whose Body and Bloud it is they would belieue no otherwise but that our Lord appeared only in that forme to the fight of men and that kind of liquour only flowed from his wounded side Heere we are to note that these Infants could not belieue that those things which they there did see were the Body and Bloud of Christ only by way of signification but truly and properly For of themselues they could not vnderstand these Tropes neither can it be said that these children had a false faith for it is said they belieued so Authoritate grauisima Againe lib. 2. contra litteras Petiliani c. 37. Aliud est Pascha quod Iudaei de oue celebrant aliud quod nos in Corpore sanguine Domini accipimus There is one Pascha which they yet celebrate of the Lamb but that is another which we receaue in the Body and Bloud of our Lord. But if he should speake of our Lords Body in signe only his words were false because the Paschall Lamb was in signification the Body of Christ as well as the Bread as is proued aboue He also in epist 86. ad Casulanum where reprehending one Vrbicus for teaching that the Law was so turned into the Ghospell as that a sheep should giue place to Bread and Bloud to the Cup thus writeth Dicit cessisse pani pecus c. Vrbicus sayth that sheepe did giue place to Bread as being ignorant that euen then Panes Propositionis the breads of Proposition were wont to be placed vpon the Table of the Lord and that now himselfe taketh part of the body of the immaculate Lambe in lyke sort he sayth that Bloud did giue place to the Cup not remembring that himselfe now taketh Bloud in the Cup. And then a litle after S. Augustine subioyneth Quanto ergo melius c. How much better and more agreeingly might Vrbicus haue sayd that those ancient things did so passe away so became new in Christ that the Altar should giue place to the Altar the sword to the sword fire to fire bread to bread sheep to sheep bloud to bloud But heere Vrbicus according to the sentence of our Aduersaries did not erre for if we respect the signe or representation only Christ was no lesse in the Sheep of the Old Law then now in Bread and his Bloud no lesse in that Bloud then in our Wyne And therefore in our Aduersaries iudgements the sheep did truly giue place to Bread and Bloud to Wyne S. Hierome in Comment Psal 109. Quomodo Melchisedech c. Euen as Melchisedech being King of Salem offered vp Bread and Wyne so thou offerest vp thy Body and Bloud being true bread and true Bloud This our Melchisedech hath deliuered to vs these Mysteryes which now we enioy for it is he who sayd Qui manducat carnem meam bibit sanguinem meum c. In this place the body and bloud of Christ is cleerely opposed to the Bread and Wine of Melchisedech And his Body and Bloud is heere called True Bread and True Bloud to wit in regard of the effect which is to nourish our Soules but not in respect of Nature for if we respect the Nature of Bread the Bread of Melchisedech was true Bread He also in Comment c. 1. Epist ad Titum Tantum interest inter Panes Propositionis c. There is as great difference betweene Panes Propositionis the Shew-Bread and the Body of Christ as there is betweene the Image and the Truth betweene the Examples of Truths and those Truths which are prefigured by the Examples Where we are to note that in this place Hierome entreateth particulerly of the Eucharist Now if in the Eucharist be the Truth which was figured per panes Propositionis then there is not in the Eucharist materiall Bread signifying the Body of Christ but the true Body it selfe for the body of Christ euen in the iudgement of all was that Truth which was prefigured by those Breads S. Chrysostome Homil. 24. in 1. ad Cor. compares the Magi with vs saying to this effect that the Magi had this body in the Manger but we haue it vpon the Altar They had it only in the armes of a woman but we in the hands of a Priest they only saw the simple body of Christ but we see the same Body but withall doe know his power and vertue Thus in this Antithesis doth S. Chrysostome conclude that we haue his body in a more worthy sort then the Magi had it which he could not affirme truly if we haue his Body only in signe and representation And Homil. 51. in Matth. Adeamus Christum c. Let euery one of vs which are sicke come to Christ for if those which only touched the edge of his garment were all perfectly recouered how much more shall we be strengthened if we shall haue him whole in vs Heere he cānot speake of Christ as in signe only in that there is not so great a vertue of the signe of Christ as was of the hemme of his garment Likewise Homil. 24. in priorem epist ad Corinth he saith Dum in hac vita sumus vt terra nobis Caelum sit facit hoc mysteriam Ascende igitur ad Caeli port as diligenter attende imò non Caeli sed Caeli Caelorum tunc quod dicimus intueberis Etenim quod summo honore dignam est id tibi in terra ostendam Nam quemadmodum in Regijs non parietes non tectum aureum sed Regium Corpus in Throno sedens omnium praestantissimum est ita quoque in Caelis regium Corpus quod nunc in Terra videndum tibi proponitur neque enim Angelos neque Archangelos non Caelos non Caelos Caelorum sed ipsum horum omnium Dominum ostendo Whilest we heere liue this Mysterie maketh that the Earth becommeth Heauen to vs. Therfore ascend to the gates of Heauen yea not only of Heauen but of the highest Heauen and obserue diligently and then thou shalt behould what we heere say for what is worthy of chiefest honour that I will shew thee heere vpon the earth For euen as in Princes Courts not the walls nor the Chamber or Cloth of Estate but the Body of the Prince sitting in his Throne is the chiefest thing there euē so is the like of that Princely Body in Heauen which is heere vpon the earth set forth to thee to behould for heere I do not shew thee the Angells nor Archangells not the Heauens nor the highest Heauens but I shew thee the Lord of all these But there is none but he had rather see the Angells and Archangells then Bread and Wine representing onely Christ And also Chrysostome in the same place maketh another comparison in these words following Si puer Regius c. If the Princes Child clothed in Purple and crowned with the Diademe should be carryed by thee wouldest thou not casting away all other things vpon the ground take him into thy armes But now heere when thou
is made of the Bread into the Body but a Consubstantiall coexistency of both which opinion though resting only in the manner of the Conclusion we repute no lesse then Heresy since in points doctrinall once s Definitiuely For the Generall Councell of Lateran vnder Innocentius the third defined for an Article of Faith the doctrine of Transubstantiation though this doctrine was generally belieued afore in the first Chapter of the Decrees of that Councell He therfore that reiecteth the authority of a lawfull Councell reiecteth the authority of Gods Church and consequently his Errour though resting but in the manner or circumstance of any question cannot be small since in such his Errour is included his greater Errour in thinking that a true and lawfull Generall Councell may definitiuely and sententially erre definitiuely true or false who erreth litle erreth much We also dissent from the Sacramentaries who relying altogeather vpon their sense herein like Labans sheep led mainly by their Eye do inforce an impossibility of our Doctrine whereas Faith assureth vs that the Body of Christ is heere really exhibited And therefore we teach that the vnderstanding which is in this place the Eye to the Eye though borrowing all knowledge from Sense euen in knowledge heere controles Sense and secureth vs that his Sacred Body and Bloud through the vertue of his owne speaches is heere really present though through the dignity thereof veyled ouer from our sight and yet not veyled ouer with any thing since they are not t Are not things The Philosophers do teach that Substantiae only are truly and perfectly Entia And that Accidentia are only Analogicè Entia being in their owne nature imperfect And thus in this sense the Accidents of Bread and Wine vnder which the Body and Bloud of our Sauiour lye may be truly tearmed Non Entia things but formes vnder which it lieth Thus against the Sacramentaries we hold it most cleare that heere to peruert Christs words is to impugne Christs power THE SECOND PASSAGE CHAP. IIII. BVT let vs passe on to the difficulties of another nature We find that Christs Body by force of those operatiue words is in diuers places Churches at one and the same time for though Christ be incircumscriptibly in the Sacrament yet we teach that as a Body by Gods power may want all a VVant all Circumscription See the explication of this difficulty hereafter in the next Passage at the letter D Circumscription so by the same power it may haue diuers b Diuers Circumscriptions A Body may by Gods Power haue at one time diuers Circumscriptions which is to haue seuerall places extensiuely And the reason hereof is because that only implies a contradiction and consequently as we touched afore cannot be done by God which impugnes the very essence of a thing so as it doth presuppose a Being and a Not-Being of the said thing But to be in place or in diuers places at once is extrinsecall and accidentary and not of the Essence but what is extrinsecall or Accidentary is posterius and later then the thing it selfe and consequently by Gods Omnipotency may be deuided from the nature and essence thereof The proofe of this doctrine is also deduced from the example of our Sauiour who neuer leauing Heauen appeared to S. Paul vpon the Earth as we read Act. c. 9. 22. That it was not any voice which spake to him made by Gods Power or the ministery of the Angells only as some doe answere but our Sauiour himselfe appeareth both because mention being made hereof in diuers places of the Actes it euer toucheth Pauls seeing of Christ in his owne Person So we read Act. c. 22. That Ananias put Paul in remembrance of his seeing of Christ In like sort c. 26. Christ himselfe saith That he appeared to him thereby to make him a witnesse of the things which he saw but he could not be a witnesse thereof especially of the Resurrection except he had truly and really seene the very Body of Christ And answerably hereto we read that S. Paul 1. Cor. 15. after he had reckoned diuers who had seene our Sauiour after his Resurrection concludeth in the end with these words Nouissimè tamquam abortiuo visus est mihi which saying of his had beene false except he had seene Christ himselfe seeing that the rest numbred by S. Paul had seene him in his owne true and naturall Body Neither can it be said as some others would haue it that S. Paul saw Christ as he was in Heauen and not heere vpon the Earth or in some neere place of the aire and this for diuers reasons First because those that were with Paul did heare a voyce and saw a great light Act. 9. 22. but the Eares and Eyes of his Companions could not penetrate so farre as Heauen Secondly because the light which appeared to S. Paul himselfe was so great as it almost stroke him dead for the time which could not haue had in likelyhood such force if it had come so farre as from Heauen Thirdly if S. Paul had seene Christ only in Heauen it might haue beene obiected to him that he was no true witnesse of his Resurrection and that what he had said to haue seene was only in imagination and a strong apprehension of the Mind Now our Aduersaries cannot heere obiect that if our Sauiour did appeare heere vpon the Earth or in the Ayre truly and really to S. Paul that notwithstanding he was not circumscriptible in that place for the time in that he is only circumscriptible as he is in heauen This vrgeth nothing For for a Body to be circumscriptible in a place it is not required that it should not be circumscriptible in no place also but only it is required that it should be truly commensured with that place so as the Termini of the Place and the Body be answerable the one to the other Circumscriptions much more then may it be at once in diuers places Sacramentally since c Vnity of Essence The essentiall vnity of a thing dependes not of the vnity of Place seeing a thing is one before it hath one place so as to be in place is but subsequent and accessory to the nature of any body but it dependes of the internall principles of the said thing Vnity of Essence and Nature is not dissolued by diuersity of place Hence is it that it may be neere d Neere to the Earth The same Body in seuerall places may be neere to the ground and far of from the ground Neither doth this imply any contradiction for seeing that when a Body is in diuers places and the relation is terminated to diuers places it therefore necessarliy followeth that this diuerse relation is multiplied for it is to be vnderstood that those contrary relations are in one and the same subiect per diuersa fundamenta to wit in a different respect of seuerall places which diuersity of respect taketh away all
contradiction in the thing it selfe to the Earth and remote from the same moued and not moued remaining vpon the Altar and receaued by the Communicant and all at one and the same time And yet if the same Body supposing it were patible be in one place wounded it would also be found e Remaine wounded For those things which are receaued in the Body it selfe be they eyther Actions or Qualities are not multiplied And the reason hereof is because the Body is but one and not many or diuers And being but one it can but haue vnum esse Substantiale though diuers esse Localia as the School-men do speake who therupon teach that all those relations and actions which are terminated ad Loca to the diuersity of places are multiplied because they follow and depend vpon esse Locale but such Actions or Qualities as are receaued within the body placed are not multiplied because they follow esse Substantiale wounded in another for Nature keeps her certaine bounds euen in transgressing her bounds Thus answerably hereto we teach that it may be in a place where afore it was not and yet neither through any Locall f Locall Motion The Body of Christ is in a place where before it was not and this neither by any Locall Motion or new Generation of it but by a true Conuersion of the Bread into the Body not much vnlike vnto the new being of the Soule in the Matter or Substance which is added to Mans Body by nutrition where we see the Soule to be in that part not by any Locall Motion nor Generation of the Soule but only by informing that part newly adioyned to the Body which afore it did not informe motion for it neuer leaueth Heauen nor by any Generation for afore it was It is not g Not continued The Body of our Sauiour as it is in the hands of the Priest cannot be said to be continued with the same Body as it is in Heauen nor yet to be deuided from the same seeing those things only which are many and diuers whether they be Tota or Partes are capable of continuation or diuision Now Christs Body as it is in Heauen and in the Priests hands is not two seuerall entire things neither seuerall parts therof but only one whole and entire Body And though there be a great distance of place and interposition of many other Bodies betweene Christs Body in Heauen and vpon the Altar this only proueth that those places to wit Heauen and the Earth are discontinued and deuided one from the other and that Christs Body is deuided from it selfe in respect of such diuersitie of place but not in respect of it proper substance continued with the same Body being in another place nor yet discontinued or deuided from the same and yet neither is the Body multiplied or doubled nor the places confounded Briefly it is heere vpon Earth yet it leaueth not h Heauen According to that in Actes c. 3. Oportet illum Coelum suscipere vsque ad tempus restitutionis omnium And yet our Aduersaries do idly cauill in charging vs that we force Christ to leaue Heauen by this doctrine of Transubstantiation And when we reply that we teach that Christ neuer leaueth Heauen but is both in Heauen and vpon the Altar then they ignorantly obiect that for a Body to be in Heauen and vpon the Altar at one time is a meere contradiction and consequently impossible But this is grosse Ignorance for for to be in Heauen and not in Heauen or vpon the earth and not vpon the earth at one and the same time is a flat contradiction and consequently cannot be performed by God But to be in Heauen and vpon the earth at one time is no more a Contradiction then the soule to be at once both in the Head and the foote Heauen and euen then it enioyeth a perfect i Neernesse to it selfe Because as it is said aboue it is one and the same Body as it is in Heauen and vpon the Altar and consequently in substance and quantity cannot be deuided or separated from it selfe notwithstanding any distance of place neernesse to it self in so great a distance Thus through it being in such distance diuersity of places it seemeth to k To transcend If to be in a place were of the essence of a Body as we haue proued afore that it was not then the being of a body in diuers distant places may seeme to increase the quantity of the said body Furthermore the Body of Christ being vnder the formes of many consecrated hoasts doth no more increase in quantity then the soule being first in a child and after dilating it selfe through the Body being growne greater can be said to be greater then afore it was transcend and through it being contained vnder a small hoast to lessen it owne naturall and true Quantity and yet is the Quantity l One and the same Quantitie cannot be separated from a true naturall body and therfore seeing Christs Body as it is in Heauen and vpon the Altar is but one so must it quantity be one and the same euer one and the same Furthermore we see that this sacred body by force of Consecration inioyeth the Being in diuers places which it obtaineth not by vertue of Hyposticall and inseparable vnion with the Diuinity which is in all places For though by this vnion the Diuinity and Humanity is made but one Person and this Person being an m An indiuiduall Substance This indiuision of Substance is not so meant that where one part of the Person is there should be another for this is most false but the Person is so called because it is one subsistng thing not deuided in it selfe in respect of it subsistence yet deuided from all other things Indiuiduall Substance the Humanity where it is doth euer n Accompany the Diuinity For where the Humanity is there is the Diuinity as is aboue proued yet followeth it not that where the Diuinity is there is the Humanity also accompany the Diuinity which is in all places yet we teach not that the Humanity is in all places Neither may it be inferred hereupon that the Word is somewhere Man somewhere o Somewhere not Man Though the Word may be somewhere where the Humanity is not notwithstanding there the Word is Man because the Word existing there doth support the Humanity as proper to it selfe though existing in another place not Man Thus we reiect that phantasie of Luthers Vbiquity as ouerthrowing many Mysteries p Ouerthrowing many Mysteries For it is impossible that Christs Body being in all places should be truely conceaued in the wombe of our Blessed Lady or that it was borne and dyed or did arise againe or ascended vp to Heauen for if his Body be in all places then it was in the Virgins wombe after his birth so also it was in the graue both before his death after his
though veyled ouer with those formes And thus is S. Basil to be vnderstood in sua Liturgia who calles the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Figure or Representation of the Body of Christ And in this sense all the Sacraments of the new Law may be called Figures or Representations because they are externall signes representing and withall working an inward Grace represented A Change whereby that sacred Body at the first Institution of the Eucharist being yet mortall and passible was then receaued as n Immortal For as it was at the first deliuered to the Apostles it was in that spirituall manner vnder the externall formes as now at is after his death immortall and impassible A Change where the externall formes of the things changed doe by themselues after a sort o After a sort subiect The Accidences of Bread and Wine are said to be in themselues because they are not in a liquo suppofito or subiect and yet they do not truly subsist by any positiue act but are in Corpor◠Christi as they are preserued there though not by way of inherencie Now where our Aduersaries do vsually obiect that it is of the essence of an Accident to inhere in the Subiect and therfore the Accidences of Bread Wine must either inhere in the body of Christ which all Catholikes deny or else in the bread and wine and consequently no Transubstantiation I answere hereto that all chiefe Philosophers deny it to be of the essence of an Accident for Aristotle himselfe lib. ◠de Anima text 9. saith Aliud est magnitude aliud magnitudinis esse Now if the existence of an Accident be distinguished from it essence much more is the inherency thereof which is but the manner of it existency Besides if Inherency were of the essence of an Accident Aristotle would neuer haue demaunded 4. Physic text 58. whether that space were supposed to be vacuum where there should be only sound and colour intimating thereby that though by naturall Reason an Accident cannot exist without a subiect yet that inherency is not of the essence of colour or sound since otherwise his demaund should be absurd and idle for who should suppose Colour or Sound would necessarily presuppose a subiect and therfore a Body subsist and yet are not substances they inhere not and yet are Accidents they are in themselues in respect of negation and not of position in another by way of preseruation not of inherency A Change whereby the Testament made being Christs p Christs Bloud As the Bloud of Christ is taken for that Bloud which was in the Chalice vnder the externall species of wine so it is a Sacrament and consequently a Will or Testament But as his Bloud is taken for that Bloud which was shed vpon the Crosse so is his Testament sealed and established in the same Bloud And therfore according to this double acception of Christs Bloud we find that S. Luke did speake in these words Hic Calix nouum Testamentum in sanguine meo where by the word Calix is meant Bloud and consequently the Testament Bloud was yet sealed in his Bloud A Change where the q Externall Formes We hold that when the Externall Species are corrupted the same substantiall Forme succeeds which would naturally haue succeeded if the Bread and Wine had not bene changed into the Body and Bloud of Christ And yet we teach not that this commeth by any Generation for in euery Generation there is eadem materia numero vnder both the Termini or Formes which heere is not for the same Materia prima which was in the Body of Christ is not in the new introduced forme Now then though it doth not proceed from any preexistent Matter yet it cannot be said to be Created for Creation properly hath no reference or relation as proceeding meerly of Nothing to any former thing whatsoeuer but heere this new forme hath a necessary relation and dependency of the corruption of the former species of bread and wine for if the said formes were not and after became not corrupted this new substantiall forme would not succeed Lastly we teach that this new substance is substituted or brought in by God euen in that very Instant when the Formes of Bread and Wine cease to be And this neuerthelesse is not accomplished by any second and new Miracle for euen as when the matter of a Mans Bodie being sufficiently disposed God doth immediately create and infuse the soule and yet this is not called a Miracle because the order of things already set downe by God doth require it In like sort when the alteration of the species of Bread Wine is proceeded so far that then are made present requisite dispositions as the course of things requires to introduce some forme then doth God in that very instant minister the matter and so the substantiall forme is introduced Now heere we are to note that when any part of these formes are corrupted the Body of Christ either in whole or in part is not extinct therby but only ceaseth to be vnder those corrupted formes still continuing whole vnder the rest not corrupted and if all the formes be corrupted then it ceaseth to be there at all not much otherwise then when a Mans Leg is cut off the soule which was in the Leg dyeth not for if it dyed then he who wanted a leg should want a part of his soule but only ceaseth to informe that part informing all the rest and if all parts of the Body were disioynted asunder then the Soule not dying ceaseth only to informe any of the said parts externall Formes being corrupted a new substantiall Forme is introduced and yet heere is no Generation it is not produced out of any preexistent Matter and yet no Creation it is exhibited immediately and only by God and yet without any new Miracle To conclude A Change see heere repose in Motiō wrought without Change since the Body of our Sauiour suffered no alteration therby for it r Relinquished Nothing For Christs Body in the Sacrament enioyeth all those essentiall perfections of a true Body which afore it had in Heauen only it receaueth a new relation to the species of Bread and Wine as it is in the Sacrament which it hath not as it is in Heauen and consequently it is inuested thereby with some other circumstances accompanying that it existence vnder it species as to be freed from all extension of place as also to be freed from that relation of place which it hath as it is in Heauen relinquished nothing which afore it had but acquired some things which afore it had not Thus though what he heere is he was not yet what he was he heere is Now out of this Passage it appeareth how the Catholikes dissent herein both from the Lutherans from the Sacramentaries From the Lutherans for though they acknowledge the true presence of Christs Body in the Eucharist yet they teach that no reall Change
resurrection as also in Heauen before his Ascensiō Againe these Mysteries could not be truly performed except the Body of Christ did truly really mooue from one place to another But Christs Body being in euery place cānot be said to moue from place to place for true Locall Motion of a Body cānot be conceaued without obteyning of a new place which afore it had not so many points of Christian Religion and of all true Philosophy Luthers Vbiquity impugneth of our Faith and retayning ouer much leauen of Eutyches his Heresie so easily will a Lutheran transplanted grow vp a perfect Eutychian And thus much of Luthers errour herein in this progressiue digression Now heere we are to note that the difficulties in this Passage sway much the iudgements of our sensible and materiall Christians for so I may well style them since they measure their faith by the Lesbian Square of their Sense And therefore in regard thereof I haue thought good in two or three subsequent Chapters seposed only to this end to exemplify the said difficulty of multiplicity of places in other points acknowledged and confessed by our Aduersaries Wherefore I could wish that when they doe looke vpon the Mysteries of Christian Religion they would shut the Eye of Sense and Naturall Reason since so they might no doubt by seeing the lesse be able to see the more and be like herein to that great Apostle who by loosing his Eyes obtained Light q Eutiches Heresy The Heresy of Eutiches besides other points was that the Flesh of Christ was not of the same nature with ours And that the VVord was not changed into true flesh but rather into an apparent only and seeming flesh So as the VVord rather counterfaited it selfe to be Man to be borne to haue died c. then that there was any such true performance of these things He further taught that because the Diuinity was in the Sunne the starres c. that therefore this apparent Body of the VVord was there also And hitherto doth Luthers Vbiquitie tend for how can Christs Body be a true and naturall Body if it be in all places THE THIRD PASSAGE CHAP. V. NOVV to ascend to the last Mount of difficulties in this miraculous Transelementation We are to obserue that though the Body of Christ be heere indued with Life yet it is not a Not obiectiuely sensible That is that the externall sense of another cannot apprehend it to haue life Now the Catholikes doe generally teach that in regard of the peculiar manner of the existence of Christs Body in the Eucharist Adiectiues which include a necessary reference ad Corpora circumstantia do not predicate of his Body as it is in the Eucharist though they may be said of it as it is in heauen The reason hereof being in that the Body of Christ is vnder the formes of bread and wine without any reference respect or order ad Corpora circumstantia And therefore though his Body as it is in the Sacrament be a naturall and corporall substance indued with life sense and colour yet it is not there tangible sensible or visible c. because to be actually tangible sensible or visible implieth a reference ad Corpora circumstantia in whose senses and eyes the Body is so to appeare obiectiuely sensible though it be a true corporall Substance it is not tangible and though it be coloured it is not visible In b In like sort we teach Christs Body in the Eucharist hath eyes and eares because it is there a true and perfect body which it could not be except it were organized with those parts And yet those organs of Sense do not exercise in the Eucharist as they are in the Eucharist these facultyes as the Eye to see the eare to heare The reason hereof is that which was touched afore to wit that not only Adiectiues which haue relation ad Corpora circumstantia but also Verbes which imply a presence of his Body in the Eucharist with reference ad Corpora circumstantia do not predicate of his Body as it is in the Eucharist in regard of his spirituall and peculiar manner of existing there though they do predicate of it as it is in heauen Now to see to heare c beares a necessary reference ad Corpora circumstantia to wit to the externall obiect of the Eye and to the sound caused by some body c. Notwithstanding Christ in the Eucharist may be said to see to heare c. and this for a double reason First because it is there the said body which it is in heauen but his body in Heauen seeth heareth c. therefore his Body in the Sacrament doth see and heare though not quatenus est in Sacramento A second Reason may be in that as his body is in the Sacrament so it is accompanied with the Diuinity in the fruition whereof the Humanity seeth and heareth all things And in these two respectes the ancient Fathers according to that saying of S. Basil Verba Inuocationis c. quis Sanctorum scripto nobis reliquit c. 27. lib. de Sp. sancto as also the Priest in those words Agnus Dei qui tollis peccata mundi miserere nobis did and doth daily pray vnto Christ as he is in the Eucharist as being most confident that he doth there heare him like sort we teach that it heere performing the operations of Sense and enioying the organs of Sense doth yet performe them without the help of those said organs We heere also find Quantity without c VVithout Diuision The Body of Christ as it is considered in it selfe hath a true quantity and consequently it is diuisible but yet in regard that it existeth in the Eucharist after the manner of a spirit and not of a naturall body as being exempted from all extension of place for it is whole in euery part therefore it may in this sense be said that it is not diuisible Diuision Magnitude without d Magnitude without place Most of the difficulties in this Chapter are solued by knowing what is of the essence of Magnitude or Quantity and what not therefore I will insist the longer in setting downe the iudgements of the best learned herein The Philosophers then doe assigne three things to concurre to Magnitude of which the one euer causeth the other The First of these three is that euery Magnitude should haue an extension in it selfe and haue Partem extra Partem that is that one Part should not be confounded in it selfe with another Part and consequently an intrinsecall site and disposition of parts And this is of the very essence of euery Magnitude and cannot be separated from the same Thus we say that a Body is an extension in Longitude Latitude and Profunditie Superficies an extension in Longitude and Latitude A Line an extension in Longitude only So as extension euer presupposeth different parts of the body and consequently a Body cannot want extension The second thing agreeing
to euery Magnitude is to haue a commensuration or coextension with place that is an extrinsecall disposition and order of Parts according to Place And this second ariseth from the first and consequently as being later in nature then the first may by Gods Power be separated from the same yea it is actually separated from the first in the highest Sphere which being a true Body hath true Magnitude and Partem extra Partem and yet it hath not any Coextension or Commensuration with place for it is in no Place In like sort if God before the Creation of the world had created a Man or a stone c. this Man or stone would haue had Partem extra Partem and yet without any coextension or commensuration with Place The third and last property of Magnitude is to extrude and driue away all other Magnitudes from that place which is made equall and commensurable to it selfe that is not to suffer another Magnitude to be in the same place with it Now as the second was later and proceded from the first so this third resulteth out of the second and is later then the same in nature So answerably hereto we see that the reason why one Magnitude doth not suffer another to be in the same place is because it doth possesse all the place it selfe But now seeing that the later depends on the firster and not the firster of the later therfore we do hould that Diuinâ potentiâ it may be effected that a Body may possesse and occupy a place and yet not expell another from the same And this is that which we call penetration of bodies so much â—mpugned by our Protestant Philosophers Now according to this doctrine which is deliuered by all our best Philosophers we hould that Christs Body in the Sacrament hath the true and whole Magnitude of his body But this Magnitude hath there only the first condition which is essentiall to euery Magnitude to wit to be extended in it selfe and by reason of that intrinsecall extension to haue Partem extra Partem but it hath not the second condition much lesse the third for it is not coextended with any place since though it haue true Quantity yet it is not coÌ„mensurable with any place but existeth whole in respect of all externall place in euery part And thus what is assigned in this Passage to our Sauiours Body in the Sacrament which seemes to be common to euery naturall body it is to be vnderstood according to the first condition of Magnitude of the extension of the body in it selfe and intrinsecall disposition of it parts without any reference to Place But what is heer denyed to the said body as it existeth in the Sacrament which is incident to euery other naturall body that is meant of it according to the second or third condition only in respect of externall extension of parts and outward commensuration with place which heere it wanteth And this may suffice for this Point where by the true application of it most if not all of the doubts of this Passage may be answered and therfore they will only need a short application hereof for their full Illustration Place a Body without e VVithout Circumscription viz. Externall Commenfuration of Place Circumscription Parts really f Really distinguished viz. Distinguished in respect of an intrinsecall disposition of parts in it selfe though confounded in regard of Place it being whole in this respect as also in respect of the outward sensible formes in euery Part. distinguished yet confounded and being g Remote They are separated and remote one from another in regard of the inward distinctions of Parts yet they touch one another because they want all Circumscription of place remote one from another yet touching one another So as we heere find Contiguity in h Contiguitie in distance viz. In the different respect of the inward site or disposition of parts and the outward coextension of place distance Confusion as I may say in distinction and a ioyning togeather in separation My meaning is that Christs Body though hauing Quantity yet doth heere exist as if it were without i VVithout Quantity Because it wanteth the second and third condition of Magnitude aboue mentioned which are incident to euery Body as it is naturally in place Quantity for the parts therof are receaued in the same place and yet doe not penetrate themselues In like sort his Body hath heere the true quantity and distinction of parts which it hath in Heauen and yet it is without being greater or lesser wholy contayned within the least part of a consecrated Hoast Thus we see that though a k Though a Spirit A Spirit cannot be extended in place because it hath not any extension of Parts at all therfore it is indiuisible for seeing to be extended in place is a formall effect proceeding from it formall cause of Extension in it selfe if therfore a Spirit should be extended in place we should admit the formall Effect without the formall Cause which cannot be since the formall Effect is later in nature then the Cause and cannot be without the Cause though the formall Cause may be without the Effect as we say heere that the inward Extension of Christs Body doth want by Gods power all extension of place Spirit euen by Gods Omnipotency caÌ„not be extended in place yet that a Body may want all such extension And thus answerably heereto we teach that this sacred Body is whole in euery part and yet hath a true distinction of Parts And so though the externall formes be broken or disparted in themselues yet the Body lying vnder them remaines in the least parcell therof entire and vndeuided as we see that when a looking-glasse is broken a mans whole face will appeare in euery parcell thereof Briefely we hould that in this stupendious Mysterie that Christs Body remaining a Body not a Spirit yet doth exist as a l Exist as a Spirit viz. As not hauing any Coextension with place no more then a Spirit Spirit and not as a Body so as we may well terme it in a sober construction a Body m Spiritualized Not that the Body by this meanes is become a Spirit for that is false Nor that still remaining a Body is withall a Spirit for that is impossible Nor that the Body of Christ is in the Eucharist only Spiritually as the word Spiritually in our Aduersaries construction is opposed against the words Truly or Really But it may be said to be spiritualized because as it is often said it existeth in the Eucharist like a Spirit to wit without any extension of place but being in respect of all such extension whole in euery part spiritualized These loe alledged and at large in the marginall References solued are the chiefest Mysteries and difficulties which are produced in the doctrine of the Real Presence And heere I am to aduertise the Reader of two things the one that the most if not
approoued In refelling of these I will not insist for seeing they are meerely speculatiue and by the vrging of seuerall reasons in defence of euery opinion as being most remote from sense may all be made coniecturally probable Therefore I will chiefly rest in the other point that is in maintayning that no true nor certaine reason can be giuen why the Loadstone it selfe hanging in the aire by a thred or being put in a vessell of water doth at all tymes tend with one and the same point thereof in the same place towards one and the same point of the North for it being placed after either of these two wayes is free from all letts of it naturall motion or that a needle touched therewith will in like sort direct the one end still towards the North. Many reasons hereof I find alledged but all are insufficient and conuinced as false euen by the Eye and experience it selfe The first Reason is giuen by those which doe assigne the cause hereof to be some Northern part of the Heauen to which the Loadstone or Needle euer tendeth though in setting downe which this part should be they dissent Some doe maintaine that the Northern Pole of the world in the Point whereunto the stone is directed as Petrus Peregrinus in tract de Magnete But this sentence is thus ouerthrowne First because then there should be no variation of the Needle but that in all places it should directly tend towards the North Pole which is found by experience that it doth not Now heereby the variation of the Needle is vnderstood when the Needle tendeth either Eastwardly or Westwardly from the Pole which in seuerall Countries is found more or lesse to do Secondly if the Pole it selfe were the Point then the Northern end of the Needle should eleuate it selfe towards the Pole with vs heere in England much more in other more Boreall Clymates because to all such places the Pole is eleuated many degrees but we see iust contrary hereto that euen in all these CouÌ„tries the Northern part of the Needle doth depresse it selfe downwards to the earth bending to some poynt many degrees vnder the Horizon and consequently bearing it selfe more low then the Southerne part thereof And this depression of that part is commonly called the Declination of the Pole of the Loadstone or Needle Others doe teach the Pole starre to be the point as Franciscus Lopez lib. 1. hist Occidental â—nd c. â— and Cardinus de subtilitate l. 7. This also is false First by the former reason of the afore alledged declination of the Needle seeing that euen with vs the Pole starre is euer many degrees aboue our Horizon Secondly because the Pole starre is euer in motion and reuolution about the Pole of the world and maketh it diurnall circle ech way distant more then two degrees from the Pole therefore if this Starre were the cause hereof then should the Needle follow the motion of that starre and so euery houre of the day be in changing it course in any one place which we find that it doth not at all Thirdly because we find that the Needle in some Countries doth vary it motion aboue thirty degrees from the Pole of the world whereas the furthest distance of the Pole starre from the Pole it selfe as is said aboue is not three degrees Fourthly because it would follow that in those Southerne parts where the Pole starre doth not rise the Loadstone should not turne towards the North by reason that this influence and vertue of the Pole starre could not penetrate through the earth and yet in those Australl Countries the Needle retaineth it former quality for euen in Freto Magellaniâ—o it is obserued to tend directly towards the Pole of the world There are also some who assigne the cause hereofto other starres and constellations neere vnto the Pole and not to the Pole starre as Petrus Gregorius art intrab l. 36. c. 7. and Collegium Conimbricense ad 7. Physic 2. but this their error is refuted by all these former ArgumeÌ„ts which prooue that the Pole starre is no cause thereof Finally some others will haue some point aboue but extra Caelum to be the reason heerof for they say it cannot be referred to any point of Heauen it selfe seeing that euery part therof the Pole excepted is mouable and yet the needle in any one place or Countrey neuer changeth it certaine site and resting Of this opinion is Cortes part 3. art nauig c. 5. But this is refelled besides by some of the former alledged Arguments euen from Philosophy it selfe for seeing there is no Body or Subiect extra Caelum there can no vertue or influence proceed from thence since other wise there should be Accident originally fine Subiecto which cannot be Againe that supposed point should be either moueable or not moueable if moueable then should not the Needle in the same place alwaies looke tend one way if immoueable then should the Needle in all places respect one and the same point but both these are false And thus much of the first generall opinion which ascribeth the difficulty hereof to some part of the Heauens or point beyond the Heauens The Second maine opinion is of those who allot the vertue of the Loadstone to a Mountaine of Loadstone or a great Myne therof vnder the North Pole Of this opinion are Olaus lib. 12. c. 1. Francostor de Sympath Antipath Seuert lib. 1. in sâ—hol definition â—â— to which place say these men that by reason of the attractiue forâ—â— of this great Mountaine the Loadstone or a needle touched therwith tends vnto This opinioÌ„ is also refelled First because it would follow from Hence that a Loadstone or Needle swimming freely and without hinderance in the water should be mouing with change of place euermore forward towards the North and should not lye still vpon the water only bearing one end towardes the North but this it doth not Secondly in that it is found by experience that in a Port of the â—â—and Elba in Italy not distant more then a mile from a great Rocke of Loadstone the Needle touched with a Loadstone doth not turne towards that Rocke but towards the North if then that great Rock in Elba hath not the vertue to draw the needle to it being so neere how can it be thought probable that the other Rock vnder the Pole can send it vertue so far to Needles touched with the Loadstone in Countreys remote and distant from it Thirdly because as Scaliger well noteth Exercit. 132. the attractiue force and vertue of that mountaine of Loadstone vnder the Pole should be intercepted and broken by reason of the swelling roundnesse of the earth afore it could could come to other places farre distant from this mountaine and it is most improbable to say that this vertue doth penetrate through the earth to Countreys far distant Or if it did then it would follow that in Countreys more or lesse Southren the Northren end
this Answere it should not be lawfull for a sinner to looke vpoÌ„ the picture of Christ nor to heare the word of God since both these do represent and offer Christ vnto vs. Hence then we may conclude that it was not the Apostles meaning that therfore they did sinne who did receaue the Eucharist vn worthily because it doth represent Christ manducat bibit indignè iudicium sibi manducat bibit non dijudicans Corpus Domini And againe he there faith that such an one reus erit Corporis Sanguinis Domini In all which words the often and reuerent ingemination of flesh of bloud of the Body of Christ of the most dreadfull comminations and threats to the vnworthy receauers therof may seeme well to Paraphrase and comment our Sauiours owne words and to free them froÌ„ all ambiguous acceptation Yet do they most pertinaciously persist in their former Allegoricall Constructions abastarding therby the natiue and genuine sense therof Let vs not only fortify our doctrine with the warrant of Gods word but also repell all weake assaults forces gathered out of certaine wrested Texts of the said Word for the impugning of this our faith for thus do our Aduersaries bandie Scripture against Scripture as if the Pennes of the Euangelists and the Apostles had at vnawares made some blots or blurres of contradictions or mistakings Now to this their drift many Passages are vrged by them As first diuers q Diuers examples Many examples of this kind are alledged by the Sacramentaries as Agnus est Pascha id est Transitus Exod. 1â— Petra erat Christus 1. Cor. c. 10. Baptisâ—â—â—s est lauacrum regenerationis Tit. 3. Septem boues sunt septem anni Gen. 14. Ego sum ostium Ioan. 20. and diuers other such like To these I answere First that most of these places are sâ—lfly expounded And first as touching that Petra erat Christus These words according to the exposition of Ambrose Chrysostome and others vpon this place are not to be vnderstood of the materiall Rock which signified Christ for that followed not the Iewes but of the spirituall and inuisible Rock which prouided all necessary thingâ— for the Iewes which Rock was properly and truly Christ as God Now though the Trope be that Christ is there called the Rock yeâ— by the addition of the word Spiritualis the Trope is explaned and therfore this Proposition Spiritualis petra erat Christus is taken properly and not figuratiuely To that other Baptisâ—â—â— est lauacrum regenerationis I say that Baptisme doth not signify only here the Lauacre of Regeneration but it truly washeth the soule of Man from sinne if the effect therof be noâ— hindered by our indisposition To that Agnus est Pascha we reply that Agnus Paschalâ—s the Paschall Lambe is not heere Tropically called the Pascha because it signified Transitum but it was called the Pascha properly no otherwise then as the Festiuall Day was called Pascha from the word deriued à Transitu Domini because the Lamb was then sacrificed and that Day was made Festiuall in remeÌ„brance of that Transitus or Passâ—ouer To that Septem boues sunt septem anni we say it is a Parâ—ble and in such Parables Similitudes and Vâ—â—ions the verbe Est is â—â—ken for Significat and yet without any Trope the reason heerof being because as is aboue touched thâ— whole essence of all such things iâ— plâ—ced in signification And therfore the sense of these words is noâ— that the seauen Oxen did signifie the seauen yeares but that the Oxen appeared in vision to signify those yeares Secondly we answere that in all examples â—lledged by our Aduersaries there immediately followeth an explication of the Trope Figure but of the words of the Institution there followeth no explication Thirdly in most of the examples alledged by our Aduersaries for there are diuers others produced by them euer prâ—dicatâ—â— dispatatum de disparato that is that which is of a most different nature is said of another thing of a like different nature â—â— in those Boues sunt Anni Christus est Ostium c. for seeing that in these and such like the Propositions cannot be by any meanes properly and literally true we are forced to expound the same by Tropes and Figures But in these words Hoc est Corpus meum there is no such kind of strange and vnnaturall predication at least in the appearance of the words themselues Lastly if we should admit that in the examples produced Est is taken for Significat yet seing this verbe is more often taken in it owne naturall signification then otherwise it followeth that it should be so taken in the words of the Institution rather then without sufficient reason to the contrary to be expounded figuratiuely Examples to countermaund the naturall construction of the words of the Institution wherin by the word Est is vnderstood Significat In like sort they obiect where it is said That the Eucharist is to be taken in r In Remembrance of Christ Hoc facite in meam commemorationem Doe this in Remembrance of mee From hence it followeth not that because we are commaunded to celebrate the Eucharist in remembrance of Christ that therefore Christs Body is not there really present For the meaning of these words is set downe by Saint Paul 1. Cor. 11. saying Mortem Domini annunciabitis donec veniat you shall shew the death of our Lord vâ—till he shall come Therefore we are coÌ„manded to take the Eucharist in remembrance of our Lords death and Passion which is not present but absent or rather it is not but was Remembrance of Christ That Christ shall not leaue s Not leaue Heauen Act. 3. Oportet illum Caelum suscipere vsque ad tempus restitutionis omnium VVhom meaning Christ Heauen must receaue vntill the tyme of the restitution of all things It followeth not from hence that Christ neuer leaueth Heauen Ergo his Body is not in the Eucharist for we teach that Christ ought not to leaue Heauen or to descend with a Locall Motion when he is in the Eucharist for heere no question iâ— made of the Article of Ascension but rather of Christs Omnipotency to wit whether Christ by his Diuine Power may place himselfe in seuerall places at one Tyme of which Point it is sufficiently treated aboue in the first Part of this Treatise Heauen till the consummation of the world That Christ to shew himselfe to haue a true Body consisting of flesh and bones c. would haue it touched t Haue it touched Pâ—lpate videte quia Spiritus carnem ossa non habent sicut me videtis habere Handle and feele for a Spirit hath not slesh and bones as you see mee to haue Luc. 24. To argue thus It is felt and seene Ergo It is a body is a good consequence and this is the force of our Sauiours words But it is no good sequele to argue thus negatiuely as our
the misbelieuing Infidels they vsed most secret and cautelous phrases speaking of the Eucharist as Sacramentum fidelium norunt Fideles So i Augustine Serm. 2. de verbis Apostol Augustine And Norunt qui mysterijs imbuti sunt So k Origen Homil. 13 in Exodum 9. in Leuiticum Origen They taught that in extremity of sicknes it was to be taken of euery Christian pro Viatico as appeareth out of the first Councell of l Councell of Nyce Canon 12. Nyce m Eusebius l. 6. c. 34. Eusebius and n Chrysostome l. 6. de Sacerdot Chrysostome Finally hither may be referred what the Fathers of the Primitiue Church do teach touching the sanctity of Temples Vestments Chalices and other religious Vessels all vsed in the celebration of the Eucharist All which things as o Hierome Ad Theophilum Alexand. Hierome saith propter consortium corporis sanguinis Domini magna veneratione coluntur And p Optatus l. 6. contya Parmenianum Optatus writeth that they being contaminata Sacrilegos faciunt And hence it riseth that it was obiected to the Arians by Athanasius that fregerunt mysticum Calicem which offence was acknowledged to be most heynous by the Councell of Alexandria as q Athanasius Apologia 2. Athanasius writeth To the same end to wit as tending to the facred function of consecrating the Eucharist may be referred what the Fathers haue written of the Dignity of Priesthood Of which point entreates r Nazianzen Apolog. 1. Oratione ad Iulianum Nazianzen s Chrysostome Lib. de Sacerdot Chrysostome and others as also of their vowed t Vowed Chastity Of which point do occur most frequent Authorityes in the wrytings of the Fathers Chastity principally directed for that purpose Now who shall weigh all these seuerall Obseruations accompanyed with the former heads set downe at large and all litterally and plainly expressed in the Fathers Writings and not any one of them sorting in nature to a bare Typicall Presence of Christ in the Eucharist but all most sutable agreeable to the worth of his true and reall being there how can he be otherwise perswaded then that those Doctours did iointly agree with vs in this high Article of faith Wherfore the determination of this matter to wit whether the Fathers were SacrameÌ„taries or Catholikes heerin I remit not so much to the censure of the Learned for this were to wrong their Iudgments in making a Point so euident the Obiect of their graue Resolutions as I referre it euen to the fyue Senses of the ignorant and illiterate OF THE DIVERS MANNERS of the Protestants Euasions to the Authorities of the Fathers CHAP. VIII ALTHOVGH in setting downe the Authorities of the Fathers in the precedent Chapters I haue illustrated most of theÌ„ with such short Animaduersions as best vnfould the true Sense of the said Authorities consequently preuent all such sleighty elusions as are vsed by our Aduersaries for the auoyding of the same Neuerthelesse I haue thought good heere to amasse togeather all their diuers kinds of Answeres being seuerally applyed in generall to the produced sayings of the former chief Heads for coÌ„monly to all Testimonies of one Nature they do appropriate one the same Answere Thus shall the discreet Reader haue at once a Synopsis or entire view of the Sacramentaries feeble euasions being full of tergiuersation and distrust Now then one Kind of their Answers if so I may terme it is to giue no answere at all for when they are pressed with such perspicuous and euident places of the Fathers as are in no sort to be obscured with any myst of words for the Sunne is sometimes so radiant as that it cannot be ouerclouded then in their Replyes to Catholike Bookes therin they are content not taking notice therof like men of good natures to suffer all such sentences quietly to passe by them in Gods name the Kings Thus we find most cleere passages of the Fathers set downe in Catholike Bookes yet neuer answered by Caluin Peter Martyr or others who haue vndertaken a refutation of the said Bookes but altogeather passed ouer as if no such places had bene obiected Such carefull Pylotes they are as willing to auoyd the most dangerous Rocks Which course of theirs I caÌ„not condemne as impoliticke since it is lesse disaduantagious silently to giue way to all such Assertions then by opposition to display openly the forces of the same for we see that the strength of the Wind is best discerned by finding resistance Of the many Authorities of the Fathers wherunto the Protestants to wit Caluin Peter Martyr c. giue no Answere at all I haue thought good to note these few viz. The Passion of S. Andrew Origen homil 13. in Exod. in â— 25. hom 5. in diuersa loca Euangelij Cyril Catech. 4. Mystagog Gregorie Nyssene Orat. Catechet c. 36. 37. EphreÌ„ lib. de natura Dei minimè scrutanda Gaudentius Tract 2. de Exodo Chrysostome Hâ—mil 83. in Matth. 51. in Matth. Homil. 21. in Acta Homil. de Eucharist in Encaenijs lib. 6. de Sacerdotio Proclus Constantinopolitanus lib. de Traditione diuinae Liturgiae besides many other Testimonies of these and other Fathers The first forme then of their Positiue Answers may be assigned to those Authorityes wherin the Fathers doe absolutely call the Eucharist the Body and Bloud of Christ as where they teach that we doe eate his Body and drinke his Bloud or that the Body and Bloud which we receauâ— in the Eucharist is our pryce the Pledge of our Saluation or the like To the Testimonyes of this Nature our Aduersaries do shape a double Answere For either they vnderstand those places of the True Body and Bloud of Christ as it is in Heauen and receaued by vs by faith or else of the signes thereof which we truly and really doe take in the Eucharist But if we doe obserue intensly and deliberately the circumstances of those Passages it will be euident that neither part of this Answere is in any sort satisfactory For first that the Fathers meaning is not that we take his Body as it is in Heauen by faith is proued in that you shall for the most part euer find that in such places they teach that we receaue it from the Altar or at the Priests hands and consequently not as it is in Heauen or that the Sacrament of the Eucharist is his Body and Bloud or finally you shall find there some other such like accession of Words as doe force the Place to be interpreted of his Body and Bloud as it is vnder the externall formes and not as it is in Heauen And as touching the second Branch of their former Euasion to wit that the said Testimonyes are not to be interpreted of the Bread and Wyne signifying and figuring his Body Bloud in which they say Christs Body is symbolically taken is no lesse manifest the reason whereof being this
that the first Censure terminating in their owne Faith proceedeth out of Preiudice and Selfe-loue the other out of a cleere and impartiall Iudgment And heere now I will close vp this Chapter with a discouery of one notorious sleight of the Sacramentaries which shall serue as a Chorus to this second Tract It is this That now at the length they are content to diuulge that the Article of the Reall Presence is but a Point adiaphorous or indifferent and therfore may be maintayned on all sides without endangering the Foundation of Christian Religion But what Doe they thus teach in fauour towards vs therby to lessen our supposed errour heerin No verily This show of kindnesse we admit not for l Timeo Danaos Virg. Aneid 4. Timeo Danaos dona ferentes The true Reason then heerof is this They seeing that Gods sacred word at least in the litterall and genuine sense therof the vn-interrupted Practise of the Church the conuincing testimonyes of the Fathers and finally theyr owne Brethren though comparting with them in other Articles of theyr owne Religion do all ioyntly corroborate and strengthen the Catholike doctrne in this High Mystery And on the other side vnwilling to recall for Pryde cannot brooke a iust yielding or submission to an Aduersary what they haue heertofore so pertinaciously defended they haue therfore thought it good Policy to suggest to the world and Indifferency of this Point that by so doing they may intimate to all that though they erre therin as hauing so many great Euidences against them yet their Errour not touching any Cardinall supreme article of Faith is the lesse dangerous and therfore the more sufferable and pardonable Now answerably to this my Asseueration we find euen Doctor n D. Keynolds in his fifth Conclusion annexed to his Conference Reynolds no vulgar Idoll in our English Temple to assigne o To assigne diuers others Answerably hereto we find Iacobus Acontius l. 3. stratagem Sat. pag. 135. thus writing It is euident concerning aswell those who hould the Reall Presence of Christs Body in the Bread as those others which deny it that although of necessity the one part doe erre yet both are in way of Saluation if in other things they be obedient to God So also the indifferent iudgement of Iohn Frith Acts. and Mon. 503. who there saith hereof The matter touching the substance of the Sacrament byndeth no man of necessity to Saluation or Damnation whether he belieue it or no. diuers others to the Marginall Reference to affirme that the Reall Presence is but as it were the grudging of a former Ague if otherwise the party hould the Christian faith Thus we see how our Aduersaries comportment in this Controuersy is full of fraud morefull of Malice Their incorrigible humour of contradicting the Catholike Church for their Sacramentall Position is grounded meerely vpon Opposition displayes their Malice their false extenuating for their owne aduantage the greatnesse of this Mysterie their Fraud THAT THERE ARE MANY CONGRVENTIALL Reasons shewing the Conueniency why Christ might be induced to leaue his Body and Bloud in the Eucharist As also shewing the Conueniency of Transubstantiation CHAP. XII IT is an accustomed approued Method both of Philosophers and Deuines after they haue fortified their Assertions the subiect of their Discourse with the most forcible Testimonyes which are to be alledged in that behalfe then to attend the said Proofs with certaine Congruentiall Inducements perswading the conueniency and fitnes of such their doctrine Thus the Philosopher for instance sake after he hath much discoursed of the number the vastnesse and the beauty of the Heauens Gods Hieroglyphick Characters wherin are written his Power and Glory and descending to demonstrate the roundnesse of those Bodyes as also the answerable roundnesse of the Earth from the vnchangeable Motions Phainomena and Appearances of the Heauens he sheweth the sutablenesse of this forme of them both and how it sorteth to the benefite of all Creatures and the Irregularities and exorbitant Effects rising from any other supposed forme giuen to them In like sort the Diuine conuincing against the Arian that Christ is both God and Man from the holy Scriptures and the authority of the Church doth warrant his doctrine with certaine perswasiue motyues drawne from the consideration of Gods Iustice and the Atrocity of Sinne including that it was conuenient that since Sinne did first deuide God from Man he who by redeeming the world should reunite them should be both God and Man And thus the firster kind forceth our Iudgment the other as sorting with Reason and Prudence and in some sense presuming the former serues only as sweet meates to our stomakes pleasingly to close vp our iudgment The same order will I heere obserue For hauing I trust already sufficiently proued the Truth of the Reall Presence in the Eucharist frō all the former Authorities drawne from the Word both of God and Man I will set downe certaine Congruences and Prudentiall Reasons wherwith our Sauiour might well seeme to haue bene induced to leaue his Sacred Body to his Church that by the authority and disposall therof it might be truly and really exhibited to all Christians whatsoeuer And heere by reason of the great number of them I will chiefly insist in some few for I am desirous to contract this Treatise within as small a Compasse as conueniently I can in regard whereof I will not much more enlarge my selfe vpon those Effects and Operations of this most heauenly food which heretofore I haue touched by way of alledging the Fathers Authorities which shew that the Eucharist is a Pledge of our Saluation that by it we are not only by Faith but euen corporally vnited with Christ That in regard of this vnion the Eucharist is a Seale to vs of our Resurrection finally that through it we are made Partakers of the diuine Nature All which admirable Effects and vertues may probably be imagined among other Motiues to haue beene most preuayling with our Lord for the first institution of this holy Mysterie for Man cannot conceaue how Christ could inuent more forcible meanes to produce such spirituall operations then by instituting this Sacrament In respect also of the same desired expedition I will not long rest in displaying and amplifying the dignity and worth of such Inducements as I intend heere to vrge but will passe them ouer with a cursory Penne breifly intimating them to the studious Reader Well then one Inducement of the Institution of this Sacrament may be that seeing Mortall sinne which is the Harbinger of eternall damnation cannot be auoyded altogeather but by the Grace of God what better meanes could his diuine Maiesty inuent for the watering our Soules with his Grace then the ordayning of this Sacrament for since we are hereby truly and really vnited with Christ the Fountaine of Grace how can we be altogeather estranged and deuided from such Influences as proceed from Christ yea we are to belieue
Secondly by reason that in regard of the presence of the Accidences the worth and merit of our faith is increased Thirdly they being absent it would be a horrour to Mans nature to eate Mans flesh Fourthly if they were absent then this Proposition Hoc est Corpus meum could not be true since then the whole should be so changed into the whole as that nothing should remayne common to both the Termini of this Conuersion Reasons drawne in like sort from Conueniency for they are strange Mathematicians since of all the seuerall Aspects which may be borne to the Sunne of Gods Church for in sole posuit Tabernaculum suum they approue and allow only a meere Diametricall Opposition thus grauely esteeming themselues to be so much the neerer to the Truth by how much they are further of from the p The pillar and foundation According to that Columna Firmamentum Veritatis Tim. c. 3. Pillar and Foundation of Truth THE CONCLVSION HEERE now Good Reader for to thee only I will turne my pen since my humble thoughts dare not presume to direct any further speeches vnto his Maiesty thou hast this meane and impolished discourse in regard of the Subiect whereof all Pens yea the tongues of Angells are to be reputed most vnworthy from hence thou mayst according to my Method be instructed of two things First of the Possibility of this great Mystery Secondly of the Authorities both humane and diuine prouing that what herein by Gods Power may be performed the same was through his Diuine Godnesse and pleasure in the Institution of the Eucharist actually effected And concerning the first Point we are to conceaue that as in the firster part hereof it is demonstrated that God is Omnipotent so doth our Christian Faith teach vs that he is a he is iust Psalm 11. iust Through his Omnipotency he is able to performe what he promiseth Through his Iustice he promiseth nothing but what he will performe Both these drawing equally togeather in him for he hath b For he hath promised Answerably to that of S. Iohn 6. Pauis quem ego daho caro mea est pro mundi vita promised by the infallible Oracle of his written word that he would giue his sacred Body and Bloud to eate and drinke may warrant vs of the Truth of this high Mysterie In the second Part to conuince that Christ at his last Supper performed what afore was prooued that he was able to accomplish thou hast set downe all the chiefest Authorities drawne from Gods sacred word the answerable Prophesies of the Ancient Iewes herein the beginning and progression of the Sacramentarian Heresy particulerly displaied the wrested testimonies of Scriptures alledged to the contrary fully and satisfyingly answered the stupendious Miracles wrought in proofe hereof recorded and lastly to omit other short insertions the Fathers Iudgments in the same as also in the particuler manner of Transubstantiation most aboundantly manifested both by their owne expresse sayings and by the plaine acknowledgement of our Sacramentaries It now remaineth that vpon the mature deliberation of the former Premisses thou consider seeing with the c VVith the Psalmist Psalm 24. Psalmist Thou hast not receaued thy soule in vayne to which side thou intendest to subiect thy iudgement herein That is whether thou wilt imbrace the Sacramentaries opinion notwithstanding it is impugned by all forcible Proofes whatsoeuer or that thou wilt be content with all humble resignation of thy owne spirit to impath thy selfe in the way of reuerend Antiquity and to follow their iudgements who in Faith and doctrine followed the Apostles I meane the Iudgments of those Primitiue Fathers Men remarkeable for Learning since their owne Labours left as MonumeÌ„ts to Posterity are sufficient witnesses therof Men of most eminent vertue since God hath vouchsafed to seale their sanctity of life with the irrefragable testimonies of diuers d Great Miracles Examples hereof see recorded in diuers Authors and Historiographers great Miracles Finally men of a pure and vncorrupted Faith since they then liued when the Church of Christ was for her time but in her Infancy but for her perfection in her youth and full growth and therfore euen by the confession of our Sectaries could not with a ioynt consent teach any thing contrary to the doctrine of Christ and his Apostles And thus the maine drift of these precedent Passages for this is the Issue of the matter chiefly intended by me and heere it resteth resolues to this one poynt to wit whether a Man desirous of his owne saluatioÌ„ should in this high and most reuerend Mysterie vpon the true or false beliefe wherof depends his soules interminable weale or woe run one and the same lyne of faith with Augustine Hierome Chrysostome Epiphanius the Gregories the Cyrills Basil Ambrose Hilary Athanasius Cyprian Irenaeus Ignatius and the like or with Zuinglius Caluin and Beza But now since we are Christians and are to belieue in Christ not in outward sense Let vs turne our pen from all disputable Points of the matter and acknowledging the certainty admire Gods incoÌ„prehensible Goodnes therin for as the Heauens spend their Motions by distributing their Heat Light other vertues to the earth so the Creatour of the Heauens hath vouchsafed the Influence of his Grace by bestowing himselfe in this most dreadfull Mysterie vpon Man the Earths chiefest creature Thus by receauing his sacred Body and Bloud we containe him within our selues whom the Heauens caÌ„not containe and inclose him in our breasts who in himselfe incloseth all this ALL. In like sort at this celestiall Table we feed on him who giues himselfe aswell to thousands as to one and yet euery one receaues as much therof as those thousaÌ„ds who equally imparteth himself to good bad and yet they both partake therof with most vnequall Effect To be short who e Commanding euery one According to those words Iohn 6. Nisi manducaueritis carnem filij Hominis biberitis eius sanguinem non habebitis vitam in vobis coÌ„maunding euery one to eare of his flesh and drinke of his bloud is much offended with diuers men communicating therof and yet commaundeth nothing wherwith he is offended for it is the Vnpreparation not the Participation which displeaseth him which Point cannot seeme strange to vs Christians for we read that the f The Incircumcised Exod. c. 12. Vncircumcised could not eate the Phase Which Phase or Paschall Lambe since g Typically it represented Hereof S. Augustine l. 2. contra â—teras Petiliani c. 37. Aliud est Pascha quod Iudaei de ave celebrant aliud quod nos in corpore sanguine Domini accipimus typically it represented the Eucharist could not be eaten but with gyrded loynes and shooes on their feet which figure out in our Lords Supper our holy desires with vnleauened bread wherby is shaddowed our azimous and pure intentions finally with the mixture of certaine bitter hearbes signifying sharp compunction for our former Impieties so necessary it is for our soule to be cloathed with her wedding garment when she presumeth to come to so great a banquet And now to draw to an end of that which in it selfe is endlesse since Gods Power and Goodnesse are in the Institution of this Sacrament paralell one to the other that Mans vnderstanding caÌ„not penetrate into the depth of eyther of them for betweene things finite and infinite there is proportion only in disproportion let vs admire his Power as being able to effect so great a worke Let vs admire his Goodnes as being willing to worke it far Mans benefit and in a deep and silent CoÌ„templation of both for words are defectiue herein let vs conclude with that Graue and Reuerend h Reuerend Father Ephrem lib. de Natura Dei minime scrutandae c. â— Father Ignis immortalis sunt Mysteria Christi noli temerè ea perscrutari ne in ipsorum perscrutatione comburaris a He is iust Psalm 11. b For he hath promised Answerably to that of S. Iohn 6. Pauis quem ego dabo caro mea est pro mundi vita c VVith the Psalmist Psalm 24. d Great Miracles Examples hereof see recorded in diuers Authors and Historiographers e Commanding euery one According to those words Iohn 6. Nisi manducaueritis carnem silij Hominis biberitis eius sanguinem non habebitis vitam in vobis f The Incircumcised Exod. c. 12. g Typically it represented Hereof S. Augustine l. 2. contra â—teras Petiliani c. 37. Aliud est Pascha quod Iudaei de â—ue celebrant aliud quod nos in corpore sanguine Domini accipimus h Reuerend Father Ephrem lib. de Natura Dei minimè scrutanda c. 5. FINIS