the 12 chapter against Adimantus saying The Lord made no difficulty to say This is my body when he gave the signe of his body 23 Christ our Lord was sitting at the table his face turn'd towards the Assistants Whereas the Priest in the Masse standeth before an Altar turning hi◠tayle to the people 24 Christ gave to every one of the assistants a piece of the bread he had broken with his hands which bread his Disciples received with their owne hands As also in the ancient Church both me◠and women received with their hand the Sacrament under both kinds The contrary of all that is practised in the Masse in which the Priest chops into the mouthes of the Communicants cound wafer unbroken If a woman ha◠touched with her hand I doe not say th◠hoste but onely the clothes or the patine or the chalice that would be thought a hainous offence and a profanation of sacred things 25 Our Lord Jesus instituted this Sacrament for the remission of sinnes Mar. 26.28 1. Cor. 11.16 and for to shew his death But in the Roman Church they sing Masses for the easing of sicke people for preserving of the vines from a white frost for the healing of a horse c. In all these the priest makes a gaine For that man at whose intention the Masse is said is to pay for it 26 The Apostle S. Paul 1. Cor. 11.12 calleth this Sacrament the Lords Supper Whereof we finde but of one sort But the Romane Church hath invented a thousand sorts of Masses There is the Masse of the Holy Ghost The Masse of S. Giles That of Linus Pope That of S. Francis c. There are amongst other Masses that of S. Catherine and that of S. Margaret which are Saints that never were in the World no more than S. Vrsula S. Longis S. Christopher and many others which they have placed in heaven though they were never upon earth Item there are Loud Masses and Lowe Masses Great Masses and Small Masses Dry Masses Episcopall Masses Masses in White and others in Greene and others in Violet colour 27 Christ in the holy Supper made no prayer for the dead On the contrary there is in the Masse a prayer for the dead Qui dormiunt in somno pacis by which the Priest prayeth for the deceased which sleepe in the sleepe of peace A thing which is to be carefully observed For it sheweth that when this prayer was added to the Masse they did not then beleeve the Purgatory For those that burne for many ages in a hott burning Fornace sleepe not peaceably 28. Item the confession which the Priest maketh at the Masse in the Confiteor is very farre from the Lords institution For in it the Priest confesseth his finnes unto God and to the Virgin Mary and to John the Baptist and to Peter and Paul and to all the Saints None is there left out but Christ 29. In the Masse of the Friday before Easter they worship the image of the Crosse with the highest adoration called by them Latria which is due to God alone saying Behold the wood of the Crosse Come let us worship There likewise is sung the Antheme which saith We doe worship thy Crosse O Lord. And speaking to the Crosse Faithfull Crosse the onely noble among the trees c. That is to speake to an sencelesse thing and which understandeth not 30. Vpon the Altar there be Images as also in all places of the Churches that are commanded to be worshipped under the penalty of a curse by the second councell of Nice and by the councell of Constantinople which they tearme the Eighth generall Councell and by many Popes and generally taught by the Jesuites 31. Christ celebrated the holy Supper with all simplicity But the Priests of the Roman Church sing Masse with allegoricall habits and full of mysteries with a thousand turnes and undecent gesticulations unbeseeming the holinesse of that action They busie the eyes of the people because their eares are of no use unto them 32. In the Canon of the Masse there is an evident untruth For the Priest saith that the Lord when he had taken the Chalice into his hands said This is the Chalice of my blood of the new and eternall Testament mysterie of the Faith Contrary to the testimony of the Evangelists in which these words are not to be found Pope Innocent in the chapter Cum Marthae de celebratione Missarum saith that the Church holdeth that from the Tradition Which he will have men to beleeve though it be contrary unto the Gospell 33. All that Christ said in celebrating this Sacrament he pronounced it with a loude and intelligible Voice he did not mutter in secret the words which are called the words of consecration as the now Roman Church doth which in this point as in many others differs from the Greeke and Easterne Churches which pronounce the words of consecration with a loud voyce The Pope Innocent the third in the third booke of the Mysteries of the Masse chapter first And Durant in the fourth Booke of his Rationals Chap. 35. renders the reason of this change To wit that one day it came to passe that certaine Shepheards having learned the words of consecration pronounced them upon the bread of their ordinary meale which was instantly turned into flesh Wherewith God being angry sent downe fire from heaven that consumed them Neverthelesse they vary in the recitall of this fable and doe not tell where and when that came to passe neither doe they bring any witnesse nor doe agree one with another in the relation of that story 34. After that the Disciples of the Lord had taken the Sacrament Christ did not command that the remainders of the bread should be lockt up in a box and kept for to be carried in pompe up and downe the streets as the Roman Church doth on Corpus Christi-day and in its Octaves Binius Notis in Concilia in vita Vrbani IV. Idque ex Molane Petro Premonstratēsi Vide Scrarium de Proceslib 2. c. 9. Epistolam Vrbani IV. ad Evan This holy day was instituted by Pope Vrbanus the fourth in the yeare of our Lord 1264. as Pope Clement the fifth his successor doth testifie in the third booke of his Clementines Tit. 16. where Vrbans Epistle by which he did institute this holy day is inserted wherein he saith he was moved so to doe By a Revelation made unto some Catholick persons By which Catholick persons hee meaneth a Nunne of Leodium called Eva whom he had knowne when he was Arch-Deacon of the same place This woman said that God had revealed unto her that he did not like well that every Saint had his holy day and hee none Neverthelesse this feast had been extinguished if Clement the fifth had not instituted it againe some Forty yeares after CHAP. III. How the change in the Lords institution hath changed the nature of the Sacrament And that in the Masse there
that he protesteth to stand and keepe himselfe close to the doctrine of the Pope and Church of Rome to wit that the bread and the wine which are upon the Altar are not onely the Sacrament but also the very body and blood of Christ Words that must be taken in a quite contrary sense For the Church of Rome beleeveth not that the bread is the true body of Christ Item they make him say that Christs body is sensiblie handled by the Priest and is broken and crushed with the teeth of the faithfull But the Doctors Glosse noteth in the margent these wordes Except thou understandst aright Berengarius his words thou shalt fall into a greater herisie than Berengarius did It is the property of untruth to intangle it selfe with figures and not to understand it selfe CHAP. XIII Of the Ascension of the Lord and of his absence and of that our Adversaries say that in the Sacrament he is Sacrmentally present ABove all things the Glosses and figures of our Adversaries are intolerable when as they wrest the places of Scripture wherein mention is made of Christs Ascension and of his departure out of this world The Lord in the 12 Chapter of Saint John 8 Verse saith The poore ye have alwayes but me ye have not alwayes And in the 14 Chapter 3 Verse If I goe I will come againe speaking of his returne at the day of judgement And in the chapter 17.10 speaking of his Ascension neare at hand as if it were past he saith Now I am no more in the World Saint Peter in the third Chapter of the Acts of the Apostles saith Heaven must containe him untill the times of the restitution of all things which is the day of judgement All these words are as many lies if we beleeve the Transubstantiation For in these places Christ saith that he hath left the world and is no more in the world and that we shall not have him alwayes But if we beleeve the Transubstantiation we must say Christ hath not left the world but is much more present than he was before his ascension For then he was but in one place at once upon earth but now they will have him to be present upon a million of Altars in boxes and in bellies And for to conclude that place of Saint Peter which saith that Heaven must containe him untill the day of restitution the Latin version of the Roman Church hath put Heaven must receive him as if when S. Peter said these words Christ was not yet ascended And it is false that heaven doth receive Christ continually untill the day of Judgement The Lovain Doctors which have traÌ„slated the Bible into French have acknowledged the same wherefore they have turned faithfully WhoÌ„ heaven must contain And Emanud Sâ— the Jesuite in his Notes upon this place Recipere id est receptum continere To receive that is to say to containe him after he be received Christ then must be contained in heaven not be still upon earth They rid themselves as ill out of the other places They say that when Christ saith He leaveth the world and is no more in the world it must be understood concerning his visible presence So they make without word of God 2 sorts of Christs presence the one visible the other invisible And make Christ say I goe away but I will remaine invisibly I leave you but my body shall be alwayes with you Now in conscience could a man that had Christs body and soule in his mouth say that Christ is not present under colour that he sees him not By the same reason one may say that a man hath no soule because it is invisible and that a man hath left the towne when he lyeth hid in it What more Christ himselfe in the 13. of Saint Marke 21. verse warnes us that there will come a time in which they shall say unto us Loe here is Christ or loe he is there and forbids us to beleeve it And in the 24. chapter of Saint Matthew he addeth If any man shall say unto you he is in the closets or in the cup-boards for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that beleeve it not Truly he speaketh evidently of the places wherein they shall say that Christ is hidden And speaketh in the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in closets as of a Christ which shall be thought to be in severall places at once But Christ refuteth plainly all these shifts and evasions of our Adversaries when as to comfort his Disciples sorrowfull for his departure he promiseth them to send them the Comforter Iohn 14.16.26 chap. 15.26 which is the Holy Ghost According to the doctrine of the Church of Rome hee should have said I goe away but that shall not hinder mee from being present in your mouths and in your stomacks and I shall 〈◊〉 more present unto you than I am now Hâ— saith not a word of all that unto them but comforting them for his departure he promiseth them his holy Spirit Saint Paul in the second to the Corinthians chap. 5.8 saith We are willing rather to be absent from the body and to be present with the Lord. And to the Philippians chap. 1.23 My desire is to depart and to be with Christ Had this Apostle lost his wiâ—s For according to the Popish doctrine he should have said I am already with Christ I do carry him in my hands I have him in my stomacke S. Austin upon that is very expresse in his 50. Treatise upon S. John where he saith According to the Maj stie of thâ— Lord according to his unspeak â—â—â—e and inâ—isiâ—â—e grace is accomplish'd that which he said I will be with you at all times till the consummation of the world But according to his flesh which the world bath taken and is he is horn of the Virgin c. he said Ye shall not have mee alwaies And in the first Treatise upon the first of John * Ipsum jam 〈…〉 sed side contingâ—re Wee can no more handle him with our hands now that he sitteth in heaven but well may we touch him by faith He speaketh to the Priests of these times who bragge to have Christ in their hands And in the 78. Treatise upon S. John * A quibus homo abscedebat Deus non recedebat Christ was going away as being a man and withdrew not himself as he is God And in the 30 Treatise †Corpus Dominiâ—n quo resurrexit in uno loco esse oportet veritas ejus ubâ—que disâ— fusa est The Lords body in which he is risen must be in one place onely but his truth is spread every where There is in the Latin in uno loco esse oportet and not in uno loco esse potest according to the new editions falsified * Gratiaâ—nus Dist 2. de Conseâ—â— Câ—nâ—prim Iuo 2. partâ— Decreti c 18. Lombard lib. 4. Sentent Gratian Ivo Carmitensis Lombard Thomas
28.2 But this place is likewise alleaged falsly For Saint Matthew in the very same place saith the cleane contrary There was saith he a great Earthquake For the Angel of the Lord descended from heaven and came and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled back the stone from the doore of the Sepulcher And Marke chap. 16.4 saith the same c Thom. 1. Concil Edition Golonan 1567. pag. 814. Revoluto monimenti lapide tertio die caro resurrexit Leo the first Bishop of Rome in his 95 Epistle to Leo Augustus acknowledges it saying that in the third day the flesh of the Lord arose againe the stone of the monument being rolles backe In vaine do they alleage that Chriâ—â— walked upon the waters For what iâ— that to prove that his body may be in severall places at one and the same time He that walketh upon the waters is not for that farre from himselfe If Christ by his divine power hath made the waters firme under his feete or sustained his body that it might not sinke he hath not for that placed his body in severall places nor changed the nature of his body If I keepe up and uphold with my hand a stone above the water that changes not the nature of the stone and doth not take from it its weight and heavinesse For to prove that the body of the Lord hath beene sometimes in two severall places at once they alleage the 23 chapter of the Actes verse 11. where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the night following the Lord stoode by Paul from whence they doe inferre that Christs body being in heaven stood neverthelesse by Saint Paul on earth In speaking thus they presuppose without proofe that the Lord of whom is spoken in this place is Christ onely and not God simply without distinction of persons Yea even in reâ—â—raining this word LORD to Christs person there is nothing in that place that obliges us to understand this of the body of Christ rather then of his divine nature and vertue Might not â—he sonne of God speake and make himselfe sensible to Saint Paul by his divine vertue without a locall and bodily approach The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12.7 Luc. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Saint Luke makes use signifieth not onely to stand by one but also to come upon him unlook'd for to relieve and succour him and make him feele his favour as may be seene Acts 12.7 Luke 2.9 Acts 23.27 In all these places the Greeke word signifieth to come upon unlooked for Now the Roman Church doth not beleeve that Christ comes unto the Sacrament but beleeves that hee is made in it CHAP. XXI Of the dignitie of Priests And that our Adversaries debase and vilisie the utilitie and efficacie oâ— Masses and make them unprofitable for the remission of sinnes And of the trafficke of Masses THe Doctors of the Roman Church do speake of the Eucharist as of the highest mystery of Christian Religion and extoll with such bigge tearmes the power of priests in making Christ with a few words that they call them Gods and Creators of their Creator having a power above the blessed Virgin Mary and above all the Angels who cannot make Christ because he is made already So saith Gabriel Biel in his 4 lesson upon the Canon of the Masse * Ad Sacerdotii authoritatem Angeli coelorum cives noÌ„ audent aspiraâ—e The Angels Citizens of Heaven dare not aspire to the authority of Priesthood And a little after †Transgrediendo perinde agmina Angetorum ad ipsam eoeli Regâ—naÌ„ mundi Dom nam veniamus Haec etsi in gratiae plâ—nitudine â—â—â—aturas supergrediatur universas Hierarchâ—s tamen cedit it commissi mysterii executione Passing by the bands of Angels let us come to the Queene of Heaven and Lady of the World The same though in pleniâ—â—de of grace shee goes beyond all the creaâ—ures yet shee yeelds to the Hierarchs of â—he Church he cals the Priests so in the â—xecution of the Mystery committed unto â—â—em And it is in the same lesson where â—e saith that Christ in incarnate and made â—â—esh in the hands of Priests as in the Virâ—ins wombe and that Priests doe create â—heir Creator and have power over the â—ody of Christ Peter de Besse in his Booke of the Royall Priesthood chapter 2. speakes thus Saint Peter addeth that all Priests are Kings in token whereof they weare the crowne And in the 3 chapter The Priesthood and the Godhead are in some things to be parallell'd and are almost of equall greatnesse since they have equall power Matth. 16. 18. Againe Seeing that the Priesthood walketh hand in hand with the Godhead that Priests are Gods it goes farre beyond the kingly authority and Priests are farre above Kings And in the same place hee calls them Masters of Kings surpassing as much in dignitie the royall office as the Soule surpasses the body Which hee hath taken out of * Baron annal An. 57. §. 31. At verò longe praestare sacerdotes regibus arâ— gumento quo utitur plane significat Et paulo post Regem sacris ministris minorem gerere ordineÌ„ certum est And shewes it by the example of S. Martin who made a Priest drinke before the Emperour at the Emperour his owne table Baronius He addes Incredible things saith he but yet true that the power of Priests is so great and their excellencie so noble that heaven depends on them Item in the same place comparing the Priests with Josuah at whose Prayer the Sunne stood still he saith Josuah stopped but the Sunne but these to wit the Priests stay Christ being in heaven in the midst of an Altar The creature obeyed to the first but the Creator obeyes to these last The Sunne to the one and God to the other as often as they pronounce the sacred words To be short he concludes that whatsoever God is in heaven the Priest is the same on earth And all that with the approbation of the Faculty of Divinity at Paris prefixed in the front of the Booke It is good to know that England having beene a long time without a Bishop subject to the Pope the English Papists complained lately they had no body to conferre them the Orders and to minister unto them the confirmation without which the Canons say that a man cannot be wholy a Christian Vnto whose desire Vrhan now raigning being willing to satisfie sent them a titular Bishop which hee hath called Bishop of Calcedon But the Jesuits tâ—at are in possession of ruling and governing among the English Papists would not receive that Bishop saying that Confirmation is not necessary and that the Baptismall Vnction may supply the want of Episcopall Crisome and that a Church may bee without a Bishop Against whom the Sorbonne of Paris did cast some Censures calling their doctrine hereticall and scandalous
part of Thomas Tome III. in the Dispute 196 chap. 4. * Ego existimo verba illa Non bibam c. Christunâ— dixisse de calice sanâ— guinis sui I thinke Christ said these words I will drinke no more of this fruit of the Vine of the chalice of his blood and proveth his saying by the Fathers CHAP. VI. How much Christ is dishonoured by this Doctrine And of the character indelible And of the power of creating ones Creator THe very cauteles of the Masse doe sufficiently discover the abuse and maketh every man that loveth Christ shake with horror At the end of the old editions of the Roman Decree are added many penitentiall Canons whereof the nine and thirtieth is such * Quando mus corrodit aut comedit corpus Christi When a mouse eateth or gnaweth the body of Christ for the penance in this case lookâ— for the second distinction of the Consecration towards the end In the new Masse-Booke reviewed and amended by the Popes authority there is in the beginning a treatise of the defects that happen in the Masse where these rules are found in the third chapter †De defectibus circa Massam occu◠étibus cap. 3. §. 7. Si host a consecrata dispareat vâ—â— casie aliquo ut venlo aut miraculo velab liquo aâ—â—mali accepta acqueat repeâ—eri tunc alterra consecretur ab â—o loco incipiendo Quâ— pridie c. If the consecrated hoste vanish away by some accident as if it be carried away with the winde or by some miracle or eaten up by some beast and cannot be found then let another be consecrated beginning again about the place of the Masse Qui pridie c. And in the tenth chapter * Cap. 10. Si musca vel aranea cecîderit in calicem non fuerit Sacerdoti nausea nee ullum periculum â—â—meat sumat cum sanguâ—ne If a Flye or Spider fall into the chalice and that the Priests Stomack rise not against and feare not any danger thereby let him swallow the Flye or Spider with the blood And in the same Chapter †Cap. 10. § 11. Si in hieme congelatâ—â— sanguis in calice involvatur calix pannis calefactâ—s If in winter the blood doe freeze in the chalice let the chalice be wrapped up in hoâ— clothes Note these words If the blood doe freeze Whilest Christ is full of glory in heaven they thaw him here upon earth Let them tell us what body or what substance is frozen in the chalice For all Ice is a body But above all is to be noted that which is found in the same Chapter * Cap. 10. §. 14. Si Sacerdos evomat Eucharistiam si species integrae appareant reverenter sumantur nisi nausea siat Tunc enim species consecratae caute separentur in loto sacro reponantur If the Priest vomit up the Eucharist and that the species appeare whole they must be chewd againe with reverence unlesse the stomack should loath them For then the consecrated species must bee carefully severed and put into a sacred place and after that be cast into the reliquary or shrine wherein reliques are kept Pope Innocent the third in the fourth Booke of the Mysteries of the Masse Chapter 16 moveth a very important question He asketh that if a flux or loosenesse takes a Priest that hath nothing in his stomack but consecrated hostes what is the matter that comes out of his body Of which difficulty the Pope rids himselfe wisely saying with the Apostle Be not wiser than it behooveth but bee wise unto sobriety By these things it appeareth that God stirred up with anger against men that have rejected his word hath strucken them with giddines For who would ever have thought that Christian men would have come to that point as to worship a God which may bee stolne or carried away with the winde so that one may say God is lost A God that may be gnawed by mice and devoured by brute beasts A God that is wrapped in the middest of vomiting and spuing and that must be eaten and chewed againe A God who being fallen downe cannot rise up againe Of whom their Doctors * Vasquez in 3 partem Thamae Tomo 3. â—â—sp 191. cap. 3. Neque agere neque pati poâ—est corpus Christi prout est in hoc Sacramento corpoâ—ea actione neque passione say that under the hoste he cannot open his eyes nor stirre his hands and that he is neither lieing sitting nor standing Our Adversaries doe answer that when Mice have gnawed or carryed away the consecrated hoste or that a beaste hath devoured it Christ suffereth no paine nor hurt thereby But they cannot deny but that Christ there by is exposed to laughter and suffers a greater ignominie than that of the Crosse To be eaten by beasts and vomited up and wrapped among vomiting and spuing is a thing more shamefull than to be crucified The Turks and Pagans will say Is that the God of the Christians that could not defend himselfe against Mice and which is devoured by Dogs Certain it is that God would never make the glorious body of his Son to be subject to so many ignominies without it were very beneficiall and usefull unto the Church And yet our Adversaries cannot tell us what good it doth to our Salvation that Christ should be thus carried away by a mouse or devoured by brute beasts Cardinal Tolet the Jesuit in the second Booke of the Institution of Priests chapter 25. saith †Potest consecrare Sacerdos multos cophinos panis vini dolium The Priests can consecrate many baskets of bread and a Tunne of wine If he can consecrate one Tun he may also consecrate two yea tenne or twentie and so may turne into blood all the Wine of a Market Whereupon t is necessary to know that the Church of Rome holdeth that by conferring of the order of Priesthood an Indelible character is engraven into the Soule of the Priest So that the Pope himselfe cannot blot it out And that a Priest degraded for Heresie or other crime may consecrate and transubstantiate bread into flesh and wine into blood by vertue of that character remaining in him though the function of his office be interdicted unto him By that meanes a Priest that hath forsaken the Roman Religion yea a Priest * Vasquez Tomo Ill. in 3. parteÌ„ Thomae Disp 171. Cap. 3. Cum constet Sacerdoâ—bus coÌ„missam fuisse potestatem consecrandi ita ut licet consecrare velit in malum usum nempe pro veneficijs incantationibus consceratio corum effectum haberet Sorcerer and Magician may transubstantiate whole tuns of wine into blood and make Christs blood to be carried up and downe in pints and bottles over al the taverns tipling houses of a town which is truly to make Christ the sport of Magicians and drunkards and expose him to great ignominy By the same doctrine Christ is in
Gabriel Biel and the old editions of Saint Austin have oportet Reason also requireth it For it would be repugnant to common sense to say that the body of Christ may be in one place as if one should say that the Sunne may be in one place it were to say that it may be in no place Cyril of Alexandria in his eleventh booke upon Saint John chap. 3. * Dâ—st 10. A. Thomas 3. parte suâ—â—mae qu. 75. art 1. Gabr el Biel Lell 39. in Canonem M ssâ— Eâ—st abest corpore Patri pro nobis apparens ac à dextris ejus sedens habitat tamen in Sanct is per Spiritum Though he be absent in body appearing for us before his Father and sitting at his right hand he dwelleth in his Saints through his Spirit He supplyeth the want of his corporall presence by giving his Spirit and nor in keeping himselfe hidden under the accidents of bread The Eutychian hereticks spake as our Adversaries doe For they said thâ—â— Christs body is present on earth as well as in heaven by an invisible presence Against whom whither Vigil or Gelasius Pope hath written five Bookes in the first whereof he speaketh thus * Vigil l. 1. Dei silius secundum humanitatem suam recessit à nobis Secundum divinitateÌ„ suaÌ„ alt nobis Ecce sum vobiscum usque ad consummationem saeculi The Sonne of God according to his humanity hath left us and withdrawne himselfe from us But according to his divinitie he saith unto us I will be with you till the consummation of the world And in the 4 Booke †Lib. 4. Quando in terra fuit non erat utique in coelo Et nunc quia in coelo est non est utique in terra When Christs flesh was upon earth it was not in Heaven and now that it is in Heaven it is not on earth Even as Vigilius saying that when Christs flesh was upon earth it was not in heaven understood it was not in heaven neither visibly nor invisibly So when he saith that now it is no more on earth he meaneth it is not there neither visibly nor invisibly That if he meant or understood that Christs flesh is present unto us invisibly then would he plead the Eutychians cause for that was their opinion To be short the Apostle to the Ephesians chap. 3.17 saith that Christ dwelleth in our hearts by faith and not in our stomacks in the midst of meat When we aske of them after what manner the body of Christ is present in the Sacrament they answer that it is not present there circumscriptively as wine is enclosed in a tunne or caske nor definitively as immateriall spirits But that it is Sacramentally present This answer truly is ridiculous For to say that Christ is in the Sacrament sacramentally present is a thing as absurd as to say that a man which is in a Temple is there Templarily present and he that is in a Coach is present in it Coacharily Moreover it is certaine that by this answer they come to be of our side For they say themselves that this word Sacrament signifieth a sacred signe Therefore to be present sacramentally signifieth no other thing but to be present significatively and by figure and representation CHAP. XIV Confession of our Adversaries acknowledging that Transubstantiation is not grounded in the Scriptures That the Primitive Church did consecrate by the prayer and not by these words This is my body THe most learned of the Roman Church ground their Transubstantiation not upon these words This is my body but upon the authority of the Church of Rome which as they hold cannot erre Scotus which is termed the suttle Doâ—tor upon the fourth of the Sentences Dist 11. quest 3. saith There is no place 〈◊〉 be found in the Scripture that may wi hout the determination of the Church compellâ— man to beleeve the Transubstantiation Vpon which place Cardinall Bellarmine in his 3. booke of the Eucharist chap. 23. speaketh thus * Secundo dicit non extare loâ—uÌ„ ulluÌ„ Scripturae tam expressuâ—â— ut sine declara â—â—ne Ecclesâ—â—â—â—â—dentâ—â— cogaâ— Trasubstant â—â—â—ionem admittâ—â—â— Et id non est omatâ—â— improhahile Nam et si Scriptura quam 〈◊〉 suprà ad duxâ—â—â— videatur nobis 〈◊〉 â—â—â—ra ut possiâ—◠〈…〉 non proteâ—â—â—umâ— tamen an 〈◊〉 sit merito dubitarâ— poâ—est cum 〈◊〉 nâ—s doctissiâ—â— acurat â—â—â—mi qualâ—s imprâ—â—â— Scotus 〈◊〉 â—â—â—trarium sentiant Sc tus saith that there is no place in the Scripture so expresse as to compell evidently without the declaration of the Church to receive the Transubstantiation And that is not altogether improbable For although the Scripture that we have alleaged seeme to us so plaine that it may compell a man not proud or insolent yet neverthelesse it may justly be doubted whether it be so or no seeing the most acute and learned men such especially as Scotus was are of a contrary opinion And in the same place he tels us that Scotus saith that Transubstantiation was not an article of faith before the Councell of Lateran held Anno 1215. For that cause Vasquez the Jesuite upon the 3. part of Thomas Disp 180. chap. 5. having represented the opinion of Scotus who saith * Scotus docet potuisse servari veritatem verborum consecrationis etiamsi in Eucharistia maneret substantia panis v ni that the truth of the words of consecration might have beene preserved though the substance of the bread and wine had remained in the Eucharist to whom also Durand joyneth himselfe blameth Bellarmine without naming him for saying that the opinion of Scotus is probable accuseth him of halting on both sides We see †Videas aliquos Theologiae Professores nostriceporis qui in utraÌ„que parteÌ„ al quaÌ„tulum clau diâ—aÌ„tes non putant improhahile id quod Scotus de verhis consecrationis dixit saith he certaine professors in Divinity in our times who halting a little on both sides do not esteeme improbable that which Scotus hath said touching the words of consecration Of that number of learned and acute men was Cardinall Cajetan who in hiâ— notes upon Thomas speaketh thus * Cajetanus in 3. Thomae q. 75. art 1. Alterum quod Evangelium non explicavit expresse ab Ecclesia accepimus scile conversionem panis in corpus Christi Thâ— other point which the Gospel expoundeth nâ—â— expresly we have received it from the Church to wit the conversion of the bread into the body of Christ Item Conversio non explicate habetur iâ— Evangelio The conversion of the bread is not to be found explicitly in the Gospel The Cardinall de Alliaco †Petr. de Alliaco in 4. Sent. q. 6. art 2. Patet quod ille modus est possibilis nec repugnat rationi nec authoritati Bibliae immo est sacilior ad intelligendum rationabilior quà m aliquis aliorum It appears that this manner which supposeth that
that in this Sacrament Christs body is not onely worshipped but also the roundnesse colour and savour of the bread That if any religious worship were to be given to this Sacrament some trace of it would be found in the Institution of the holy Supper and some commandement of the Lord But neither trace nor appearance of that is to be found But rather we see that the Apostles sate at the table during this action as it appeareth by what is said iâ— Saint John 13.12 that Christ after hâ— had taken his garments he sate downe againe During which repast Saint John was leaning on Jesus bosome Verse 23. And Saint Paul relating the Institution of the Lord saith I have received of the Lord that which I delivered unto you Since then hee doth not speake of any adoration of the Sacrament it is certaine hee had not received it of the Lord and beleeved not that the Church was obliged to worship the Sacrament The ordinary shift of our Adversaries is to say that the Apostles worshipped not the consecrated hoste because they had Christ every day with them and must have beene continually kneeling before him I answer that to eate Christ with their teeth and receive him in their mouthes and sacrifice him in sacrifice propitiatory are actions which were new to the Apostles and which necessarily required Adoration Every Sacrifice is performed in the worshipping of him to whom the Sacrifice is offered up These things so extraordinary and admirable if they were true did well deserve an extraordinary veneration Specially in the first Institution which was to serve for a rule unto the Church and a patterne to conforme her selfe unto And since our Adversaries will have Christ in the holy Supper to have eaten himselfe he might by the same reason worship himselfe and bowe the knee before himselfe which is a very merry and recreative conception and sutable unto Transubstantiation Whereupon we give our Adversaries the choice Will they have Christ to have adored the consecrated hoste But it would follow from thence according to their doctrine that Christ had worshipped his owne selfe and that he was holyer than himselfe And it is certain that he that worshippeth and he that is worshipped are two persons Will they have Christ not to have worshipped the consecrated hoste But it will follow from thence that the Apostles neither then nor since never worshipped it For Christ saying unto them Doe this commanded them to doe as he had done That if the Lord would have had the Apostles to have worshipped the Sacrament he would have made an elevation of the hoste as was observed in al Sacrifices for to binde the sacrificers and the assistants to the adoration A thing neverthelesse which Christ did not doe for he offered up nothing to his Father He did not say Father receive this oblation But sayd to his Apostles Take Eate Even in the very time of Tertullian and of Cyprian as we shall see hereafter the custome of divers Christians both men and women was to carry into their houses the sacred bread they had received in the Church to wrap it up in a cloth and to lock it up at home in a chest or cupbord A manifest proofe they worshipped not the Sacrament For would they have permitted a woman to take God with her hand put him up in her pocket and keepe him locked up close at home Would the Christians have upbraided the Pagans that they worshipped Statues that could not move themselves See Arnob. lib. 6. and Lactantius lib. 2. cap. 2. nor rise when they were fallen nor breathe subject to rust wherein mice make their nests c. if the Pagans might have upbraided them the same and tell them that they worshipped an hoste that could not breath nor rise up when it is fallen nor open its eyes nor stretch out its hands that may be stolne by men and eaten by mice and will grow mouldie c Durst Theodoret have sayd in the 55 question upon Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is an extreame folly to worship that which one eateth if the Christians of his time had worshipped the Sacrament afore they are it It is this errour above all others that keepes the Pagans from embracing the Christian Religion as Averroes testifieth of whom Salmeron the Jesuite cites these words out of the 12 booke of his Metaphysickes Salmeron Tomo 9. Tract 18. S. Ca lvi nus Quoniam Christiani Deum suum quem adorant manducant sit anima mea cum Philosophis Since Christians eate the God they worship let my soule be with the Philosophers The ancientest forme of celebrating the Eucharist in the Christian Church is that which is described about the later end of the second Apologie of Justin Martyr wherein no mention is made of any adoration No more than in that which is extant in the booke of the Ecclesiasticall Hierarchie of Denis who is surnamed Areopagite There are some places in the Fathers that say that Christ is worshipped in the Eucharist but that makes nothing to this purpose For the Father also and the Holy Ghost ought to bâ—â— worshipped in the Eucharist It is one thing to worship Christ in the action of the Sacrament and another thing to worship the Sacrament Yet notwithstanding the third Councel of Carthage in the 23 Canon forbids one to addresse his prayer to the Sonne in the Eucharist in these words When any one assists at the Altar Cum ad altare aâ—â—â—statur semper ad l'atrem der gatur oralâ—o let his prayer alwayes be directed to the Father If then they had worshipped the consecrated hoste doubtlesse it would not have beene forforbidden to invocate it There be also in Ancient Fathers some Oratorie Apostropho's wherein they speake to the water of Baptisme Ambros in Luâ—am cap 10. O qua qua Saâ—â—amâ—utum Châ—â—st esse â—â—â—ruâ—sti and to the bread and wine of the Eucharist but that makes nothing for the adoration neither of the water nor of the bread So the Scripture speakes often to heaven to the Earth to the Sea to the Mountaines yet none can inferre from thence that they must be worshipped Of Theodoret who in his 2. Dialogue saith that the signes are worshipped â—â—all be spoken hereafter There is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be understood of the soveraigne adoration â—â—eing he speakes of the signes or Symâ—â—les which cannot be worshipped reliâ—â—ously and with the worship of Latria without manifest Idolatry In the Greeke copies of the Affrican codex Aurelius Bishop of Carthage is ofteÌ„ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham worshippeth or rather proâ—â—rateth himselfe before the Sons of Heth Genes 23. vers 7. 12. And Jacob doth the same to his brother Esau Gen 33.3 and David to Jonathan 1. Sam 20.41 Whom neverthelesse Abraham and Jacob and David esteemed not to be Gods Tertullian against Hermogenes chap. 22. saith that he worshippeth the plenitude of
Christ with the bread in the Sacrament only which bringeth no manner of change to the naturall body of Christ But these Fathers make two bodies of Christ the one his naturall body which is but in Heaven the other the bread of the Sacrament which they make to be Christs body two manner of wayes to wit because it is united to the divinitie of Christ by an union like unto the hypostaticall union of the two natures of Christ and because it is a signe figure and symbole of Christs naturall body according as the signes are wont to be called by the name of that which they doe signifie and represent Whence also they say sometimes that that bread is the body of Christ borne of the Virgin and crucified for us Whosoever shall apprehend this aright shall have a key in their hand for to enter into the knowledge and intelligence of the Fathers and for to come out of all difficulties It is the solution of the places of Cyril that are objected against us and of those and Ambrose out of the Booke of Sacraments For indeed the Author of the Books of Sacraments was one of these Impanators since that he holdeth that by the unspeakable vertue of God the bread becometh the body of Christ and yet remaines bread still as we have prooved and alleadged the forme of the service of that time where it was said * Ambros li. 4. de Sacram c. 5. Fac nobis hanc oblationem aseriptam rataÌ„ rationabilem acceptabilem quod est siguracorporis Christi That the oblation we offer is the Figure of the body of Christ And in the 4 chap Let us establish this to wit how THAT WHICH IS BREAD may be the body of Christ And a little after he saith that the bread and the wine are still what they were and yet are changed into the body and blood of the Lord. Wee must not wonder if for to work this change in the bread of the Sacrament he imployeth the Omnipotency of God and his unexpressable vertue in changing things For indeed if that union he conceiveth were true it were an unspeakable and incomprehensible work and wherein human reason is stark blind Because of this mysticall union which is neare unto the personall union Cyrill of Alexandria saith that this body of Christ received into our bodies maketh them susceptible and capable of the Resurrection Which truely is an abuse For by the same reason the participation of the Sacrament should keep us from dying The Faithfull of the Old Testament and John the Baptiste and the Theife crucified with Christ and an ininfinit number of Martyrs that were never partakers of this Sacrament are no lesse capable of the Resurrection From that impanation sprung up that custome by which in old time many particular persons carried away the Eucharist into their own houses and kept it locked up in a chest or cupboord as a Gregor Nazianz. Oratione de sorore Gorgonia Gorgonia did who was sister to Gregory Nazimzen Which sheweth on the one side that they did give unto that bread something more than to be the figure and signe of Christ body And on the other side that sheweth also that they did not beleeve the Transubstantiation For they would never have put Christs naturall body into a womans hand for to keep it locked up in a cupboord From the same opinion proceeded that which Satyrus b Ambros Oratione de obitu fratris Satyri did who was S Ambroses brother and yet unbaptized Who being upon the Sea in danger of shipwrack caused the Eucharist to be given him and hanged it about his neck and then threw himselfe into the sea for to save himselfe by swimming An evident proofe they beleeved thâ—t in this Sacrament there was some secret vertue and that neverthelesse they beleeved not this bread to be the naturall body of Christ crucified for us For they would never have given it to an unbaptized person for to hang it about his neck and cast it with him into the Sea Neither is it to bee omitted that the Fathers never speake of the species of the bread in the plurall but only in the singular because that by the spâ—cies of the bread they understand the substance of the bread which is one But our Adversaries which deprave the Fathers tearmes as well as their doctrine speak of species of the bread in the plurall because that by the species of the bread they understand accidents without a subject which are many Which is a new doctrine and a phrase or kind or speech altogether unusuall not only in Philosophers but also in the Fathers and in all Antiquity CHAP. XXX Particular opinion of Saint Austen and of Fulgentius and of Innocent the third AVsten and Fulgentius his disciple take sometimes these words This is my body in a sense patricular to themselves For besides this exposition which is very frequent in S. Austin namely that the Lord called the bread his body because it is the sigure and signe of his body in some places he will have in these words THIS is my body that by this word body the Church be understood For in his Sermon to Children which is to be found at the end of Fulgentius his Workes hee speaketh thus These things are called Sacraments because in them one thing is seene and another understood c. If then thou wilt know what the body of Christ is heare the Apostle saying Ye are the body and members of Christ And in the 26 Treatise upon S. John By this ment and by this drinke the Lord will have the fellowship of his body and of his members to bee understood to wit the holy Church of the Predestinat Pope Innocent the third holdeth the same doctrine For in his 4 Book of the mysteries of the Masse hee saith that Christ hath two bodies to wit his naturall body which he took of the Virgin and which was crucified and his mysticall body viz. the Church Then he addeth * Mysticum corpus coÌ„editur spiritualiter id est in fide sub specie panâ—s The mysticall body is eaten spiritually that is to say in faith under the species of the bread By all the premises it is plaine and evident that he who forsaking the Scriptures taketh the Fathers for his addresse or direction intangleth himselfe into marveilous difficulties and casteth himselfe into darknesse and in a labyrinth without issue And that a man must be well read in them and observe and heed them very exactly for to attaine to an indifferent knowledge of them That if any one readeth them carefully and with an unpreoccupated mind though he meets with many errors in them and small agreement among themselves Yet he shall find them so far from the doctrine of the Roman Church as the heavens are from the earth CHAP. XXXI That the Church of Rome condemning the Impanation is fallen her selfe into an error a thousand times more pernitiouâ— by Transubstantiation
those that would take up Armes against Ladislaus for the defense of the Church This Indulgence being published at Prague many of the people beganne to say aloud and openly that it was indeed the language of Antichrist that promised salvation to those that should spill the Christian blood At which the Magistrate of Prague being angry hee layd hands on some of them and clapped them up into prison But the people gathered themselves together and demanded of the Magistrate the release of these prisoners who fearing an uproare appeased the people with milde words promising that no harme or wrong should be done unto them But so soon as this multitude was separated the Magistrate caused these prisoners to be stabbed with a dagger or pomard in the prison So that the blood ran out in such abundance that it streamed into the very street At the sight of that blood the people being provoked to wrath and fury they caused the Prison doores to be opened unto them and conveyed away the dead corpses and carried them from Church to Church crying aloude These are the faithfull ones that have exposed their bodies fâ—r the Covenant of God The King did consider these things without being much moved at it But the Emperour Sigismond desiring to remedy the disorders of the Papacie and by the same meanes to pacifie the troubles of Bohemia did in such sort by his going and comming and bestirring himselfe too and fro that a Councell was called and kept at Constance a City of Suaube in Germanie in the yeare 1414. wherein the three forenamed Popes were degraded of especially John XXIII for having among other things laid to his charge * Concâ—l Constant Sâ—ss X I. maintained openly and obstinately that the soules of men die as the soules of beasts and that there is neither Heaven nor Hell In these three Popes roome was chosen in the Councell Martin the fifth to whom the Emperour Sigismund kneeled downe before the whole Councell kissed his feet and worshipped him This Martin sent some Embassadors to Constantinople to whom hee gave instructions that begin thus Sactissimus et beaâ—issimus qui bahet coeleâ—te arbitriâ—m qui est Dominus in â—erris sucâ—essor Petri Christus Deâ—ini Domiâ—us uniâ—ersi ReguÌ„â—ater orbis â—umen c. The most holy and most blessed who hath the heavenly Empire who is Lord on Earth successor of S. Peter the Christ of the Lord the Master of the Vniversall World the Father of Kings the Light of the World the most high and Soveraigne Bishop Martin by the divine providence commandeth unto Master Anthonie Masson c. These instructions are inserted in the Councell of Siena held a little after Printed at Paris in the yeare 1612. At the same Councell of Constance John Huz and Hierome of Prague were called for to conferre of their doctrine they shewed some unwillingnesse to meet thither fearing some ill usage But the Emperour assured them and gave them by the advice of the Councell a large safe conduct whereby he did promise they should receive no harme there but might with all liberty and freedome propound their reasons and after that returne home in all safety Grounded upon the Emperours faith and promise they resorted to the Councel and propounded their reasons They spake chiefly of the Communion under both kinds But the Fathers of the Councell perceiving they would not yeeld to that which was enjoyned unto them concluded that they should be burned alive The Emperour made some difficulty in it saying he had obliged his faith unto them and that they came under his promise Thereupon that the Emperours conscience might be at quiet * This Canon by which is defined that one is not bound to keepe faith with hereticks is to be seene in the 19 Session of the Councel of CoÌ„stance the Councell framed a Canon wherein is declared and defined that faith must not be kept unto hereticks after men have done what they can for to convert them and that a Prince is not bound to keepe what hee hath promised them This Sentence being pronounced to John Huz he appealed to Christ Jesus They were then executed publickly And Aeneas Sylvius who afterward was Pope and made himselfe to bee called Pius the second speakes thus of them in the 36 chapter of his Historie of Bohemia * Pertulerunt ambo constanti animo neceÌ„ quasi ad epulas invitati ad incendium properaruÌ„t nullam emittentes vocem quae m seri animi esset indicium Vbi ardere coeperunt hymnum cecinere c. Both of them suffered death with a constant courage and made haste to goe to the fire as if they had been invited to a feast without heâ—ring any word come from them that shewed or testified any sorrowfulnesse of minde When they beganne to burne they fell a singing of an Hymne which could hardly be hindred by the violence and noyse of the flames No Philosopher ever suffered death with such magnanimitie as these indured burning Then he alleadgeth an Epistle of Poggius a Florentine that describeth the death of Hierome of Prague who was put to death some dayes after John Huz In that Epistle Poggius speakes as one that was present at the examination and death of the sayd Hierome I confesse saith he I never saw any body who in a cause altogether criminall came neerer the eloquence of the Ancients It was an admirable thing to sie with what words what eloquence what arguments what countenance what confidence hee answered his Adversaries and that too after he had beene three hundred and forty dayes in a deepe and stinking dungeon Then he relates afterwards how a list of heresies that were laid to his charge was read unto him and that upon everie head or point he answered in such sort as hee did shew they were calumnies laid upon him saying he beleeved nothing of all that And being brought to the place of punishment and compassed round about with faggots and straw hee fell a singing of an Hymne or Psalme The Executioner drawing neare for to kindle the fire hehind him he said unto him Friend come neere put the fire here before mee for if I did feare the fire I would not bee here The ashes of these Martyrs were cast into the Lake of Constance for to abolish the memory of them In this Councell was framed a Canon Sessioâ— XII whereby those are declared hereticks and punishable by the secular power who for conforming themselves unto Christ and unto the Ancient Church will have the people to receive the Sacrament under both kindes There also was condemned Wicklefs doctrine to whom in that Councell are falsly attributed impious doctrines and which never came into his minde For example That God ought to obey the Devill That a Prince is no lawfull master while he is in a mortall sinne And that it belongs to the people to chastise their Lords In the like manner was handled John Huz whose doctrine was condemned by