doubt which are spoken onely by way of a Metaphoricall Similitude thus As to that which as it were hath Life thereby implying that it is in it selfe without Life as both your Billius the Translator of Nazianzen and Nicetas his Commentator and Expositor and lastly Nazianzen himselfe will manifest I. Billius being hee whom the Romish Seducer himselfe hath attested and whom wee now assume for our Proctor translateth Nazianzen's words thus 11 Billius in Orat. 42. Nazianz. To enim quasi vitâ praeditum alloquar For I will speake unto thee even as having Life or to that which as it were hath Life Wee demand then would any but an Anti-Christian say of Christ that he is but a Quasi one who as it were hath Life Secondly Nicetas Metropolitane of Heraclea is a professed and privileged Expositor of Nazianzen him wee desire to be our Advocate in this Cause 12 Nicetas in locum ipsum Nazianz. O Pascha magnum sacrum Pascha c. Haec verba Nazianzeni ad Festum ipsum perinde ac vitâ praeditum refert These words of Nazianzen ô great Pascha I say ô sacred Pascha Nazianzen saith hee referreth unto the Feast it selfe as if it were indued with Life So hee Do you not see how the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is As it were having Life compelled this learned Bishop to expound the words of Nazianzen as meant properly of The Feast it selfe called in Greeke and Latine Pascha and by us Pace or Easter and not to the Eucharist which was that my Conclusion against which the Romish Seducer hath revelled and thereupon in a maner reviled me to make me a Falsificator like himselfe Lastly Nazianzen is hee whom wee reserve for our Patron in this Cause The subject matter of the whole Oration of Nazianzen now mentioned is as all know that have read it the Celebration of the Great and holy Feast of Easter of the which Feast some few lines after his entrance into his Oration hee hath these words Pascha of the Lord Pascha and in honour of the Trinity I say the third time Pascha This is the Feast of Feasts and Celebrity of Celebrities expresly speaking not of Christ the Lord nor of the Eucharist but of that which hee calleth The Feast of Feasts namely that which hee as expresly named The Pascha of the Lord which words in the beginning of Nazianzen's Oration most harmoniously accord unto his words now controverted in the end of the same Oration with Ecchoing as it were to the Former saith ô great and holy Pascha namely in respect of the same Pascha the Feast of Feasts and Celebritie of Celebrities But this Romish Seducer never considering these Premises peremptorily posteth on objecting onely the words of Nazianzen immediately following which unto a Cursory Reader might seeme to make for him some shew of Confutation for thus hee proceeds ô word of God and Light and Life and Wisedome and Power for I am delighted with all thy names c. Which words we confesse are spoken of Christ and not of the Feast whereupon your Seducer concludeth that the former words ô Pascha refer likewise to Christ Which his Erroneous conceipt hath beene long since confuted by the forenamed Bishop Nicetas expresly affirming of these words that They were spoken of the * See above a◠12 Feast and these last words ô Word of God and Light c. are spoken indeed to Christ the spirituall Pascha But how by Invocation no but by Acclamation saith hee nothing being more Familiar to Orators than to use Apostrophe's by Transition from the Signe to the Thing signified as here from the Signe which was Christ's day of Resurrection to the Contemplation of the person risen againe Notwithstanding were it that this had beene an Invocation of Christ yet except it had beene an Invocation of him as hee was then in the Eucharist it maketh nothing at all for Bellarmines Conclusion which was thus Ergò Christ is corporally is this Sacrament and to be Divinely adored therin By all which you may clearly discern the true meaning of the first objected Author Dionysius from his Expositor Pachymeres II. The Iudgement of Pachymeres by his Reference to the Sentence of Gregory Nazianzen III. The exact Vnderstanding of Gregory Nazianzen by the Commentarie of the Bishop Nicetas And IV. the truth of that Commentarie by the Tenor of Nazianzen's Oration it selfe as you have heard and consequently that there is still just Cause for us to exclaime both against the Sophistry of your Bellarmine and rashnesse and impotencie if not impudencie rather of this frivolous Seducer and Calumniator ⚜ CHAP. IV. That the Divine Adoration of the Sacrament is thrice Repugnant to the Iudgement of Antiquity First by their Silence SECT I. YOu are not to require of us that wee produce the expresse Sentences of ancient Fathers condemning the Ascribing of Divine honour to the Sacrament seeing that this Romish Doctrine was neither in Opinion nor Practice in their times It ought to satisfie you that your owne most zealous indefatigable subtile and skilfull Miners digging and searching into all the Volumes of Antiquity which have beene extant in the Christian world for the space of sixe or seven hundred yeares after Christ yet have not beene able to extract from them any proofe of a Divine honour as due to this Sacrament either in expresse words or practice insomuch that you are enforced to obtrude onely such Sentences and Acts which equally extend to the honouring of the Sacrament of Baptisme and other sacred things whereunto even according to your owne Romish Profession Divine honour cannot be attributed without grosse Idolatry and neverthelesse have your Disputers not spared to call such their Objections Cleare Arguments piercing and unsoluble Wee therfore make bold hereupon to knocke at the Consistory doore of the Conscience of every man indued with any small glimpse of Reason and to entreat him for Christs sake whose Cause it is to judge betweene Rome and Vs after hee hath heard the case which standeth thus Divine Adoration of the Host is held to be in the Romish Profession the principall practicke part of Christian Religion Next the ancient Fathers of the Church were the faithfull Registers of Catholike Truth in all necessary points of Christian Faith and Divine worship They in their Writings manifoldly instructed their Readers by Exhortations Admonitions Perswasions and Precepts how they are to demeane themselves in the receiving of this Sacrament not omitting any Act whereby to set forth the true Dignity and Reverence belonging unto it many of the same Holy Fathers sealing that their Christian profession with their Blood It is now referred to the Iudgement of every man whether it can fall within his capacity to thinke it Credible that those Fathers if they had beene of the now Romish Faith would not have expresly delivered concerning the due Worship of this Sacrament this one word consisting but of two syllables viz.
hee preaching unto his Africans a knowne Proverbe in the Punick tongue which I will render unto you in Latine because all of you do not understand Punick The Proverbe is this The Pestilence seeketh money So hee shewing that the Africans understood Latine better than Punick although this were their Nationall Language Farre otherwise your Glosser that the Latine was unknowne to the Africans because their native language was Panick Whereby hee bewrayeth a Proverbially so called Punick Faith Flatly contradicting S. Augustine 23 August lib. 1. Confess cap. 14. Latina didici inter etiam blandimenta Nurricum who furthermore confesseth of himselfe saying I learnt the Latine tongue from the fawning and flattering Speeches of my Nourses Our Conclusion by way of Censure of this mans Exposition of the Articles of the Church of England and of the Romish Authorizers of the same Treatise This one Point being the first of his Paraphrase that fell in our way concerning any doctrine appertaining to the Romish Masse wee have beene the more Copious in Confutation thereof that our Reader might take a just scantling of the judgement of this Paraphrazer in the rest and of those who were the Censurers Approvers and Authorizers of the same more principally Thomas Blacklous 24 Censura Thomae Blacklouse de Libellis de Articulis Confessionis Angl. Catholico animo conscriptis ut Errantes ad Christi caulam reditum inveniant who shewes to what end this Tractate was writ and approoved as he saith To bring those that wander out of the way unto the fold of Christ Meaning the Church of Rome So then wee perceive it was not as he seemeth to pretend in the behalfe of Protestants to free them from any of the former Censures and Anathema's or from the curses and cruelties of the Romish Church against them but onely to ensnare them if it may be in the same Babylonish thraldome of Superstition and Idolatry from whence by the marvailous and gracious providence of God they have beene delivered Therefore from these our Premises VVee Conclude Blacklous and his fellow Privilegers of this Booke to be guilty of all the above-manifested strange dealings in perverting of the senses of the Articles and Authors by him alleged Besides that which surmounteth the rest is the hainous Crime of wilfull Perjurie if they have taken the oath enjoyeth unto all Romish Priests by Pope Pius after the Councell of Trent swearing To expound no Text of Scripture without the unanimous consent of ancient Fathers yet now have allowed such an Exposition of the text of the Apostle concerning Prayer in an unknowne tongue which they were never able to justifie by any one Father of Primitive times for the space of 600 that wee say not a thousand yeares after Christ as hath beene sufficiently proved Before Wee end Wee should aske your Censurers what Church of Rome it is whose doctrine they would reduce Protestants unto Is it the old and primitive Religion of Rome Why this is that which Wee so constantly professe But meane they the Religion of the new Church of Rome in her new Creede of new Articles conformable to the Councel of Trent Wee must say then of your Doctrine as Christ said of Wine No man drinking the Old desireth the New for hee will say the Old is better Luc. 5. 39. The sixt Transgression of the Canon of Christ his Masse contradicting the Sense of the next words of Christs Institution TAKE YEE SECT VIII THus said Christ to his Disciples by which words what is meant your Iesuite will expresse to wit that c Quia Apostoli non acciperent nisi quod ipse dabat verbum Dandi Translationem de manibus Christi in manus Discipalorum significat Sabneron les Tom. 9. Tractat. 18. pag. 126. Videtur quod Christus aut singulis in manus dederit partem à se sumendam aut patinam tradider it propinquioribus c. Iansen Episc Concord cap. 131. Because the Apostles tooke that which Christ gave the word GAVE doth signifie a Delivery out of Christ his hands into the hands of them that did take Here you see is Taking with hands especially seeing that Christ in giving the Cup said Drinke you all Matth. 26. one delivering it to another as it is said of the Paschall Cup Luc. 22. 17. as it is f Iansen Concord in eued locum Fracto pane in duodecim buccellas singulis in manus dederit Calicem propinquiores sequentibus tradiderunt sic enim dixit Accipite dividite inter vos confessed The contrary Canon in your now Romane Masse Concerning this It is to be noted say g Notandum est quòd laudabiliter Ecclesia prospexit ut ab isto modo olim licito nempè accipiendi proprijs manibus Sacramentum pro reverentia Eucharistiae abstineant Et rursus Olim ex patina suis quisque manibus sumpsit suam particulam ut moris fuit ad Sextam usque Synodum nempè Caesar-augustanam verum ob sacram hujus Mysterij singularem reverentiam Ecclesia instituit nè Laici nudâ manu Eucharistiam attingerent sed à Sacerdote in os sumentis mitteretur Salmeron quo supra Tract 12. pag. 78. 79. you that the Church of Rome hath judged it laudable that Lay-people abstaine from taking the Sacrament with their owne hands but that it be put into their mouthes by the Priest which is so ordained for a singular reverence So you CHALLENGE VVHat we may note of this your Notandum the h Apostoli primùm manibus suis panem sanctum acceperunt hujus ritus meminerunt veteres Patres Nam Tert. lib. ad uxorem inquit Eucharistiae Sacramentum nec de aliorum manibus quam praesidentium sumimus Et ex Cyprian Serm. de lapsis ob nonnulla exempla quae producit constat Eucharistiam in manibus Cōmunicantum Laicorum dari Vt constat ex Concil Teletano cap. 14. ex sexta Synodo in Trullo 101. ubi prohibentur fideles offerre vascula aurea argentea in quibus accipiant Eucharistiam ut per ea communicent sed proprijs manibus Idem colligitur ex Epistol Cornel. Papae quam refert Euseb lib. 6. Hist c. 35. ex Dionys Alex. ut refert Nicephor cap. 9. ex verbis Ambrosij Suarez les Tom. 3. In Tho. Disp 49. Sect. 6. initio Hoc intelligi potest ex Greg. Nazian Morom fuisse ut Christiani Eucharistiam quam accepissent ad os admoverent unde relictam esse credo Consuetudinem in multis locis quando non communicant dùm Eucharistia ostenditur manus tendant quasi gestientes manibus sumere Maldon Ies de Euch. §. Nova creatura pag. 283. Confessions of your owne Iesuites will shew first that the Practice of the Apostles and Primitive Church for above 500 yeares was according to Christs Institution to deliver the Bread into the hands of the Communicants Secondly that the same Order was observed at Rome as appeareth by the
which Christ gave in his Answer to the woman of Samaria when she boasted of the worship of the Samaritanes and preferred it before the Religion of the Iewes a Religion which was then approved and professed by Christ himselfe You Samaritanes saith Christ worship you know not what But wee Iewes know what wee worship Ioh. 4. 22. where our Lord who is Truth and Life determineth the Cause it selfe namely that if the Case so stand in point of Gods worship The worshipping of not knowing what is damnable and onely the worshipping of knowing what is justifiable And this was alwaies Catholike learning in all Ages untill your Romish Tyranny brought in this Samaritan kind of Worshipping you know not what Wherein your worshippers faile most blindly both for matter for maner and for sense as may be proved by the Ignorance of your worshippers both concerning the Objects Language and Ceremonies of their worship Nor could this objection be made by this Iesuite without some tincture of Impudencie forasmuch as hee by a seeming Case of Indifferencie seeketh to excuse his Romish Sect from Idolatry for feare of Danger of not adoring Christ where hee is when as notwithstanding hee with all his Complices would condemne Protestants for arrant Heretikes and Contemners of Christ in not adoring him according to the Romish Religion where peradventure hee is And this they do against all warrant of Antiquity or else shew us if you can when ever any that had the Title of a Father in the Church of Christ allowed of any thing to be adored with Divine Worship without an Infallible perswasion of the Deity thereof Not to repeat the above specified Confessions of your owne Doctors against this very Delusion But what talke wee of Christian learning Do but get by heart the Contents of the next Sections following and then you will perceive how much it importeth us to be zealous in oppugning your thus professed Romish worship âšœ CHAP. VIII Of the Romish maner of Adoration in Comparison with the Heathen That the Romish Adoration by your former Pretences justifieth the vilest kind of Idolatry among the Heathen SECT I. THere is a double kind of Worship the one is Direct and terminate which pitcheth immediatly upon the Creature without Relation to the Creator whereof your Cardinall Alan hath resolved saying a Dicimus ad plenam resolutionem cùm cultus terminatur ad ipsas creaturas Idololatriam esse injustam Alan de Sacram in Gen. cap. 23. The terminating and fixing of Divine Honour upon any Creature is a notorious Idolatry The second kind is Relative Honour having Relation to Christ whereof your Cardinall Bellarmine hath determined saying b Latria est cultus Deo proprius nec per se deferendus imagini ratione Relationis Bellar. lib. 2. de Imag. ca. 24. §. Tertio Hic cultus si exhibetur imagini propter se est vera Idololatria Ib. §. Dicet Si idem cultus exhibetur imagini propter aliud ut aequè colatur creatura atque Deus certè est Idololatria nam Idololatria est non solùm cum adoratur IdoluÌ„ relicto Deo sed etiam cum adoratur simul cum Deo Ibid §. Praetereà Imagini non convenit cultus internus verus Latriae nec externus proprius qualis est Sacrificium Ibid. §. Quarta Qui colebant Imaginem Christi divinis honoribus inter Haereticos numerantur ab Epiphanio Augustino Damasceno Atque isti cum Christum colerent sine dubio imaginem ejus propter ipsum colebant non igitur Imagines licet divinis honoribus colere i.e. cultu latriae etiamsi quis dicat id esse facere propter Deum vel Christum non propter imagines Ibid. §. Sexta ratio Haec Bellarminus When Latria or divine worship is given to an Image because of the Relation it hath to Christ this is Idolatry although it be given for Christ or God whether it be internall or else externall as Sacrifice So hee This wee say first to put you in mind of c Sunt benè multi qui imagines colunt non ut signa sed magis eis sidunt quà m Christo Polydor. Virgil. Invent lib. 6 cap. 13. Very many of your Romish People who adore Images Idolatrously which although you would cloake yet the Complaints and out-cries of your owne Romish * Manifestius est quà m ut verbis explicari possit cultum nimium invaluisse ità ut ad summam Paganorum adorationem nil à nostris reliqui sit factum Cassander Consult Art 21. Dici non porest quanta superstitio ne dicam Idololatria alatur apud rudem plebem Agrippa de Vanit cap. 57. Superstitiones in populo dùm Imaginibus exhibent Latriae cultum Gerson de probat Spir. lit x. Authors will not suffer it to be concealed One of them saying that this your worship is more manifest than can be denied even immediatly and terminately given by your people to the thing it selfe which they see and adore and which all Christian learning teacheth to be Heathenish in an high Degree And also note infinite numbers of your Worshippers who adore Idolatrously in the same maner of Relation that which is here condemned by your Cardinall But to the point your owne Iesuites d Fuerunt ex Ethnicis qui simulachra adorabant quià ea animata esse credebant divinis spiritibus Greg. Valent. lib. 1. de Idol cap. 2. pag. 6â—0 Idololatria quintupsex apud Gentiles I. Adoratio ipsorum simulachrorum materialium vel Daemoniorum illis affixorum II. Aliarum Creaturarum ut Coeli Terrae c. III. Hominum mortuorum IV. Mundi tanquam animati V. Substantiarum immaterialium etiam perse ut Daemoniorum sive malorum Angelorum Lorin Ies Com. in Act. 17. 20. Quatuor ob causas movebantur Ethnici credere Idola esse Deos I. quià sic edocti à Pontificibus suis II. Qâ—â—à videbatur totus mundus id credere III. Quià operâ Diaboli Idola loquebantur movebantur IV. Quia humana formâ praediti essent Bellar. lib. 2. de Imag. cap. 13. §. Quartum report that some Heathen Idolaters did worship Idols beleeving that They were inspired with a Divine Spirit next that they had soure kinde of perswasions for this their Beleefe to wit the Instructions of their Paganish Priests the Example of the whole world in their times the power of Devils speaking in the Images and lastly an humane shape which was presented unto them neverthelesse so that they sometimes honoured not the things themselves but the Spirit which they thought them possessed withall Will you permit us to compare this with that which you have called but your * See above Materiall Idolatry To this end wee are to try whether there hath beene any Pretence for justifying your Romish which might not as truly excuse and warrant that Heathenish Worship which notwithstanding no Christian will deny to have been most Formally and properly Idolatrous Your Morall and
vinum sueceret §. Dico secundò Rursus Quòd Christus recedat statim ut Species deglutiantur antequam alterentur ffist contra generale principium §. Tertio That the Body of Christ remaineth so long under the formes of Bread and Wine whersoever as the same formes remaine in the same plight as that the same formes of Bread and Wine might be preserved And this hee calleth a Generall Principle in your Romish profession Insomuch that the Body of Christ is moved wheresoever the formes of Bread are moved be it into the dirt or into the Dunghill Secondly that according to your e Potest corpus Christi per accidens moveri ab eo qui potest especies consecratas secundùm locum mutare Suarez Tom. 3. quaest 76. Disp 2. Art 7. And Ad motum specierum movetur Christus Bellar. lib 3. de Euch. c. 19. Si per negligentiam aliquid de sanguine stillaverit in terram c. Decret D. 2. Cap. Si per negligentiam Nunquid cadente Sacramento cadit corpus Christi Dic quod sit Glossa ibid And Bozius lib. 14. de signis Eccles cap. 7. telleth of a woman that hid it in a Dunghill See above Chap. 1. Sect. 2. Romish Decrees and publike Missals the same Body of Christ is vomited up by the Communicant yea and you have f A Nauseabundis expuituir Suarez quo supra Si quis stomacho evomit illas species corpus Christi evomit si species possint discernab alijs debent cum reverentia sumi cremari cineres juxta Altare recondi Gloss Decret quo supra Summa Angel Tit. Eucharistia n. 5. pag. 147. Cases about the vomiting of it whether upon weakenesse of g Si fiatâ— usea Sacerdâ—â— pâ—r mâ—scam â—ciden em si aliquid venenâ—sum â—â—â—deret in calicem vel quod provocaset vomitum tum c. Missal Rom. Decreto jussâ— PijV. Pont. edit in instruct ante Missâ—m pag. 35. In hac parte distinctionis ponitur poenitentia corpus Christi vomentibus Decret de Conseâ—rat quo supra Stomacke or of h Si quis per ebrictatem vel voracitatem Eucharistiam evomuerit 40. diebus poeniteat Decret ibid. Dicunt isti quod corpus Christi non intrat ventrem quod falsum est cum species intrant quamdiu enim species manenâ— Christus latet integer sub ijs sic potest evomi Drunkennesse Next that it is devoured of i A muribus comâ—ditur quia Denominâ—tiones qua tanâ—ùm indicant motum localem perterminum ejus propriè tribuuntur corpori Christi à quocunque fiant huju smodi est commestio Suarez Tom. 3. qâ—aest 76. Disp 54. pag 706. Mice and blowne away with Wind for we read of your Church-Cases also for these in your * Si hostia consecrata dispareaâ— vel casu aliquo vel vento vel à mure accepta ut nequeat reperiri altera consecretur Missal Rom. quo supra pag. 32. Missals Nor are you satisfied with these but as if you had some hoggish Appetite delighted with dirt you will have it knowne that as you have * See above in this Booke Chap. â— Sect 2. found the Body of Christ Hid for many yeeres in a Dunghill so will you * See Booke 5. Chap. 11. Sect. 1. hereafter prove it to be found in Mans Seege and Draught That the Romish fore-sayd Indignities are contrary to holy Scriptures and Iudgement of Ancient Fathers SECT III. HOly Writ teacheth us that there is as great differerence betweene the Humiliation of Christ when hee was on Earth and his now Exaltation in glory in Heaven as there is betweene shame and Glory it being now * 1. Cor. 15. Philip. 2. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Body of Glory Now for you to beleeve and professe the personall burning devouring regorging yea and the hiding of that glorious Body of Christ in a dunghill and the like are such execrable speeches as that wee stand astonished with horrour to heare them thinking that wee have heard in these the scoffes reproaches and blasphemies of some Pagans against Christian Religion rather than the opinion of any that take to themselves one syllable of the name of Christians If this had beene the ancient Faith some Fathers doubtlesse upon some occasion by some one sentence or other would have revealed their Judgement therein from whose diuerse and copious Volumes neither do you allege nor we read any one word of mans spewing up or Mice eating or so much as the Wind blowing away the Body of Christ much lesse of the other basenesse spoken of But contrariwise l Origen in Matth. 15. 27. Id quod materiale est in ventrem abit in secessum suum eijcâ—tur Origen and * Cyril Hier. Catech. Mystag 5. pag. 542. Panis hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Hom. de Euch. in Lucam Num vides panem num vides vinum sicut reliqui cibi in secessum vadunt absit sic ne cogites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill distinguishing betweene the spirituall Bread which is the Reall Body of Christ and the Bread Sacramentall say That not that Body but this Bread goeth into the Draught Which to affirme of Christs Body were an Assertion abominable âšœ Suffer us to aske you a question When in the dayes of old as you * See above Booke â— Chap 2. §. 10. in the Challenge know the Remainders of the Sacrament were committed to the fire tell us what that was which was burned was it onely Bread and Wine or yet the Accidents of them only This you cannot say whose Vniversall Doctrine is that so long as the Formes of Bread and Wine are uncorrupt the Body and Blood of Christ are Existent under them Or eâ—se was it the Body and Blood of Christ which was cast into the fire who will not abhorre to conceive such an Abomination to have beene willingly committed by Sacred and Primitive Antiquity and Consequently you ought to execrate all beliefe of a Corporall Existence of Christs Body in the Sacrament within the â—â—â—â—â—dents thereof âšœ That the Romish Answeres for defence of this their vile and beastly Opinion are but false and fond SECT IV. IT was sayd of Philosophers of old that nothing was so absurd but some one or other of them would take in hand to defend it the like may be sayd of our Romish Opposites whereof wee haue given you divers Instances throughout this whole Treatise as in the most particulars so for the point now in Question And although many of your Disputers have for modesties sake passed by it yet have two among you as it were putting on Visards on their faces come in with two fanaticall m Card. Bellar. and Master Brereley in places above-cited Answers Both which are taken from the condition of Christ his humane Body whilest he was in the World n Noâ—nulli vix ferre possunt ChristuÌ„ quoquo modo
to be Propitiatory and pleasing to God by God's Gracious acceptance and indulgence The Romish professe the Sacrifice of their Masse to be such in the proper Virtue of that which the Priest handleth For the Tridentine Faith concerning your Propitiatory Sacrifice is this viz. a Synod Trid. Sacrificium verè propitiatorium Hujus oblatione placatur Deus gratiam donum poenitentiae concedens dimittit peccata una enim eademque hostia est idem nam offerens Sacerdotum ministerio qui seipsum in cruce obtulit Sess 22. cap. 2. It is that whereby God being pacified doth pardon sinnes And least that there might be any ambiguity how it doth pacifie God whether by his gracious Acceptance or the Efficacie of offering your generall Romane Chatechisme authorized both by your Councell of Trent and the then Pope Pius the fift for the direction of your whole Church instructeth you all concerning your Sacrifice of the Masse that b Catechis Rom. Jussu Conc. Trident. Pij Quinti Pont. editus Vt Sacrificium est non solum merendi sed satisfaciendi quoque efficaciam habet De Euch. num 55. Oserius Ies Conc. Tom. 4. de Missae Sacrificio in Psalm 4. Sacrificare Sacrificium Vnicum hoc SacrificiuÌ„ est Sacrificium laudis gratiarum actionis expiatorium satisfactorium pro peccatis impetratorium pro vivis defunctis Ita tradit Conc. Trid. As it is a Sacrifice it hath an Efficacie and Virtue not onely of merit but also of satisfaction So they as truly setting downe the true nature of a Propitiatory Sacrifice as they do falsly assume and apply it unto the Sacrifice of your Masse which Protestants abhorre and impugne as a Doctrine most Sacrilegious and onely grant the Celebration to be Propitiatory Improperly by God's Complacencie and favourable acceptance wherewith hee vouchsafeth to admit of the holy Actions and Affections of his faithfull Tryall of all this is to be made by Scriptures and Fathers by your owne Romish Principles and by the Doctrine of Protestants In the Interim be it knowne that our Church of England in her 31. Article saith of your Propitiatory Sacrifice of the Masse as it is taught by you that it is A Blasphemous Fable and Dangerous Deceit That the Romish Propitiatory Sacrifice hath no foundation in the Institution of Christ SECT II. YOur onely Objection is that Christ in the words of his first Institution said Take this is the New Testament in my Blood shed for you and for many for the Remission of sinnes Heare your Cardinall a Bellarm. Secundum ArgumentuÌ„ sumitur ex his verbis Institutionis quae apertissimè docent Christum obtulisse in coena pro peccatis Apostolorum Lib. 2. de Missa cap. 2. §. Secundum These words do most evidently teach that Christ now in his Supper offered up his Blood for the sinnes of his Apostles So hee But if this his Exposition of Christ's word 's be most evident alas what a number of other blinde Guides of great estimation among you hath your Church favoured pampered privileged and authorized who could see nothing in the words of Christ but the flat contrary namely that they were Spoken in the Present Tense Tropically For the Future not that it was then shed but that it was to be shed on the Crosse immediately after among whom have * See above Chap. 1. Sect. 2. beene reckoned Gregory de Valentia Salmeron Barradas Vasquez and Suarez five prime Iesuites your Bishop Iansenius yea and the Author of your Vulgar Translation and the Authorizers thereof And that you may the better discerne how hard the foreheads heads of your Cardinall of your Rhemists of Master Brerely and of such others are who have made that Objection you have beene likewise advertised that in the very tenour of your owne Romish Masse it selfe the word is expresly * In the 〈◊〉 place Effundetur It shall be shed Wee say in the Tenour of your Romish Masse published by the Authority of Pope Pius the fift repeated by every one of your selves you being Romish Priests and accordingly believed of all the Professors of your Romish Religion Which Interpretation was furthermore confirmed by * See above 1. Sect. 3. Fathers and by Scripture in the places objected and by a Reason taken from your owne Generall Confession granting that Christ his Blood was not Really shed in his last Supper This is that which wee had to oppose unto that your Cardinals Most evident Argument as Sun-shine to Moone-light That many things are said to pacifie and please God which are not properly Propitiatory by their owne Virtue according to criptures and your owne Confessions SECT III. IN Scripture our Mortification of the flesh is called a Sacrifice well-pleasing to God Rom. 12. 1. Almes Workes of Charity are likewise called Sacrifices wherewith God is delighted Heb. 13. 16. Comforting and cherishing the Ministers of God is called A Sacrifice acceptable and well-pleasing to God Phil. 4. 18. So the Scripture And that spirituall Sacrifices are more pleasing unto God than all the Hecatombs of Corporals could be is a Confession which wee will take from the quill of Valentia the Jesuite saying that a Valent. Omnes actiones rectae rectè propitiare Deum aliquâ ratione censeri debent Lib. 2 de Missa cap. 5. Idem Peculiari ratione Precibus propitiandi vis in Scriptura tribuitur quatenê° beneficia divina ex misericordia Dei per illas impetramus Ibid. All right and just Actions may be said in some sort to bee Propitiatory and to pacifie God As likewise of Prayer Scripture saith hee attributeth a Propitiatory force unto Prayers so farre forth as wee obtaine many Blessings of God through his mercie by them So hee Which confirmeth our former Distinction of Propitiatory by the mercifull Acceptation of God distinct from your Propitiatory which is of meritorious Satisfaction by its owne virtue which meere man must let alone for ever Thus of our Examination from Scripture The Doctrine of Ancient Fathers concerning a Propitiatory Sacrifice SECT IV. ALbeit our Premises in the former part of this Controversie touching Sacrifice and proving both by Scripture and ancient Fathers that the Eucharist is not properly a Sacrifice might give a Supersedeas to all your further contending by their Authority for Defence of a Sacrifice properly Propitiatory because that which is not properly a Sacrifice can no more be a Sacrifice properly Propitiatory than that which is not properly a stone can be properly called a Mil-stone Notwithstanding wee would be loath to be indebted unto you for an Answer to your objected Fathers in this Point also The Objections which you use and urge are of two kindes some wherein there is no mention of the Body and Blood of Christ at all and the other sort such wherein they both are named and expressed CHAP. IX That the objected Testimonies of Ancient Fathers might well be understood to call the Celebration of
the Ancient Fathers can never be denyed by any that ever was acquainted with their Writings Now our Demonstration is this that most of these Acts which are here confessed to be Vnproper Sacrifices being used in the Celebration of the Supper of our Lord occasioned the Fathers to call the Eucharist it selfe a Sacrifice and therefore they meant thereby no Proper Sacrifice As first by your owne c Cassand Liturg cap. 22. Ordo celebrandi Missam secundùm Romanos celebrante Pontifice extractus ex varijs libellis Ibid. cap. 27. Populus dat Eleemosynas suas id est Panem vinum tam masculi quà m foeminae Ibid. De veteri ritu oblationis panis vini I Euch. cap. 14. Who can so much as suspect that the Fathers spake abusively in calling the Eucharist a Sacrifice seeing this is the onely Sacrament which they call a Sacrifice and no other Next take your learned'st Iesuite with you who would be loth to come behinde any in vehemencie and boldnesse thus c Suarez Ies In multis Conc. vocatur hoc Sacrificium incruentum Solum est observandum propter Haereticos qt Isidorus dictum quasi sacrum factum quia prece mysticâ consecratur Cassand ibid. Non ignoramus veteres Theologos appellâsse Eucharistiam Sacrificium laudis Moldonat lib. de 7. Sacrament Tom. 1. part 3. §. Praeter haec pag. 322. Confession that the Fathers called The Oblations of Bread and Wine made by the People before Consecration Sacrifices the Almes and Collections for the poore Sacrifices Our Praises and Thanksgiving to God whereof the Eucharist hath it's name Sacrifice and that many other Circumstantiall Acts are called Sacrifices even the Sole Act of our Commemoration as will appeare in our last Examination concerning the Doctrine of Protestants ⚜ But yet some of you among others your Pamelius are so greedie of a Sacrifice in the Masse that they will force Tertullian to speake for it even where as is confessed and proved hee speaketh of such Offerings which belonged to the 15 Gabriel Episcop Albispin Not. in Tertull. lib. ad Vxorem cap. 9. Sacrificia sine serupùlo c. Pamelius exponit de Missae Sacrificio At patiantur me liberè dicere haec ad Sacrificium Missae non pertinere sed de his mielligi quae in Ecclesia sive in Pauperum sive in Sacerdotum alimenta cum enim Vxores sine consensu Maritorum non possunt erogare ait maritatam Christiano sine scrupulo liberalem esse posse quòd maribus illud concedat Reliefe of the poore and which was to be ministred by a Woman the Wife of a Christian ⚜ Our Eleventh Demonstration Because the Relatives of Sacrifice which are Altar and Priest Objected as Properly taken are used Vnproperly of Ancient Fathers SECT XV. YOur Cardinall his Objection is this that Priest Altar and Sacrifice are Relatives and have mutuall and unseparable Dependance one of each other So hee and truly But you ought to take with you a necessary Caution observed by the same a Bellarm. Sunt Relata ità ut Sacrificium propriè dictum Sacerdotio propriè dicto Sacrificio impropriè dicto impropriè dictum sacerdotium respondeant Lib. 1. de Missa ca. 2. §. Quintum Cardinall that An unproper Sacrifice cannot inferre a proper Priest-hood nor an unproper Priest-hood a proper Sacrifice c. otherwise your Iesuite can tell you of a b Maldonat Ies Serpens aeneus suit Sacrificium commemorativum futuri Sacrificij Christi sed tamen non habuit altare Lib. de 7. Sacrā Tom. 1. de Euch. §. Quintum genus Sacrifice without an Altar and your c Abulens in Ios 22. Altare hoc non fuerat ad Sacrificium offerendum Quaest 9. Bishop can point you out an Altar without a Sacrifice Wherefore to take one of these improperly and the other properly were as wilde Sophistrie as from a wooden Leg to inferre a body of Flesh Now what if wee shall say of this Point of Appellations that It was not so from the Beginning Hereunto wee claime but your owne common Confessions viz d Bellar. lib. 1. de Missa cap. 17. § Neque Neque obstat quod Ministri Ecclesiastici non dicebantur Sacerdotes aut utebantur nominibus templi sacrificij Altaris similib quia tempore Apostolorū vigebat Sacerdotium Iudaicum ideò abstinebant abijsdem vocibus ne viderentur eosdem illos ritus innovare That the Apostles did willingly abstaine from the words of Sacrifice Sacerdos and Altar So your Cardinall and e Eodem modo Durantus de Ritibus lib. 1. cap. 1. num 7. Durantus the great Advocates for your Romane Masse whereby they have condemned not onely other your Romish Disputers who * See above Cha. 3. Sect. 8. have sought a Proofe of a Proper Sacrifice in your Masse from the word Altar used by the Apostle Paul Heb. 13. but also themselves who from Saint Luke Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See above Chap. 2. Sect. 1. concluded a Proper Sacrifice As if the Apostles had both abstained and not abstained from the words of Priest and Sacrifice ⚜ And againe your Iesuite Lorinus 16 Lorin Ies in Act. 14. 22. de Sacerdote Ab hoc abstinet novum Testamentum ut magis proprio antiqui legis Sacrificij vel Idolorum concedo The New Testament saith hee abstained from the word * Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos as from that which is more Proper to the Old Testament So hee Wherefore this and the English word Priest having a different Relation one to a Sacrificing Minister which is proper to the Old Testament the other as it is derived from the word * Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter in the New Testament which is Senior and hath no Relation to any Sacrificing Function It must follow that your Disputers seeking to urge the Signification of a Sacrificing Office proper to the Old Testament for Proofe of a Sacrificing Act proper to the New performe as fond and fruitlesse a labour as is the patching of old Vestments with new pieces whereby the rent is made worse ⚜ But the Apostles did indeed forbeare such termes in their speeches concerning Christian worship whereof these your forenamed Disputers can give us a Reason f See the former Testimony at d. Lest that say they the Iewish Priest-hood being as yet in force Christians might seeme by using Iewish Termes to innovate Iewish Rites Which is enough to shew that you are perswaded they abstained from the use of these words for some Reason Yet that this could not be the Reason you may be sufficiently instructed in the word Baptisme this being as fully Iewish as was either the word Priest Altar or Temple and yet used of the Apostle without danger of Innovation of the Iewish maner of Baptismes Yea and if the Apostles had thought the Altar Priest Sacrifices to be essentiall parts of Christian Religion they
neither would nor ought to have concealed the words and names lest thereby they might have seemed to have abhorred the proper Characters of our Christian Profession Wee descend to the Fathers It is not unknowne unto you how the Fathers delighted themselves in all their Treatises with Iewish Ceremoniall Termes onely by Allegoricall Allusions as they did with the word Synagogue applying it to any Christian assembly as Arke to the Church Holocaust to Mortification Levite to Deacons Incense to Prayers and Praises and the word Pascha to the day of the Resurrection of Christ But if any should say that these Fathers used any of these words in a proper Signification hee should wrong both the common sense of these Fathers and his owne Conscience It were superfluous to urge many Instances where one will serve The word Altar applyed to the Table of the Lord which anciently stood in the g Euseb Hist lib. 10. cap. 4. Ex Orat Danegyr Paulino Tyriorum Episcopo dedicata qui Basilicam ibi construxit Sanctuario hoc modo absoluto perfecto sellisque quibusdam in altissimo loco ad Praesidum Ecclesiae honorem collocatis subsellijs ordine dispensatis Altarique denique tanquà m Sancto Sanctorum Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio Sanctuarij sito c. Cocclus Tom. 2. Tract de Altari Athanasio in vita Antonij Altare Domini multorum multitudine circumdatum Chrysost de visione Angelorum lib. 6. de Saerdotio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Hierarch Eccles cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August de Verbis Dom. Serm. 46. de eo quod scriptum Qui mandueat Christus quotidie pascit mensa Ipsius est illa in medio constituta These Testimonies verifie the same Assertion of Doctor Falke against Gregory Martin cap. 17. The Table stood so that men might stand round aboue it Midst of the Chancell so that They might compasse it round was more rarely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greekes or Altare of the Latines than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mensa that is Table which they would not have done if Altar had carryed in it the true and absolute property of an Altar nay but they used therein the like liberty as they used to do in h August quaest super Exod. lib. 2. cap. 9. Altare est populus Dei Lib. 1. de Serm. in monte Altare in interiore Dei templò id est fides Lib. 10. de Civitat Dei cap. 4. Ejus est Altare cor nostrum And other Fathers ordinarily applying the name Altar to Gods People and to a Christian man's Faith and Heart ⚜ All this notwithstanding you are not to thinke that wee do hereby oppugne the Appellation of Priest and Altar or yet the now Situation thereof in our Church for use as Convenient and for order more Decent but onely the Romish Opinion and Doctrine whereby you hold them in the verie proprietie of words and not as the Fathers did onely by way of Allusion For your better Apprehension of this Truth if you will be pleased to observe that Christ in the time of the first Institution and Celebration of this Sacrament propounded it in the place where hee with his Disciples gave it unto them to be Eaten and Drunken then tell us where it was ever knowne that any Altar was ordained for Eating and Drinking In Gods Booke wee find Levit. 9. that the Priests themselves were not permitted to eate their Oblation On but Besides the Altar Neither may you thinke it any Derogation to this Sacrament that the place whereon it is Celebrated is not called an Altar of the Lord seeing the Spirit of God by his Apostle hath dignified it with as equivalent Attributes for the Apostle as hee called this Sacred Banquet purposely The Supper of the Lord and the Vessell prepared for the Liquid The Cup of the Lord so did hee name the place whereon it was set The Table of the Lord and the Contemners thereof Guiltie of the Body and Blood of the Lord and thereupon did denounce the Vengeance and Plague which fell upon prophane Communicants The Iudgement of the Lord and all these in one Chapter 1. Cor. 11. The like Difference may be discerned betweene your maner of Reverence in Bowing towards the Altar for Adoration of the Eucharist onely and ours in Bowing aswell when there is no Eucharist on the Table as when there is which is not to the Table of the Lord but to the Lord of the Table to testifie the Communion of all the Faithfull Communicants thereat even as the People of God did in Adoring him before the Arke his Footstoole Psal 99. 5. and 1. Chron. 28. 2. as Daniels Bowing at Prayer in Chaldea looking towards the Temple of Ierusalem where the Temple of Gods Worship was Dan. 6. 10. And as David would be knowne to have done saying Psal 5. 7. I will Worship towards thy holy Temple Will you suffer us to come home to you The Father Gregory Nazianzen for his soundnesse of Iudgement Sirnamed the Divine comparing this Inferiour Altar and Sacrifice on earth with the Body of Christ seated in Heaven faith that the Sacrifices which hee offereth in his Contemplation at the Altar in Heaven are i Nazian orat 28. Esto ego pellor ab Altari in Ecclesia at novi aliud Altare mentis contemplationis in coelo ibi adstabo Deo offeram Sacrificia quae sunt tanto acceptiora quà m ea quae offerimus ad Altare quanto pretiosior est veritas quà m umbra More acceptable than the Sacrifices which are offered at the Altar Below as much as Truth is more excellent than the Shadow So hee Therefore say wee the Sacrifice of Christ his Body and Blood are subjectively in Heaven but objectively here in the Eucharist here Representative only as in a Shadow but in Heaven presentatively in his Bodily presence So vainly your Disputers hitherto whilst that wee required Materials have objected against us bare words phrases and very shadowes Lastly Cyril of Alexandria k Cyril Alexand. cont Iulian. lib. 9 Iulian Ob. Iudaei sacrificant vos autem invento novo Sacrificio quare non sacrificatis illud commune nobiscum habent etiam Templa Altaria c. Resp Cyril multò post Vitae honestas ad meliora propensio est Sacrificium fragrantissimum Et Paulus hortatur nos exhibere corpora nostra Sacrificium sanctum rationalem cultum nostrum Deo Igitur etsi Iudaei sacrificarent ut in umbris praecepta implerent nos tamen latâ viâ euntes ad id quod rectum est veniemus nempè spiritualem immortalem cultum proficientes Iulian. Mosi dicitur septem diebus azymis vescemini vobis parum est abstulisse Cyril Resp Impletur Lex à nobis in azymis maximè fide justificatis in Spiritu mentalemque cultum praeponentibus tali modo Vnde scribit D. Paulus ut diem agamus in azymis sinceritatis veritatis Rursus