Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.

The seventh Demonstration of no-Proper Sacrifice in the Eucharist: Because the principall Epithet of Vnbloody Sacrifice, used by the Fathers, and most urgently objected by your Do∣ctors, for proofe of a Proper Sacrifice, doth evince the Contrary.

SECT. IX.

IT hath beene some paines unto us, to collect the objected Te∣stimonies of Fathers, for this point, out of your divers Writers, which you may peruse now in the Margent, with more ease, and presently percelve, both what maketh not for you, and what against you; but certainly for you just nothing at all. For what can it helpe your cause, that the Celebration of the Eucharist is often called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, An unbloody Sacrifice, a Reasonable & unbloody Service or Worship?

In the first place three b Liturgies, or (if you will) Masses are objected, to prove that by unbloody Sacrifice, and Reasonable and unbloody worship, is betokened the Sacrifice of Christ's body and blood in the Masse; one of Basil, another of Chrysostome, and (by some others) the Masse of Saint Iames of Ierusalem. In which Epithet of Vnbloody (say we) could not be signified Christ's body. Our reasons: because (as the Margent sheweth) the word Vn∣bloody hath sometime Relation unto the Bread and Wine (both un∣bloody) before Consecration, called in Saint Iames his Liturgy, Gods gifts of the first fruit of the ground: who also reckoneth Hymnes among unbloody Sacrifices: (But Christ's Body is the fruit of the wombe) or else sometime is it referred to the Acts of Celebration, in Supplication, Thanksgiving, and Worship of God (all unbloody) naming that Areasonable and unbloody Service, which they had termed an unbloody Sacrifice, as Lindan your Parisian Doctor hath truly observed. Which Chrysostome also stiled Spirituall (marke you) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Service, or Worship. Was ever Christ called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is himselfe rather the person to be worshipped?

Secondly, Reasonable, could this point out Christ's Body in the sence of the objected Fathers? suffer Chrysostome to resolve us. c Reasonable Service (saith he) is that which is performed with the minde, without Bodily helpe.

Thirdly, The vnbloody Sacrifice is called Spirituall (as you heare) how shall this be properly applyed to the Body of Christ? You will say, not in it's naturall Essence, but in the manner of being Invi∣sible,

Impalpable, and the like. But we demand; the same head of a mans Body, is it more Spirituall in the darke than in the light?

Lastly, all these termes in these Liturgies of Vnbloody Sacrifice, Reasonable Service, and Spirituall, are spoken before Consecration, when the Body of Christ, even in your owne Faith, as yet can have no being in the Eucharist; and therefore cannot be the Vnbloody Sacrifice here meant by you. Will you have the full substance of all these Reasons? The word, Vnbloody, whether it point out Bread and Wine, or the Act of outward worship in this celebration, cal∣led a Reasonable Service, and Spirituall Sacrifice, it must betoken a thing void of Blood, which no Christian Professor dare attribute to the Body of Christ. We proceed.

Eusebius saith indeed, g We offer an unbloody Sacrifice; but what he meant thereby, he doth not expresse, whether the Signes of Bread & Wine, which he elsewhere with others (as you have heard) called Sacrifices: or whether, as Basil and Chrysostome have done, he un∣derstood together the publike Service in celebrating the Memory of Christ's Death. This then concludeth not for an Existence of the Body of Christ, as of the Vnbloody Subject herein. But whereas furthermore you may observe that Eusebius (objected) calleth h Godly Actions a pure Sacrifice, and opposeth this against Bloody Sacrifices; and also termeth i Holy Prayers [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that is, without Materiall Substance, as he did the Celebration of the Sacrament [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] that is, Vnbloody: These shew that Eusebius meant a Sa∣crifice void of Blood; which neither the word of God will permit us; nor your Councell of Trent will suffer you to impute to the Body of Christ, and therefore must needs wound your Roman Ob∣lation of Body and Blood to the very heart.

Nazianzene (objected) is as directly opposite to your Masse, as East is to West, and will strike the matter dead, calling it k The unbloody Sacrifice, whereby (saith he) we communicate with Christ: Flatly differencing the unbloody Sacrifice, whereby, from Christ him∣selfe, with whom the Faithfull doe communicate in this Sacrament.

Ambrose (objected) prayeth to God, l To accept of this imma∣culate, and unbloody Hoast, which are the very words of your Ro∣man m Masse, and which your Cardinall seeketh to justifie by S. Am∣brose. But this he cannot doe, except their meaning be both the same. Let then your Cardinall but tell us the meaning of the Canon of your Masse, and you will soone apprehend the Iudge∣ment of Saint Ambrose. In our Masse (saith your n Cardinall) it

is said, Receive, holy Father, this immaculate▪ Hoast; where the Pronoune This (saith he) doth demo astrate Bread and Wine, because spoken before Consecration. So he. And the Body and Blood of Christ (you know) are not Bread and Wine. Let Athanasius put Per••od to this Section, who saith that o Melchizedech) in giving ••read and Wine, was the first Type of an unbloody Sacrifice. But Melchi∣zedech's was Vnbloody, negatively, having no Blood at all in it. So was never the Body of Christ since his Resurrection, according to our Christian Beleefe.

CHALLENGE.

WHat a faire peece of service (doe you thinke) have these Objecters done, for the patronizing of your Romane Sa∣crifice, out of the Sentences of Ancient Fathers? whilest they, alleaging their words, citing their Bookes, and quoting their Chapters, have so handled the matter, as if they had meant, by prevaricating in their owne Cause, to betray it: seeing that it is apparant, that they have delivered unto us the worship, in stead of the thing worshipped, out of the Councell of Ephesus, Basil, Chry∣sostome, and Eusebius: Next by the word, Vnbloody, being spoken before Consecration (and therefore concerneth not the Vnbloody Body of Christ) they have obtruded the thing, Distinguished from Christ, instead of Christ, in the Testimony of Nazianzene. But especiaily, because in the most, of the Sentences, the word, Vn∣bloody, must needs be taken negatively for want, or absence of of Blood: and so you may bid your Corporall Presence adi••u▪ All which may be strong Arguments unto us, both of the deplorable Consciences of your Doctors, and of the desperatenesse of your Cause. Other Testimonies, wherein there is mention of Christ's Body and Blood, come now to be discussed.

Notes

• b

  Basil. in his Masse, ob. by Salmero 〈◊〉〈◊〉, Tom. 9. Tract. 30. §. Sed contu∣tans: and by Lindanus Panop. lib. 4. cap. 53. Nos app••opinquantes Altari tuo sulcipere, & dignissimos offerre hanc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Lindanus, non car∣nis, sed mentis) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Salme∣ron Ies. Absque sangui∣ne hostiam: & ad∣mitte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [And not till long aster the words of Consecration, begin∣ning at [Respice, Do∣mine.] Missa Chrysost. Ob. abe••sdem qo suprà. Hanc nostram suppli∣cationem, tanquàm ad Altare, admittere non recuses, & ••ac nos idoncos qui Tibi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nostris pro¦p••••••atis offeramus. Idem Sa••neron. Offe∣rimus Tibi rationa∣bile & incruencum obs quium. [Which words are in the body of your Liturgies put be∣fore the words of Conse∣cration (Edit. Aatuer••. ex officina Plantin. 1960. cum privilegio Regis.) but which Lin∣dan will have to be s••t after Consecration.] The Liturgie of S. ••ames: Pro oblatis, sanctificatis, pretiosis, immaculatis donis divinis oremus Dominum—acceptis eis in supercoe∣leste, mentale, spirituale Altare, in odorem spiritualis fragrantiae, &c. Paulò post: Deus Pater, qui oblata tibi do∣na mera, frugum oblationes accepisti in odorem suavitatis. [And after followeth the words of Consecration: Sancto, qui in Sanctis, &c.—Suscipe incorruptum Hymnum in sanctis & incruentis Sacrificiistuis.]
• c

  Chrysost. Hom. 11. Quid est rationabile obsequium? quod per animam, quod secundùm Spiritum offerrur: quicquid non indige•• corpore, quicquid non indiget instrumentis, neque locis, in quibus ipse quidem est Pontifex, ut mansue∣tudo, patientia, &c. Sacrificium laudis, justitiae, spiritus contribula••i.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Caesar. l. 4. de vita Constant. c. 45. de Euth. Al••i sacras literas interpretātur: Alii 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & myst•…•…s consecra∣tionibus diuinum nu∣men placabant, & supplices preces pro communi pace offe∣rebant. Et Demonst. lib. 1. cap. 6. Sacrifi∣cium mundum.
• h

  Non per cruores, sed per quas actiones summo Deo offeren∣das. After, there ••ol∣loneth an Oration of Constant ne, Ad San∣ctorum coetum. Tale Sacrificium peragi∣tur, vacuum langui∣ne, & ab omni vio∣len iâ. As ••ob. Dad•…•…us D••ctor Paris. transta∣teth it.
• i

  Againe, Demonst. Evang. lib. 1. cap. 10. Has rursus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. materiae expertia Sacrificia, in∣telligentiâ praeditas hostias, Prophetica nunciant oracula? Immola Deo Sacrifi∣cium laudis—Hym∣nos & sanctas Orati∣ones celebrantes.
• k

  Nazianz. Invect. 1. adversus Iulian. ante med. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. Ve ab incruento Sacrificio manus elueret, per quod nos Christo, ip∣siusque passionibus, & divinitate communi∣camus. [Marke, In∣cruentum, per quod, is distinguished from, Christo, therefore was not Christ the Incruentum, objected by the Rhemists Annot. in Luc. 22. 19.]
• l

  Ambros. lib. 4. de Sacram. cap. 6. Sacerdos dicit, Ergò memores glorios••ssimae ejus passionis, offerimus Tibi immaculatam hanc Hostiam incru∣entam, & hunc panem sanctum, & hanc oblationem salutis aeternae.
• m

  Suseipias in sublimi Al•…•…i tuo, per manus Angelorum, sicut accipere dignatus ••s munera Abel, &c.] To be expounded, as Bellarmine doth almost the same words in the Romane Masse.
• n

  Accipiendo Sacrificium pro re, quae sacrificatur, negari non debet panem & vi∣num aliquo modo in Missa offerri, ac proinde pertinere ad rem, quae sacrificatur. Nam cùm antè Consecratio∣nem dicimus [Suscipe, Pater, hanc immaculatam Hostiam] certè Pronomen, Hanc, demonstrat ad sensum id quod manibus tenemus, id autem panis est. Bellarm. lib. 1. de Missa, cap. 27. §. Respondeo ut. [Because the Cardinall doth often in this and other Chapters justifie the Romane terme of Masse, by the like in Ambrose.]
• o

  Athanes. Melchi∣zedech dedit Abraha∣mo vinum meracum addito panis (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) frusto—hic typus fuit offerendi Sacrificium [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] meruentum san∣•…•… oblationem. Hist. de Melchizedeth. ad si∣nem. Tom. 2.
• [Doe but examine the places againe, and you shall finde Basil to have spoken of Service before Consecration? Chrysost. Of Blood 〈◊〉〈◊〉 Wine, before Conse∣cration: Eusebius in one place is inter preted (by your owne Doctor and Translator) to have spoken of a Sacrifice void of Blood; Na∣zianzene speaketh of something in the Eucha∣rist, differing from Christ: to whom you may joyne Athanasius.]