sacramento S. lavâ—eri dicentem sed de sacramento â—rensae suae quo nemo ritè nisi baptizatus accedit â—isi manducaveritis carnem filii hominis c. non habebitis vitam in vobis quid ad hoc responderi potest c. An veâ—â—ò quisquam etiam hoc dicere audebit quòd ad parvulos haec senten iâ— non pertineat possintqùe sine participatione Corporis hujus sanguinis in se habere vitam i. e. Let us hear sayes he our Lord not indeed speaking of the sacrament of the holy layer Baptism but of the sacrament of his table to which no man comes lawfullie unless he be baptized Unless you eate the flesh of the son of man c You shall not have life in you What can be answered to this c. Dare anâ—e say that this sentence does not belong to Children and that they may have life in them without the participation of this Bodie and Blood Rem o. That it is not likely that S. Io. whose desing in his Ghospell was to speak of the greatest mysteries of the life of Christ would have omitted that of the Eucharist or of his giving his Body and Blood to his Disciples at the last supper which the three other Evangelists so accurately set down as if one would not omit to confirm what the other said of this mysterie but if he did not mean of it when he relates what Christ in his 6. Chap. said of giving his body and his Blood threatening them if they did not eate it and drink it he has omited it SECTION II. We must eate the real flesh of Christ and drink his Blood sacramentallie i. e. sensibly by the mouth of the body and not by the mouth of faith onlie TO prove this Catholick truth we bring these two passages Unless you eate the flesh and drink the blood of the son of man you shall have no life in you Io. 6. v. 54. and v. 56. For my Flesh is meat indeed c To prove that this eating and drinking is to be understood only of an eating and drinking by faith protestants according to the principle of comparing scripture with scripture the obscurer passage with the clearer to know the true sense of both bring two passages which follow relating to the same matter to be compared with ours viz. 'T is the spirit that quicknes the flesh profits nothing The words which I have spoken are spirit and truth v. 64. We say that these latter passages are the obscurer and do not prove so clearly that we must eate and drink the Body and Blood of Christ only by faith as ours prove that wee must eate the Body and drink the Blood of Christ by the mouth of the Body 1. Because these two passages do not speak of faith but only of spirit and life there are other acts of spirit and life than acts of faith the acts of love The zeal of thy house hath eaten me sayes David Psal 69. v. .9 in the protestant Bible in ours 68. v. 10. How prove you that Christ means here an act of faith 2. We know there is no other proper mouth in man but that of the body wherefore when Christ sayes unless you eate the f esh and drink the blood of the son of man c. We understand he means with the mouth of the body Again since to eate and drink are the proper acts of the mouth till you prove to us that we cannot receave the body of Christ spiritualised or having the property of a spirit into our mouths why shall not wee believe that Christ meant we should eate his flesh with the mouth of our Body since a terme sine addito if you add nothing is alwise taken for the thing for which it supposes properlie So Homo a man if you add nothing supposes for a true man and not a painted man wherefore Christ saying Unless you eate the body of the son of man without adding by faith that eateing he speaks of is to be understood by the mouth of the body this being that which we understand properly by the tearm eating Nor doth it s not nourishing the body hinder it to be eaten by the mouth of the body no more then poyson tho it nourish not hinders to believe that many have drunk poison Since then these two latter passages are the obscurer they ought to be explained to the sense of the former two passages brought by us or so that they do not contradict them which are clear Wherfore I explaine them thus 'T is the spirit that quickness c. i. e 'T is my divine spirit or my Divinity that quicknes the receaver of my Body to a supernatural life as the soul quicknes the body to actiones of a natural life and as the bodie could not be quickned to hear or see without the soul so could not the receaver of my Bodie or he who eates it sacramentallie be quickned to a supernatural life were it not united to my divinity Of which divine spirit quickning or giving life to wit supernatural the words I have spoken are to be understood 2. My words are spirit and life i. e. They are to be understood spiritually or that you are to eate my flesh being in the sacrament after a spiritual way with the propertie of a spirit for the nourishment of your soul not being there in a carnall way like a piece of dead flesh to be divided with your teeth for the nourishment of your body 3. My words are spirit and life i. e. My words intimated v. 54. Unless you eate the flesh of the son of man c Obeyed will give you my spirit and by it a supernatural life or grace which leads to eternall life Christ adds presently v. 65 There are some of you which do not believe as if he should say the reason wherefore you stumble at my promise of giving you my flesh to eate is because you do not believe really that I am the son of God and so able to do all things howsoever strange they may seem to be By what I have said in this section you see proven that these words of Christ He that eates my flesh and drinks my blood hath eternall life Io. 6. v. 55. and my flesh is meat indeed c. v. 56. are to be understood of a corporall eating by the mouth of the body and not of a meer spiritual eating and drinking by faith I say not a meer spiritual eating because we hold we must add an act of faith to our sensible eating of his Body nay this Corporall eating may be cald a spiritual eating in a good sense in as much as we believe That the Bodie of Christ in the sacrament as it is reallie there so it is spiritualiy I mean with the propertie of a spirit As S. Paul 1. Cor. 15. v. 44. sayes Our bodies shall rise spiritual i. e. spiritualized viz. in glory they shall have the properties of a spirit Note
togither and not anie part of it taken alone causes the object I end this chapter with two reflections The first That Mr. Rodon and other protestants to impose upon men their word for the word of God use violence to the words of Christ when they explaine these his words This is my Body thus This Bread signifies my Body or thus This Bread is a sign of my Bodie especiallie since Christ prevented all such interpretations by his following words Which is given for you Luke 22. v. 19. This is my blood Which is shed for you Was Bread sacrificed for us or wine shed for us The second Since God speaking by the scripture is their only judge of Controversie why will not they understand his words in their proper signification How shall a judge do the dutie of a judge if he give his sentence darkly and enigmatically so that the two parties go still by the ears after they have heard his sentence neither they nor anie other who was present seing clearly in whose favour he hath given it The second Chapter Concerning the exposition of these words He that eates my flesh and drinks my blood hath eternal life My flesh is meat indeed Jo. 6. SECTION I. Some remarkes for the intelligence of the 6. Chap of S. Io. In order to the precept given there v. 52. of eating and drinking the body and Blood of Christ Sacramentally Remark 1. That Christ by the occasion of the Jewes seeking him for Bread called himselfe Bread and told them that they did not seek him for the miracles he had done by which viz. he intended to move them to beleive in him but for the loaves sake with which he had filled them Then he bad them work or earnestly seck not the meat which perishes but which dures untill life everlasting and told morover that this work was to believe in him Rem 2. That this meer spiritual eating of him or believing in him he then at that time exacted of them to wit That they should believe that he was the son of God and therefore he checked them for not believing in him saying v. 36. You have seen me viz. In the miracle of giving them miraculously bread and his crossing the water without a boat and you doe not believe to wit some of you Rem 3. After some believed that he was the son of God as S. Peter for himself and some other Apostles testified v. 69. And consequently were disposed to believe whatsoever he should propose to them then v. 51. he told them plainly that he would give them his flesh to eat saying The bread which I will give is my flesh for the life of the World at which proposition when he saw some stumble then he repeated it again in stronger termes with a threatening Amen Amen I say unto you Unlesse you eat the flesh of the sone of man and drink his Blood to wit when I will give it to ye You shall not have life in you 53. Rem 4. here That this eating is different from that meer spiritual eating of which he spoke in the beginning of the Chapter when he aimed onlie to make them first believe that he was the son of God That he required at that present time and therefore checked them then for not believing This he required only after he had given them his flesh to eat which he then promised and performed only a year after to wit when he instituted the Sacriment and after gave it to his Disciples for we cannot eate a thing afore we get it to eate and Christ did not say then v. 52. The bread which I give but which I will give is my flesh Which as I said he performed only at the nixt passover or Easter Hence gather that that eating was a Sacramental or sensible eating by the mouth of the Body and not a meer spiritual eating by the mouth of Faith Which he exacted v. 36. and which some had performed alreadie Rem 5. That 't was our Saviours custome to warn his Disciples afore hand of things he was to do or suffer after when he foresaw that they would be very surprising And this for two reasons First that they might not be scandalised when they fell out So he sayes Io. 16. v. 1. I have said those things that you be not scandalized viz. When for my sake you shall be your selves cast out of the Synagoges but rather that you have a ground of comfort and saith in me who fore-told you of it 2. That when they â—ell out they might not be starteled but to re confirme in the belief of them by reason they hâ—â— been fore-told by him So he said Io. 14. v. 29. And now I have told you afore that when it will be fulfilled you believe Thus he fore-told that persecution of his Disciples Io 16.11 His own ignominious death Math. 20. v. 18. That he wâ—uld be scourged c. He fore-told that he w uld institute Baptism and solved Nicodemas his difficulty Io 3. v. 5. He fore-told his sending of the H Gh st Io 14. v. 16. Now shall n t we also believe That he fore-told this great mystery of giving his Body and his Blood at the last supper to his disciples since they were not surprised when he said Take eate This is my Body which had it not been fore-told might have seemed very strange and a subject of asking him with submission what he meant by those words as they asked him the meaning of the parable of the tares of the field Math. 13. v. 36. But he fore-told this mysterie no where if not in this 6. Chap. of S. Io. then those words Unless you eate the flesh of the son of c. were meant of the sacramental eating by the mouth or the Body as the Disciples did eate it at the Last supper and not only by the mouth of Faith If Protestants to justifie their eating by faith only bring this passage of S. Austim tract 25. in Io. Quid paras denies ventrem crede manducastâ— Wherefore do you prepare your teeth and st mach believe and you have eaten I answer believe and you have eaten meer y spiritually of which Christ was speaking in the beginning of that 6. Chap. of S. Io I grant Sacramentallie of which we are speaking in our controversie with protestants and of which our Saviour spoke when he said Take eate This is my Body I deny For the sacramental eating must be a sensible eating by the mouth of the body That S. Austin did not mean there a sacramental manducation or eating is clear because he admitted Infant communion or the sacramental communion of Infants who could not receive the Body of Christ by faith or eate it by faith when they receaved it sacramentally See S. Aust lib. 1. De pec Meritis Remis Chap. 20 where to prove to the Pelagians That there is a necessity to baptise Children Dâ—minum sayes he audiamus non quidem hoc de
as Heat is cal'd the propertie of Fire because the nature of Fire has a clame to Heat and an exigence or a natural appetite of it tho actual Heat not the exigence or natural apetite of it might be given to water so to be all in all and all in every part of an improper place is called the propertie of a spirit because the nature of a spirit has an exigence of it tho this way of existing not the exigence of it may by the almighty power of God be communicated to a body If then a glorious body has this property of a spirit to enter through a wall without making a breach why may not the whole body of Christ be in the whole and least part of the host So our way of eating him there is conform to his way of being there which is spiritual with the propertie of a spirit his whole Body being in the least particle of the host not carnal as if we divided his body with our teeth Spiritual again in as much as we believe That his real Bodie so receaved in that spiritual manner as he commands under the accidents of bread by the mouth of the Body feeds the soul or spirit by the grace it produces there And this eating of Christ's Body and drinking his Blood that way satisfies the hunger and thirst we had of his grace Another proof that Christ meant the real manducation of his true Body when he said Take eate c. For this is my Body is what he said to the Iews Io. 6. v. 51. The Bread which I will give you is viz. at present my Flesh Where I remark the word is the sacrament not being yet made could not import Signifies my flesh but because the Bread only as a sacrament could signifie his flesh imports an identitie or samety of that bread he spoke of with his flesh Hence the sacrament he made after and which we now receive under the form of Bread being that bread he promised to give it follows that it is his real Flesh and therefore our eating of it is a real and corporal manducation of his Body Add to all I have said that Christ's flesh is not meat really and indeed to him who believs only no more then the King's picture is to him that sees it the King indeed or truely the King For things that are said to be such indeed according to our common way of speaking are understood to be such properly and not figuratively SECTION III. Mr. Rodon's objections against our understanding of those words of Christ He that eates my Flesh c. of a corporal eating by the mouth of the Bodie and not only by Faith answered Ob. 1. Christ sayes Io 6. v. 35. He that comes to me to wit by faith shall never hunger and he that believes in me shall never thirst Then the eating of Christ's flesh is spiritual by Faith and not corporal I answer denying the consequence And say that who believes in Christ shall neither hunger nor thirst because to the believer Christ will give his Body and Blood to be eaten and drunken corporally which will satisfie the Believer's hunger and thirst of him and more over hinder in him the hunger and thirst of perishing things 'T is not then a bare believing which is only a beginning and disposition to the satisfying of the hunger and thirst of the soul but the worthy eating the body and blood of Christ which gives that satisfaction Who eates my flesh and drinks my blood remains in me and I in him Io. 6 v. 57. Belief alone does not do the turne Not everie one that sayes to me Lord Lord and consequentlie believes shall enter into the Kingdom of Heaven Ma. 7. v. 21. Obj. 2. Christ sayes Io. 6. v. 55. Who eates my Flesh and drinks my Blood hath eternal life But a reprobate according to the Romanist may eate the Body and drinke the blood of Christ by the mouth of the Body then it 's the eating and drinking by faith that gives eternal life Answer I deny the censequence and say that the reason why the reprobate receiving the Blood of Christ by the mouth of the Body has not eternal life is because he presumes to receive it being in mortal sin and so eates and drinks unworthily and consequently eates and drinks his damnation according to S. Paul 1 Cor. 11. v. 27. And here I remark that according to protestants Christ's body cannot be eaten unworthily For according to Mr. Rodon in this chapter and other protestants Christ's bodie cannot be eaten but by faith viz. a saving faiâ—h for historical faith or the faith of miracles is not a manducation or eating of the Body of Christ but who eates the Body of Christ with a saving faith doth not eate it unworthilie for I cannot save and damn my self both at once by the same act but the eating with a saving faith saves me and the eating unworthily damnes me then if I Could eate the Bodie of Christ unworthily I could save and damn my self by the same act then a protestant cannot eate the Body of Christ unworthily which is flat a-against S. Paul and consequently heretical Obj 3. S. Aug. lib. 3. de Doct ch cap. 16. speaks thus To eate the flesh of Christ is a figure c. Answer 1. S. Aug. does not say simply To eate the Flesh of Christ is a figure but bringing the words of Christ Io. 6. Unless you eate my flesh c. says Christ seems to command a wicked act or hainous offense Figuraest ergò it is then a figure I subsume but Christ does not seeme to Ro Catholicks who believe he spesaks in that place only of a sacramental manducation to command there a heinous offense then according to S. Austin we have no need to take his words figuratively But for Capharnaites to whom he seems to command a heinous offense they ought to take them figuratively that they may not censure him To understand then this passage in the apprehension of the Capharnaites you must reflect that as we are wont to kill those beasts whose flesh we eate afore we eate them So the Jews out of Christ's words had apprehended that they ought first to kill Christ and after to eate his flesh cut in pieces boiled or rested This without doubt was a wicked or heinous offense He means then saith S. Augustin a figure of his death not his true death and that they ought not to kill Christ truly but by taking the sacrament of the Eucharist represent his slaughter and by their manners express his death that they ought not to kill Christ but to mortifie themselves and do what S. Paul said he had done Colos 1. v. 24. I fulfill those things which are wanting of the passions of Christ in my flesh for his body which is the Church So Maldonat upon the 6 Chap. of S. Io. v. 53 Answer 2. We heartily acknowledge that the Eucharist and the Preist's eating of it is a
water and the Holy Ghost Why was it not that he had not a mind to avow that Baptism has a force to justifie and that it is necessarie for the salvation also of Children as you may clearly see in these following passages of S. Paul and S. Peter You were given to lust drink covetous but yow are washed but you are sanctified to wit by that washing or Baptism but you are justified in the spirit of God 1 Cor. 6. v. 11. S. Cyprian lib. 2. ad Donat confesses what he was afore Baptism and what he presentlie became after Baptism and what Christianity gave to him calling Christianismus his Christning Mors criminum vita Virtutum The death of Crimes and life of Virtues And Peter 1 Cap. 3. v. 21. Quod nos nunc similis formae salvos facit Baptisma The like figure whereunto even Baptism doth also now save us as if he should say As the Waters of the deluge raising the Ark and with it Noë and his people did not only declare but saved them really from death so Baptism saves us makes us just and holy and does not only declare us to be such as Luther with other Hereticks would have it understood Also ad Ephes 5. v. 26. He loved his Church Purifying her with the Laver of water and in the word of life Wher you see the word of Life added to the matter viz. of waeter sanctifies and purifies the Church from sin Obj. 6. The flesh of which Christ speaks when he sayes My flesh is meat indeed is a spiritual food but the Body of Christ in the Eucharist is not a spiritual food but only his body on the Cross then he meant of his Body on the Cross and not his Body in the Eucharist when he said My flesh is meat indeed Answer I deny the minor proposition and say that the flesh or bodie of Christ in the Eucharist is a spiritual food called so without a figure because producing by a supernatural operation which force it hath from its union with the divine nature grace or sanctification in us it is realy food and meat indeed to the soul without a figure So that FOOD is Genus to corporal and spiritual food To strenghten or increase Life is Genus or the more universal term to strenghten by changing into the thing strenghtened and to strenghten not by changing but by Producing grace by which we are strenghtened are the two differences or the less universal terms The first makes Corperal food the second Spiritual The bare sign is no meat because not it but the act of Faith only btings forth Sanctification as Protestants hold in them Moreover I say that Christ's Flesh broken and his blood shed on the Crosse was not spiritual food indeed because they were never to coëxist actually with our spiritual feeding as Christ's flesh in the Eucharist does and therefore is meat indeed The food to be food indeed to one and the feeding must be joined together but when we now believe Christ's death it is not present but past and therefore is not food to the believer but when we believe and take by the mouth of our Body Christ's flesh it is there joyned with our spiritual eating producing Grace strenghtning and encreasing our spiritual life and therefore is meat indeed Obj. 7. That doctrine which opposes sense and reason and seems to imply contradictions is to be rejected if a more suitable and rational sense can be found out for those passages which seem to prove it I Answer 1. What if the Sabellians not conceiving how the Paternity should not be communicated to God the Son as well as the Divine Essence since the Paternitie and the Divine Essence are one and the same thing should have said it's a more suitable and rational sense of passages which seeme in scripture to say there are three distinct persons in the Divine nature that there is only one persone having three different functions called Father as he creats Son as he redeems and Holy Ghost as he sanctifies Would this prettie doctrine please Mr. de Rodon No neither can his conceit in the matter of the Eucharist be applauded by Romanists Answer 2. Our doctrine in the Eucharist neither opposes sense nor reason as I have shewn Chap. 1. Sect. 1. Nor seems so much to imply contradiction as the Mystery of the B. Trinitie which will be seen better in the next chapter Nor is the way he and other Protestants have found out rational to explane the passages we bring for our Doctrine as I hope will appear to the impartial and serious considerer of our proofs in the first Chapter To end this Chapter remember again that Christ by the occasion of the Jews seeking him more for bread to eat then for his miracles Io. 6. v. 26. by which miracles he laboured to perswade them to believe in him or that he was the Son of God called himself bread that doth not perish and spoke first of spiritual eating by faith that he might advance his hearers by litle and litle to this mysterie of a Real eating of his Flesh teaching them first what they ought to do to merite this true and heavenly Bread saying Work or seek earnestly not the food that perishes but which remains to eternall life c. Adding This is the work of God that ye believe as if he should say This is the work of God That ye believe that I am come from Heaven and that I am the Son of God which if you once believe you will not stumble at what I shall say to you here-after concerning the real eating of my flesh and drinking of my Blood nor be at all amased as appeared in the Apostles when actually viz. at the last supper I shall give it you CHAPTER III. Of Transubstantiation SECTION I. Transubstantiation is proved IS it not prettie to hear Mr. Rodon with some other Protestants speak of one of the darkest mysteries of our faith as of a natural thing and when their weak reason looking only to nature cannot reach it conclude as it were with triumph in the Eucharist there 's no transubstantiation Would that man be thought a good Christan who because it thwarts his grosse understanding to conceive a father to beget a son by speaking should conclude that the divine word is not the son of the eternal Father or a good divine who because it 's true to say in the B. Trinity that the essence is communicated to the son and the peternitie is not communicated to the Son should conclude that the essence and the paternitie are not the same thing Here I remark in passing that Mr. Rodon's Philosophy unwarilie touches the mysterie of the most B. Trinity in his 4. chap. where numb 12. for an example of a plurality of things really different he assignes the three Divine persones and concludes from thence that a real difference of things does not infer Division But he should have taken notice that the
Sacred Science teaches us that tho there be three different Persones in God there are not three different things because A different thing signifies a different essence Hence S. Aug. lib. de Fide ad petrum chap. 1. sayes Una est patris Filii Spiritus Sti. essentia in qua non est aliud Pater aliud Filius aliud Spiritus Sanctus quamvis personaliter sit alius Pater alius Filius alius Spiritus Sanctus The essence of the Father Son and Holy Ghost is one in which the Father is not one thing the Son another and the H. Ghost another altho as to Person the Father be one the Son another and the Holy Ghost another If he was rash in touching the B. Trinity we must not wonder to see him stray also in this Mystery following only the strain of his human Philosophy Mr. Rodon then was not content meerly to believe but would see that he might believe tho S. Paul tells us 1 Cor. 13. v. 12. That such a sight is reserved for the next Life and that now we see only through a Glass darkly But I desire him who is so earnest to have a clear accompt of Divine Mysteries to clear me first in some natural things How is it possible to cover the whole Heavens with the Wing of a Fly Yet this can be done if it be divided in as many parts as God can divide it For after every division the least part will still have its three dimentions length breadth and thickness by all which it may be still divided Now if he deny this saying the Wing is composed of Indivisibles he runs himself into as great difficulties as to avow that a snail makes as much way in an hour as the sleetest Race-Horse for the Race-Horse cannot make an Indivisible of space or way without some part of time and that cannot be less then an Indivisible of time and in the same Indivisible of time the Snail moving cannot make less then an Indivisible of space and so go along with the Race-Horse the rest of the Indivsiibles of the hour and consequently the Snail will have made as much way as the Race-Horse at the hours end which is absurd Neither tell me the Horse can run over a hundred points or parts of space in an instant for his motion is also divisible in points one part must begin afore the other and so comes in again my argument As for the sweld points maintained by some they confound a Body with a Spirit and therefore are to be rejected How is it possible that since three Men cannot get in at once at a narrow Door the pictures or species which are not Spirits but material things of a whole Army should all at once enter without confusion into the apple of the Eye of a Man who from an eminence regards it If all Philosophers Wits are drowned in a drop of water not being able to fell with satisfaction what is the matter or the Form of it and whither it be compounded of divisible or indivisible parts must we claim to a full satisfaction of our reason afore we will believe this Mysterious Transubstantiation and thus banish Faith out of the Church of Christ Let us not soare to high nor dive to deep in this matter since a searcher of the Divine Majesty will be oppressed by Glory Having premitted this discourse to raise Men above their senses when they come to consider mysteries of Faith I now prove the mystery of Transubstantiation thus As God can create so he can Transubstantiate And as he hath revealed Genes 1. That he hath created Heaven and Earth so he hath revealed Math. 26. v. 27. That he hath made a Transubstantiation of Bread into his Body in the Eucharist If you wonder at the strange things that follow from this Transubstantiation consider that creation made something of nothing which seemed so strange to the ancient Philosophers that they tell us flatly Ex nihilo nihil fit of nothing nothing is made Had they had Faith they would have acknowledged Creation submit you your Judgment to Faith and you 'l acknowledge in the Eucharist Transubstantiation SECTION II. Mr. Rodon's objections answered Object IN every substantial conversion that thing into which another thing is converted is alwise newly produced as when Christ turned the Water into Wine was the Wine was newly produced But the Body and Blood of Christ cannot be newly produced in the Eucharist Therefore the Bread and Wine are not substantially converted into the Body and Blood of Christ in the Eucharist Answer 1. I distinguish the Major In every substantial conversion that thing c. Is alwise newly produced Entitatively or modally I grant alwise Entitatively I deny that is in every substantial conversion there is alwise the production at least of a new manner of being So the Body of Christ in the Eucharist has a new manner of being viz. a Sacramental being which it has not out of the Eucharist But there is not alwise in every substantial conversion a production of a new substance Answer 2. I dislinguish the Major again Naturally be it so Supernaturally and when the question is about the almighty Power of God I deny it and say that it is sufficient that the whole substance of Bread be destroyed and the Bodie of Christ put in its place something remaining common to both viz. the accidents of Bread which now by the consecration become the accidents of the Body of Christ morally in as much as they shew to all the faithfull the consecration being made that the Body of Christ is now there and receives a new being not as to the substance which it had already but as to the manner of being a sacramental being under the form of Bread If you ask how the Body of Christ can begin to be there without leaving the place where it was before I answer when a child grows by the nutrition or feeding does the reasonable soul leave the rest of the Childs body to come to the added part of matter or is there a new reasonable Soul produced in it If not but the same Soul acquires only a new presence of relation to the added part of matter reason the same way concerning the Body of Christ in the Eucharist Ob. 2. In every substantial conversion that thing which is converted into another is destroyed but the Bread is not destroyed in the Eucharist because after Consecration it is said to be Broken Divided c. therefore it is not destroyed Answer I distinguish the Minor The Bread is not destroyed as to the substance which is only required I deny as to the accidents I grant and say that by reason of these remaining the Host is said to be broken divided c. and is still called Bread Per distractionem as we speak in Philosophy So our Saviour said to the Disciples of Iohn Math. 11. v. 5. The blind see because they who then did see were afore blind They
the Spirit of God as St. Paul Nay after he had received the Spirit of God he was feared to loose it again saying I chastise my Body and bring it under servitude lest after I have Preached to others I become a reprobate my self 1 Cor. 9. v. 27. How know you then that at this time you are guided by the Spirit of God especially if it be true that a man knows not whether he be worthy of Love or hatred Eccl. 9.1 S. Iohn if you would hear him would tell you a better way to try your Spirit to wit by the Church's approbation of it Io. 4. v. 6. We viz. Governours of the Church are of God he that knows God heares us viz. Governours of the Church he that is not of God heares us not in this we know the Spirit of Truth and the Spirit of Errour To wit those who are led by the Spirit of Truth submit themselves to the Church whereas those who let themselves be guided by the Spirit of Errour will not this submission but rest in their own Judgment and by this wedding themselves to their own Judgment they become Hereticks being condemned of themselves as S. Paul speaks Tit. 3. v. 11. Other great Sinners are cast out of the Church by the Governours of the same but the Heretick he retires or withdraws himself by his singular and self Judgment contrary to the Judgment and Sentiment of the Catholick Church If you ask me what gives a man so much security in addressing himself to the Church as we are advised by S. Iohn c. 4. v. 6 Answer 'T is that she shews her self by her marks to be the Oracle of God to Men and as it were his mouth by which he speaks sensibly to Men. 1 Thes 2.12 Her marks are these 1. Her perpetual visibility Math. 5. v. 14. 2. Her antiquity Ierem. 6. v. 16. 3. Her easie way to Heaven for the Ignorant as well as the Learned by following only Her Direction Isa 35.8 4. Her having converted all Nations which now acknowledge Christ from Paganism to the Christian Religion Isa c. 2. v. 2. and chap. 60. v. 1. 5. 11. 5. Her working of Miracles Mark 16. v. 17. Note 't is not necessary that every one to believe see Her Miracles 't is enough they be very credibly related to them Blessed are they that have not seen and yet have believed Io. 20. v. 29. and Mark 16. v. 14. Our Saviour blamed his Disciples for their not believing the relation of Mary Magdalen and others of his Resurrection 6. Her unity and having an efficacious means to conserve unity among Her Children by their submission to Her in matter of Faith and by Her Authority given Her by God to condemn all Hereticks Isa 54. v. 17. 7. Her being Holy in Her Doctrine which breads People up to Saintity 1 Petr. 2. v. 9. And who by their lives shew the force of the Grace of the Passion of Christ as is seen in many of our Religious Persons Ephes 5. v. 25. and 26. 8. Her being Catholick or universal spreading through all times and sending of Her Children to all places to Convert Souls Math. 28. v. 19. Note the Roman Church would not justly be called Catholick if she had not had in all ages from Christ to this present time a Body of Men believing all the same Articles of Faith which she believes now For if they had only believed some of Her Articles they had not been the same Church with Her And by this mark all other Congregations pretending to the name of Catholick are excluded from it 9. Her having a Succession of infallible Pastors lawfully descending from S. Peter to this present Pope Innocent the 11. Ephes 4. v. 11.12.13 10. Her having a true and proper Sacrifice foretold Malach. 1. v. 11. All which marks taken together you will find in no Church but the Roman and therefore she is the Church God will have us hear Math. 18. v. 17. For brevities sake I send you to other Controvertists for a larger explication of those marks I am of opinion that this sole Argument which proves that the Protestants cannot be infallibly sure that the Protestant Religion is the true Religion not to speak of what I have said beside to the same purpose in this 6. Subsection being well weighed in all its parts and set together in the consideration of a serious well meaning Man free from Passion and Interest may make in his understanding to use Mr. Rodon's expression the Funeral of the whole Protestant Religion SECTION II. The Solution of Objections Mr. Rodon's Objections against the Sacrifice of the Mass answered TO his first Argument saying that Christ in the institution of the Eucharist did not Sacrifice nor offer his Body and Blood to his Father and that in the three Evangelists and St. Paul there is not the least Foot-step to be seen of a Sacrifice or Oblation of Christ's Body and Blood Answer Christ was a Preist and in acknoledgment of his Father's Supream Dominion over Life and Death he put his Body under one Form viz. of Bread and his Blood under an other separate Form viz. of Wine upon the Altar having by Consecration destroyed the Substance of Bread and Wine and so offered them to his Father for them and others or the Remission of Sins if we may believe him saying to his Disciples Luke 22. This is my Body which is given Greek didomenon for you Which is broken kloomenon for you viz. quoad speciem Sacramenti This is my Blood which IS poured out Ekkunomenon for you Neither for you only but for many was not this an unbloody Sacrifice Is not there a Foot-step of a Sacrrifice Hebr. 13. where St. Paul speaks of an Altar which is a correlative of a Sacrifice He Objects that Bellar lib. 1. of the Masse chap. 27 confesses that the Oblation which is made after Consecration belongs to the entireness of the Sacrament Bellar. hath Sacrifice but is not of its essence Answer And so do I too but telling you withall that the oblation which is made in the Consecration is of the essence of the Sacrifice Deo offertur viz. Christus sayes Bellar. That sacred thing viz. the Holy Host is offered to God when it is put on the Altar of God and this one suffices for that part of the essence lib. 1. de Missa c. 27. towards the end For Salmeron and Baronius his putting the Sacrifice of the Eucharist among unwritten traditions Answer They do not deny it to be written also Some things the Apostles have delivered to us by writ word and practise as the Sacrifice of the Mass and the Baptism adultorum of adults that is of those who are come to a full age others only by word and practise as the Baptism of Infants The belief of three persons in the H. Trinity is it only an unwritten tradition If so and you believe it why may not you as well believe the unwritten tradition
young Prince representing unto his Father upon a stage how he faught in the field differ as to his essence or natural being from himself in the field No but only in the manner of being or representative being And so what is offered in the Mass differs not essentially from what was offered on the Cross You 'l say the Sacrifice of the Cross is of an infinite value and hath force to take away all sins and therefore there is no need to reiterate it in the Mass I Answer distinguishing the antecedent in actu primo that is in a power applyable I grant in actu secundo that is in a power applyed I deny I hope Mr. Rodon will not say the Sacrifice of the Cross takes away all Sin in actu secundo that is actually applyes Christ's merits to all men for so there would be no reprobate none damned I pass over things answered afore Note 1. we bring no more water from the Well then our vessel will hold tho there be more in the well so the Mass is of more or less profit fit to the Priest according to his disposition and capacity Note 2. Sins remitted by the Sacrifice of the Mass were expiated by the Sacrifice of the Cross in actu primo but the expiation was not yet applyed in actu secundo and this is done in the Sacrifice of the Mass A number of such objections you may easily solve by what I have said before in this chapter Mr. Rodon sayes the application of the Cross may be considered on God's part and Man's part on God's part when he offers Jesus Christ to us withall his benefits both in his words and Sacraments on Man's part when by a true lively faith working by love we embrace Jesus Christ with all his merits offered to us both in his word and Sacraments Answer First we find Christ offered for us Luke 22. and that was the first Sacrifice of the Mass Secondly On God's part all was done by Jesus Christ's offering on our part our application is indeed by faith operating by good works one of which is our assistance and offering with the Preists in the Sacrifice of the Mass The Plaister indeed for our Spiritual wounds is Christ's Body and Blood the application is made by saith joyned to good works of which the cheif is the Sacrifice of the Mass but to believe only as I have said so often is not a sufficient recourse or application of our Spiritual Plaister or a sufficient laying of it on our wound Not every on who sayes Lord Lord c. Math. 7. v. 21. Faith is only a condition requisite with the works Mr. Rhodon remarks that S. Iohn chap. 3. doth not say whosoever sacrifices him viz. Christ in the Mass but whosoever believes c. shall have life everlasting Answer Whosoever believs as he should do I grant for such an one will also do what Christ commanded to be done if he be a Preist he will offer the Sacrifice of the Mass If he precisely believs and no more which may be done I deny he who only cryes upon Christ Lord Lord believ's Christ dyed for him otherwise he would not call him Lord yet he will not enter into the Kingdome of Heaven because he doth not add to his belief good works or do the will of the Eternal Father Math. 7. v. 21. I also heartily bold with St. Paul that God hath set forth Iesus Christ to be a propitiation through faith in his Blood and that saith in the Blood of Christ is the beginning and disposition to propitiation to our Sins Snitium substantiae as he terms it Hebr. 3. v. 14. The beginning of our spiritual subsisting but it alone will not do the turne so this does not exclude the Sacrifice of the mass so much spoken of in other places To S. Thomas his authority p. 3. quest 83. art 1. I Answer 1. We are sure St. Thomas of Aquin believed that iâ—â— he Mass is made a true and proper Sacrifice since in his Rime upon the Mass on Corpus Christi day he speaks thus Docti sacris institutis panem Vinum in Salutis cansecramus Hostiam that is being taught by sacred institutions we consecrate Bread and Wine into an Host of Salvation It 's known that an Host relates to sacrifice Again in the same he says Dogma datur Christianis quod in Carnem transit Panis Vinum in sanguinem that is 'T is a decree received among Christians that the Bread is changed into Flesh and the Wine into Blood 2. In the conclusion of his tenth article P. 3. quest 82. he tells Preists they must celebrate on the chief feasts principally in order to God to whom Sacrifice is offer'd in the Celebration of the Eucharist warning them of what is said to Preists 2. Machab. 4. v. 14. Ita ut sacerdotes c. So that Preists did not apply themselvs now to their duty about the Altar but flighting the Temple and neglecting the Sacrifices c. 3. St. Thomas in the conclusion of the cited article by Mr. Rodon assignes two wayes by which the Mass may be called a Sacrifice The first because it represents the Sacrifice of the Cross as the Picture of Cicero The second because by this Sacrament we are made participant of the fruit of our Lord's Passion As to the first sayes he Christ was Sacrificed in the Figures of the old Law for example in the slaughter of Abel viz. representatively only But as to the second 't is proper to the Sacrament quod in ejus celebratione Christus immoletur because in its celebration Christ is immolated Note he was immolated improperly in the first then that the second may be distinguished from the first in it he is Sacrificed properly And ad 2. in the same article he sayes we must say that as the celebration of this Sacrament is a representative Image of the passion of Christ so the Altar is a representative of the Cross t In which Christ in his own form was immolated Note that Altar in the Mass relates to a Sacrifice So if Mr. Rodon will subscribe to St. Thoma's Doctrine touching the Mass he will acknowledge both that in it Bread and Wine are changed into the Flesh and Blood viz. of Christ and that it is a true Sacrifice in which he is Sacrificed in an other's shape or the Form of Bread Quaeres 1. Ought not a living thing when it is Sacrificed to be killed Answer Yes if it be Sacrificed in its own Form not if in an other Form as Christ in the Form of Bread Quaeres 2. Why the Church in the Latin Translation of these words of St. Luke This is the Cup in my Blood which is shed for you puts shall be shed for you Answer To comply with the Intention of Christ who so offered his Blood at the last Supper that he would have it daily offered thenceforth as a commemorative Sacrifice of his Passion to keep us in mind of