine in then to put the bread in so it is meet and requisite that it should bee a more speciall and sacred person for the receiuing of the blood then for the receiuing of the bodie which must bee expounded of the holie Priestes onelie and not of any of the vnholie Laitie But how shall those wordes of Chrysostome then take place where hee sayeth That in the receyuing of the Eucharist there is no difference betwixt the Priest and the people The second That there is danger therein least the people should shed the bloode which was not to bee feared in receyuing of the bodie And then what place shoulde bee found for the prudencie of the old Church to abide and rest in how hath shee maimed and wounded herselfe for these manie ages at such time as the people flockt and ran to the receiuing of the Sacrament by millions that shee did not foresee yea remedie and helpe this inconuenience but onelie because that new opinions haue begotten new prouisoes The third For feare least the common people which is giuen to bee wilfullie rude and ignorant hauing taken the blood vnder the kinde of wine could not afterward belieue the receiuing of it vnder the kinde of bread how true notwithstanding soeuer it bee that it is therein truelie and verilie What other thing is this but to reach vs that Transubstantiation hath begotten concomitancie and concomitancie the communicating vnder one kinde and by consequent that the Communion vnder both practised by the space of twelue hundred yeares in the Church did presuppose and take for granted a farre other kinde of doctrine then that of Transubstantiation or concomitancie But this saide Thomas did acknowledge in an other place that both the kindes are the institution of the Lord for hee sayeth expresly Thomas aduers Gentes l. 4. c. 51. Because that the working of our saluation was accomplished by the passion of Christ by the which his blood was separated from his bodie the Sacrament of his bodie is giuen vs apart and by it selfe and the Sacrament of bloode vnder the wine by it selfe to the end that vnder this Sacrament may bee contained the remembrance and representation of the death of our Lord and that so it may be fulfilled which hee sayth My flesh is verilie meat and my blood verilie drinke c. And there hee speaketh expresly not of the pretended Sacrifice of the Priest Iodoc. Clitho in Elucidario Theologico but of the distribution of the Sacramentes vnto the faithfull Likewise in the Office appointed for the feast of the Sacrament ordayned by him this Hymne doth testifie the same vnto vs Dedit fragilibus c. Again in the Hymne Verbum supernum prodiens he sayeth Quibus sub bina specie Carnem dedit sanguinem Vt duplicis substantiae Totum cibaret hominem Where hee acknowledgeth the institution of Christ
concealed and kept backe Concil Tolet. 1. c. 14. Concil Caesar August c. 3. Liturg. PraesanctificatoruÌ„ Interprete Genebrardo that they were condemned by the Councels The first of Toledo saith If any man do receiue the Eucharist of the Minister and doe not eate it let him be put backe and excommunicate as a Church robber And that of Saragosa If hee doe not eate it in the Church that is in the verie place let him be accursed for euer Whereas Bellarmine alleadgeth the lithurgie of the presanctified amongst the Grecians which was said in Lent pretending that therin they did not consecrate or take any moe then one kind for certaine the lithurgie saith expressly that after that the Minister hath sanctified the bread he powred out the wine and water into the cup pronounced the accustomed words And the praier of the faithfull saith For behold his bodie without spot and his quickning blood c. which are set vpon this table And in the Post-communion they giue thankes vnto God for the receiuing of the one and the other That which is more speciall proper herein is that they consecrate for many in one day whereof they alleadge some one or other tradition But these are their cold and friuolous arguments vpon this point and in deed how can they be otherwise against the expresse word of God But we against these particular deuotions so endles and bottomles doe set this Maxime and generall rule In vaine do you serue me after your owne fancies being properly called in the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship And against that custome Tertul. de virg veland Cypr. ad Quin. ad Iubaâ—â—num August lib. 2. contra Donatist c. 6. de Bapt. cont Donat. lib. 2. c. 14. that euerie man frameth and fashioneth to himselfe whether new or old as best pleaseth him let vs set the true antiquitie Iesus Christ saith Tertullian and S. Cyprian hath said I am the Truth and not Custome And whereas Custome hath preuailed against the law let vs say with S. Augustine We must waigh and ponder the doctrines in the right balance of the scriptures and not in the false and deceiptfull scales of Custome But let vs draw all vnto a conclusion and let vs not be ashamed with S. Cyprian his saying That what others before vs haue erred in and done amisse let vs correct at the admonition and warning of the Lord and where doth he speake lowder and more clearely then in his word to the end that when he shall come in his glorie and heauenly Maiestie he may find vs holding fast such admonitions as hee hath giuen vs obseruing that which he hath taught vs and doing that which he hath done So be it And now by this time wee haue looked into all the partes thereof A Recapitulation how and by what degrees the holy Supper of our Lord is degenerate and turned into the Masse how of the corrupting of the one the other was first begotten then nourished and afterward brought vp to that state wherein it hath stood for these certaine ages and that so long as vntill it hath vtterly brought the other to nothing in the Church of Rome So straunge an alteration as that in the whole frame and booke of nature there is not the like to bee met withall seeing the Masse now retaineth no more of the holy Supper either in his outward or inward partes seeing that the best sighted hauing considered the one could not obserue or find so much as one step or note of the other because also it is to go against and exceede the lawes of nature to passe from one extremitie to another a thing not credible not possible to be acknowledged if the diligent obseruation of histories did not point out vnto vs both the first proceedings and also the growing of the same till it came at the midst The holy supper was an assemblie a bodie of the faithfull vnited and knit together in one spirite strengthning the faith stirring vp the charity and kindling the zeale one of another in one common manner of celebrating of the seruice of God The Masse what containeth it being said by a priest in some corner of the church shuffled vp by a cleark who vnderstandeth not for the most part of the time one word that he speaketh The holy supper did resound with songs to the praise of God sung indifferently by all the people it taught them by the reading expounding of the holy scriptures it lifted them vp vnto God raised them out of themselues by feruent ardent praier But what impression can the Masse make in the heartes of men being a certaine kind of muttering noise posted ouer by one man alone not vnderstood of those which are present yea hardly vnderstood of himselfe where the scriptures are read of purpose so as they may not be vnderstood the praiers vttered with a low voice in an vnknown tongue that so they may not be heard with attention and lesse followed deuoutly by the people where by consequent they abide fixt vpoÌ„ that which they see not minding any higher matters it hath signes without any signification it hath pretended mysteries without any thing misticall in them except it be the muttered hums artificially affected by him that consecrateth and the carefull regard of a premeditated ignorance to be wrought and effected by such meanes vpon and in the poore silly people In the holy Supper was celebrated the memory of the death and passion of our Lord by a plaine and open rehearsall of the cause manner and benefites of the same and thereby the faithfull were taught to acknowledge and call to minde the greatnesse of their sinnes and to admire and magnifie the great and vnspeakeable mercies of God stirred vp consequently to renounce and forsake themselues to giue themselues vnto God to die vnto their lusts and concupiscences to liue vnto Christ to Christ I say who hauing once deliuered himselfe to the death of the Crosse for to giue them life did yet further vouchsafe to giue himselfe to them in his sacramentes euerie day as meate and drinke vnto their soules to the feeding of them vp vnto eternall life In the Masse I appeale vnto the consciences of all those that eyther say or see the same who of them it is that can say by being at the same euerie daye that hee can learne or carrie away any of all this that the infidell can thence playe the diuine that thence hee can receiue any instruction either of the deadly fall of Adam or of the quickning death of Christ that the Christian can profit therby any thing be it neuer so little in the true acknowledging of the mercies of God or in the knowledge of himselfe or in briefe that he can therein perceiue his transgressions that so he may run to seeke the remedie or this drynes alteration of the soule and mind which our Lord calleth the thirst of righteousnes
Constantine the Emperour he pissed against the sacred table And in an other place hee sayeth that in Millaine there was a Table whereupon were offered giftes And S. Augustine vpon S. Iohn That the Sacrament of the bodie and blood praparabatur in mensa Dominica in mensa Dominica sumebatur It was prepared vpon the Lordes Table and vppon the same it was taken And after that hee had called it a Table hee calleth it also sometimes an Altar in the same place where by wee see that the table of offringes the table of the Lord and the Altar were one and the same thing he saith Men vow vnto God that which is offred vnto him especiallie the oblation of the holy Altar Idem Ep. 50. And if wee doubt eyther of the offring or of the Altar he maketh himselfe plaine saying When that which is vpon the Table is sanctified and blessed And Durandus acknowledgeth that this Altar is the Table whereat our Lord banqueted with his Disciples Durand l. 1. c. 2. That the Tables were of wood Optat. l. 6. and those Altars were of woode if wee may belieue Optatus who sayeth In some places for want of wood they haue scraped them and whereas there was good store there they broke them c. And Saint Augustine in his fifty Epistle where the Donatists breake the woode of the Altar after that they had hurt the Bishoppe And those such as were to bee taken in sunder or remoued and not set fast or made all of a peece for in another place hee sayeth that the office of the Deacon was to carrie the Altar that is this Table Chrysostome calleth it ordinarily the holy or sacred Table The Greeke Lithurgies in like maner August in quaestione veteris nouitestamenti q. 101. Iraen l. 4. c 24. And when they speake otherwise it is but by a Metaphore and yet notwithstanding not that I denie altogether that they vse this word Altar in this sence but more often in the other Thus sayeth Irenaeus Our Altar is in heauen whether our prayers and oblations are directed that is to say Christ Origen giueth the same name vnto our hearte and the Greeke Lithurgies doe pray God That it would please him to receiue the spirituall Sacrifice the Sacrifice of praise vpon his heauenlie and spirituall Altar c. And the Masse Iube haec in sublime Altare tuum ferri nimirum dona But after the time of Constantine vse preuailed by little and little whereupon they became to be made of stone as witnesseth Gregorius Nyssenus but yet not at the first dash in euery place and to make them immoueable according as the estate and condition of Christians grew more and more stable Whereupon Gerson saieth that Siluester the first was the first that made them of stone Gerson l. 4. cont Florent Gab Biel. lect 13. in Can. De Conse D. 1. Can. Nemo Durand l. 100. 7. l. 4. And Gabriel Biel That in former times they vsed a portable Altar of wood which Clement calleth the Table of the Lord. And Durandus hauing witnessed the same yeeldeth a reason worthie of himselfe why they were made of stone saying Because that the rocke was Christ the stone which the builders refused the stone cut out of the mountaine without hand c. But whether wee call them Tables or Altars they were consecrated to the participating of the holy Supper And to the end that men might come vnto it on all sides it was placed in the midst of the Temple The Table in the midst Euseb l. 10. c. 4 inclosed and set about with a certaine kinde of lattise-worke to holde out the presse and throng of the people Eusebius describing the famous Temple built by Constantine sayeth After that the Temple was finished and raised seates placed for the Presidents August in Iohan. tract 42. c. there was placed in the middest the Sanctum Sanctorum after the manner of the Hebrewes that is to say the Altar And S. Augustine teacheth vs that this was the custome Iesus Christ feedeth vs dayly behold and see the Table prepared in the middest whereof commeth it O yee hearers that you see his Table and come not to eate of the meate Concil Constantinop 5. c. 1. Whereupon wee see that in the Councell of Constantinople the fift Sub tempus Diptychorum at the time of the commemoration of the Martyrs all the people ran with silence round about the Altar for to heare And how had that beene possible if they had beene as at this day trussed close vppe to the end or vtmost partes of the Temple or place wherein they stand or fastened into some wall But further the Minister or Pastor at such time as the holie supper was distributed in the Church did not turne his backe vpon the people but saw them and was seene of them all vpon the face and hereof there remaine some prints and markes in the Cathedrall Churches of Rome Millaine Naples Florence Lyons Maguntia c. where the Priest turneth his face towardes the west hath thereby the people continually before his eyes and Durandus doth acknowledge the same Durandus l. 4. One onely Altar Ignatius ad Phila. Euseb l. 10. c. 4 Chrysost in 2. ad Cor. ho. 8. This Altar likewise was onelie one and this did shew the Communion of Christians communicating at one Table Ignatius sayeth There is but one Altar for the whole Church Eusebius speaking of this great and magnificall Temple built by Constantine sayeth One onely Altar in the middest and that a greate and statelie one And this Altar is interpreted by Chrysostome in these wordes saying One Baptisme and one Table And indeed in all the ancient Christian Temples of Greece and Italie their manner of building was not fit to receiue anie moe Altars then one as hath beene obserued by the studious in antiquities where there are more to be found they are not vsed And as to this day there is but one in the Temples of the Grecians that in the midst of the Quire And consequently this one Altar was dedicated vnto the one onely God Dedicated vnto God onely For the first ages or antiquitie which worshipped not Saintes did not yeeld them anie for else with what face should S. Augustine haue reproched vnto the Gentiles the Altars consecrated to the Gods And what power or force should this argument haue had in the mouth of the Christian against the Gentiles There may no Altar bee consecrated Augustinus â— 10 serm 6. de verbo Domin but to that which is called God If at such time the Christians should consecrate anie vnto Saintes and againe if the Saintes of the Christians were not taken of them for Gods It is the Altar sayeth hee which testifieth that he is taken and held for God to whome it is erected and consecrated for otherwise what should the erecting of an Altar doe if there were not a Deitie belieued
and firmelie receiued Let no man tell mee It is no Godheade It is not a God what was pleasing and acceptable to God they belieued and knew aswell as wee doe know or belieue any other thing that is But notwithstanding so it is that the Altar doth testifie what they tooke that to bee for which they made and erected the Altar c. Now with the inuocation of Saintes entred the multiplying of Altars after the manner of the Pagans and yet the multitude thereupon receyued did not satisfie thē but afterwarde they added thereunto according to the fruitfulnes and manifold increase of their Masses according to the verse of the Poet Vbi Templum illi centumque Sabaei Thure calent arae or rather according to the saying of the Prophet Osee c. 8. Ephraim hath multiplied his Altars c. But in the meane time it came to passe that there was neuer a Table to bee found in the Temples for the ordinarie Communion of the holy supper for the which and not for any other vse all whether Tables or Altars were at the first instituted and ordained in such sort as that the Masse hath wholy displaced the holy supper and the Altars the holy Table of the Lord. Hereupon followed as one abuse begetteth an other Consecration a thousand superstitious decrees and a thousand apish toyes some deriued from the Iewes and some from the Gentiles Let the Altars bee consecrated let them bee annointed with creame Concil Epaunense c 26. Gratianus de Consec D. 1. C. Altaria C Nullus Concil Bracar c. 37. but not any saue those onelie which are made of stone thereby they haue by little and little banished the Tables Let the Bbs. onlie doe it if any Clearke do meddle therein let him be degraded and if any Laye man let him bee excommunicated Was this the charge which S. Paule inioyned Bishoppes And what foolerie is this that a Priest should receiue the body and the blood of the Lord for the people and not to bee helde able or allowed to powre out a little oyle vpō a stone The Consecrating of these Altars is made of the same ingredientes with that of the Temples that is of a sprinkling with water mingled with salt wine and ashes of crosses made with holy water at the foure corners in the midst the Bishoppe his going about it seauen times the singing of the one and fiftie Psalme Asperges me Hyssopo not without the prophaning of the wholesome Scripture and in particular that doctrine of the remission of our sinnes Therewithall hee prayeth to God that he would vouchsafe to accept of his sacrifices not without the making of the Crosse of Christ as the Apostle sayeth of no effect Therein he burieth some reliques Three say they are too few fowre sufficient and fiūe too manie hee putteth them in some prettie little case with three graines of incense to the ende that for the affection and good will that God beareth vnto them he may receiue the prayers and sacrifices which shall bee offred thereuppon c. Then hee annointeth the Table of the Altar andas hee is annointing of it singeth Erexit Iacob lapidem c. Iacob set vp a stone and annointed it c. All of them late inuentions growing long after the times of the Apostles 700. 800. 900. or 1000. years that from their owne doctrine which is a great deale further swaruing from that of the Apostles without sence and signification yea and without all solide and sound foundation And this same ceremonie extendeth it selfe within a while after vnto all the ornamentes as linnens cups wine-pots and censers and that with far more carefulnes and industrie then euer they tooke about the Lord his lawfull Sacraments What may wee thinke that these fellowes will aunswere when he shall say Who hath required all these thinges at your hands And howmuch better had it beene to haue taught Christians the abolishment of all sacrifices by the one only sacrifice and of al Altars by the Altar of the Crosse then to haue led vs frō the corner stone to Iacobs stone from the annointing stone to the stone annointed from Christianitie to the Iewish religion and to the erecting and setting vp of Altars after the manner of the Iewes in hope of some newe sacrifice to bee offred vp to the annihilating of the sacrifice of the Lambe slaine before the foundation of the worlde and yet new and fresh in the eyes of God to the ende of the world And againe how much more worthie a thing had it beene to haue destroyed the Altars of the Gentiles then to haue dedicated them vnto Saints and to haue pluckt their ceremonies vppe by the rootes then to haue transplanted them into the Church seeing it is most plaine and euident that they were not deriued or borrowed from anie where else as appeareth when as wee see that the Soothsayers take ashes from the towne-house Pausaanias l. ◠to mingle them with the water of the floode Alpha and therewithall to besmeare the Altar of Iupiter Olimpius c. For what is there that can come more neerelie vnto the same then our manner of Dedicating And againe when wee see our Altars washt with wine and water and rubde with the boughes of Sauin Durand l. 6. c. 76. with the singing of some penitentiall Psalme Arnob. l. 7. c. For is it not like the washing of the picture of the mother of the Gods with sope wherewith our Countrie man Arnobius sporteth himselfe in his time CHAP. II. Of Images and that the old Christians had not any NOw follow the Images the ornament and goodliest garnish at this day that is about eyther Temples or Altars the refuge and succour of such as are deuoute without which the Temples seeme prophane notwithstanding whatsoeuer holy manner of seruice bee offred to God therein in all holy and reuerend sorte neither are the people thought to bee sufficientlie instructed how clearelie purelie and shrill soeuer his worde do sound therein Who doubteth but that if they bee of such importance if they haue anie such roome and place in the Church there is eyther precept or example to be found for the warrant of the same And againe who will not conclude and acknowledge it for manifest impietie or extreame lightnes if there bee nothing to bee found for the maintenance thereof but much to the prouing of the contrarie The eternall God sayeth in his law in the law which was giuen to his owne people in the toppe of the mountaine with thundering and lightning the visible threatners of the dreadfull sounde that was to insue Thou shalt not make to thy selfe anie grauen Image nor anie likenes c. thou shalt not bow downe to them nor worshippe them When God speaketh so clearelie and so loude what is it that men can possiblie finde out to cauill at to the contrarie but hee addeth a reason For I am a strong mightie and ielous
holie things before dogs And what will they say then of all the old Church and amongst whome shall all the faithfull during the time of so manie ages be accounted but amongst hogs and dogs Againe the Councell of Trent is so bold as to pronounce and say Concil TrideÌ„t c. 8.9 If anie man condemn and disalow the manner and fashion of the Church of Rome for speaking the Canon and wordes of consecration verie low or by affirming that the Masse ought to bee saide in a common and vulgar tongue let him be accursed Now it is certain that this custome slipt in for company with the rest of the abuses of the Masse The Lordes supper was wonte of olde to bee celebrated euerie Lordes day and neuer without the communicating of the faithfull in the same all the people made one partie both of the whole seruice as also of the holy supper By little and little it began to bee more rare and seldome as also lesse frequented and resorted vnto insomuch as that in the end there came but a verie few people to it yea there was not anie to communicate in the same The Pastors notwithstanding to hold fast their former authoritie were verie readie to perswade them that their alone presence was profitable and to this end they went and disguised this sacrament and put vpon it the visarde of a sacrifice and closed vppe this generall communicating of the faithfull in a particular action performed by the Priest The Priest then which was eyther alone with his onely Clearke to aunswere him or else very slenderlie accompanied beganne to speake with a lower voice and Transubstantiation comming vpon this solitarie condition of the Masse tyed the force of the sacrament to the pronunciation of words which the olde Church was alwaies wonte to attribute in parte to the power of Gods spirite and partlie to the faith of the communicants Gab. Biel. in expos Can. l. 4. l. f. g. h. and that so farre as that Gabriel Biel was so bolde as to say that the consecration was wrought by a hidden and secret power of these wordes euen altogether in such sort as charmers and witches are wont to draw milke out of a bench or forme and a helue out of a hatchet So that to giue honour and reuerence vnto the Masse but especiallie to the consecrating thereof it grew by little and little to bee a custome to pronounce these wordes as secretlie and mysticallie as may bee And this for a certaintie was not found to bee obserued before the Councel of Lateran in the Roman Church nor after it in any other CHAP. VII Wherein is intreated of the Ministers of the Church and of their charge and calling in the same IT followeth that we intreate of persons That the Ministers of the Church are to preach the Gospell and not to offer sacrifices and inasmuch as the Masse hath no grounde in the scripture or if it would yet it cannot haue any other then that of the institution of the holie supper whereof wee auouch that it is the meere deprauation the Ministers of the same can consequentlie be no otherwise sought or found in the scripture then in those which haue the charge of administring the holy supper that is to say in those which are called Ministers of the worde as Pastors Ministers Bishoppes diuerse names but signifiing one and the selfe same charge that is to say the preaching of the Gospell and dispensation of the sacraments for as for sacrificing Priestes which they call Sacerdotes wee haue none of them in the new Testament inasmuch as all the sacrifices of the law as wee shall see hereafter had relation all of them to the onelie sacrifice of our Lord finished and consumate vpon the Crosse and inasmuch as that in this sacrifice were ended and accomplished all the other sacrifices there remaining none other but the sacrifice of thankesgiuing instituted in the holie supper to declare this death to renew it vnto the belieuers and to stirre vppe in their heartes the praises of God in acknowledging of this benefite And in this sence sayeth Saint Peter all the faithfull are sacrificing Priests Neither was there anie order of Priesthoode more fitting the name and the rather for that they are all annointed in asmuch as they are Christians and so haue receiued the annointing of the holy spirite from Iesus Christ the first borne amongst his Brethren Our Lord sendeth his Apostles Matth. 18. Marke 16. he giueth them his holie spirite But is this to offer Sacrifices Preach sayeth hee the Gospell vnto all creatures Baptise in the name of the Father of the Sonne and of the holie Ghost c. that is declare my worde dispense and distribute my Sacraments Tit. I. 1. Tim. 3.5 S. Paul sayeth Let the Bb. be firme in the worde faithfull and mightie to exhort by wholesome dostrine fit to instruct and teach as also to reproue and correct the sinners c. Of the sacrificing of the bodie and blood of our Lord for the quicke or deade not a word And furthermore we doe not see that in the auncient Church at such time as they receiued the imposition of hands that any such charge was giuen vnto them notwithstanding that for to applie themselues both to the Iewes and the Gentiles the auncient Doctors did sometime call them Sacerdotes and their Ministerie Sacerdotium that is to say Sacrificing Priestes and the action of Sacrificing as S. Paule also saith Rom. 15. Orig. in Ep. ad Rom. l. 10. Nazian in ora ad plebem Chrys in Ep. ad Rom. hom 19. Pacâ—ym in Dionys 1. Pet. 2. Cyprian de Vnct. Chrisma Origen in Leu. hom 9. August in exposit inchoata ad Rom. I sacrifice the Gospell of God calling the Ministerie of the word a sacrifice and so in like manner the most auncient Writers Origen This is the worke of a Sacrificer to preach the Gospell of Christ And Nazianzene to his people I haue offered you to God as an offring or beast that is sacrificed And Chrysostome My offring and sacrificing is to preach and publish the glad tidinges of the Gospell Whereupon also Pachimeres the expounder of Dionisius saith He calleth a Priest him who is properlie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder because that custome hath so obtained On the contrarie all Christians are called Priests in S. Peter You are a royall Priesthood In the Reuelation of S. Iohn in like manner c. Whereupon S. Cyprian vttereth these wordes All those which of the name of Christ are called Christians do offer vnto God a daylie sacrifice and are ordained of God Priestes of holines And Origen All such as are annointed with the holy vnction that is with the holy spirit of Christ are made Priestes thereby And hee presseth the place of S. Peter to that purpose And S. Augustine goeth further saying Euerie man offereth the whole burnt offring of the passion of our Lord for his sinnes Which
small touch remorce of it self that can promise or perswade it selfe of the grace of God how good and merciful soeuer he conceiue it to be yea which on the contrarie doth not tremble quake before his iust anger or doeth not thereby condemne it selfe saue that it pleaseth this Mediator to take it by the hand and to leade it before the iudge not so much to beg or craue any thing for it as to seale vp vnto and graft in it his grace to say vnto it in full assurance and confidence Father this is one of them which thou hast giuen me by the merite of my obedience or rather one of those whom I purchased with mine owne blood Now of them I will not lose one take them vnto thy grace Ioh. 17. it is for them Father that I pray and intreate thee Keepe them in thy name let them be one as we are let my ioy be fulfilled in them c. Now these holy ceremonies are of two sorts such as are offered by man to God Sacrifice and Sacraments are properly called sacrifices and those which are giuen by God to man sacraments In so much as that to speake properly we may say that in the sacrifices man as much as he could was admonished to renounce himselfe and to giue himselfe vnto God in the Sacraments hee was aduertised and assured that God putting off his iustice to cloath himselfe with mercy did vouchsafe to giue himselfe vnto him the people in their sacrifices and euery faithfull man making protestation to endeuor themselues to become the people and children of God God in the Sacraments bearing witnes vnto them that he vouchsafed to be their God in Iesus Christ according to his free promises as also their father To be short a sacrifice is an acte or worke by which we acknowledge in the knowledge of the true God the whole homage which we owe vnto him and the faults which in our infirmitie we commit therein A sacrament is a holy ceremony instituted of God in which the faithfull are confirmed by signes exhibiting that which they represent of the grace of God promised vnto the faithful in the couenant which it hath pleased him to make with them Now on Gods behalfe the couenant halteth not he is faithfull farre more readie to offer himselfe and to deliuer himselfe to vs with all his good things then we are to hold out our handes to receiue them But on our behalfe all our actions are maimed this fleshlie hart giuen to the flesh cleauing fast to it selfe cannot offer it selfe to him of or by it selfe he must violently draw and pull it vnto him when he will haue it And there remaineth nothing in vs of all that which we owe vnto God besides the manifesting and declaring of our knowing of it and the testifying of the sorrow and griefe which we haue for that we are not able to render him the same as also to acknowledge in our sacrifices that all our good things that all our prosperitie and good successe are of God alone of his blessing and of his fauour and that all that which hee can receiue of vs in stead of recompence are nothing els then our new trespasses that is in stead of his bountifulnes our ingratitude and of his benefites our misdeedes Psal 16. 19. in saying with Dauid a man notwithstanding according to Gods owne heart My soule thou hast said vnto the Lord thou art my Lord my goodnesse reacheth not vnto thee And againe Who knoweth O Lord the faults and errours of his life O cleanse me from my secret sinnes And this was the cause why the old Church had two principall sortes of sacrifices peace-offerings by which all euerie one did protest according to the measure of increase which they inioyed that all that whatsoeuer they had was of God the propitiatory sacrifices by the which they did testifie all euery one that in stead of so many good thinges which they did receiue they could not render vnto God any thing but vncleannes and transgressions which by the bloud of beasts shed therein they testified and declared to be worthie of death and by the ordinarie reiterating of the killing of so many innocent beasts they did giue to vnderstand that they could not be forgiuen or pardoned but in the blood of that immaculate lambe and of the true onely eternall and perpetuall propitiatory sacrifice of the Church Iesus Christ our Lord. And notwithstanding it is here to be noted That the holy Supper may be considered both as a sacrifice a sacrament that although it hath beene already shewed that there is a difference betwixt a sacrifice and a Sacrament that yet there are some ceremonies in the Church which may bee considered in diuers respectes both as sacrifices and sacraments The Paschall lambe in the Church of the Iewes is taken for a Sacrament and that in as much as it is giuen of God for a certaine signe of saluation promised vnto the Church and to euery faithful member in the same as also in that that this blood of the lamb wherewith the dore posts are sprinkled doth represent vnto vs the blood of Iesus Christ which sprinkleth our soules and remoue farre from vs and our Christian families the destroying Angell and therfore it is saide This blood shall be for a signe vppon your houses that so when as I shall see it I may passe ouer And yet notwithstanding it may bee taken for a sacrifice of thanksgiuing in as much as it is commaunded to bee continued for euer for a remembrance and thanksgiuing for the preseruation of the first borne of Israel out of the midst of all the sorrow and griefe which they suffered in Egypt as also it is a signe of the preseruation of the elect of God in the Church from out of the midst of the condemnation of this peruerse and wicked world And therefore it is said This day shall bee a memoriall vnto you you shall keepe the same holy in your generations c. As also in some sorte for a propitiatorie Sacrifice in that it was a figure of the true and onely propitiatorie Sacrifice offered by the Sonne of God our high Priest for our sinnes to God his father vppon the altar of the Crosse according to the Euangelist his exposition You shall not breake a bone of him And the Apostle Saint Paule Our Passeouer that is Iesus Christ slaine or crucified The same may bee said of the holy Supper of our Lord It is instituted for a Sacrament of the new Testament in as much as it is the reall receiuing and communicating of the bodie and blood of Christ truely God and truely man deliuered to be put to death vpon the Crosse for our sinnes raised againe for our iustification giuen in the vse of the holy Supper according to his owne institution for the nourishing of our soules vnto eternall life And therefore it is said Take eate this is
by the offering of his bodie once made wee are sanctified that by his owne blood hee is entred into the holy places hauing obtained an euerlasting redemption that hauing offered vp this onely sacrifice for sinnes he sitteth for euer at the right hand of God his father And in all this there is likewise as little to bee replyed that Christ is no more offered after a bloody manner but by a certaine kinde of sacrifice without blood For besides that this distinction hath no warrant in all the scripture the Apostle as if he had forseene the same cutteth it off in a word for not being contented to haue gone ouer it oftentimes how that wee haue propitiation for our sinnes in the blood of our Lord Iesus Christ once shed that all manner of other blood is voide and destitute of this effectuall power c. To the ende that wee might place our propitiation in this his only blood he yet further giueth vs these generall rules That it behoueth that the death of this Priest should be wrought for the ransome of transgressors that whereas there is forgiuenesse of sinnes that is to say after this ransome paide there is not any more offering for sinne that as concerning the rest there is no purifying or cleansing no remission without blood Whereuppon it followeth that there is no more oblation for sinne other then that of our Lord no more propitiation saue that in his blood and therefore not any more by that pretended sacrifice of theirs without blood But if they reply that if this bloodlesse sacrifice of theirs bee not propitiatorie yet it helpeth vs to make application and to take hold of the true propitiation Wee answere neuer a deale for wee are all Priestes in this behalfe all annointed by the spirite of Christ to represent and daylie offer vp vnto God the sacrifice of his onely Sonne in the feruencie of our prayers made in a liuely faith to the ende that it might please him vpon the view of the same to forgiue vs our offences He himselfe likewise as saith the Apostle is sitting neere vnto his father to make intercession for vs to make way of entrance for our requestes to apply vnto vs his faithfull ones the merite of his obedience the benefite of his death and the efficacie of his sacrifice supplying the defectes of our petitions by his intercession the infirmities of our faith and the imperfections of our obedience by the faithfulnesse of the couenant made in his blood and by the perfect obedience performed by him vpon the Crosse CHAP. II. An answere to the obiections of the aduersaries which they pretend to gather out of the holy scriptures for a Sacrifice NOw therefore what is there that our aduersaries can obiect against this doctrine grounded vpon the anology of the whole bodie of the holy scriptures both of the old and new Testament and that by so manifold plaine and expresse places They tell vs that the sacrifices of the law haue in such sorte shadowed out the sacrifice of our Lord vppon the Crosse as that neuerthelesse they haue not vtterly bereft vs of all manner of Sacrifice and that in very deede the Sacrifice of the Masse is prefigured and foretold in the old Testament and that such a one as they vse to celebrate at this day sacrificing the body and blood of our Lord vnder the kindes of bread and wine vpon their altars But let vs see vppon what ground In Genesis the 14. it is said Melchisedech king of Salem brought Genes 14. Melchisedech or caused wine bread to be brought and he was the priest of the high God They cannot deny but that this is not the true text in that place and yet notwithstanding they gather with a full hand this conclusion Christ is a Priest according to the order of Melchisedech and he brought bread and wine therefore Iesus Christ hath sacrificed bread and wine and vnder bread and wine his body and his blood and the priestes do the same daily according to his example Let vs agree in the grammaticall and literall sence and the whole controuersie in diuinitie wil be altogether void and ended The Hebrew word which is vsed there is neuer vsed in the scriptures about the matter of sacrifice cannot be better expressed then by that which we say in French To draw forth set forth or to cause to be brought or to bring forth In this sence wee reade the same word for the drawing forth of a sword Ezech. 21. the drawing forth of the windes Psalme the 135. And lice brought forth Exod. 8. and water from the rocke Cypr. in epist ad Cecil Chrysost in hom 35. in c. 14. Genes Numbers 30. in which places and infinit others the holy Ghost hath vsed the same word The Chaldie Paraphrast saith He brought or caused to be brought The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine Protulit Cyprian Chrysostome in like manner Iosephus saith He entertained him as a guest Ioseph l. 1. c 18. Ambros ad Hebr. c. 7. Cardin. Caiet in Genes c. 14 and suffered not him or any of his followers to want any thing Saint Ambrose also Protulit in refectionem And Cardinall Hugo seemeth to hold himselfe satisfied with the same sence affirming that the Hebrew Doctors had so expounded it The vulgar translation Proferens panem vinum And Cardinall Caietan in like manner Here is not any thing written of any sacrifice or oblation Sed de prolatione seu extractione but of bringing forth or causing of bread wine to be brought as Iosephus saith for the refreshing of the conquerors And thus also Erasmus Sigonius do take it for which they are reproued of Posseuinus the Iesuite Possenin Bibliothec Select l. 4. c. 14. But the Apostle decideth the whole matter who telleth vs that Melchisedech came before Abraham and blessed him He speaketh not of the bread wine he findeth not any such profound mystery there he concealeth it as accessarie and priuy to that which went before it and he proceedeth to the mentioning of the blessing without making of any other stay or delay Now if the proofe of a Sacrifice do lie in this word and that this word by the consent of all interpretors containeth not so much as any shadow of a Sacrifice in it what need we then to seeke to proceed or wade any further to fish out long discourses the fountaine fathered vpon the word being alreadie dried vp and stopped Graunt it say they but yet he bringeth forth bread But now let them not go about to be ignorant of that which they know namely that the Hebrews vnder the name of bread do comprehend all manner of food and sustenance which likewise the Septuagintes haue translated in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaues or meates in the plurall number to shew that they were to be distributed vnto the troupes and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bread to be sacrificed
is also an Altar and so an Altar doth inferre a sacrifice and a sacrifice the Masse So that Amensa ad Missam from the table we find the way to come to the Masse I feare nothing here but least that these argumentes should bee taken for mine owne but this is one of Bellarmine his arguments in this mater such a one too as he taketh to be a goodly one a wonder to consider that none of the old writers could perceiue this mysterie yea that their Glose being so new as it is could not finde anie thing in these wordes but our coupling with Christ which is confirmed and ratified in the sacrament of the holie supper or Eucharist And it is no lesse manifest and plain that S. Paule speaketh here de Mensa not de Missa that hee here forbiddeth all Christians to bee at the feastes of the Idolaters wherein they gaue themselues to sit downe and eate after their sacrifices the meates offered to Idols as the words going before doe make it plaine and euident You cannot drinke the cup of the Lord and the cuppe of Diuelles For there is nothing to testifie and witnes that euer the Pagans did vse to drinke vpon their Altars but that they vsed to feast afterwarde Whereupon Atheneus sayeth that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that they did drinke themselues drunke after their sacrifices Tertul. de Spect. c. 13. Tertullian did not take this place in anie other sence for hee saith Non sacrificamus nec parentamus sed neque de sacrificio parentato edimus quia non possumus coenam Dei edere coenam Daemoniorum That is to say we do not sacrifice vnto Idols neither yet vnto our Parents being dead and as far off are wee from eating of that which is sacrificed either vnto Idols or for the dead which he calleth Idolothyta and Necrothyta in the same place Because sayeth hee that wee cannot eate the supper coenam of God and the supper of Diuelles So that what the Apostle calleth mensam Theodor. in 1. Cor. 10. hee expresseth by the worde coenam Theodoret in like sorte How shall wee communicate in the precious bodie and blood of our Lord and afterwarde at the Table of Diuels Haimo in 1. Cor. 10. by eating the meate which is sacrificed vnto Idols And Haimo Mensae Domins to participate at the Table of the Lord that is to say to participate in the bodie of the Lord. In the ende they finde it whereas it selfe can finde no place as namely in the Epistle to the Hebrewes which whole Epistle hunteth and chaseth it out of the whole world Heb. 13. Wee haue saith the Apostle an Altar whereof they haue no power to eate which doe serue in the Tabernacle If they had an Altar then had they a sacrifice and what sacrifice but that of the Masse But by comming to the knowledge of the Altar wee shall come to finde out the sacrifice Beholde sayeth S. Paule in an other place Israell according to the flesh Those that eate of sacrifices are they not partakers of the Altar This is then that Israel which is according to the flesh that is to say the Iewes which hee opposeth and setteth against that Israell which is according to the spirite that is to say against Christians that so hee might restraine them from affecting the rites and seruice of the Iewes Thinke not saieth hee but that wee haue an Altar and a sacrifice of which they which serue in the Tabernacle that is they which are giuen still to subiect and make themselues seruantes to the ceremonies of the law haue not power or possibilitie to eate namelie saieth the Apostle because they disanull the grace of God and make the power of the Crosse of no effect for that If righteousnes be by the lawe Christ should be sayeth hee deade in vaine and this Altar is nothing else but the Crosse of Christ and this sacrifice is nothing else but Christ stretched vpon the Crosse Who hath suffered saith hee without the gates to accomplish the figures of those beastes which were sacrificed without the host for sinne who hath shedde his owne blood for to sanctifie his people But it behoueth vs saieth hee if wee will bee partakers of this Altar and of this sacrifice That wee goe forth to carrie his reproach shame that is to say that wee cast off all manner of thinges to follow him that wee denie our selues beare our Crosse after him and become crucified with him following that which is saide If wee suffer with him wee shall also raigne with him Then the Apostle concludeth By him therefore by the merite of his sacrifice Wee offer vnto God continuallie the sacrifice of praise that is to say the fruite of our lips praising his name c. And indeede their Glose it selfe hath not vnderstood or taken it otherwise We haue an Altar that is the Crosse vpon which Christ was offered of which such are not partakers c. According as it is written If you be circumcised Christ will not auaile you anie thing because that such as doe obserue the thinges of the law pointed out by the seruice of the Tabernacle haue no part in the effectuall working of the passion of Christ And therefore let vs offer by him c. that is to say a spirituall sacrifice by Christ which is our high Priest And not Christ himselfe as our aduersaries doe pretend and this sacrifice that is saith Lyranus almes deedes for the comforting of the needie c. Oecumenius after the same manner Oecumen in ep ad Heb. c. 13. The Iewes will say How say you that you haue an Altar for what hath beene sacrificed or offered vpon it for as concerning Christ whom thou so oft settest before vs to haue beene sacrificed to haue beene offered and slaine thereupon for the whole world hee was not sacrificed vppon thine altar but on the contrarie hee suffered without the gates of the citie yea saith the Apostle and thereupon it is that I can proue vnto thee so much the more effectually that we haue an Altar for euen amongst vs the bodies of sacrificed beasts are not burnt vpon Altars but without the host Now for that cause also did he suffer without the gates to the end that he might sanctifie not the priestes onely but likewise all the people But and if hee haue beene the sacrifice for all why hath he not also beene the Altar And a little after Wherefore we offer by him as we did of old time by the high Priest the calues of our lips namely prayers hymnes and supplications vnto God Not any more saith he any sacrifices of beastes but the sacrices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are without blood The Masse will our aduersaries say here for so they call it Sacrificium incruentum But he expoundeth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices which are offered by the lips
contrite heart is a sacrifice vnto God And a sacrifice to God is the sacrifice of praise c. Againe Thy faith hath saued thee because saith he that it hath apprehended and taken for graunted that it must offer his sacrifice vnto the Almightie euen thankesgiuing in the true temple and by his true high priest Iesus Christ c. And againe Wee sacrifice for the health and prosperitie of the Emperour Idem in Apolog but vnto our God and to his Sonne and that according to his commaundement Pura prece by a pure and sincere praier c. Cypr. serm 1. de cleemosyn Saint Cyprian could not learne any other lesson of this his Maister whatsoeuer some would make him to belieue For hee saith Rich Ladie come you in Dominicum to the Lordes banquet without a sacrifice there to take of the sacrifice which some poore person hath offered c. Here sacrifice is vnderstood almes or offering because that of the fruits which were giuen by the faithful there was so much taken as might make a sufficient quantity to distribute in the celebrating of the holy supper amongst the faithful They obiect vnto vs his Epistle vnto Cecilius Idem l. 2. cp ◠wherein he saith Who is the priest of the high God by any greater priuiledge and prerogatiue then our Lord Iesus Christ who hath offered sacrifice vnto God his father hath also offered the same that Melchisedec did offer that is to say bread and wine his bodie and his blood Let vs obserue that here he compareth Iesus Christ with Melchisedec Melchisedec the priest of the highest saith the Apostle but Iesus Christ is preferred for he offered himselfe vnto God in sacrifice Melchisedec offered but bread and wine vnto Abraham but our Lord offered his bodie his blood for the faithful Otherwise this text contrary to the nature of the author should haue no force or power in it But let vs heare him expounding himself in this same Epistle wherein he saith In asmuch as we make mention of the passion and death of Christ in all our sacrifices for it is the death and passion of Christ which we offer wee are not to attempt doe or offer any thing but as he in giuing vs an example hath done before vs. For the scripture saith As oft as ye shall eate this bread c. you shall declare and shew forth the death of the Lord vntill his comming Then wee offer not Iesus Christ but we offer his death and passion we offer him alreadie slain vpon the crosse that is we celebrate the remembrance of his death and passion we offer it vnto God as the meanes of the remission of our sins And he giueth a reason thereof in another place saying Because the sacrifice which the welbeloued Son of God hath offred vpō the crosse is so acceptable and well pleasing vnto the father as that his oblation is as effectuall at this day in the presence of his as it was the verie same day that the blood and water issued out of his side Origen saith The blood of Christ is so precious as that he suffered alone for the redemption of all Origen in cp ad Rom. in hom 2. in Cant. What need then hath the Church of any other sacrifice And as for the whole burnt offerings of Christians Those are their praiers and supplications vnto God c. But yet there is more behind For when Celsus had obiected vnto him you haue neither sacrifice nor altars he answereth not any otherwise but we haue the sacrifice of the Altar c. Or els Our temples are the spirits of good people who breath out a sweet smelling incense Idem l. 8. contra Celsum the vowes praiers of a good and pure conscience To the like obiection made in the time of Arnobius and Minutius Felix by one Cecilius a Pagan there was shaped the like answer This was about the yeare 300. And as for the place of Tertullian Tertul. de paenit c. 9. Aris adgeniculari c. without troubling our selues therewith any further Pamelius as we haue alleadged before hath corrected it by the copie in the Vatican and hath very excellently shewed that it cannot so stand but that it must bee read Caris Dei adgeniculari c. in so much as that we may from hence conclude very strongly cleane against our aduersaries They say there were altars in the Primitiue Church and therefore Sacrifices and therefore the Masse Wherefore wee with the consent of all antiquitie for the space of 300. yeares do reply and crosse them saying there were no altars in the Churches of the Christians neither yet sacrifices neither yet Masses And if we shold repeat that which hath beene said before of altars our proofe would extend it selfe to a farre longer time Athenagoras in his Apologie for the Christians Athenagor in apol pro Christianis hath the verie same obiection to confute and freely vndertaketh to proue that the sacrifice that God demandeth of vs is that we should bee carefull to know him and to acknowledge all the goodnesse that we do receiue at his hands But what haue I to doe saith he to trouble my selfe with thinking vpon and remembring of sacrifices and burnt offeringes wherewith God hath nothing to do God who requireth saith he that men should offer vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice without blood a reasonable soule c. His answere had beene more readie We sacrifice Christ daily c. And let vs marke by the way that he calleth it a sacrifice without blood not to put any distinction or difference betwixt that of the Crosse and that of the altar but to distinguish betwixt the sacrifices of the Iewes and of the Paganes which were materiall and bloodie and the spirituall sacrifices of the Christians Lanctantius Lanctan l. 6. c. 26. Two things saith he must be offered giftes and sacrifices vnto God and they must be offered without bodily substance for the gift the integritie and vprightnesse of the soule for the sacrifice praises and hymnes c. who so doth this sacrificeth vnto God so oft as he doth a good worke c. And therfore vpon the Altar of God which is great in deed and which is placed in the heart of man so that it cannot be defiled with blood it behoueth vs to set patience faith innocence chastitie c. There is not any other holy seruice then this same This man as yet knew nothing what this pretended Sacrifice meant and as little of Altars Eusebius hath beene cited heretofore in the expounding of the place of Malachie We sacrifice therefore saith he and burne he answereth the Paganes Euseb de Demonstra l. 1. c. 6 10. And what sometimes the memorie of this great sacrifice celebrating the mysteries which our God hath giuen vs and rendring vnto him thankes for our saluation as also offering to him religious hymnes and praiers
Idem l. 3. c. 4. l 4. c. 5. sometimes we consecrate our selues all wholy vnto him and his high priest or sacrificer which is to Christ dedicating I say our selues bodies and soules vnto this word where wee haue to obserue that he reckeneth vp the sacrifice of Christians as the memorie of the passion of our Lorde thankesgiuing prayers praises and offering vppe of our selues c. but of the sacrifice without blood which they pretend whether it bee in the Supper or in the Masse not one word Nowe about this time was the first generall Councell of Nyce held Can. Nicaen wherein wee haue a Canon all saue some little parte thereof drawne out of the Vatican librarie the title whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the holy table The wordes are Wee doe not rest and content our selues with the breade ministred vnto vs here belowe or yet in the cuppe but lifting vppe the vnderstanding of our mindes wee thinke by faith that the Lambe of God taking away the sinnes of the worlde lyeth in this Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificed by the Priestes without being slaine c. Where wee obserue agreeing with the doctrine going before that there is insinuated a certaine secrete opposition betwixt the holy table and the Altars of the lawe of the Lambe which taketh away the sinnes of the worlde and the Sacrifices of the lawe which were nothing but figures and shadowes of the Sacrifice which was there offered to this which is but renewed by being called to minde and of the bodily presence and visible substance of the one to the eating and receiuing of the other by faith And this appeareth more euidently by that which followeth which calleth vs cleane backe from all thinking of a sacrifice to the receiuing and communicating of a sacrament that is That we truely and verily receiuing his precious bodie and blood belieue these thinges to bee the infallible signes of our resurrection And this is the cause why wee take not much but a little that so wee may know that it is not to fill vs full vnto bodily nourishment but to further and feed the worke of our sanctification For if hee had rested in the sacrifice woulde that haue followed which he saith And that notwithstanding our being present at this sacrifice wee haue the resurrection and the life c. Athanas orat 3. cont Arrian Whereupon also Athanasius of the same time saith The oblation or sacrifice of the Lord once offered did accomplish all thinges and remaineth fast and sure throughout all times Aaron had his successors but the Lorde sine transitione successione without any succession or change from one to another holdeth the priesthood for euer Saint Basill Those which were wont to be consecrated of the seed of Aaron are excluded Basill in 1. c. Esa to the end that there might come in their roome a priest according to the order of Melchisedec and not the sacrificing priestes of the Church of Rome There is no more any question saith he of the continuall sacrifice neither yet of these so oft reiterated and renewed sacrifices c. For there is but one sacrifice that is Christ and the mortification of the Saintes which is become famous and renowned for their confessing of him There is but one besprinkling and cleansing with water and that is the washing of the new birth there is but one purgation for sinne that is his blood shedde for the saluation of the world To what end saith the Lord serueth so many sacrifices he requireth but one reiecting all whatsoeuer els that is that euerie man doe reconcile and offer himselfe to God appearing before him a liuing sacrifice by a reasonable seruing of him and offering vnto God the sacrifice of praise c. Againe Now in the end and latter age of the worlde one onely sacrifice is approued once offerred for an oblation for sinne For the Lambe of God hath taken away the sin of the world offering himselfe an oblation and sacrifice of a smell of a sweet sauour c. Idem in psal 115. And in another place I will therefore sacrifice my soule vnto thy praise O Lord as it were vpon some Altar I will offer vnto thee the sacrifice of praise which is more worth then an infinite number of others c. Gregorius Nazianzenus This great sacrifice Gregor Nazianz in Pasch orat 2. which in his first nature could not bee sacrificed is mingled with all the sacrifices of the lawe That same I say which is the purgation not of one parte of the worlde nor forsome certaine time but of the whole world and for euer And thus we are admonished not to seeke for any other But saith he we offer vnto God vpon his celestiall Altar together with Angels the Sacrifice of praise let vs passe through the first vaile and drawe neere vnto the second let vs sacrifice to God at all times And hee addeth For the chiefe and principall point of wisedome is a good and honest life purged and made cleane before God euen that God which is most pure and requireth no other sacrifice at our handes but this purenesse which the scripture commonly calleth a contrite and broken heart the sacrifice of praise a newe creature in Christ c. Eusebius Emissenus saith Euseb Emissen de caen Dom. Seeing that our Lorde was to conuey vp into the heauen beyond the reach of our pearcing sight this his humane bodie which he had taken vppon him it was needfull that vppon this day hee should consecrate for vs the Sacrament of his bodie and of his blood that so what had once beene offered vppe for the price of our redemption might bee honoured in a mysterie for euer to the end that as redemption hath his ordinarie course for the saluation of men without any wearisomnesse so also the euerlasting oblation perpetuall sacrifice of this redemption might liue and continue fresh in our memorie and that this one true and perfect sacrifice that is to say Christ might continually bee present in grace which wee must iudge of by faith and not by outward appearance by the inward affection and not by the outward sight Where wee are to note that hee saith Sacrament not Sacrifice and that hee opposeth the remembrance of the oblation to the oblation it selfe the powerfull course and continuance of redemption to redemption it selfe once wrought the presence of grace to the reall presence and the body of Christ lifted vp to heauen to the Sacrament of the same left remayning in the Supper Epiphanius Epiphanius cont Marcion haere 42. 35. Haue you offered me sacrifice saith the Lord fortie yeares in the wildernesse c. To the end that they might learne that God by the comming of his Christ hath taken away all manner of vse of sacrifices and that in respect of one sacrifice which hath perfected and accomplished all the other sacrifices that went before
which was to come by which it was signified that by one sacrifice of which that was but a figure the liues of the people shoulde spirituallie bee spared And that one is Iesus Christ Idem de ciuit Dei l. 10. c. 5. who was offered vppe and giuen for our sinnes and is risen againe for our iustification whereupon also the Apostle saieth vnto vs Pascha nostrum immolatus est Christus Christ our true Passeouer was slaine and sacrificed c. And this is that which hee sayeth elsewhere in one word That which euerie man calleth a sacrifice that same is the signe of the true sacrifice Now all of them vse these wordes Altars Sacrifices and these verbes to Offer to Sacrifice for the considerations hereafter set downe for these manners of speaking did runne verie smoothlie and pleasantlie amongst Christians in those dayes comming either newlie from amongst the Iewes or else the Gentiles whose principall seruice consisted in sacrifices and yet notwithstanding they put thereunto continuallie if wee giue good heede thereto such corrections as are necessarie Whereby wee may iudge if they had but a little foreseene in what diuerse sortes they are now abused the Sacrament being drawne by little and little to a Sacrifice and then the worde Sacrifice drawne from his Metaphoricall sence to a simple and proper sence and from a sacrifice of thankesgiuing to a sacrifice propitiatorie what restrainte and limits they would haue closed them in withall CHAP. V. How and by what Degrees the sacrament of the holy Supper was turned into a propitiatorie sacrifice SOme there are which aske how this did happen vnto the Church Truelie not all at once For wee see in euerie dayes successe that when Sunne is set there is a twilight before that darknes it selfe doe come to hide and couer all thinges So after that those great lightes of the church which tooke their brightnes from the true light of the Gospel had runne their course yet there remained some glimses of that their brightnes a long time after notwithstanding that they were smothered and stifled with the palpable fogs of blinde superstition and although they were violently forced by a contrary seÌ„ce to do the thing they were neuer ordained for And this we see in Beda Beda in Leui. c. 1. the grand Disciple of S. Augustine who sayeth Christ is offered for vs both the Priest and Sacrifice together and hath eaten and destroyed our sinnes inasmuch as hee is our Priest according to the order of Melchisedech and in like manner the true Ministers of the Church doe eate the sins of the people by attributing vnto them the remission of their sinnes in the Church wherein sinnes are forgiuen If hee had beene of the same opinion with our aduersaries hee shoulde haue concluded And therefore the true Priestes do eate the sinnes of the people when they say the Masse for them c. Again We are commaunded to celebrate the feast of the Passeouer euerie daye Our aduersaries would saye here To say the Masse euerie daye But hee Idem in Exod. that is asmuch as to saye Let vs daylie goe from euill to good and from good to better and let vs consecrate our first borne vnto God euen our good workes seeing hee hath ouercome the Diuels for our sakes Again The high Priest entred into the forepart of the Tabernacle euerie day for to sacrifice And this is to put vs in minde to offer dailie vnto God the sacrifices of praise of humilitie and of a contrite spirite c. Thus turning euen the propitiatorie Sacrifices of the law into the Sacrifices of praise those which were offered by the hand and ministerie of the Priest to those which were offered by euerie Christian Albinus sayeth the same as also Charles the great And as for the Sacrament of the Eucharist The sacrament of the bodie and blood of Iesus Christ saith Charles the great was giuen vs thereby to renew the memory of his passion and our saluation And this was about the yeare eight hundred Bertram in the time of Charles the bald about the yeare 900. Bertram de corpore sanâ—uine Domini Heb. 7. Our Lord hath done this at once euen in offering vp himselfe that is to say sacrificing himselfe for vs For he was once offered for the sinnes of the people and this oblation notwithstanding is daily celebrated by the faithfull but in a mysterie to the end that what our Lord Iesus hath accomplished in offering himselfe once might be handled euerie day by the celebrating of the misteries of the renewing of the memorie of his passion Where it is to be noted how he opposeth the mysticall receiuing to the reall receiuing and the daily renewing of the remembrance to the once offering of the sacrifice Againe He hath saith he left vs an example which is daily offered by the faithfull in the mysterie of his bodie and of his blood namely that whosoeuer wil draw neere vnto him may know that he must haue part in his sufferinges the image and representation whereof is exhibited in the holy mysteries that is to say in the breaking of bread the renewing of the memorie of his bodie broken in the powring out of the wine the shedding of his blood for vs. Haimo saith To speake morally Haimo in c. 5 Ose in c. 2 Abac. Malach 1. the sacrifices of the Lord are the praises vttered by the belieuers the penance of sinners the teares of the humble suters whereof it is written The sacrifice of God is a contrite spirite c. Againe Prayer is a speciall sacrifice to be offered to God and so is almes also c. Remig in Psal 55. Remigius If we will sacrifice to God let vs not seeke out of our selues for that which wee are about to offer vnto him we haue in our selues the incense of praise the sacrifice of faith onelie let all that which wee offer be kindled made the more feruent and coupled with charitie Againe Idem in Psal 95. There are not any sacrifices that auaile without faith for there is no place for a true sacrifice out of the Church c. These men howbeit great and renowned for knowledge at this time doe call the sacrament of the holy supper as also the Masse such as it was then celebrated a sacrifice but doubtles with the same mind and in the same sence that Rabanus one of the same time with them did vse it Rabanus de Institu Cleric l. 1. c. 32. Sacrificium saieth he quasisacrum factum a sacrifice as if a man would saye a holy and consecrate worke or action which is consecrated by a mysticall prayer in the remembrance of the passion and suffering of our Lorde c. Which selfe same thing Paschasius calleth otherwise The passion of Christ in a mysterie Pasc de corp Sang. Domini Theophil in Iohan. c. 8. the calling to minde of the passion of the Lorde on the Altar
heard in their seruice Sursum Corda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift vp your heartes on hie and when their currant speech and common talke was but of one Altar and one celestiall sacrifice when in their entrance into the celebration of the sacrament it was saide vnto the people Shew yee forth the death of the Son of man and confesse his resurrection vntill his comming But there were two doctrines especiallie which springing vppe in those ages Transubstantiation and Purgatorie concuning and conspiring together establish this sacrifice and prospering and growing together at that time and that by equall degrees did aduance and set aloft this pretended sacrifice The one Transubstantiation for after such time as it was taught that the bread and the wine were chaunged that they were reallie the body and blood of our Lord then what honour was too great to giue vnto this sacrifice Who can then doubt that it should bee propitiatorie for the sinnes of all that were liuing this sacrifice offered in the Masse being the same in flesh and blood which was hanged vppon the Crosse for the sinnes of the world The other was that of Purgatorie for if we haue saide they both our friendes departing passing out of this worlde to abide the scorching flames of Purgatorie and that our owne sinnes also must bee purged there then let vs prouide a remedie let vs goe to this Masse which is so soueraigne and full of saluation let vs laye good foundations and powre out largelie for our selues and our parentes let vs leaue grounds goods with charge of hauing the same saide after vs. And hereto belong the lawes aboue mentioned to bee made in the time of Charles the Great and then euery day thinges grew from ill to worse The ignorance then of the age the coldnes of the people in deuotion the couetousnes of the Priestes the carelesnes of the Bishoppes and the barbarousnes of the speech of men begot fostered and maintained this abuse in the Church which hauing once taken roote and growne vppe to strength could not bee beaten downe againe but by the spirite of God which thing also manie men of good spirits did perceiue verie well Arnoldus de villa noua one of the great men of that time About the yeare 1200. helde in his positions That the sacrifice of the Masse was a manifest abuse and a plaine starting aside from the pure doctrine of Christ The Waldenses and Albigenses in France That Masses whether they were for the liuing or for the dead were directlie against the institution of the Lord. And these resistances and contradictions did so assaulte the maintainers of this abuse as that all Christendome was in an vprore and not without fruite for the spreading of them throughout all the nations of the west Church proued a good seed sowne by God to cause the truth to spring vp there againe in his time but what shall wee say if their greatest and grauest Doctors carried away notwithstanding with the streame do likewise speake against their doctrine Peter Lumbard saith the Maister of the sentences Distinct 12. l. 4. De Consec D. 2. Can. handleth this question aboute the yeare 1150. saying It is demaunded of some if that which the Priest doth bee properlie called a sacrifice and oblation and if Christ be sacrificed euery day or whether hee was onely once offered Whereunto this short aunswere may be shaped That that which is consecrated and offered by the Priest is called a sacrifice and oblation because it is the renuing of the memorie and representation of the true sacrifice and of the holy oblation made vpon the Altar of the Crosse And this hee proueth by manie places out of S. Augustine and of S. Ambrose c. Note here how well hee agreede with the Councell of Trent which pronounceth If any man say that the verie and proper body of Christ is not offered in the Masse let him be accursed The Schoolemen which came after him haue beene so bold as to rob the Crosse of Christ to hang the Iewels euen the power thereof about the necke of their Masse so that sometimes they break out into these speeches That the bodie of our Lord was offered for originall sinne but that hee is continuallie offered by them vpon the Altar for actuall sins A cursed blasphemie by which the Crosse of Christ is made of none effect by which there is lesse attributed vnto it then vnto the Table of their Altar directlie also against the expresse Scripture which sayeth comparing the fall of Adam with the benefite of Christ his death That the fault was through one offence vnto condemnation but the gift is of manie offences vnto iustification Againe after hee had spoken of all manner of sinners And such saith S. Paule were you but you haue beene washed you haue beene sanctified but you haue beene iustified by the name of Iesus Christ Rom. 5. 1. Iohn 3.8 c. And to bee briefe That the Sonne of God hath appeared to destroy the workes of the Diuell c. But so the case standeth as that Thomas their chief Champiō Thom. in Ep. ad Heb. 6. doth again in an other place agree with himself saying Christ was wounded for our iniquities Esa 53. and that not oftentimes but onely once 1. Pet. 3 Christ hath died once for our sinnes and his onely oblation sufficeth to drie vp the fountaine of the sinnes of all mankinde Idem in sūma part 3. q. 83. And as concerning the sacrament It is but the representation sayeth hee of the passion of our Lord for S. Augustine sayeth as oft as wee celebrate the Passeouer is Christ slaine euerie time yea rather this is but a yearelie renuing of the memory of that which was done otherwise thereby setting before vs such notable and famous monumentes thereof as if by them wee were brought to the verie beholding of his hanging vppon the Crosse Idem part 13.3 q. 73. art 6. And elsewhere It behoued that euermore there should remaine some representation of the passion of our Lord In the old Testament this principall sacrament was the Paschall Lambe Whereuppon the Apostle sayeth Christ our Paschall Lambe was offered And in place thereof hath succeeded in the new Testament the Eucharist which is a memoriall of his passion past and suffered as the other was a prefigurer and foreshewer of his passion to come Petrus Alphonsus at the same time Petr. Alph. l. 2. Ep. did not acknowledge either the Eucharist or the Masse for any other thing then a sacrifice of praise and this was at that time one of the questions disputed by the Albigenses and Petrus Brutis who was burnt aliue at Tholosa where he taught publikelie that it was not propitiatorie All these sacrifices sayeth hee which were offered vnder the lawe were nothing but signes of this great sacrifice Idem in Dialog tit 12. which was to destroy sinne But since the comming of Christ we vse
couenant is certaine that they in particular are comprehended and contained in the same c. And which more is they worke within a faith of the free promises of the Creator of the remission of sinne in his Sonne c. a confirmation of that most neere coniunction that is betwixt the faithfull and God an vnion with Christ by the bond of his holy spirit such as the members haue with the head from which they draw saluation and life Whereupon it followeth that they are made new men for so much as the power and efficacie of the spirit of Christ dooth conuert and turne them into his nature draw them from their owne regenerate and cast them anew by little and little and that both in their affections as also in their actions to put their trust in God through Iesus Christ to renounce and forsake themselues for the loue of him and to wish well and doe well vnto their neighbours but especially to the members of the same bodie both in him and for him Now therefore this is the office and part of the Sacraments What a sacrament is and thereupon a Sacrament to define it properly is a holy ceremonie instituted of God added to the promise of grace made in Iesus Christ to be an earnest penie and certaine testimonie vnto all the faithfull that this promise of grace expounded explaned in the word of God is particularly exhibited ratified applied to him vnto saluation And such were amongst the old people from the time of Abraham and Moyses vnto the comming of our Lord Circumcision and the Passe-ouer instituted of God to such end in stead wherof there were ordained for vs by our Lord holy Baptisme and the holy supper to continue to the end of the world It consisteth of a signe a thing and the word Genes 17.10 13. Rom. 4. Of these Sacraments the Scripture speaketh after this sort Of Circumcision It shall be vnto you saith the Lord for a signe of the couenant betwixt me and you and my couenant shall be in your flesh for an euerlasting couenant Thus of the signe And S. Paul Abraham saith he receiued the signe of the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seale of the righteousnesse of faith And we know that the righteousnesse of faith is that which is freely promised giuen in Iesus Christ our Lord. Now behold the effect and so by consequent a perfect Sacrament Deutr. 10. â—oâ— 2 28. Exod. 12. according to that which Moyses saith Circumcise the foreskinne of your heart And S. Paul Circumcision is not that which is made in the flesh but of the heart in the spirit Of the Passe-ouer The bloud of the Lambe is vnto you for a signe in the houses wherein you shall be 1. Corinth 5. I will see this bloud and passe ouer But this bloud saith the Apostle is the bloud of Christ Christ our Passe-ouer was slaine for vs c. Behold here againe both the signe and the thing and both the one and the other by the word that is to say by the institution of Christ who hath ordained the signe for the thing and giuen the thing with the signe otherwise naked and vnprofitable not answering the effect that is expected thereof This word in the Circumcision is this I am the Lord Almightie c. I will set my couenant betwixt thee and me Genes 17. Exodus 12. c. In the Passe-ouer The tenth day of the month let euerie man take a Lambe c. In which places God instituteth and ordaineth these Sacraments and giueth them by his institution perpetuall power in his Church as by these words once spoken Increase and multiplie he hath giuen for euer his blessing vnto holy marriage The same is that of the Sacraments of the new Testament Baptisme receiueth vs into the couenant of God in stead of Circumcision the holy Supper in stead of the Passe-ouer dooth nourish and maintaine vs therein whereupon the one is properly called Regeneration as a man would say a new birth and the other The communion of the bodie and bloud of our Lord to our nourishing vnto eternall life In Baptisme water is the signe the bloud of Christ is the thing signified water which washeth away the spots of the body bloud which cleanseth and wipeth away the sinnes of the soule namely by the mediation of the word or institution of God accompanied with his holy spirit which giueth efficacie and power vnto the Sacrament Of the signe S. Iohn Baptist saith Mat. 5. Act 1. 1 Cor. 12.13 Coloss 2.11 Rom. 3. â— Galat. 3.27 Tit. 3 5. I baptise you with water but as concerning the thing Hee will baptise you with the holy Ghost namely the Lord. Of both together the Apostle saith Wee are baptised into one spirit buried in baptisme into the death of Christ and raised againe into his resurrection and saued by the washing of regeneration and of the renewing of the holy Ghost In so much as that the word that is to say the institution of the Lord added to the element of water worketh supernaturally in our soules by the holy Ghost the same that water doth in our bodies by his naturall propertie Baptise yee in the name of the Father the Sonne and the holy Ghost c. And we shall say the same hereafter but more largely of the holy Supper The new Testament of the Lord in his bloud Which being instituted to the same end is also of the same nature with the other Sacraments the bread wine for signes and tokens most fitly agreeing with the true and perfect nourishment of the faithfull that is in Christ a foode and nourishment that cannot better be expressed then by that of our bodies which turne into their substance that which they eate and drinke saue onely that the communion of the body and bloud of Christ hath this ouer and aboue because of his power which is infinitely more mightie then that of ours namely that it conuerteth and chaungeth vs into his substance maketh vs flesh of his flesh and bone of his bones and causeth vs to liue in him and by him c. Whereas our bodies being stronger then the thing which they eate doe cause and make the same to liue after a certaine manner in them turning it into their substance The signes therefore are bread and wine and by that name they are continually called of S. Paul and that euen after the words as they cal them of consecration The thing that is the Communion of the bodie of Christ broken for vs and of his bloud shed for our sins 1 Cor. 10. 11. The word that is the institution of the Lord which commeth thereunto Doe this in remembrance of me shew forth the death of the Lord vnto his comming c. This is the same that the old writers say that Christ is the onely saluation of the Church The Israelites were partakers of one and tâ—e same thing with vs.
saith he the bodie of the sinnes of the flesh in the Circumcision of Christ buried with him in Baptisme They differ notwithstanding both in ceremonie and clearenesse because that he in whom they haue their power is come was to come and in their large wide reach rather thē in any their greatnes in as much as Circumcision was ordained but for the posteritie of Abraham and that also but for a time whereas Baptisme was ordained for all nations and that to continue vnto the end of the world Which thing S. Ambros in 1. Cor. c. 10. August de nupt concupisc ad Valerium Bed in Luc. Ambrose acknowledgeth when he saith That the people of the old world were baptised in the Sea that is to say saith hee that they were throughly purified and that their sinnes were not imputed vnto them Saint Augustine That by Circumcision they were deliuered from originall sinne And Beda That in respect of remission of sinne Circumcision differed not from Baptisme And the master of the sentences That it had power to forgiue sinne And after him all the Schoolemen He addeth but not to conferre grace But verie foolishly for what is remission of sinnes but grace and great grace and meere grace Wee shall say the same of the Passe-ouer and of the holy Supper In the one and in the other are signified the offering vp of our Lord vpon the Crosse and the shedding of his bloud for our sinnes but in the Passe-ouer such sacrifice and shedding to be done in the holy Supper such sacrifice and shedding of bloud alreadie done Both in the one and the other are eaten and drunke the bodie and bloud of our Lord in the one the thing giuen with the figure no lesse then in the other the figure giuen with the thing And euerie where it is spoken of by the tearmes of eating and drinking and euerie where by the name of celebrating a memoriall as also euerie where by the name of a Testament and of a couenant made in bloud So farre foorth as that Saint Paul calleth the meate of the one and the other the same meate The fathers our Supper by the name of Passe-ouer and the Iewes Passe-ouer by the name of Supper The difference is that the true Lambe hath beene crucified which was to bee crucified whereupon our Sacrament is the more cleare and plaine giuen for the sinnes of the world and not of the posteritie of Abraham onely and hereby also it is the more famous and renowned Finally ordained to be continued euen till the comming of the Lord and therefore permanent and vnchangable This is that which Saint Augustine saith Testimonies of the Fathers August contr Faust l. 19 c. 16 Ritus Propheticus It sufficeth to shew vnto Faustus the Manichee his ignorance and to make him see how deepely they dote who thinke that for the chaunging of the signes and Sacraments the things might become diuers namely those which the propheticall seruice hath declared to be promised from those which the Euangelicall seruice doth witnesse to be accomplished Againe The flesh and bloud of this sacrifice were promised before the comming of Christ by the similitude of sacrificed beasts in his Passion it was expressed by the same truth and after his ascention it was celebrated and spread abroad by the Sacrament of his memorie Againe Venturus venit diuersa verbasunt He is to come and he is come are diuers words Idem in Ioh. tract 26. l. 20. c. 21. but the same Christ The Sacraments were diuers in signes but alike in the thing to such as hoped not for neither yet belieued in him it was Manna and water but vnto them that belieued the same Christ which is at this day And notwithstanding saith he Ours are more easie Idem in Psal 73. fewer in number more reuerens and more blessed More easie for certaine for the vnderstanding and conceiuing of things alreadie come is euer more easie then of those that are to come fewer in number for in stead of so many sacrifices and Sacraments figuring out Christ S. Augustine dooth not acknowledge any moe then these two Sacraments more renowmed for they are spread abroad with the Church euen to the ends and vttermost corners of the world more blessed for by them wee are freed from the waightie yoke of ceremonies And notwithstanding the spirit of God is shed forth more aboundantly in the new Testament then in the old in as much as the spring-head and fountaine is broken forth by the comming of the Lord vpon all people whereas it was hidden or sealed vp for the most part that they themselues to whome it is opened may draw out thereof aboundantly in as much as of a more cleare knowledge springeth a more powerfull faith and faith is the hand and vessell by which we receiue the graces of God whereof wee draw out of this fountaine and that more mightily and aboundantly according to the measure of our knowledge and faith We haue handled this matter somewhat the more largely because that the demonstration of the matter we haue in hand dependeth in part on this proposition for the better vnderstanding wherof we haue also to presuppose certaine other Maxims held of the auncient writers which doe follow And this shall stand for the first That Christ is the substance of all the Sacraments as well of the old as of the new Testament and that in them he was receiued yea drunken and eaten that is to say most neerely communicated as the Apostle hath told vs. The second that they teach vs. is that the same Christ which is receiued in the Sacraments Christ receiued in the word in such sort as he is in the Sacramēts is also receiued in the word yea drunken and eaten in the same in as much as the Gospell is the power vnto saluation vnto all belieuers the word of reconciliation which regnerateth vs of an incorruptible seede forgiueth vs our sinnes imputeth vnto vs righteousnesse maketh vs one with Christ and finally worketh in vs the same that the Sacrament And this doctrine is not ours but the doctrine of the fathers Orig in Leuit. hom 9. Origen saith Sit not downe to rest thy selfe in the bloud of Christ but learne rather and take hold vpon the bloud of the word and heare him which saith vnto thee This is my bloud which shall be giuen for you for the remission of sinnes For hee that is seasoned with the knowledge of mysteries Hieronym in c. 3. Ecclesiast knoweth both the flesh and the bloud of the word of God Saint Ierome For as much as the flesh of the Lord is verie meate and his bloud verie drinke in deed Iuxta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more high and mysticall sence we haue onely this good thing in this world to be fed with this flesh and to haue giuen vs to drinke of his bloud not onely saith hee in a mysterie that is to
them from natural sense and vnderstanding to the spirit from an opinion to faith and from the earth vnto heauen c. And therfore we see not that euer the Scripture doth lead vs to obserue and marke any miracles in the signes of his Mysteries notwithstanding that it is a dutie to be most carefully discharged to publish set forth the maruailous works of the Lord in the church It teacheth vs the famous and worthie passing of the destroying Angell ouer the houses of the Israelits without touching of theÌ„ The lamb was the memoriall therof and that so cleare and euident a one as that it was called by the name of the Passouer it self In this passing ouer then ther is pointed out vnto vs a miracle namely in the difference which the Angel made betwixt the Israelits and the Egyptians and in the lambe it recoÌ„mendeth vnto vs a mysterie So likewise of Manna the rock in that the one was rained the other dissolued into water it is a miracle but in that they feed queÌ„ch the thirst of the true Israelits spiritually there lies a mystery And of the water conuerted into wine in Cana S. Iohn maketh mention vnto vs of a myracle Of Iorden turned dayly into bloud by reason of so many persons as daily confessed their sinnes and were baptised how much more famous had it beene and worthie of renowne And yet this was no myracle but a misterie Verie excellently thereforefore hath a certaine Schooleman said That wee must not looke for myracles Aegyd l. 2. examer c. 13. but where they are That where and so oft as euer we can discharge and free the holy Scriptures by the things that we naturally see that there and so oft wee ought not to haue recourse vnto the power of God nor vnto myracles Now we may free them most easily when wee vnderstand misteries mistically Sacraments Sacramentally figures figuratiuely Chrys in Ioh. c. 6. â—om 46. spiritual things spiritually c. Chrysostome saith What is it to vnderstand things carnally Simply according to the letter without conceiuing and taking any further thing to be meant and contained therein But it is requisite saith hee to consider and looke vpon all misteries with inward eyes that is to say spiritually And as we conceiue them spiritually euen so wee receiue them in like manner namely by faith For saith he Idem in c. 11. ad Hetr hom 21 Theophyl ibid. Theod. dial 1. Thoâ—â— 3. part summ q. 78. art 2. We thinke that the things that rest in hope are without substance but faith giueth them a substance and yet not as though it gaue them any thing more but because it becommeth vnto them their verie essence and being c. Theodoret The things that are misticall are spoken mistically and the things which are not knowne vnto all are openly declared Thomas likewise The word of Christ worketh effectually and Sacramentally Sacramentally that is to say saith hee according to the force of the signification CHAP. II. That the doctrine of the holy Supper must be examined by the rules aboue handled as also all that which is deliuered of all other the Sacraments as well of the old as of the new Testament NOw wee are for the most part of this mind that the rules aboue named may be practised and vsed in other Sacraments but our Aduersaries wil not agree that they are so in the explication and vnfoulding of the doctrine of the holy supper and therefore wee are consequently to see if the holy Scriptures and the writings of the Fathers doe tolerate and admit yea or rather necessarily presse and vrge that the doctrine of the holy supper be examined and tried by these same rules which wee reduce into a few words in these manner of tearmes That a Sacrament is a visible signe of a thing that is to say of an inuisible grace That the signe and the thing are Correlatiues and that therefore the one is not the other That the signe is giuen by the Minister or Pastour but the thing by God alone That the signe is receiued by the hand both of true belieuers and hypocrites but the thing by faith of the belieuers onely That the likenesse that is betwixt the signe and the thing hath caused the name of the one to be attributed vnto the other that is to say the name of the thing to the signe but that thereis not therfore any changing of the one into the other neither by way of myracle nor yet of any supernaturall worke c. but onely of names the more plainely to point out the mysterie That Sacraments and misteries haue one proper stile which must bee vnderstood mistically and Sacramentally c. which hath beene verified and approued in all the other Sacraments as well of the old Testament wherof the Apostle saith That our Fathers did eate the same meare and drinke the same drinke as also in Baptisme a Sacrament of the new Testament Let vs come therefore vnto the holy supper of our Lord. We belieue that in it In what sort aâ—d manner the faithfull communicate and receiue the Lordes supper the belieuer receiueth drinketh eateth not only bread and wine but also the verie flesh of Christ and the true verie bloud of Christ the flesh giuen for the life of the world the bloud shed for the remission of our sinnes That it is not more true that the bread is broken and the wine powred out or that they become nourishment vnto our bodies for the sustaining of this fraile and brittle life then it is true that the flesh of our Lord is broken and his bloud shed for vs and that they become nourishment for our soules drie and barren that they are of themselues but watered and altered by his righteousnesse to nourish them vnto eternall life Much more then whereas the bread and wine are turned into our substance by the operation of our naturall heate to bee incorporated into vs doe the flesh and bloud of our Lord by the operation of the holy Ghost incorporate vs more and more into him wee communicate his substance and in the same his life and all his benefits as members of Christ bone of his bones and flesh of his flesh to be crucified iustified sanctified and glorified in him insomuch that our heat being more strong then the bread and wine doth turne and alter them into our substance the holie Ghost being stronger and more mightier then we doth conuert and turne vs both to him and into him And by that meanes wee receiue not onely Christ really and substantially in the holy Supper celebrated according to his institution but we are wrought into one bodie more and more amongst our selues of which body he is the head and we the members the faithfull I meane that draw their spirituall life the sense motion and spirituall action of their soules from him a liuely and quickened body by his spirit one togither by him one
such sort as that they are not apparant or to bee discerned notwithstanding that they be there neither yet any manner of distinction to bee made of them by reason of their incorporation euen so are we all incorporate both amongst our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also with Christ for wee are not nourished and fed this man of one bodie and that man of an other but all ioyntly of one and the same These are then the two principall endes of the Sacrament euen the growth and helping forwarde of our vnitie with Christ our head and of our vnitie with the brethren which with vs doe make one body in him which cannot bee accomplished more effectually then by the remembrance of the death of Christ which stirreth vp in vs a loue towards him who hath loued vs so much as to giue himselfe to death for vs euen that death which was due and iustly belonging to sinners c. So that wee not being able either to liue or die for any his emolument or profit for what good can there arise from vs to him we are incited and stirred vp to liue and die for his body which is the Church and not to spare any thing that is in vs no not our owne bloud for the edifying of the same or for the good and saluation of our brethren either begotten of Basil de Baptis in Moral or redeemed by the same bloud And this is the cause why Saint Basill saith What profit is there in these words Take this is my body To the end that drinking and eating we may euermore bee mindfull of him which is dead and risen againe for vs Who so calleth not to mind this remembrance is said to eate vnworthily c. And in another place What is the dutie of such as eate the bread and drinke the Cup of Christ Verily saith he to keep the remembrance of him which is dead and risen againe for vs perpetually c. Seeing saith likewise S. Ambrose Ambros de iis qui myst intiantur c. 3. That the Sacrament serueth not for any vse vnto saluation without the preaching that is to say the remembrance and commemoration of the crosse of Christ. And hitherto it may be that both wee and our aduersaries are of one mind in as much as we both the one and the other say That the bodie and bloud of Christ are in the Supper celebrated according to his institution and are truly and verily drunken and eaten in the same by the faithfull members of Christ in assurance of remission of sinnes and eternall life But the difference and disagreement betwixt vs is Wherein the maine difference lyeth for that wee say that they are receiued in the supper of the Lord with the Sacraments of the bread and wine They vnder the accidents of the whitenes roundnesse c. of the bread and vnder the rednesse and moysture c. of the wine the substance therof being at the verie instant of the vttering of the words by the Priest quite vanished and become nothing that so there may be place made for the bodie and bloud yea conuerted and turned into the bodie and bloud of Christ which they call Transubstantiation Againe that wee say that the bodie and bloud of Christ the nourishment of our soule which is spirituall are communicated with vs by the efficacie and power of the spirit of God and receiued of vs in like manner spiritually and by faith They that they are giuen by the hand of the Priest vnder the accidents of bread and wine and conuerted into flesh bloud by the pronouncing of the words which they call Sacramentall receiued into the mouth and swallowed downe into the stomack corporally and really c. and that not of the faithfull onely but of all both good and bad which receiue them c. So that the question or controuersie betwixt vs is not Whether there be a communicating of the body and bloud of Christ in the holy supper but How And this How is not raised by vs It proceedeth of the curiosity of our aduersaries neither yet by our incredulitie or curiositie but by our aduersaries who in stead of resting themselues in the simplicitie of the old writers haue so curiously pried into the same as that they haue wrapt themselues in an infinite sort of absurdities thereby causing doubts to arise yea and doubting themselues also of If in stead of making it plaine vnto themselues and others of the manner How Verily Saint Cyprian saith That it is an Apostolike thing and appertaining to the sinceritie of the truth to declare how the bread wine are the flesh bloud of our Lord. Saint Augustine likewise feareth not to demaund How the bread is made the bodie of Christ seeing that our Lord in the day of the Ascention caried vp his bodie into heauen But he hath also giuen vs rules by which these kinds of speeches ought to be expounded But this holy scanning and sifting out of the truth is verie farre from the prophane curiositie of our aduersaries they seeke the deciding of the matter in the nature of the Sacraments by comparing of Scripture with Scripture and by the analogie of faith and of the Creed according to the true and vndoubted rules of Diuinitie but these our aduersaries by destroying of the Sacraments the nature of Christ and the Articles of our faith our onely Diuinitie by destroying also the Lawes which God hath set in nature by a false kind of Philosophie So deeply haue they delighted and rooted themselues in an opinion contrarie to faith in the flesh which profiteth nothing contrarie to the word which is spirit and life and in the letter which is dead and killeth contrarie to the spirit which is liuing and quickning They say The literall sence neither can nor ought to be followed alwayes what is there any thing more cleare or plaine This is my bodie this is my bloud But againe is there any thing more plaine The rocke was Christ And of circumcision This is my couenant Againe The Lambe is the Passeouer These bones are the house of Israell Iohn is Elias I am the true Vine I am the bread of life which came downe from heauen c. And if the plainnesse and clearenesse of places should bee tied vnto the words and not to the sence and meaning then what clearer places can there possibly be then these Let vs make man according to our owne image and similitude And the Anthropomorphites haue heereupon concluded that God hath the shape of a man Genes 1. Luke 22 Who so hath not a sword let him sell his Coate and buy one And what then saith Origen Shall the Bishops put their hand to the sword thereupon I and my Father are one And Sabellius hath concluded thereupon that the Father hath suffered in the flesh I am the bread of life August de ciuit Dei l. 21. c. 25. he that shall eate this
bread shall liue for euer And in S. Augustines time there were that taught hereupon that if a man had communicated at the Lords supper how be it he should afterward renounce the Christian profession yet hee could not possibly perish and fall away for euer Wherefore as oft as euer wee shall reade such places we ought alwayes to remember and call to mind these rules The good and prudent Reader saith Saint Hillarius doth looke for the vnderstanding of that which is said Hilat. de Trin. l. 1. Hieronym in Mat. not by fetching it from any preiudicate opinion of his owne but from the cause of that which is said And S. Ierome The discreete Reader is verie carefull to keepe himselfe euermore from all manner of superstitious vnderstanding he frameth and squareth his sence and vnderstanding according to the Scriptures August cont aduers leg Prophet l. 2. c. 9. and not the Scriptures according to it And Saint Augustine handling this same matter One peece of Scripture must be expounded by an other and all the holy Scriptures according to the soundnesse of faith if we expound any thing done or spoken figuratiuely it standeth vs vpon to see that such expositions be drawne wisely and not negligently from other things and words which are contained in the holy writings But aboue all wee haue to consider in the matter of the Sacramentes what a Sacrament is and in the matter of the holy supper that therein is handled the most excellent of all the rest that is to say a great mysterie a profound and high secret and that so soone as wee heare the word Sacrament wee must lift vp our spirits from the beholding of these outward things to the apprehending of inward things from the skin to the marrow and from of the earth vp vnto heauen obseruing the nature of the misterie the signification of the word and what the thing doth permit suffer what the letter saith and what the meaning of the spirit is Thus These words This is my body cannot bee interpreted without a figure This is my bodie according to their sence and construction what shall it signifie Hoc this If it be meant of the bread then it must be thus taken This bread is my bodie But this is not their meaning for they confesse that it cannot bee two substances at one and the same instant And when two chiefe and primarie substances that is to say two Iudiuidua as the Logicians call them are called the one by the name of the other there must of necessitie be included a figure but this they wil not yeeld vnto Furthermore they doe not pretend that it is the body vntill the last word be vttered and wee are as yet but in the verie first And in the meane time then shall it not be the same which our Lord tooke blessed brake and gaue to his Disciples that is to say bread What shall then this hoc make The accidents of bread without the subiect namely whitenesse roundnesse c And what manner of speech were it to say The accidents of bread are my body which is giuen for you or else their Indiuiduum vagum and vage determinatum This I cannot tell what in the ayre which they can neither name nor point out so as that it may be comprehended How it may bee bread in the beginning of the vttering of the words and his body in the end What a number of obscure and straunge figures to how many contradictorie designments and deuises are they driuen and all to auoide one cleare and manifest figure and that such a one as is verie often and familiarly vsed in the Sacraments Afterward This is my bloud What shal be the meaning of this Hoc in this place It is said that taking the cup he blessed it and said Drinke ye all Bibite ex hoc omnes This Hoc then is the cup whereof he saith This is my bloud But can it possibly be that the cup should be called blood without a figure seeing that according to their owne assertions it is the wine and not the cup It followeth Est This is say they a verbe substantiue Let it bee granted but is it therefore a verbe transubstantiue This is my bodie that is to say This is made my bodie It is substantially turned it is transubstantiated into my bodie and bloud This is their meaning and they call this word in their affected tearmes and gibberidge an operatiue and practicke Est But if it be vnderstood of the bread then what figure is it And how will their fond deuised fantasie stand sith they hold that the bread is not changed or turned but becommeth nothing to the end it may giue place to the bodie And what shew of any figure will there then be here Hoc est that is to say this Vagum Indiuiduum which hath no name is transubstantiated into his bodie And if it bee wandring and vnstable it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath not any substance Or els This bread is become nothing to giue place to the bodie c. But this word Est may it bee expounded by the word Fit factum est conuertitur transubstantiatur it is made turned transubstantiated Yea and also by Fiat conuertatur transubstantiatur that it may be made turned transubstantiated without a figure yea and which is more without any contradiction And of the cup particularly without acknowledging that it is transubstantiated But this they do not admit Let vs proceed Take eate but what Accidents but they are no proper obiects for the teeth to be occupied about The bodie of Christ then But as they say themselues it is not as yet there And then it is not chewed there it is not there broken What shall then the meaning bee of this word eate But to endeuour to eate to make semblance of eating c. But how much better had it been to haue expounded this place by the nature of other Sacraments whereof it is said This is my couenant as here This cup is the new Testament in my blood This is the blood of the new Testament c. all comming to the same sence Againe The rocke was Christ I am the bread of life as here The bread is my bodie the cup is my blood To expound it I say by Iesus Christ in S. Iohn My flesh is meate in deede and my bloud is drinke in deede Where in plaine tearmes he referreth vs vnto his death when hee saith Which I will giue for the life of the world As also here Which is giuen which is shed for you But saith he to the Capernaites The words that J say vnto you are spirite and life And therefore some are of iudgement that this whole speech of his was nothing else but a resolued and purposed Commentarie and a preparatiue to the right vnderstanding of the holy supper And finally to haue expounded it by Saint Paule Who giueth vnto vs that which he
grace And Saint Augustine That the signes are common to the good and euill but the thing proper vnto the faithfull alone That although they shut vp within their teeth tantae reâ— Sacramentum that is to say the signe of so excellent a thing Idem de ciuit Dei l. 21. c. 25. In sent Prosper 318. tract 59. in Iob. yet they eate but their owne condemnaion That none abide in him but such as beleeue in him that such as abide in him eate him that the rest eate Sacramento tenus non re vera the signe not the thing That the Apostles did eate panem Dominum the bread which was the Lord but Iudas the bread of the Lord against the Lord c. Although Saint Hillarie say that he communicated not at all and the Canon Qui discordat drawne out of Saint Augustine is cleare and euident therein Wheras on the contrarie it should proue most plain and manifest that if their opinion take place that the vnbeleeuers and hypocrites shall receiue the bodie of Christ Christ shal dwell in their bodies corporally such as are dead in their sinnes shal receiue the bread of life and in it eternal life Thus then they destroy the Sacrament of the Supper both in the thing and in the signe prostituting holinesse and sanctimonie vnto the prophane casting the childrens bread vnto dogges and bestowing the spiritual life vpon the vnbeleeuers In the signes causing them to cease to be substances and signes of a most substantiall substance turning them into vaine and imaginarie accidents accidents subsisting without any subiect and yet hauing taste and apt to feed and sustaine and to beget excrements and wormes that is to say substances yea and to be turned into ashes that is to say into matter doe we consent and agree vnto the contradictions contained in these things yea and to be brused and broken in peeces For if this be not bread which is broken shall it be the bodie They are not able to affirme it Iohn 19. Exod. 12. The scripture is verie cleare and plaine His bones shall not be broken Thus then you see how they go about to make them accidents without any bodie Thirdly the nature of one Sacrament is vnderstood by the other It destroyeth the conformity and correspondency that is betwixt the holy supper and the other sacraments We haue affirmed it heretofore out of the old writers with the Apostle That in the Sacraments of the old Testament the fathers receiued the same meate and the same drinke and yet notwithstanding without transubstantiation euen Christ And namely in the comparing of the holy Supper they haue â—o vnderstood it S. Augustine The same faith abideth but the signes are chaunged There the rocke was Christ here that which is set vpon the Altar There they drunke the water that ranne out of the rocke and we the faithfull know that which we drinke c. And Bertram They did eate and drinke the same meate which the people of the beleeuers doth eate and drinke in the Church euen the flesh and blood of our Lord and infinit others Let vs speake now of those of the new Testament Of Baptisme it is said Bee baptised in the name of Christ for the remission of sinnes Of the Supper This is my bodie which is broken my bloud which is shed for you for the remission of sinnes Of the one If a man be not regenerate and borne againe of water and of the spirit hee cannot enter into the kingdome of God Of the other If you eate not the flesh of the Sonne of man drinke not his blood you haue no life in you In a word it is said that in the one We put on Christ we are baptised into his death established and â—ssured into his resurrection regenerate renewed saued c. That in the other We dwell in Christ and that we are in him nourished vnto eternall life c. And Saint Paule seemeth to haue ioyned them together in one verse 1. Cor. 12.13 We were all baptised into one selfe same spirit and we haue all drunke of one selfe same spirit that we might become one and the same bodie c. For the like effects proceeding from the same power and tending to the same end wherefore then wil we in these Sacraments find out diuerse natures Tit. 2. 2. Pet. 1. And why dooth water continue still to be water and neuerthelesse the sprinckling saith the Apostle of the bloud of Christ washing vnto regeneration and remission of sinnes and to saluation by the operation of the holy Ghost when as the bread and wine by the verie same cannot become instruments to nourish our soules with the bodie and bloud of Christ but that it must first come to passe that they be made of no reckoning that the bodie and bloud doe enter into and take possession of their places and that the nature of all both wordes and things holie and not holie be turned topsie turuie As though the power of God were weaker in the one then in the other And it is likewise most certaine that there is nothing more familiar amongst the fathers Epiph. cont haeres l 3. c. 2. in Anchorat Chrysost in Mat. hom 83. August in Io. tract l. 25. 26. Euseb Emiss then to reason from Baptisme vnto the Supper of the Lord. As when Epiphanius saith That the strength of the bread and vertue of the water are made powerfull in Christ c. And Chrysostome speaking of the Supper The Lord saith hee hath not giuen vs here anie sensible thing wee must see and looke vpon the same with the eies of our vnderstanding c. And thus saith hee by the water in Baptisme which is a sensible thing he hath giuen vs regeneration which is a gift apprehended by the vnderstanding And S. Augustine vpon the same matter The Christian is made fat inuisibly namely in the holie Supper as also he is begotten and borne againe inuisibly namely in Baptisme And Eusebius Emissenus labouring to declare and shew what manner of change it is that is made in the bread and wine laieth out the same in plaine sort by that which is wrought in the regeneration of man saying which continueth idem idem the verie same and yet notwithstanding quite another maner of man through the growth and increase of faith Damascene also in like maner Damasc l. 4. c. 14. D. 2. C. Quia corpus de consecr C. vtruÌ„ though one that hath written after the grossest sort in this matter Gratian likewise in the Canon Vtrum which is taken out of Saint Augustine and manie other Certes the Councell of Nice saith of Baptisme Our Baptisme is not to be considered with the eies of the bodie but with the eies of the spirit and so of the Supper Let not your eies stay themselues vpon these signes but lift theÌ„ vp on high c. And he letteth not to say of Baptisme Seest thou water
consider and beholde therein the diuine power which is hid in these waters full of sanctification full of diuine fire that is to say full of the holie Ghost full of his effectuall working and yet not changed into fire nor into the holie Ghost and verily euen as little the bread and wine in the holy table either into accidents or any other substances whereof the same Councell saith That we must vnderstand by faith that wee do truly and verilie receiue the bodie and bloud of our Lord and that they are tokens and pledges vnto vs of our resurrection vnto eternall life Ambros de lit qui mistie init c. 3 de spir Sanct. l. 3 Saint Ambrose also is farre of from admitting anie change or alteration of the water in Baptisme and therefore ceaseth not to say Thou seest water and doubtest thou of the mysterie Thou beleeuest the operation and wilt thou not beleeue the presence of the diuinitie and Godhead From whence should the operation effectual working of the same proceed if it were not by vertue of the diuine presence Againe Beleeue not alone the eies of the bodie that which is not seene at all is most apparant clearly seene in asmuch as that is temporall but this is eternall c. And therefore S. Augustine saith not Take away this water August tract 80. in Ioh. that the bloud of Christ may take the place and enter in steade thereof but rather Take away the worde of God from the water and then there remaineth nothing but common water adde the worde thereunto and it will become a Sacrament And in like manner Tertullian The holie Ghost commeth downe and sanctifieth the water Saint Basill The kingdome of heauen is there opened Saint Chrysostome I beleeue in baptising the purgation of the soule Answere to the obiection of omnipotenty by the working of the spirit c. And all these notwithstanding without any the least presupposing of the changing of the water In the meane time these fellowes haue nothing to obiect or cast in our way but the omnipotencie of God and that when as the question properly is not of his Almightinesse in a miracle but of his will and pleasure in a mysterie Thus said Praxeas vnto Tertullian Wherfore could not God be father and sonne also Tertul. cont Pra◠Is it not said I and the father are but one c Vnto whome hee answered The mightie power of God is no other thing then his will and the vnabilitie of God his vnwillingnesse he could haue made and framed man to flie after the maner of a Kite but hee hath not done it c. And this his will we come to vnderstand by his worde whereof it is said Heauen and earth shall passe but the word of God endureth for euer Our Lord hath said That of stones he is able to raise vp children vnto Abraham And who can doubt hereof And yet notwithstanding I wil not therefore belieue if it appeare not vnto me out of his will that such or such are raised vp or begotten of stones Neither yet if thou shouldest shew me a stone that it is any child of Abrahams whē as I see not any other thing in it then the naturall shape figure thereof neither yet by touching it feele any thing but the hardnes heauinesse and coldnesse of a stone For saith S. Augustine August in Ench. ad Laurent c. q. de ciuit Dei l. c. 10. God is properly called Almightie because he doth whatsoeuer he will and because that his wil is not crossed either by the will or power of any other whosoeuer But the will of our Lord manifested in his word is to feede the faithfull with his flesh bloud in his holy supper I will firmely and steadfastly belieue that he doth it and will not thereupon goe about to remoue or alter either the predicables or predicaments but will be readie with all humilitie to subiect applie my reason to his promise by an obedience of faith Our aduersaries cannot conceiue how he should feede their soules if he come not nie vnto their bodies if he be not in their mouthes And how doth the Sunne which is a creature bring forth quicken heat and inlighten things and that so far off And he which feedeth vs in S. Iohn without Sacraments without signes Ioh. 6. why should he come short in the signes Sacraments Seeing they afford reliefe helpe for the vnderpropping of our infirmity not diminishing or any thing impairing his power and he that dwelleth continually in the hearts of his children why should he not manifest the same on some one day more plainely and plentifully Seeing it is hee for certaine which hath ordained it seeing also that his lodging is therein the better prepared by our faith by our zeale and by our repentance It is a point of deepe incredulitie vnbeliefe in vs not to trust him any longer thē he is at hand and neere vnto vs and that he should not bee able to doe it but by being neere and at hand should argue a certaine kind of impotencie weaknesse in God And this is that which S. Augustine saith August in Ioh. tract 10. To the ende that no man should deceiue himselfe in going about to adore the Head in heauen and to trample vpon his feet here on earth he hath declared and told where his members be The Head being to ascend vp into heauen hath recommended vnto vs his members here on earth and so is departed and gone hence c. He said from on high vnto Saule Wherefore persecutest thou me I ascended vp vnto heauen notwithstanding I am yet vpō earth here I sit at the right hand of my Father there I doe as yet indure and sustaine hunger and thirst I am a stranger c. The head although it be not in the feete doth yet minister vnto them the power of mouing and the Sonne of God the Head of the Church shal he not bestow as much vpon his members Fourthly Transubstantiation taketh frō vs this consolation Transubstantiation depriueth vs of the meanes of doing that which the Lord hath done that our Lord vouchsafeth to continue vnto vs in his Church the same misterie which he celebrated with his Apostles according to that which he said in expresse and plaine tearmes Doe this in remembrance of me The efficacie of which words must be perpetuall in the Church That is that celebrating the same action and in the same sort wee communicate likewise are partakers of the same grace in the same manner But if a contrary course be taken and that to the obtaining of an other kind of grace and after an other manner in stead of comfort and consolation we fall into a doubtfull labirinth for where is there any institutiō besides And where is the word where is the promise And what maketh the Sacrament but the word Wherby are we made partakers of
the fruit and effect but by the promise If we receiue not the same thing that the Apostles receiued after the same maner to what end then shold these words of the Lord Doe this c. as also those of the Apostle I haue receiued of the Lord that which I haue giuen vnto you serue And what other places are there whence we ought to learne take knowledge of the same But if it be the very same thing performed in the same maner then let vs cal to mind that it is a spiritual thing not a carnall and to be done after a spiritual not a carnal sort by faith and not by the mouth for he speaketh to them of a body broken for theÌ„ which yet was not broken and of bloud shed for them August in Psa 33. De Consecr d. 2. C. hoc est vbi Glosa which was as yet in his veines and therfore they did eate drink as the Patriarks and Prophets had done before theÌ„ spiritualy by faith And this is it which S. August saith That â—e sus Christ giuing the Sacraments of his body bloud vnto his Disciples did carie quodammodo after a certaine maner himselfe If he had done it really the quodammodo had serued to no vse for quodammodo say the Schooles is terminus diminuens a word of restraint denying the truth of the reall presence August Ep. 23 ad Bonifac. And then if this be quodammodo it is that which he saith in another place secundum quendam modum that is saith he By the similitude that the signes haue with the things not in very deede saith the canon but in signification not verily truely saith the Glose but improperly that is to say sacramentally And indeede that which he saith in one place He caried himselfe after a certaine manner in his handes hee speaketh thus in another place Idem de verb. Dom. in Euang Mat. Serm. 33. Hug. Cardin. in Mat. c. 26. in Marc. c. 14. He caried the bread in his handes in as much as he exhihibited and offered himselfe vnder these Sacraments for a spirituall meate and drinke vnto his disciples c. And the Glose expounding the wordes of the Supper saith Accipite comedite Take eate Intelligite fide comedite vnderstand eate by faith c. Cardinal Hugo likewise Take that is to say belieue with your harts and confesse with your mouthes c. In the mean time they goe about to graunt vs a larger priuilege then euer the Apostles had as though wee should receiue the body of Christ glorified and immortall whereas they receiued it as it was subiect to the death and passion But wee verily content our selues to receiue it as the Apostles did not aspiring after any more high and excellent manner that is therein to receiue the body broken and the bloud shed for vs for the Sonne of God properly doth quicken vs in that he is eternall but in that he hath made himselfe mortall neither doth he glorifie vs in that he himselfe is glorious but in that he hath abased himselfe taking vppon him the forme of a seruant and being made subiect vnto the ignominious death of the Crosse Therein I say to receiue it after the same maner the bread for a signe and certaine pledge of his body and yet notwithstanding at the very same instant also to receiue his body the wine a signe and infallible token of his bloude and notwithstanding at the very same instant to receiue his bloud by the inward efficacie of the holy Ghost and both the one and the other for the remission of sins and vnto the resurrection to life seeing that Christ is dead for our sinnes and risen againe for our iustification c. And in verie deed the auncient Fathers haue not otherwise vnderstood the holy supper of Christ with his Apostles Tertul aduer Marc. l. 5. c. 40. l. 1. c 14. Ambr. de iis qui myster init c 9. de Sacr. l. 4 c. 5. Hieronym l. 2. aduers Iouini an in Mat. c. 26. August contr Adaman c. 12 Idem in Prolog super ps 3. Macar hom 27 Theodor. in Polymorph seu Euarist Dial. 1. Tertullian He made the bread which he tooke and gaue to his disciples his body that is to say the figure of his bodie And in another place The bread by which he represented his body S. Ambrose The Lord himselfe crieth This is my body Before the blessing of heauenly words an other kind is named after the consecration the body of Christ is signified And in an other place more clearely The same which is saith hee the figure of the body and bloud of our Lord. S. Ierome He offered not water but wine for the figure of his bloud And in another place speaking of bread and wine Representing saith he the truth of his body and of his bloud S. Augustine The Lord doubted not to say This is my body when he gaue the signe of his body Againe He hath recommended and giuen to his Disciples the figure of his bloud Antitypes saith S. Macaire an Aegyptian Exhibiting the flesh and bloud of Christ Theodoret He that hath called his naturall body wheat and bread and which hath named himself a vine hath honoured the markes and signes which are to be seene with the name of his body and bloud not in changing the nature it self but in adding grace vnto nature Eusebius Emissenus Seing that our Lord must carrie vp into heauen the body which he had taken vpon him it was needfull that in the day of the supper he should consecrate for vs the Sacrament of his body and bloud to the end that that which was once offered vp for a ransom might continually be honored by misterie And here we must shun the confounding of these two words Truly carnally or really the one with the other being such as the old writers accompted of as much differing Cyril l. 3. c 24. in Ioh. Orig. in Gen. hom 1. c. 1. Hieronym ad Gal. c. 4. and carefully to be distinguished For Iesus Christ calleth himselfe the true Vine And Cyrill calleth him the true Manna And Origen the Apostles The true very heauens And S. Ierome the faithfull one true bread Whome it had beene verie hard to haue made to belieue that Christ had beene really the Vine or the Manna the Apostles the heauens or the faithful one loafe c. And thus you see what manner of holy supper it was that was celebrated kept of the Apostles and I verily belieue that there is not any true Christian that wisheth or desireth any other Fiftly Transubstantiation destroy eth the humaine nature of Christ Heb. 2 it destroyeth the humane nature of Christ for the truth whereof all the old Church hath so mightily striuen against the heretickes of that time and in the truth whereof likewise resteth the consolation of mankind the onely meanes of our saluation In as
much saith the Apostle as That he hath not taken vpon him the Angels that is to say the nature of Angels but the seed of Abraham that is to say the nature of man taking part with flesh and bloud c. to destroy the kingdom of death by his death c. For in presupposing without the word of God that this body may be in a thousand places at once they conclude against the word of God that this body hath not that which is of the very nature of a body against that which our Lord said after his resurrection reprouing the vnbeliefe of S. Thomas A spirit hath neither flesh nor bone c. and against that which all antiquitie teacheth That what he once tooke vpon him he neuer leaueth or casteth off That in putting on glorie he did not put off either nature or yet the conditions and qualities of nature c. Christ verily in taking our nature hath taken both our flesh our bloud and this bloud distributed throughout his veines c. What doth then this Transubstantiation which shutteth vp this his body by it selfe vnder the accidents of bread and his bloud by it selfe vnder the accidents of wine He hath taken likewise both our flesh and our soule and shall then a corporall substance bee turned into a spirituall The bread into the soule of our Lord c. Or if it bee not changed thereinto shall it remaine a body without a soule And if this body which was giuen to the Apostles were liuing was not then this bread changed into a soule But they denie it And if he were dead then should he not be dead and liuing both at once Dead and inuisible as he was giuen but aliue and visible as he did giue and distribute it And how many are the absurdities begotten of one absurditie And who seeth not how the auncient heretickes which called in question the truth of the humane nature of Christ did not a little ground themselues and their assertions vpon these Maxims Verily Iesus Christ our Lord after his resurrection That Christ is absent according to his humaine nature but euery where present as concerning his diuine nature According to the scriptures Iohn 7 Iohn 3. Mathew 26. Mark 6. Luke 24. Acts 1.3 ascended in his body into heauen and left this world vntill the time of his comming againe to iudge the world according as he did instruct his Apostles as hee had made them visible to behold see and as they in like maner after him did aduertise and teach vs You shall not haue me alwaies with you I am here for a while It is expedient for you that I goe I am come into the world and againe I leaue the world I goe to him that sent me from whome I am also come and if I goe not the comforter will not come You shall seeke me but as I haue said vnto the Jewes whither I goe they cannot come And now also I tell it you that is to say in one word looke not for me any more hereafter in this humane nature And in deed hee blesseth them withdraweth himselfe from them and is taken vp on high into heauen and set at the right hand of his father From whence he shall come againe say the Angels euen as he was seene to goe vp into heauen And it must needes be saith S Peter That the heauens doe containe him vnto the time of the restauration of all things And yet notwithstanding hee saith I will not leaue you orphanes I am with you vnto the end of the world I will send you the comforter which shall teach you c. Likewise whensoeuer you shal be two or three gathered together in my name I will be in the miast of you that is according to my diuine nature And thus haue al the auncient Fathers spoken Origen It is not the man that is euerie where According to the Fathers Orig in Mat. tract 33. where two or three bee gathered together in his name or yet alwaies with vs vnto the end of the world or which is in euerie place where the faithfull are assembled but it is the diuine power which is in Iesus Athanasius I goe to the Father But doth he not fill all things euen heauen earth and hell And did he neuer withdraw him selfe from the Father And to goe and come are not these properties belonging to such as are finite and limited within their lists and bounds of time and place by departing from the place where he was not to the place where he was c. But saith he This is because he speaketh of the humane nature which he tooke vpon him in which it behoueth him to goe vnto the father and come from thence againe to iudge the quicke and the dead c. S. Augustine in an infinite sort of places and that very largely You shall haue the poore alwaies with you c. Let not good men saith he be troubled In respect of his maiestie prouidence grace c. it is fulfilled which he said I am alwaies with you c. In respect of the flesh which the word tooke vpon it August in Ioh. tract â—0 as also in respect that he was borne of the Virgine apprehended of the Iewes fastned to the tree taken from off the Crosse wrapped in linnen laid in the Sepulchre manifested at the resurrection it is the same which is said You shall not haue mee alwaies c. The Church inioyed him but a few daies in respect of his bodily presence but now it possesseth him by faith seeth him no more with these bodily eyes c. Idem ad Dardan Ep. 57. What then Said one vnto him is he not euerie where Yes he is euerie where saith he but as a man is soule and flesh so Christ is the word that is to say God as also man and wee must alwaies distinguish in the Scriptures that which is spoken of the one from that which is spoken of the other By reason of the one he is the Creator and in consideration of the other a creature In the one he was here vpon earth and not in heauen when he said No man ascendeth vp into heauen c. In the other he was in heauen notwithstanding that he was not yet ascended vp into heauen notwithstanding that he was yet conuersant and abiding here vpon earth c. And therefore stand fast and irremoueable in thy Christian confession That hee is ascended vp into heauen That he sitteth at the right hand That from thence and not from elsewhere he shal come to iudge the quicke and the dead and that in the very same forme and substance of flesh whereto for certaine saith he he hath granted and freely giuen immortalitie and yet hath not bereft it of his nature And according to this nature we must not make accompt that hee is shed abroad euerie where but rather beware least we in such sort establish the Diuinitie of the
vnderstanding by faith that is to say not to see but to belieue That the lambe which taketh away the sinnes of the worlde is there offered is there eaten Offered saith he without being offered that is to say as the Canon expoundeth it selfe mystically for the Table is mysticall C. iteratur C. Hoc est D. 2. de consecr Non rei veritate sed significante mysterio And therefore eaten without being eaten and yet truely sacrificed and truely eaten in asmuch as wee beleeue and call to minde there that hee hath beene sacrificed for vs in as much also as we are certaine that we are partakers of this sacrifice which is ours that his flesh is our meate vnto our resurrection vnto eternall life for he hath said vnto vs that he hath giuen it for vs. The Councell therefore hath saide truely because there is nothing more true then the promise of God nothing more certaine then his effect when it is receiued in faith and notiwthstanding that the bread and the wine are but tokens or signes to the ende that following the exhortation accustomed in the olde liturgies Sursum corda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life vp your harts on high c. We may waite and looke for the receiuing of our spirituall food at the hand of God and not at the hand of man yea we lift them vp verie high and farre aboue these signes and this table before which if the doctrine of our aduersaries at that time had had any place the Councel should haue said vnto vs as they say at this day Cast your selues downe before this table settle and fixe your eyes vpon your God that descendeth commeth downe vpon it see that you kneele downe vnto and worship him there Saint Athanasius which was of this time Athanas de verbo quicunque dixcrit c. will manifest and make cleare the purpose of this Councell I haue seene saith hee the like Character in the Gospell of Saint Iohn where the Lorde entreating of the cating of his bodie and seeing that manie were offended thereat speake in this sorte Doth this thing offend you what will you say then if you see the Sonne of man ascend and go vp to the place where he was afore time It is the spirite which quickeneth the flesh profiteth nothing c. For hee hath spoken here of the one and the other of his flesh and of his spirite and hath distinguished the spirite from the flesh to the and that beleeuing not onely that which appeareth vnto the eyes but the inuisible nature also wee might learne that the thinges which hee spoke are not carnall but spirituall Where wee shall marke that hee expoundeth these wordes of the Councell Let vs not settle our minds vpon the signes set before vs but let vs vnderstand and know by faith c. By these That we beleeue not that onely which appeareth vnto the eies c. Hee addeth For to what an infinit multitude of men should his bodie haue become sufficient meate being ordained to bee the foode of all the world shewing thereby that wee must alwaies iudge and make accompt of the bodie of Christ as of a true bodie And in this sence the Councell said This is the cause why wee receiue in a small quantitie c. Seeing the scope and drift of the action is the sanctification of the spirite and not the filling of the bodie And afterward And therefore he made mention of his ascention into heauen thereby to draw them backe from vnderstanding of him corporally and to the end that from thence forwarde they might learne that the flesh whereof he had spoken was a heauenly and spirituall meate which hee must giâ—e them from aboue Whereby wee learne that this eating must in such sorte bee vnderstoode as that it euermore include the truth of Christes bodie and of his locall ascention For saith he that which I haue spoken vnto you is spirit and life as if he said This bodie which is shewed and giuen for the world shall bee giuen for meate to bee attributed to euerie one spiritually and to be made vnto them a defensatiue and preseruatiue vnto the resurrection of eternall life Setting against the badges and notes which the Councell had spoken of the spirituall distribution of this celestiall meate that is to say the thing it selfe And this is the cause why in another place he calleth it The mysticall table as the Councell The holy Table At which saith he Who so is partaker doth enter into the companie of God that is such as receiue the thing signified by the Sacrament that is to say the inward grace The thing then contrarie to the doctrine of our aduersaries is not receiued by the wicked and vngodly as those that neuer come in the company of God neither then is it receiued by the hand either of the faithfull or of the minister incorporated with the signe c. For as concerning the place that Bellarmine alleadgeth of Athanasius Thedor dial 2 ex orat Athan. de fide cited by Theodoret where he saith That it is saide of the true bodie Sit thou at my right hande Likewise This is my bodie which is deliuered for you and that by this bodie he was made our high priest c. It is to good purpose against those hereticks that denie the truth of the humane nature of our Lord but not against vs as also it is still to this day against the maisters of transubstantiation which destroy the same S. Hillarie In C. Corpus Christi de consecrat d. 2. Bishop of Poictiers of the same time cited by Gratian The bodie of Christ which is taken from the Altar is a figure in that the bread and wine are seene outwardly but truth in that the bodie and blood of Christ are receiued inwardly in truth Others attribute this to Hillarie Bishop of Rome Againe We doe verily receiue vnder a mysterie the flesh of his bodie and therefore we shall be one with him And To the end that he may be belieued to be in vs by the mysterie of the Sacraments And againe There is no place to doubt of the truth of the bodie and blood of Christ for both by the profession of our Lorde himselfe and by our faith it is truelie flesh and truely blood which being eaten and drunken doe bring to passe that Christ is in vs and we in him Now wee are to note the figure opposed and set against the truth the mysterie against the reall presence the profession of our Lord ioyntly with our own faith for the making of vs partakers of this truth being the effect which followeth of the coniunction of the partakers of this truth with Christ from which coniunction the wicked are excluded and therefore also from the receiuing of this truth Hilar. in Mat. c. 30. l. 8. de Trinitate which is accomplished by faith therefore the reall chaunge can take no place there And in
Councel of Nice including it within the same CHAP. V. The continuance of the beliefe of the Fathers of the Church in the matter of the holy supper from the first Nicene Councell vnto the time of Gregorie the great LEt vs proceede according to the order of time and succession of the Fathers Dionvs Hierarch l. 3. Saint Denis pretended the Areopagite for we haue said that he may seeme to haue liued about this time did not otherwise vnderstand it After saith he that the Bishop hath declared the workes of Iesus for the saluaetion of mankind according to the good pleasure of his father c. and that hee hath preached the reuerend contemplation of the same which is apprehended by the vnderstanding he taketh his way to the Symbolicall administration of the same and that according to the holy institution of God whereupon first crying vnto him Thou hast said it Doe this in remembrance of me he administreth the sacred things and setteth in open sight the things whereof hee hath preached by the pledges presented there in holy sort c. Againe By these venerable and reuerend signes saith he Christ is signified and receiued c. Where we may briefely note That the holy supper is celebrated according to the institution of the Lord and in remembrance of him That this is a Symbolicall that is to say a shadowing and figuratiue administration of the redemption of mankind represented by the signes of bread and wine the tokens of his bodie broken and of his bloud shed for vs That this institution is not tied to the fiue words where to our aduersaries would referre it for hee maketh mention by name of others Thou hast said it c. And that these signes doe signifie Christ vnto vs and neuerthelesse exhibite him vnto vs that is to say his grace Nowe what is there contained in all this tending to prooue any carnall eating They fortifie and beare themselues stout vpon Saint Cyrill Cyril Cateches mystag 4. 5. Bishop of Ierusalem but let vs see vpon what ground If you eate not my flesh c. The Iewes saith hee were offended because they did not vnderstand those things according to the spirit thinking that he had inuited them to a banket of mans flesh This should suffice to raise and lift vp our minds aboue the reall transmutation but this that followeth seemeth to them to proue their opinion very strongly Let vs holde it for a most vndoubted truth that the bread which we see is not bread although the taste thereof bewray it to be but the bodie of Christ and the wine in like manner c. And why do they not call to minde and bethinke themselues well at the least of their owne Maximes That the Catholike Church neuer saide That the bread was the bodie of Christ c. And therfore if they will haue S. Cyril a Catholike they must not haue him taken according to the bare letter But yet let vs admit him to bee the expounder of himselfe Consider it not saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as meere bread for it is the body and bloud of Christ And how Verily saith he according to the words of our Lord c. And how so euer our sences may goe about to informe vs otherwise yet let faith confirme vs therein Iudge not of these things according to the taste c. Then it is bread and wine and not accidents but not naked and meere bread and wine for they are Sacraments and sanctified instrumentes of God indowed clothed with an other qualitie that so they might cloth vs with Christ And what they are more that we receiue by faith and that grounded vpon the words of our Lord Namely that his words are spirit life But haue they then either lost or chaunged their substance Marke him yet further Verily not any more then the water in Baptisme wher of he speaketh in the same tearmes Thinke not of this water as of bare and meere water Namely Because it is not any more wawater for drinke saith Chrysostome But the water of sanctification c. Chryrost in Psal 23. Cyril Catech. 3. No more also then the vnction or oyntment whereof Cyrill saieth You are annoynted with an oynment being made partakers and companions of Christ But beware that thou accompt not of it as of a meere oyntment for as the bread of the Eucharist after inuocating of the holy Ghost is no more common bread but the body of Christ so this holy oyntment is not a bare or common oyntment after that it is consecrated but it is a benefit of Christs which by the comming of the holy Ghost hath a vigour and power of his Diuinitie Doest thou then doubt what this should meane to be no longer bare and meere bread It is as much as not to be any more common bread it is as much as to say consecrated bread Doest thou doubt how farre this chaunge extendeth it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si fiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oyntment although it bee an instrument of the grace of Christ is not changed in his nature No more is the bread and the wine of the Eucharist in theirs though instruments sanctified of God and exhibiting his grace Idem Catech. 5. For saith he further in an other place this holy bread is called supersubstantiall in as much as it confirmeth the substance of the soule It descendeth not into the bellie it goeth not into the draught but it is distributed thorough out thee throughout the whole man for the saluation and profit of the body and soule c. that is to say it goeth not in at the mouth of the body but it is receiued by the mouth of the soule distributed through all the veines of the same vnto the resurrection of life And againe Idem Catech. 4. Drinke this wine in thine heart namely this spirituall wine c. Saint Ambrose This oblation is the figure of the body and bloud of our Lord c. This is not the bread that goeth into the body but the bread of eternal life which strengthneth our soules 1. Cor. 11. Againe Seeing we are deliuered by the death of our Lord in remembrance thereof in eating drinking we signified there the flesh bloud of our Lord which haue beene offered for vs. Now what should this be To be a figure to signifie to make mention of or to haue in remembrance but the same which we say That the bread is Sacramentally the body of Christ Ambros de Sacram. l. 4. c. 4. And that which hee saith himselfe In the Sacrament is Christ But some obiect from an other place Peraduenture thou wilt say saith hee my bread is vsuall that is to say common bread know that this bread is bread before the word of the Sacraments but after the consecration of bread it is made the flesh of Christ the body of Christ c. Namely by the consecration of the
heauenly word c. What is there saith Bellarmine more cleare then this But and if it bee so cleare a case let him answere vs why Thomas of Aquin Thom. part 3. Summ. q. 75. art 8. and all those after him condemne this Proposition of Saint Ambrose That the flesh or body of Christ is made of the bread It being obserued saith hee That it cannot be properly said that of a not essence an essence may bee made c. And if it cannot be said properly must it not then needes be improperly And who can or ought to make this impropernesse propernesse better then himselfe Therefore he addeth But seest thou the efficacie of the word of Christ And if then it haue such vertue in it selfe that the things that were not doe thereby beginne to be as namely in the creation Vt sint quae erant in aliud commutentur How much more effectually shall it worke and bring to passe that things be againe that which they were before and that they may bee changed into an other thing Now then what meaneth this To be that which they were but to continue in their nature And by consequent To be changed into an other thing but to change their condition vse Bellarmine taketh himself to haue plaid the tall fellow when he aunswereth that Saint Ambrose vnderstandeth that they are the same that they were without but not within And is it enough to say so But Saint Ambrose himselfe easeth vs of all these cauils in an other place Ambros de iis qui myster initiant The true flesh of Christ saith hee is that which was crueified and buried Of this true flesh the Sacrament is a Sacrament and our Lord doth proclaime it This is my bodie before the blessing of the heauenly words an other kind is named after the consecration the bodie of Christ is signified and before the consecration another thing is said after the consecration it is named bloud What is that then in Saint Ambrose by Saint Ambrose himselfe The bread by the consecration to bee made the bodie of Christ the Cup his bloud Euen to be made Sacraments to signifie to point out the bodie and bloud of Christ But he must not plaie the wrangler here and say That by the word Kinds he vnderstandeth the apparant accidents of bread and wine as the transubstantiators haue afterward said For when he saith Before the blessing of words another kind is named by kinds he cannot but vnderstand the substances of bread wine for are they not as yet according to their owne speeches bread and wine And againe this age of the world had not yet learned that Accidents are called Kinds But he doth yet further explaine himselfe Ambros de Sacram. l. 4. c 4 by the comparison of Baptisme Peraduenture thou sayest I see not the kind of bloud But saith he it hath the resemblance of it And what manner of resemblance For euen as thou hast receiued the resemblance of death Viz. in the dipping that is in Baptisme so hast thou drunke the resemblance of his precious bloud to the ende that there may not remaine any horrour of bloud and notwithstanding that it worketh the price of redemption Againe Thou thy selfe wast but thou wast an olde creature after thou wast consecrated thou didst beginne to become a new creature c. Now wee are of this iudgement with our aduersaries that there is not any Transubstantiation in Baptisme neither in the water which washeth Idem de sacr l. 6. c. 1. nor in the creature that is washed And this is the same that is said in an other place Thou tookest the Sacrament for a similitude or resemblance but thou inioyest in truth the grace and vertue of the nature I am saith he the bread of life that came downe from heauen but the flesh is not come downe from heauen Hee tooke flesh in earth of the Virgine Idem in 1. Cor. 11. c. Againe The Testament is ordained by bloud bloud is the restimonie of the gracious worke of God for a figure of the same we receiue the misticall Cup of bloud c. Saint Basill What doe these words profit vs Take eate This is my bodie To the end that eating and drinking Basil de Baptis in Moral we should remember our selues of him who is dead and risen againe for vs And he that recalleth not to his memorie thus much is said to eate vnworthily And he maketh mention againe of the same in his Morals In the Lithurgie attributed vnto him likewise after the consecration We draw neere saith he with assured confidence vnto thy holy Altar and setting thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resemblances of the holy body and bloud of thy Christ we praie thee that it would please thee of thy mercifulnesse and great bountie to cause thy holy spirit to come downe vpon vs and vppon the gifts there vnfolded and laid open and the same to blesse and sanctifie c. Now they could not before the consecration bee called resemblances or figures for they were but common bread and wine wee are of the same mind and further that they are so also after the consecration And neuerthelesse they are so called by Saint Basill Wherefore they are not really the body and bloud Bellarmine of three aunsweres made heereunto reiecteth two and cleaueth to the third That the body and bloud in the Eucharist are signes of the body bloud vpon the Crosse May we iudge that Saint Basill had euer any such intent that hee euer called the accidents Gifts vncouered and laid open that hee praied to GOD in the same tearmes to haue him to send downe his holy spirit vpon the assistants and vpon the bodie and bloud of his Sonne and that hee would blesse and sanctifie them by him c. Is it possible without blasphemie And after all was it not more readie for him to say simply Wee set before thee the holy body and bloud of thy Sonne c. They obiect these words vnto vs Basil de Spir. S. ad Amphiloc Who is he amongst the holy Fathers that hath left vnto vs in writing the words of inuocation at such time as the bread of the Eucharist and Cup of blessing are shewed Men praied vnto them saith Bellarmine and then they are not figures But hee saith not that they were praied vnto but rather that God was praied vnto at such time as men prepared themselues to be receiuers of the Sacraments Namely to this end that he wold giue vnto them to present thēselues to the same with reuerence humilitie repentance an approued faith c. And frō this place they should rather haue learned that after the consecration it is euermore bread it is euermore a cup. But say they wherfore should it be accompted rashnesse to touch thē there For S. Basil saith If such as present themselues rashly to the participating of things sanctified by men
Idem in Psal 33.1 2. Ierm And how was he carried in his own hands Because that recommending his body his bloud he took into his hands that which the faithful know that is to say the bread and the cup and so he carried himselfe after a certaine maner saying This is my body c. Now let them expound vnto vs what is the meaning of this Quodammodo C. Hocest quod De Consecr D 2. Idem Ep. 118. c. 3 after a certaine sort except it be Sacramentally Or as the Canon saith Improperly not in truth but in a misterie To the end saith he that the sence may bee It is called the body of Christ that is to say it signifieth it He compareth say they the deuotion wherwith it ought to be honoured to that of the Centurion who said vnto our Lord I am not worthie that thou shouldest come vnder my roofe c. But to what purpose if we receiue but the signe Where as we take the thing by faith and the signe with the hand As the Centurion receiued the Lord corporally vnder this roofe and spiritually and by faith in his soule and corporally without faith vnto condemnation spiritually by faith vnto saluation according to that which Saint Augustine saith in an other place That the Virgine is not vnâ—happy Idem in ps 98. because shee did conceiue and beare our Lord in her wombe but by faith in her soule But he hath said say they Worship his footstoole and thereby he meaneth his flesh And of his flesh he saith That no man doth eate it that hath not first worshipped it This is not then the bread And who doubteth that wee ought not to worship the flesh of Christ vnited hypostatically to the Deitie And that no man can eate it which doth not belieue it and that no man can belieue it which doth not worship it and that no man can truely worship it except that hee belieue it And is not this same against our transubstantiators which teach that the wicked eate it Of those I speake which can neither worship nor belieue it But to worship it is to worship it in heauen and not in the bread lifting vp our spirits on high and not casting downe our eyes vpon the earth And this is it that wee dispute Not saith S. Augustine the signe that is seene Idem de doctr Christ l. 3. c. 9. and which goeth away but that whereunto it ought to bee referred But let them blush and bee ashamed that they haue not added there to that which followeth Vpon what ground so euer thou fallest downe to worship looke not down vnto the earth but vp to the holy one whose foot stoole it is Idem in Psal 98. that is to say the humanitie of Christ And when thou worshippest him let not thy thoughts rest in the flesh and without being quickned by the spirit for it is the spirite that quickneth c. And this is the cause why our Lord said to the twelue c. Vnderstand sptritually that which I haue said you shall not eate this body which you see neither shall you drinke this my bloud which they shall shed that shall crucifie me I haue inioyned you by commandement to vse a certaine Sacrament which spiritually vnderstood will giue you life c. Had it not therfore beene better for them that they had left this place vnremembred They cite an other place That which is taken from the fruits of the earth saith hee consecrated by misticall prayer let vs take for the spirituall saluation in remembrance of the passion of our Lord Idem de Trin. l. 3. c. 4. c. it is not sanctified to be so great a Sacrament but by the inuisible operation of the holy Ghost And what is there heere for any man to doubt of As though there were no other operation of the holy Ghost but Transubstantiation For is not regeneration in Baptisme a marueilous worke also of the holy Ghost Wherein notwithstanding the water in his substance receiued not any chaunge But as for that which hee saith of the fruites of the earth and that they are made a great Sacrament they should haue learned that for to continue Sacraments they also continued fruites of the earth and for to continue fruites of the earth they did also continue Sacraments that is to say sacred signes of the grace of God And such like and lesse forcible to proue any thing are these places following It is one Passeouer which the Iewes celebrate as yet with a lamb idem contr li. Pet. l. 2. c. 37. It is an other which we receiue of the body bloud of our Lord. And who denieth it euen since the true Lamb which hath caused to cease the tipical or figuratiue and which hath take froÌ„ it both the thing and also the Sacrament Againe In stead of all the old sacrifices the body of Christ Idem de ciuit Dei l. 17. c. 20 is offered and administred to them which are partakers thereof Or who doubteth of this point And how oft hath it beene told them that the question is of the manner And in the end Idem apud Yuon Carnut Serm. ad Neophyt Idem de doct Christ l. 3. c. 16 they would find it in a place cited by Yuon Bishop of Charters Take and receiuean the bread that which was hanged vpon the Crosse and in the Cup that which issued out of the body of Christ And what is this but the same that he said to the children as here hee speaketh vnto Nouices or new conuerted Christians These things are called Sacraments because that therein one thing is seene and an other vnderstood Communicate in the passion of our Lord and keepe fast in your memories that his flesh was crucified and pearced through for you And yet this place is not found in his workes but alleadged by the said Yuon of Chartres Let onely the sound Reader iudge here what swaie or force these places can afford amongst so manie others by which they are most clearely and planely expounded Cyrill Patriarke of Alexandria giueth vs these Maximes Cyril Anâ—t 12 Our Misterie is not an Anthropophagie that is to say consisteth not in eating of mans flesh we must not set the spirits of the faithfull in the scrole of these grosse conceites beeing occupied in things that are receiued by a pure exquisite and onely faith c. Christ entreth into vs by faith and dwelleth in vs by the holy Ghost for the holy Ghost is not separated from the Sonne c. Cyril 3. c. 24. l. 11. in Ioh. Idem in Leuit. l. 7. Idem in Ioh. l. 3. c. 24. If thou stand perswaded according to the letter in that which is said If you eate not the flesh c. this letter dooth slate thee but if thou be perswaded to vnderstand it spiritually there is the spirit of life to bee found therein c. The only begotten Sonne
to morrow c. And this is to bee noted against hereafter and for that there bee some that alleadge it vnder the name of Origen And that the effect thereof is the dwelling of Christ in vs by his spirit But saith hee he entreth into vs by faith Theodoret Theodor. dial 1. who was present at the Councel of Ephesus and Chalcedon decideth this question dealing against the Eutichians saying Our Lord giuing the misteries called the bread body and the wine wherein the sop had beene dipped bloud Then the Orthodoxe brought in in that Dialogue yeeldeth a reason to the Erranist that is to him that disputed with him and maintained the errour saying Verily hee chaunged the names giuing to the body the name of the signe and to the signe the name of the body And that in the same manner that he called himselfe a Vine he called the signe bloud And againe hee giueth the reason To the end saith he that they which are partakers of the diuine misteries doe not rest themselues vppon the nature of things which are seene but that because of the chaunge of the names they belieue the chaunge which is wrought by grace For he that calleth his naturall body corne and bread c. hath honoured the visible notes and signes with the name of his bodie and bloud not by chaunging their nature but by adding grace to their nature c. Which is as much as if he should say vnto vs that This is my body This is my bloud should be expounded by these wordes of the same our Lord I am the bread of heauen I am the stocke of the vine c. In an other place Idem Dial. 2. The mysticall signes saith the Orthodoxe which are offered to God by the ministers of God are the signes of the bodie and bloud of our Lord. But saith he to the Erranist Thou hast entangled thy selfe in thine owne snares for they forsake not their owne natures after the sanctification but abide in their first substance figure forme palpable and to be felt as before c. And he that shall compare Bellarmines answeres by his sensible Accidentes with the text of Theodoret which is worthie the reading throughout shall find them altogether fond and friuolous In the meane time we con him heartie thankes Gelas de duab natur in Christ for that he so freely confesseth that Gelasius whether hee were Pope or Bishop of Cesarea is of the same opinion with Theodoret as he was also liuing in the same time Certainly saith hee it is a diuine thing as also the Sacramentes of the bodie and bloud of Christ which we receiue for thereof and by them we are made partakers of the diuine nature and notwithstanding they cease not to bee the substances of bread and wine And verily the image and semblance of the bodie and bloud of Christ are celebrated in the action of the Sacraments Note Image and semblance that is to say The figure and not the thing Againe Which abide in their first substance of bread and wine Is it enough to say that by the word substance he vnderstood accidents Leo the first Bishop of Rome Leo 1. ep 23. ad Cler. pleb Constant In the mysticall distribution of the spirituall food that is giuen that is taken to the end that receiuing the vertue of this celestiall meate we might be turned into his flesh which is made our flesh Looke how many words there be so many breaches are there made vpon transubstantiation Mysticall distribution that is to say sacramentall Spirituall food the vertue of the heauenly meate to bee turned or chaunged into his flesh which is made our flesh For this is not wrought by any disgesting of the flesh as they pretend They obiect againe for the rest will carrie the question away Idem serm 6. dereiunio 7. mens That is receiued in at the mouth which is belieued by faith And therefore say they it is receiued in at the mouth whereas wee on the contrarie expound him by S. Augustine Thou takest the bread of the Lorde in at thy mouth if thou belieuest with thy heart Thou takest the bread of the Lord to thy condemnation if thou belieuest not And thus that which thou belieuest by faith thou receiuest at thy mouth be it vnto thy condemnation or be it vnto thy saluation Hesychius If his bodie had not beene crucified we should not haue eaten him Hesychius in Leuit. l. 1. c. 2. l. 2. c. 8. l. 6. c. 22 for the meat that we now eate is that wee receiue the memoriall of his passion Againe Hee forbiddeth vs once to thinke or conceiue any earthly or carnall thing of the holy thinges and commandeth vs to receiue them diuinely and spiritually c. And it was a custome in his time as he himselfe testifyeth To burne all that which remained of the Sacrament in the fire An argument that they had not receiued any such opinion in the Church then as is at this day But they haue a conceipt that they shall reape a better crop out of Eusebius Emissenus not that Greeke of whome S. Ierome speaketh for seeing he speaketh of the Pelagians it cannot be he but the author of the sermon De corpore Domini a Latine no doubt whome some take to bee Faustus Rhegiensis others Caesarius and the later writers some one some an other but both of them Abbots of Lirin Let vs heare him Let all doubting or wauering of faith depart far away from vs. Herein we agree C. Quia corpus de consec D. 2. This sacrifice must be in deed by faith not by the outward appearance by the inward affection not by the outward sight And in that also But say they The inuisible Priest chaungeth his visible creatures into the substance of his bodie and bloud by his word by a hidden and secret power Marke the inuisible Priest and not the visible or minister But so it is say they that he chaungeth it euen in conscience taking these wordes after the letter would they subscribe vnto them could they approue them by their owne Maximes That it is an errour yea an heresie to hold that the bread may be made the bodie of Christ that it may be turned into the bodie of Christ Against their Glose also vpon the word Conuertantur which expressely condemneth disaluoweth this proposition De paue fit corpus Christi and alleadgeth the inconueniences thereof c. Let vs then expound him by himselfe and not by our preiudicate opinions In the Sacrament saith he seeing that our Lord remoued his bodie farre away from our eies it was necessarie that he should consecrate the Sacrament of his bodie and bloud in the day of the Supper To the end saith he that Coleretur iugiter per mysterium C. Semel Christ de consecr D. 2. that might be continually celebrated by a mysterie which had beene once offered for the price of our redemption and that as
the redemption being perpetuall went for the saluation of all that so also the oblation of that redemption should stand perpetuall that is saith the Glose Gloss ibid. the preaching of this onely sacrifice after which there is not any other to come And that this perpetuall sacrifice might liue in our remembrance and might alwaies be present with vs in the grace thereof Asacrifice saith he which must be iudged of by faith and not by the outward appearance or kind by the inward affection not by the outward sight Here now you may behold a manifest opposition of the mystery against the realitie of the remembrance against the presence of the presence of grace against the reall presence of faith against apparance and of affection against sight But notwithstanding say they there is a change And what change verily such a one as hee there describeth and setteth downe for he compareth the change that is made therein first with the creation For as saith he in the twinckling of the Lords eyes there were incontinently subsisting and extant the heauen the sea and the earth although of nothing by the same power also in the sacramentes whereas this vertue commandeth the effect doth incontinently follow Now would they say that by the consecration Christ was created anew And to bring forth nothing is this to chaunge and turne is this to transubstantiate And what can they then inferre but that the same spirite which made the heauen and the earth doth conioyne and vnite them together in the holy supper as we haue diuerse and sundrie times said And secondly with the change which is made in vs by our regeneration in Christ into which saith this Eusebius Non viuendo sed credendo transiliisti we enter not by liuing but by belieuing we are made of the children of perdition the adopted children of God by a hidden and secret purenes continuing and abiding idem atque idem one and the same in substance but otherwise much altered and chaunged by the proceeding and growth of faith Changed saith Bellarmine accidentallie and not substantiallie And therefore the bread the wine in the holy supper in like maner changed said Theodoret in a word Not in their nature but by addition of grace c. And how then shall wee there receiue the bodie of Christ verily in a manner proportionable to this change and correspondent to this obiect When saith he thou commest to the altar to be fed of these spirituall meates looke by faith vpon the bodie and blood of thy Lord touch him there with thy mind and spirit mente continge take him by the hand with thy hart drinke him haustu interioris hominis with the full and large draughtes of thy soule with all thine inward man c. And yet this is the man amongst all the rest by whom they take themselues best vnderpropped Procopius Gazaeus saith also Procop. Gazeus in Genes c. 49. Macar Egypt Anachor The Lord gaue the image figure or tipe of his bodie to his disciples not admitting any more the bloudie sacrifices of the law Macarius an Egyptian more clearely saying That there ought to be offered in the Church bread and wine the resemblances and representations exhibiting the bodie and blood of Christ the fathers of the olde Testament knew it not how that they that should receiue the inuisible bread should also spirituallie eate the flesh of Christ c. Figures then euermore and types and representations of the bodie and bloud which forbid and exclude all manner of realnesse in the kinds as likewise all change in the substances in that they alwaies call them bread and wine c. And thus wee are come to the time of Gregory the first about the yeare of our Lord 600. CHAP. VI. That of a long time also after Gregorie transubstantiation was not knowne And further that all the most famous liturgies receiued of our aduersaries are repugnant thereunto NOw Gregorie 1. Anno 600. Gregor dial 4. c. 58. Et in registro had not as yet beene infected with this errour howbeit he had inwrapped himselfe in many other Who is there saith he of all the faithfull that doubteth that at the houre of the sacrifice at the voice of the minister the heauens are opened or that the heauens are ioyned to the earth c. and we will bee readie to tell it them at all times if they will heare And heauen is not onely ioyned to the earth but God to man and righteousnesse to a sinner c. They say that this is vnder the Accidentes of bread wee in the nature of our soule Which is the more beseeming diuinitie But when S. Gregorie saith When we take the bread whether it be heaued vp or not heaued we are made one bodie with the Lord our Sauiour To what end should he say heaued or not heaued if there be nothing but accidents And is there not any great difference whether we our selues be made the bodie of our Lord or els the bread and wine the Indiuiduum vagum accidents hanging in the aire Idem hom 22. in Euang. But saith he The bloude is sprinkled vpon the two postes when it is not taken of the mouth of the body onely but also with the mouth of the heart That is to say say they when it is taken also in at the mouth of the bodie But we say that this is according to the rule aboue specified which giueth to the signe the name of the thing That is that the sacrament is taken in at the mouth of the bodie the thing by the mouth of the soule and in the faithfull the one with the other Which S. Gregorie layeth open elsewhere in these wordes speaking of the vngodly Howbeit Idem l. 2. expos in l. 1. Reg. c. 1. that they receiue the Sacrament with their mouth yet they are not replenished with the vertue of the Sacrament And therefore say wee they did not take the flesh and bloud For he that receiueth them saith the Lord hath eternall life Beda followeth S. Augustin step by step Bed 1. Cor. 10. and it may be that Bellarmine for the same cause hath left him out He teacheth them that the sacramentes of the old and new testament are the same in substance That in all sacraments the sacrament is one thing and the vertue of the sacrament another and particularly in that of the holy Supper that that which is seene hath a corporall figure but that which is vnderstood a spirituall fruit That the bread is said to be the bodie of Christ after the same manner that we are called his members c. To be short saith he The creature of bread wine Idem in Luc. l. 6. c. 2â— by the vnspeakeable sanctification of the holy Ghost is translated into the Sacrament of his flesh and bloud Into the sacrament saith he not into the thing it selfe that is to say of elements they are made Sacraments they are made
Saint Ambrose saide to the water of baptisme O water which washest the worlde by the bloude of Christ which hast merited that is to say hast beene made worthie to bee a Sacrament of Christ c. shall hee be thought to haue adored shall he be iudged to haue transubstantiated it into Christ And when their pretended Amphilochius crieth O worshipfull and reuerende conception meaning of the virgine make vs inheritors of eternall life preserue thy people and thine heritage c. shall hee haue crowned this conception with the Godhead And when themselues say to the oyle Aue sanctum oleum sanctam Chrisma I salute thee O holy oyle or holy vnction To the Crosse Aue Rex noster due spes vnica I salute and pray God blesse thee O our King our onelie hope shall they bee thought to haue really transubstantiated him Nay rather let them acknowledge that this place concludeth nothing Epiphan in Anchor let them remember that Epiphanius did heretofore name this mysterie vnto vs An insensible thing that Pachymeres compareth it to Nazianzene his Passeouer And therefore that this manner of speech is an Apostrophe a Rhetoricall figure that in other points they do not agree amongst themselues as whether the body of Christ be there dead or aliue hauing a soule or not hauing a soule sensible or insensible c. And therefore that they are first to agree themselues before they go about to fortifie themselues from this place Origen When saith hee thou eatest and drinkest the bodie and bloud of our Lorde Orig. in diuers euang loc hom 5. the Lorde entereth in and commeth vnder thy roofe and therefore humble thy selfe with the Centurion c. Hee meaneth then that the Sacrament is adored and then he meaneth also that wee adore the Saintes that is to say vertuous people when they come to see vs. For hee teacheth in the same place two waies by which Christ entreth into the faithfull the one when the Minister of the Church visiteth them the other when they receiue the incorruptible meat of the Sacrament And this is that which he saith elsewhere That God is in vs by the preaching of the Apostles and by the Sacrament of his bloud Idem Lom â— And that this visitation is wrought in vs by the word and spirit he declareth and maketh plaine there also Speake onely the word saith he come onely with thy word Thy word is a looking glasse it is a perfect worke shew forth in this thy bodily absence the power of thy spirit c. If then according to Origen wee ought to adore the Sacraments and ministers then with as good right such men as are godly and vertuous but if these then it must be onely with a ciuill worship and adoration and so must that wherewith wee worship the other And if the adoration due to God alone being giuen to good men maketh idolatrie then also if it be giuen to Sacraments or ministeres or els this place concludeth nothing Chrysostome The wise men worshipped this bodie in the manger Chrysost in 1. Cor. 10. they worshipped it with feare and trembling Let vs at the least follow these barbarous and rude men wee which are citizens of heauen He speaketh of the bodie of Christ represented in the Sacrament and exhorteth the people to come thereunto with reuerence But the wise men verily did not worship him as God but as a king And therefore this is but to returne to that which Saint Clement sayeth Clem. l. 2. constit Draw neere vnto this Sacrament with the same reuerence that you would doe vnto a King that is to say vnto some honorable person He addeth Thou seest him not in the armes of a woman but thou seest the Minister present the spirite aboundantly shedde vppon this sacrifice The Priest verily with the eyes of the bodie but the spirite with the eyes of the spirite For was it not more readie otherwise if hee had had any such purpose to say as following the opposition Not in the armes of a woman but in the handes of a Priest Not the spirite shedde vppon the thinges set before them that is to say vppon the Sacraments But Christ sacrificed himselfe But the coherence and scope of the matter doth carrie vs to conceiue That Chrysostome laboured to raise the heartes of those that were present from base and lowe thinges vnto high and heauenly thinges when hee saith vnto them That there are not anie but Eagles that approach and come neere vnto this bodie Those saith hee that haue nothing to doe with the earth that haue the eyes of the vnderstanding sharpe clearely seeing and bent vpon the Sunne of righteousnesse Hee transporteth and conueigheth them as much as in him lyeth aboue the heauens when hee sayeth vnto them also Wee must with the wise men worship this bodie This bodie verilie which is no more on earth but on high at the right hand of God And then verilie after all these Hyperboles in spirite and not in bodie that is saith hee In as much as this mysterie causeth that the earth is a heauen vnto thee that the gates of heauen are open vnto thee that thou hast accesse and entrance thereinto c. And afterward how Verily In purging thy soule in preparing thy spirite to receiue these mysteries to see touch and eate this bodie After the same manner verilie that Saint Ierome saide of Paula Thou hast offered by faith the same offeringes that the wise men did offer thou hast worshipped with them God in the cribbe Chrysost in Lithurg c. But say they hee prayeth vnto him in his Liturgie I meane that which is attributed vnto him as Christ truely and not the Sacrament Heare saith hee O Lorde from the seate of the glorie of thy kingdome which art set with the father who aidest succourest and relieuest vs here below inuisiblie c. O Lord haue pittie vppon mee poore sinner c. Here I appeale to their owne consciences whether hee frame this his prayer vnto God or the Sacrament Is this to draw vs to gaze and looke vpon the Altar or to raise vs vp vnto the heauens of heauens Saint Ambrose Ambr. de spirit sanct l. 3. c. 12. Psal 95. 98. Worship his footstoole that is the flesh of Christ saith he which we worship in the mysteries which the Apostles worshipped in Iesus c. And Saint Augustine in like manner No man eateth this flesh except hee haue first worshipped it Who doubteth that wee ought to worshippe the flesh of Christ Christ inseparablie God and man Who doubteth likewise that no man can eate this flesh if hee haue not first worshipped it worshipped it by a true faith worshipped it with heart and affection c. But wee worshippe it after the same manner that wee eate it Wee eate it as wee take it and wee take it as wee touch it In truth but in spirite in spirite but in truth And God forbid that
Christians should not haue anie other meanes to touch Christ but with their handes or to eate him but with their teeth seeing that the virgine is not blessed for hauing conceiued him in her wombe nor Simeon for hauing receiued him into his armes but rather by hauing belieued in him What shall wee say then to these good Fathers Verily the same that they say vnto vs themselues Ambr. in serm 58. de Mar. Magdal in Luc. l. 10. c. 24 Augu. de cognit ver vit c. 40. Wee worshippe Christ as wee touch him And Wee touch him saith Saint Ambrose not with a bodily touching but by faith After the same manner sayeth hee That Saint Stephen on earth saw and touched Christ in heauen Yea saith Saint Augustine Hee saw him being vnder the roofe of the seate of iudgement which hee pearsed through saith hee and the heauens aboue the same and therefore with the eyes of the spirite Wee worshippe him in the mysteries but not the mysteries in the Sacrament but not the Sacrament the Creator in the creature sanctified but not the creature For Saint Ambrose which calleth it a creature Thou hast seene saith he the Sacraments vppon the Altar Chrysost in Marc. hom 14 Ep. 120. c. 21. Psal 21. Thou hast admired this creature howbeit a wonted and well knowne creature c. had neuer counselled vs to worshippe and adore the creature So likewise sayeth Saint Chrysostome That wee worshippe Christ in the Sacrament of Baptisme Saint Ierome That Paula had worshipped him in the cribbe was it euer in these mens mindes to say that they had worshipped the water or the cribbe Or would they haue said therefore that either the water or the cribbe were transubstantiated into Christ But they ought therefore to haue added that which followeth in S. Augustine Worship him for he is holy And who is this that is holy Euen he saith he for whose loue and sake thou worshippest the stoole c. that is to say the flesh of Christ the humanitie of Christ And when thou worshippest it rest not thy thoughtes vppon the flesh least then thou shouldest not bee quickened by the spirite c. And this same good and sound faith is set forth in another place of Saint Augustine which they alleadge and that somewhat more commendablie For in the place where it is saide Rich men were brought to the table of the Lord they tooke the bodie and bloud But they did but onely worship they were not filled full c. that is because they contented themselues to make profession of his name without conforming of themselues vnto Christ And this he declareth by these wordes Non saturati sunt sicut pauperes vsque ad imitationem They were not filled and fedde full as were the poore to the conforming of themselues vnto him They are not ashamed to adde Illud that so they may make him say Hardingus That they worshipped the bodie and the bloud and not simplie They worshipped And some one amongst them hath added as drawing the text to a further length They haue acknowledged that Christ was there present The same impudencie shoulde thrust him forwarde and cause him to adde Reallie corporallie and Per modum transubstantiationis c. They would faine bee beholden to Theodoret and as we haue seene there is not any one more against them for he hath told vs That the signes are not changed that they continue in their nature and substance c. And their greatest Doctors are of iudgement that there cannot be had any adoration without transubstantiation He saith therefore And yet notwithstanding these same signes of breade and wine which retaine their first substance are vnderstoood belieued and worshipped as though they were the things which they are belieued to be Worshipped therefore as they are vnderstoode and as they are belieued that is Vt Antitypa ratione prototypi as signes in respect of that which is signified As the Councell of Nice II. speaketh of images no respect being had to that which they are but to that which they represent For likewise Theodoret calleth them Images in the words next ensuing Compare saith he the patterne with the person and thou shalt see therein the similitude likenes for it is requisite that the figure should resemble the veritie Now the images of any thing whatsoeuer are not worshipped with that worship which is due to God and by consequent to adore or worship in Theodoret can not be any other thing then to honor reuerence receiue with reuerence which we most willingly yeeld vnto the Sacraments Proofes out of the fathers Clem. Constit l. 2. c. 6. August de Trinit l. 3. c. 10 De catechism rud c. 26. Idem de doct Christ l. 3. c. 9 And of a truth this is the same that the fathers teach vs. S. Clement if those be his books That all do take in order the precious body and bloud of our Lord drawing softly thereunto with feare reuerence as to the bodie of a king S. Augustine The sacraments may be honoured as religious things And in another place As visible signes of diuine things wherin the inuisible things are honoured and not as common things seeing they are sanctified by the blessing Againe He that worshippeth a profitable signe instituted of God and whereof hee vnderstandeth the power and signification doth not worship that which is seene and passeth away but rather that vnto which all such things ought to be referred Where it is to be noted that he vseth the words of adoring reuerencing indifferently that he referreth them not to the signes but to the things signified And a little after he giueth for an example the sacrament of Baptisme Idem de bono perseuer l. 2. c. 13. the celebration of the bodie bloud of our Lord and of this by name he saith That that which is said Sursum corda is to admonish vs to pray vnto God that he would lift vp our harts to ascend and taste the things that are on high where Christ is sitting at the right hand of God Not the thinges that are vppon earth God saith hee to whome wee must render thankes for so great a thing c. And when likewise it shall haue at any time escaped any of the fathers to say altogether rawlie which yet hath not at anie time J worshippe the excellencie of the Sacrament What other thing should this bee but of the same sence with that which Tertullian saith I adore the fulnes or sufficiencie of the scriptures Of the scriptures because there God speaketh vnto vs giueth the effectnall working of the spirit c. And yet they are not God neither are they adored or worshipped as God Of the Sacrament then in like manner seeing it pleaseth God therein to giue and in a neere and straite manner to communicate himselfe with vs and yet not therefore God but the instrument of the grace of God to be reuerenced
you And concerning this drawing neere Chrysostome saith vnto vs in an other place There is no need why thou shouldest passe from one place to an other to draw neere vnto him hee is daily at hand vnto thee And the Apostle in the same sence Let vs draw neere vnto the throne of grace c. The sound notwithstanding which ringeth lowd in Sermons and the water which is sprinkled in Baptisme August de Vnico Baptif contr Petil. c. 5 Ambros de iis qui initiant myst c. 9. was neuer called God Saint Augustine on the contrarie saith One God is more then one Baptisme for Baptisme is not God but a Sacrament of God Of the same consequence are these that follow Saint Ambrose saith of this Sacrament Taste and see that the Lord is good Verily as he that distributeth his graces vnto vs in this Sacrament as hee that therein offereth vs his flesh and his bloud c. And there also he saith The body of Christ is signified It is become not a corporall but a spirituall meate Hee speaketh therefore of our Lord and not of the Sacrament of him of whome hee addeth Blessed are they that put their trust in him Saint Augustine vpon Beda Who shall dare to bee so bold as to eate his Lord Deverb Dom. secund Luc. Serm. 19. Hieronym ad Pammach August ad Infantes citatuâ— a Beda in 1. Cor. Idem in Ioh. tract 7. But much more say we so for he saith It is bread and it is bread and it is bread God the father God the Sonne and God the holy Ghost God who whatsoeuer he giueth thee giueth thee nothing better then himselfe But verily it is that heauenly bread of whome S. Ierome saith The Saints and holy men are fed with this bread they are filled full with euerie word of God they haue one and the same both for their Lord and for their meate Of whome Cyrill saith This flesh hath the diuine word who naturally is life And of whome Saint Augustine saith in like manner Euerie belieuer is made partaker of the body and bloud of our Lord when he is made a member of Christ in baptisme c. He is our meat but so as that we haue our mouth and taste in our hearts c. Wherefore they should rather haue pitcht and grounded themselues vpon these generall propositions so expresse and plainly set downe in the fathers Chrysostome Chrysost in oper imperf hom 11. The word of God is nothing lesse then the bodie of Christ Saint Ierome I hold that the Gospel is the bodie of Christ And although saith he that these words He that eateth my flesh c. may be vnderstood of the mystery yet it is more truly meant of the word of the Scriptures namely Seeing that the word and the Sacraments are instruncents Orig. in Exed hom 13. Ambr. de Bened Patriarch wherein it pleaseth God to lay open his graces Origen Doe you make accompt that there is lesse daunger in neglecting the word of God then in neglecting of his body Who doubteth but if that the Sacrament had beene verie God but that they would haue spoken otherwise Saint Ambrose saith Hee gineth vs this day the bread which the Minister daily consecrateth by his word that is meant of Christ We may also take the Lord himselfe who saith I am the bread of life Epiphanius This bread is of a round fashion insensible c. Our Lord all sense wholly sensible whole God wholly mouing c. Origen This bread sanctified by the word of God and praier in regarde of the materiall parts that it hath passeth into the belly and so goeth into the draught c. Is not this plainely to distinguish the heauenly bread that is to say Christ from the sanctified bread that is to say the Sacrament The creature from the Creator and that which goeth into the stomacke from that which pearceth into the soule Who is hee then that can any longer indure that such blasphemies should be fathered vpon antiquitie Stella clericor Serm. Discipuli Serm. 3. Creatur a vobis mediantib vobis That nothing was reserued Clem. Ep. 2. Idem in Lithurg Apul. Metamorph l. 11. Ruf Eccles hyst l. 2. c. 23. Gloss antiqua apud Turneb Orig. in Leuit. hom 5. Hieronym in 1. Cor. 11. Hesych in Leuit l. 2. c. 8. Euag. l 4. c. 30. Niceph. l. 17. c. 25. Concil Matisc 2. c. 25. Concil Turonens making the same to call the creature God yea or rather which is a great deale worse that it should haue called God a creature For they are not ashamed to vtter it in their words and writings That their Priest is the Creator of his Creator He that created you hath giuen you power to create him He that hath created you without your selues is created by you by the meanes of you And surely let vs further adde this one thing That if the Fathers had had any such opinion they would not haue vsed that which remained of the Sacrament in such sort as wee reade they did Their pretended Clement I. saith After that euerte man hath taken it the Deacons set vp the rest and carrie it in pastophoria that is to say into the Ministers their lodgings or Chambers And thus also it is called by Apuleius and Ruffinus in the description of the Temple of Serapie c. Thinke with your selues whether the poore Christian Martyrs in the time of Nero had had any leasure as then once to dreame of this goodly frame and workmanship Origen The Lord said vnto his Disciples of the bread that he gaue them Take eate he did not post them ouer to eate of the same afterward neither did he commaund them that it should bee kept vnto the next morning Saint ierome After the Communion they that did eate the supper together in the Church did make an end of all that which was remaining of the sacrifices So that out of that sacred vse they did eate it as common bread Hesychius We see how they vse to burne in the Church all that which is not consumed According to Euagrius and Nicephorus They were giuen to the little children that were in the Schooles to cate them the same hower And the Councell of Mascon II. haue ordained and decreed that it should be so That of Tours about the yeare 813. held vnder Charlemaine addeth thereto That it be done with discretion Likewise Cardinall Humbert a Burgundian writing against Nicetus Blameth the Greekes for that they did not burne it But it is for certaine that it was not kept eleuated or shut vp close in a boxe to be worshipped of the people We reade rather that it was sent to the sicke and such as were absent that Bishops in token of their Christian vnitie and that they were all one bread did mutually send this sanctified bread Concil Laodic c. 14. one to an other c. The Parishes likewise at Easter one to an other Which thing
implore and craue the aide and authoritie of the Emperours whose Lawes to that effect are extant with vs That euerie person should communicate euerie Sabboth after that at the least thrise a yeare vpon paine of not being held any more for Christians The Ministers thē that feared that their offerings which were at that time their principall staie and maintenance for there were not as yet any personages or foundations of Masses or priuate seruices should come to be dried vp were constrained as we haue seene to teach the people that although they communicated not it wold not faile to yeeld them great aduantage furtherance to the saluation of their soules if they would but onely bee present at their seruice And the more easie to perswade them the same as wee say before they did suggest into them by little and little That there was not handled a Sacrament onely but also a sacrifice So that though they did not communicate in the one yet at the least they were partakers in the other A doctrine plausibly imbraced of the most part of those which had learned the meaning of the trying and proouing of themselues which is required in the receiuing of the Lords supper not comming to the same but with feare and trembling and which on the contrarie did see that there was nothing more easie then to bee present at this pretended sacrifice the profit whereof was so highly commended to them and also vnderpropt as we haue seene heretofore by the Lawes of the Emperours And to make the same to be the more reuerently thought of they applie thēselues the more freely to deceiue the present age being now ouer-shadowed with ignorance and the people brought to entertaine a seruice which was done altogether in an vnknowne language by meanes of the alteration of languages which hapned almost throughout al Christendome with diuers discourses and sundrie speeches taken out of those godly Fathers a thing vnpossible for any man to haue effected in their time the people being then seasoned with the doctrine of Christ by the reading of the Scriptures the preaching of good Bishops the frequenting of their Sermons and the Ecclesiasticall seruice which euerie where was done according to the rule of the Apostle in the vulgar tongue And yet wee are not to imagine that this monster was perfected by such increase and growth all at once For first it found such as by whome it was conceiued and after some to beare it others to bring it foorth others to receiue it vpon their laps others to nurse it and others to like and beautifie it Many were the ages that ouer-passed before it came to any certaine forme or shape and hardly hath it as yet attained an assured and secure estate as we shall see when as the most learned and soundest part of Christendome hath condemned smothered it right out sometimes by the spirit of the mouth of the Lord. Damascen about they yeare 800. was the first that remoued the markes of the ancients concerning this matter prouing also a patron of many other superstitions in his time but particularly of the adoration of images Out of this man our aduersaries alleadge these words The bread and wine are not figures of the body bloud of Christ L. 4. c. 14. God forbid but it is the verie deified body of the Lord the Lord himselfe saying This is my boby not the figure of my bodie c. directly contrarie to Tertullian Saint Ambrose and Saint Augustine The Lord hath not doubted to call the bread his bodie althogh it were but the figure and signe of his bodie c. Againe Damascen saith If any man haue called them representations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basill it is before their sanctification Whereas we are of iudgement with Bellarmine that before the same they could not be called by that name and in deed it is after But of what force can these his speeches be if he agree not either with our aduersaries or with himselfe Thou demaundest saith he how the bread is made the bodie of Christ c. I answere thee the holy Ghost worketh these things farre surpassing speech and vnderstanding but the bread and wine are taken Then they retaine their substance Againe God stooping to our wonted vse and custome worketh the things that are aboue nature by the things that are accustomed vnto nature As in Baptisme hee ioyneth the grace of the holy Ghost with the oyle and water and hath made the same the washing of regeneration So because it is an ordinarie thing for men to eate bread and drinkewine hee hath ioyned to these things his Diuinitie and hath made them his bodie and his bloud c. Then the bread and wine do continue in the holy supper no more transubstantiated then the water and oyle in Baptisme And declaring this coniunction afterward Esay saith he saw the coale not altogether simple but made one with the fire so the bread of the Communion is not altogether simple but ioyned to the Diuinitie But yet not without the abusing of the comparison vsed of the auncient writers for the representing of the Vnion of the humane nature with the diuine in Christ Now the burning cole abideth still a cole in Esay and notwithstanding a propitiation for his sinnes How doth al this agree with that deified bodie that he spoke of a little before With that which they say at this day that came after Thomas That the bread is not the bodie of Christ That the essence of bread goeth not into the essence of the bodie but that it giueth place to the bodie but that it vanisheth away c And who seeth not that these are patches ill fauouredly set together by a Monke which knew not whereunto to hold himselfe Apon l. in Cant. l 5. sub fine Aponius a great man in his time dealeth somewhat better Christ according to the place time and cause is become the meate and drinke of the Church by the Sacrament of his bodie and of his bloud And in an other place he calleth this Sacrament Desponsationem annuli traditionem osculi The ring and the kisse of the affiancing of Christ vnto his Church that is to say the certaine pledge of the coniunction of the faithfull with Christ And now consider the doctrine of the Church in the VII generall Councell Citatur in Nicaen Syn. 2. art 6. held at the same time at Constantinople vnder the Emperour Constantine V. wherein all Images of Christ were condemned this onely for so the holy supper was there called being reserued All those saith he doe glad and reioyce themselues which bring to the saluation of the spirit and bodie the true image of Christ which our high Priest taking wholly vpon him our fleshly masse when hee drew neere vnto his Passion gaue vnto his Ministers and Disciples for a figure and remembrance of exceeding great efficacie for hauing freely and willingly offered himselfe to die hee
tooke bread blessed it c. and said Take eate for the remission of your sinnes This is my bodie c. Doe this in remembrance of me as not hauing there any other kind that hee had made choise of neither yet figure wherein his incarnation might be represented Behold then the Image of his quickning bodie which is honourably and gloriously exhibited c. But this Councell was afterward condemned by the second Nicene Councell which established the adoration of images And without all doubt not without the shaking by that meanes of the truth of this Article as it will be seene in that which Theophilact writeth But that second of Nice was also condemned by that of Francford and of Paris as we haue seene before held vnder the authoritie of Charles the great Lewes and Lotharius which may bee the cause that our French Doctors should as yet hold the same firmely Anno 900. Theoph. in Marc. c. 14. in Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for true and sound doctrine Theophilact therefore about the yeare 900. to sute Damascen The bread is not the figure or any kind of paterne of the bodie of our Lord but the bodie of Christ is turned into it Or else in an other place In Ioh. c. 6. The bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into the body Againe It is not onely a certaine figure of the flesh of our Lord but the verie flesh of our Lord c. Verily no more constant or assured then Damascen seeing that he saith in the same places God stooping downe and applying himselfe to our infirmitie doeth keepe the figure of bread and wine He saith not the accidents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He transformeth and chaungeth them into the power and vertue of the flesh and bloud He saith not into thy flesh and bloud And it is not here to be forgotten that in diuers Copies these words are not to be found Againe Wee celebrate an oblation without bloud the remembrance of an oblation which he hath once made c. The remembrance how can that agree with the real presence But when he saith Transformeth or chaungeth from one element to an other who shall better interpret him then Saint Augustine that it is chaunged from an element to a Sacrament by the power of the word that is to say by the institution of Christ Otherwise if a man should goe about to take it literally our aduersaries who allow not of this proposition The bread is or is made the bodie of Christ could they admit of this of Theophilacts The bodie of Christ is turned to vs into bread The bread of the Altar is transformed and chaunged into the bodie of Christ And what exposition will they giue then thereunto except this he is become our spirituall foode and nourishment Seeing that he saith in an other place That there is not any carnall thing In a word that the bread as we say with all the ancient writers is Sacramentally the body of Christ Now in the life time of Charles the great Iohannes Eryngerus Scotus a Monke of the order of Saint Bennet companion to Alcuinus and Schoolemaster to Charles the great had written a booke of the holy Supper wherein hee dealeth against this abuse touching it euen from the conception thereof a certaine argument and proofe of that which the worthie Beda had taught for as much as hee was his Disciple The occasion of which my speech ariseth vpon certaine places in Beda his works which some haue corrupted in like manner vpon Saint Mathew which Auentinus witnesseth that he found out by comparing together the old Copies which are kept in the auncient Monasteries of Germanie In Biblioth Passaulensi Waltfacrens to haue beene falsified by some such like faithfull and vpright Catholike dealing as our fathers of Trent haue vsed in their Index Expurgatorius deuised and ordained in that Councell against all the most notable writers that haue written since the yeare 100. But of this Scotus his workes wee haue nothing for his booke was burnt in the Councell holden at Verseillis by Pope Leo the ninth more then two hundred yeares after his death at such time as Berengarius was there condemned But so it is that we haue Bertram his booke who was a Priest and writ the same to king Charles the bald brother to the Emperour Lotharius how this controuersie grew hotter and hotter in Fraunce and how there were two questions consulted vpon by the said Charles The first was Whether the bread and wine taken by the mouthes of the faithfull be the bodie and bloud of Christ in deed verily or mistically and Sacramentally The second Whether it be the same bodie that was borne of the Virgine Marie c. sitting at the right hand of the father c. And of this booke there is mention made by the Abbot Trithemius Trithem de doctorib eccle Chron. Hirtsaugien who calleth it Opus commendabile a laudable worke As also of his person whose rare gift both in diuine and humane learning as also in soundnesse of life hee much praiseth and commendeth And his resolution which hee gaue to King Charles debated and argued from the testimonies of all the old writers it was this in summe S August S. Hieronym S. Ambros c. That the Fathers vnder the Law in their Sacraments did eate the flesh and drinke the bloud of Christ as wee doe That the eating in the holy supper is accomplished after the same way and maner that regeneration in Baptisme that the visible elements are Sacraments signes mysteries and similitudes or resemblances which are taken by the mouth and hand That the inuisible things that is the flesh and bloud of Christ are receiued into the soule and taken by faith That the sanctified Elements continue and abide still in their first substance and yet exhibite vnto vs by the institution of the Lord that which hee hath promised by his word The fruit whereof is to be ioyned to Christ and made fellow sufferers with him in his sufferings the image and remembrance whereof is celebrated in this mysterie I would intreate the Reader not not to grieue to reade this book because it is learned and setteth forth in verie liuely sort the opinions of the Fathers pressing and vrging the places of Scripture and of the fathers and as it were foreseeing all the cauils of the masters of Transubstantiation But let him that buyeth or readeth it see that it be of those that were Imprinted before the Councell of Trent because that in signe of their perseuering in their honest and faithfull course they ordaine and appoint in their Index Index pag. 11 that whatsoeuer it containeth to their dislike should bee either chaunged or quite raced out that is to say the greatest part of the booke Their maner of correcting and interpreting is no grosser but to turne the affirmatiue into a negatiue so on the contrarie as for example For
visibiliter to put inuisibiliter for substances accidents for temporall eternall c. And this is further to be noted therewithall that he was not taxed of heresie for the same that the Abbotte Trithemius which forgot not to set the brand vpon others when there was cause hath not once pointed at any such thing in him Haimo Bishop of Halberstat and one of Alcuinus his hearers Haim in 1 Cor. 11 in Sabbarh post Iudic. who was Schoolemaster to Charlemaine This is my bodie saith he that is the bread that Christ gaue to his Disciples and to all the predestinated vnto eternall life and that that which the Ministers do consecrate daily in the Church by the power of the Diuinitie which filleth this bread is the bodie of Christ Now I would know if they wil approue of this Proposition That this hoc is the bread Then it is not their Iudiniduum vagum nor yet their accidents Giuen to the elect or predestinated not then to the wicked and vngodly and not by the mouth Filled with the diuine power not then with Christ really who is that fulnesse And in the end This bread the body of Christ And how according to their owne speeches without heresie How then but Sacramentally by the neere coÌ„iunction of the thing with the signe Againe The flesh that Christ tooke in vnity of person and this bread are not two bodies but one And how can this be otherwise then by this Sacramental vnion The one then as saith the Canon In truth the other in a mysterie Againe At the same instant that this bread is broken and eaten Christ is offered and eaten whole notwithstanding and liuing Then it is the bread that is broken and not the body and not the accidents And therefore according to that which he saith afterward Hoc facite Sanctifie this body in remembrance of me in remembrance saith hee of my passion of your redemption that I haue redemed you with my bloud He addeth The Lord therefore hath left this sauing Sacrament to all the faithfull that so he may imprint in their harts that he died for their redemption So some man being about to die leaueth vnto his friend a gift and saith vnto him keepe that in remembrance of me he is heauie and pensiue when he seeth it and we when we are partakers of this eternall gift in the Sacrament must come to it with reuerence remembring our selues with what loue he hath loued vs giuing himselfe a ransome for vs. The bread therfore is a Sacrament of the gift and not the gift it selfe and that vpon far stronger reasons then any hee toucheth which assureth vs more and more of the reall possession of our life nourishment in Christ In whom saith he in an other place to abide and dwell is to eate him is to liue by him is to be bone of his bones flesh of his flesh and one with himselfe Rabanus Maurus Archbishop of Maguntia The creator of things redeemer of men Raban in eccl l. 7. c. 8. making of the fruits of the earth that is to say of Corne and wine a fit and conuenient mysterie turned them to Sacraments of his bodie bloud He saith not into his body and bloud Idem l. 1. c. 5. de proprie rerum verb. He would saith he in an other place that these Sacraments should bee receiued into the mouthes of the faithfull and become their foode to the end that by the visible worke the inuisible might be shewed that is to say by the true corporall eating the true spiritual eating What is now become of our accidents For euen saith he as the materiall meate doth nourish refresh the body outwardly so the word of God doth comfort and nourish the soule inwardly c. Where he layeth downe before vs the agreement and analogie which once comming to cease as in deede it ceaseth by Transubstantiation there followeth the destruction of the Sacrament Some obiect But are they not the bodie and bloud Let vs heare him Because that bread dooth confirme and make strong the bodie it is verie fitly called the bodie of Christ and the Wine because that it maketh the bloud in the fleshe is referred to bloud Note also That they are named But when they are sanctified then by the holy Ghost they become the Sacraments of the diuine bodie Idem de sacrâ—m Euchar. c. 10. 41. And then not into the verie thing of the Sacrament Which saith he in an other place hee hath left vnto vs because it must needes be that he should ascend vp into heauen to the end that they might bee figures Characters of his flesh and bloud vnto vs and that our spirit and our flesh might bee by these things the more aboundantly nourished to the receiuing by faith of the things that are inuisible and spirituall So by this it appeareth that the thing of the Sacraments is spirituall and receiued by faith that is to say spiritually And so in deed it is not receiued but of the faithfull euen by such as haue the spirit of Christ dwelling in their hearts For saith he The Sacrament is one thing Idem de prop. Serm l. 5. c 11. Idem l. 1. c. 3. and the power and vertue of the Sacrament is another thing The Sacrament is taken in at the mouth but the vertue of the Sacrament by the inward man The Sacrament is turned into the nourishment of the bodie but the vertue of the Sacrament worketh in vs vnto eternall life The Sacrament by some is taken to their destruction but the thing alwayes vnto saluation If they say that the wicked in the Sacrament doe receiue the bodie of Christ but not the power and vertue of the same how can they without blasphemie seperate the bodie of Christ from his soule Or the one or other from his Diuinitie From his spirit And who can receiue that but to his saluation They replie againe It is as he saith That the figure and Character is verily the same which it is outwardly perceiued to be Idem de Sacr. Euchar. c. 14. but that which is taken inwardly is altogether truth without any shaddow And without doubt also we say and himselfe dooth lay it open We participate the flesh of Christ which was crucified for vs verily and truely and the Sacraments of the same in deed are there And thus there is truth and veritie in euerie thing whether it bee the thing or else the Sacrament of the thing Paschasius Pasch Ratpert de Corp. Sang. Domini c. 1.19 50. Abbot of Corbie in Saxonie held the contrarie opinion for the Schooles and Monasteries were diuided concerning this point And yet so new was this doctrine as that we may see that he was not able to vtter his mind or to speake what he would seeme to meane in the booke which he made He saith The Lord hath done in heauen and in earth whatsoeuer
he would and that because it was his will where he taketh for graunted the thing that is in question Although it bee the figure of bread and wine notwithstanding after the consecration we must altogether belieue that it is the body and bloud of Iesus Christ And al his arguments are drawne from the omnipotencie of God without any proofe of his will But would the masters of Transubstantiation approue and like of these words Paschas ad Prudeg The bread and wine are the flesh and bloud of Christ And yet notwithstanding he is much troubled in himselfe when hee considereth That there must be in the Lords supper the figure and notwithstanding the truth And how the one may bee without the preiudice of the other c. In so much as that he is forced to say That it is no maruaile if this mysterie be a figure and if the wordes thereof bee called figures seeing that Christ himselfe is called an ingrauen forme and figure Ideâ— de Corp. Sang. Dom. l. 4. euen hee which is the truth it selfe That we belieue that that is done spiritually and that we ought so to belieue it to be That he is offered for vs mystically That wee walke by faith and not by sight That our Lord hath left vs these visible figures ascending vp to heauen to feede our spirite and fleshe by faith in spirituall things c. Neuerthelesse notwithstanding the resistances and oppositions of the most learned the abuse ceased not to spread it selfe further into diuers countries abroad because that the ignorant people who haue alwaies the stronger side did perceiue and see that both authoritie and profit would grow vnto them therby We read by name that in England there rise a great schisme betwixt Odo Archbishop of Canterburie assisted by the meaner and inferiour sort of Priestes being the parties affecting Transubstantiation and the most learned of his Cleargie To whose arguments and places alleadged out of the Fathers hee opposeth authoritie and force And secondly to winne the Idiots and simple people he vseth illusions and false myracles whereof these ignorant ages did neuer want good store This was about the yeare nine hundred and fiftie But in Fraunce Berengarius Deane of Saint Maurice of Augiers about the yeare 1050. Anno 1050. Lauâ—ranc con Berengar displaieth againe the ensigne of truth and writeth a Treatise of the Lords Supper whereof wee haue nothing more then it pleased Lanfrancus his aduersarie to cite in his writings against him And yet notwithstanding such as that thereby he doth neither iniurie the truth nor his good name although he make it euident and apparant enough that hee hath not forgotten to weaken and detract from the force of his reasons so much as he possibly could This Berengarius therefore writ priuily to Lanfrancus a Millaner then Abbot of Bec-Heloin in Normandie what hee thought of the holy supper Lanfrancus being absent his Canons did open the letter and sent it to Rome In it he praised the booke of Iohannes Scotus written in the time of Charlemaine The letter is made knowne in a Synod holden at Rome and condemned the Author being neuer heard Lanfrancus is inioyned to refute it if so be he would cleare himselfe of all suspition of hauing any part in that pretended errour which was so much the more because of such intelligences as did in verie familiar sort passe betwixt him and Berengarius Scotus his booke was burnt two hundred and fiftie yeares after his death Berengarius continueth his vertuous course and had for his Disciples and followers diuers great personages in Fraunce amongst others Freward and Waldus Knights c. A thing verie likely seeing that the Popes otherwise more curious and carefull about worldly complaints then studious in questions of Diuinitie did so much molest and trouble them Leo the ninth therefore called a Councell at Verscillis in Piemont and came thither himselfe in person Berengarius durst not appeare but sent thither onely two of his friends to tender his reasons who were easily made afraid The Councell of Rome thereupon became the more emboldned and gaue order notwithstanding that the French Church should assemble a Councell at Towrs to cause Berengarius to stoope and become subiect This was in the time of Pope Victor the second and there was Hildebrand afterward Gregorie the seuenth on his behalfe the most violent and head-strong Prelate that euer liued There appeared Berengarius who declared vnto them That he did not teach bare and naked signes in the Eucharist but that the bread and wine there vsed were most vndoubted pledges and seales of the reall Communion in the true bodie and bloud of our Lord which all those haue and there receiue which take these signes with a true faith That the bread and wine notwithstanding doe not chaunge their substances but rather of common ones are made holy ones of elements Sacraments c. And that to conclude hee held for other matters as all the auncient Fathers haue written and according also to the sence and meaning of the Lithurgie ordinarily read in the Church c. Thus the Councell rested satisfied at his hands But Pope Nicholas II. perceiuing that this doctrine was on foote againe cited Berengarius to Rome the second time to appeare in the Consistorie of Lateran and thither hee came being drawne and allured by faire and flattering speeches The first argument that was framed against him was that if he did not retract his former opinions he should be burnt and thereupon Humbert the Burgonian afterward Cardinall drew a reuocation such as we reade in the Decree That hee doth confesse C. Ego Berengar de consec d. 2. that after the Consecration the bread and wine are the verie bodie and bloud of Christ That they are there sensibly and in truth handled with the hands of the Priests broken and brused with the teeth of the faithfull c. And that hee curseth all them which doe iudge otherwise c. that is to say the whole Romish Church at this day which holdeth these propositions for hereticall That the bread is the bodie that the bodie is brused with the teeth c. Lanfranc de Sacr. Alger Where it is also to be noted that he saith Of the faithfull not of all those that are partakers thereof a remnant and small parcell of the pure doctrine and a signe of the as yet imperfect deliuerie and teaching of the impure and corrupt And therefore the Glose of the Decree addeth thereunto Beware least thou shouldest not rightly vnderstand that which Berengarius saith here and so shouldest fall into greater and more grosse heresies then euer he did And the Glose vpon the Canon Vtrum hath these words C. Vtrum de consecr d 2. ex August vbi Glos It is not lawfull to eate Christ with the teeth Berengarius saith hee said the contrarie but hee spoke hyberbolically and went beyond the listes of the
truth And by consequent Pope Nicholas and the Councel of Rome consisting of 114. Bishops and the whole Romish Church mentioned in the Canon Ego Berengarius So slenderly was this Beares whelpe as yet licked In the meane time this goodly recantation is sent throughout all Christendome and Prouinciall Synods assembled in euerie nation to cause it to be receiued But Berengarius returneth into Fraunce refuseth it and publisheth the cruell and violent dealing wherewith he had beene tormented by the Church as hee calleth it of the malignant Ecclesia Malignantium Auersanus Episcopus the Councell of vanitie Then beginne Humbert made Cardinall vpon that occasion and Guitmond of a Monke of the Crosse Saint Leuffroi made Bishop of Auers to write against him This was towards the yeare 1059. In the end Berengarius died in Fraunce the fierie and terrible threatnings of the Pope according to his former practise still perseuering And he had an Epitaph made him by Hildebert or Fuldebert Bishop of Mans Epitaph BereÌ„gar per Fuldebert Episc Cenoman apud Mamelsbur vel per Hildeb ex Gaguin such as hee could for the greatest and most holy person of that age which beginneth Quem modo miratur semper mirabitur Orbis c. Wherein hee extolleth his pietie and wonderfull learning both for the benefite of those of his owne time as also of the posteritie wherein hee bewaileth his death as threatning a ruine to the whole Church in as much as in him resteth the hope and glorie of the Cleargie wherein hee saith that enuie her selfe which did oppresse and beare him downe dooth weepe ouer him c. Afterward hee concludeth with a verie feruent desire and wish that hee might lie downe and liue with him that his estate and condition at the time of his departing out of this life might bee no better then his Mamelsbur l. 3. c. 58. c. But it is more to the purpose to see it in Mamelsburiensis who reciteth it wholly And Platina likewise the Popes their Historiographer in the life of Iohn the fifteenth dooth giue an honourable testimonie of him Some adde that dying hee should say To day Christ will appeare vnto me according to my penitentnesse as I hope vnto glorie or because of others vnto paine The most sound interpretation whereof is that he did repent of hauing yeelded or turned aside from the profession of the truth and that he feared that he had offended his brethren through his infirmities And it is to be noted herewithall Lanfrancus Guitmond do not speake as our aduersaries that Lanfrancus Alger and Guitmond doe not yet vse such tearmes and speeches as these dayes are full of But they beginne to call the bread and wine Kinds after the consecration where the Fathers called them by this name before the same vnderstanding by this word Substances and not appearances or fantasies onely as those of this time Againe they beginne to say that the bodie and bloud inuisible in the Kindes are Sacraments of the visible bodie and bloud for feare that mans infirmitie should be offended and surprised with the horrour of the thing But they as yet had not beene to learne their lesson at Sorbone As that the substaunce of bread and wine doe vanish that the accidents abide hanging in the ayre and yet notwithstanding are remooued by the hand and are brused with the teeth of the Priest c. Neither had they as yet intituled this their carnall fantasie and called it by the name of Transubstantiation But after the consecration they retained the name of signes and markes Lanfrancus saith oftentimes with the fathers The Sacrament of the Altar is the figure of the body and bloud of our Lord c. And what shall we say more Pope Gregorie the 7. his staning in doubte of the truth of Transubstantiation â—enno Card. in Gregor 7. when as Benno Cardinall of Hostia and Deane of the Cardinals doth make mention in his Historie that Pope Gregorie the seuenth called Hildebrand who had beene present at the Councell of Tours as Legat from Pope Victor II. against Berengarius is in such distressing doubt as that hee sendeth two Cardinals such as were his trustie and faithfull Agents in matters of weight Acto and Conno vnto S. Anastasius to the end that they should fast three daies with Suppon arch-priest of that Parish singing three dayes the Psalter and the Masse to the ende that God would shew vnto them by some signe which was the sounder iudgement that of the Church of Rome or that of Berengarius And notwithstanding all that saith he there came nothing of it Not yet satisfied hee inioyned the whole companie of the Cardinals to fast for the same end and purpose And when as Iohannes Portuensis to whome he committed all his secrets euen he that first said Masse in Latine at Constantinople according to the maner of Rome said after his death Ex ambone B. Petri from out of the Chaire or Pulpit of Saint Peter in the hearing of all the people and Cleargie Hildebrand and we haue done a deed for which we ought to haue beene burned aliue Being about to say saith Benno That he had consulted with the Sacrament as with an oracle against the Emperour Henrie his enemie and that afterward hee cast it into the fire in the presence and against the good liking of certaine Cardinals which then were there with him This Hildebrand I say of whome they cannot sufficiently content themselues with saying and that for good cause Vir Pontificatu dignus c. A man worthie of the Popedome c. Wherfore the Decree of Pope Nicholas II. could not so quickly root out of the harts of men the old and ancient truth but that the traces thereof might as yet be seen in such as were most deuoutly addicted vnto the Romish Church Anselme Lanfrancus his Disciple and successour as well in the Abbey of Bec-Heloin as in the Archbish-oppricke of Canterburie teacheth conformably to the Fathers That the Fathers vnder the Law did eate the same spirituall meate that we euen the body and bloud of Christ That in the Sacraments they signifying things that is to say the signes do take the names of the things signified And thus saith he the rocke was Christ That the breaking of bread was a signe of the breaking of his bodie which should be done at his Passion that to eate him vnworthily is to eate him with the mouth of the bodie worthily with the mouth of the heart c. Saint Bernard intreating vpon the supper A ring is absolutely giuen for a ring and it carrieth no further signification with it It is also giuen to aduance a man to some place of honour and dignitie or else to set one in possession of an inheritance in so much as that hee which hath receiued it may say The ring is nothing worth but it is the inheritance that I seeke and aime at After the same manner our Lord drawing
that they are yet notwithstanding they are turned into another thing Note They continue the thing that they are And he expoundeth it by way of consequence For as thou hast taken the similitude of death so also dost thou drinke the similitude of bloud Then not the bodie reallie nor the bloud But the Glose saith In as much as they signifie them In briefe The sacrifice of the Church consisteth in the Sacrament and the thing of the Sacrament as Christ consisteth of God and man Constat ex Deo homine c. Seeing that euerie thing containeth the nature and truth of those things whereof it is made Now then reason thus Christ to bee God ceaseth not to be man neither therefore the bread and wine to be bread and wine notwithstanding that they bee Sacraments And thus you may see how by the decree it selfe made by Gratian the Monke and authorised by the Popes there cannot bee any transubstantiation Let vs come to Peter Lombard Lombard commonly called the Maister of the Sentences How oft is he troubled to shift himselfe of the fathers And so much the more hardly because he would needes broach his owne opinion whereas Gratian for the most parte contented himselfe to report what other men thought To the ende therefore that he may establish the receiued opinion of his time he cutteth off by the foundation Idem l. 1. d. 2. that which the first and ancient ages had embraced and allowed concealing keeping backe such parte of that which he alleadged out of the fathers as might hurt him August in psal 73. not making mention of any thing as farre as in him lay saue that which hee thought might serue his turne First S. Augustine had said in a hundred places after S. Paule That the Fathers vnder the law had eaten in their Sacraments the same spirituall meate that we doe eate in ours He teacheth that those did onely signifie and shadow out saluation but that these do giue it alleadging a lame and maimed place out of Saint Augustine which he ordinarily expoundeth by these words That they were Sacraments of Christ to come and ours of Christ alreadie come c. Secondly S. Augustine after Saint Paule hath taught vs That we put on Christ in Baptisme That therein wee are made partakers also of the bodie and bloud of Christ And all the fathers were wont to reason from Baptisme to the holy Supper from the water to the bread and wine acknowledging the power of the holy Ghost alike in the one and in the other Lombard perceiuing how this might seeme preiudiciall vnto him in the pretended transubstantiation more sparingly and pinchingly Baptisme saith he washeth vs the Eucharist doth perfect vs in goodnesse Lombard l. 4. d. 3. c. euen so farre as that he letteth not to preferre and set confirmation before it Thirdly the Fathers had not acknowledged in the Sacrament any thing besides the signe and the thing of the Sacrament in the holy Supper namely the bread and wine sanctified for signes and the bodie and bloud for the thinges Now Lombard against the nature of a Sacrament acknowledged in all other Sacraments to lay the foundation for his transubstantiation acknowledgeth therein a double signe and a double thing The double signe The kinds which he calleth bread and wine before the consecration And after the same The inuisible bodie and blood signes of the visible bodie and bloud of our Lord And for the double signes One contained and signified that is the flesh of Christ which he tooke of the virgine and the bloud which he did shed for vs and another not contained and notwithstanding signified the vnitie of the Church and the coniunction thereof with Christ which hee calleth the mysticall flesh of Christ C. Non hoc C. Dupliciter directly contrarie to Saint Augustine and the Canon which saith You shall not eate the flesh which the Iewes shall fasten to the crosse neither shall ye drinke the bloud which they shall shed c. Fourthly All antiquitie did tell vs that the signes abide in their nature Saint Augustine and S. Ambrose in speciall After the consecration they are the same that they were Lombard l. 4. d. 8. Lombard subtillie They retaine the names of that which they were before Contrarie to the Canons Non oportet In Sacrament Cum omne Panis hoc est quod dicimus c. Fiftly The Fathers by consequent did teach That the faithfull receiued Sacramentum De consecr d. 2 rem Sacramenti the signe and the thing the vnbelieuers the Sacrament onely He then that maketh a double signe a double thing the thing which he calleth contained and signified a signe after the consecration of the signified and not contained that is to say the bodie and bloud of Christ inuisible vnder the appearances of bread and wine signes of the visible and sensible bodie of Christ teacheth as it were by the spirit of contradiction That the wicked eate the thing of the Sacrament and not the Sacrament They eate not the Sacrament so did the Fathers call the bread and the wine for according to Lombard there remaineth nothing but Accidents which are not subiect to the teeth And notwithstanding our Lord hath said Take eate And the Apostle He that shall eate of this bread c. And notwithstanding if we beleeue him they eate the inuisible bodie and bloud of Christ but without being partakers of the visible bodie and bloud whereof it is the signe Against the Canons Qui discordat Christus Qui mandacant c. And that which is worse against the Sonne of God himselfe who saith vnto vs He that eateth my flesh drinketh my bloud he dwelleth in me and I in him he hath eternall life c. Take this for remission of your sinnes c. Whereas certainly he doth not distinguish by inuisible and visible And against the true Diuinitie also which teacheth vs That the flesh and bloud of the Sonne of God are not without his soule without his spirit or without his diuinitie Neither then without eternall life or without nourishment to them that receiue him and that vnto life to the resurrection vnto life And this is it that Lombard saith in these words Lombard l. 4. d. 9. The wicked receiue sacramentallie that is to say vnder the sacrament that is to say vnder the visible kind the flesh of Christ taken of the virgine c. but not the mysticall which is not receiued of any but the good that is to say the vnitie which is betwixt Christ and his members that which they call the proper and naturall bodie this the spirituall bodie whereas the old Church did neuer know in our Lord any moe bodies then one and that a verie true and naturall bodie And also he hath not a little to doe to cleare quite himselfe of Saint Augustine yea and when he hath done his best yet hee
seeth not how to shift him off but by falsifying and corrupting of him Sixthly The Fathers neuer acknowledged after the sanctifying of the kindes any moe changes of names then one as the giuing of the name of the thing vnto the signe and they called these substances by the name of kindes both before and after Lombard vnderstandeth by kinds The accidents onely as whitenesse taste weight c. He disputeth whether this change be formall or substantiall In the beginning he saith That he cannot decide the question Afterward he is more bold Affirming resolutely that it is not formall for the qualities still remaine And can these qualities remaine without matter Some say substantiall that is to say that the substance of the bread is turned into the bodie And what then saith he should the flesh of Christ grow and increase continually Others That the bodie and bloud doe take the place of the substances of bread and wine And what becommeth then saith he of the substances of bread and wine Doe they passe into the matter lying there in open sight or do they vanish into nothing c. Others That the one and the other abide together the one for the signe the other for the thing Now there is not any one of these questions to bee found in the Fathers as neither those which follow What foundation the Accidents doe rest vpon vpon some subiect Idem l. 4. d. 12. or without any subiect whether the bodie and bloud do there take their forme or whether our Lord be such a one there as he shall appeare in iudgement Whereto for a conclusion Lombard addeth this Whether he be there broken in deed or seeme onely so to be c. And here againe hee is in a foule pussle how to ridde himselfe of the Canon Ego Berengarius which notwithstanding hee concludeth on the contrarie That there is not any thing but the shew that is to say the similitude or apparance broken c. Now thus many opinions and so diuers and yet notwithstanding vncondemned being left as problemes and free for euerie one doe proue vnto vs that these good men were not as yet perswaded to what side to bend and that this doctrine was yet but verie new and raw to the Church For if it had had any long standing who doubteth but that so many worthy personages during so many ages would haue become resolued and resolute long before But it is about this matter that all the schoolemen doe busie themselues from this time forward some of them taking the one side and others the other vntill the time of the Councell held at Lateran wherein the question was decided though afterward they could not rest resolued so many were the doubts and scruples that crossed that vaine and idle vision In the meane time it happeneth that Lombard should make a scope and say That Christ is not sacrificed or offered in the Masse in effect and in deed but in a mysterie And that the Masse is not properly a sacrifice but a representation and remembrance of of a sacrifice Let vs reason thereupon If he be there then there also is a sacrifice yea there is a reall sacrifice but if there bee no reall sacrifice if there bee nothing made but a remembrance then is there no host offered nor yet the bodie and bloud of Christ reallie in the host Now in the yeare 8215. C. firmit credimus de summ Trin. t fid cathol The establishing of transubstantiation In Concil Lateranens l. de fid cathol S. vnt Pope Innocent the third in the Councell of Lateran published his decree We do constantly and firmely beleeue c. which determineth the forme and manner of this pretended transmutation and giueth the name to this monster in these words That in the Sacrament of the Altar the bodie and bloud of Christ are truely and verily contained the bread being transubstantiated into his bodie and the wine into his bloud by the diuine power And euer since that time it hath beene so taught in the Church of Rome But iumping together at the same time wee haue the Albigenses in all these Prouinces as Dolphinie Prouence Languedoc and Guien which being offended hereat do rise against the Church of Rome The Pope more sharply bent vpon their subuersion then conuersion sendeth on the one parte Dominicke to preach vnto them but Leopold Duke of Austria and Simon Counte of Montfort in deed to force them by their great power and armies He bent and imploied against them the Croisade euer before that appointed to go against the Turkes In a word hee filled all these Prouinces with flames of fire and streames of bloud and spread them here and there in scattering wise cleane contrarie to his mind throughout all the parts of Europe And the Chronicles of England doe testifie that there were some of them that fled thither for the same matter And Vincentius saith that they were burned at Paris by Dozeus And if we doubt whether it were for the same faith the confession of the Waldenses Confessio fratrum Waldensium will make the case cleare and plaine vnto vs which we intreat the reader to take the paines to peruse because that all the argumentes of the Patrons of transubstantiation are therein verie soundly confuted according to the time and the puritie of the doctrine agreeablie laid downe The summe whereof is That in the Supper the faithfull doth receiue the verie bodie and bloud of Christ That the bread and wine doe neither change their nature nor substance because that if the element should cease to bee there should not be a Sacrament any longer That as concerning the rest the bodie and bloud of Christ ought not to be sacrificed nor yet eleuated that it may be adored but receiued by the faithfull c. And this is added because that at that time the doctrine of a sacrifice had proceeded verie farre and that there was a like endeuoure for the mutuall establishment of transubstantiation and the sacrifice the one without doubt being a great deale the more recommendable by reason of the other CHAP. IX What hath beene the manner of the proceeding growth of Transubstantiation since the Councell of Lateran vnto the time of the Councell of Trent and the absurdities and contradictions proceeding of the same WHerefore euer since the time of the decree of Lateran the Schoolemen haue occupied themselues in the defending of Transubstantiation by Philosophie Brutish questions proceeding of transubstantiation which the fathers neuer knew Innocent l. 4. c. 19. Lombard l. 4. d. 13. Ioh. de Burg. de custodiend Euchar. c. 10. whereas such as had beene before them could not grow to a resolution about the manner of the change And now the Doctors handle no other matter but whollie giue themselues to find out reasons for the maintaining thereof and the Popes altogether occupied about the deuising of ceremonies for the honouring of it as God himselfe Innocent
there members owe yea what doe they not owe one to an other Seeing also that this head most liuely feeling all that which these members doe or suffer doe not disdaine to declare and manifest vnto vs that what is done or denied vnto the least is done or denied vnto himselfe and from him hath either reward or punishment And this is the cause why the Fathers haue called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assemblie a Communion And this second fruit and effect is also wanting in the Masse where there is no Communion betwixt the members nor any signification of this coniunction of Christ with vs of our selues together all men vsing of so many cornes to make but one Loafe and one wine and al of vs sucking life out of the same death nourishment from the same meate of the fleshe and bloud of our Lord But particularly in respect of our selues we being members of Christ and quickned by Christ are there nourished and strengthned both in Christ and of Christ And it is not more sure that the Minister doth giue vs the bread and wine that wee take them with our hands that we eate and drinke them that they are conuerted into our substance and become nourishment for our bodies to maintaine and strengthen this life then it ought to be sure and certaine to euerie Christian that our Lord in the holy Supper celebrated according to his institution dooth giue vnto vs at the same instant his flesh and bloud That we take them by faith that we eate and drinke them that they are turned into the life and substance of our soules becomming the foode of the same to maintaine and strengthen vs vnto eternall life Yea and which more is that by the predominant and ouer-ruling power that they haue they turne our soules both to Christ and into Christ vniting them vnto him and making them one with him and our bodies consequently and proportionablie after the manner of our soules doe make vs bones of his bones flesh of his flesh members of that head gouerned by his spirit and one with him to raise againe one day our bodies and soules to be glorified and raigne with him And this fruit also of the holy Supper is lacking in the Masse of the Church of Rome wherein there is not any thing at all representing this straite and neere coniunction with Christ or that true eating by the which it is cherished and maintained wherein such as are present doe neither eate nor drinke corporally nor spiritually wherein they become all together idle gasers and starers vpon the Priest which eateth and drinketh and vpon a pretended mysterie both deafe and dumbe and wherein in a word there is not any one action which stirreth vp their consciences nor any manner of instruction to helpe forward and ad vnto their knowledge These are the principall ends for which our Lord instituted his holy Supper and whereof wee haue beene altogether destitute vnder the Church of Rome which in steed of this sacred meate which we were wont to eate at our Fathers table hath fed vs with huskes apish toyes and mummeries intertaining in stead of all that which was the old fashion of Rome the poore people with vaine pompes and ceremonies and therefore famished with the want of the grace of God From that farre countrie whether our humane fancies had transported and led vs wee are put in mind of our Fathers table and become resolued to returne againe home vnto him from these abuses and deceits so farre differing from his institution to his truth and from our sinnes to his grace and that by his grace Father haue we said We haue sinned against heauen and against thee we are not worthie any more to be called thy children And hee hath according to the same euen his wonted mercie put a ring vpon our finger cloathed vs with Christ and caused vs to eate his flesh and his bloud They were dead hath hee said but they are returned to life they were lost and they are found againe c. To God bee praise and glorie for euer by the same his Sonne Iesus Christ our Lord Amen Let vs now runne ouer and briefely rehearse againe all that which we haue handled and intreated of in this whole worke In the first Booke we haue handled the rearing and raising vp of the Masse A briefe rehearsal of the whole worke from time to time and from parcel to parcell we haue shewed that the old seruice did consist of a publike confession of sinnes in the reading of the old new Testament and that of whole bookes of the same in singing of Psalmes by the whole Congregation in a Sermon vnto the people which was made by the Bishop or Pastor expounding either some place that had beene read or some such other as hee iudged fit for the edifying of the Church in offerings which were offered by the people for the poore and other vses of the same in a generall praier for all the necessities of the Church state in the institution of the holy Supper taken out of the Gospell or the Apostle in a witnessing of the sincere loue of the faithfull one towards an other before they should draw neere vnto the holy Table and in a denunciation vnto such as were not of this number to the wishing of them to abstaine in the distribution of the holy Supper vnto all the people vnder both kindes during the time of which action they ceased not to sing Psalmes or to read the Scriptures and finally in a solemne thankesgiuing for the benefit receiued as well in the death and Passion of our Lord as in the Communion of his body and bloud in the holy supper Which done the Bishop or Pastor sent the people away with a holy blessing And it is not to be forgotten as we haue seene that all this was done in an vnderstood and knowne tongue As for prayers for the dead praying vnto Saints the Canon of the pretended sacrifice and all the parts whereof it is framed wee haue seene them brought in many ages after and that at seuerall times and great distaunces betwixt one and an other and still impairing and growing worse from time to time Retaining therfore for our seruice that which we well perceiue to bee truely auncient and reiecting that which is notoriously new what shall such seruice bee to speake according to a good conscience but the same that is now vsed in the reformed Churches In the second Booke we haue compared the circumstances of the old seruice and those of the Masse First we haue found the Church vnder persecution without publike places to call vpon the name of God in Afterward wee did see Churches built for the same but without any manner of Images with tables let vs call them if you will Altars for the communicating of the holy supper but without Lampes burning of Incense Consecrations Dedications c. We haue obserued the lawfull election and calling of
falshood is as also the right and naturall interpretation of such places as are in controuersie as well as the peruerted and bastardly Yea the Gentile himselfe said Chrysostome will learne by our controuersies Chrysost hom 33. in Acta to what Church he ought to cleaue howbeit that both the one and the other do pretend Scriptures seeing we say not that we belieue in humane reasons that might be able to trouble him but in the Scriptures that are simple and true And how much the rather then the Christian who as one would say should be borne fed and made by the language of the Scriptures And in deed I hope that in this discourse which wee haue vndertaken of the historie and doctrine of the Masse it will appeare from place to place that it is altogether in vaine for the most part that our aduersaries fortifie them selues with the fathers who verily if they were to come amongst 〈◊〉 againe would neuer acknowledge for their children the deceits and abuses that are authorised vnder their names But as S. Augustine said August Epist 166. We haue learned Christ in the Scriptures as also wee haue there learned the Church I dare also here say vnto you my masters therein wee shall take knowledge of Antichrist therein shall we obserue the corruption that hee hath brought into the Church The corruption for it serueth not any more either for seed graine or grasse as sometimes The darnell good Corne alike perhaps vntil the time of earing would be able to deceiue vs a little but growne into flower and being come to their perfection that filleth with the stench of the smell and poysoneth with his vapour all such as should stand a farre off And euen so Antichrist for there is no more any question of a starre to conduct and guide vs to him of seeking of him in a Manger in his swathing band or in his first infancie As at such rime saith S. Paul as iniquitie began but to worke For to make vs all inexcusable the day of the Lord is come to his full height He is seated vpon seuen mountaines incamped in the Temple of God extolling himselfe aboue God extolling himselfe against God working with all the efficacie of Sathan in all powerfulnesse and myracles of lying making drunke with his Cup the Kings and Princes of the earth opening his mouth in blasphemies against the highest against his Christ and vnder the name of Christ All his properties all his circumstances are therein so liuely painted out vnto vs as that there is nothing wanting but the putting to of his name and yet that is also therein giuen vs in Cyphers in a mysterie which succession of time and the euident plainnesse of his effectes hath sith then deciphered To you then my Masters vpon whome the last times are come it belongeth to take knowledge of him either by the pourtraiture which yee haue of him in the Scripture or by his working which you see in the Church or by his words or by his workes For then you shall not haue to say vnto vs any more Who are you that declare him vnto vs Where are your Commissions Where are your Bulles These are the pettifoggeries of the Court of Rome It is said that the Sonne of perdition shall cause a great Apostasie Either we must turne with those of the Apostasie or protest against it But you should giue him thankes that shall haue counsailed you to flie from the plague into your towne from the Wolfe into your sheepefold and from fire into your barne You should ring the alarum Bell your selues to the end that men might runne thereto that men might seeke to succour you Apoc. 18.4 You should come forth for it is said Come out of Babilon my people with great haste and without looking backe for this is the spirituall Sodome And it is said 1. Iohn 5. Apoc. 18. 19 My little children flie from Idols And we all together will goe crying Shee is fallen shee is fallen Yea we shall goe singing Saluation and glorie and honour and power be giuen to our Lord God His iudgements are true and iust He hath reuenged the bloud of his seruants He hath executed iustice vpon her which hath corrupted the whole earth The smoake thereof shall ascend for euer AMEN THE END AND DRIFT OF THE Author in the writing of this Booke IEsus Christ our Lord who is the Truth Ignatius Cyprian Tertullian euerie where Math. 19.8 as auncient writers declare vnto vs not Custome aunswered to the Pharisies and Doctors of the Law In the beginning that is to say at such time as God accomplished the worke of Creation It was not so The question was aboute the law of diuorcement a lawe ordayned by Moses by authoritie giuen him by God a law practised amongst the people for the space of sixteene hundred yeares and more without any checke or controlement euen amongst the people of Israell and Church of God and yet notwithstanding the Sonne of God not waighing eyther the prescription or the continuance of toleration calleth them backe to the consideration of the estate and condition of the thing at the creation and to the first institution of the same God saieth hee made them male and female what God hath ioyned together let not man put asunder Thus likewise let vs learne to aunswere according to the example and commaundement of our Lord but vpon much more vrgent occasion whensoeuer the inuentions and deuises of men shall bee set before vs to the defacing of Gods ordinance and institution yea when any shall goe aboute to foist in humaine fansies to the abrogating and thrusting out of his holie word It was not so from the beginning not from the creation of Christes Church not from the institution of Christ not from his Apostles not from their Disciples not from the obseruation of the Primitiue Church not from any decree or determination concluded by the saide Church her first councels what God hath once appointed and ordayned let not vs cast off and reiect what the Son hath spoken vnto vs by his owne mouth Iohn 14.26 what hee hath taught vs by his Apostles that sonne concerning whome the Father hath giuen this charge heare him Those Apostles of whome the Sonne hath thus saide vnto vs I will sende the holy Ghost which shall teach you all thinges Him let not vs forsake for anie other thing that may come for anie faire goodlie shew or appearance that possibly it can haue for anie authoritie prerogatiue or prescription of time that it may pretend By thus framing our selues we shal be able easilie to agree with euery soule that hath anie taste of godlines and which hath in reuerence God his holy word and ordinances But the question shall bee at this time whether there bee not abuses brought into the Church of Rome to the preiudice of his holie seruice and worshippe and of his holy ordinances contained in his worde
boldly take him vp for so writing yea and somewhat too sharpely in the iudgement of the soundest writers so farre as that Gregory himselfe said that hee could haue desired that he had proceeded more modestly against him and yet at the vpshot hee doth not defend them Hieron cont Vigilant except you call it a defending of them to turne his backe vpon them and run away from them We do not saith hee light candles when it is cleare and bright day as you do slaunder vs but we doe vse the light for the mitigating of the tediousnesse of darknes that so wee may watch vntill day c. Elsewhere he confesseth that there are some in deede which doe lighten them euen at noone day but that it is through ignorance and simplicitie in honour of the Martyrs With a godly zeale saith he but not according to knowledge These reasons in conscience are they not directly against the practise of the Romish church In an other place he obiecteth against Vigilantius that in the Easterne Churches they were vsed to be lighted when the Sun did shine at such time as the Gospell was read not saith he to the end that they shold giue light but for to be a signe of ioy and reioycing So that in the end they grew from the forbidding of them to winke at them to a tolerating of them to the approuing of them by these degrees vnder Gregorie the Great some hundred yeares after to an expresse commanding and ordaining of them Gregor l. 12. in dict 7. cp 9. Platina in Sabiniano Duâ—â—nd l. 4. in Ration Extrauag de celebr Miss c. sin c. Of the crosse Coloss 1.20 Galat. 6.14 for hee it was that ordained the reuenewes for the maintenaunce of waxe candles and tapers And Sabinian his successor let the lamps burne continually in the Temples Wherevpon Durandus and others going about to giue a reason thinke it better to say that this is after the example of the candlestickes of the old testament deriuing the Christians from Iudaisme whereas the Apostles had taken great paines to draw and pull them quite away from the same Of the crosse they alleadge maruellous wonders They make a thousand allegories and as many hyperboles But what can be said more then S. Paule saith God hath reconciled all thinges to himselfe hauing made the attonement by the blood of the crosse of Christ And in an other place God forbid that I should desire to know or reioyce in any thing but in Iesus Christ and him crucified But roundly and all together at a blow we see them come downe from this crosse that is from the death and passion of our Lord the effectuall powerfulnes whereof is adored of the Angels vnto the only signe of the crosse namely the forme of the wood whereupon hee was hanged and there passing ouer according to their custome from the signes to the thinges and from the thinges to the signes they come to attribute vnto this dumbe and naked signe all whatsoeuer is said eyther by the Apostles or by the old fathers of the true and very crosse of Christ I meane not that of verie wood that is the thing that there is least reckoning made of but that of the precious bloode of our Lord verily and really shedde vpon the tree of the crosse for vs. How much more worth had it beene for them to haue dwelt and rested vpon the first tearmes and phrases of speaking Galat. 2.29 3.2 To haue Iesus Christ saith he painted before our eyes crucified amongst vs and we with him Now S. Paule teacheth vs that the crosse of Christ was an offence vnto the Iewes and foolishnes vnto the Gentils and the truth is that they scorned and cast in the teeth of the Christians Minut. in Octauio Tertul. in Apol c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cruces ferales the deadly and mortall crosse and called them Religiosos crucis the religious cleauers vnto the crosse c. as vntill this day the latter Iewes do not call him by any other name then the crucified one Whereupon the Christians to shew that they were not ashamed of the crosse but rather that it was their glory did plant it in the midst of their forehead and made it their marke and badge whereas the infidels would shew it them in token of a mocke they deuised how to vse it with honour and reuerence and turne the matter of their reproch into a most worthy monument of their victorie and signe of their triumph It is to the same purpose Tertul. de coron milit Augu. de verb. Apost serm 8 in Psal 41. that Tertullian saith Frontem signaculo crucis terimus that is we do oftentimes marke our selues in the forehead with the signe of the crosse And S. Augustine We haue a hart but not such a one as yours we are not ashamed of the crucified one that is to say of Christ for by contraries we deale placing the signe of the crosse where shame is wont to be most apparant in his signes that is in the face or forehead the barest and most vncouered part of man But thinke not for all this that they did worship either this signe or the figure and shape of the crosse yea rather in the beginning this signe was made amongst the Christians in the aire Arnob. l. 8. aduersus gentes aut Minutius Cyril 6. contra Iulianum and so went away hauing no abode and those which haue written 300. yeares after the first writers at such time as the Gentiles did reproch and reuile them therewith say in plaine and euident tearmes We doe not adore or worship the crosse neither doe wee wish for or desire it but rather your selues saith Arnobius who consecrate Gods of woode and doe worship the crosses of wood Chryso hom 55. in Matth. August tract 118. in Iohan. yea these make you the parties And Cyril against a like reproch of Iulian aunsweeth flat That the Christians do neither adore nor honour the signe of the crosse But if in any place there be any found which happen to fall in praysing of the crosse saying that it perfecteth all the Sacraments that there is not any thing well done without the signe of the Crosse c. it must be vnderstood to be spoken by way of alluding vnto the crosse of Christ and to the efficacie of his death as that whereupon are founded all the Sacraments and Mysteries of the Church Hieronym ad Eustochium Athanas de humanitar verb. August de peccat merit l. 2. c. 26. Contr. Faust l. 19. c. 14. in Psal 141. and without which all the doctrine of the same is as though it were not As when Athanasius saide That the Deuil doth go away at the signe of the Crosse hee addeth presently that this is by the calling vpon the name of Christ But and if our aduersaries will needs take it strictly according to the letter then let them learne
it once spoken of in this signification Processions In the second place Gregorie the first had instituted a procession to bee made vppon Easter day with a supplication or Letanie Now the ordaining of these supplications or Processions did first rise vppon the occasion of publike calamities as of the plague of the earthquake c. for the taking away whereof the people ioyned together in prayers vnto God But Honorius the first appointed that euery Lordes day there should be a Procession made at Rome from the day of S. Apollinaris vnto the daye of S. Peter with Gregorie his Letanie Some attribute that ordinaunce to Agapet Sergius as a thirde Promoter of this worke of augmentation followeth aboute the yeare 690. and casteth in vnto the rest all the festiuall dayes as namelie the fowre Ladie dayes and thus more and more superstition increased as the Moone when shee is past the change vntill it had gained the place and preheminence vpon the Lords dayes and that in all places This is the thing that Charles the Great the true and trustie aduancer of all Romish inuentions speaketh of Let the Priest with the companie of singers goe aboute the Church c. This same Sergius did further appoint that whiles the bread of the Communion was in breaking there should be sung Agnus Dei c. hee gaue censers to the Churches he ordained that the Priest should make three partes of the bread which he held in the Masse according to the custome which was then established namelie that there should alwaies bee an ordinarie and set number of Communicantes and that there should not bee anie Masse without a Communion The breaking of the bread into three parts and that the casting of the bread ordained for the same into three parts should bee to the end that the Priest might haue one part the other officers of the Church an other and the people that did communicate the third But whereas then also these priuate Masses beganne in which the same order of breaking and deuiding of the bread into the said partes was continued notwithstanding that no man but the Priest alone did receiue eate of it that no absurdity might seeme to cleaue vnto this practise it was clapt into a misticall matter the meaning whereof sayeth hee is Because that one parte of Christ is risen another parte walking vppon earth and a thirde parte of him remaining in the Sepulcher c. Others there are who had rather vnderstand it to signifie and haue relation to the faithful in heauen on earth and in Purgatorie Others again vnderstand thereby the Patriarkes Abraham Isaac and Iacob and so euery man according as his inuention pleased him The Pax. and Allegories likewise of the same stampe The fourth Maister of this augmentation was Innocent the first who in steade of the custome vsed amongst the auncient faithfull to kisse in signe of peace ordained a Canon whereout leapte that law decree of Charles the great Lib. 1. c. 53. l. 5. c. 94. Vt pax detur ab omnibus confectis Christi sacramentis that is that the peace that is the kisse of peace shold be giuen of al c. And he yeeldeth a reason because that therein is signified the true concord c. Now a little before the time of Charles the great Leo the second had changed the same into superstition ordayning in stead thereof the plate of siluer or copper which is wont to bee held out to kisse after the consecration Of taking of the Eucharist with the mouth Lib. 7. cap. 367 Concil Altifiod c. 36.37 which within a while after was receiued together with the rest of the ceremonies The fift practise of augmentation was that where the Eucharist had wont to bee deliuered into the hands of the Communicantes yea and that in the time of Charles the great as appeareth by this Canon Vt qui acceperint sumant That those which haue taken it with their hand may take it with their mouth for otherwise let them bee shutte out and excluded for sacrilegious persons It was now forbidden women to touch it with their naked handes yea and to touch the linnens wherein the Sacramentes were wrapped far from the practise which was vsed by Gorgonia the sister of Nazianzene who handled it with her handes and kept it about her going aboute her busines Then they beganne to giue it them at their mouthes Alber. Krantz in Metrop l. 1. c. 19. Beda de rat temp lib. 2. Paul Diacon l. 6. de gestu Longobard Adon. aetat 6. Many Masses as wee reade of Iustinian in Nicomedia who tooke it with his mouth at the hand of the Bishoppe of Rome and of Witikind which saw as hee said a little childe who had it giuen into his mouth for euen such fables were plentifull at this time The sixt there was wont to bee celebrated but one common supper for all and so by consequent they had in euerie Temple or Church but one Table or Altar But as the people grew slower and slower in communicating so they perswaded them so much the more to bring offrings yea constrained them thereto by the Canons of their Synods and by the lawes of the Empire and to this end they made men belieue that it was sufficient for them to bee present onelie so that they forget not to offer in so much that Masses and Altars did multiplie the communion in the meane time withering and falling away and that so farre foorth as that the Priestes themselues sometimes did not receiue it Lib. 7. c. 50. though they had consecrated the same This is faithfully witnessed by Charles the great his lawes Let the people bee warned to offer Iugiter continuallie Whereas the former went no further but to communicate often and the reason is added Because that these offringes are verie profitable for those which offer and for theirs Lib. 6. c. 16â— Concil Altissi cap. 10. Againe Let the people offer daylie to the Priests or at the least euerie Lords day c. And for the multiplying of Masses these goodlie Canons It is not lawfull to say two Masses vpon one Altar in one day neyther yet for any Priest to say anie the same daye vpon the Altar whereupon the Bishoppe shall haue saide one And of the not communicating of the Priestes themselues Wee will sayeth Charles That so oft as the Priest doth offer the bodie and blood of Christ so oft hee doe receiue the same c. Because sayeth the Canon manie doe otherwise as it is reported vnto vs Concil Tolet. 12. De consecr Dict. 2. c Relatum est Lib. 6. Car. c. 118. Concil Worm c. de purgand Monach. Concil Altisiod c. 12. Carol. lib. 1. cap. 161. insomuch as that there is neede that the Emperour his authoritie shoulde prouide for the same The seauenth and by this you may see how farre the abuse was now growne namelie as that if a Monke had robde
the Monasterie of neuer so little a thing for his purgation hee was put to receiue the Sacrament in these wordes Corpus Domini sit tibi in purgationem Let the bodie of the Lord bee thy purgation that is for a proofe and triall whether thou bee guiltie or no whereas they were wonte to say in the supper To feede thee vnto eternall life Some gaue it vnto the deade whereuppon the Canon in the councell of Auxerre was made De Eucharistia mortuis non danda and all did vse to giue it to young children whereuppon came the constitution and lawe made by Charles the great To haue the Eucharist readie for to giue to children euerie daye Others did weare it at their breast as they vse to doe the Agnus Dei the blessed graines c. at this day The eight practise was the beginning of the consecrating of it in honour of the Saintes the Masse drawing to their profit and aduantage all the abuses and poisonous infections which were sprung vp together in the Church Whereupon we reade that Gregorie the third added these wordes vnto the Canon Quorum festiuitas hodiè celebratur whose feast is solemnized this day About the yere 750. and 800. because that at this time beganne the inuocation of Saintes to be very rife in the Church of Rome To be briefe Adrian the first as we haue seene redoubled and drew out the Offertorie into a far greater length to the end that there might be the more time leasure for the bringing of their offeringes and caused to be receiued so neere as he could the Gregorian office in euerie place So likewise did Stephen his successor and ordained moreouer that in euery Masse said vpon the Lords day there should be sung Gloria in excelsis whereof wee haue a law by Charles the Great lib. 6. c. 170. The saying of Masses for the dead was not yet established by law Ep. 2. Gregor ad Bonifac. in Tom. 2. concil Naucler Ge. 25 so carefull was he to apply himselfe to all their decrees and nouelties And all this fell betwixt the time of Gregorie the first and the thirde which fell about the time of Pipin and Charles toward the yeare 800. And yet this is to be noted that Masses for the dead were not as yet established by law for Boniface the great Apostle of the Romaine ceremonies in Germanie consulting with Gregorie the second about his commission demaunded of him amongst other questions If kinsfolkes shoulde offer for their dead and so thereupon was inioyned by the Pope to see it done and obserued CHAP. IX What was the manner of the proceeding of the Masse and of the making vp of the same as also of the vse thereof after the time of Charlemaine and particularly of the taking away of the cup of the Lord. NOw we haue hitherto seene the setting together and building of the Masse and that for many ages and by many authors and rearers of the same and of the diuers differing peeces whereof it was patcht From henceforward we are to looke vpon and take the view of the rising not so much of the building as of the vse and manner of vsage thereof falling out more pernicious faultie then the former Let vs alwaies call to mind that the holy Supper by hy his first institution was a remembraunce of the death and passion of our Lord and a communicating of the faithfull in the bodie and blood of the same with the creatures of bread and wine as seales and assurances of eternall life and wee haue seene the making of a Supper without any Communion a pretended sacrifice without any remembraunce of the death of Christ But now it becommeth a custome to vse it in remembraunce not any more of the passion of our Lord and of the merite of his crosse but of the Saints Masses in the honour of the Saints and for diuers other vses of their sufferings and of their merites It is made good for all vses for the liuing for the dead for the whole and for the sicke for men and for beasts for the fruits of the earth and the distemperatures of the aire c. This is now from henceforth become a Catholicon and vniuersal remedie good for euerie thing except for that from which it is fallen and degenerate as namely for that for which the holy Supper was instituted and contrariwise there is not left vnto the holy Supper whose place it vsurpeth the least marke or signe of it selfe It is good for the dead Let the remembrance of the dead be made in all Masses Concil Cabilon Can. 33. saith the Councell of Caualion and the reason is added though it bee smally to the purpose For euen so saith it therein is prayer dayly made for the liuing And it was likewise at this time that they were begun to bee ordained by tennes and thirties c. as it appeareth by the Epistles of Sigibaldus Torchelmas Cuthbertus Lullus c. of giuing landes to the Church in these wordes Offero Deo omnes res quae in hac chartula continentur insertae pro remissione peccatorum meorum parentum ad seruiendum Deo ex its in sacrificiis Missarumue solemniis c. I offer vnto God all that which is contained in this scedule for the remission of my sinnes and the sinnes of my forefathers for the seruice of God practised in the offering of sacrifices and saying of Masses a thing neuer heard of to bee vttered and spoken of by any former writers Good against tempestes Call to your mindes saith Lullus and remember to sing the Masses which are accustomed to be sung for tempests Good against sicknes The priests saith Wigbertus at this time haue said euery one of them fiue Masses for the recouerie of Lullus Good for warres Let the Priests saith Charles and Lotharius say the Masses vsed for them that go to wars with vs. Good for to purge offenders If any man in the Monasteries saith the Councell of Wormes be suspected of theft let him be purged by the taking of the Sacrament And Sybicon Bb. of Spire in the councell of Mentz about the yeare 1100. did by it purge himselfe of adultery Good to hallow cities and fortresses Leo the fourth about the yeare 900. did hallow the Cittie Leopolis against the Saracens And finally good against inchanters for the priestes do vse the hallowed linnens wherein the Eucharist is wrapped for to quench and put out fire And it was requisite that the Councell of Schelestat should helpe and remedie the same by an expresse article Concil Selegstad c. 6. But how farre off are all these vses from that which is ordained by the Sonne of God He that eateth my flesh and drinketh my blood he abideth in me and I in him Againe All we saith the Apostle which doe eate one and the same bread are one bodie c. But let vs proceed if it bee S. Gregories it deliuereth soules out of
Thom. in 1. ad Cor. 11. lect 5. But vpon the Epistle to the Corinthians This Sacrament sayeth hee is giuen vnder a double kinde for three reasons The first for the perfection therof for seeing it is a spirituall sustenance it must needes haue a spirituall meate as also a sprituall drinke wherefore it is saide in the tenth Chapter that all haue eaten one spirituall meate and all haue drunke one and the same spirituall drinke The second by reason of the signification thereof for this is a remembrance of the death and passion of our Lord wherein the blood was separated from the bodie and therefore is giuen alone and by it selfe in this Sacrament And the third reason is this because of the sauing effect that is in this Sacrament for it serueth to the saluation of the bodie therefore the bodie is giuen it serueth to the saluation of the soule and therefore the blood is giuen But tell mee I pray you how farre more fit these three reasons are for to proue that it ought to bee giuen then the other three are to proue that it ought to bee taken away And what followeth hereof then but that to cut off the same is to depriue men of their spirituall food to weaken the remembrance of the passion of our Lord yea and to frustrate his people so much as in them lyeth of their saluation But see how time carrieth thinges away Thom. in Summa par 3. q. 8. art 12. for after that hee had saide To the perfection of this Sacrament there is required manducatio potatio eating of the bodie and drinking of the blood by consequent he that shall take the bodie without the blood shoulde haue but a lame and imperfect Sacrament hee addeth vnto this truth the error of the time carrying him away Notwithstanding there had great care reuerence need to bee vsed of them which receiue the same that so nothing may bee committed which might turne to the misprision contempt of so great a mystery which is most chiefly like to happen by shedding of the bloode if it should bee vndiscreetlie handled this is that which they call periculum effusionis because the Christians encreasing in number that there are amongst them old men young men children all which cannot bring such discretion as were requisite to so bolie a Sacrament it is obserued in some Churches not to offer the blood vnto the people to bee taken of them but the Priest taketh it himselfe alone hee sayeth that it is obserued wherein wee way well picke out this construction Thom. Opusc 58. c. 13. vz. that it is not a law but a custome in some churches that is that as yet in his time this custome had not preuailed euerie where And his reason of the great number of Christians is not to the purpose for the question is not of the daunger of spilling or of the number of Christians but of the number of Communicantes Now wee haue shewed before that the zeale of the Primitiue Church in frequenting the Sacramentes did farre exceede and goe beyonde the zeale of this time In brief for the vpholding of this opinion it is resolued vppon and concluded by him that the blood vnder the signe of bread is ioyned with the bodie per connexienem Scotus in Rep. dist 10. q. 3. as all the rest of the humors which is one branch of his Transubstantiation But Scotus disputeth against him both in the stocke and in the branches in these wordes Non est certum nam vtrumque potest sustineri noutrum probari This is not certaine for the one and the other may bee argued and reasoned but neyther the one nor the other can be proued Richardus de Media villa and Petrus de Tarentasia who liued since Innocent the fourth doe witnes that in their time the Sacrament was distributed vnder both kindes not onely to the ministers of the Altar but also to the best of the parish being such as by reason of their discretion were not to be feared of committing this matter of daunger Petrus de Palude sayeth Petrus de Palude in 4 Sent. d. 11. q. 1. That in certaine Churches this was done vnto all manner of persons in his time by the good order that was taken to auoide shedding also It is meete and of necessitie that there should be a twofold matter in this Sacrament meate and drinke D. 11. art 1. because the effect of the Sacrament must be perfectly represented by the figure now the effect of the sacrament is the perfect nourishing of the soule c. Cassander out of Gulielmus de Monte-landuno Idem in 4. Sent. d. 11. q. 12. art 1. q. 1. Qui recipit corpus Christi totam veritatem recipit sed non totum sacramentum ideo multis in locis cōmunicatur pane vino i. toto sacramento He that receiueth the bodie of Christ receiueth the whole truth but not the whole sacrament and therfore in many places they communicate with bread and wine that is to say in the whole sacrament c. Bonauentura a gray Frier famous amongst the schoolemen In the sacrament two things are to be considered the efficacie the signification Bonauent in lib. 4. Ser. t. d. 11. and therefore to be of the perfection or soundnesse of the sacrament is ment two manner of waies either according to the efficacie and power fuluesse thereof and so euery part is the whole or as concerning the signification and in this sort and manner the two kinds are of the perfection and intirenesse of the sacrament in as much as this sacrament is not sufficient in one of them but in both Also Of the two signes there riseth a perfect sacrament of the integritie and perfection whereof the dispositiue reason riseth naturally because neither the bread nor the wine doe either of them apart refresh and feede mā but rather both together The reason completiue riseth also of the holy institution which hath ordained these two signs to represent a perfect nourishment And he neuer speaketh otherwise In so much as that yet euen in these latter ages and times men were not come so farre as to denie that the Communion vnder both kinds was the institution of Christ or the obseruation of the auncient Church Lyran. in 1. ad Cor. c. 11. Proucrb 9. Sup. haec verba bibite vinum quod miscui vobis Dionys in 1. ad Cor. c. 11. 2. part serm In die caenae Dom. or else to alleadge any other cause of the taking away of the cup then the daunger of shedding for Lyranus saith plainly expounding the place of the first to the Corinthians He speaketh here of two kinds because that in the primitiue Church they were both giuen vnto the faithfull but for feare of spilling there is nothing giuen now a daies vnto the laitie but onely the kind of bread And a long time after him Dionys
as worthilie communicate therein Note that for the saluing of the honour of the Councell of Constance hee will haue the thing not to depend vpon the institutiō of Christ but vpon the custom of the church Againe how that hee maketh that to bee a matter of indifferencie in the Sacrament which is indeed essentiall vnto the same and further he will haue the Bohemians not onelie to take it thankefullie at his hands but also binde themselues that when hee hath solde them the blood of Christ they should quite claime and wholie burie in silence whatsoeuer other agreeuances which they had conceiued against the Church of Rome especiallie that of the iurisdiction and Primacie of the Pope If sayeth he the Bohemians persist to demaund this communion and according lie send their Legate with expresse commaundement to bee instant and importunate for the same then the holie Councell shall giue libertie to the Priestes of Morauia and Bohemia to administer the communion vnto their partishioners vnder both kindes but yet with condition sayeth Nauclerus that if so bee in all other thinges the onelie matter of communicating vnder both kindes excepted they doe conforme themselues vnto the faith Naucl. Gen. 48. f. 174. ordinances ceremonies of the church of Rome Wherfore were those deadlie and cruell wars wherefore was there so much blood shedde to purchase this decree in the end Let euerie man iudge if it were not vppon good ground and cause 1500. that Albertus Pigghius one of our great aduersaries said speaking of these two Councels That they haue made decrees against the law of nature against the cleare and manifest Scriptures against the authoritie of antiquitie and against the Catholike faith of the Church As also the Thomists doe holde that the Councell of Basill was assembled and called in ill sorte and ought to bee helde as no Councell And yet after these Councels the Doctors stoode not firme and well assured of the soundnes of their determinations so harde a thing is it for falshoode to get out of the clouches of Veritie and Truth for Gabriel Biel sayeth that The Priestes are more worthie then all the holie Laitie Gabr. Biel. Lect. 52. litera f. yea then the virgin Marie because that they doe communicate vnder both kindes And therfore the Sacrament vnder one kinde notwithstanding their concomitancie is more excellent then vnder both kinds And yet in another place he lancheth deeper That it is not sufficient to haue the grace of the communion by the taking of the bodie which is signified by the element of bread if we haue not the grace of redemption by the bloode signified by the element of wine otherwise sayeth hee The Sacrament is imperfectum alimentum that is an imperfect foode and nourishment In the ende wee are come to the Councell of Trent Concil Trid. Sess 6. wherein as appeareth by the tenor of the same it was required by many great Princes and estates of Christendom that the cup might be restored vnto the people which thing was put to be consulted vpon about the same was the whole summer in the yeare 62. passed ouer with great strife and contention in wordes some holding with the inhibition ordained in the Councell of Constance Consule Cassand de communione sub vtraque specie edita Coloniae 64. the hard tearmes onelie whereof they had been admonished by Gerson being somewhat qualified and others for the grant and allowance thereof made in the Councell of Basill vpon certaine conditions which being indifferent Talis confessio fieret sine detrimento imminutione plenariae potestatis ecclesiae Romanae such graunt and allowance should be made as might stand without the preiudice or diminishing of the ful power of the authoritie of the Church of Rome But manie words hauing passed to and fro they keeping a middle way ordayned That non conficientes that is such properlie as make not the sacrament but receiue it onely aswell Priestes as the Laitie are not bounde by the institution of Christ to receiue both kindes Wherein they doe not stretch the priuiledge of the Priestes but quo ad actum conficiendi so far foorth as it concerneth the acte of Consecration But what greater necessitie can wee looke for to bee laide vpon vs then the commaundement of God they goe about to proue That it hath beene alwayes in the power of the church to dispence of the Sacraments as hee shall thinke best salua eorum substantia that is reseruing their substance safe and entire vnto them But from whence shall wee learne the substance thereof but from the institution of Christ And yet notwithstanding they conclude That it is verie considerately and well done of the Church to ordaine the communion vnder one kind alone as if that the receyuing of it vnder two were not of the substance of the Sacrament But what is there notwithstanding that can bee more substantiall in the sacramentes then that which maketh them Sacramēts that is the signes instituted by Christ And moreouer That seeing that Iesus Christ is whole and entire vnder one of the two kindes it is not needfull to take anie moe then one and that those which take that one alone are not defrauded for all that of anie thing necessarie vnto their saluation Who doubteth that this Diuinitie was vnknowne vnto the Primitiue Church That Christ in what place soeuer hee bee is there whole and entire And notwithstanding who euer was so bold to draw from thence a conclusion directlie contrarie to the expresse institution and is the question in this place about the practising of that rule of naturall Philosophie That which may bee done by the fewer and lesse number should not be done by the greater c And if this might finde place who would not take vp some one colourable excuse and reason or other to reiect all the sacramēts seeing it is saide That Jesus Christ dwelleth in our heartes by faith Ephes 2. Heb. 3. Iohn 6. Calat 3. that we are made partakers of Christ by faith in his word that hee dwelleth in the belieuers and the belieuers in him that we put him on in Baptisme c. For who cannot conclude from thence Baptisme is sufficient what haue I to doe with the holie Supper The word sufficeth what neede haue I of the Sacraments if it were not that wee did giue that reuerend and Christian regarde vnto the institution of Christ to bound and limit all our conclusions within the tearmes of the same In the meane time it curseth all them which hold that the Communion vnder the two kinds is necessarie either in respect of saluation or otherwise in respect of the commaundement of God as all those likewise which say that the cuppe hath beene taken from the Laitie without anie manner of sounde ground or sufficient reasons and as for the sute and request amde by Princes that it might bee restored to them and their Subiectes they commit that to the
fire purged from the earth refinedeuen seuen times And what gold is that whereof the Prophet speaketh verily such as is hid from the outward sences of the Saints but in the inward closet of their hearts is bright and shineth with the light of God according to that which the Apostle saith that some build vpon gold others on siluer and others on precious stones c. And thus behold how that faith true doctrine is the true building of the Church And againe Many people do build walles and raise pillars c. but where is the choise that is made of the Ministers of the church And let not any man alleadge here vnto me the temple of the Iewes the table the lampes the censors c. These thinges were good when the priestes did sacrifice beastes when their blood was the ransome for sinnes c. Idem in c. 7. Ierem. But now that our Lorde poore though he were hath dedicated the pouertie of his house let vs not thinke vppon any thing but his crosse let vs make lesse accompt of riches then of durt let vs not be in loue with this Mammon which our Lord hath called vnrighteous let vs not loue that whereof Saint Peter confesseth so freely and cheerefully that he hath none let not vs say of our goodly marble stones as the Iewes did The temple of the Lord the temple of the Lord for the temple of the Lord is there where a true faith a holy conuersation and the societie of all manner of vertues doe dwell That is to say if wee belieue S. Ierome that the temple of God is that place Chorus what manner of one soeuer it be where pure doctrine is preached by good Ministers and where it is receiued by the faithfull vnto obedience of faith and charitie c. Whereby we also see that after that Christians had these gorgeous temples they now and then forsooke and cast them off to retaine and hold fast the pure seruice of God Victor l. 1. 3 Vnder the time of the persecution by the Vandals Victor maketh mention that they came again to celebrate diuine seruice without making any difference of place euen wheresoeuer they could further that because of the furious outrage of the Arrians they assembled in priuate houses And at Constantinople we reade Sozom. l. 8. c. 21. 27. that the Orthodoxes for the vniust exile of Chrysostome did forsake the temples to come together in priuate First at Constantine his cestern thē without the citie in a kind of old theatre finally during the sharpnes rage of the persecution Socrat. l. 6. c. 18 Chrysost ho. 46. in Math. sometimes vnder close walks in the suburbs somtimes in the fields Wherupon Chrysost saith in certain places We haue retained the fundamental points of doctrine howsoeuer we haue left for them the foundations groundworks of the temples wals thereof Now the places of Christian assemblies according to the diuersitie of the time and manner of building had diuers names In Actes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high hall in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places or houses of praier Dominica the Lords places Martyria because they met in the places of the Martyrs their sepulchers for the kindling of their zeale As they grew in the faith about the time of Constantine they called them Basilicae borrowing their names from the pallaces where Princes were wont to sit and hold their assises Then Temples at such time as Christendome fell to gratifie and temporize with Paganisme as is to bee seene in the time of Saint Augustine S. Ierome c. And in the end the thing containing taking the name of the contained they were called Churches because that the Church was there assembled as prophane authors doe say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lueia in Dial. Merc. Maiae to make cleane the Church or assemblie or banquet that is the place where these things should be done In this first antiquitie it is not read that they were built or dedicate to any other then God onely To whom they were built Sozomen l. 2. c. 3. Euseb l. 3. de vit Constant l. 5. c. 2. Sozom. l. 2. c. 26. Socrat. l. 1. c. 16 and therefore were called Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence came the name Kirke as yet in vse amongst the Germains And Constantine did not vse to doe any otherwise and therein they had a purpose to differ from the Paganes In the place of Christes sepulcher he builded a stately Church Eusebius calleth it Martyrium magnum because saith hee it was consecrate to Iesus Christ the great and faithfull Martyr c. At Constantinople hee named one Irenen by reason of the peace of the Gospell and another the Church of the Apostles because of their doctrine but both of them dedicated vnto the Sonne of God For as concerning that which is read in Nicephorus that Constantine did dedicate the citie of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Mother of God Langus although a Romanist hath verie well noted and proued from Eusebius that the accent is abused taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei genitricem for Deo genitum that is the mother of God for the Sonne of God where there is nothing to make the difference but onely the accent And Nicephorus in another place acknowledgeth the same Niceph. l. 8. c. 49. l. 7. c. 49. Athan. in lib. de passione Domini August aduersus Maxim In Athanasius but this little booke cannot be his the Iewes of Beryta being conuerted did dedicate their Sinagogue vnto the Sauiour of the world and many others afterward by their example And Saint Augustine also reasoneth from thence against Maximinus the Arrian If we build saith he a temple of stone and of wood vnto any holy Angell be he neuer so excellent should we not be accursed of the truth of Christ and of the church of God seeing that thereby wee shoulde giue vnto the creature the seruice which is due vnto none but vnto God onely Idem de ciuitat Dei l. 8. c. 27. l. 22. c. 10. August in Psalm 94. As likewise he teacheth in euerie other place that the temples the pastors the sacrifices are not belonging or due to any but to God Vni magno debentur And that there was not any temples or altars built vnto the Martyrs Because saith he they are no Gods but haue the same God that wee haue but although there bee sepulchers built for them memorias sicut hominibus mortuis they are but as memorials of dead men whose soules notwithstanding liue in the presence of God Whereby we learne that if we reade yea though it were in his time or somewhat after as abuses crept in that there were places of prayer as chappels chauncels or temples called by the names of Martyrs or
mysterie as indeed there is neuer any mention made but of bread simplie And all the offringes from amongst which the breade of the holie supper was taken was such bread as was ordinarilie vsed to bee eaten in houses which as al men might see was not without leauen seeing that the old church did communicate euerie day except wee will not belieue that the Christians likewise did not eate any other bread at their owne houses but vnleauened bread Chrysost 1. Cor. c. 5. Chrysostome saieth Take no care hereafter about this leauen for now likewise thou hast an other lumpe the shadowes are past And Gregorie the Great maketh not mention of anie other bread in the holie supper then the common and vsuall such as they kneaded and baked at the Bakers house and was solde in the market at Rome Gregor in Registio Likewise in his Register we haue these wordes When wee take the breade whether it be leauened or vnleauened wee are made a bodie of the Lord our Sauiour Againe expounding the Passeouer vnto the Christians he saith Hee eateth vnleauened bread which doth good works and when they are done doth not marre them with vain glorie and hee that doth the workes of mercie without the mingling of sinne with them c. To be brief Niceph. l. 8. c. 53. 54. Nicephorus intreating of the heresie of the Theopaschites and Monophysites so called because they taught that the Godheade it selfe did suffer doth obserue and note for our behoofe that in the supper they vsed vnleauened bread and not common and ordinarie bread And this they affirmed that they held from Gregorie the great Bb. of Armenia so far was it off to be held at that time either for an heresie or for an error to vse common bread in the celebrating of the holy supper And this was after the year 700. Insomuch as that it may seem that this custom entred into the Latine Church about the same time that the popes delighted themselues to trim vp their churches with al maner of Iewish ceremonies after they had once spoild and robd it of al her principal and goodly ornaments indeed as humilitie simplicitie purity c. And indeed the Decretal of Clement the third about the yeare 1188. against the Priests which vsed cups of wood leauened bread sheweth that this ordinance was not as yet throughlie established De celebrat Miss cont lit We reade that about the year 1100. there began a schisme betwixt the Greeke and Latine Church about this matter and that the reasons were handled on the one parte and on the other by Nicaetas Monke of Constantinople standing for the partie of Michael the Patriarke and Humbert Bb. of Sylua Candida standing for the side of Leo the 9. the one and the other shewing himselfe but weake in that they striue to make that necessarie which the Church had helde indifferent The worst was that vppon this question and controuersie these two Bishoppes fell into an other namely the Primacie or supremacie Durand l. 4. c. 41. Extrauag de celebr Miss C. finali Thom Aquin. op 1. cont error Grec c. 32. Hildebert Ceneman Ep. 44. which caused that neither of them to auoide the impeachment and weakening of his authority would yeeld a haires bredth from his conceiued opinion For about this time Durandus wrote that the Masse might bee celebrated with leauened bread and brought in to proue his purpose the Extrauagantes de Celeb Miss And Thomas Aquinas after him That of a truth it agreeth better with the puritie of the mysticall bodie to vse vnleauened bread in this sacrament but not saith hee as though it coulde not bee well administred with leauened bread And the Epistle of Hildebert Bb. of Mans which censureth the Priest that had offered common bread vseth these wordes Therein hee swarueth from the rule of custome but not of faith and it behoueth thee to correct the fact Concil Ferrar. as a scandall and offence rather then as a sinne and that thou carrie thy selfe rather like a Father towardes him then like a Judge And this thing was afterward decided by a Councell held at Ferrara for the agreeing and reuniting of the Greeke and Latine Churches That it was indifferent to celebrate the holy Supper either with leauened or vnleauened breade And therefore why shoulde such differing and disagreeing affections continue so long for thinges so reasonable and indifferent Of the wine The like hath beene about the wine of the Lordes Supper Some vnder the colour of sobrietie would vse water and not wine Of such S. Augustine and Epiphanius make mention amongst the Heretikes and not without cause seeing they abolished one part of the substance of the Sacrament But S. Cyprian doth refute them sharpelie and bringeth them backe to the institution of Christ who onely must bee heard in all thinges concerning them And hereupon it is that he hath it so oft in his writings That in this sacrament which is Christ no man is to be heard but Christ himselfe Others would haue the wine delaied with water and the most auncient Christians did so vse it and that not without apparant shew inasmuch as the people of the Easte did not ordinarilie vse wine without water as the Hebrew and Greeke phrases of speech do proue howsoeuer they alledge other reasons for thus their vsing of it as that there came out of our Lord his side water and blood That this is a signe of the two natures in Christ or rather of the vnion of Christ with his church allegorizing vppon euerie thing according to their accustomed maner Howsoeuer it bee notwithstanding it may bee that the course of the text would not shew vs in this particular point of the blood and water anie thing but the true and vndoubted death of the Lord in this that the wound had pierced the case of his heart because also that if wee should fall to allegorizing then with the greatest part of the Fathers we shold thence collect and gather the two sacraments of the Church that is Baptisme from the water and the Eucharist from the blood c. Onely let vs not finde fault with this obseruation prouided that it bee voide of superstition that is free from condemning of those which do not administer anie thing but onely wine as also without any preiudice to the libertie which Christ hath left vnto his children which will not admit any manner of necessitie but that which is grounded vpon the holy word If any doe contrarywise bring in any other necessitie wee affirme that it is not without an error because as they themselues do say to make that to bee a matter of faith which is not is to sinne and erre in the faith And therefore wee condemne the Canons of the church of Rome which say absolutelie that the wine cannot bee administred without water Canon Oportet C. in sacrament D. 2. de Consâ— seeing there is nothing saide or
sound and large foote least it might ouerturne But and if there do any thing of the body or of the blood fall vpon the couering or pall of the Altar let them in any case cut it away and burne it and lay the ashes in some cleane place c a great matter if so be such regard care were so necessary that the ancient church should forget this or that the ancient church whereof we stand so greatly hauing neglected it we should notwithstanding hold it so needfull and necessarie Before the holy table The vaile whereupon the elements gifts or offerings were set there was especially in the Greek church a vaile drawne which after that they which were as yet to be catechised Chrysost in hom â—d Pop. Antioch hom 36. in 1. Cor. were departed gone forth was drawne together then they went forward with the blessing of the Sacraments Chrysostome in many places When thou hearest let vs pray altogether and therewithall seest the vaile drawne together then thinke that heauen is about to open and the Angels to discend c. This custome was retained as hauing beene first borrowed from the Iewes for they had a vaile in the midst of the temple and this vaile was clouen and rent in sunder in signe of the vniting of the Iewes and Gentiles the one with the other or els from the Gentiles for they likewise had vailes spread and drawne abroad before their altars Tertul. in Apol Apuleius saith Velis candentibus reductis the white vailes being drawne together Tertullian Conspectus caeterorum velo oppanso interdicebatur There were saith he not any but priestes that came neere for euen the very sight was kept from all others by the meanes of a vaile hanging before it And in these indifferent things the ancient church did apply it selfe very wisely sometimes to the Iewes and sometimes to the Gentiles But all this great adoe and preparation came in a long time after the Church through the corruption of the time proceeding by little and little from the inward to the outward from the center to the circumference from the substance to the circumstance and from the discipline of Christ to an imperiall statelinesse and eminencie in the world Now these sacraments being there placed wee haue declared the manner of the blessing consecrating and distributing of them to the faithfull with what prayers with what holy wordes c. But there is yet behind one circumstance which is whether these prayers and words were vttered in a language knowne and vnderstood of the common people or not which is a matter in controuersie betwixt vs and our aduersaries CHAP. V. That the old and auncient seruice was said in a language vnderstood of the people and by what degrees it was altered and chaunged ASsuredly That the seruice vsed in the Church of the Iewes was vnderstood of all the care that it hath pleased God to take for the instruction of his people throughout the whole course and cariage of the Church should bee able in a word to make this question friuolous and needlesse He that would haue all his people to know all his law and all the ceremonies likewise of the same at their fingers end who so much commanded them to get knowledge and condemned ignorance so sharpely who would haue it as a frontlet betwixt their browes and as a glasse before their eyes that the father should teach it vnto his children in the fields in his house lying standing c. cannot in any wise be thought that he would haue it kept hid secret from him by the barbarousnes of a language not knowne or vnderstood that is lockt and clapt vp in ciphers that it might not be comprehended or attained He likewise that so expresly commandeth fathers to teach their children the cause of the institution of his sacraments namely that of the Passeouer into whose roome that of ours called the holy Supper is come who would that children should question their fathers therof that fathers should answer their children that in the time of the shadows of the old Testament rudiments of the law shal not be vnderstood and taken to haue meant that his people should be taught in a language not vnderstood neither yet to haue taken it for an honour and worship to bee praied vnto and serued of them without vnderstanding And in deede the Sacramentes of the old lawe are instituted in the Hebrew tonge which was the vulgar and common language amongst the people And againe when he would terrifie and make them afraid hee threatneth them with a strange and barbarous language 1. Cor. c. 14 and with lips which they do not vnderstand And S. Paule concludeth saying Tongues are signes not to the beleeuers but to the infidels and vnbeleeuers And there is no cause why it should be here alleadged that from the time of Esdras vnto Christ the people had learned the Chaldee tongue vnder the captiuitie and that yet notwithstanding the Scriptures were alwaies read in the Church in the Hebrew tongue For the question is not in what tongue it was read but whether it were vnderstood of the people or not Nehem. 8.2 And for that let Esdras himselfe be belieued saying Esdras the Priest brought the law before a multitude of men and women and all those which could vnderstand So then it may bee seene hereby that not so much as the women but they vnderstood it He read the same vnto them in the street before the water gate froÌ„ the breake of the day vntill noone and the eares of all the people were attentiue to the booke of the law Wherefore were they thus attentiue but that they had a purpose and intent to vnderstand But that is more Nehem. 8.8.3 They themselues did reade distinctly plainly for to vnderstand did vnderstand it in reading of the same What is that other properly but to reade Esdras without hauing any purpose to vnderstand him But say they It is said that Esdras and the Leuites did expound the law vnto the people True but it is as plaine and cleare Nebe 8. v. 7.9 that it was the sence and meaning of the law and not the words or phrases of speech for this selfe same Chapter hath alreadie certified and assured vs that they vnderstood them And in the same sence it is said Act. 8.35 that our Lord and Sauiour expounded Esay in the Sinagogue whereat the people were rauished and the scriptures likewise vnto his disciples in Emaus Suk 24.27 that Philip expounded the 53. of Esay to the Eunuch Who will belieue that this great noble man did not vnderstand the words seeing he did reade theÌ„ seeing also he demanded whether the Prophet did speak of himself or of some other But in deed he did not know that this prophesie was of Christ For whereas they go about to make vs belieue that the Iewes did not vnderstand Hebrew
the pronouncing and vttering of the principall part thereof according to their construction which is that which containeth the consecration to bee done secretlie and closelie thereuppon they call it a secret and that of purpose in such sort as that neither the wordes nor the sound thereof can be vnderstoode of the people learning the same of the Pagans who vnder the muttering of certaine strange and vnknowne wordes concealed and priuilie couered their mysteries Whereas the glorie of our Maister is to publish and make open proclamation of his this great secret especiall which hath laine hid from before all worldes of the saluation purchased for mankinde by the blood of his Sonne whereof he saith vnto his Apostles Preach my Gospell this good tidings vnto all creatures which by name hee would haue published and repeated at all times in his holy Supper instituted of purpose for this end in these wordes You shall shew forth the death of the Lord vnto his comming But what meaneth this shewing forth but to vtter and speake it so lowde as that it may bee heard and so plainely as that it may be vnderstood And what then is there more contrarie to the institutiō of the holy supper of our Lord and to the renewing of the remembrance of his death passion in the Church then this pretended mysterie this strange and vnwonted kind of muttering and whispering Concil Coloniens yea and yet furthermore the Councell of Colen about the yeare 1300. hath added That the Priest must hasten as fast as he can in the saying of the Canon for feare of being interrupted by some hicket yexing neesing or otherwise as if it were the propertie of our God to take vs at a word or at a halfe sillable or as if this mysterie depended and had his whole force vpon the bare pronunciation after the manner of the conceiued words of the Pagans their sacrifices whereas indeed our God worketh therein by his holy spirite which cannot be interrupted and looketh therein at the faith as wee shall see afterwarde and yet so as that hee examineth and tryeth the same in great mercie of him who presenteth himselfe vnto this holy Table But let vs heare notwithstanding what the Fathers will say vnto vs. Saint Paule will that the people should bee able to aunswere Amen which they cannot doe as wee haue already seene except they vnderstand and yet a great deale lesse if they do not heare So also it was obserued and noted by all the auncient Writers Clemens Constit Apost l. 8 Their Clement whom they so much alledge vnto vs testifieth aswell in his Lithurgie as in his Apostolike cōstitutions that after the vttering of the wordes which they call the wordes of consecration that is of the institution of the holy supper the people saide Amen a signe that they heard and vnderstoode them Seeing then that the Apostles had so ordained Ambros de Sacram. l. 4. c. 5. by whome and by what authoritie is this change and alteration S. Denys sayeth of one who had beene baptised by the Heretikes That hee heard the Eucharist and saide Amen together with the rest S. Ambrose sayeth And after these wordes thou sayest Amen August in Psa 33. Cardinal Bess de Sacrament Euchar. that is it is true S. Augustine Our brethren likewise do celebrate the Sacraments aunswere the same Amen S. Basil S. Chrisostome and all the Greeke Churches do the same to this day in their Lithurgies whereupon also the Cardinall Bessarion sayeth The Priest according to the order of the East Church vttereth with a lowd voice these words This is my bodie c. And Iustinian the Emperour in his new constitution before alleadged commaundeth the same vpon paine of grieuous punishment adding therto the threatning of Gods iudgements grounding the same vpon the precept of Saint Paule and rendring this reason thereof saying To the end they may bee the better vnderstoode of the faithfull people and that the heartes of the hearers may bee so much the more pricked with repentance as also moued and stirred vp so much the more to praise God And all are of that minde that in the Primitiue Church it was neuer practised otherwise Where then will these our aduersaries grounde this their newe deuise Gab. Biel. in Exposit Can. l. 15. Lit. D. And of what time by what Scripture Tradition or Councell They say we must haue a reuerent regard of the Sacrament And our Lord will say vnto them who hath taught you this pretended reuerence Who hath required this honour at your hands And that S. Basill sayeth That contempt is companion vnto that which is common From whence Innocent the third doth ground his speech Ne sancta verba vilescerent Laicis nota for feare that these words being vnderstoode should become vile But why doe they not rather say with Moses Would to God they had all prophesied with S. Paul Labour aboue all thinges that you may prophesie that is that you may vnderstand your selues and make others to vnderstand But and if S. Basil would haue stretched this rule to this Sacrament and to this kinde of pronunciation wherefore hath hee left vs a contrarie example And why doe wee not as quicklie call to minde the saying of Lactantius Lactanc l. 5. c. 20. That these mutteringes so greatlie recommended haue beene deuised and ordained by wilie and crafty Marchantes to the end that the people might not vnderstand what they worshipped Concil Laod. c. 19. They are not ashamed to alledge the Councell of Laodicea but yet so as that they will not seeme to know that there is any thing spoken of the Canon nor of the consecration made by the Priest but rather of the first praier of the seruice of the faithfull which euery one of them being exhorted therunto by him made vnto God with a lowe voice praying him that it would please him to blesse this holie action and ministerie the steppes and printes whereof are yet to be seene in the Lithurgies In the ende when they can say no more they flie vnto miracles as that certaine shepheardes who had learned these wordes by heart did abuse them in saying them ouer their breade for which they were presentlie punished of God and from thence forward the church ordained that these words should not be spoken otherwise then in secret But where may wee read this historie Where is the councell or decree that followed vppon this so euident and important a miracle And what other thing do they herein but oppose set a tale made for sport and in a word the whole shepheardes Calender against the institution of Christ the vse and custome of the whole Church the constitutions of Emperours and the testimonie of all the Fathers Yea and therewithall our aduersaries are not ashamed at this day to say that who so doth vse them otherwise Harding doth fulfill the saying of our Lord In giuing pearles vnto swine and casting
my bodie which is giuen for you And yet it ceaseth not considered in some sorte to bee in manner of a sacrifice in as much as this is a remembrance of this propitiatorie sacrifice of our Lord on the Crosse according to that which is said Doe this in remembrance of mee shew forth the Lordes death vnto his comming In such sort that as the lambe was after a certaine manner a propitiatorie Sacrifice in that it did prefigure him so the holy Supper in like manner in as much as it bringeth him vnto our remembrances in that it representeth him vnto vs before the eyes of our faith And yet furthermore of this remembrance there proceedeth an other sacrifice euen the true sacrifice of praise and thanksgiuing which the Church hath called by the name of Eucharist That is that when we call to mind that God hath so loued the worlde or rather the Church hated of the worlde as that hee hath giuen his dearely beloued Sonne the eternall and euerliuing for the mortall the iust for the vniust to the ignominious and reproachfull death of the Crosse to redeeme them from their sinnes wee adore the bowelles of his mercies wee are lifted vppe with a holy rauishment euen into the heauens farre from our our selues wee vtter our cries in a certaine feruencie of faith from all in generall saying praised bee thou O Lorde for that thy grace hath appeared in the worlde for that it hath superabounded in loue for the sauing of sinners and afterward let vs say with Saint Paule being humbled in our infirmities but imboldened in his grace to the appropriating and particular applying of this benefite vnto our selues Euen the sinners Lord whereof I am the chiefe I a blasphemer a persecutor and oppressor c. And this faith applyeth this sacrifice vnto our selues it maketh it seuerall and peculiar vnto euery one of vs it maketh vs then to say with confidence No more He that eateth the flesh and drinketh the blood of Christ hath eternall life No more I say God so loued the worlde as that he hath sent his sonne c. For what good doth this serue vs vnto but to increase our sorrowe and griefe if wee bee not the parties our selues But more boldly with the Apostle I am crucified with Christ I liue and yet not I now but Christ in mee Galath 2.20 in that I liue in the flesh I liue in the faith of the Sonne of God who hath loued mee and who hath giuen himselfe for me c. Thus in remembring this sacrifice the shamefull death of the Lord wee acknowledge our selues lost in our selues yea vtterly lost seeing that for to saue mankind it was requisite that the Sonne of God should be made man and expose himselfe to the reuilinges and slaunderous speeches of men And this knowledge begetteth in vs an acknowledgement of the free mercie of God which hath giuen vs his onely begotten Sonne yea who hath giuen vs himselfe in his Sonne How can we then do lesse then offer vp then sacrifice our selues to him To offer vp vnto him as saith the Apostle Rom. 12.1 Our bodies a liuing sacrifine holy acceptable a reasonable seruice In such sort as that in the holy Supper wee communicate really and effectually in the bodie and blood of Iesus Christ euen to the sucking of life nourishment to our soules from the same and this is that which proceedeth from it as a Sacrament Wee celebrate likewise his death from whom as out of a fountaine wee drawe life and that the rather because this his death is our life in as much as wee haue the propitiation for our sinnes in his blood and the celebrating of the remembrance of this propitiatorie sacrifice although somewhat improperly may be called a Sacrifice Seeing that consequently vpon the deepe meditation of this high mysterie and vnspeakable benefit receiued by the faithfull adored of the Angels we enter into a serious thanksgiuing in which we resolue to renounce and forsake our selues that so we may offer vp our selues the more freely vnto God ceasing from thenceforth to fashion our selues any more according to this present world seeking rather to transforme and chaunge our selues by the renewing of our vnderstanding c. And here we haue another sacrifice euen a sacrifice of peace in as much as there is a peace concluded betwixt God and the faithfull man a sacrifice of praise in as much as all increase and prosperitie are giuen vnto vs by God and God in this peace Finally a sacrificing of our selues in the offering vp of our thankfull heartes and resoluing therewithall to liue and die in him and vnto him who hath giuen himselfe for vs who hath vouchsafed to offer vp his body and to shed his blood for to purchase vs life who giueth vs them in ordinary bread and wine to nourish our soules vnto eternall life Amen And it is not for any other consideration Wherfore the old writers did vse this worde Sacrifice that the olde writers doe sometimes call the holy Supper a sacrifice a Sacrifice of remembrance and thankesgiuing of the faithfull And if our aduersaries doe keepe themselues within these boundes wee shall not neede to reason and dispute about wordes neither yet refuse or reiect the worde Sacrifice But and if that they tell vs that the Masse is a sacrifice propitiatorie for the quicke and the dead wee tell them that wee would haue them to aunswere vs whether they ground it vppon the holy Supper or els borrowe the institution thereof from els where If from else where then wee boldly auouch vnto them that there is no title of the Masse in all the holy scripture neyther of any thing belonging thereto neither yet in the workes of any of the auncient writers and this wee haue alreadie proued and shall bee able further to proue most plentifully if any thing bee wanting therein But if they fetch and deriue it from the holy Supper then wee auouch and say vnto them that it is no propitiatorie sacrifice that the Lord did neuer ordaine it for any such ende that the Apostles did neuer so teach it neyther yet that the fathers did so vnderstande it And this is the matter that wee are to handle and intreate of in this Chapter In the meane time wee will note and obserue by the way that these wordes Sacrifice and Sacrament doe not alwaies keepe the proper limites and boundes but that sometimes they runne in their generall signification and are taken eyther for all holy offices or for all the signes vsed in the Church to signifie any thing August l. 19. contr Faust c. 14. In Psal 141. Psal 65. de peccat meritis Bernard de caena Dom. And to the end that the doubt of this generall vsing of this worde Sacrament may not trouble vs it appeareth in certaine olde writers that they haue giuen this name to the signe of the Crosse to all the ceremonies of baptisme to
either his offering vp againe by the handes of the Iewes or els any daily sacrificing of him by any action of the priestes The Apostle saith The law which had a shadow of good things to come That the sacrifice of Christ cannot be reâ—terated Heb. 8.9.10 and not the expresse forme of things by the sacrifices which were offered euery yeare could neuer sanctifie those which approached thereunto c. What doth the Apostle conclude out of this proposition He setteth the law against the Gospell the priestes of the same against our soueraigne priest Iesus Christ their sacrifices repeated and oftentimes renewed against his sacrifice which hath no need to be renewed their weaknes and disabilitie to sanctifie against the holinesse and effectuall sanctifying power which was in his And afterward he concludeth He taketh away the former for to establish the latter the sacrifices of the law for to establish this onely Sacrifice Now how could this conclusion be good if this sacrifice were againe to bee reiterated And that not yearely as vnder the law but daily yea hourely nay which is yet more euery moment and in euerie moment of a thousand thousand times Whereuppon it is said the sacrifices of the lawe are abolished in the sacrifice of Iesus Christ but it is not saide that hee himselfe cannot bee sacrificed againe let vs heare the Apostle Heb. 9. v. 12.24 Christ being come to bee our high priest of good thinges to come c. not by the blood of goates or of calues but by his owne blood is entred once into the holy places hauing obtained an euerlasting redemption Is entred saith hee into the holy places euen into heauen that nowe hee may appeare for vs before the face of God but not to the ende to offer vp himselfe oftentimes in such sorte as the high Priest who entreth into the holy places euerie yeare with other bloode for then it should haue behoued him to haue suffered oftentimes since the foundation of the worlde But nowe in the fulnesse of time hee hath appeared once for the putting away of sinne by the sacrificing of himselfe And as it is appointed for all men to die once and after that followeth iudgement euen so likewise Christ hauing beene offered once for to take away the sins of many will appeare the second time without sinne to those which attende vnto saluation Where wee are to obserue that the Apostle goeth ouer it sundry times That Christ hath offered himselfe once Where is now their pretended reiterating seeing that by his one onely oblation hee hath purchased euerlasting redemption that is hath wholly accomplished and fulfilled the worke of the redemption of the Church and that sufficiently as the schoolemen speake for the whole worlde but effectually for his elect onely And therefore what neede is there of a new propitiation That he did appeare in heauen before the father that is to bestow by his intercession the efficacie of this sacrifice vpon his faithfull ones himselfe making the application of his owne sacrifice That by this onely appearing this onely sacrifice once offered hee hath abolished sinne I say not the sinnes of some fewe but sinne that is destroyed the kingdome of sinne it selfe in such sorte as that euerie other propitiatorie sacrifice is from hencefoorth vnprofitable euen vnto his seconde appearing that is vnto the end and consummation of the worlde And no man is here to say that in deed hee hath offered himselfe once but that others are to offer him hereafter for in that he hath shewed the sufficiencie of this sacrifice he hath annihilated and disanulled in one word Heb. 10. all others whatsoeuer Others saith he which are not reiterated but because of their imperfectnesse in as much as it is impossible that the blood of Bulles and Goates though they should bee a thousand times reiterated should take away sinnes For which cause saith hee there is a yearely remembrance of sinnes reiterated whereas our Lord by one onely oblation hath consecrated for euer those which are sanctified Whereuppon it followeth that where blood is of sufficient effectualnesse there is no neede of any reiteration Now wee are of iudgement that this effectualnesse is absolute and perfect in the precious blood of our Lord that so wee may stay and content our selues with this onely Sacrifice And as by the sufficiencie thereof being opposed and set against the insufficiencie of all others the reiterating thereof is excluded so by the perfectnesse of the Priest opposed and set against the vnperfectnesse of those before him all others are excluded and we tyed vnto one onely and him resident and sitting in the heauens at the right hand of the father in whose sacrifice as all sacrifices haue an end so in his person euerie priesthood is both fully finished and accomplished One priest according to the order of Melchisedech without father without mother without stocke or kindred without beginning of daies and without end of life that is which hath not had any such like predecessors neither yet shall haue any such like successors in the line and tribe of Leui an euerlasting priest and therefore one onely and therefore also not succeeded of any other sacrificing Priestes and much lesse of any other priestes which should bee imployed in the sacrificing of him For saith hee the cause why there were many priestes was because they were mortall because that death would not let them indure But this priest abideth for euer and God hath witnessed the same of him by an oath and therefore he hath an euerlasting and eternall priesthoode in himselfe and in the Church A priest which is able to be both the Sacrificer and Sacrifice together and at once a holy Priest which hath no neede to offer daily both for his owne sinnes and for the sinnes of the people and such a one is Iesus Christ the sonne of the eternall God and God himselfe A Sacrifice also perfect and sufficient which thing cannot possiblie be found in the blood of all the creatures that are liuing no not in the offering vp of all men and the whole worlde therewithall and such a one againe is Iesus Christ God and man but man without sinne seperated and set apart from sinners the lambe without spotte Hebr. 7. Who saith the Apostle offered himselfe once for the sinnes of the people ordained by the worde of the oath to bee consecrated for euer alwaies liuing that so hee might alwaies bee our intercessor alwaies mightie and powerfull that so hee might perfectly saue those which draw neere vnto God by him that is to say continually offering vp the prayers of his brethren sanctified and authorised by his owne continually applying the merite of the sacrifice of his obedience by his intercession Hebr. 10. by this sacrifice by this oblation of which it is said That by one onely oblation hee hath perfected for euer them which are sanctified that hee was once offered to abolish the sinnes of many that
and wine And Lumbarde is verie cleare Obtulit Abrahae hee offered or set before Abraham And as for those few which they alledge vnto vs as hauing said that hee offered vnto God as Primasius Cassiodorus and a fewe others stumbling at the naughtie and corrupt translation of the text they cannot yet denie but that euen these doe make the comparison to stand not with the pretended sacrifice of the Masse but with the Eucharist with the holie supper so farre are they off from hauing euer dreamed of a propitiatorie sacrifice For as for all the rest they haue not spoken anie otherwise S. Ierome saith Melchisedech had prefigured the sacrament of the bodie and blood in the bread and wine which he offered S. Augustine Offertur sub sacerdote Christo quod protulit Melchisedec c. The same is offered vnder Christ the Priest which Melchisedech brought forth Where is to bee noted the difference that hee maketh betwixt Obtulit and Protulit Saint Ambrose speaking of the breade and wine of the holie supper Wee haue knowne the figure and shadowe of these sacramentes since the time of Abraham And so likewise haue others But Lombarde thus The Priests take the cuppe with wine and the dish with the hostes to the ende that they may know that they receiue power to offer vnto God sacrifices of attonement and reconciliation and this order descendeth from the sonnes of Aaron And why now doe they obiect vnto vs Melchisedech Seeing also it is most certaine that wee are to holde our selues bound by due and sounde dealing not to allegorize so lightlie vpon these or those places especiallie against a cleare and euident doctrine such as wee haue proued this to bee out of the Epistle vnto the Hebrewes Idem contra lib. Petil. c. 16. D. 9. S. Augustine saith to like purpose Let no man alleadge vnto mee the thinges that are spoken darkelie or figuratiuelie faith must bee builded vpon that which is cleare and not subiect vnto diuerse interpretations And in an other place hee saith The things which you alleadge against me are mysticall hidden and figuratiue but I desire that you would alleadge that which needeth no interpretation c. And this may serue for whatsoeuer shall follow hereafter And indeed it is not to be concealed that there are some which doe so farre delight and sport themselues with this place as that they let not to saye that Melchisedech was either an Angell or the holy Ghost or the Son of God himselfe Hieronym ad Euagr. August in quaest vet Nou. test q. 209. The Passâ—ouer And in these opinions we find Origen Didymus and S. Augustine in a certaine place to bee so daungerous a thing it is to speake without Scripture and to go about to find that in it which is not there to bee found Now followeth the Paschall lambe They will haue it to be a figure of Christ sacrificed either in the supper or vpon the Altar of the Masse Wee also say and affirme that it is trulie and indeed the figure of Christ and of Christ crucified but vppon the Altar of the Crosse Iohn 1. 1. Pet. 2. Apocalyps 5. 1. Cor. 5. The scripture speaketh thus The Lambe was slaine did beare the sinnes of the world in his bodie vpon the tree hath purchased vs vnto God by his bloode c. that is to say the true Lambe in steade of the figuratiue S. Paule Christ our Passeouer hath been sacrificed hee saith not must bee sacrificed hereafter from daye to daye but on the contrary hee saith Let vs make our feast not with the olde leauen but with the vnleauened bread of sinceritie and truth Iohn 19. Exod. 12. Nom. 9. The conclusion according to their meaning seemed to follow of it selfe Let vs sacrifice him then daylie vppon the Altar But S. Iohn in more plaine and euident manner saith To the end that the scripture might bee accomplished that not one of his bones shall bee broken And this was fulfilled vpon the Crosse not at the Table as likewise it should not bee vpon the Altar of our aduersaries though the Canon I Berengarius were belieued which will that he should be broken and brused with teeth as euerie man knoweth The Paschall Lambe then is not properlie the figure of Christ eaten in the holy supper but of Christ crucified although that in the holy Supper there be celebrated the saluation which wee reape by his death as in the feast of the Passeouer there is celebrated and remembred the deliuerance out of Egypt Let vs admit that the paschall Lambe was a figure of the Eucharist what will follow thereupon That as the Lambe say they was sacrificed vppon the Table so Christ should be vpon the Altar But rather let vs say The Paschall Lambe to speake exactlie had neuer granted it the roome of a sacrifice It had not the throat cut by the Priestes neither yet vpon the Altar And againe they say when they define a sacrifice that it is meete that Ab electo Ministro offerat ur that it should be offered by the Minister chosen for the purpose c. But in this action the Maister of the familie performed that dutie and besprinkled with the blood thereof the posts of his house and his familie did eate it And that this is the truth the Iewes wise and well seene in the law did not sacrifice out of Ierusalem and yet notwithstanding they did continue euermore in all their remouinges from place to place August Retract l. 8. c. 10. de Genes allegor l. 1. Exod. 8. out of Ierusalem to eate the Paschall Lambe And Moses likewise putteth a manifest distinction therein for when Pharao permitted him to sacrifice in Egypt hee aunswereth that it is not â—â—wfull and yet it was lawfull for him to eate the Passeouer there But let vs likewise grant that it was a sacrifice it shall then bee requisite for the accomplishing of the figure that Christ should bee sacrificed a new But the Apostle did not vnderstand it so when hee saide Our Passeouer is sacrificed c. It shall be requisite that his blood shoulde bee shedde for otherwise how should a sacrifice made with the shedding of blood become a figure of their pretended sacrifice made without bloode Againe it shall bee forbidden them to keepe or reserue anie thing of the Eucharist for so did the law ordaine concerning the Passeouer Iesus Christ likewise a thing that cannot be vttered without blasphemie shall either haue left this ceremonie of the law vnaccomplished or else but sleightlie and vnprofitablie accomplished Now in these their perplexities and cases of doubt they haue no manner of refuge but to the Fathers but let vs see vpon what good groundes or reasons The Fathers saye they haue spoken of the Lambe as the figure of the Eucharist well let it bee so Charles the Great compareth the sacrifice of the Lambe with the sacrifice of the Crosse Cent. 8. pag 63 64.
making intercession to God for vs. Ambros ad Hebr. c. 8. S. Ambrose saith It is necessary that our sauior in the daies of his flesh should haue something that he might offer for vs therfore he took vpon him our flesh Theodor. ibid. Haimo ibid. that he might offer the same And Theodoret This is the cause why the only begotten Son of God hauing takē our nature did offer it to God for vs. Haimo He took of vs that which he hath offered for vs namely mans flesh euē himselfe whom he hath offered vpon the altar of the crosse Hugo ibid. Thom. ibid. c. being himselfe both the sacrifice sacrificer And thus also write Cardinal Hugo and Thomas For it behoued that Christ haberet quod offerret might haue something that he might offer hee offered himselfe c. all of them hauing relation to the thing done and not to do Caietan That is himselfe who is offered the Saints which are made such by heauenly grace But what need was there of any other expositor then the Apostle himself when he setteth downe how that he doth not offer himselfe oftentimes And againe For by one onely oblation he hath consecrated for euer those which are sanctified They go forward Hebr. 9. The Apostle saith It is necessarie that the patternes or figures of heauenly things shold be cleansed by these things but the heauenly things themselues be better oblations and sacrifices then these are He speaketh say they in the plural number wherefore it argueth that there are many oblations many sacrifices and those are our Masses But let vs alwaies carrie in minde that the Apostle hath infinite times said That there is but one sacrifice that is Christ and that there is but one oblation offered vppon the Crosse by Christ And let vs also distinguish Hostiam seu victimam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing sacrificed from the oblation that is to say from the action of sacrificing Now the Apostle vseth in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sacrifice not of offering of the thing not of the action And what will they then inferre or conclude that the Christian Church here opposed and set against the Iewish Church ought to bee cleansed by many sacrifices will they dare to bee so bold and that seeing it is such a blasphemie or by many offerings of this verie same sacrifice And is not this to come all to one thing and directly contrarie to so many places of the Apostle And againe it is not said in this place Oblations but Sacrifices But say they it is spoken in the plurall number Sacrifices but this is because the Apostle had spoken in the plurall number of those of the law so in setting downe the opposite part doth retaine likewise the plurall number Non quia victimae plures sed quia in vna plures vel potius illae omnes because that in this onely one sacrifice all others are contained And in deed to the end they may not find any starting holes Thom. ad Heb. c. 9. we will not giue credite vnto any others in this point but vnto their owne Doctors S. Thomas Hostus in plurali he saith sacrifices in the plurall number and contrarily he saith afterward that there is but one sacrifice euen that of Christ for by one onely offering he hath accomplished for euer all those which are holy and sanctified Hebr. 10. I answere that though it were one in it selfe yet it was shadowed out by many sacrifices vnder the old law The interlineall Glosse Meliores hostiae better sacrifices namely Christ all those of the old law in as much as it was signified by them all Hugo the Cardinall that is the sacrifice of Christ Anselm ad Heb. c. 9. Caietan by which all those of the law were signified and sanctified Anselme These better sacrifices are but one that is Christ Caietan Christ crucified is here called the better sacrifices because that virtualiter that is in effect and operation it hath the power of all the rest But in the end they say the priesthood being translated it must needes follow that the law is translated also Et vicissim wherefore it must needs follow that there must be a priesthood in the new Testament And who goeth about to denie it them Hebr. 7. for otherwise it should fall out that to haue one which liueth for euer should bee to be without a priest and that to haue an euerlasting sacrifice should be to bee without one And on the other side are we not saith the Apostle all priests in as much as we haue all accesse to the father through him euen to offer vp vnto him through him our sacrifices euen for to offer vnto him himselfe in our praiers a sacrifice for vs But we deny that there is in the new Testament any order of people appointed ordained to sacrifice him a new and we on the contrarie affirme that throughout the whole scriptures there is not one word spoken of any such as likewise there is not of the reiterating of the sacrifice of Christ neither haue any of the fathers interpreted it as our aduersaries doe at this day We affirme also that in all the holy scripture speaking of the Ministers of the Church of Christ they are neuer entitled priestes in whatsoeuer language that a man shall take them And that if the same holy scriptures of the new Testament doe make any mention of sacrifices that they entitle and call them presently for the preuenting and taking away of errour sacrifices of the preaching of the Gospell sacrifices of praise and thankesgiuing spirituall sacrifices the calues of our lips the works of charitie c. offered partly by the Ministers of the holy Gospel who hold their particular place and ranke in the Church to dispense vnto vs the word of God sacraments to shew forth vnto vs our destruction in our owne nature our condemnation by the law our grace and fauour purchased in the death of our Lord the greatnes by consequent of our sinne and of the mercy of God in the greatnesse of this remedie whereupon there followeth in vs a loue towardes God a hatred towardes our selues c. Partly likewise by all the Christians in whom this loue bringeth forth spirituall sacrifices peace offeringes in as much as we haue by this meanes peace with God sacrifices of thanksgiuing for that we giue him thanks in euery kind of seruice whether of the heart the mouth or hands for so great a benefite receiued of his meere mercie and let vs also say propitiatorie in some sort by a great deale better right then in the Masse in as much as wee confesse vnto him our sinnes with a contrite and humble heart intreating him that the blood of our Lord Iesus Christ his onely Sonne may procure vs fauour and mercie by the true and onely propitiation purchased by
the same Amen CHAP. IIII. That the old fathers haue not acknowledged any other propitiatorie sacrifice then that onely one made vpon the Crosse THus you cannot deny say they that the old fathers haue called the Masse a Sacrifice yes we haue flatly denyed them the whole plainly proued that the olde fathers did not so much as knowe it by name But they reply at the least they doe vnfold vnto vs the celebrating of the sacrament of the Eucharist or holy Supper of the Lord. And surely vpon good cause warrant seeing it is a holy consecrate action and that the spirituall sacrifices of our heartes are thereby sacrificed to God vnto repentance as also seeing that the incense of our praiers and the calues of our lips and the Gospell the word of God as saith S. Paul is therein sacrificed seeing that our bowels tanquam per viscerationem doe therein open inlarge and spread abroad and distribute themselues by our almes deedes vnto our neighbours seeing likewise that the death of Iesus Christ is therein declared the onely sacrifice of the Crosse and that by the expresse commandement of the sacrificer And thus and no otherwise haue they all vnderstood it But we denie that euer they said any thing of it as a sacrifice properly so called of the new offering vp of the Sonne of God to God by the priest of his bodie and of his blood vpon an altar for our sinnes Neither must they here go about to abuse vs with a distinction of Sacrificium cruentum aut incruentum of a bloodie or vnbloodie sacrifice For this distinction wil not be receiued or admitted of against the vniuersal propositions of the scripture which tell vs that where remission and forgiuenes of sinnes is purchased there needeth no more sacrifice or offering Againe that there is no remission purchased where there is no shedding of blood But so it is that wee haue forgiuenesse in the blood of Christ much more then an oblation But so it is that in their pretended sacrifice there is no shedding of blood and therefore much lesse pardon and forgiuenesse or any effectuall grace that may procure vs Gods fauour But yet it is further to be considered that the old fathers did neuer name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloodlesse or vnbloodie sacrifices to make distinction thereby betwixt the sacrifice of the crosse and the sacrament or pretended sacrifice of the altar but rather to set downe a difference betwixt the sacrifices of the law and the sacrifices of Christians Whereupon Oecumenius saith Oecumen ad Heb. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Sacrifices without blood those saith he of the lippes as praiers hymnes and supplications vnto God by Iesus Christ c. And others after the same manner which wee shall see farre better by tracing them from age to age Clemens Alexandrinus next succeeding the time of the Apostles saith Clem. l. 3. Paedag c. 2. in strom We sacrifice not vnto God and that vpon good consideration for he hath no need of any thing but hath giuen all thinges vnto vs and therefore we do glorifie him who was sacrificed for vs in sacrificing offering vp of our selues Againe God would be honoured though he haue no need of any thing and therefore doe we honour him with our praiers and this is the best and most holy sacrifice when wee send them vp into his presence in iustice c. Our Altar then is the congregation of such as are attentiue in prayers and haue all of them one common spirit and one common voice c. Againe Our Altar that is one holy soule our perfume and incense euen our praiers So that he doth not acknowledge or make any mention of a Sacrament properly so called when he saith We do not sacrifice hee acknowledgeth another manner of fashion namely the prayers of the faithful the sacrificing of themselues vnto God c. And yet herein hee is not behind with speaking honourably of the Eucharist For saith he this is that speciall good grace whereof those are partakers which communicate therein in faith and are sanctified both in body and soule Ireneus we haue seene heretofore how he speaketh Iren. l. 4. c. 34. and yet you may perceiue him to deale more plainly We must saith he offer vp a sacrifice to God and in all thinges bee found to acknowledge our creator by a pure and vpright opinion and iudgement by faith without hipocrisie by certaine hope by feruent loue offering vnto him the first fruits of his creatures And this is that pure oblation which the Church onely doth offer vnto the creator offering vnto him of his creatures with thankesgiuing Therefore saith he he would haue vs to be continually offering our oblations vpon the altar And what Altar This also he teacheth saying There is an altar in heauen thither our prayers and sacrifices are directed and in the temple according to that which Saint Iohn hath said in the Apocalips and the temple of God was open and the tabernacle For behold saith he the tabernacle of God where hee will dwell with men Here then is no sacrifice but that of man vnto God in the acknowledgement of his benefits by continuall prayers as also of the first fruits of the goods which he giueth him and that by communicating them charitablie with his brethren Iustinus Martyr speaketh highly honorably in commendation of the Lords Supper he describeth and setteth out vnto vs the holy ceremony wholly intirely Iustin Martyr in Tryphon and yet not a word of the propitiatorie sacrifice in all that he saith But on the contrarie he saith I dare be bolde to affirme that there are no other sacrifices that are perfect and acceptable vnto God then the supplications and thankesgiuing of good people and Christians haue learned that they are not to offer any other c. Againe Idem in exposit fidei Tertul. aduers Iud. We sacrifice vnto God without ceasing the sacrifice of praise sincere praiers and of the sweet sauour of good workes c. We haue heard heretofore what Tertullian hath said vpon the first Chapter of Malachie but yet behold what he saith further It behoued that Christ should be made a sacrifice for all the Gentiles who was led as a sheepe to the slaughter Behold here the onely sacrifice Idem aduers Marc. l. 4. ad Scapul Againe The prophecies of the lawe did signifie that man otherwise a sinner presently after that hee was cleansed by the worde of God did offer an oblation in the Temple that is praier and thankesgiuing in the Church and congregation of the faithfull by Iesus Christ the catholike that is the vniuersall Priest of the father Behold now and see here an vniuersall and onely priest by whom wee offer vnto God our sacrifices and our praiers And therefore hee saith Wee must not sacrifice vnto God any thing but that which is spirituall for it is written a
to allude to the place of the prophet Malachie but in a far other sence then that of our aduersaries To bee short hee sayth Christ is called a high Priest sacrificing vnto God and besides him there is not any one to whom we do attribute either the name or the effect of priesthood for hee was made the mediator betwixt God and men hee hath sacrificed for vs and not for himselfe and that euen his owne bodie All which arguments are grounded vpon the qualities requisite in a priest of the new Testament but such as men cannot attaine vnto He calleth the Eucharist verie many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice without blood Idem in Ioban l. 5. c. 7. ad Reginas de recta fide but in the same sence that the former by comparing of it with them of the law Vpon S. Iohn S. Paule saith he to the Hebrewes would not take away the second nor the third remission of sinnes but rather the secondoblation because that Christ hath beene offered once and cannot be any more offered c. The Latine fathers did not vnderstand it otherwise Saint Ambrose saith In Christ the oblation or sacrifice hath beene once offered powerfull and mightie vnto life eternall Againe The Lord commanded the Angell to spare the people and to offer the sacrifice of Dauid For at that time there were sacrifices for sinnes the same are now the sacrifices of repentance Ambros in ep ad Heb. c. 10. Idem ad Theod ep 28. Idem in ep ad Rom. c 12. Idem ibid. Againe The Elders did kill the sacrifice to signifie that men because of sinne were subiect to death And now that men by the gift of God are purified and deliuered from the second death they must offer a liuing sacrifice to the end it may bee vnto them a signe of eternall life For the case standeth not now as when bodies were slaine and sacrificed for bodies now there is not any more question of killing of bodies but of the vices of the bodies Again Is there not a celestiall altar our faith whereupon we dayly offer our praiers Let vs draw neere saith he in another place with a true hart a fulnes of faith let vs draw neere in faith in a spiritual seruice from a sincere hart for in all these there is nothing visible neither the priest nor the sacrifice nor the altar c. In our spirits we receiue spirituall things c. Idem in institut virgin c. 2. In another place We sacrifice vnto God the sacrifice of praise whereupon the Apostle saith I pray you before all thinges to make prayers supplications requestes and thankesgiuing c. Now this is one of the places from whence our aduersaries would gather their Masse their propitiatorie sacrifice and see how hee expoundeth it of the sacrifice of praise Idem epist 28. lib. de fuga sent c. 8. Againe A simple prayer is a sacrifice the good sacrifice that is wisedome the good oblation that is faith and euerie other vertue c. And of all this going before we conclude most euidently that he acknowledged no sacrifice for sinne saue the blood of Christ once shed nor any sacrifices amongst Christians but repentance mortification and calling vpon the name of God in faith c. But some will say vnto vs hee speaketh now and then of the holy Supper in the tearmes of a sacrifice But in this case I could wish such to hearken how hee expoundeth himselfe he speaketh to the matter of the onely oblation of Christ and saith What then do not we offer euery day for the Supper was then administred ordinarily We offer saith he but in making a memoriall of his death and there is but one oblation but one sacrifice not many One and not many saith he how because that it hath beene once offered in the most holy place and this sacrifice is the patterne of that other c. That which we do is in remembrance of that which hath beene done For hee saith vnto vs doe this in remembrance of mee c. Wee offer not as the Priest did another sacrifice but euerie daie the same or rather wee sacrifice the memoriall of this sacrifice Thus say wee sayeth hee to daye is the resurrection of the Lorde that is to say to day wee call to minde the resurrection of the Lord c. And Saint Ierome vnderstoode as little as the rest in this point namely that there should remaine a seruice to bee performed of Christians Hieronim in Esa c. 1. which properly was called a sacrifice Shall I eate sayeth the Lorde the flesh of bulles c. Psalme â—â— After hauing reiected and cast away sayeth hee the ceremonies of the old law hee passeth to the puritie of the Gospell and sheweth what hee desireth in stead of them Offer vnto mee the sacrifice of praise Idem in psal 26. c. Againe I will offer in his Tabernacle the sacrifice of ioy and gladnesse that is to say of full and perfect ioy that is to say I will ioyfully declare that hee did vnder-go a base and lowe estate for vs that is to say that he did humble himselfe to aduance exalt vs For God taketh pleasure in such sacrifices of reioycing ioyfull declaring of their gladnesse for this is the sacrifice of preaching And in another place Idem in psal 49. 50. The old sacrifices are past he requireth his sacrifice in good works and maners a fat burnt offering That is that God may be praised by man whom he hath created whom he hath redeemed and to whome hee hath promised the kingdome of heauen Againe By this place the Iewes doe knowe and vnderstand that their sacrifices are ceased And what then shall men haue hereafter to offer hearken to that which hee addeth The humbled heart and the contrite heart is a sacrifice vnto the Lord c. Idem ad Damas Yea but hee sayeth in another place Our Sauiour is the calfe of whose flesh wee are dayly fed and with whose blood wee all haue our thirst quenched This banquet is solemnized euerie day euerie day the father receiueth his sonne euerie day Christ is slaine and sacrificed This is a large speech but hee addeth yet one worde more Immolatur credentibus out of question not sacrificed by the Priest but sacrificed sayth hee by the faithfull In so much as this sacrifice is dayly freshe alwaies present and in Gods sight daily applyed apprehended and taken holde vppon with great efficacie of the faithfull as being such Idem in Psal 97. August quest euangel l. 1. as conceiue and finde their life to lie and consist in his death and the appeasing of Gods wrath for their sinnes to rest in his bloode This is it which hee saith in a worde elsewhere Euerie day Christ is crucified vnto vs. S. Augustine yet more distinctly Christ is then properly slaine for any one when hee beleeueth him to be
c. Theophilact about the yeare 1000. The medicines which are effectuall and forcible doe heale euen at the first time being administred but those which neede to bee taken againe and againe doe argue their weakenes sufficiently euen by that onely note euen so it fareth betwixt the Legall sacrifices and the sacrifices of Christ But here riseth a question whether that we also doe offer sacrifices and oblations without shedding of blood vnto which wee aunswere affirmatiuelie but it is in that wee renue the memorie of the death of the Lorde and yet in the meane time it is but one sacrifice not manie because is hath beene offered but onelie once wee offer then daylie himselfe or rather the remembrance of this oblation by which hee did offer himselfe c. In place else where hee giueth vs these generall rules Where there is remission of sinnes there needeth not anie more sacrifices but Christ hath offered a sacrifice seruing and standing sufficient for euer and therefore wee haue no neede of anie other seconde sacrifice c. Anselmus in like maner Ansel in Ep. ad Heb. c. 10 Howbeit we offer sacrifices euerie day yet it is no other then the recording renewing of the memory of the death of Christ therby we offer but one sacrifice not manie for hee was onelie once offered c. Againe All that we doe is but the renuing of the remembrance of his death Againe Our Lordsaide Take eate and sacrifice offer vnto God And S. Paule to the same ende That the Saintes were perfected by one onely oblation And this hath come to passe within this thousand yeares so hard and difficult a thing it is to bring the learned to speake the language of the Masse though the abuse and mischiefe be alreadie brought in And indeede we shall see hereafter that it doth not speake it it selfe But now since the yeare fiue hundred vntill this time it hath ouerrunne great large Dominions and yet by certaine degrees and by the concurring of diuerse causes During the feruent and deuoute zeale of the Christian Church the holie supper was celebrated euerie Lordes day Carol. Mag. l 7. c. 138.182 167. yea in some Churches euerie daye and the number of Communicantes was ordinarilie verie great whereby wee haue seene herefofore that in populous Churches and congregations there haue beene distributed at one time diuerse great loaues and diuerse great cuppes of wine This zeale together with the time grew luke-warme whereupon wee see that S. Ambrose and S. Chrysostome are greatlie grieued to see That it was their dutie to attend at the Lordes Table and that no man hasted to come thereto c. Insomuch also as that exhortations manie and diuerse being vsed to draw the people thereunto but profiting nothing there were diuerse Canons made to binde and inforce the people thereunto as also ciuill lawes Let all the faithfull communicate and staye the Masse without anie more bidding L. 2. c. 45. yea at the least let them not faile to communicate on the Lordes daye c. But whether it were the obstinacie or carelesnes of the Pastors or both that were the cause these Canons profited little In the ende there was a lawe made That such Laye people as did not communicate at the least euerie feast of the Natiuitie Easter Whitsontide Add. 3.38 should bee held for infidels and ratified afterward in the Actes and Statutes set forth by Charles the great thus the Table of the Supper stoode solitary and as a reiected and forlorne thing for the most part at least in respect of the Laitie The ecclesiasticall persons continued their communicating for some time and so there still remained a certaine forme of Communion or Eucharist But shortlie after loosenes laide holde vpon them also as it had done before of others Whereupon we see that the Church is constrained to make Canons That at the least three or foure should alwaies communicate with the Priestes The printes whereof are as yet in the Abbye of Clugny where the Deacon and Subdeacon doe receiue the Communion as yet vnto this day together with the Priests But afterward these three were shufled vppe into one this one was hee that rung the bell whome they called the Sexten Camp nariū And this coldnes did still so encrease that Charles the great is constrained to make a lawe L. 5. c. 93. l. 6. c. 118. Add. 2. c 7. by which the Priest after hee hath consecrated is bound to communicate because that euen hee himselfe did oftentimes abstaine and there are manie olde Canons to that purpose Thus the vse of the Communion was lost by degrees this Communion I say wherin Christians were admonished and put in minde of practising true charitie by the substance of the bread which consisted of manie cornes wrought vppe into one loaf seeing thy bee manie members of one bodie liuing vnder one heade euen Iesus Christ our Lord and so proportionablie the sacramentes themselues fell into a consumption as namelie the bread from manie loaues to one and from a great one to a little one no bigger then would serue being deuided onelie for three persons and in the ende as wee now see to breade no bigger then a penie And the wine consequentlie so as it might fit the other from great vessels vnto little pots such as serue at the Masse from manie cups to one from a great one to a little one And it is notwithstanding to bee noted that this abuse had his abode onelie in the Church of Rome all other Churches as those amongst the Abissines Armenians Syrians Grecians Muscouites c. hauing retained and retayning the Communion as yet vnto this daye Now it fell out also that the people no longer communicating in the holy supper became negligent in other partes of their accustomed seruice and particularlie in that of bringing of offeringes which consisted according to the Canons in breade and wine from which was taken what was necessarie to bee imployed in the Communion for those offerings ceasing it was a cause that the Communion also ceased Carol. l. 1.5.94 152. And indeede we see that this law is oftentimes renued by Charles the Great namelie That the people should be warned to communicate and bring their offeringes euerie Lordes daye For that the one did cease to bee because of the other and thereupon also the requesting of the one was with the more honestie by reason of the other Wherefore to cherish them vppe both in deuotion as also in liberalitie they were giuen to vnderstand that the Masse did not onely benefite and serue them by their communicating in the Sacrament in it but that the principall point of comforte vnto them thereby was yet behinde namelie the sacrifice in the merite whereof they had part inasmuch onelie as that they were present thereat prouided euermore that they for their partes brought their sacrifices that is to say their offeringes with them There was
not any other sacrifice but that of bread and wine which hee hath ordained and is like vnto that which Moses in the law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice of praise c. For therein wee praise God for the benefite which hee hath bestowed vpon vs sauing vs by his onelie Sonne c. Alexander Hales holdeth manie assertions that cannot agree with the Masse saying Iesus Christ hath offered a double sacrifice a spirituall and corporall the spirituall that is a sacrifice of deuotion and loue towardes mankind which he hath offered in spirit the Corporall the sacrifice of the death which hee vnderwent vpon the Crosse which is represented in the sacrament Marke represented The spiritual prefigured by the incense and perfume which was made vpon the inner Altar the corporall which hee offered in his flesh two waies that is to say sensibly vpon the Crosse and insensibly vpon the Altar obserue and marke again insensiblie That sensible sort being shadowed out by the sacrifiees of beastes but the insensible by the sacrificing of thinges that are incensible as fruites bread and wine both the one and the other vpon the vtter Altar The one of them to speake as hee speaketh propitiatorie for such were the sacrifices wherein beasts were offered with the shedding of their blood for sinne figuring out that sacrifice offered by Iesus Christ the other Eucharisticall onelie for such properlie were those of fruites and such like thinges Againe The sacrifices of the law were signes both of the true sacrifice of Christ Circumferimus as also of the spirituall sacrifices which we shall haue to offer vnto God That for the purging away of all our sinnes aswell originall as actuall these to haue relation to the mortification of our flesh inasmuch as we carrie about with vs Iesus Christ in our bodies to the end that his life may be manifested in vs. Lyranus handleth the matter more clearelie Lyranus in ep ad Heb. c. 10. That which cleanseth and wipeth away sinne must needes bee heauenlie and spirituall and that which is such hath perpetuall efficacie and by consequent ought not neither indeed can be reiterated and this that wee say of the oblation of Christ is because of the Godhead being vnited and conioyned with the manhoode for it being once offered ought not to be reiterated and yet is sufficient to deface and blot out al the sins that are alreadie or hereafter to be cōmitted You wil say yet behold the sacrament of the Altar is euery day offered vp in the church c. But the answere hereto is that this is no reiterating of the sacrifice but an ordinarie remēbring calling to mind of the only sacrifice offered vpon the Crosse wherupon it is said in Mat. 26. Do this in remēbrance of me c. Now manie such good people enflamed with a true zeale had stayed the course of this mischieuous monster but their owne infirmitie and weakenes did incumber and hinder them tyranous rule and gouernment astonished them and the multitude carried them away For on the contrarie to this error once so farre admitted of the multitude there is added an other heape of more then good measure Gab. Biel. lect 26. That it is cleane an other thing to be present at the Masse then to communicate in the holie supper That the Masse ex opere operato by the worke wrought that is to say by being onely present without receiuing anie thing or yet bringing anie good motion thereunto doth apply vnto euerie such person present al the merites of Christ Who could not now loue the Masse better then the holie supper which requireth a serious examination and tryall of the conscience that offereth life but representeth to the vnworthie receiuer the dreadfull horror of tormenting hell Againe That the Masse hath a most speciall a most great and an indefferent or middle power and efficacie a most speciall in respect of the Priest seeing that by it hee meriteth eternall life a most generall in respect of the Church and all the members thereof without anie exception and a meane or middle in respect of him or them that cause the same to bee saide c. Of the sacrament of the holie supper the institution of the Sonne of God of all the sacramentes together yea or of the verie death of Iesus Christ is there anie one of them that hath written so high tearmes of commendation But seeing that it hath such efficacie and vertue in it to what end is it so oft reiterated or multiplied so manie waies seeing that the oft administring and taking of a medicine as they saye themselues is a marke and note of the weakenes of the same But this question is not yet throughlie decided amongst them as those that haue too eager a stomacke to loose their fatte morsels They dare not saye that it is for anie wante of sufficiencie in the sacrifice neither will they saye that the vertue and efficacie thereof may bee so farre stretched and extended as the sufficiencie thereof woulde beare Some saye that none but Iesus Christ doth knowe how farre it concerneth euerie man Others that hee bestoweth the power and vertue of the Masse according to the determination and application of the Priest that sacrificeth it Gab. Biel. lect 26. And thereuppon Gabriel Biel is set in a chafe saying I praye you such as wauer in this sorte and doe not so much as giue but sell such vncertainties in the Church and that in so serious and waightie a matter can we otherwise call them then most pernicious and daungerous Impostors and deceiuers Now as all truth doth agree and hang together That the doctrine of the Masse is against it selfe so wee may see in this doctrine the figure of falshoode and broad stampe of a shamefull lye which as his nature is is giuen to destroye and ouerthrowe it selfe Sometimes they say that Christ hath offered his bodie vnto God in the supper for the Apostles and that in the Masse the promises of the new Testament euen those of the remission of sins are applyed and that thereby it becommeth propitiatorie yea ex opere operato Other sometimes they say that this sacrifice doth not worke sufficientlie and immediatelie Bellarm. l. 2. de Missa c. 4.2 Idem l. 1. c. 2. and that it is not properlie ordained of God the instrument to iustifie as Baptisme and Absolution are but that it serueth onelie to obtaine the gifte of penance by which the sinner would drawe neare vnto the sacrament and bee iustified by it Againe sometime that the Masse carrieth with it the remission of sinnes in asmuch as Christ hath sacrificed his body and his blood for the remission of the sinnes of his Apostles and that in the same howre wherein hee celebrated the supper with them and commaunded them to continue the same and therefore it is propitiatorie yea saith Caietanus infinitelie meritorious and satisfactorie Sometimes they conclude that
out the efficacie thereof so fullie and largelie as they might But beholde the Councell of Trent assembled and called together not to reforme the Church of Rome as the Christian Princes had hope they woulde but rather to authorize and establish euen the most ill fauoured and deformed things that were therein for so they prouided and brought to passe therein If anie man holde and maintaine sayeth it that the Masse is not a true and proper sacrifice but rather a sacrifice of representation and praise and not propitiatorie for the liuing and the deade for sinnes punishmentes satisfactions and all other necessities let him bee accursed Cursing thereby in a fewe wordes the whole Scripture and all the olde Church And Pope Pius the fourth in whose time it was helde thrust into the oath which Bishoppes were to take this Article in expresse wordes I belieue that there is offered vnto God in the Masse Onuph in vita Pii 4. a true proper and propitiatorie Sacrifice for the quick and the dead c. But what And is there such abhomination in the Masse Let vs make a plaine and simple rehearsall of the principall errors therein without anie making of them more heinous and grieuous then they are indeede The first This pretended Sacrifice hath no institution or warrant in the worde of God but hath it on the contrarie directlie against it What audacious boldenes was this in man to dare to inuent of his owne braine a sacrifice by which God might bee appeased and made at one with vs And what other thing is it but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seruice deuised of our owne carnall and corrupte sense and by consequent condemned of God who hath saide vnto vs In vaine doe you worshippe mee according to the Traditions of men c. The seconde This Sacrifice is a cleare and euident wresting and corrupting of the holy Supper and of the vse thereof whereby of a Sacrament ordained of God to assure vs of his good grace in Iesus Christ there is framed a Sacrifice whereby wee pretende to merite the same yea and that not hee onelie which doeth offer the same but those also that doe but stande by and beholde the same and that by their meere presence though they haue neuer a good thought or motion within them What is this then but to abolish the holie Supper of the Lorde vnder the colour of offering of it And who is hee that will any longer care to come to the Lordes Supper in the straight examining of his conscience if by the onelie hearing of a Masse hee may bee assured of eternall life And againe what presumption to dare thus to transforme the Will and Testament of the Sonne of God made and set downe in his holie Supper a thing not to bee endured in the Will and Testament of anie meane or base person The thirde The Masse is derogatorie to the onelie Sacrifice of the Sonne of God made vppon the Crosse and that not onelie by putting it selfe in place thereof but also by aduancing and setting forth of the power and efficacie thereof farre aboue the other It is saide There is but one oblation the Sonne of God giuen for the sinnes of the worlde this oblation the Masse will needes bee and yet renued and reiterated euerie howre Whereas there is pardon and remission of sinnes sayeth the Apostle there is no more anie oblation to bee offered And what should followe of this continuall and ordinarie repeating of this Sacrifice but that as yet there is no remission And that the sacrifice of Christ is either vnprofitable or imperfect And who doubteth but that this is the same which the Apostle called the frustrating and making of the Crosse of Christ of no effect and what more woulde hee haue made of it if hee had hearde the rest of their blasphemies as that the sacrifice of the Crosse hath not purged and done awaye anie but originall sinne but that the Masse hath taken awaye actuall sinnes c. and by consequent to become fellowe-worker with the same What can this bee tearmed but to declare the Sacrifice of Christ insufficient to renounce the power as also the benefite therof both together The fourth The Masse taketh awaye asmuch as lyeth in it the onelie Priesthoode of Iesus Christ whereof no other creature is capable for seeing it was requisite that the Priest shoulde bee eternall and the sacrifice infinite followeth it not that one and the same was to bee both the Priest and the Sacrifice And what other then but the Sonne of God offering vppe himselfe once to God by the holie Ghost and alwaies by his infinite merite making intercession for the infinite multitude of our sinnes vnto the infinite iustice and mercie of God And what a blasphemie is it then to say that anie man yea or that anie creature is able to performe the same And these are the abhominations which wee finde in the Masse as they make it the pretended sacrifice of the bodie and blood of Iesus Christ propitiatorie for the quicke and the deade for such a one our aduersaries doe teach it to bee the rest rising of the deprauing and corrupte wresting of the sacrament shall bee spoken of hereafter And now wee are to goe about the finding out of the originall and first beginning as also of the growth and proceeding of this applying of the benefite thereof to the deade deriued and fetcht as one error from an other from the opinion or rather imagination of Purgatorie CHAP. VI. That Purgatorie the foundation of Masses for the deade is not at all and first that it was not knowne in the Church of Israell or vnder the olde Testament ONe of the great imployments of the Masse That Purgatorie should haue had place in the church of the Iewes if there be any such thing is about the deade such deade as are not in Paradice for such haue no need of anie neither yet for such as are in hell for they all agree that it wold not any whit auaile them but rather for a certain number whome they pretend to be in a certain third place which they call Purgatory wherein they are to purge and make satisfaction for their sins of which when they went out of this worlde they were not acquited cleansed for the purging whereof there is no other helpe but that which may bee procured and supplied by a number of Masses Surelie man was a sinner and mortall from the beginning of the world yea man I say was subiect to dye in sinne being indebted by sinne and by consequent to incurre this penaltie of Purgatorie God likewise from all eternitie both iust mercifull iust in hauing appointed this punishment for sinne from the first creation of mankinde and mercifull as hauing taught him from the beginning the meanes of mitigating and remedying the same Which doctrine proueth Purgatorie to bee no newe fiction if so bee it may haue place but to haue beene
righteousnesse in this life The Glosse saith Insult not vppon mee Babilon because I sitte in darknesse that is to say in captiuitie for God will haue pittie on mee and deliuer mee Lyranus in like manner Reioyce not at the ruine of Iuda I am fallen Hieronim Theodor. in Mich. 7. but I shall be deliuered by Cyrus who shall wrecke the iudgement and wrath of God vppon thee Saint Ierome addeth thereunto that the morall sence may bee that God woulde not the death of a sinner but that hee should bee conuerted and liue that God by his punishmentes leadeth men vnto amendment of life c. That this is a like speech to that of Esay 9. The people that lay c. Theodoret also I shall budde and put forth againe being relieued by the care and assistance of the name of God he will enlighten me in my darkenesse hee will deliuer mee from them which haue made warre against mee hee hath condemned mee iustly but I expect and waite for his iust iudgement and vpright sentence in respect of manifolde wronges which they haue done vnto mee and in respect of manifolde rightes which they haue detained and kept backe from mee Cardinall Hugo in like manner In darknesse that is in the captiuitie of the Medes and Persians And for the mysticall sence This is Ierusalem or the penitent soule which saith If I bee fallen through sinne I shall rise vp againe by pennance and after the darknesse of heauinesse sorrow and sinne I shall see the light of ioy and righteousnesse c. Namely Iesus Christ who was made vnto me wisedome and righteousnesse c. Now I would haue them to answere from their consciences if these interpretations bee not more worth then the morall of their owne Glose besides which they haue not any thing to alleadge I will beare the wrath of God that is to say here or in Purgatorie For as for that which Bellarmine taketh out of Saint Ierome vpon Esay namely that this place was wont to be alleadged for Purgatorie it had beene his parte to haue put in therewithall that it was by them who thought that the paines of hell it selfe were purgatories and should haue their ende where also hee knoweth him to speake of Origen But saith hee these are thinges that wee are to let rest as knowne vnto God alone And therefore if hee obstinately and stifly stand out and maintaine that Saint Ierome did vnderstand it otherwise yet let him giue eare vnto his owne good counsell and for euer hereafter cease to say any thing of Purgatorie Zacharie 9. It is said Zacha. 9.11 By the blood of thy couenant thou hast deliuered thy prisoners out of the lake wherein there was no water The proper sence is Because of the blood of thy couenant I will let thy prisoners out of the pitte c. And in deede the Chaldie Paraphrast hath read it so in plaine and euident sorte But let vs approue and like of theirs Now the Prophete speaketh there of the spirituall deliuerance by the Messias as it appeareth throughout the whole Chapter handling the same by way of allusion vnto the deliuerance whereby they were brought out of Babilon and by comparing the lowest dungeon where men lie with irons on their feete to the puddle and filthie mudpitte of the slauish thraldome of sinne But let vs heare the fathers Saint Augustine August de ciuit Dei l. 18. c. 35. Hieronym in Zachar. c 9. by the lake vnderstandeth the deepe drinesse of mans miserie where there is no current of righteousnesse but a caske of cursed iniquitie And he citeth Psalme 40. to that ende Hee hath pulled mee out of the myre and puddle of miserie Saint Ierome vnderstandeth it Of the euerlasting paines and punishment from which Iesus Christ hath deliuered vs by his blood And although hee alleadge the opinion of some that the Prophete speaketh of those which should rise againe with our Lord yet he standeth not vpon that Theodoret Those whom thou hast redeemed with thy precious blood thou hast sent with these sauing testamentes to publish libertie vnto all And this lake saith hee whether a man vnderstand it of eternal death or of idolatry he shal not erre or wander far out of the way or otherwise if it bee meant of the captiuitie of the Chaldeans in respect of the limitation of the time and so the Glose taketh it Cardinall Hugo after the letter vnderstandeth it of Christ Hugo ibid. redeeming the faithfull by his blood mystically Of the fathers bought and brought by him out of the Limbes but not out of Purgatorie because say some That in the Limbes there is the water of consolation but not in Purgatorie c. And by this meanes the chiefest and best learned both of olde and newe writers are on our side But what will they say against the Euangelist Saint Mathewe who alleadgeth this whole place for the comming of Christ the redemption of the Church by his blood c. Malachie 3. Malachie 3. Behold saith the Lord I send my messenger c. And who can endure the day of his comming He is as one that refineth and tryeth gold and as the fullers sope hee shal sit as one that refineth and purifieth siluer he shall cleanse the sonnes of Leui c. This place is alleadged by all the Euangelists of the comming of Christ being forerunned by Iohn Baptist in his first comming c. and their exposition should content vs for the vnderstanding of these words of the power and efficacie of the ministery of the Gospel for the purging and putting away of sinne The Glosse saith He will refine them namely his elect by diuers temptations he wil purge the sonnes of Leui that is to say his Apostles But our aduersaries would not haue any purgatory for them August de ciuit Dei l. 20. c. 25. What then They wold hold themselues vnto S. Augustine his sence who notwithstanding vnderstandeth this place of the day of iudgement It appeareth saith he by this place that in the day of iudgement there shal some onely suffer Purgatorias poenas certain punishments to purge them But what is there in these words that agreeth with their pretended purgatorie the practise efficacie whereof is working dayly without any waiting or staying for this iudgement And so likewise S. Ambrose Chrysostome alleadgeth it for a proofe that our Lord will come in the day of iudgement in fire Chrysost t. 5. hom Quod Christus Deus S. Ierome vnderstandeth the purgation to be accomplished in this world so well as that he saith That those of Leui after they haue beene purged as gold in the furnace they will offer vnto God iust and vpright sacrifices Theodor in hunc locum Zachar 9. Theodoret more neere vnto the text saith The Prophet doth set before vs in this place the Lord as it were a workman scouring wiping away the filthines of our sins deliuering our soules from
creature The creature whatsoeuer or whosoeuer it be that cannot moue him liuing here below saue onely to wrath otherwise then in that he hath beene vouchsafed grace in Iesus Christ and who likewise when he is exalted and taken vp into heauen acknowledging no glorie due to him saue in that that God is glorified cannot but take it an iniurie doue vnto him when any thing is attributed vnto him and cannot but bee readie to say as the Angell said vnto S. Iohn Apocal. 19. 22. Beware and looke well to thy selfe I am thy fellow seruant pointing also out vnto vs with Iohn Baptist the greatest that euer was borne amongst the sonnes of men and saying Behold the lambe of God that taketh away the sinnes of the world the propitiation for our sinnes is onely in his blood turne and betake your selues to him And moreouer our God will be praied vnto in his onely begotten In that grace and fauour purchased through that sacrifice of the Crosse in the vertue and power of his one onely sacrifice made vpon the Crosse for as much as it is hee onely that may and hath power to be both the sacrifice and the sacrificer together all the sacrifices washings purifying of the law hauing relation to no other but this of his which was without spot or blemish all their blood to his blood and all their deathes to that one death and passion of his who likewise alone could as being God and man suffer and ouercome cast downe himselfe into the center of the earth and raise vp himselfe againe farre aboue the heauens be a curse and a blessing and finally laid prostrate by death and raised vp to life all at once And therefore is it said by the Prophet Esay 53. Esa 53. He hath offered his soule an oblation for sinne The good will and pleasure of the Lord shall prosper preuaile in his hand He was pearced for our misdeedes Esa 63. He hath taken vppon him our iniquities c. Againe He alone hath trod vppon all our enemies in his wrath No one of the people hath helped him he was alone to treade the wine-presse Heb. 10. Hebr. 9. 2. Ioh. 1. c. And he did it saith the Apostle When in the fulnesse of time he abolished sinne by the offering vp of himselfe He was made a propitiation for our sinnes Hee hath sanctified vs by the oblation of his bodie once offered and hath consecrated for euer those whom he hath sanctified Which thing all the blood of all the Saints from righteous Abell vnto the last Martyr could neuer haue accomplished No not though it had beene but for the sinnes of one onely man no not for the least sinne of that man not although this bloode had risen to the hugenesse of a great floode seeing there is no remission but in the blood of the Sonne of God and to seeke it any where else is to shed his blood againe Act 4.12 is to hold the same shed in vaine and this is to be guilty of it For S. Peter saith There is no saluation in any other There is not any other name giuen vnto men by which they may be saued That the fathers of the old Testament neuer sought for helpe or succour by praier but at the hands of the one onely God Eckius in Enchird And therefore we see proportionablie to this doctrine that the fathers of the old Testament did neuer offer vp or direct their prayers vnto any but to one God alone And this our aduersaries subscribe vnto for so also was it held for a point of sound diuinitie amongst them that seeking of helpe at God by prayer was a part of his seruice and worship due vnto himselfe alone They say that this was for feare that the people who otherwise were readie and apt enough of themselues therevnto should turne aside vnto idolatrie but this is to gesse and not to answere But at the least they confesse that this is the way to slippe into idolatrie The rest say That the fathers prayed not vnto the Patriarkes and Prophetes because they were as yet in the Limbes But this is a thing to bee disputed and debated by vs if here were any place But at the least there were Angels and those oftentimes conuersing and keeping companie with men and hauing therewithall the charge of countries and nations Henoch and Elias also had beene rapt and caried aliue vp into heauen and the latter of them in the sight of Elizeus And yet notwithstanding we do not reade that any people or particular man in so many ages did euer pray vnto any Angel or made choise of any to make intercession to God for him No more then euer Noe or his Sonnes did to Enoch or Eliseus to Elias the sonnes to the father or the disciples to their maister albeit as we know Eliseus were zealously affected to Elias My father the chariot and horsemen of Israel In the new Testament God alone is prayed vnto In the new Testament likewise as little notwithstanding that they hold That the fathers by the descending of Christ into hell were deliuered out of the limbes and caried vppe into heauen Fit matter for the children of Abraham the father of the faithfull to flie vnto him to call vpon him for aide and succour and so of the rest Notwithstanding also that many of the Apostles and disciples suffered presently after for our Lord as Iames Steuen c. during the life time of Saint Peter Saint Paul and Saint Iohn Matter sufficient to serue that it should not bee kept close from vs that besides Iesus Christ wee haue them for our aduocates with God and for intercessors by vertue of their sufferinges and merites And the same may bee said of the holy virgine whome Saint Iohn ouerliued many yeares the aduocate at this day if wee will belieue them of the Church of Rome who at the least should haue beene excepted from these generall rules And here againe they say that the Apostles feared that this might be held for arrogancie in them And why on the behalfe of the Saintes of the old Testament and of the holy virgine Againe That they stoode in doubt least the Gentils should returne againe to their idols But that there might not so many duties of deuotion be lost and let slip could they not make some maner of dispatch or dispensation could they not deuise some way to cure and remedie the same And would they that these babish excuses should passe for currant reasons with vs and that against so expresse textes of the scripture What then say they doe you make no more accompt of the saints of those which haue suffered here on earth for the name of Christ and which now are ascended triumphantly with him vp on high c The honour that is due vnto the Saints 1. Cor. 12. Gal. 2. 2 Cor. 3. Act 9. 14. Tim. 4. Yes verily we honour them more then
not able to counteruaile the glorie that is to come and which is to be reuealed in vs. But in the meane time they are not ashamed to oppose vnto so cleare a doctrine so plainly handled by all the Apostles by Saint Paul in all his Epistles a place of Saint Paul himselfe I reioyce saith he now in my sufferings for you Coloss 1.24 and fulfill the rest of the afflictions of Christ in my flesh for his body which is the Church Whereupon it followeth say they that men by their afflictions and sufferings may satisfie for the sinnes of others And we will obserue by the way that it is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. aduers Marcion l. ◠c. 19. Timo. ◠15 which Tertullian and S. Ambrose translate with vs Reliqua the rest and not that which lacketh But here againe what will they dare to say vnto vs That S. Paul by his afflictions hath satisfied for himselfe Not so For it is a sure thing saith he that Iesus Christ is come into the world to saue sinners whereof I am the chiefest Againe To shew in me the chiefest all manner of clemencie for an example to them which shall belieue in him vnto eternall life c. I doe saith he the ill I would not but the good that I would that I doe not Philip. 3.6 Notwithstanding that I find not my selfe guiltie of any thing yet know I that I am not iustified thereby Howbeit that according to the righteousnesse which is in the Law J am vnreproueable yet I haue accounted all this to be losse vnto me I haue accompted it as dung for the loue of Christ that is to be found in him not according to mine owne righteousnesse which is of the Law 1. Cor. 2.2 but according to that which is of the faith of Christ. And of Christ saith he elsewhere crucified What hath hee in these speeches that may sauour of pharisaicall righteousnesse That dooth holde any thing of the doctrine of our Masters concerning supererogation Againe the words of the place it selfe are repugnant thereunto For it saith In my sufferings for you in mine afflictions for the body of Christ which is the Church What then Shall he haue satisfied for an other For the temporall punishments of the Colossians For the Church of Christ And how should he possbly doe it for an other when he findeth not himselfe able and sufficient to pay his owne debt And that not in the way or words of Christian modestie or humilitie but in good sooth earnest Philip. 3. 1. Cor. 15. ◠Who haue whereupon to boast saith he in the flesh more then any other circumcised the eight day of the race of Israell of the Tribe of Beniamin an Hebrew borne of the Hebrewes a Pharisie in Religion vpright according to the Law and after all this called of Christ to bee an Apostle and yet notwithstanding as one borne out of time and notwithstanding an vnprofitable seruant And how then for the Colossians Reconciled on the contrarie saith he in the body of the flesh of Christ by his death Coloss 1. 2. when they were enemies and straungers redeemed by his bloud for the remission of their sinnes quickned by his grace when they were dead in their iniquities by the blotting out of the Obligation of eternall death which was betweene them fastning it with him vnto his Crosse But how in the end for the body of Christ which is the Church Which God saith he in an other place hath purchased vnto himself by his own bloud reconciling to himselfe the world in Christ Acts. 20.28 2. Cor. 5. in not imputing vnto it her sinnes making the Church one bodie wherof he is the head gathering and ioyning together into this bodie vnto God many nations by his Crosse c. If they say that the sufferings of S. Paul do supply the want of that of Christs but dare they say it And what shal that be I pray you that shall fulfil become a sufficient supply of that which of it selfe is infinite Shal man become the supply to the Son of God Ephes 2. Falsehood vntruth vnto verity sin vnto iustice mans infirmitie vnto the power might of God vnto saluation c. Nay verily not so S. Paul did neuer thinke of that but saith he I am a Minister of this Gospel by which you are reconciled vnto God And notwithstanding that I must suffer much in my ministerie for you yet I reioyce neuertheles in my sufferings Philip. 2. partly because that I suffer for the name of Christ. As he saith in an other place If it be requisite that I be offered vp a sprinkling vpon the sacrifice I reioyce together with you c. Partly because he himselfe suffreth in me who vouchsafeth to allow our afflictions as his own for that we are his members And therfore he saith in an other place Ambros in Epist ad Colo. As the sufferings of Christ abound in vs so likewise our consolation by Christ c. And this is it likewise which the old writers haue deliuered vpon this place altogether otherwise then our late writers Saint Ambrose He confesseth saith he that he reloyceth in his sufferings because he seeth the belieuers profiting in faith c And these sufferings saith hee he saith that they are Christs Hieronym in Ep ad Colos Chrysost in Ep. ad Coloss c. 1. in 2. ad Cor c. 1. ho. 1. because it is his doctrine which they persecute And S. Ierome by the sufferings of Christ vnderstandeth the sufferings for Christ c. Chrysostome The Apostle saith hee seemeth to haue spoken something arrogantly but it is nothing else but an exceeding great measure of good will that he beareth towards Christ. That which I suffer saith he to the Collossians J suffer it for him and therefore it is not to me that you owe any thankes but vnto himselfe Theodoret Because that hee suffereth for the preaching of the Gospell vnto the Gentiles Occumen ex Photio procuring their life by the same c. Oecumenius All that we suffer saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rest or remnant farre differing from the sufferings of Christ For how should it possibly bee matched and fulfilled A master his suffering for his seruant by a seruant his suffering for his master What equalitie is there therein Or any thing neere thereunto He who is without sinne suffering for sinners And those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstinately set against him How will it bee made vp by a sinfull people suffering for their benefactor and the same without sinne c Far differing from the arrogancie of our aduersaries who will that S. Paul did merite by his sufferings and that both for himselfe and an other and for the Church also c. It is sufficient therefore that hitherto we plainely and clearely see that inuocation intercession and the imployment of the merits of the Saints
thing was said to be done And here it is not to be forgotten that Bonauenture saith that when he was dead these scarres and printes were seene and acknowledged by many in so much as that some of them put nailes into them And Mathias Paris on the contrary a Monke that liued at the time of his death of a longer standing and more auncient by fortie yeares then Bonauenture writeth in his Chronicle that there was not any manner of print to be seene after his death And yet the man was not to bee suspected for the matter Dominick for he speaketh as superstitiously as any of the rest And haue they said any lesse of Dominick Nay rather it belonged to them to incroach dayly enter deeper into blasphemy And so much the more because of the emulation raised betwixt these two orders because that Dominick who was the formost in time seemed to come last in reputation account Anton. Archicp in tit 23. c. 11. the Archb. Antonine therefore that was of this order peiseth his miracles not against those of S. Frauncis but against the miracles of our Lord giueth them the start prerogatiue both for number for greatnes Christ saith he raised but three from death at all Dominick at Rome onely raised as many and 40. neere to Tholosa which were drowned on horsebacke in the riuer Garona besides infinite others Christ after his resurrection went in to his disciples the dores being shut Dominick whilet yet he bare about this mortall bodie which is much more went into the temple the dores being fast Now by the way let vs note that this was by their owne speech either by the proprietie of a spirituall and glorified bodie or els by an Almightie power And thus he goeth through all the miracles of our Lord alwaies preferring and giuing S. Dominick the vpper hand To be short Christ said after his death All power is giuen to me in heauen and in earth and verily saith he this power was not in a small measure communicated bestowed vpon Dominicke ouer all things in heauen earth or hell and that euen in this life for he had Angels to attend vpō and serue him the elements obaied him and the deuils trembled vnder him And this he laieth downe in many examples He addeth further that at Rome there were two images the one of S. Paul and the other of S. Dominick that at the feet of the former was written Per istum itur ad Christum by this men go to Christ and at the feet of the latter Facilius itur per istum but more easily and readily by this man that is to say by Dominicke That is saith Antonine Because that the doctrine of Paul and the Apostles induced and persuaded men to belieue but Dominicks to obserue and keep the councels Which is a shorter course and cut And thus you may already see that he was more then S. Paul and all the Apostles But what shall we say now of that which followeth Quia saith he Domino nostro similis est Dominicus aptissimé denominatus est verie fitlie and rightly was he called Dominicke because he was like Domino to our Lord. And he was possessiuelie in possession that which our Lord was authoritatiuely in authoritie for the Lord said I am the light of the world and the Church singeth of Dominick you are the light of the world The Prophets beare witnesse Domino vnto the Lord and to Dominicke also Zacharie 11. I haue chosen me two roddes the one I haue called Decorem beautie that is to say the order of Saint Dominicke the other Funiculum a corde or band that is the order of the Gray friers thus they abuse the scripture Dominus that is to say our Lord was borne on the bare earth but the virgine for feare of cold laid him in a manger Dominicus from his swathing clothes abhorring the pamperinges and tender delightes of the worlde was found oftentimes by his nurse lying all naked vpon the bare earth For our Lord there appeared a starre in beauen in token that he did lighten the whole world In the forehead likewise of Dominicke as he was baptised the Godmother espied a star signifying a new light to be borne into the world c. The praier of our Lord was euer more heard when he would for in the garden that which he asked of a fleshlie desire hee would not obtaine according to reason But Dominick neuer demanded any thing of God which he did not whollie enioy according to his owne desire Dominus that is our Lord loued vs and washed vs from our sinnes in his blood Dominicke through a perfection of charitie tooke euerie daie three disciplines or corrections from his owne hand not with a corde but with an iron chaine euen to the causing of his blood to runne downe One for his faults though they were verie small another for those that were in Purgatorie and the third for them that liued here in the world c. And thus this Archbishop Antonine draweth this comparison through all the parts of the life of our Lord. In a word our Lord being to depart out of this world promiseth the Comforter vnto his disciples And Dominick saith vnto his Be not grieued for I wil do you more good in the place whither I go then I haue done here for there you haue me a better aduocate then any other that you can haue there c. And what shall now become of that which S. Iohn saith vnto vs If we haue sinned we haue an aduocate euen Iesus the righteous c. And notwithstanding these blasphemies are authorized by the Church of Rome for the good establishment that they haue procured vnto the Popes their authoritie for Gregorie the ninth canonized Dominicke in the yeare 1223. ordained a festiual day to be kept vnto him authorized also his rule and order and bestowed priuiledges vppon the same Now hee that writ these thinges was an Archbishop of Plorence high accounted of amongst our aduersaries Albert. Krant in hist Saxon. l. 9. c. 7. Abb. Trithem in Chronic. Hirsaughtiens But in the meane time they are warie enough not to tell vs any thing amongst the rest of their miracles of that which Krantzius reporteth vnto vs That one Bernard a Iacobine Confessor and Chaplen to the Emperour Henrie the 7. did poison him in the host Whereupon saith Trithemius the Abbot Pope Clement the fift inioyned them for a marke of reproch and ignominie that the Priests of their order from thence forward should neuer receiue or deliuer the communion but with the left hand An example for the Popes of these times to ordaine by the same reason that they should as yet be restrained from the vse of their right hand in detestation of the murther committed by frier Clement a Iacobine vpon the person of K. Henry the third In a word to come to our purpose Bullae fraternitatum ordinis
of the Law The law leadeth to faith and the iustice of God to his grace cannot possibly faile by consequent to explaine and lay open vnto vs the benefite of grace leading vs from Moyses to Christ from workes to faith and from death wherein wee stand naturally euen from the time of our conception and whereinto also euen after the time of our regeneration we runne and cast our selues continually by our faults and offences vnto our life and righteousnesse which is hid in Christ We cannot liue by the Law for we cannot fulfill it wherefore we must haue recourse vnto his grace His grace that is to say the mercie of God freely exhibited in Iesus Christ who hath fulfilled the Law by his obedience and which hath borne our transgressions vppon the Crosse but for such as to whome God hath giuen by the same grace to feele the sentence of condemnation due in themselues and assuredly to belieue their saluation in him And this is the cause why these two points are ordinarily conioyned and coupled together both in the Scriptures and holy Fathers euen grace and faith opposed to the Law and workes namely that grace that is to say that gift which God hath bestowed vppon vs by the righteousnesse of his onely begotten Sonne yea of his Sonne and all that which hee possesseth for the abolishing of our sinnes that faith that is to say that abilitie and power which hee giueth vs by his holy spirite to receiue in humilitie and yet with all assurednesse and certaintie that incomparable good thing which hee bestoweth vpon vs here below as a pledge and earnest pennie of those which hee will consequently giue vs to possesse with him in the highest heauens Origen expounding these words of the Apostle Orig. in Ep. ad Rom. l 3. c. 3. Where is thy glorying it is shut out c. He saith saith he that the iustification which is of faith onely doth suffice although that the belieuer haue not wrought any worke And for an example wee haue the theefe for whose onely faith Jesus said vnto him This day thou shalt be with me in Paradice c. And so likewise the woman in the Gospell Luke the seuenth The Pharisie said Jf he were a Prophet he would know what shee is but for her faith onely Iesus said vnto her Thy sinnes are forgiuen thee c. And for this cause the Apostle doth not boast himselfe of his owne righteousnesse chastitie wisedome c. But of the Crosse of Christ in the Lawe of faith which is in Iesus Christ c. Saint Ambrose saith Ambros de Virgin l. 3. Christ hath not redeemed thee with siluer nor gold haue thy siluer readie thou art not arrested euerie day though thou be in debt He hath paid his bloud for thee thou art indebted vnto him this bloud for we lay pawned in the hands of a wicked Creditor We haue beene the cause of the bill of our owne blame and guiltinesse by our sinnes Idem de fide l. 3. c. 3. wee owe for the punishment of the same our bloud the Lord Iesus is come hee hath paid his bloud for vs c. Againe Our redemption is by the bloud of Christ our forgiuenesse and pardon by his power and our life by his grace Idem de bono mort c. 2. Ep. 72.73 Againe Eternall life that is the forgiuenesse of sinnes and the Lord Iesus is come to fasten our sufferings to his Crosse to forgiue vs our sinnes to nayle to the crosse our obligation and to wash all the world in his blood Otherwise Idem de Iacob beat vita l. 1. c. 5. Psalme 118. saith he wherefore should the Prophet haue said Haue mercie on mee if he had trusted vnto his owne righteousness if there be any thing but mercie which deliuereth from sin But hee that hath need of mercie is a sinner and therefore what soeuer good commeth to vs let vs impute it to the righteousnesse of Christ It is the mercie of the Lord that remission of sinnes is freely and liberally giuen vnto vs Let no man glorie or boast himselfe that he hath a chast hart c. Againe Idem de fide l. 3. c. 3. My wisedome that is to saie the crosse of Christ My redemption the death of Christ Again By the disobedience of one man many are made sinners by the obedience of one man many are made righteous Againe God hath taken vpon him our flesh to abolish the curse of our sinfull flesh Idem de fuga saecul c. 7. Iudicato he was made a curse for vs to the end that the blessing might swallow vppe the curse integritie sinne grace the sentence of death and life death it selfe for he likewise hath vndergone death to fulfill the sentence of death and to satisfie the iudge for the curse lying vppon sinfull flesh Faith receiueth and taketh hold of grace Idem de paenit l. 2. Ex Syngrapha Idem in ep ad Rom. c. 3. 4 euen to the death c. And here behold the poole of grace the fountaine of life freely set open who shall put vs into the poole who shall draw for vs out of that fountaine verily verily no other helping hand saith the Apostle but faith yea Onely faith saith Saint Ambrose Let vs hope and looke for saith he the pardoning of sinnes by faith and not as by debt or merite faith will obtaine it for vs as by vertue of couenant vnder writing that is to say of the promises of God by the which he hath bound himselfe vnto vs Praesumptio propior est arroganti quà m roganti c. Presumption that is that ouer high couceipt we haue of our workes is more incident to such as arrogate and challenge for their owne eternall life by their desertes then to such as acknowledging themselues to haue no parte therein as of themselues doe humblie craue the same by praier c. Againe They are iustified freely because they are iustified without doing or working for the same and because they giue not any thing in exchange for the same they are iustified by faith alone by the gift of God c. The wicked man impius is iustified before God by faith alone c. For Idem devocat Gen. l. 2. c. 8. He that dare saith he preach that the grace of God is giuen according to mens merites preacheth against the catholike faith c. Let no man therefore glorie in his workes for no man shall be iustified by them He that is iust he hath it of gift Tertullian calleth it Donatiuum for hee is iustified by being washed It is faith that deliuereth vs by the blood of Christ Idem ep 71. Blessed is he whose sinnes are remitted and hath his pardon granted c. Againe By the sinne of one all haue deserued to bee condemned sinning alike for in the righteousnesse of one all shall be iustified credentes that belieue If hee
we haue not faith we are not of God we haue nothing to pretend wherfore we haue any right or part in his inheritance But certainely that which we doe if we bee the true children of God we doe it not for the inheritaunce that were in some sort too seruile a thing but rather in consideration of the great bountifulnesse and louing kindnesse of God who hath so loued the world yea which hath in particular so loued vs as to haue giuen his onely Sonne vnto death to the end that belieuing in him we might haue eternall life Who furthermore hath manifested this secrete vnto vs hath giuen vs to belieue therein hath iustified vs in his Sonne and hath sanctified vs by his holy spirit because that this great loue and fauour of God towards vs most miserable wretches ought to beget a loue in vs which may mak vs to loue him alone and that for himselfe which may cause vs to renounce our selues for him and which may make vs loue our neighbours in him Not to procure vs thereby the celestiall Paradice but for the loue of himselfe Nay to loose a Paradice for him if we cannot haue it but without him Such ought to be our loue towards God as that it ought to bee intirely and wholly set on him and cleane and free from all respect of reward or punishment As likewise the good child obeyeth not his father because he is the heire this were an euill signe but naturally because he is a Sonne Neither is he heire because he obeyeth but because he is a child a child who by obeying cannot merite this inheritaunce for it is his part and dutie who notwithstanding by disobeying might loose it and that euerie houre in as much certainely as the inheritance dependeth vpon the father and that grace is lost by ingratitude if it be not renued supported by the goodnesse of the father a bountifull goodnesse descending more freely from the father to the Sonne then it ascendeth from the Sonne to the father And this againe is the cause The loue of God the gift of God wherefore it is a gift of God that this loue of God which worketh good workes in vs this loue of God which hath begotten vs for children to him in the bloud of Christ euen that this same loue should giue vs to be true children and should giue vs to loue God by the operation of his spirit This free loue I say of the Lord which hath iustified vs in his bloud and sanctified vs by his spirit in as much as the merit of Christ worketh not only to the obtaining of the remission of our sinnes A double or two fold righteousnesse but both of them the gift of God Rom. 6. in that we die in him but also to the giuing of his holy spirit vnto vs which renueth the spirit of our vnderstanding to the end that wee may liue to him And yet in the meane time both the one and the other gift is called righteousnesse the former that is the imputation of the righteousnesse of Christ for the remission of our sinnes when it is said Abraham belieued and it was imputed vnto him for righteousnesse The latter that is the operation and working of his holy spirit renuing vs from daie to day from the outward man to the inward and from the old to the new when it is said 1. Ioh. 2. That we are freed and set at libertie from sinne to serue vnto righteousnesse Againe Whosoeuer worketh righteousnesse is borne of God c. But these two sortes of righteousnesse though they both proceede from one and the same fountaine of liberalitie are farre differing the one from the other That as which is able to stand out against the anger of God at all assaies because it is the righteousnesse of Christ imputed to euerie faithfull man by the which he is iustified that is to say quit before God not as one that hath paide the full paiment but as one that hath obtained an acquittance and absolute discharge and that by hauing seene the hand writing defaced and the Bill of debt cancelled and therefore he is called Blessed to whome sinne is not imputed c. This as which can neuer make it selfe able to discharge vs of our debt toward God as making vs day by day more indebted vnto him by reason of that contradiction betwixt the fleshe and the spirit and by the making heauie and sad of the spirit of God within vs Wherupon also the Apostle crieth out of himselfe Who shall deliuer me from this mortall bodie c. And this little righteousnesse notwithstanding as also sanctification which appeareth in our workes is euermore the gift of God grace for grace in as much as those whome he hath iustified 1. Cor. 9. he hath also sanctified hee hath giuen vs faith and the spirit and both to belieue and to do Wherupon the Lord againe thus setteth vpon vs and saith What hast thou that thou hast not receiued Who hath giuen vnto me first and I will repay it him againe c. You are not your owne For you are bought with a price c. Why it is called a reward The word Merit vnknowne to the Scripture Eccles 16. And notwithstanding in as much as Godlinesse hath the promises of this life and of the life to come God vouchsafeth sometimes to call it hyre which hee giueth vs of his free promises hyre promised by him but not deserued by vs a reward whereof he is become debter vnto himselfe that so he might crowne his own gifts vnto the faithfulnesse I say of his owne promises and not to the sufficiencie of our merits For as concerning the word Merit it is not to bee found in the whole Scripture the word it selfe is no lesse new then the doctrine that followeth vpon it In Ecclesiast 16. whence they alleadge Euerie man shall find according to the merit of his workes Hebr. 13. Their Glose hath noted Placetur Deo To the Hebrewes likwise where they Translate Talibus hostiis promeretur Deus by such sacrifices God is merited that is by giuing and distributing of their goods the Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is well pleased But let vs yet further heare the testimonies laide downe in the writings of the fathers The Lord Iesus saith Saint Ambrose Is come to fasten our sufferings to his Crosse Thus haue the old writers spoken Ambros de Incob vita beata l. 1. c. 5. and to forgine vs our sinnes In his death we are iustified c. Now as our sinnes are forgiuen vs in his death that in his death also the passions sufferings of our flesh might die that they might bee nailed to with his nailes Let vs liue and conuerse with Christ let vs seeke and search with Christ the things that are heauenly Wee are renued in the spirit let vs walke in the spirit let vs not cast our selues into new billes of debt by
Frier hath purposely written and put forth a booke The truth is that he teacheth Ioh. Ferus in Mat. l. 1. In Ioh. c. 1. v. 4.13.17.19 That all our old birth for so hee calleth the man not regenerate and all the powers of our nature are condemned in the Scriptures that wee are nothing but sinne and darknesse that our thoughts speech reason and will are accursed that our light if the same be not inlightned by the word of God worketh nothing in vs but errour and going astraie that euen the Law howsoeuer good in it selfe without grace begetteth nothing but hypocrites that without faith there is no good workes and that none but such as belieue can worke them that in the regenerate not onely after Baptisme Idem in Ioh. c. 13. v. 10. c. 14 v. 16 c. 16. v. 9. but euen after they become to an actuall faith there abideth continually a remainder of originall sinne which bringeth forth sinne in vs whereupon it must consequently bee auouched that no man is without sinne and notwithstanding that such as belieue doe not cease therefore to be cleane that is in as much as they be purified by faith and by the same ingrafted into the body of Christ participating his holinesse and possessing himselfe according to that which S. Paul saith But you are washed but you are sanctified c. And that notwithstanding that considered in themselues they are nothing but sin yet there is no condemnation for them with God who doth not impute vnto them any their sinnes vncleannesse but rather reputeth them for pure cleane because of their faith in Christ Moreouer that this faith which iustifieth vs is not any other thing then the free mercie of God forgiuing sinnes for his Christs sake which only is requisite in vs vnto saluation c. and it worketh in vs a certaintie of the same so farre foorth as that it leaueth vs not without a pledge and earnest penie of eternall life that by the only merits of Christ we are saued made partakers of the same merits by faith alone In all which points he doth verie notably agree with vs that is to say with all antiquitie and consequently is condemned by the Councell of Trent in diuers Canons in the sixth Session Now of all this discourse wee gather that this doctrine of free iustification in the bloud of Christ by faith hath beene of a long time kept maintained in the Church in his puritie howsoeuer deadly assailed by Sathan and that at diuers times in diuers depending points as the See and seate of our saluation That notwithstanding it hath beene subiect to manifold diuers great alterations and changes through the proud and presumptuous nature of man through the doctrine of Philosophers through the subtilties of the Schoolemen and the Pharisaical hmuour of the Monkes In so much as that notwithstanding the couragious defence of the same by diuers worthie and great personages holding vnto the yeare 1200. more for the grace of God against the ingratitude of man the said Pharisaicall doctrine did preuaile and get the vpper hand and yet not so absolutely but that at the same time it was still impugned and confuted almost throughout all the nations of Christendome by many good people and that euen to the suffering of death for their confession being also mightily and soundly crossed by their Maxims by whose fine conceipts and subtile deuises it had beene chiefely established that in it there is hapned vnto vs as it falleth out in the Countries farre North wherein the brightnesse of the two twilights doe happen and fall out so neere together as that the day is no sooner dead and departed on the one side but it quickneth and reuiueth againe on the other This Article hauing beene no sooner shut in and couered with the darknesse which had ouer-spread and ouershadowed the Church but that wee might see it incontinently after more splendent and glorious then euer it was before Wherein we may note the singular goodnes of God towards his Church for in as much as iustification is that point of Christian doctrine which ioyneth man Christ together which maketh the proper difference of the Church from all other sortes of assemblies and of a Christian from all other men as being that without which no man can bee a Christian with which alone well vnderstood we retaine both the name and the effect and to be short which may bee called by good right the life of a Christian the soule of the Church the bond of the mariage betwixt Christ and his Church it was surely verie necessarie seeing that God according to his promise cannot destroy his Church that this article should be conserued in the same that such Eclipse as should couer the face therof shuld be but short to the end it might returne vnto his former brightnesse and light In a word as Phisitions say that the heart is the first liuing last dying part in man That this heart also of the Church by which it began to liue notwithstanding first assailed and set vpon by the venimous poyson of Sathan was the last that was mortally wounded and striken and the first againe recouered as for certaine it is come to passe in our daies wherein God making his Gospell as it were to liue againe after so long a time of death and darknesse would of his incomparable grace that this point should bee the first restored into his former estate and perfection by them whome he had raised for the restauration of his Church Now in this third part we haue entered into the consideration of the Masse A briefe rehea 〈◊〉 of that which hath beene said before this third book in the qualitie of a Sacrifice so it remaineth for our better comming to our selues againe after so long a discourse that we briefly repeate the same which we meane to performe in manner as followeth The Masse is properly a corrupting adulterating of the holy Supper of our Lord and the Supper of our Lord was not ordained for a sacrifice taken in his proper signification but for a Sacrament Neither can it be called a sacrifice except for that it is a holy action or else because it is a commemoration of the sacrifice of our Lord once made vpon the tree of the Crosse for our sinnes or thirdly for that it is a thankesgiuing for the benefits receiued by him Wherefore the Masse cannot properly be called a sacrifice and much lesse a propitiatorie sacrifice in as much as the whole Scripture and all antiquitie do teach vs that there is not in the Church any moe sacrifices truely propitiatorie then one euen the bloud of our Lord shed for our sinnes represented and shadowed out vnder the Lawe by all the sacrifices then in vse and fulfilled in the time of grace in one onely which ought not neither can bee reiterated without sacriledge From this pretended Sacrifice of the Masse haue
beene deriued and drawne Masses for the deade through such an abuse much like to that which is condemned by diuers auncient Councels namely the giuing of the Eucharist vnto the dead Withall wee haue shewed that there is no Purgatorie that the old and new Testament did neuer acknowledge it as neither the first and most auncient antiquitie if so bee they take it not from the heathen as also that those which haue spoken of it did not meane the same which our aduersaries embrace maintaine but rather that this is an opinion which cannot by any meanes stand and agree with that of theirs and how that hereby Masses and Suffrages for the dead swarme vpon the face of the earth From this pretended sacrifice likewise haue proceeded and sprung the Masses said in honour of Saints in which they were both praied vnto and worshipped yea euen to the offering vp in sacrifice in honor of them of the Sonne of God himselfe if one would belieue them Further wee haue shewed that the inuocation and worshipping of Saints is condemned throughout the whole Scripture old and new and by all true antiquitie that the beginning of this doting madnesse was taken vp by the imitating of the heathens in their Paganisme shewing further the manifold contradictions that were maintained against the same for a long time and thus the whole seruice of Saints a great portion of the Papists doctrine falleth downe to the ground And for as much as Inuocation is grounded vppon the merit of Saints and this Merite oftentimes alleadged in the Masse and that euen in their speaking to God for the remission of sinnes wee haue verified and auoucht it that there is not any maner of meriting at Gods hand allowed or taught either in the Scriptures or in the auncient writers neither yet in the purer sort of the new latter writers except such as they themselues are at this day ashamed of In summe that there is neither sacrifice name nor merit which euer saued the dead or which euer was able to preserue the liuing but the onely name merit and sacrifice of one onely Iesus Christ God and man dead for our sinnes and risen for our iustification To whome with the Father and the holy Ghost be honour and glorie for the riches of his grace eternally and euerlastingly Amen The end of the third Booke The fourth Booke Wherein the holy Supper of our Lord is handled and intreated of as a Sacrament and consequently of the Masse and it is a treatise of Transubstantiation CHAPTER I. What a Sacrament is and wherein it consisteth And of the difference betwixt the Sacraments of the old and of the new Testament where are set downe certaine rules of the old writers for the vnderstanding of them HItherto wee haue intreated of the Masse as it is a corrupting of the holy Supper of our Lord in the qualitie or vnder the name and nature of a sacrifice it followeth now that we examine it as a counterfeit of the same in the qualitie of a Sacrament a matter intreated of so exactly by many great personages of this time as that it may seeme a verie vnaduised and needlesse thing after them to enter into the same matter not treading the steps wherein they haue gone before Notwithstanding because this worke would remaine lame vnperfect if it should want this part I will deale therevpon but so briefely as possibly may bee standing not so much vpon the matter of dispute as the course of the storie to the end that that which seemeth at the least to haue his stay and maintenance from auncient writers may be confessed and acknowledged not to haue any manner of recommendation at all more then that which it reapeth from the verie newest and latest writers that haue sprung vp in the Church of Rome The Lawe was no sooner giuen to man but sinne insued thereupon neither was sinne so soone hatched but that presently thereupon man receiued the writ of condemnation and sencibly felt the punishment thereof whereupon likewise the Gospell was preached vnto him Gene. 3. by Gods owne mouth namely in the promise of the holy seede which should bruise the head of the Serpent and in the incarnation of the Sonne of God for the redemption of mankind for the remission of our sinnes And this Gospell is the reconciliation of God with men by the bloud of our Lord shed effectually before the foundation of the world in as much as from the same he hath wrought the saluation and redemption of the Patriarkes and Prophets and to bee short of al them which haue bene saued either without the Law or vnder the law shed notwithstanding naturally in his appointed and determined time euen when our Sauiour hauing taken our flesh was stretched vpon the tree of the Crosse for vs. Man in the meane time in his blindnesse and peruerse nature became vnable either to see or belieue this excellent mysterie if God had not reuealed it vnto him The necessity of the sacraments but able on the contrarie quickly to forget it according to our ordinarie negligence and carelesnesse in heauenly things if it had not beene represented and set before his eyes continually And afterward what apparance or likely-hood could there be conceiued of sinfull man vnthankfull to God and condemned and cast away in his owne conscience that God would vouchsafe to be his God that hee would reconcile himselfe vnto a vile and vnprofitable creature that hee would make a league with dust giue himselfe to him for a perpetuall inheritance and deliuer his onely Sonne to suffer a shamefull and ignominious death for him All of them beeing workes of a bottomelesse depth of mercie towards a most miserable creature who waited and looked for nothing else in the guiltinesse of his owne conscience but a bottomlesse Sea of wrath and indignation This therefore was the cause why God our Creator the beginning middle and end of our saluation not content to haue promised and giuen his Sonne to our first parents vnto reconciliation and redemption and in their persons vnto their true posteritie which is the Church doth renue from time to time this Gospell vnto his children this glad tidings of the league and couenaunt made with his faithfull ones for their saluation giuing them sometimes Prophetes to preach his Christ that was to come and sometimes Apostles to testifie and beare witnesse vnto him alreadie come in the flesh dead and risen for vs. This is the ministerie of his holy word euermore continued in his Church He furthermore ordaineth for them Sacraments of this couenant made and accomplished earnest pence and palpable pledges of the certaintie of his promises testimonies of his faithfulnes and remedies of their distrust and diffidencie which speake and testifie outwardly both vnto their eares and eyes by the analogie and agreement of their nature and inwardly to their vnderstandings and hearts by the working of the holy Ghost accompanying them namely that this
in all the seuerall tearmes and times of the same whether before the Lawe vnder the Law or vnder the time of grace that hee is figured in all the sacrifices and exhibited in all the Sacraments as well old as new as they which are at all times vnprofitable without Christ and which cannot be fruitfull but in Christ who onely is both the foundation and the substance Saint Paul said to the Corinthians J would not saith he that you should be ignorant c. that our Fathers haue all eaten of the same spirituall meate and all drunke of the same spirituall drinke 1. Cor. 10. for they drunke of the spirituall rocke which followed them and that rocke was Christ The Apostle expressing by the words of eating and drinking the communion which they had in Christ euen Christ slaine sacrificed crucified who otherwise did not profit either them or vs. But some make answere that S. Paul meaneth that they did verily eate amongst themselues of one the same meate c. but not of the verie same that we This is the thing that wee must see and trie Certainely the scope and drift of the Apostle is plaine as to shew vnto the Corinthians that they deceiued themselues to put their trust in the vse of the Sacraments not ceasing in the meane time to prouoke God by their abuses But saith hee our Fathers had Sacraments as well as we they eate and drunke the same meate and drinke and notwithstanding such of them as prouoked God could not put off or avoide their destruction If S. Paul had not meant it by way of comparing of the Christians with the Iewes what should the force of his argument haue bene And had they not libertie to haue replied they did not eate Christ as we doe c. But the old writers shall decide vs this controuersie Tertullian This water saith he which distilled and ranne from the rocke Tertul. de Bapt aduer Marcion l. 0. which followed the people was Baptisme for if the rocke were Christ vndoubtedly we see that Baptisme is blessed through the water in Christ. Againe Marcion hath striken himselfe against the rocke whereof our fathers drunke in the wildernesse c. Origen The same which the Iewes call the way and passage through the Sea S. Paul calleth Baptisme and that which they call the cloud Orig. in Exod. c. 7. hom 5. he taketh for the holy Ghost and would haue it to be vnderstood according to that which our Lord saith in the Gospell If a man be not borne againe of water and of the holy Ghost he cannot enter into the kingdome of God Againe the Manna which the Jewes tooke for carnall meate is called by him a spirituall meate c. And he goeth ouer it againe a litle after in the same Homely S. August in Iohannem tract 45. Augustine The times are changed but not the faith in diuers signes is signified one and the same faith as in diuers words they belieue the same things to come afterward which we belieue to be alreadie come and therfore saith the Apostle they haue drunke one the same spiritual drinke yea spiritual not corporal for they drunke of the spirituall rocke and the same was Christ thus you may behold one self-same faith but diuers signes There Christ is the rocke vnto vs Christ is that which is set vpon the Altar And they for a great Sacrament of the said Christ did drinke the water that ran from the rocke But as for vs the faithfull know what we drinke if thou regard looke vpon the outward forme which is visible it is an other thing but if thou looke vpon the inuisible signification they haue drunke the same spiritual drink c. And in another place They haue eaten the same spiritual meate What is this same but that which we our selues do also eate Idem de vtilit paenit c. Certainely I know not what should be the meaning of the same meate if it be not that which we our selues do eate For there were some that tasted Christ in their harts more then the Manna in their mouthes which made a spirituall construction of this visible meate c. and did hunger and thirst after it c. Againe expounding this place of S. Iohn This is the bread that came downe from heauen c. The Manna saith he the Altar of God c. Idem in Ioh. tract 26. in Psal 77. Epiph. l. 1.3 haue signified this bread These things were Sacraments diuers and dislike in the signes but like and the very same as concerning the thing signified Giue eare to the Apostle now brethren I would not haue you ignorant c. Epiphanius reasoneth after the same manner that Tertullian dooth against Marcion They did eate saith he the same meate and drunke the same drinke euen Christ and in truth saith the Apostle and not in shew or appearance onely They obiect and alleadge against vs in this point Saint Chrysostome who in truth speaketh of the Manna and water as figures of our Sacraments But so as that he addeth these words Chrysost in 1. Cor. 10. Idem in Homil. Nolite ignorate fratres Howsoeuer these things were sensible yet in deede the truth is that they ministred vnto vs the apprehension of spirituall matters not by the consequence of nature but by the grace of the gift and nourished the soule with the bodie inducing and perswading them vnto faith c. Likewise expounding this place elsewhere in an Homely for the purpose he findeth therein in diuers considerations an equalitie and in deed the argument of the Apostle dooth otherwise lose his force Likwise the similitude that Chrysostome vseth in the same homely That one and the same king is delineated and drawne with a former and sleighter draught and afterward set forth in liuely colours and yet is euermore the same king So Christ in the two Testaments Bed in 1. Cor. 10. and in their Sacraments c. Beda vpon this place vseth the verie words of S. Augustine without changing any thing therein at all Bertram a Priest in the time of Charles the bald Thou askest saith hee what same meate Verily Bertram in l. de corp sang Dom. that same which the belieuing people of these dayes doe eate and drinke in the Church for it may not be permitted that diuers things should be meant and vnderstood seeing it is the same Christ that in the desart fed at that time with his flesh and gaue his bloud to drinke vnto the people baptised in the cloud and in the Sea and which now feedeth in the Church the beleeuing people with the bread of his bodie and giueth them to drinke of the water of his bloud c. And if thou obiect vnto him But how Seing he had not as yet taken vpon him mans flesh and seeing that as yet he had not tasted of death for the saluation of the world
c. Verily saith hee this same Almightie power which turneth spiritually the bread and wine at this day into the flesh of his bodie and into the drinke of his bloud did also then inuisibly make the Manna giuen downe from heauen his bodie and the water which flowed from the rocke his bloud It is verie true in deed that our Fathers of Trent had prouided not a daintie dish but a blacke dash for the same in their Index expurgatorius ordaining of their wonted faithfulnesse and true dealing that these places should bee razed out of Bertram Index expurg p. 11. Paschas Raper decorp sang Dom. c. 5. Hug. de S. Victor in 1. Cor. q. 80. Anselm in 1. Cor. c. 10. Paschasius Rapertus Abbot of Corbie in the yeare nine hundred or there about and Hugo of Saint Victor about the yeare a thousand one hundred did teach the same though somewhat more harshly then others that haue dealt in this matter And these are the tearmes they vse Non materia sed significatione The same meate not in matter but signification Idem significantem velidem efficientem Jn as much as it signified the same thing or wrought the same effect For say they That meate was of the same efficacie with this Anselme They did eate in their Manna the same meate that we doe in our bread and drunke the same drinke of the bloud of Christ from the rocke that wee drinke from the Cup. And by that meanes did eate the same spirituall meate that wee though it were of an other bodie because they did vnderstand the visible meat spiritually hungered spiritually tasted spiritually that they might be spiritually satisfied and refreshed c. And therefore saith he it is not said The rocke signified Christ but the rocke was Christ For so the Scripture is accustomed to speake calling the things signifying by the name of those that are signified c. And thus speaketh the most part of the Schoolemen Gratian. C. Inquit C. in Illo c. 10. Thom. Aquin. in 1. Cor. c. 10. Hugo ibid. Gratian in his Decree fetcheth two expresse and euident Canons out of Saint Augustine touching this point The ordinarie Glose likwise saith They did eate Manna and drunke of the rocke c. Signes of Christ which wrought the same effect in the belieuers And this was saith it the same faith Thomas The same spirituall meate with vs but an other corporall namely the Fathers which belieued in Christ. And Cardinall Hugo verie openly The bodie of Christ the bloud of Christ and thereupon produceth the place of Saint Augustine Beleeue and thou hast eaten But some man may obiect Wherein our Sacramentes excell What is then the prerogatiue of a Christian What is there more in our Sacraments then in the old The answere is cleare and plaine the word Propheticall and Apostolicall are of one efficacie Christ is in the one and in the other equall and like vnto himselfe euerie where so farre as that our Lord speaking of the Propheticall Scriptures saith Examine them for you belieue to haue eternall life in them Thus it is with the Sacraments of the old and new people and notwithstanding the word and Sacraments of the new are not without their prerogatiues not in substance but in circumstaunce not in kind but in degree They agree in this that they shew forth promise signifie and exhibite the same communion of Christ by faith and the holy Ghost by the which the elect since the time of Adam euen to the last man vpon the earth are to be saued For without this communion there was no saluation either in the old or new people They differ for that vnder the old Testament our Fathers had this communion in Christ to come and therefore the worke of grace was the more obscure vnto thē but we haue it in Christ come in the flesh c. and therfore the same grace more bright cleare Againe they agree in that they seale vp saluation and grace to all them in generall that doe receiue them in faith They differ herein that the old ones were not properly ordained but for the posteritie of Abraham but these latter and new ones for all the nations vppon the face of the earth that are ingrafted into the Church and in the Communion of Christ in the faith of Abraham To be short they agree in that they seale vp vnto vs the couenant with the same God through the same Christ for the same reconciliation whereupon followeth the same fruite euen the remission of sinnes and eternall life They differ in this that God which hath of old spoken by his Prophets hath now vouchsafed to speake by his own Sonne in so much that wee may say with Saint Iohn That that which was from the beginning of the word of life we haue heard with our eares seene with our eyes and touched with our hands c. And wee haue also greater helpes to raise our faith vnto a further assurance of grace by how much the accomplishment is more then the promise the exhibiting of him in the flesh of more efficacie to moue vs then the expectation thereof and for that amongst the sences one is more quicke and certainely prouing then the other and that which is perceiued many waies more perswasiue then that which is comprehended but one way and that which is knowne of the goodnesse of God in the sending of his Sonne crucified before our eyes more strong to beget in vs an assurednesse of his mercie and by consequent of his loue towards vs and our inlightning with him then that which hee had spoken vnto vs by his Prophets or figured by his sacrifices in all the times that went before And yet in the meane time the old Sacraments cease not to be figures of ours as Circumcision of Baptisme and the Passe-ouer of the holy Supper But certainely antitypes rather then types and correspondent figures not bare and naked figures figures which contained the verie same thing although not in the same manner although not in the same degree of clearenesse and amplenesse Chrysost in hom Nolite ignorare And heere it is that Chrysostome his similitude taketh place The Painter saith he that goeth about to draw the counterfeit of a king layeth the first lineaments and draught therof in colours that are more darke and shadowie wherein notwithstanding is well perceiued the Kings proportion and physnomie but when he hath laid his liueliest colours and hath fully finished it in all points then it is altogether an other manner of thing Idem hom 17. in Ep. ad Haeb. and yet notwithstanding it is the same thing And this likewise is in handling the place of Saint Paul So say we of Circumcision and Baptisme the one and the other doe graft vs into the Church and seale vp vnto vs our new-birth Coloss 2. in so much as that Saint Paule calleth Baptisme Circumcision and Circumcision Baptisme When you haue put off
say in the Sacrament but in the reading of the scriptures for the true meat the true drinke which is receiued of the worde of God is the knowledge of the Scriptures And therefore sayth S. Augustine That Iesus Christ is preached by tongues by Epistles and by the Sacraments of his bodie and blood c. That is to say that the Sacrament is a dumme worde or as hee himselfe calleth it a visible worde the worde a speaking Sacrament a Sacrament receyued by hearing that is to say Christ and life by Christ in them both The third that euerie Sacrament consisteth in three things in the signe A sacrament consisteth of the signe of the thing and of the word in the thing signified and in the worde and institution of God The signe giuen by the Pastor and receiued by the hand of the faithfull which goeth into the stomacke the thing giuen of God and receiued by the faith of the faithful which goeth vnto the soule and that by the mediation of the worde and working of the holy Ghost which accompanieth it which goeth together with the thing signified in the signe and yet not changing it in his nature but rather making it of a bare Element a Sacrament of a common creature a sacred and of an earthly an heauenly one to be short the instrument of our regeneration coniunction and vnion with Christ wherein lieth our life The signe which is visible the thing that is to say grace which is inuisible the operation of the worde and of the spirit incomprehensible And againe the signe which hath properly his analogie and proportionall relation to the outward man Grace that is to say the thing signified to the inward man inasmuch as he is renued nourished and fostered by the spirit in his spirit vnto which the Sacrament is properly offered vnto the soule I meane not vnto the bodie vnto the inward spirit August in serm ad Infant ad alt de sacram Idem de cruit 〈◊〉 10. c. 5. Idem in Quaest super Leuit. q 84. Idem de Corp. Christ Chrysost hom 83. in Mat. Anno 900. Raban l. de Sacr. Euchar. c 9. Pach. de Corp. Sang. Christ Lombard l. 4. d. 1. Bernard in Serm. de Caen. Dom. The signe called of the Fathers by the name of the Sacrament Tertul. cont Marc. l. 4. Hilar de consecr d. 2. Chrysost in Mat. hom 83. August in Ioh tract 26. Idem apud Grat. exsenten Prosper Rom. 2. and not to the outward senses And this thing also we shall be throughly instructed in by the fathers S. Augustine saith A Sacrament is a visible signe of an inuisible grace a signe of a sacred thing wherein is seene one thing with the outward sense and an other thing is vnderstood of the spirit Againe The Lord sanctifieth by an inuisible grace by the holie Ghost and there lieth the whole fruit of the visible Sacraments without this what are men able to profit c. Againe A Sacrament is a ceremonie wherein vnder the couert of visible things the diuine power worketh more secretly and priuily our saluation Chrysostome Christ hath giuen vs insensible things insensible ones Rabanus A sacrament is called all that which by the ordinance of God is giuen vnto vs for a pledge of our saluation when the thing visibly done doth inuisibly worke within vs all maner of other things c. And Paschasius Lombard in the verie same tearmes And Saint Bernard intreating vpon this matter giueth vs an example A Sacrament saith he is a sacred signe A Iewell may be giuen onely for a Iewell but it may bee giuen also to inuest and set a man in possession of an inheritance And then we say the Iewell is of small value and that it is the inheritance that we looke and seeke for And thus saith he our Lord drawing neere his death had care to inuest his elect and put them in possession of his grace for which cause this inuisible grace was giuen vnto them by some visible signe c. Where we are to obserue that the worde pledge and the similitude of the Iewell or ring are of antiquitie And this for our definition That which we call the signe the fathers do sometimes call the Sacrament how soeuer ordinarily this whole holy action is so called As wheÌ„ they say That the Sacrament is diuerse and differing from the thing of the Sacrament that is to say that the thing is one and the Sacrament of the same another that is to say again that the signe is one thing and the grace which is the thing signified is an other The figure is one thing saith Tertullian but the thing of the figure another The figure is one thing saith Saint Hillarie and the truth another The figure that which is seene without the truth is that which is belieued within The sensible thing saith Saint Chrysostome is one thing and the intelligible another The Sacrament saith saint Augustine is one thing and the power of the Sacrament another The Sacrament of the thing saith he is that which some take receiue to life others to destruction The thing that is to say grace whereof the Sacrament becommeth a Sacrament that is to say a signe that no man doth communicate to his ruine and destruction but euerie man to life and saluation And hereof we haue examples In Circumcision vnder which many had the signe and not the thing wherupon we see that the Prophets call the Israelites Of vncircumcised hearts And saint Paule saith That Circumcision became to them vncircumcision And in the Manna wherein some saith saint Augustine did eat nothing but Manna alone but others did tast and feed vpon the bodie of Christ In Baptisme which he saith that Simon the Magitian receiued without thâ— iâ—uisible grace the signe without the thing The signe and the thing notwithstanding The neare coÌ„iunction betwixt the sign and the thing for asmuch as they cannot be considered the one without the other being correlatiues and so the one presupposing the other are so conioyned and coupled togither that the one is oftentimes named for the other wherein the fathers do solemnly forewarne vs to take good heed that wee take not the signe for the thing nor the thing for the signe For the signe is the signe of the thing signified for but in regard thereof it cannot be a signe and on the contrarie it cannot be both the signe the thing togither neither in whole nor in part no more then a sonne is not a sonne but in respect of a father and cannot notwithstanding be a sonne and a father at once in one and the same respect so Circumcision the signe of the couenant is called the Couenant and the Passage or Pascal Lambe the Passeouer or Passage the rocke Christ and the water of Baptisme Regeneration c. All of them being but signes or remembrances of the couenant Circumcision of the heart communion with Christ Regeneration of man
midst of you c. Yea to frustrate and disapoint them euerie manner of way whether his purpose and intention stand good or not For if he be nothing bent that way then according to their doctrine hee consecrateth not neither is the Sonne of God communicated And neuerthelesse if he do consecrate yet they doe not communicate therein for they are alwaies subiect to doubt whether hee had any purpose and intention or not And whereas there is doubting there is no faith and where there is no faith there is nothing but sinne Now themselues are of this iudgement that hee cannot receiue the bodie of Christ which doth not belieue in him Now then what priuiledge hath the vertuous and godly man more then the wicked seeing that the intention or not intention of the Priest transubstantiateth or leaueth vntransubstantiated seeing that both the one the other are subiect to doubt of the intention therefore of the effect seeing that both the one and the other whether doubting or assured thereof do equally receiue or not receiue Likewise what shall become of their doctrine De opere operato That the thing profiteth and is auaileable in asmuch as it is onely performed and done not in regard of the person which doth it seeing that this whole mysterie dependeth now Ex opere operantis of the working and operation of the sacrificer Moreouer where shall the excellencie of this Sacrament aboue all other Sacraments bee found if the rest depend vppon the grace of God without any such necessitie of the intention of him that consecrateth as the greatest part of them doth hold of baptisme and of that pretended Sacrament of mariage c. On God I say whose intention and purpose neuer halteth or faileth neither yet by consequent the obiect of our faith the same not to speake any thing more sharpely and grieuously of the infirmity of man being subiect to faile euerie moment But further I would know what shal become of their priuate Masses Bonauent in Comp. Sacr. Theol. rubr 11. l. 8. Gabr. Biel. lect 6. lit C. seeing that Bonauenture Biel hold That besides the intent of him that consicrateth there is required the intent and purpose of him that instituteth and ordaineth that it is not sufficient for the Priest to haue an intent to consecrate if hee follow not the intent of Christ in this sacrament But Hugo and Biel the most part of the schoolmen are they not of iudgement that priuate Masse wherein there is no publike remembrance made of the death of Christ doth nothing at all agree with the mind of the institutor what consolation then can they of the Church of Rome haue in the Sacrament when in stead of nourishing of their faith they maintaine and feed doubt and vncertaintie when as after they haue beene well prepared they know not what they receiue the efficacie of the consecration being vnable to penetrate and pearce according to their doctrine in the Sacrament without this intention and purpose the man likewise not being able to pearce and see into the intent of the consecrating Priest by any meanes Thus in seeking to giue too much to the worthinesse of the Priest they haue taken away the effect of the Sacrament from God who onely worketh the same and from the people the profit and fruit which should come to them thereby Stella clericoruÌ„ and for which it was ordained And all this that they might be honoured in the dispensation of the mysteries of God more then God himselfe more then the Creator whose Creators and makers since the time of the entring of the doctrine of transubstantiation they haue not beene ashamed to professe themselues to be Now the old Church had neuer any such doctrine they did not at any time once thinke of calling of Christ out of heauen by multitude of wordes What is meant by consecrating they did attribute the communion of the bodie of Christ to the institution of our Lord to the operation of the holy Ghost and to the faith of the faithfull To consecrate in their language was to sanctifie that is to blesse that is to change a thing from the common vse to a holy and from a profane to a sacred which is accomplished by the word that is to say by the institution of the Lord which giueth it his efficacie Thus speaketh Saint Cyprian ordinarily That the bread and the wine of the holy Supper are sanctified by the word And S. Augustine expoundeth it saying Not for that it is spoken but for that it is belieued not the sound that flâ—eth away but the permanent and abiding power that is to say the operation of the spirit of God c. After the same manner haue all the ancient fathers written as S. Hillarie Isidor l. 6. Ambrose Ierome Gregorie c. Isidore in like sort By the commandement of Christ we call his bodie and his bloud that which is sanctified of the fruites of the earth and made a Sacrament by the inuisible operation of the spirit of God c. In which sence the prophane Authors vsed also the word Consecration Promiscui vsus Cornelius Fronto saith Consecrated that is that which is made holy or turned to a holy vse being before prophane that is to say of a common vse But God forbid that our Lord should make the communion of his bodie which he offereth vnto vs subiect either to the sound of words or to the intent mind of him that vttereth them The ministers as were also the Apostles are made for the church not the church for them yea they are the ministers and not the Lords thereof they are not dispensers of their owne mysteries but of Christs yet which is more not of Christes mysteries but of the signes of his mysteries onely 1. Cor. 13. no more then they are of faith which commeth of the hearing of the worde notwithstanding that they minister the word to vs God hauing reserued vnto himselfe the gift of faith to worke the same by the effectuall power of his spirit as a dispensation only from his grace being no more depending on him that ministreth then tied to the signes which hee ministreth c. God verily saith to Moses And thou shalt sanctifie it c. Leuit 3. August in quaest in Leui. But he saith also in another place I am the Lord which do sanctifie it S. Augustine demandeth thereupon How can it be that both the Lord and Moses should do it Verily saith he Moses by the visible sacraments by his ministerie but the Lord by his inuisible grace by his spirit as that wherein lieth all the fruit and benefit of the visible sacraments So Iohn Baptist the greatest amongst those that are borne of women saith the Lord baptised with water but the gift of the spirit was of Christ And by the ministerie of Paul and Apollos many belieued but the gift of faith by which man belieueth
Mathew S. Marke and S. Luke doe all of them make mention how our Lord tooke the bread blessed it gaue it to his disciples saying vnto them Take eate this is my bodie how commeth it that S. Iohn maketh no mention thereof in this place that is to say in the rehearsing of that which goeth before the passion of our Lord Verily saith he It is a testimonie that our Lord hath spoken of that point a great deale more largely elswhere and where then but in this sermon of Capernaum Chrysost in Mat. hom 83. And Chrysostome saith How came it to passe that his disciples were not much troubled when they heard this Namely these words This is my bodie c. Verily saith he Because he had handled the great and waightie points of this thing before hand he laboured not to confirme that which they did alreadie vnderstand c. And againe And he drurke saith he himselfe least the hearing these words should haue said what then Doe we drinke blood and eate we flesh c. For when he first spake of these things manie were offended onely for the wordes sake to the end therefore that this might not come to passe againe he first performed the action himselfe that so he might take away whatsoeuer might trouble their spirits or perplexe their mindes in the communicating of the misteries Whereby it appeareth that those excellent olde fathers haue referred the place of S. Iohn to the interpretation of the holy supper instituted afterward that is to say that the eating which is ordained in the vse of the sacrament in the holy supper is the same that without the sacrament is declared in that place If then it bee spirituall here let it bee so likewise there And therefore let vs heare what the fathers say vpon the same Tertullian Notwithstanding that he saith That the flesh profiteth nothing Tertul. de resurrect carn wee must gather the sence from the matter of that which is spoken For in as much as they accounted his speeches to be harsh and intollerable as if he had determined in deed to haue giuen them his flesh to eate to direct and bring the state of their saluation to the spirite hee did set downe aforehand It is the spirit that quickeneth Marke that he saith Verily which cannot be expounded and taken there for Visiblie but for Carnally c. Athanasius â—pon this place Whosoeuer shal haue spoken a word against the Son of man De peccat contr spirit whereunto by consequent we haue to oppose Spirituallie Athanasius The Lord disputing in S. Iohn of the eating of his bodie and seeing that many were offended said vnto them what will this bee then if you see the Sonne of man ascend and go where he was before c. It is the spirit which quickneth c. For be hath spoken there both of the one and the other of the flesh and of the spirit and hath distinguished the spirit from the flesh to the end that belieuing not in that onely which appeareth to the eyes but also in the inuisible nature wee may learne that those thinges which hee spake are not carnall but spirituall For to how many men should his bodie bee able to be sufficient meate that so it might bee the foode and nourishment of the whole worlde But to draw them from vnderst anding of him carnally he made mention of his ascention and to make them to vnderstand afterward that the flesh whereof he had spoken was a spirituall meate and heauenly food that he was to giue it them from aboue For the thinges saith he which I haue told you are spirit and life As if he said My bodie which is shewed and giuen for the world is giuen for meate to the ende that it may be giuen spiritually to euerie one and that it may become a defensatiue and preseruatiue to all in the resurrection vnto eternall life S. Augustine expounding these wordes August in psal 98. The wordes which I speake vnto you are spirit and life bringeth in our Lord expounding those of the holy Supper in these tearmes Vnderstand saith he spiritually that which J haue said You shal not eate this bodie which you see you shall not drinke that blood which they shall shed that shall crucifie mee I haue recommended vnto you a certaine Sacrament which spiritually vnderstood will quicken and make you aliue Idem tract 27. in Ioh. and if necessitie require that it be visiblie celebrated yet it must be vnderstood inuisiblie Againe What meaneth this saying They are spirite and life that wee may vnderstande them spirituallie they are spirite and life hast thou vnderstoode them carnally they are notwithstanding spirite and life but not to thee And spiritually that is to say figuratiuely mistically Carnally is as much as to say literally really For saith he Thou hast to obserue this rule Idem de doct Christ l. 3. c. 16 If in the scripture a word or phrase of speech doe for bid thee some vile and wicked thing or command thee some honest and good worke that then it is not figuratiue but if on the contrarie c. thou must then make account of it to be figuratiue If you eate not the flesh c. it may seeme to command a trespasse c. it must needes then be a figuratiue speech a phrase and manner of speech commanding vs to be partakers of the death and passion of our Lord Cyril Cateches mystag Idem in Leuit. l. 7. and sweetly and profitablie to call to our remembrance that his flesh was crucified and pearced through for vs. S. Cyril Bishop of Ierusalem If you eate not c. Not vnderstanding these things according to the spirit they went away offended supposing that he had inuited them to a banket of mans flesh Saint Cyrill Bishop of Alexandria If you eate not c. But if you bee the children of the Church and instructed in the mysteries of the Gospell If the word which is made flesh dwell in you c. know that the thinges which are written in diuine bookes are figures c. For there is also in the new Testament and Gospels the killing letter c. as he shall find that doth not spiritually apprehend the thinges that are there spoken c. and hee bringeth forth this place for an example Theoph. in Ioh. c. 6. Whereupon also Theophilact though he were of that time wherein transubstantiation was set vp saith vpon this place In as much as we vnderstand it spiritually wee are no prophane deuourers of flesh but rather we are sanctified by this meate Againe For that they vnderstood it carnally he saith vnto them That which I tell you must be vnderstood spiritually and that is the way to profite thereby But to expound and take them carnally that profiteth nothing but turneth into matter of grosse offence Therefore he addeth The words that I say are spirit that is to say spirituall and life that is
the figure of his bodie in bread c. In breadâ— saith he elsewhere Quo ipsum corpus suum representat whereby he representeth his owne bodie And not In quo as Bellarmine woulde haue it which shoulde bee after his sence Idem de resurrect carn Wherein he giueth his bodie present He obiecteth a place like to that of Ireneus The flesh is nourished of the bodie and blood of Christ to the end that the soule may bee fedde or fatted of God An ordinarie argument amongst the fathers to proue the resurrection That God hath euidently shewed that hee woulde saue the soule and the bodie when as in the principall ceremonies of the Church hee hath alwayes ioyned them together as in the Eucharist giuing the Sacrament to the bodie the grace to the soule and sometimes they speake hyperbolicallie But let him here againe call to minde that which he lately said That to take it so would make a maruellous grosse error And then that he must vnderstande it sacramentally which is as much as to say expounding Tertullian by himselfe by these words contained in the same booke Idem ibid. c. 37. Although our Lorde saide that the flesh profiteth nothing yet wee must bee carefull to make the sence answerable to the matter there spoken of for they accompted his wordes hard as if hee had verily determined to haue giuen them his flesh to eate To the end therefore that he might settle the estate of saluation in the spirit he hath mentioned before how that it is the spirite that quickeneth c. Verily saith Pamelius that is to say rawlie From what place may not a man bee able to escape and defend himselfe from if such figures be receiued in disputations Origen giueth vs these Maximes which doe quite ouerturne transubstantiation Orig. in Mat. c. 15. That which is sanctified by the word of God and prayer doth not sanctifie of it owne nature him that vseth it Againe This meate also thus sanctified as concerning his materiall portion goeth downe into the bellie and from thence into the draught according to that which our Lord hath said That which entreth in at the mouth goeth downe into the bellie and is cast out into the draught c. What can a man imagine that may be spoken more clearely If as some doe a man would say that hee speaketh not of the Eucharist it appeareth to the contrarie by these words taken out of Saint Paule handling this matter against them which did abuse it And therefore many are weake amongst you c. 1. Cor. 11. If any man say with Bellarmine that by the matter which goeth into the draught is vnderstood the accidents what Grammer or what Rhetoricke did euer teach this figure which taketh the matter for the accidents What is it then saith hee that profiteth in this meate Verily not the matter of bread but the word spoken ouer the same to him that eateth it worthily And these thinges are spoken of his figuratiue and symbolicall bodie c. Of this meate which whosoeuer shall eate he shall liue for euer which no wicked man can eate c. Againe Wee drinke the blood of Christ not onely in the ceremonie of the Sacramentes Orig. in Numer hom 16. In Mat. c. 26. but also when we receiue his wordes wherein life consisteth according to that which himselfe hath said The wordes that I haue said vnto you are spirite and life c. And expounding the same wordes of the holy Supper This bread which the worde of God confesseth to bee his bodie is the nursing worde of our soules c. But saith Bellarmine Idem in Exod. hom 13. Idem hom 5. in diuers euang loc So that wee take heede saith he that wee let not any part of the consecrated gift to fall And what is that which wee doe not our selues for the reuerence due vnto the Sacramentes And that receiuing the breade of life and the cuppe wee ought humblie to cast downe our selues and say with the Centurion Lord I am not worthie that thou shouldest enter vnder my roofe c. This roofe I aske them in conscience what it is whether it be our bellie or our soule seeing it is our soule and not our bellie that must be humbled Saint Cyprian The Lord calleth his bodie bread made vp of many cornes and his blood Cypr. l. 1. ep 5. wine pressed out of manie grapes Then Hoc that is to say This bread this wine against our aduersaries And in another place he yeeldeth the reason Idem de vnct Chrismat Idem l. 2. cp 3. Because that in the table of the Lord the thinges signifying and the signified are called by the same name He saith not because that the signe is transformed into the thing or that the thing taketh the place of the signe Againe The bloud of him by whome we are redeemed and quickned can not bee seene seeing the wine is not in the cuppe by the which the blood of Christ ostenditur is shewed A little after he saith Exprimitur is expressed which is declared by the testimony and sacrament of all scriptures Hee disputeth against them which vsed not anie thing but water in the Sacrament contesting and solemnely affirming the necessarie and vnauoidable vse of wine because that the proportion of the life and corporall sustentation compared with the spirituall is not otherwise well signified and represented therein And how then shall the argument bee able to maintaine it selfe if there bee nothing but Accidentes In his sermon of the Supper yet some doubt that it was not his Before these wordes this meate was not commodious for anie other thing then to nourish the bodie but after that the Lorde had sayde Doe this in remembrance of me This is my flesh this is my bloud As oft as it is celebrated with this forme of wordes and substance of faith this substantiall bread and this cup consecrated by a solemne blessing profiteth vnto life and to the saluation of euerie man the whole together being a medicine to heale infirmities and a burnt sacrifice to purge iniquities Note first that he attributeth not the consecration to the fiue wordes but to the institution Secondly That the wordes themselues which they call Sacramentall are not those which they determine of and affirme to bee but Haec est caro mea hic est sanguis meus In the third place That faith is necessarie thereunto Fourthly That it euer continueth to bee bread and the cuppe blessed and consecrated not transubstantiated And fiftly That they doe not chaunge their nature the signes still continuing their power and vertue to nourish the bodie and grace accompanying the same by the operation of the worde to nourish the soule This is that which hee vnfoldeth and layeth open in the same treatise in other wordes which they faine would but can not abuse to make for their purpose The bread saith he which the Lorde set before his
deed elsewhere he saith plainly That Iudas did not sup with our Lord For saith he he could not drink there with him which should not drinke with him in his kingdome seeing that he promised to al theÌ„ that drunk then of the fruit of this vine that they should drinke afterward with him The same that S. Clement hath said vnto vs before from the report of the Apostles Note of the fruit of this Vine not of the accidents of wine not of the bloud of Christ really but Sacramentally But they obiect a place vnto vs wherein I heartily wish more conscience in them and vnto the Reader that he would take the pains to reade it through for the better obseruing of the rule of this same Doctor therein That the things which are said must bee vnderstood by the causes that moued and procured such things to be said So saith he the word was truely made flesh Idem ibid. and we as verily and truly doe receiue the word flesh by the meate of the Lord How can we but iudge that he abideth naturally in vs Where they vnderstand by Cibum Dominiâ— The meate of the Lord the Eucharist and by abiding or dwelling naturally in vs to receiue the bodie of Christ really at our mouthes And these are the points which we are to examine Saint Hillarie dealeth here against the Arrians The Father saith S. Hillarie and the Sonne are one Euen so said they but yet so one as we are one with Christ Now that we are one with Christ it is of his free will not of our nature and in will not in nature the Father and the Sonne are also one Saint Hillarie then to proue vnto them that the Father and the Sonne were one in nature proueth vnto them that we are one in nature with Christ and he handleth it after this sort First that there is the same humane nature in Christ and in vs by the incarnation of the Sonne of God which he calleth the Sacrament of perfect vnitie the Sacrament of flesh and bloud and by which Naturalis communionis propriet as nobis indulgetur The propertie of the naturall communion is giuen vnto vs by our Lord Vsing the word Sacrament for the Mysterie in the worke of the incarnation as it is his ordinarie vse to doe a manner of speech verie familiar at that time as we reade in the conference betwixt the Catholiks and Donatists where Marcelline who did sit as President and chiefe Iudge for the Emperour Honorius doth sweare By the misterie of the Trinitie and by the Sacrament of the Lords incarnation c. In the second place that besides this nature which the faithfull and vnfaithfull are alike partakers of with our Lord there is a special and more particular coniunction which is wrought by the spirit of Christ dwelling in the faithfull which regenerateth quickneth sanctifieth maketh them conformable vnto him and transformeth them into him for proofe whereof he alleadgeth the 6.14 and 17. of S. Iohn which our aduersaries will not denie to belong to the spirituall eating of the faithfull onely And this he maketh more cleare when hee addeth that the cause of our life is by Christ dwelling naturally in vs by his fleshe vniting vs vnto himselfe and by himselfe vnto God the father That Christ is in vs by the truth of his nature that hee dwelleth in vs naturally we being made by this most strait bond of vnion flesh of his flesh sucking our life from his spirit And this he further declareth by sundrie sorts of speeches tending all to one sence and meaning That we communicate his flesh To mingle in vs the nature of his flesh To be naturally in vs and we in him And this our aduersaries themselues wil confesse that it cannot be said of the vngodly and by consequent that it cannot appertaine to the Sacramentall or orall eating that is to say to the eating of the mouth Ad hereunto that he which saith that he is naturally in vs saith also Hilar. de Trinit l. 8. That we are naturally in him But naturally we are not in him as being in him carnally or really but as grafted by faith into his body so neither is Christ by this argument carnally and corporally in vs. Thirdly he alleadgeth vnto vs as a testimonie of his holy vnion the supper of our Lord when he saith that we receiue verily and truely the word flesh Cibo Dominico By the meate of the Lord that is to say the flesh of the word the word incarnate the flesh of the Sonne of God by the instrument of the bread of the Eucharist that is because it is a Sacrament exhibiting this flesh exhibiting the grace represented by the signe which consisteth in this vniting of vs with Christ The same which he calleth Sub mysterio Christi carnem sumere To receiue the flesh of Christ in a misterie that is to say signified in this misticall pledge And thus all this maketh nothing for the matter of bread or the Indiuiduum vagum transubstantiated into the body For otherwise it would fall out that throughout all Saint Hillarie his discourse Christ should be auouched and taught to abide in the bread naturally and corporally And if corporally and naturally then verily contrarie to the nature and properties of a body yea contrarie to the coÌ„dition of those which S. Hillarie acknowledgeth to be in the body of Christ For saith he in an other place He taketh away the foolish sottish rashnesse of some who contend that our Lord was seene in the flesh Idem in Psal 137. in the shape of a counterfeit body c. Not remembring themselues that after the Resurrection of the body it was said to the Apostles who thought it had beene a spirit See my hands my feet c. And by a false or counterfeit body he meaneth one that hath not all the ordinarie conditions of a body For in an other place expounding these words The Sonne of man which is in heauen c. hee euidently putteth difference betwixt the natures in Christ Idem de Trinit l. 10. Idem in Psal 1â—4 l. 8. de Trinit by finite and infinite being in one place and being euerie where c. That he is the Sonne of man saith he it is of the birth and bringing forth of that flesh which he tooke of the Virgine That he is in heauen and yet neuerthelesse vpon earth it is through the power of that nature which abideth for euer Againe Hee is present to them which call vpon him faithfully but by his diuine nature and spirit that pearceth and containeth all things He is in vs but we haue to vnderstand that this is by the holy Ghost c. And after the same manner hee expoundeth the place I am with you vnto the end of the world c. And thus wee are come without any Transubstantiation or doctrine comming neere therunto euen to the time of the first generall
as hee hath said with a most euen and vpright faith c. Epiphanius Epiphan in Anchorato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see that which our Lord tooke in his hands as the Gospel reporteth it That he rise vp at supper that he toke these things and how that after he had giuen thanks he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is mine and this and this And we see that it is not either equall or like either to the Image and similitude in the flesh either yet to the inuisible Deitie or to the lineaments of members For this is of a round fashion and insensible as concerning power There hee reasoneth how man hath receiued the image of God truely but yet not according to the proper nature of the Diuinitie but by grace and hee alleadgeth for proofe thereof the example of the Sacrament Now then how and in what manner is the Sacrament the body of Christ Verily saith hee he would haue said by grace This is mine this and this c. And no man doubteth of this speech for who so belieueth not that the same is true as he hath spoken it he is fallen from grace and from saluation Where wee are to marke that Bellarmine leaueth out these words As he hath spoken it that so hee may applie them vnto the thing and not to the speech The reason then standeth Man is the Image of God not according to the proper nature of the Diuinitie but by grace so the bread is the body of Christ by grace and not by nature and man is regenerate in the image of Christ not by ceasing to be any more man but by being sanctified in Christ so the bread is made the body of Christ not by ceasing to bee bread any more but by being no more common bread by being made holy by being made a Sacrament c. And this he declareth more plainely by the similitude of Baptisme For saith he the vertue of the bread Ephran cont haeres l. 3. tom 2. and force of the water are made strong and powerfull in Christ to the end that not the bread but the vertue of the bread might be made vertue vnto vs and the bread is meate but the vertue which is in it is vnto vinification So as water dooth not onely wash and make vs cleane but is further made vnto vs the perfecting of our saluation by faith c. Where he compareth the water of Baptisme with the bread of the supper Now in the water there is no chaunge or transmutation And hee setteth the force and vertue thereof against the element and faith against the washing that vertue which offereth the grace vnto vs that faith which receiueth it in vs in whose soules the mysterie is made perfect for it is made for them and not in the Elements which are made for vs. Chrysostome hath very loftie and hyperbolical speeches Chrysost hom 60. 61. ad Pop. Antioch Hom in Mat. 14.83 In Encaeniis de Euchar. De S. Philog Idem hom 51 in Matth. Esay 6. Hom. 83. in Mat. but we can haue no better expounder of the same then himself in examining the places either in themselues or by comparing them one with an other He saith therefore Thou seest him thou touchest him thou eatest him thou settest thy teeth in his flesh thou receiuest him into thee Yea but something then of the maner how I see him Now he is inuisible vnto me How I touch him Now This is saith he with a pure and cleane heart How I receiue him Now this is In my soule how I set my teeth in him Now these are the teeth of faith No master of transubstantiation should bee so bold as to speake otherwise After the same manner then I eate him that is to say Sacramentally spiritually by faith The hand of the Minister saith he giueth thee not the body it is the hand of Christ that giueth it thee It is not a man it is a Seraphim with a pinsers such as Esay saw Suppose that it is the bloud that runneth out from his side Draw neer then therunto with pure lips c. Yea again but this then is that bodie and that bloud in the same maner that he which giueth them vnto me is a Seraphim or Christ himselfe after the same manner that the burning cole is made vnto mee in this example the propitiation of my sinnes There is no chaunge made in the person of the Minister nor in the nature of the cole neither therefore in the bread And notwithstanding we receiue the body the assurance also of the remission of our sins but after the same manner that Christ is giuen vnto vs that is to say spiritually and vnder a mysterie And oftentimes he compareth the supper with Baptisme with Baptisme I say wherein by the agreement of both sides there is not any transubstantiation Hee hath said saith he this is my bodie let vs belieue him without doubting or wauering and let vs behold and looke vppon him with the eyes of our minds for Christ his gift is not to be discerned with the sences c. So by the water of Baptisme which is sensible he hath giuen vs regeneration which is a gift to be receiued with the vnderstanding And he addeth the reason For if thou werst without a body then would hee haue giuen thee these gifts bare and naked without a bodie but seeing thy soule is ioyned to a body he giueth thee to apprehend his giftes by sensible things But handling this matter of purpose and that in these verie places where it hath his proper seate he is well furnisht and prouided to expound himselfe verie sensiblie Idem hom 46. in Iohan. My words saith the Lord are spirit and life that is to say We must vnderstand them according to the spirit mistically spiritually and not carnally And carnally saith he that is to say simply according to the bare letter Spiritually that is to say Idem hom 17. ad Hebr. hom 83. in Mat. Idem hom 20 in Mat. by considering the Sacraments with the eies of the spirit Againe This sacrifice is the marke signe and figure of him who was hanged vppon the Crosse God hath prepared this table to shew continually the bread the wine in the Sacrament according to the order of Melchisedec for are semblance of the body and bloud of Christ As our forefathers celebrated the Passeouer in remembrance of the myracles done in Egypt so shall you celebrate this in remembrance of me That bloud was shed for the saluation of the first borne this for the sins of the whole world c. And as Moyses saith this shal be an euerlasting remembrance vnto you c. So I you shall doe this in remembrance of me c. I haue desired to keepe this passeouer with you to make you spirituall Therefore he drinketh with them to the ende that they may not say shall we drinke the bloud of a man c. Againe Where
of God is the true bread which giueth life to euerie thing As the earthly bread sustaineth the weaknesse of our flesh so he quickneth our spirits by the holy Ghost and deliuereth the body from corruption that is to say according to that which hath beene said so oft to make vs partakers of the resurrection of life Againe This flesh Idem l. 4. c. 14. 16.17 or this body is made aliue because it is by a certaine vnspeakable maner ioyned to the Sonne of God by whom al things are quickned made aliue And hereupon when we eate this flesh we haue life in vs in as much as we be ioyned vnto him in that we are the body and members of Christ in that by the blessing of the misterie we receiue the Sonne of God himselfe And it is necessarie if any man receiue the flesh and bloud of Christ that he bee so coupled to him as that Christ be found in him and hee in Christ c. To eate then the flesh of Christ with S. Cyril is to belieue in Christ it is to haue him dwelling in him liuing in him by his spirit to bee a member of Christ and one with Christ c. And he that hath not Christ in him doth not eate his flesh neither yet drink his bloud c. How can this agree with the pretended eating of the mouth They obiect vnto vs that he saith vpon S. Iohn Idem in Ioh. l. 11. Wee are vnited and made one with God the Father by the mediation of our Sautour for wee receiue corporally and substantially the Sonne of God naturally vnited to the Father and thus we are glorified beeing made partakers of the supreme nature c. which is properly spoken of the incarnation which he calleth a misterie as S. Hillarie a Sacrament And withall let them not dissemble and passe ouer S. Cyril his Exposition vpon this sentence I am the Vine and you are the braunches which is in such sort as S. Hillarie hath expounded it before and to the same sence That the drift that Cyril shoteth at is very cleare and euident to them that will reade the place And that as to be vnited to Christ according to the spirit is to haue the spirit of Christ regenerating his so to be corporally vnited vnto him or according to the body is to bee ioyned to his body and to become members of his body made conformable to him in this life by the beginning of sanctification and spirituall life waiting and attending till we bee perfected in him that is to say glorified in the celestiall life Now saith hee this vnion is made by faith and cherished and strengthned by the eating of his flesh and drinking of his bloud and that he that eateth and drinketh them is in Christ and Christ in him c. Hee vnderstandeth then that this corporall and substantiall vnion is wrought by a spirituall eating by that pure and exquisite faith which he requireth and not by the corporall which is common to vs with many drie rotten members euen the vngodly infidels of whom it cannot be said that Christ is in theÌ„ or they in Christ And in deed he hath ther to deale against heretiks which pretended Christ was not called a Vine according to his humanitie but according to his deitie He holding on the contrarie that the faithfull are made partakers of the nature of Christ as the braunches doe communicate with the Vine by the participation of his spirit Affiâ—i c. And this is that which he saith That they are fastned to Christ as the braunches to the Vine firmely and substantially ioyned and glued to him by his spirit That they are made braunches in as much as they are regenerate and in as much as the roote doth impart vnto them his qualities They bring foorth fruit in as much as they hang vppon the Vine ioyned to the same by faith and holinesse Idem in Ioh. l. 10. c. 13. and nourished and fed vp to eueâ—ie vertue by his holy spirit c. In a word altogether as he saith That Christ is corporally in vs in like manner saith he as wee are corporally in Christ Now our bodies are not corporally in Christ but wee are grafted thereinto by faith neither then is the body of Christ corporally in vs but spiritually receiued by faith Now of conscience can this be vnderstood of an eating which is made by the mouth or that can be done but by those that are truely faithfull So that in Cyrill to be corporally ioyned is not after the manner as they are wont vsually to take it in the Schooles Ratione modi sed ratione obiecti that is to say to bee conioyned by the meanes of the body but to be ioyned to the body And in deed he declareth this coniunction by a place in the Corinthians where the faithfull are called the members of Christ that is to say inseparably ioyned to the body of Christ and not verily by the body but saith he by the mediation of his spirit As also by that place of Saint Iohn where wee agree and are of iudgement that it is spoken of the spirituall eating and not of the corporall But I would intreate the Reader to reade the whole place that hee may the better iudge of counterfeited and cloaked dealing They obiect in the meane time the Synod of Ephesus wherein Cyrill was president We come saith hee vnto the misticall blessings and are sanctified being made partakers of the holy body and precious bloud of Christ c. not receiuing it as a common flesh which God forbid neither yet as the flesh of a sanctified man c. but as that which is become the verie flesh of the word or eternall Sonne of God And who would haue them to doubt of this But the question is not of the obiect of our Communion but of the manner And behold thus he expoundeth it When saith hee they had heard If you eate not my flesh c. they were troubled c. Because saith he they had not as yet bene made acquainted with the forme and most goodly administration of this misterie Idem in Ioh. l. 12. c 58. That is as he saith to Euoptius That we must not handle or deale with that which is not gotten but by pure and onely faith according to the conceipts of mans braine That the bodie of our Lord is not common although the nature of the diuine word bee not eaten That the participation of this misterie is a true confession and remembrance that the Lord is dead for the loue of vs and that he is risen againe for vs and that by occasion thereof he filleth vs with his diuine blessings Finally that the operation of the Sacrament is not wrought in the bread Idem in Leuit. 15. or wine but in vs but in our soules For saith hee in an other place the Lord saith Take eate and not keepe it reserue it till
them as they had sensiblie felt the breath which went out of his mouth CHAP. VII That the old Church did not belieue or teach Transubstantiation seeing it neither did nor obserued in respect of the kinds or Sacraments that which is practised at this day BVt doe we desire to bee yet more fully satisfied in this point If the olde Church had belieued or taught transubstantiation it wanted not either knowledge to discerne that which is meete and conuenient for the seruice of God nor yet conscience to practise it nor zeale or deuotion to procure it and then would it haue put in practise that which the Church of Rome did afterward and which it ceaseth not as yet to doe Now it did not forbid the touching of the sacraments it did not heaue them it did not worship them it did not make any store or resecruation of them that the people might worship them it called them not My Lord and my God as they doe at this day And therefore it did not belieue then as they doe at this day and therefore also it did not acknowledge them for any other thing then instruments of the grace of God c. And all this hath beene alreadie sufficiently proued before or els may very easilie bee proued by the testimonie of all antiquitie The sacrameÌ„ts were handled in the old time Tertul. ad vxorem Gregor Nazianz de Gorgon Euagrius Concil Altisiod c 35.37 All the faithfull did touch the Sacraments yea the women The truth thereof is manifest for we haue seene it giuen into their hands That it hath beene said vnto them accipite take That the women in Tertullian and Nazianznee are said to locke it vp to carie it away with them That the remainder was wont to be giuen to children that went to schoole That the forbidding of women to touch them with their bare hands was not till about the yeare 700. and that but by a prouinciall Councell holden at Auxerre And the custome of giuing it them into their mouthes was but two hundred yeares after that Likewise the wine was caried about in glasses the bread in ordinarie chestes as it is read of Exuperius Bishop of Tholosa The feare of shedding them was not entred before that time because they were reputed and taken but for Sacraments that is to say signes and which more is they were not any longer so reputed and taken then the verie time of their vsing They were not heaued or eleuated to make the people admire wonder at them That they were not heâ—ued They were not shauen at all ouer the head but on the contrarie men lifted vp their eyes and harts on high being taught thereunto by this notable preface Sursum corda Men were pluckt from off the earth by the Canon of the Councell of Nice Fixe not your eyes on the things here below c. Where as if there had beene any Deitie betwixt the handes of the Minister men would haue addressed themselues thereunto Dionys Hierar c. 3. men would haue learned to content and rest themselues there They bring forth a place out of Saint Denis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bringeth into open view the giftes which bad beene couered and wrapped together till then And this is that which Pachymeres expoundeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he setteth in sight Let them not then forget that this is after that they haue sundry times called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say signes representing say I the body and bloud of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made conformable to our nature Againe That where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee setteth in open sight hee addeth without any interruption or breache 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thinges signified by the signes that is to say but carefully expounding them vnto those that are present But the custome was That the giftes and offeringes were brought and offered by the people And that of those offerings there was bread and wine taken for the Sacramentes That they stoode couered with a white linnen cloth till such time as they came to the communion and then they were vncouered And this he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This is that which the expositors of Saint Denys doe say Pachymeres After prayers the holy giftes are vncouered and vnwrapped hauing stoode couered vnto the time of the communion Maximus addeth That the cuppe was also couered but he saith that it was not obserued in his time It is further to be noted that it was a great loafe that was cut into many peeces whereupon Saint Denys saith And opening the loafe that is couered and vndiuided and diuiding it into many peeces and distributing vnto all the vnitie of the cuppe that is to say one onely cuppe He accomplisheth symbolicallie or figuratiuely the vnitie that is to say hee teacheth them that they are all one in Christ one amongst themselues nourished with the verie same bread quickned with the verie same spirite This was not then any bread eleuated and held to bee seene ouer the head that it might bee worshipped but to aduertise the people to the ende they might prepare themselues to the communion in these wordes which were then vttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy things to them that are holy by which they were put in mind not to worship the Sacraments but rather to refraine to come thereto except they came with faith and repentance resolued to liue according to Christian vnitie and charitie c. This is that which S. Chrysostome saith The Minister speaketh these words to the end Chrysost in cp ad Hebr. hom 17. that if any man be not holy hee may not approach or come neere the same And in the liturgie attributed to him Approach saith hee in the feare of God faith and loue Cabasilas Draw neere that ye may communicate behold here is the bread of life but not except ye be holy And yet saith he not that it is required that wee should bee perfect but tending and striuing to perfection c. And as the Christian Church beganne to multiply they had a vaile in their Churches which made a partition betweene the holy table and the bodie of the Church and this was drawne at what time the people came vp to the communion whereof wee haue spoken heretofore And whereof we reade in Chrysostome Cum vela diducuntur Chrys in ep ad Ephes hom 3 when the vailes are drawne together c. Apuleius also maketh mention thereof in the mysteries of the Gentiles But they stand vppon this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee lifteth it vp on high which Maximus a late Greeke writer doeth vse and they will not see that in the same Liturgies the Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifteth vp the Gospell that is to say sheweth it vnto the people Was this then to the ende that they should wrrship it Was this as though there had beene a God really in
that booke of the Gospell or as though that booke were God But here is to bee noted that out of all the Latine Church which is made the mother of all these goodly ceremonies they cannot bring forth any thing for their purpose and therefore are constrained to runne to the Greeke Church They doe likewise agree and consent that in the Churches of Ethiopia in which there is neuer any seruice done without a communion Aluares in the historie of Ethiopia there is not vsed any eleuation at all But the truth is that this bread did not begin to bee thus eleuated amongst themselues before such time that two foule abuses transubstantiation the alone eating of the minister did iumpe fal out together For then as we shal see hereafter they began to bend themselues to feed the eies of the people in stead of their spirites and soules Durand l. 4. in 6. parte Can. Ioh. 12. Leuit. 7. In the meane time Durand ceaseth not to bee so shamelesse as to apply those words of our Lord in S. Iohn to that end When I shall be exalted or lifted vp I will draw all men vnto me this being spoken of the lifting vp of our Lord vppon the crosse In another place with some more probabilitie he saith That this custome was taken from the eleuation and shaking of the offeringes that was made in the Iewish law as we haue touched in his place Now it is also certaine that the Sacraments were ordinarily taken of the offerings of the people That it must not be worshipped Of adoration wee say likewise That the commandement of God is most plaine and expresse Thou shalt worshippe one onely God The difference also from elsewhere is found so great being from a bread dedicated to the seruice of God to God himselfe as that there is no apparance but that if it had beene our duties to haue worshipped it the holy scriptures woulde not haue concealed the same from vs And the daunger also so great either to do it without subiect for that were idolatrie or to omit it the subiect being there seeing this might grow to a contempt of God Seeing then the Euangelistes seeing Saint Paule who is so carefull in exhorting vs to proue our selues and who reproueth the Corinthians so sharpely for that they did not tarrie one for another saith not one worde thereof vnto vs seeing further that no old writers rightly vnderstood doe speake of any worship to be giuen to the Sacraments as no more vnto the bread or wine of the holy Supper then to the water in baptisme what followeth to bee concluded vpon but that it was because transubstantiation was not knowne For who can in any Christian sort doubt that Iesus Christ is to be worshipped where he is both with that honour that is due to God and also to the vttermost of mans power by deed word and thought Who seeth not also what a strong and mightie argument this had beene for the Orthodoxes against the Arrians and Arrius himselfe when to proue the eternall diuinitie of the Sonne of God they gathered all the places where it is said that hee was worshipped if they had beene able to haue alleadged vnto them and that from the vse or tradition of the Church That this is true we proue because we worship him yea both you and we in the Sacrament vnder the Accidentes of bread and wine c. To the Arrians I meane with whom we reade not that there was any disagreement for the Sacrament And on the contrarie what a prize had it beene for Eutyches against the Orthodoxes seeing he vndertooke to maintaine that the humane nature of Christ is confusedly mixt with his diuine if he had beene able to say And that it is true wee worship the bodie and bloud c. in the Sacrament which thing ought not so to be if they bee not really there and there they cannot be if they be not in all places and to bee in all places is an incommunicable propertie of the diuine nature c. I leaue to speake how that the holy Supper was wont of old to be celebrated after the manner of a banquet wherein they vsed to sit where we see againe a barre crossing the Mandatum of the Monkes of the order of Saint Bennet According to that which Saint Augustine telleth vs That many euen in his time vpon the day that the Lord made his Supper did celebrate the same wherein they did one feast another to shew forth the death of the Lorde and to testifie their vnion Not in a temple not vppon an Altar but in a priuate house vpon a table nothing the lesse holy notwithstanding seeing this gift that is to say this action sanctified the Altar Now herein wee agree That Christ God and man must bee worshipped euerie where That at the name of Iesus euerie knee must bow That euerie tongue must confesse that hee is vnto the glorie of the father wee honour his holy worde his holy Sacraments wee heare him with all attention and wee draw neere vnto him with reuerence let our aduersaries call it honour worshipping yea and adoration if they will prouided that we be agreed vpon the thing But we say That we must put a difference betwixt the Sacrament and our God himselfe That the same honour is not due to the one that is due to the other That that same which we giue to the Sacraments is for that they bee instrumentes and vessels of his grace and not because of themselues not vpon any consideration of their being reallie and substantiallie himselfe not saith Bonauenture As though they did containe grace but for that they signifie and set it out They alleadge vnto vs againe their pretended Areopagite Answere to the places obiected out of the fathers No inuocatioÌ„ Claud. â—â—spens de ador Euchat l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donys Hier. c. 3. vbi Pachym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He say they doth inuocate and pray vnto this sacrament for he saith O holy and diuine ceremonie shew vnto vs openly that which is concealed and kept close from vs in these obscure and enigmaticall signes c. Replenish the eyes of our spirites with a singular light c. But let them listen a little to his expositor Pachymeres thereupon Hee speaketh vnto this ceremonie saith hee as if it had a soule and that not without apparance as Gregorie the diuine saith O holy and great Passeouer For our Passeouer and this holy ceremonie is our Lord Iesus vnto whom he directeth his speech Our Lord verily which is the substance of the holy Supper as hee was of the Passeouer as hee is of Baptisme and as hee is of all the Sacramentes And if thou wouldest further knowe where hee seketh him Verily in heauen not vpon the table for he called them signes and said vnto vs a little before Let vs passe from the effectes to the causes c. And then when
because of his blessing of it but not to be adored or worshipped as his essence or proper person In like manner none of all the East churches did euer admit adoration neither those that are vnder the gouernment and iurisdiction of the Patriarke of Constantinople Aluares nor those vnder the iurisdiction of Antioch And the Abyssines also at this day do receiue the communion standing though that with great reuerence and besides though they bee of the same iudgement with vs in the adoration and worship due to our Lord whom S. Iohn say the fathers worshipped and adored being as yet in the virgines wombe whom saith a certaine writer if the doctrine of transubstantiation had place the Church should haue in like manner worshipped in the stomackes of the Ministers and faithfull people and euery man in his neighbour But this thing neuer came into the mind of any man once to thinke or imagine What shall we say The old writers did not call the Sacrament their Lord. Cypr serm de laps when furthermore they labour to bring credite vnto the same from antiquitie as though the old writers had called the Sacrament Their Lord and their God But let vs see with what pretence or shadow of truth S. Cyprian reporteth that it came to passe in his time that a certaine man who had renounced God for feare of persecution taking the holy communion in the companie of Christians opening his hand found the sacrament turned into ashes This miracle saith he may be a lesson vnto vs that the Lord withdraweth himselfe when men denie him that is to say that he forsaketh them which renounce him They gather notwithstanding that the Lord of whome he speaketh is the Sacrament The Lord verily forsaketh such a one as denyeth him Is it then the Sacrament which hath denied him or man Verily man and not the Sacrament And God then doth not here forsake the Sacrament but man But God for an euident signe that he hath forsaken man doth also leaue him destitute of the Sacrament Paul Diacon l. 15. So as Deuterius an Arrian Bishop would haue baptised a man after his manner the water dried vp sodainly in the font Saint Cyprian might here haue said as before That God did teach vs thereby that he did withdraw himselfe that is to say that he would take away his grace when we abused it but he had not therefore gathered thereof that the water was God because he had shewed his wrathfull indignation in drying it vp Cypr. in orat Domin Again We beg and craue saith S. Cyprian that our bread that is to say Christ may be giuen vs euerie day And who doubteth that Christ is our bread the bread come downe from heauen which giueth life to the world that he may be our life our way c. But S. Cyprian saith not that the Sacrament is Christ but the wordes that follow doe make him plaine To the end saith hee that wee may dwell and liue in Christ and that we may not at any time seperate and put our selues farre away from his sanctification and bodie But this abode and dwelling as he told vs is made by faith This coniunction is not a mixture of substances Idem serm de caena Domin Se infundit Tertul. de baptism but an agreement of wils c. But they yet set his words further on the racke causing him to call it God For say they hee saith That by an vnspeakeable manner the diuine essence is infused into the Sacrament Therefore it is God And then also we will call the water in baptisme God For Tertullian saith That the holy Ghost descendeth from the father and resteth himselfe vpon the waters of baptisme Saint Ambrose That the whole Trinitie sanctifieth them Paulinus in his verses That this water doth euen conceiue God Augu. de baptism cont Donat l. 3. c. 10. l 1. c. 19. Câ—pr de vnct chrysmat or by God Saint Augustine That God is present with his word and Sacraments And there is not one amongst vs that doubteth thereof yet what one amongst them all is there that wil say that the water is God What is meant then by that which S. Cyprian saith The diuine power is shed vpon the visible Sacrament Verily the same which he saith in an other place In the Sacramentes the diuine power doth worke most mightily and powerfully the truth is present with the signe Adest signo and the spirit with the Sacrament c. Chrysostome Let vs draw neere vnto the body of our Lord with honor and cleannesse And when thou shalt see it proposed or set vpon the Table say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy selfe and not to the Sacrament not to that which thou seest set before thee for the Grammaticall construction will not suffer it because of this body I am not any more earth and ashes c. Of this body towards whom he exhorted vs in the sentences going before to flie vp on high after the manner of Eagles Of that body then which is at the right hand of the father not in the hands of the Minister Of that body in a word which is not inclosed in the bread but signified by the bread whereof hee hath said vnto thee before What signifieth the bread The body of Christ. And indeed he speaketh vnto thee to come vnto the Sacrament with reuerence but to GOD with feruencie of loue and firmenesseof faith And that thou shouldest set before thy selfe in the same at that instant thine owne miserie and his mercie that so thou maist bee a worthie partaker of this misterie Thy myserie in that thou art nothing but earth and ashes his mercie in that hee vouchsafeth to raise these ashes vnto glorie Thy miserie in that thou art nothing but sinne and corruption his mercie in that hee hath made his owne Sonne sinne for thee in that hee hath giuen his body to bee broken and his bloud to bee shed for thy transgressions And therefore comming vnto this Sacrament of the remembrance of his death August aduer Iudae c. 1. thou oughtest of good right say vnto him Because of this body I am no more earth and ashes But to approach or drawe neere thereunto saith Saint Augustine is to belieue The true and proper approaching is performed by the heart and not by the flesh by the power of faith Idem de peccat merit l. 1. c. 18. and not by the presence of the body c. As likewise to vs of Baptisme We are carried to Christ our Physition that wee may receiue the Sacrament of eternall saluation that is carried to Christ in Baptisme after the same manner that wee approach and draw neere vnto God in the Sacrament of the Eucharist who also saith the same vnto vs in the hearing of the word Chrysost hom 12. de mulier Cananaea Draw neere vnto him which is preached vnto
was forbidden in the Councell of Laodicea Can. 14. And therefore there was but a little kept because that in the feruent zeale of those times the holy supper was celebrated almost euerie day and that a great deale lesse then the water of the Fonts which for all that was neither transubstantiated nor worshipped And this was the custome of the Church Some of superstition carried it into their houses and some women would wrap it vp in their handkerchefs lockt it vp in their Coffers and eate it at their owne houses c. Now let men iudge if the first ages of the Church did euer take the Sacrament to be God if it would haue suffered these prophanations But these examples are worthie to be as much accompted of in the Church as theirs that vsed to put it in childrens mouthes abusing this place If any man eate my flesh c. or of others who would put it in the mouthes of those that were dead c. being practises that haue beene condemned by many Councels And they are happily vanished and worne away of themselues howsoeuer they were grounded vppon verie auncient tradition euen since the time of Tertullian and S. Cyprian as also by the ordinance of Charlemaine That the Ministers should haue the Eucharist consecrated euerte day L. 1. c. 161. for children Because they had no other staie or foundation then the Scripture misunderstood The custome likewise being not of keeping it but of giuing it to them which were in extremitie grew hereupon that many sinking and shrinking away vnder the heate of persecution they were excluded and put from the Sacraments by the seueritie of this first discipline and that euen to the hower of death whereto the famous storie of Serapio is to bee referred And then that they might be comforted by their being receiued into the peace and Communion of the Church hauing giuen tokens of repentaunce the Ministers of the Church accompanied with their friendes did communicate vnto them the holy Supper and oftentimes also did communicate with them Againe wee reade not in all those 800. yeares The questions moued in these latter ages were not heard of in the first no not of 800. yeares after Christ which fall into the time of Charlemaine in any of the bookes of those graue and holy Doctors any of the questions wherewith the Schooles were afterward filled The people which read and heard the word of God and his seruice in their owne language was wonted to the phrases and manners of speeches vsed in the Scriptures the sheepe of the Lord did heare and vnderstand his voice and rested contented and satisfied therewith Barbarisme brought into the Church did beget these barbarous Expositions and consequently these blasphemous questions not as they are barbarous If our Lord do leaue heauē to come into the place of bread If in comming thither he passe through the ayre If he doe forsake the same againe so soone as the kind is striken vpon with the tooth or else if he goe downe into the stomacke and being in the stomacke whether he rest therin altogether and how long staying in the stomack whether he waite and attend there till the forme of the bread at the least bee disgested whether he chaunge himselfe at such time into the soule or body of the Communicant or whether he vanish into nothing or else returne to heauen Whether the accidents of bread and wine doe cleaue vnto him or else abide hanging in the ayre Whether the Priest in remouing the host doe remoue the body of Christ or the accidents onely Or rather whether the Priest remouing the accidents God do fit and accommodate the bodie of Christ to this mouing Againe Whether the thing nourished or rather poysoned as it is to be seene become a new substance which God createth in the stomacke and whereunto they fasten themselues Whether the body of Christ bee whole and all in euerie part of the host or at the least in those parts which are to be seene by an indifferent and meane sight as also the bloud in any the least drop Whether he be there alwaies standing his head turned toward the Priest c. Or else after the same manner of position and placing that he is in heauen set or otherwise and whether hee be there clothed or naked Whether the Priest be able to consecrate all the bread and wine of the world or that onely which is before him And whether that which he seeth onely or that also which he seeth not prouided that hee be equally distant from the one and the other Whether the words become of sufficient power being spoken once or many times to consecrate many hosts And what the words must bee whether those that our Lord spoke when he blessed the signes which we know not or those fower Hoc est corpus meum Or whether Enim bee requisite and necessarie thereto or not Or else Quod pro vobis datur c. Whether the intent of the Priest bee requisite if not actuall yet at the least habituall or inclining or disposed Whether that Christ bee entred into the bread after this word Hoc is spoken or after Est or the whole fiue words Whether he enter into the same seeing hearing speaking doing all that which he seeth heareth c. in heauen or else blind deafe dumbe c. and a thousand such like which we shall see hereafter Questions such as we shall not find any step or trace of in all the writings of the reuerend old Fathers as neither of their doctrine Whereat these good fathers would bee afraid and ashamed if they should liue againe and which verily I should haue made conscience to haue vttered if conscience did not bind me to discouer and vnfold the absurdities whereinto one falschood once receiued hath cast and plunged vs beeing also such as Dame impudencie her selfe would blush at howsoeuer that strumpet clothed with Scarlet died in the bloud of the Martyrs of Christ doe not blush thereat at all CHAP. VIII What hath beene the originall proceeding and increase of the opinion of Transubstantiation vnto the yeare 1215. And how it was ratisied and established by a decree in the Councell of Laterane THus then we see what the opinion was not onely of the first old writers but of all almost the later concerning the holy supper and how far off it was from that which is receiued at this day And now it onely remaineth that we see how it is transubstantiated by what degrees manner of proceeding The originall of Transubstantiation which worke wee will frame and applie our sclues in these our next labours to set downe Now it is a fresh to bee set before our eyes that the first zeale of Christendome beeing decaied and dead Christians came but fewe and seldome to the receiuing of the holy Sacrament in so much as that we haue heard those good Fathers complaining of the same in their Sermons and forced to
c. Againe The heauenly bread which is the flesh of Christ is called the bodie of Christ suc modo after a sort though notwithstanding so it be that it is the Sacrament of the bodie of Christ that is of that which beeing visible palpable and mortall was fastned vpon the Crosse and that this offering vp thereof is called passion death c. Not in the truth of the thing but in a signifying mysterie c. In the Glose It is called the body of Christ that is to say significat it signifieth it The heauenly Sacrament which truely representeth the flesh of Christ is called the bodie of Christ but improperly c. Thus then according to the Canons we eate in the Eucharist the flesh of Christ c. spiritually not carnally Now it followeth that we looke a little about vs C Quia corpus 34. C Qui manducant 57. C. Vt quid 46. C Credere 18. C. Tuncâ—â—s 89 C Non iste panis 55. De Consecr d. 2. to see whether it be by faith or with our mouthes The Canon Quia corpus saith The Lord hauing to ascend vp into heauen did consecrate vnto vs in the day of the Supper the Sacrament of his body and his bloud to the end that that which had beene once offered for payment and satisfaction might be continually honoured in a mysterie and that this perdurable offering might stil liue and abide in remembrance which must be waighed and considered of fide non specie By inward faith not by outward appearance and pondered by the inward affection not by the outward sight The Canon Qui manducant That which is taken in the Sacrament visiblie is in truth eaten and drunken spiritually That which is seene is the bread and cuppe c. That wherein it is needfull that the faith should be instructed is how that the bread is the bodie of Christ c. And they are called Sacraments because one thing is seene another vnderstood That which is seene hath a bodily shape but that which is vnderstood a spirituall fruit The Canon Vt quid whereto doest thou prepare thy bellie and teeth beleeue and thou hast eaten The Canon Credere to beleeue in Christ is to eate the bread of life The Canon Non iste panis It is not that bread which goeth into the bodie that feedeth the substance of our soule but the bread of eternall life The Canon In illo Christ is in that Sacrament not therefore a corporall meate but a spirituall And againe the aboue said Canon C. Quia corpus 34. d. 2. de Consecr Quia corpus when thou goest vp to the Altar to be fed with spirituall meates behold by faith the holy bodie of thy God touch him with thy vnderstanding lay hold vpon him with the hand of thy hart Against all these they haue but one onely miserable Glose to obiect which saith So soone as the kind is touched with the teeth Glos in C. Trib. de consecr d. 2. C. Qui manduc 57. Mis in sequent C. Vtrumque 71. C. vt quid 46 Câ—mutat 69. A sumente nonconscissus non confractus non diuisus integer capitur Ioh. 19. Gl. in C. Ego Bereng 41. in C. vtrum so soone is the bodie of Christ rapt and conueighed with speed into heauen c. And yet it is diuersly canuased and tossed by the Canonistes and schoolemen Of eating with the mouth should follow the chawing of it with the teeth But these Canons are contrarie to that The Canon Qui manducat When we eate it we make not any morsels or bittes thereof The faithfull know how they eate the flesh of Christ It is eaten by partes in the Sacrament that is in the signes but it is all whole in thine heart The Canon Vt quid whereto doest thou prepare thy teeth The Canon Vtrum It is not lawfull to eate him with teeth The Masse likewise in the sequences and conclusions following thereon He that taketh him cutteth him not bruseth him not neither yet diuideth him into morsels c. Contrarie to this ancient truth is only that Canon Ego Berengarius made by the Cardinall Humbert as it were in despight of all antiquitie which saith That he is broken and brused with the teeth But without alleadging against him the Gospell which saith Not one of his bones shall bee broken we will onely lay down the words of two Gloses which proclaime for hereticks both Pope Nicholas II. as also the whole Church of Rome of that time The Glose of that same Canon which saith Referre all to the kinds for we make not any part of the bodie of Christ otherwise thou shalt fall into a greater heresie then Berengarius And the Glose of the Canon Vtrum vpon these wordes Is is not lawfull to eate Christ with teeth Berengarius saith the Glose saith the contrarie that is to say Cardinall Humbert in the retractation which he drew for Berengriaus but he spake hyperbolically and so exceeded the bondes of the truth Of the eating of him with the mouth it would follow that the wicked and vngodly should eate the bodie of Christ The Canons againe are contrarie thereunto The Canon Qui discordat Hee that is at strife with Christ C. Qui discordat 64. C. Qui manduc 57. C. Quia passus 35. C. Christus 56. Fidelium dentibus atters C Prima quidem â—aeres 43. d. ead C. Non oportet 3. C. Panis 38. C. Hoc est quod dicim 47. C. Ante benedict 39. C. Panis est 54. eateth not his flesh neither yet drinketh his blood although hee should euerie day take the sacrament of so high and great a thing as a iudgement of his destruction The Canon Qui manducant They that eate and drinke Christ eate and drinke life The Canon Christus Christ is the bread of whom who so eateth shall liue for euer Likewise the Canon Ego Berengarius attributeth it as proper to the faithfull to eate him with teeth In briefe vpon the question also of transubstantiation If the bodie of Christ after the words spoken must be sought for in heauen or in the hands of the priest and if of the wine bread there be nothing remaining but the Accidents Christ say the Canons is in heauen vntil this world shall be consummate and finished The bodie of Christ must be in one place but the truth is spread abroad euerie where And as for the kinds Wee must not offer any other thing in the Sacrament then wine water and bread which are blessed in the figure of Christ Before the blessing one kind is named but after the blessing the bodie is signified The bread and cuppe are a nourishing of the resurrection by the mysticall consecration that is by the efficacie of the worde and institution of Christ That is saith the Glose A spirituall refreshing of the soule which rayseth vs vp againe from the death of sinne Againe The bread and the cup saith he continue the thing
III. a great promoter of this monster moueth this monstrous and brutish question What eateth the Mouse when she gnaweth the sacrament Lombard hath answered God knoweth And notwithstanding towards the end It may be safely said that the bodie of Christ is not taken by beastes But the schoole of Sorbone hath noted Hie Magister non tenetur Other follow not the iudgement of the maister of the sentences in this point Iohannes de Burgo verie grossely The Mouse doth take the bodie of Christ Innocentius more subtillie The bread passeth away miraculously when the bodie commeth and the bodie passeth and getteth it selfe away when the Mouse draweth neere Alex. p. 4 q. 45. membr 1. the bread commeth into his place againe Alexander Hales The bodie of Christ is euen in the bellie of the Mouse and yet no disparagement to the bodie of Christ nor yet to the Sacrament in the bodie in like manner of a dogge or hogge c. Bonauenture verily dealeth more honestly The Mouse cannot eate it God forbid it should euer come to that And what would the Fathers say concerning these absurdities which teach vs That no bodie receiueth the bodie of Christ that hath not first worshipped it And that many worship it which doe not receiue it And what vnequall dealing is this here to eleuate and hold vp on high a peece of bread for the bodie of Christ to call it our Lord to adore it and belieue it to be God and after this eleuating of it to debase it so farre as to make it subiect to the filthie vomiting of men and deuouring guttes of greedie beastes And this may serue for a scantling of the goodly diuinitie proceeding from this deuise of transubstantiation and their bookes are full of the like Their contrarying and crossing one of another is a thing no lesse worth the noting The contrarieties which they haue vttered in the deciding of the former questions Gl. in C. Tribus Durand in Rational l 4. c. 41. Aftesa in Sum. 4. part tit 17. Richard 4. d. 9 q. 1. Bonau 4. d. 9. q 1. Thom. 3. q. 80. art 3. C.S. quis per ebrietatem ibi Gloss Caiet tom 2. tr 2. c. 3. 5. Thom. opusc 58. c. 13. The first Is the bodie of Christ taken in at the mouth passeth it into the stomacke To the first they answere yea At the second they are astonished Gratian his Glose saith So soone as the tooth toucheth it it is swiftly conueighed vppe into heauen Durandus From the mouth it passeth and goeth forward vnto the hart that is to say into the soule And then there ceaseth to be any corporall presence the spirituall onely remaining Another Yea it goeth downe into the bellie prouided that the kind haue not beene changed in the mouth Others it passeth downe thither and there abideth vntill the kindes bee consumed How much better had it beene for them to haue held themselues to the Fathers The heauenly bread which nourisheth our soules is not that which goeth downe into the stomacke c. And in deed Cardinall Caietanus was ashamed of the contrarie saying That it is most false to affirme hold that the bodie of Christ is taken corporallie for it is taken spiritually in the Eucharist by beleeuing and not by receiuing Againe He that eateth not cheweth not the bodie of Christ but the kinds but the spirituall eating which is performed by the soule obtaineth the flesh of Christ which is in the Sacrament c. Secondly The bodie of Christ at such time as it is taken in the Eucharist is it in heauen or not Thomas answereth Jt is visiblie in heauen in the shape of a man but his diuinitie his bodie is vpon euerie altar sacramentallie If hee vnderstood this word as Saint Augustine doth we shall agree together but hee vnderstandeth it by an inuisible bodie And what shall then become of that which all the Fathers say vnto vs As he is God he is infinite he is euerie where but as hee is man he is finite limited and abiding in one place Whereunto they bring forth this goodly distinction but let him proue it that can The bodie of Christ is in a place but not locally It is quantū but not after the manner of a qualitie that is to say it is a bodie but not corporally c. Thirdly What becommeth of the substances of bread and wine in this change Gl. in C. species de consecr d. 2. in C. firm ext de Sum. Trinit Caiet in Tho. Thomas saith after Lombard That they are turned into the substance of the bodie and bloud of Christ. Gratian his Glose and the extrauagants That they vanish to nothing And Pope Innocent the third in like manner Scotus thereupon refuteth Thomas and Caietanus refuteth Scotus Likewise they are not agreed vpon their propositions for diuers let not to say after all the Fathers The bread is the bodie of Christ Scotus to the contrarie saith That it cannot be said so and as farre off is that Panis fit corpus Christi The bread is made the bodie of Christ. But rather Of bread the bodie of Christ is made c. C. Non oportet ibi Gloss de Consecr d. 2. C. Cum Martha S. Verū de celebr Miss Thom. 3. q. 14. art 8 Durand l 4. c 42. Scot. in Rep d 2. 3 d. 10 q. 1. And how much shorter had it beene for them to hold themselues to the fathers The bread is the bodie of Christ is made the bodie of Christ Per modum Sacramenti after the manner of a Sacrament Fourthly What becommeth of the water in this change who is it that bringeth it to nothing That transubstantiateth it into bloud with the wine And into Christs vitall humour c. Thomas more subtilly turneth it From water into wine and after from wine into bloud Durandus dealeth more so berlie Who dare bee so bold to decide the question And what shall become then of their Allegorie That the water signifieth the Church the mingling of the water with the wine the coniunction of the Church with Christ But Scotus after all this giueth the crosse blow vnto all these pretended changes The first opinion saith he was that the substance of bread did abide the second that it did not but that it vanisheth into nothing or is resolued into the first matter the thirde that the bread is turned into the bodie of Christ c. But I say that althogh the substāce of bread shal abide yet is shal not take away our worshipping of it yet shall not be any cause of idolatrie and that the substance of bread doth more fitly represent the bloud of Christ then the accidents alone Petr. de Alliaci l. 4. Sent. d. q 6. seeing there is more resemblance betwixt substance substance then betwixt a substance and an accident And the Cardinal of Alliaco hath followed his steps The maner saith he that admitteth that
the vncertaintie of their doctrine as also of the spirite of lying raigning amongst them In the meane time heare them speake They iarre about a controuersie which is betwixt Luther and Caluin thinking to cloake and conceale such a multitude of contrarieties as are amongst themselues And thus when they haue cast about euerie way The Schoolemen shew that they are forced by the authority of the decrees of Lateran Hugo Card. in Mat. c. 26. in Marc. c. 14. in Luc. c. 26 now at the last they breake out and say that it is the Councell of Lateran or rather the tirannie of the Pope that tyeth their tongues like prisoners and not the concluding of their pretended reasons Cardinall Hugo in his perpetuall Postill swimmeth betwixt the truth and the errours of that time as well as hee can Hee blesseth sayeth hee but hee sticketh long in the bringing forth of the wordes of blessing as hauing purposed to accommodate himselfe to the opinion then receiued to which ende hee bringeth forth foure constructions of this texte and those verie diuerse Fregit hee brake that is to say Frangendum in cruce signauit hee signified that his bodie should bee broken vpon the Crosse Accipite take that is said hee by belieuing with the heart and confesting with the mouth Comedite eate that is by ioyning your selues to him in loue and vnitie This is my bodie this is my bloude that is that I haue giuen you for meate which I haue giuen you for drinke according to that sayeth he which hee sayeth in Saint Iohn 6. My flesh is truely meate and my bloud is truely drinke Now it is so that our aduersaries vnderstand it of the spirituall eating And afterwarde saith hee To whome giueth hee it Verily vnto his disciples His disciples and not others haue right to eate and drinke it they which go and sitte downe in his schooles that ruminate his lessons of humilitie of mildnesse gentlenesse charitie c. And yet in the meane time hee letteth not after all this to winde himselfe here and there within the errours of the time Thom. 3. p. Summ q. 76. art 1. Damasc l 4. c. 4. Thomas after hee hath spent all his breath about the prouing of the doctrine of Transubstantiation turneth backe at the last to approue of Damascen his opinion The coale is not of simple woode but it is vnited to the fire so the breade of the Communion is not simple breade but bread vnited to the diuinitie And wee agree to him if hee meane a Sacramentall vnion if hee meane that it is said of the breade This is my bodie which is giuen for you In like manner as it is saide of the cole This hath touched thy lippes therefore thine iniquitie shall go away and propitiation shall bee made for thy sinnes For hee woulde not haue it meant of any hypostaticall thing Bonau in l. 4. Sent. d. 8. d. 1. q. 3. Bonauenture doth flatly deny euerie part of Thomas his exposition That the bread was the bodie of Christ at such time as our Lord vttered these wordes This is my bodie Againe they hold it for an errour That grace is essentially contained in the Sacraments as the medicine in the boxe but they hold that it is in them in as much as they do signifie shadow it out Now the bodie of Christ vpon their consciences is it without grace That grace notwithstanding is in them if the default be not on the behalfe of the party that communicateth Could he deliuer his mind in better tearmes that the bodie of Christ is not receiued but by the faithfull And his conclusion vrgeth the matter yet further Thus vnderstanding saith he that the grace is in the soule and not in the visible signes that is to say that the effect of the Sacrament is wrought in our soules by the operation of the holy Ghost and not any miracle in the substances of the bread and the wine The same vppon the worde Eate Eating saith hee is properly found to haue respect vnto corporall thinges and from thence is translated vnto those that are spirituall And therefore if we will take well the right spirituall eating it is necessarie that wee should go from the proper signification of the word Idem in l. 4. d. 9. q 1. Scot. l. 5. Rep. in 4. Sent. d. 10 q. 1. vnto the borrowed and translated And so by this meanes he acknowledgeth a figure therein And note that hee was both a gray fryer and a Cardinall Iohn Duns saith Scotus neere hand 100. yeares after the Councell of Lateran durst bee so bold as to call the matter in question againe If the bodie of Christ bee really contained vnder the kindes and reasoneth by argument that it is not And his groundes are Idem d. 11. q. 3 That the quantitie cannot suffer it so neither the localnesse and circumscription of place which go inseperablie and naturally with a true and naturall bodie such as is the bodie of our Lord that as a temporall thing cannot bee at diuers times together no more can a locall thing be in diuers places together And therefore that the opinion which holdeth that the bread and wine abide in their substance Idem d. 2. 3 104.20 seemeth vnto him the more probable and no lesse worthie to bee embraced c. Notwithstanding that hee holdeth himselfe to that which the Church ordained in the Councell of Lateran Because it is said that Saint Peters faith shall not faile c. Although saith hee that the wordes of the scripture might bee maintained and defended by a more easie exposition Occam in centilog theol concl 25 26. c. and in all likelihood more true Occam durst propound and set downe That the bodie of Christ is euerie where as God is euerie where and that if there were an host that did fill all the world the bodie of Christ might bee together with euerie part of the same when it should bee consecrated Directly against the Councell of Ephesus which concludeth that euerie nature should retaine such his properties as could not become really communicable from one to another And from him the Vbiquitaries of this time may seeme to haue drawne their fountaine water spring But in another place hee holdeth Idem l. 4. q. 6. that the opinion which setteth downe That the substance of bread abideth and that the bodie of Christ is coexistant with it is most probable and least subiect to inconueniences not repugnant to reason neither to the authoritie of the Bible notwithstanding that hee keepeth himselfe vnto the determination of the Church and such opinion as is most commonly receiued Durand de S. port in l 4. Sent. d. 11. Gulielmus Durandus of Saint Poursain whome the vniuersitie of Sorbone calleth Magister by the way of excellencie and the most resolute Doctor and that more wisely It is rashnesse saith hee to say that the bodie of Christ by the
And we haue a decree from Honorius the third about the yeare 1220. after the Councell of Lateran in these wordes Let the Priest oftentimes teach his people reuerently to bow themselues when the wholesome and sauing host is eleuated L. 3. decret de Celebr Missar Blond l. 7. dec 2. Thom. Cantipratensis Iacob de Vitriâ—to Gerard. Lorich l. 5. â—â—prtuat Mâ—ss C. Tribus gradib de cons d. 2. Innoc. 3. l. 3. de r. tit 44. in Conc. Lateranens c. 20. c. Gregorie the ninth about the yeare 1230. addeth thereunto a little bell to giue euerie man warning to fall downe vpon his knees The which is done saith Durandus That the people might be forewarned of Christes comming downe vpon the Altar And this is the cause why Gerardus Lorichius in his booke of the Masse inferreth of this eleuation That the Masse was not lawfull if it were not done for the publike vse of the Church the people there taking the Sacrament or els celebrating the sacrifice of praise and by consequent that the priuate Masses that are made without the people in generall are rather abhominations then oblations Vnto the time of Clement the third about the yeare 1188. we see that the Eucharist had not any peculiar place in the Churches where it was kept and worshipped For he ordained That there should be so much bread set vpon the Altar as the people could make an end of and that what remained should be made an end of by the Clearkes Innocent the third therefore after the Councell of Lateran about the yeare 1215. after that he had brought to passe so farre as in him lay that transubstantiation should go for an article of faith commanded that in all the Churches there should be made a coffer wee call it the boxe wherein the Sacrament is kept or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Mathew who putteth vs in mind thereof wherein the Eucharist that is to say this host consecrated by the priest may bee kept vnder key And because that this ordinance was not well obserued it was shortly after renewed by Honorius the third about the yeare 1220. Honor. l. 3. Decr. de celebr Miss Also these words were ordinarily written in Cathedrall Churches vppon the boxes or tabernacles made for the hostes in great letters Hic Deum adora here honor God or else Flecte genu lapis hic honorabilis hospite Christo c. Bow the knee this stone is worthie honour because that Christ lodgeth in it c. What is this but a cleare and plaine exposition of the place of Saint Mathew Mat. 24. ecce est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nolite credere If they say vnto you behold he is in the secret places c. beleeue them not The same Honorius ordained That the Priestes should carie the host honorablie when it should bee taken out of the boxes to bee carried to the sicke whereas the old Church did send them the Sacraments of the assemblie euen the Sacrament of the faithfull as we haue seene in Iustinus Martyr And at this time there was a Councel held at Colen vnder the Emperor Radulph of Hapsbourg the chiefe of the house of Austria where we note how much the Church had profited since the Councell of Lateran for it is there that we doe first of all reade these goodly and wholesome Canons whereof the old fathers neuer tooke any manner of notice That the Priest should make choise of a verie sound cuppe and such a one as had a fast and sure foote That the pottes should bee marked that so he may not take water for the wine That he looke well to it that his host bee whole sound and not ouer old That hee put not aboue two or three drops of water That he make as quicke dispatch in the pronunciation of the words of the Canon as possiblie he can that so he may not be tedious vnto those that are present auoide other inconueniences That the eleuation be done after the words Hoc est c. And that the little bell be rung thrise that so they may come from euery part corner to adore worship That if there fall any small thing of the bodie or of the bloud vpon the pall of the Altar In piscinam that then the stone bee cut and burned and the ashes put into the holy place or cast into the fish-poole if it be any part of the shrowde it must be washed and the water drunke fasting by the Priest If it be vpon the stone or vpon the ground let the Priest licke it vp then let it be scraped afterward and the scrapinges put into the holie place or into the holy fish-poole if that a spider or a flie bee fallen into it let them be taken out warily and burnt ouer the fish-poole Caute let the priest haue a boxe of gold siluer Iuorie or at the least of copper to keepe it in c. That when hee goeth to carrie the host vnto the sicke hee say the Letanie and other prayers at hee goeth and let him go with the little bell and the waxe candle burning let such as shall accompanie him reuerently going and comming haue ten daies pardon let such as meete it if they bee on horsebacke light downe that they may kneele vnto it let the priest demand before that any man do communicate if he doe not belieue that vnder the forme of bread is the bodie of Christ borne of the virgine Marie crucified risen againe c. If a man should vomit it vp againe that the peeces be gathered vp and that they be giuen to a faithfull man to take and eate and that the rest of the vomit be burnt and set neere vnto the Altar c. And this I thought necessarie to set downe at length in this place to the end that euerie man may know that all these inuentions are of the appendances and begetting of transubstantiation And therefore it cannot bee but new in the Church seeing they are so new and so lately entred thereinto But the abuse stayed not here for in the yeare 1264. The feast-God Petr. Praemonstrate sis Arnold Bostius Bull. Vrban Pap. ad Euam reclusam data apud vrbem veterem 6. Id. Septemb. anno Pontif. 3. Platim in vit Vrb. 4. Naucl. de Tho. Vrbanus the fourth instituted and ordained the celebration of the day which they call the feast-God with his Octaues and that vpon the pretended reuelation of a certaine woman of the countrie of Luke called Eue shut vp in a Monasterie whom he had knowne before his Papacie We haue as yet his letters written to the said Eue which beginne We know holy daughter that thou hast desâ—â—â— that there might bee instituted a solemne feast of the bodie of Christ in the Church c. Then follow these wordes more then blasphemous which turne the song of the holy virgine to be applied to this silly woman and
and drinking the bloud of Christ in the holy Supper Sine conuersione panis in corpus Christi vel paneitatis adnihilatione without chaunging of the bread into the bodie and the reducing of the bread into nothing that is saith hee in as much as God can quamcunque creaturam suppositare chaunge or vnite himselfe hypostatically vnto any creature whatsoeuer c. In which meane time saith hee The breade shoulde continue breade and the bodie should bee with the bread c. And yet notwithstanding this his Chymera and monstrous broode hee was not published an hereticke Card. Caiet t. 2. tr 2 c. 3. 5 because that euerie one was as yet admitted and suffered to bring his determination and conclusion concerning the same The Cardinall Caietan clearely and plainely It is a most manifest and notorious vntruth that the bodie of Christ may bee taken corporally but in deede Diuines teach that hee is taken or receiued spiritually and yet not by taking or receiuing but by belieuing Fisher Bishop of Rochester otherwise called Roffensis writing against Luther Ioh. Fisher cont Captiuit Babilonie Hitherto saith hee S. Mathew speaketh who alone hath spoken of the new Testament Neither hath he therein any one word by which it may bee proued that in our Masse there is wrought a true presence of the flesh and bloud of Christ. Nay saith he a little after It cannot bee proued by any part in all the Scripture The Cardinall Contaron in the Colloque of Ratisbone in the yeare 1541. vpon this that the place of Pope Gelasius was alleadged vnto him That the nature and substance of bread and wine continue in the Sacrament was not able to answere any thing to the contrarie In the Colloque of Poissi in this Realme holden in the yeare 1561. betwixt the Bishops and the Doctors of the Church of Rome and the Ministers of the reformed Churches it was agreed vpon in these words We confesse that Iesus Christ in his holy supper dooth set before giue and exhibite vnto vs verily and truely the substance of his bodie and bloud by the operation of his holy spirit and that wee receiue and eate Sacramentally spiritually and by faith that verie body which aied for vs to bee bone of his bones and flesh of his flesh to the end we may be quickned and apprehend all that which shall bee requisite for our saluation And for as much as faith resting it selfe vpon the word of God effecteth and maketh present the things that are promised and that by this faith truely and in deed wee take the true naturall body and bloud of Iesus Christ by the power of the holy Ghost In this respect we confesse the presence of the body and bloud of the same Iesus Christ in the holy supper But the Vniuersitie of Sorbone at the Cardinall of Tournon his prouoking and pricking of them forward did disclaime and disauow such as did speake for them onely to the end that they might not giue this aduantage namely to haue failed by any maner of meanes Notwithstanding that those which had beene chosen for the conference and which had giuen their consent to vndertake this incounter were the most famous and notable men of the Cleargie as Charles Cardinall of Lorraine Cass in co nsult the Bishops of Valence and Sees and the Doctors Salignac Bouteiller and Despense Cassander in his consultation to the Emperour Maximilian the second vpon the controuersies of this time acknowledgeth That Transubstantiation both in name and effect is new and that it had beene better to haue held the auncient tearmes of the fathers And that also the abuses therein were come to that head as that they were verie neere vnto Idolatrie And in other of his writings hee deliuereth his mind to the like effect Index expurg p 36 37. 38. It is verie true that the fathers of Trent did appoint that all such should be raced out and defaced as did displease them To be short the Popes Legates from the time of Luther his first protestations being sent at sundrie times into Almainie Campegius Contaren and Caietan did make open profession of their dislike of this doctrine both to the Emperour and to the Princes as also in their conferences saying That things were miscaried both in this Article and in many others Onely the Councell of Trent that is to say the Pope in that Councell to make quicke dispatch and to the ende that there might not be any thing found that stood in need to be reformed would not haue it that there was any thing therein amis doing herein as in al other things cleane contrarie to Saint Peter who knowing acknowledged his fault and shewing himselfe most euidently thereby to bee the Sonne of perdition as one that in the brauerie of his mind would himselfe become a reprobate and draw all the world after him vnto destruction knowing it in the eminent and high place wherein he is The Doctors of this time do not agree amongst themselues Bellarm. l. 1 de sacr c. 18. l. 1 de Euchar. c. 10 11. Turrian sibi ipsi contrar 1 c 22. tract but not acknowledging it What then From the time of the holding of this Councell haue they agreed together and haue beene of one iudgement The Iesuites the stighlers of this doctrine yea amongst themselues This is the only thing which remaineth for vs now to looke vnto They stand exceedingly vpon these words Hoc est corpus meum and yet they are not agreed either amongst themselues nor euerie man in himselfe Bellarmine in one place calleth them Principtum productinum the producing principle Namely the body of Christ of bread And in an other place hee will not that Hoc should signifie the bread but the body of Christ by an identical proposition by a fond and foolish consequent But how can this thing be if he bee not hatcht but by the vertue of these words And not as he saith by the beginning but by the end of them Againe Hoc est Bellarme l. 1 de Euch. c. 11. is a word operatiue It followeth then that Hoe est is as much as to say hoc fiat this is that is to say This may bee made my bodie And yet for all this they will not graunt that it is any figuratiue speech neither yet will they that Est dooth signifie fiat but Est simply Who seeth not then that it must be a simple Enunciatiue and not a practicke as they speake or operatiue any longer Againe who saith that Hoc doth signifie the bread or the Cup Scarg l. 1. c. 5. pro sacrat Euchar Veget. de Miss f. 13. thes 23. fol. 7 thes 11. Bellarm l 3 Euchar. c 18 Veg. de re ali praesent thes 133. Scarg art 7. Turr. tr 1. c 22 Bellarm. l. 3. de Euch c 15 l. 1 c. 2 l 3. c 20. l 3 c. 6. Turr tr i. c. 18. who on the
contrarie saith that it signifieth that which is secret and hidden vnder the formes thereof What difference is heere betwixt the forme and the body the substance and the accidents Againe some say that the body of Christ is made of the bread and his bloud of the wine as of his matter others denie it And Bellarmine doth affirme and denie both together Againe sometimes vrged out of Tertullian and Saint Augustine they acknowledge that there is a figure and sometimes they doe wholly and flatly denie it c. And they speake as vncertainly of the chaunge and transmutation Sometimes Bellarmine saith that the substance of bread is turned into whole Christ body and soule God and man sometimes into the body onely c. And sometimes that hee is there hypostatically or personally and as he speaketh with his personalitie that he may not fall into Rupertus Tuitiensis his errour sometimes that hee is not And there are that say that the substance of bread is turned into the truth of the body and others into the power and vertue of the same onely Besides others which in diuers places affirme sometimes the one sometimes the other Now what becommeth of this body afterward Their answeres herein haue no lesse vncertaintie and ambiguitie For one saith after that the kindes be altered and corrupted it withdraweth it selfe Nay saith an other it still continueth and abideth there Idem tr 1 c 19 Veg assert 205 Bellâ—rm l 3 de Euchar. c. 10 24. l. 1 c. 14 Veg. de reâ—l Praesent c. 58 Turr. tr 1 c 11 19 Scarg art 12 pro sacratiss Euchar. c 6. c Cont. Vel. Vega de Miss fol. 11 thes 19. 20. Idem de real praesent thes 84 Scarg in art 11. Turr. tr 1. c. 7 tr 2. c. 11. 8 Stel. Clericor for an incorruptible seede of the resurrection and that if not in substance yet in power and effectuall operation Let vs reason thus then If the efficacie and powerfulnesse be sufficient for the seede of the resurrection and incorruption Wherefore the body in our body And wherefore doe we admit this absurditie of hauing so many bodies within our bodies a thing contrarie to reason nature and all Diuinitie An absurditie wherein as yet they infold and wrap themselues For if the glorified body be supernaturally euerie where wherefore say they that he commeth downe vpon the Altar and why doe they say that hee departeth and goeth his way in respect of his body If he come downe if he goe vp why doe they say that he is not circumscript and tied to place and that he is corporally euerie where Againe sometimes they say We set our teeth in the flesh of our Lord wee deuour and feede vpon him with our teeth c. We chew him wee breake him c. And sometimes they are angrie that one should obiect it against them as their reproach they vexe themselues they denie it To bee short for we should neuer haue done if wee should goe about to gather together all their contradictions and this shall suffice for a taste when shame seaseth vpon them they are offended that a man should laye it to their charge that they haue saide That the Priests are creators of their Creator c. And by and by they come againe to their mutuall byace and doe freely vtter it That the Eucharist is no creature That it is the Creator himselfe That it is an Hypostaticall grace That it deserueth to bee adored and praied vnto c. And yet the same neuerthelesse say they that dependeth vppon the intent and purpose of him that consecrateth Now wee haue finished the whole historie of the doctrine of Transubstantiation taught in the Church of Rome The comparing of the holy supper and the Masse together But how farre is it off from the auncient simplicitie of the Christian Church and how farre from the institution made by our Lord of the holy supper The Summe wherof is thus That in the holy supper we are seriously admonished of our bond and obligation vnto our Lord and of our dutie towards our neighbour likewise nourished and strengthned in our coniunction with Christ our head whereupon dependeth our true life which approueth and maketh it self manifestly knowne as the soule doth it selfe by his motions by our zeale towards God and our behauiour towards our neighbours Therein we cal to mind our obligation when we remember according to his commandement the death and Passion of our Lord That we were dead in our sinnes dead verily and eternally seeing it was requisite and necessarie that the eternall Sonne of God should expose and giue himselfe to death euen to the death of the Crosse to redeeme and set vs free from that death therefore eternall death And thence is that action of praise and thankesgiuing that followeth solemnely obserued and performed in this action and perpetuall in our soules if we be truely faithfull For hee that willingly belieueth this great and vnspeakable benefit how can he possibly forget it How can it possibly be but that he should occupie and as it were powre forth himselfe in a continuall exercising of praise and thankesgiuing Seeing I say he sinneth euerie moment he cannot bee without matter to humble himselfe euerie moment and to haue his eye both vpon death and also vpon hell and accordingly againe he hath matter euerie moment to raise vp him selfe againe in hope by the remembrance of this eternall Sacrifice vpon the mention that is made namely in this Sacrament How that the Sonne of God hath giuen his bodie for him hath beene broken with cares and griefes and how that his bloud was shed for the remission of his sinnes And this is the cause why this Sacrament is called both a remembrance and an Eucharist or action of thankesgiuing For of the remembraunce of this benefite of this gift of saluation and by this vnspeakable meanes there followeth in euerie Christan heart a serious and heartie Eucharist or thankesgiuing But this effect by name is wanting in the Papists their Masse For this remembrance is not practised in it at all the death of the Lord is not shewed foorth there at all vnto the people This is in steed of whatsoeuer it should bee a heape of words and a varietie of gestures neither the one nor the other vnderstood Wee are taught likewise in the holy Supper our duties towards our neighbours for wee are not only created of one and the same Masse but regenerate and begotten again but redeemed and bought with one price euen bloud but made members of the same bodie and quickned by one and the same spirit but liuing mouing and feeling from one and the same head One with him through the grace of his good pleasure and will One therefore amongst our selues both by his commaundement and by naturall dutie And if the head the eternall Sonne of God haue giuen his life for vs to make vs I say his members what do
Lord of Escales Lord Scaligers 5. 53 celebtated celebrated 6. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 45 he serued they serued 7. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 8 breads loaues 9. 27 coÌ„mended vnto them commaunded them 9.47 51. l. 5 sonne summe 10.49 11. l. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 22 not only receiued not receiued 11. 22 aswoll as the substaÌ„ce and doctrine but also grounded in expresse and plaine sort vpon the word of God although the substaÌ„ce and the doctrine was not onely receiued in the Church from the beginning natiuity thereof but expresly founded on the word of God 12. 46 is are 13. 44 so much as the Lords prayer any thing but the Lords prayer 14. 43 misticall diuinitie misticall diuinitie of Dionysius Areopagita 16. 11 written to Euaristus written by Euaristus 16. 12 to by 19. 34 excepted one that vnlesse it were that 21. 22 ad and 21. 23 Trire Treuers 21. 46 there was a place wherein they vsed to speake of the preaching then was there place for a sermon which was commonly taken out of them 22. 4 Prebats Prelats 22. 24 to certaine signes of the crosse with certaine signes of the crosse 25. 11 they should aske counsell at those whom they follow wherefore if in the sacrifice which is they should aske theÌ„ whom they haue followed forasmuch as if in the sacrifice which is 26 2 Minister Priest 26. 54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 16. 31.36 Damascene Damasus 31. 22 of reading of lesson or the order of reading 31. 24 thinke not that it is not to the thinke not that it is to the 31. 48 Homilia tractare Homilia tractare 31. 48 Tractatus Sermo Tractatus Sermo 33. 46 p. 82. l. 37 Sancta victoria Sanclo Victore 34. 46. 74. l. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 9 whole lumpe whole Masse 37. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. 21 prices peeces 42. 33 was this man his shot was made framed by him 44. 5 in the time from the time 44. 30 vnde memores vnde memores 44. 35 per me pro me 44. 36 409 490 44. 50 that Councell a Councell 47. 41 Caspergillum Aspergillum 49. 16 deriuing bringing back 51. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52. 1 in the meane in the meane time 54. 9 of gesture and matter of maners doctrine 54. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. 41 thou sonne of God thou only son of God 55. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 53 Archbyshopricke Popedome 60. 17 as yet the Masse is called as it is yet in the Missall or Masse-booke 63. 1 Pastors Priests 63. 2 Priests sacrificing Priests 63. 30 officij c. officij comburere c 64. 49 of diuerse to diuerse 65. 1 Gregorie the 3. commeth after walketh as crookedly as the crab Gregorie the 2. Gregorie the 3. followeth the wayes and treadeth in the steps of Gregorie the 2. 65. 23 whereupon may whereupon it may 66. 3 reprouing the wayes of Pope Gregorie the 7 following the steppes of Pope Gregorie the 7. 67. 55 aswell as the Catholike Romish although Catholike and Romish 69. 10 witnesse to all witnesse all 69. 38 as the Moone when she is past the chage Dele 71. 30 by hy his by his 74. 28 can it by heart could say it by heart 76. 6 diposed disposed 76. 7 though they might enuy me for the same though it bee but a trouble vnto me 76. 27 Elder Priest 76. 43 vu communicationis ius communicationis 78. 14 there is no mention made of the communion of the bodie there is no mention made but of the communion of the body 79. 52 applied vnto the parties receiuing not to the parties distributing applied rather vnto the parties receiuing then vnto the parties distributing 80. 11 what is it saith he that you haue not yet learned of the bloud of the lambe in hearing of it as also in drinking of it which bloud That this is nothing but the bloud of the lambe you haue not onely now learned it by hearing it so called but by drinking also this very bloud 80. 34 see Iesus saw Iesus 81. 34 where we are when we are 83. 34 480. or 560. ounces 60. or 70. ounces 83. 49 Transubstantiotion Transubstantiation 83. 52 ouermeasures Corollaries 84. 25 in stead of the cutting of the kind in stead of the cuppe which was the kinde taken from them 84. 40 though it may seeme to receiue but one kind though it be sufficient to receiue but one kind 85. 30 some certaine yeares som huÌ„dreds of yeres 86. 35 way well may well 87. 32 Doctor of Traunces Exstaticall Doctor 88. 29 Was there There was 91. 3 that is done that is due or fit to be granted 93. 53 Maister or Pastour Chiefe-Pastour 95 8 thirst teares incarnation c. thirst teares c. 96. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96. 40 that which is more although 96. 40 hath very litle authoritie may verie well 98. 8. 28 Elders Priests 98. 49 accipiant ne ex ijs accipiant but with this prouiso ne ex ijs 99. 4 of ministerie of being a Priest 100. 14 39 a Minister Priest 100. 54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102. 1 that the infidell can thence play the diuine that the infidell or vnbeleeuer caÌ„ deuine or gesse what they are doing 102. 20 if he may lawfully be so called if a man may so say 103. 5 for them or him for him 104. 22 defendeth the exercise of religion forbiddeth the exercise of religion 106. 4 at such time as Christians fell to gratifie and temporise with Paganisme at such time as the Christians came to haue the vpper hand of the Pagans 106. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106.46 107.4 was were 108. 19 haue hath 109. 17 18 at the Lordes table and at of the Lords table of 109. 42 breake did breake 110. 24 Pastor Priest 114. 21 It is a folly to pray vnto images that do not know the gods It is a follie for him to pray to images that knoweth not the gods 118. 12 God Gods 118. 24 or for Nicholas the Patriark of ConstaÌ„tinople who was more then 700. yeares after deleautur haec verba 118. 51 Athanasius Epiphaniâ—s 120. 37 in good earnest verie faithfully 121. 6 his there 122. 30 concerning wherfore wherefore 126. 2 Zonera Zonaras 126. 14 which had bin at the 6. generall Councell dela 127. 20 gardeaÌ„t to her soune gwardian to her son Constantine 127. 24 maintained the abolishing of images maintained the abolishing of images by the word of God 130. 48 Iâ—â—as of Orleance Iâ—â—as Bishop of Orleance 138. 54 we must honor them we
relieued if by grace we bee not borne againe in Christ. What then and what shall become of so many goodly vertues of the Pagans Let it neuer be imagined saith he that there can be any true vertue in him that is not iust let it neuer bee imagined that there is any truely iust if he liue not ex fide by faith Fabricius his torments shall be more easie then Catilines not because he was a good man but because he was not so wicked Without faith it is impossible to please God but they haue not expressed anie faith in their workes neither therefore had they anie in their heartes c. The man saith he in another place must first be changed before his workes be changed Antequà m iustificetur impius quid est nisi impius Idem serm 12. de verb. Dom. Idem cp 106. Before the wicked man bee iustified what is hee but a wicked and vngodly man c. Can there then be any thing in man whereby he may help himselfe to come vnto God except he bee first changed and regenerate by his spirite And where becommeth then our free will Hearken Man saith he abusing his free will Idem in Enchilid c. 30. hath lost both himselfe and his free will for as he which killeth himselfe in killing of himselfe liueth no more nor hath any power to raise himselfe to life againe hauing once slaine himselfe so man in sinning by his free wil and sinne becomming conqueror hath lost his free will For of whom a man is ouercome his seruant hee is and therefore man cannot be free and at libertie to worke iustly if he bee not deliuered from the thraldome of sinne and made the seruant of righteousnesse But how shall this libertie be purchased and restored to man againe being solde giuen vp and captiuated c. if he be not ransomed by him who hath said If the Sonne deliuer and set you free you shall be truely free that is to say if he cast you not in a new mould by his grace to be new creatures in Christ Idem de spirit liter tom 3. Tu non poâ—uâ—sti in te nâ—si perdere te Idem ad Bonif l. 1. c. 3. Idem de fide ad Petr. Diaco c. And therefore these are his ordinarie Maxims Free will auaileth vs nothing neyther standeth it vs in any stead it hath no power at all except it be to sinne Thou hast nothing resting in thee but the meanes of destroying thy selfe neither doest thou know to finde thy selfe except hee that made thee doe seeke thee vp Yea saith hee if he doe not draw thee that is to say if he giue thee not to belieue in Christ a power that hath no iotte of free will a power which is not but from God alone For hee concludeth in another place Euerie man is borne in originall sinnne by consequent the child of wrath and from that wrath no man can be saued but by the faith of the Mediator And no man can repent himselfe here if God doe not inlighten him if by his free and vndeserued mercy he do not conuert and turne him vnto him Prosp Aquit ad Capitul Vincent Prosper Aquitanus By the wound of originall sinne the nature of all men was corrupted and killed in Adam whence is sprung out the disease of all concupiscences and lustes and against the which there is no other remedie but the death of Christ c. Yea saith he a disease that he would needes haue and which by him was needfull for vs. For saith hee to him not to sinne was no other thing then not to be willing to sinne Idem de vita contemplat c. 2. but it is not enough for vs to be willing to liue without reprehension our will being vicious and hindered by our feeble and faint possibilitie that which was in him of pleasure choise is become to vs a necessitie euen to sinne And if you say any thing to him of the workes of infidelles hee aunswereth you in these verses Idem in epigram 81. in l. de ingrat passim Per omnes calles errat sapientia mundi Et tenebris addit quae sine luce gerit This light which he calleth faith when he saith in another place Omne etenim probitatis opus nisi semine verae Exoritur fidei peccatum est nique reatum Vertitur stirilis cumulat sibi gloria poenam Cyrillus Alexandrinus He that is become thrall to the seruitude and slauerie of sinne although that he haue cast himself of his owne free wil into this miserable slauerie cannot notwithstanding shake off this yoke when he pleaseth he must seeke deliuerance in another that is in the Sonne of God Let vs neuer make triall of or attempt any other way for the recouering of our libertie for by him alone is graunted our full freedome from sinne to the ende that sinne may not rule or raigne anie more in our mortall bodies and that in the world to come it may not find any place in vs. From whence in two wordes wee gather thus much That in our owne nature we are the seruants of sinne That it raigneth in vs without any gainsay to the procuring of the punishments that are after this life if we bee not renewed in Christ Petr. Diac. c. Episc Orient ad Fulgen. c. Episc Afric Damnatur mortis paena Petrus Diaconus ad Fulgentium Adam hauing willingly transgressed the law of God is by his iust iudgement condemned to suffer the punishment of death and is allâ— holly throughâ—ut that is to say both in bodie and soule changed into worse and hauing lost his owne freedome is become a slaue to serue the filthie drudgerie of sinne Thereupon it is that no man commeth into this worlde free from the bondes of sinne except hee who for the vnloosing of these bondes was begotten after a new kinde of conception the Mediator of God and men Iesus Christ. For what can base and vile man beget but that which is base and vile And therefore as euerie man is of Adam â—oret Pighius so by Adam euerie man is the seruant of sinne Rom. 5. c. And such deceiue themselues as say that death but not sinne hath passed throughout mankind when as there is not one of all the sonnes of men which is deliuered from this damnation death but by the grace of the redeemer c. without this grace a man might think and desire humane things but he could not either thinke of or haue any will vnto the things concerning God For the first principall foundation thereof is to belieue in the Lord of glorie crucified This commeth not from the libertie of our free will or naturall will for flesh and blood doe not reueale the same but the heauenly father to whom he will drawing him vnto this true libertie not by a violent necessitie but by a gentle infusing of his holy
spirite by which wee belieue and say that Iesus Christ is the Lord which no man can say by the libertie and freedome of his will but onely by the holy Ghost c. This is the same with that which the Bishops of the East did write vnto the Bishops of Africke S. Barnard Bernard de grat liber arb Libertas a peccato In the fall Adam fell from his not being able to sinne to his not being able to doe any thing but sinne hauing altogether lost the libertie of taking aduise and counsell c. as also that which he had of forbearing to sinne And this losse happened vnto him by the abusing of the libertie of his will c. Being fallen from his will it is not still remaining free for him to raise vp himselfe againe by the same For although at this day be would doe it yet the case so standeth with him as that it is not in his power not to sinne It must be Christ that must inspire and indue him with new vertue by his restauration that the Lord may transforme vs into this image howbeit euen then our perfection commeth not in this life but in the life to come c. And he is full in all his bookes of such places which shal hereafter be seene as better opportunitie serueth Peter Lombard saith Lomb. l. 2. d. 25 After sinne till there be a restauration by grace man is ouercome and pressed of concupiscence and hath infirmitie to doe euill but hee hath no grace to doe good And therefore he can sinne but he cannot cease to sinne and that damnablie c. Againe In that Adam hath sinned of free will and that sinne hath ouercome him he hath lost his free will Libertatem inquam à peccato the libertie that hee had to keep himselfe from sinning whereof the Apostle speaketh whereas the spirit of the Lord is there is the libertie and truth of the Gospell If the Sonne deliuer you not you cannot bee free c. And this libertie consisteth in being free from sinne for to serue and obey vnto righteousnes c. which thing they haue attained onely and not any others whome the Sonue hath repaired by grace c. And therefore Anselme said Anselm in 14. ad Rom. as Lombard doth alleadge him The whole life of infidelles is nothing but sinne For there is no goodnesse or felicitie to bee found where the chiefe goodnesse or felicitie is wanting Thom. in 2. sent dist 31 32 c. Thomas likewise layeth vs downe these Maxims The person of Adam hath infected nature and nature now infecteth the person the bodie infecteth the soule not by working vpon it but by receiuing from it for the soule is the proper subiect of originall sinne Idem l. 1. d. 41. Originall sinne is indifferently in all and the punishment thereof is likewise in all no man can satisfie for it but God onely making himselfe man No man can forsake or shake it off of himselfe for from the estate of nature to the estate of grace no man can passe either by free will or by merite but per appositionem gratiae ex mera gratia by the adding and applying of grace c. It may be Not one to be excepted no not the holy virgine August de nupt concupise Idem de perfect iustit Idem contr Iul. l. 5. c. 9. that they haue excepted some persons from this common and generall condition at the least the virgine Marie Let vs heare then Saint Augustine All flesh that is borne by the carnall copulation of man and woman is sinfull flesh That onely which was not so begotten is without sinne that is to say the humane bodie of our Lord. Againe Whosoeuer thinketh that there hath beene anie either man or woman for in Latine he comprehendeth both the sexes except the alone Mediator of God and men to whom the remission of sinnes is not needfull he is contrarie to the holie scripture wherein the Apostle saith by a man sinne is entered into the world c. Yea saith he in another place hee is an hereticke For if as without all doubt it is the flesh of Christ bee not sinfull flesh but like onely to sinfull flesh what remaineth but that it onely being excepted all other humane flesh is sinfull flesh c. Then he concludeth And who so denieth this iâ— a detestable hereticke Yea the flesh of the virgine For saith he It appeareth that concupiscence which Christ would not haue to beare any stroke at all in his conception hath caused the propagation of euill into all mankind For the body of Marie although that he did spring from thence did not notwithstanding transfuse any part of the same concupiscence into the body of Christ because shee did not conceiue thereby And it is not here to be obiected which he speaketh of in an other place that it is not his purpose to speake of the mother of our Lord when the question is of sinne Idem de natu grat c. 6. Because shee hath had greater measure of grace giuen her to ouercome all the parts and parcels of sinne For in that he saith to ouercome it presupposeth a combat with sinne for the ouercomming whereof shee had need of new grace To which purpole wee alleadged Origen heretofore Whereas if she had not beene redeemed iustified and sanctified by the blond of Christ then shee had not beene it at all S. Ambroâ—e saith Ambr. in Luc. Immaculatâ— Partus nouitare Idem in Esay Our Lord Iesus is he alone of all those that haue beene borne of women which hath not felt the contagion of earthly infection and that by reason of the new and extraordinarie manner of his conception and generation which was without spot or touch of sinne Againe Euerie man is a lyar and no man without sinne except God alone It is therefore to bee obserued that not one that is of man and woman that is to say of the coniunction of their bodies that is without sinne Anselm l. 2. Cur deus hom c. 16. in 2. ad Cor. c 5. as also that he that is without this sinne was also begotten without this manner of conception c. Anselme I would know saith he how of this sinfull lumpe of this mankind altogether infected with sinne God should draw foorth a man without sinne Tanquam azymum de fermento being as much as if a man should go about to make a Loafe of vnleauened bread out of a lumpe that is nothing but leauen For although that the conception of this man were pure and vndefiled yet the Virgine out of whose wombe he was taken was conceiued in iniquitie and her mother conceiued her in sinne and therefore also borne with originall sinne for shee likewise hath sinned in Adam in whose person all haue sinned Rom. 5.12 Whereby we may see the impudencie of our aduersaries who vpon the second to the Corinthians where it is said All