The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.

CHAP. V.

Of the Second Romish Bodily maner of Vnion with Christs Body by Eating.

That the Second Romish Bodily maner of Vnion with the Body of Christ, which is by Orall Eating, once professed in the Church of Rome, was both Capernaitically-Hereticall, and [ 10] is also still no lesse, in the Profession of di∣vers in the same Church. SECT. I.

THe first member wil appeare by the Faith of the Church of Rome, in the Dayes of Pope Nicholas, whose Faith (about the yeare 1509.) may be best known by the Oath, which was prescribed by him unto Berengarius, concerning the Eating of the Body of Christ in this Sacrament. Which Oath [ 20] (as youra 1.1 Cardinall Baronius doth certifie you from the Sto∣ries of those times) Pope Nicholas and a Generall Councel held at Rome revised, approved, and prescribed to Berengarius to take, for the abjuration of his Errour, concerning the maner of Eating the Body of Christ; and the same Oath was after published by the Popes authority throughout all the Cities of Italy, France, and Germany; and wheresoever the Report of Berengarius should come. So hee. You cannot now but expect such a forme of an Oath, which must be as truly Romish, as either Romane Pope, or Romane Councel could devise.

[ 30] Marke then the enjoyned tenour of the Oath. I Berengarius Archdeacon, &c. do firmely professe, that I hold that Faith, which the Reverend P. Nicholas and this holy Synod hath com∣manded mee to hold, (to wit) That the Body of Christ is in this Sacrament, not onely as a Sacrament, but even in truth is sensibly handled with the hands of the Priest, and broken and torne with the Teeth of the faithfull. So the Oath. The same forme of Ab∣juration is registred in the publike Papallb 1.2 Decrees: and the Body of these Decrees hath beene lately ratifyed by the Bull of Pope Gregory the thirteenth. The same Faith was im∣braced [ 40] afterwar••••••ds of somec 1.3 Schoolemen, who, without

any Distinction, used the same Phrase of Tearing with Teeth.

Secondly, of aftertimes, yourd 1.4 Canus asseverantly in∣ferreth of the Body of Christ, that If it be eaten, then cer∣tainly it is broken and torne with the teeth. But most Emphati∣cally your Cardinalle 1.5 Alan. It is sayd (saith he) to be torne with the teeth of the faithfull, no lesse properly, than if it should be sayd so of the Bread, if it were eaten. {fleur-de-lys} Flat Contradictory to the Determination of your owne Pope Innocent the third, tea∣ching that1 1.6 Not the Body of Christ, but the formes of Bread are sayd to be broken, because this notifyeth a Corruption (mea∣ning) [ 10] of that which seemeth to be Broken and Torne. {fleur-de-lys} Yea and your Cardinallg 1.7 Bellarmine, for proofe of Transub∣stantiation, hath recourse unto the same Romane Councel, which hee styleth Generall, and noteth the thing defined to have beene the Iudgement of the Church; and that the same Iudgement was Delivered under the Censure of an Anathema and Curs•• against the Gain-sayers: and therefore Hee, with his Disciple Masterh 1.8 Fisher (who also allegeth the same) are Challengea∣ble to hold it according to the literall sense thereof; because it will not admit any qualification, by any Trope or Figure that [ 20] can be devised. First, because the words are purposely set downe, as a Forme of Recantation and Abjuration of Heresie: but (asi 1.9 you confesse) There are no formes of speech more ex∣act and proper in phrase, concerning the matter of faith, than such as are used by them that abjure Heresie. And Secondly, for that this Forme of words, of Tearing with the teeth the flesh of Christ, was also made purposely for Abjuration, and abandoning all Figurative sense, for the Defence of the literall Exposition [ 30] of the words of Christ [This is my Body, &c.] therefore was it taken literally: But what (thinke you) will Calvin say to this your (then) Romish forme of Profession, in the literall sense? k 1.10 A man should rather wish to die on hundred times (saith hee) than once to intangle himselfe in a Doctrine, so monstrously sacri∣legious. Which Censure of his wee now endeavour to make good.

That the foresayd Romane Faith, of Properly Eating the Body of Christ, is Capernaitically-Hereticall; as is proved by some of your owne Doctors of the now Romish Church. SECT. II.

YOu have heard of Berengarius his Abrenuntiation of Heresie, according to the faith of the (then) Romane Church, in [ 10] Breaking the Body of Christ, and tearing it sensibly with their teeth. Hearken now a little, and you shall heare, in a maner, an Abrenuntiation of that (then) Romane faith, by denying it to be either properly Broken or yet really Torne, even by the Jesuites themselves.l 1.11 Reall Eating (saith your Salmeron) requireth a reall touch and tearing of the thing which is eaten: but the Body of Christ is not torne with teeth, or touched by them that eat him, because hee is herein impartible. So hee. Your Jesuite and Cardinall Bellarmine is as it were in a maze, say∣ing [ 20] and gain-saying, as you may perceive: yet notwithstan∣ding, whether hee will or no, must perforce confesse no lesse, when hee saith thatm 1.12 The Body of Christ is not absolutely ea∣ten, but eaten under the formes of Bread: and that is to say (saith hee) the formes of Bread are sensibly and visibly eaten. So hee. If this imported a literall maner of Eating, then might your Cardinall have sayd as literally of himselfe; My Clothes are torne, therefore my Body is rent in pieces. Not to trouble you with the Cardinall's Philosophy, that talketh of Eating and Tearing of Colours. But to the point.

If onely the Accidents of Bread be (as hee saith) sensibly ea∣ten, then was Pope Nicholas his Prescription of Eating Christs [ 30] Body sensibly, in your Cardinalls opinion, not True. And upon the same Ground it is, that your Iesuitn 1.13 Suarez, out of Thomas, and other Schoolemen, affirmeth the word [Broken] to be a Metaphoricall phrase, not properly belonging to the Body of Christ; because it requireth that there should be a Separation of the parts of that which is properly broken. So hee, as also your* 1.14 Canus hath concluded. And youro 1.15 Iesuite Maldonate is so bold as to tell you, that these Propositions, The Body of Christ is Eaten, is Broken, Torne with the Teeth, or Devoured of us (properly taken) are false. Thus your Iesuites, as [ 40] if they had expressely sayd, that to thinke the Body of Christ to

be eaten, torne, or devoured (properly taken) is a Carnall, Caper∣naiticall, and (as your ownep 1.16 Glosse in Gratian concludeth) an Hereticall opinion.

Will you have any more? It is but the last day, in respect, whenq 1.17 one of your grave Criticks so much abhorred the conceit of proper Tearing Christs Body, that hee called the Ob∣jecting hereof against your Church, in his blind zeale, Blas∣phemie: and answereth, that you do no more Teare Christs Flesh, than Caiphas tore his, when he rent his Clothes. The case then is plaine enough, for Confutation of your more ancient Ro∣mish [ 10] Faith.

That the former Romish and Popish Faith, for the Maner of re∣ceiving of the Body of Christ, is at this day but some∣what altered; yet miserably inconstant and Faithlesse. [ 20] SECT. III.

PRotestants may have in this place just matter of insultation against your Romish Professors, to prove their Infidelity in that which they seeme to professe. As first, that the Ground of your Doctrine of Corporall presence is the litterall and proper interpretation of the words of Christ, when hee sayd [Take, eate, this is my Body:] yet now are you compelled to say, that Properly eaten, is no proper, but a false sense.

Your Second Doctrine is, that the Judgement of a Romane [ 30] Pope, in a Romane Councell, in a matter of Faith, is Infallible. Notwithstanding Pope Nicholas, with his Romane Councel, is found to have grossely erred in a tenor of Abjuration, which of all others (as hath beene confessed) is most Literall, and was therefore purposely devised against a Figurative Sense of the words of Christ; and forth-with published throughout Italy, France, Germany, &c. to direct men in the Faith of sensuall Ea∣ting, breaking, and tearing the Flesh of Christ with their teeth: yet notwithstanding, your common Judgement being now to reject such phrases, taken in their proper Signification, and in [ 40] a maner to abrenounce Berengarius his Abrenunciation, what is, if this be not an Argument that either you say, you care not, or else you beleeve you know not what? Let us goe on, in pur∣suit of your Doctrine of the Corporall maner of Eating, which you still maintaine, and it will be found to be Capernaiticall enough. And lest that you may evade, by pretence of Not-Chewing, wee adde as followeth.

That the Orall Eating of the Sacrament, was an∣ciently by Chewing. SECT. IV.

CHewing the Sacrament with the Teeth was the forme of Eating, at the time of Christ his Institution, as is proved by your owne* 1.18 Confession, in granting that the unleavened [ 10] Bread, which Christ used, was [Glutinosus,] that is, gluish, clam∣mie, and such as was to be cut with a knife. But that the same maner of Eating, by Chewing, was altered in the Apostolicall or Primitive times, is not read of by any Canon; yea or yet Admonition of any one Father in the Church, whether Greek, or Latine: among whom, Saint Augustine called the maner of eating, a* 1.19 Pressing the Sacrament with the Teeth. That also Chewing continued in the Romish Church till a Thousand and fifty yeares after Christ, is not obscurely implyed in the for∣mer tenor of the Recantation of Berengarius, prescribed by the [ 20] same Church; which was to eat (as you have heard) By tearing it with teeth. And lastly, that this hath since continued the or∣dinary Custome of the same Church, is as evident by your Car∣dinall Alan, and Canus,* 1.20 who have defended the maner of Ea∣ting, by Tearing. Nor was Swallowing prescribed by any untill that the queazie stomaches of yourr 1.21 Jesuites, not enduring Chewing, perswaded the Contrary. Which kinds of Eating, whether by Chewing; or Swallowing of Christs Flesh, being both Orall, none can deny to have beene the opinion of thes 1.22 Ca∣pernaites. First of Chewing; and then afterwards of Swallow∣ing [ 30] in the sixt Chapter following, in it's due place.

That the Corporall and Orall Eating of Christs Flesh is a Capernaiticall Heresie, is proved by the Doctrine of Ancient Fathers. SECT. V.

[ 40] SOmetime do Ancient Fathers point out the Error of the Ca∣pernaites, set downe Iohn 6. concerning their false inter∣preting the words of Christ, when hee speaketh of Eating his Flesh, which they understood literally. But this literall sense a 1.23 Origen calleth a Killing letter, that is, a pernicious interpre∣tation,

even as of that other Scripture [Hee that hath not a Sword, let him buy one: &c.] but this latter is altogether Figu∣rative, as you know, and hath a Spirituall understanding, there∣fore the former is Figurative also.

Athanasiusb 1.24 confuting the Capernaiticall conceipt of Corpo∣rall Eating of Christs Flesh, will have us to observe, that Christ after hee spake of his Flesh, did forth-with make mention of his Ascension into Heaven, but why? That Christ might thereby draw their thoughts from the bodily sense, namely, of Eating it Corporally upon Earth, which is your Romish sense. {fleur-de-lys} His [ 10] Reason, Reduced into Logicall forme, must have beene this, against the Capernaites (who imagined a Carnall Eating of Christs Flesh.) That which was to ascend into Heaven, could not be eaten Corporally on Earth: But Christ sayd that his Bo∣dy should ascend into Heaven. And therefore signified thereby that hee could not be eaten upon Earth; which ought to have beene a Satisfactory reason and Answere to the Capernaites themselves. {fleur-de-lys}

Tertullian likewise giveth the reason of Christs saying, [It is the Spirit which quickeneth] because the Capernaites so under∣stood [ 20] the words of Christs speech of Eating his Flesh, As if (saithc 1.25 Tertullian) Christ had truly determined to give his Flesh to be eaten. Therefore it was their Errour to dreame of a truly Corporall Eating.d 1.26 Augustine, out of the sixt of Iohn, bring∣eth in Christ expounding his owne meaning of Eating his Flesh, and saying, You are not to eate this flesh which you see, I have com∣mended unto you a Sacrament, which being Spiritually understood shall revive you. Plainely denying it to be Christs Body which is Eaten Orally; and then affirming it to be the Sacrament of his Body: and as plainely calling the maner of Corporall Eating, A [ 30] pressing of Bread with the teeth. Wee say Bread, not the Body of Christ. For, when hee cometh to our Eating of Christs flesh, hee exempteth the Corporall Instruments, and requireth only the Spirituall, saying,e 1.27 Why preparest thou thy Tooth? It is then no Corporall Eating: and hee addeth; Believe, and thou hast eaten. Saint Augustine goeth on, and knowing that Cor∣porall Eating of any thing doth inferre a Chewing, by dividing the thing eaten into parts (as your owne Iesuit hath* 1.28 confessed) lest wee should understand this properly, hee teacheth us to sayf 1.29 Christ is not divided into parts. Contrarily, when [ 40] wee speake Sacramentally, that is, Figuratively, and improper∣ly, hee will have us to grant that Christ his Body is divided in this Sacrament, but remayneth whole in Heaven.

Say now; will you say that Christs Body is Divided by your Eating the Eucharist, in a literall sense? your owne Iesuits have abhorred to thinke so. And dare you not say that in Eating this Sacrament you do Divide Christs Body, in a literall sense? then are you to abhorre your Romish Literall Exposition of Christs speech, which cannot but necessarily inferr a proper Dividing of the flesh of Christ.

{fleur-de-lys} Wee may not conceale the Evasion, which your Dispu∣ters have devised, for blunting the Di••t of this notable Sen∣tence. [ 10] You see not the same Body (saith Saint Augustin)1 1.30 That is (say they) not after the same maner (namely) not in a visible and mortall shape. So they. Than which Exposition what can be more extravagant, by skipping from the Predicament of Substance, to the Predicament of Quality? You shall not eat the same Body (saith Saint Augustine) What then shall they eat? Hee addeth, I have commended to you a Sacrament to be eaten. Therefore the Opposition used by Saint Augu∣stine, is to Distinguish betweene Christs Body, and the Sa∣crament of Bread; as betweene Substance, and Substance; [ 20] for hee sayd not to eat his Body As you see it, to signify the maner of Eating invisibly: but you are not to eat That which you see; as denying Christs Body to be the matter of their Sight; even as Saint Augustine doth often expresse him∣selfe, as well in that place where hee called his Body, The Bread, the Lord: and the Sacrament, The Bread of the Lord: like as your owne2 1.31 Schoolemen discerned his meaning in the other words, of Eating▪ as yet not making parts of his Body, but of the Sacrament of his Body. {fleur-de-lys}

Lastly, do but call to mind Saint* 1.32 Augustines Observation [ 30] (just the same with the now-Cited Testimony of Athanasius) to wit, Christs mention of his Ascension in his Body from Earth, lest that they might conceive of a Carnall Eating of his flesh; and these Premises will fully manifest, that Saint Augustines Faith was farre differing from the now Romish, as Heaven is distant from Earth. Wee still stand unto Christs Qualifica∣tion of his owne speech, when hee condemned all Carnall sense of Eating his flesh, saying thereof, The flesh profiteth no∣thing, &c.

For Conclusion of this Point, you may take unto you the [ 40] Commentary of Sainti 1.33 Chrysostome, as followeth; Did not Christ therefore speake of his flesh? farre be it from us (saith hee) so to thinke! for how shall that flesh not profit, without which none can have life? but in saying [The flesh profiteth nothing] is meant

the carnall understanding of the words of Christ. And that you may know how absolutely hee abandoneth all carnall under∣standing of Christs words, of Eating his flesh, hee sayth, They have no fleshly, or naturall Consequence at all. So hee. Ergo, say wee (to the Confutation of your Romish Beliefe) no Corporall touch of Christ in your mouths, no Corporall Eating with your teeth, no Corporall Swallowing downe your throat; how much less any Corporall mixture in your Bellies or Guts, as your Romane * 1.34 Church professeth. [ 10]

CHALLENGE.

WHether therefore the Capernaites though to eate Christs Flesh raw, or roasted; torne, or whole; dead, or alive; seeing that every Corporall Eating thereof, properly taken, is by the Fathers held as Carnall and Capernaiticall, it cannot be that the Romish maner of Eating should accord, in the Judgement of Antiquity, with the Doctrine of Christ. Notwithstan∣ding you cite us to appeare before the Tribunall of Antiquity, [ 20] by objecting Counter-Testimonies of Ancient Fathers; and wee are as willing to give you Answering.

The Extreme Vnconscionablenesse of Romish Disputers, in wrest∣ing the Figurative Phrases of Ancient Fathers to their Orall maner of Receiving the Bodie of Christ, proved by just eviden∣ces out of the Fathers [ 30] themselves. SECT. VI.

IT is a miserable thing to see how your Authors delude their Readers, by obtruding upon them the Sentences of Fa∣thers in a literall sense, against the evident Expressions of the same Fathers to the Contrary. I.k 1.35 Origen (say you) will have the Communicant to thinke himselfe unworthy, that the Lord should enter under the roofe of his mouth. Right, hee saith so, but in the same sense wherein hee equivalently sayd, that Hee who entertaineth a Bishop and Spirituall Pastor, must know [ 40] that now Christ entreth under his roofe, namely, Christ, Figura∣tively. II. Chrysostome (who speaketh in the highest straine) saith thatl 1.36 Wee see, touch, eate, and teare with our teeth the

Flesh of Christ. True, but, to note that hee spa••e it in a Rhetoricall & Figurative sense, he equivalently saith also in the same place; Our tongues are made red with his Blood. And elsewhere, to put all out of question;* 1.37 These (saith he) are Spirituall, and containe no Carnall thing. Yet what need you our Comment? Your Josuit Maldonate would haue gladly prevented us,3 1.38 The words of Chrysostome (saith hee) of tearing the Flesh of Christ, cannot be o∣therwise understood, than Sacramentally. Euen he, which concluded but now, that to say* 1.39 We eat Christs Flesh, properly, is a false pro∣position. [ 10] {fleur-de-lys} And touching the other Phrase, S. Augustine as Em∣phatically of Baptisme,4 1.40 It is red with the Blood of Christ. {fleur-de-lys}

III. Gaudentius (say you) saitho 1.41 We receive the Body which Christ reacheth, making of Bread his Body. We grant he sayd so, but hee interpreteth himselfe, saying; Christ would have our soules sanctified with the Image of his Passion. Againe, scan but his former words, Christ made his Body [de Pane, of Bread] in the literall Sense, and it will infer a Body of Christ not made of the flesh of the Virgin. IV. Butp 1.42 Augustine teacheth that We receive the Body of Christ both with heart and mouth. Which yourq 1.43 Ob∣jector [ 20] noteth, as being very not able for the Orall Receiving, Cor∣porally; albeit the same S. Augustine immediatly expresseth, that this, & all other such speeches are to be understood figuratively; and unproperly. V. But Pope Leo is brought in, saying [r 1.44 Gusta∣mus] Wee tast with our Flesh the Flesh of Christ. Nay, but you have corrupted his Saying, for his word is [Gestamus] We beare or carrie it, (namely) by being Baptized (as there is expressed) whereof the Apostle sayd; You have put on Christ. VI. But Pope Gregorie (say you) saith;s 1.45 The Blood of Christ is sprinkled upon both Posts, when we receive it both with heart and mouth. Which (we say) he spake with the same Impropriety of speech, wherein he addeth equivalently, that The Blood of Christ is sprinkled upon [ 30] the upper postes, when wee carry in our fore-heads (by Baptisme) the Signe of the Crosse. VII. Butt 1.46 None receiveth (saith Hesychius) save hee that perceiveth the truth of his Blood. But how? even as hee himselfe there addeth, By receiving the memory of his Passion.

{fleur-de-lys} In all the former Sentences of Saint Augustine, Pope Leo, and Pope Gregorie, all that wee reade of is, that the Body of Christ is Received in the Sacrament, not onely with the heart, or by Faith; but also with the mouth. And so will any Protestant affirme, not only in the same words of the Fathers, but also in their owne genuine Sense: if Saint Augustine, who is ob∣jected in the first place, may interp••et his other Contests, who (in a Section before) sayes, as you have heard, that Bread is called Christs Body, not in the Truth of the things, namely, of propriety of speech, according to the letter, but [ 10] in a Significant mysterie, or Mysticall Signification. To sig∣nifie unto us that Christs Body is in our heart Really, and in our mouths Sacramentally. {fleur-de-lys}

VIII. But Optatus tels usu 1.47 that The members of Christ are upon the Altar: And that The Altar is the Seat of his Body and Blood: and that it is an bainous thing to breake the Chalices of the Blood of Christ, &c. Wee grant these to be the Phrases of Optatus, indeed, which you have objected: but, alas! my Ma∣sters, will you never learne the Dialect of Ancient Fathers, af∣ter so many examples, as it were lights, to illuminate your [ 20] judgements? Wherein (as other Fathers have done) Optatus will instruct you in his owne language, who presently after in∣veighing against the same Donatists, saith; Christ is now beaten by you on the Altar. So hee; by the Hyperbole making Christ to be beaten, wherewith hee sayd Christ was seated on the Altar. Yea and that the Members of Christ are carried also on the same Altars: meaning thereby the Faithfull Communicants, as is confessed by your owne* 1.48 Bishop (in the margin.) Namely in the same Rhetoricall sense, wherwithx 1.49 Augustine sayd of all the Faithfull Christian Communicants: You are on the Table; [ 30] you are in the Cup.

IX. Augustine doubted not to say of this Vi•••••• word, the Sacrament of Christ,y 1.50 The Lords Blood is po••••ed out into the mouthes of the faithfull. And Hierome is as bold to say of the audible word of God, that when it is preachedz 1.51 The Blood of Christ (by it) is powred into the eares of the Hearers.

Mastera 1.52 Brerly would thinke much not to be suffered to put in his Vie, in the name of Cyprian; Wee are joyned with his Blood, not onely outwardly, 'but also inwardly our soules are for∣tified with the Sprinkling thereof. So Cyprian. What meaneth [ 40] this? not onely outwardly, meaning in Body (saith Master Brerely, and addeth) which convinceth our Bodliy Receiving ther∣of

So hee. From the same Cyprian, who, in the same place, saith in the same style,b 1.53 Wee cleave to his Crosse, sucke his Blood, and fixe our tongues within the wounds of our Redeemer, which are all Sacramentall, Allegoricall, and Tropologicall Phra∣ses; as Cyprian will clearely expresse himselfe, in respect of our outward man, and spiritually of the inward. Wee shall de∣sire Cyprian to be Moderator betweene us in this question, be∣fore wee come to an end of this Booke.

CHALLENGE.

[ 10] BY this time it may appeare that all your so serious and ex∣quisite Collections out of the Fathers, for proofe of a Corporall presence of Christ in this Sacrament, and Vnion with the Partakers thereof, are found by this Encounter of just Pa∣rallels, to be indeed the idle imagination of your Teachers, and the erroneous Intoxications of all their Disciples, who yeeld assent unto them. For to interpret the Figurative spee∣ches of the Fathers literally, is all one, as to sticke Goose-fea∣thers in their Caps, and plainely to befoole them; by making [ 20] them of all others the most egregiously absurd (as you have al∣ready heard,) and no lesse fond in the outward letter, than are these others that follow; (to wit) of Gaudentius;c 1.54 Wee are commanded to eate the head of Christ's Deity, with the feete of his Incarnation. Or the saying of Saint Hierome;d 1.55 When Christ sayd, Hee that drinketh my Blood, although it may be understood in a Mystery, yet the truer blood (saith hee) is the word of Scrip∣ture. Or as before him, Origen;e 1.56 Wee drinke the Blood of Christ (saith hee) not onely by the rite of a Sacrament, but also in receiving his word, whereof it is sayd, My words are Spirit and [ 30] Life. So they.

And so just Cause have wee to complaine of the Vnconsci∣onablenesse of your Objectors, by their so often abusing the Testimonies of these holy Fathers; insomuch that you had need of the often Admonition of your owne Senensis:f 1.57 I have often given warning (saith hee) that the Sayings of Fathers be not urged in the rigidnesse of their words, because they use to speake many times HYPERBOLICALLY, and in excesse, being ei∣ther transported by the vehemency of their Affections, or carried with the Current of their Speech. So hee. {fleur-de-lys} Thus have wee [ 40] satisfied the objected Testimonies of the Fathers, by the Fa∣thers owne Equivalent Phrases and Expressions; All which challenge your Objectours of Vnconscionablenesse, for alleging them contrary to their owne Sense. Our next Section of Vnconscionablenesse will pierce deeper, by pro∣ving that you have alleged the fore-sayd Testimonies of the Fathers against your owne more direct, and free Con∣fessions.

The Vnconscionablenesse of the Romish Disputers, in Object∣ing the former Testimonies of Ancient Fathers: from the Confessions of the Romish Doctors themselves. SECT. VII.

THis Section is to be divided into two Classes of Authors: One is of the Sayings of the Fathers, which you have [ 10] earnestly objected: And the other must be of the Confessi∣ons of your owne Doctors, as well Iesuites as others, by whom the literall sense of the same Sayings and Phrases of the Fathers, are as liberally and expresly rejected. The Termes of the Fathers, which have beene alleged in the two former Sections were of these kinds; to wit, Christs Body, received in this Sacrament, is Tasted, Divided, Broken, Torne with the Teeth; And his Blood Sprinkled, and Powred into our mouths, and Drunken. If any Protestant should say that these speeches of the Fathers, are all Improper & Figurative, [ 20] and therfore prove not your Conclusion (which is, that they meant Really a Corporall presence of Christ in this Sacrament) you would say that he interpreted the sayings of the same Or∣thodox Fathers falsly & Heretically, according to your maner of phrasing and en••tyling Protestants, to make their Answer•• seeme Odious. Wherefore wee now crave leave of you that wee may beleeve your owne Doctors themselves, from their owne Confessions, (See the Margin:) wee meane such, who, without exception, are privileged in your Church. By name, Lumbard, Aquinas, Alphonsus de Castr••, [ 30] together with your Jesuites Bellarmine, Suarez, Maldonate, Salmeron, Sa, Vasquez, Costerus, and others, all which tell us* 1.58 Respectively. I. Of [Taste.] Wee cannot say that one doth Taste of Christs Body properly, but by a Figure. II. Of [Dividing.] Christ, in this Sacrament, is whole in every part thereof, and cannot be Divided; because hee is impartible. III. Of [Broken.] Christs Body is not sayd to be Broken in it selfe, but onely in the Sacrament of Bread; and to say that Christs Body is properly Broken, were a false speech, and not agree∣able to Christs Body. IV. Of [Tearing.] Christs Bodie [ 40]

(say they) cannot be sayd to be Torne, but onely Tropically, be∣cause it is not Divisible: and to say that your Church of Rome holds that Christs Body is Torne with the teeth of the Commu∣nicants, is Blasphemous. V. Of [Eating.] The Body of Christ is not absolutely Eaten, because if absolutely Eaten, then should it be torne with the Teeth, and if so, then also divided into parts: It is therefore sayd to be torne, by a Figure, because the formes of Bread are torne with the Teeth. Of the VI, and VII. [Sprinkling, and Powring out of Blood.] Those [ 10] are not to be attributed to Christs Blood in the Sacrament; be∣cause these betoken a Shedding thereof, which is a Separation of it from his Body, which was never but once on the Crosse; nor is it properly Drunken. So they. That is to say; So have they Objected the Sentences of the Fathers: and So have they answered: and consequently So have also confu∣ted themselves. {fleur-de-lys}

Notes

• a 1.1

  Baron. An. 1059. num. 11. Eodem An∣no Concilium cele∣bratum est sub Ni∣colao secundo Ge∣nerale Romae in La∣terano, ad quod reus dicturus causam Be∣rengarius Archidia∣conus Andegavens. praesente Nicolao, & coram centum trede∣cim. Episcopis Con∣fessionem jurejuran∣do firmavit.—Quibus verbis con∣ceptum fuit ejusmo∣di Berengarij jusju∣randum, cum in ple∣no Cōcillo detestatus est errorem▪ fidemque Catholicam profes∣sus—Ego Beren∣garius—ore & corde profiteor me eam fidem tenere, quam venerabilis Pa∣pa Nicolaus, & haec sancta Synodus te∣nendam tradidit. Pa∣nem & vinum post consecrationem non solùm Sacramentum, sed etiam verum corpus & sanguinem Domini nostri Iesu Christi esse, & sensualiter non solùm Sacramento, sed in veritate manibus Sacerdotum tractari, frangi, & fidelium dentibus atteri—Hoc jusjurandum, ab Humbreto Episcopo ••a••d. scriptum, ab ipso Papa, universoque Concilio recognitum atque approbatum antea fuerat. Haec ex Lanfranco—Nicolaus Papa scriptum Ius••i∣randum inisit per omnes urbes Italiae, Galliae, Germaniae, & ad quaecunque loca, quo fama Berengari•• per∣venire potuit. Hactenus Baronius.
• b 1.2

  Ad perpetuam rei memoriam, &c. Bulla P. ante Gratian. Extat in Decret. de Consecrat. Dist. 2. C. Ego Berengarius.
• c 1.3

  Waldensis, Ruardus, Scotus sine ulla distincti∣one has locutiones protulerunt, nempe, ita contrectari, manibus frangi, dentibus teri, propriè dici de Corpo∣it Christi, dicere visi sunt. Suarez. Ies. Tom. 3. Disp. 47. Sect. 4. §. Prima quae.
• d 1.4

  Quod si corpus Christi in Eucharistia editur, certe frangi∣tur, dentibus{que} fide∣lium teritur; utrum∣que enim cibo, quem edimus, & conjun∣ctum & proprium. Can. loc. Theol. lib. 5. ca. ult. sub finem.
• e 1.5

  Tam miro mo∣do corpus Christi connectitur specie∣bus, ut unum ex ambobus fiat Sacra∣mentum—Ex hoc sequitur, sicut antea per eadem panis, ita nunc corpus Christi à nobis contrectari, manducari, carni no∣strae immisceri, den∣tibusque teri; & hoc vel illo loco & vase collocari. Quae om∣nia sive per se, sive pe•• Accidens corpori Christi in Sacramen∣to competāt, nihil re∣fert, modo certa fide credamus haec tam vere & propriae fieri ac dici circa corpus Christi, quam si in propria specie esset, & non minus quam si in ipso panc fi••∣rent, non minus quā Crucifixio, &c. at∣tribuuntur Domino Deo in Scriptura, propter conjunctam humanitatem in eadē Hypostasi. Alan. Car∣din. lib. 1. de Euch. cap. 37. pag. 435.
• 1 1.6

  Innocent. lib. 3. de offic. Missae. cap. 21. Dicamus ergo quod forma panis frangitur & ••atteritur, sed corpus Christi sumitur & comeditur. Ea quae notant corrupti∣onem, referentes ad formam panis: ea vero quae notant acceptionem, ad Corpus Christi.
• g 1.7

  Hoc Con∣cilium Generale fuit.—Et haec Abjuratio apertissime significat rem à Concilio definitam sub Anathe∣mate: nec anathematizantur nisi Haereses damnatae ab Ecclesia. Bellarmin. lib. 3. de Euch. cap. 21. §. Primum,
• h 1.8

  In his Rejoynd. pag. 270.
• i 1.9

  Nullae sunt exactiores formulae loquendi, in materia fidei, quam eae quibus utuntur ij, qui Haeresin abiurant. Bellar. lib. 2. de Imag. Sanct. cap. 21. §. Secundo nulla.
• k 1.10

  Calvin. lib. 2. [ 40] Defens. Sacram. Nonne centum potius mortes prae optandae sunt, quam ut quis tanti Sacrificij monstro se im∣plicet? pag. 25.
• l 1.11

  Caro Christi, dum in hoc Sacra∣mento manducatur, non dentibus atteri∣tur, quia tangi ne∣quit, est{que} immorta∣lis & impartibilis. Manducatio autem realis requirit conta∣ctum rei edendae, ut possit dividi & trans∣mutari. Quod hic de Corpore Christi fie∣ri nequit. Salme••on. Ies. Tom. 9. Tract. 20. pag. 136▪
• m 1.12

  Si de ratione manduc••tionis esset attritio dentibus fa∣cta, Dico, Christi corpus vere & proprie manducati, etiam corpore in Euchari∣stia, non quod attri∣tio est necessaria ad manducationem, sa∣tis est enim transmis∣sio in stomachum deglut••endo Sin verò attritio dentibus fa∣cta sit de ratione manducationis: Dico Christi Corpus pro∣prie manducari, non tropice: non enim dicimus corpus Chri∣sti, absolute mandu∣cari, sed manducator sub specie panis: quae sententia significat species manducari vi∣sibiliter & sensibili∣ter, ac promde der∣tibus atteri. Bellarm. lib. 1. de Euch. ca. 11. §. Respon. Corpus.
• n 1.13

  Frangi, me∣taphorica, & non propria locutio est, colligitur ex Thoma, qu. 77. Art. 7. & patet, quia fractio proprie & in rigore significat di∣visionem & discontinuationem partium: quae constat non fieri in partibus corporis Christi, Suarez in Thom. qu. 75. Disp. 47. Art. 1. §. 4.
• * 1.14

  Canus, see in the former Section.
• o 1.15

  Si propriè loqui velimus falsae sunt hae propositiones, Corpus Christi manducatur a nobis, Corpus Christi devoratur, Corpus Christi frangi∣tur, quia ipsi modi, qui his verbis significantur, non conveniunt Copori Christi, quod est in hoc Sacramento: sed hae sunt verae, Recipitur à nobis, sumitur à nobis. Maldon. Ies. Tom. 1. de Sacram. Tract. de Euch. pag. 144. Verè sumitur, sed non atteritur. Ibid. pag. 143.
• p 1.16

  Nisi sanè in∣telligas verba Beren∣garij, in majorem Haeresin incides quā Ipse fuerit. Igitur omnia referas ad spe∣cies ipsas, &c. Gloss. apud Gratian. de Con∣secrat. Dist. 2. c. Ego Berengarius.
• q 1.17

  Ob. Scoto-Britannus: Apud Pontificios—corpus Christi Cyclopum dentibus teri. Resp. Dansqueius Theolog. Canon. in Scuto B. Mariae Aspricollis. An verò mortales artus Corporis Christi dentibus teri ore blasphemo, mente nequissimâ potes comprobare? non magis id facias quàm Caiphas, cùm tunicam à pectore laceravit.
• * 1.18

  Suarez. See above, Booke 1. Cap. 1. Sect. 4.
• * 1.19

  See above, cap. 2. Sect. 9.
• * 1.20

  See above in the former Section.
• r 1.21

  Hostiam sa∣livâ reverenter lique∣factam in corpus di∣mittat: non est enim dentibus terenda, vel palato admovenda, sed ante ablutionis sumptionem degluti∣enda. Coster. Ies. In∣stitut. lib 1 cap. 5.
• s 1.22

  Nimis carnaliter intelligebant (Discipuli Capernaitae) credentes ejus carnem comedi oportere, sicut ede∣bantur animalium carnes, quae dentibus conteruntur. Madridius. Ies. de frequenti usu Eucharistiae, cap. 4.
• a 1.23

  Origen. Hom. 7. in Levit. pag. 141. [Nisi manducaveritis carnem meam] Si se∣cundum literam se∣quaris hoc: ipsum quod dictum est, oc∣cidit haec litera: vis tibi aliam proferam ex Evangelio literam quae occidit, [Qui non habet, inquit, gladium, vendat tunicam, & emat gladium] Si vero spiritualiter, non occidit, sed est in eo spiritus vivificans.
• b 1.24

  Athanas. Tract. in illa verba. [Quicun∣que dixerit verbum in filium hominis, &c] Quod hominibus corpus suffecisset ad cibum, ut universis mundi alimonia fie∣ret. Sed propterea ascensionis suae me∣minit, ut eos a cor∣porali intellectu ab∣straheret,—Quae locutus sum (inquit) spiritus sunt & vita, id est, corpus in ci∣bum dabitur, ut spiri∣tualiter unicuique tri∣buatur, & fiat sin∣gulis praeservatio ad Resurrectionem.
• c 1.25

  Tertul. de Ca∣pernaitis. Quia du∣rum & intolerabile existimarunt sermo∣nem, quasi vere car∣nem suam illis eden∣dam determinasset, praemisit, [Spiritus est qui vivificat] lib. de Resurrect. carnis.
• d 1.26

  Aug. in Iob 6. [Non moritur] Non qui panem premit dente, sed qui man ducat in Corde. Tract. 26.—Idem in Psal. 98. Spirituali∣ter intelligite, non Hoc corpus, quod vi∣detis, manducaturi estit, & bibituri san∣guinem illum, quem fusuri sunt, qui me crucifigent: Sacra∣mentum commen∣davi vobis, spiritua∣liter intellectum vi∣vificabit vos.
• e 1.27

  Aug. apud Gratian. de Conse∣crat. 〈◊〉〈◊〉 2. Vt quid. Quid pa•••• dentem & ventrem? crede & manducasti. Ex Aug. de remed. 〈◊〉〈◊〉 §. ut quid.
• * 1.28

  See above, Booke 5. cap. ••. §. 2.
• f 1.29

  Idem rursus apud Gra∣tiam ibid. Christus manducatus vivit; quia resurre••t it occi••us: nec, quando mandu••••us, partes de illo faci∣mus, & qu••dem Sacramento id ••it: no••ut fideles quemadmodum manducent carnem Christi, per parte•• man∣ducatur in Sacramentis m••net integer c••••lo & in corde. Ex Aug. Serm. de verbis Evangeli••.
• 1 1.30

  Bellarm. lib. 2, de Eucharist cap. 24. ••uxtà Lanfrancum. Resp. non Idem cor∣pus, id est, non èo∣dem modo, non in specie visibili aut mortali; Idem quo∣ad substantiam, non Idem quoad modum.
• 2 1.31

  Gabriel Bi••l, Lect. 80. lit. n. Non, cum manducamus, partes de illo faci∣mus, & quidem in Sacramento id fit: intelligit nos non partē corporis Chri∣sti sumer••e, sed Sacra∣menti.
• * 1.32

  See above Chap. §. 2. 〈◊〉〈◊〉
• i 1.33

  Chrysost. in Io∣han. 6. (Gracè) Ho∣mi. 47. (Latinè) Ho∣mil. 46. [Verba, quae ego locutus sum, Spi∣ritus & Vita.] Su••ri∣tus, hoc est, Spiritus alia, hoc enim nihil carnale, nullam consequentiam carnalem habentia: [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈◊〉〈◊〉 to non prodest quicquam.] Quid hoc? nunc de ipsa carne dixit? absit, sed pro carnaliter•• audite de ijs, qui carnaliter accipiunt quae dicuntur—Quomodo non prodest quicquam caro, sine qua nemo potest ri∣vere? vide quod non de carne, sed de carnali auditione dictum est.
• * 1.34

  See Chapt. 6. Sect. ••. following.
• k 1.35

  Origen. Hom. 5. 〈◊〉〈◊〉 divers. Script. Lo∣ca. Sub tectum tuam ingreditur, imitare Centurionem, & dic non sum dignus, Do∣mine, &c. Objic. Bell. lib. 2. de Euch. cap. 8. Non vidi Adversari∣orum Responsum ad hoc. [Yea Resp. Orig. ibid.] Intrat nunc Dominus sub tectum credentium duplici figurâ seu more; quā∣•••• enim sancti Ec∣clesiarum A••••istites sub tectum tuum 〈◊〉〈◊〉, tunc ibidem Dominus per cos ingreditur, & tu sic existimes, tanquam Dominum suscipiendum. [The•• followeth the other figure.] Cum hic sanctus cibus, & incorruptibile epulum, &c.
• l 1.36

  Chrysost. Hom. 60. ad Pop. Antioch. Mul••i dicunt se velle videro ejus formam, ipse concedit, non tantum videre, sed & tangere, & monducare, & dentibus terere. So Chrys••t. ibid. Lingua rubescit sanguine Christi. Et lib. 3. de Sacerd••••io, & ••om. 47. in Ioh. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Spiritualia sunt.
• * 1.37

  See his testi∣monie in the former Section at (i)
• 3 1.38

  Dentibus te∣ri, quemadmodum Chrysost. locu••us est, haec non postunt nis•• Sacramento tenus in∣telligt, non propri••. Maldon. Ies. in Matt. 26. 26.
• * 1.39

  See above, Ch. 4. Sect. 2.
• 4 1.40

  Aug. in Ioh. Tract. 11. Vnde rubet Baptismus, nisi Chri∣sti sangu••e conse∣cratus?
• o 1.41

  Gaudent Pro∣misit corpus suum; por••igit tibi corpus suum, corpu•• accipis, De pane fecit corpus proprium, &c. Obj. Bellar lib. 2. de Euch. cap. 21. [Albeit a lit∣tle after upon these words. Nist mandu∣caveritis:] Volu••t Christus animas no∣stras precioso suo sanguine sancti••icari•• per imaginem preti∣osae passionis, qu•• omnes fideles populi exempla passio••s ante oculos h••bentes quotidie gerentes in manibus, & ore su∣mentes ac pectore, redemptionis nostrae opas indelebili me∣mo••â teneamus. Gandent. Tract. 2. de Ratione Sacramento∣rum.
• p 1.42

  Aug lib. •• Con. adver. Legist Proph. cap. 9. Christum sanguinem dantem, fideli corde ac ore suscipmus. Ob. Bella••. quo supra cap. 24 §. In Sexto.
• q 1.43

  Notandum, non corde tantum, sed etiam ore dici—Bellar. Ibid. [yet it followeth immediatly in S. Au∣gustine, giving this generall Rule for such Say••ngs••] Agi in omnibus Scripturis secundùm sanae fidei regulam, ••igu∣rativè dictum vel factum si quid exponitur de quibus••ibet rebus & verbis, quae in sacris paginis continentur, ex∣positio illa du••atur, &c. [Teaching in all other Scriptures (as in this) a figurative sense, wherein any matter of Horror, or Turpitude may seeme to be contained]
• r 1.44

  Leo Ser•• 14. de passione Christi. Ipsum per omnia & spiritu & catne gustemus. Ob Bellar. quo supra, cap. 28. [Gustemu••••, pro Gestamus; for hee speakes of Baptisme lawfully administred, where by we are said to put on Christ, Gal. 3. By which, saith hee, Corpus regenerati fiat [ 40] caro Crucisixi. Other places objected out of Leo wee grant, as Serm. 6. de 〈◊〉〈◊〉. 7. Hoc ore sumitur, quod cord••. creditur: And so say we; Ore, Sacramentally]
• s 1.45

  Greg Papa Hom. 22. in Evang. Qui sanguis super ••••••∣que postem ponitur, quando non solum ore corpous, sed etiam ore cordis hauritur. Ob. Rollar. lib 2 de Euch. cap. 23. [But Gregorie a little after of Baptisme,] Et in superlim nare domus agni sanguinem po••imus, quia crucem illius passionis in fronte portamus.
• t 1.46

  Isych. l. 6. in Levit. c. ••2 Per ignorantiam percipit, qui nescit quia corpus hoc & sanguis est secundùm veritatem, &c. Ob. Bellar quo supra [Yet the same Isych. lib. ••. in Levit. cap. ••. Carnem aptam cibo feclt post passione••: si enim non fui••••et crucifi••us, sacrificium ejus corporis mini∣me concederemus, comedimus autem nunc cibum su••ences memoriam passionis.
• u 1.47

  Optat. Mile∣vit. lib. 6. contr. Par∣men. In Altaribus Christi membra sunt portata—Altare sedes est corporis & sanguinis Christi—Immane facinus quando fregistis cali∣ces sanguinis Christi. Obijcit Bellarm. quo supra. Albeit the same Optatus paulò post; Iudaeos estis imitati, illi injecerunt manus Christo, à vobis pas∣sus est in Altari. Idem. Ibidem. Altaria, in quibus membra Christi portata sunt.—Paulò post; Dum impiè persequimini manus nostras illic, ubi corpus Christi habitabat, fecistis & vestras. Hoc modo Iudaeos imitati estis, illi injecerunt manus Christo in cruce, à vobis passus est in Altari.
• * 1.48

  Gabriel. Al∣bispin. Episc. Aureli∣ens. Not. in illud Ca∣put [Membra Chri∣sti.] Praeter corpus Christi, quod in Al∣tari offertur, fideles etiam qui cum eo corpore uniti & adu∣nati sunt, offeruntur. [〈◊〉〈◊〉 nostras.] Id est, Sacrificia nostra. [Fecistis & vestras.] Id est Sacrificia vestra.
• x 1.49

  Aug. Vos estis in Calice, vos estis in mensa. Teste Beda in 1. Cor. 10.
• y 1.50

  De Consecrat. Dist. 2. Can. Cùm frangitur.—Dum sanguis de ca∣lice in or•• fidelium funditur. Aug.
• z 1.51

  Hier. in Psal. 147. Quando audimus sermonem Dei, 〈◊〉〈◊〉 Christi & sanguis ejus in auribus fidelium sunditur.
• a 1.52

  Master Brerely. Cyprian. de Coena Dom. Christus pincer∣na porrexit hoc p••culum, & docuit, ut non solùm exterius hoc sanguine frueremur, sed & inte••ius asp••isione omnipotenti animâ muniremur. Liturg. Tract. 2. §. 2. Subd. 4.
• b 1.53

  Cyprian, paulò post. Cruci haeremus, sanguinem sugimus, & intra ipsa Redemp∣ptoris vulnera figi∣mus linguam, &c.
• c 1.54

  Gaudent. Tract. 2. Jubemur Caput Divinitatis e∣jus cum pedibus In∣carnationis mandu∣care.
• d 1.55

  Hier. in Psal. 147. Ego corpus Iesu Evangelium puto—Et cum dicit [Qui bibit sanguinem me∣um] licet in mysterio possit intelligi, ta∣men verius sanguis ejus, sermo scriptura∣rum est.
• e 1.56

  Origen. in Numb. 23. Hom. 16. Bibere dicimur san∣guinem Christi, non solum Sacramento∣rum ritu, sed cum Doctrinae ejus verba recipimus, in quibus vita consistit: sicut ipse dicit, Ioh. 6. Ver∣ba mea Spiritus sunt & vita.
• f 1.57

  Saepe monui∣mus non esse Conci∣onatorum verba sem∣per in rigore accipi∣enda: multa enim Declamatores per Hyperbolen enunc••t & inculcant vel oc∣casione persona••um inducti, vel affectuum impetu, vel orationis cursu rapti, Hoc interdum Chrysosto∣mo contigit Sixtu•• Senenfis. Biblioth. lib 6. Annot. 152.
• * 1.58

  See these in the margin following Lu••bard. lib 4. Dist Dist 12. lit. (c) Ve••a fractio non fit in cor∣pore Christi, sed in specie & forma pa∣nis. Maldonat. de Euch. To. 1. Sect. Se∣cundum genus Argu∣mentor. Rat. 2. p. 243. Corpus Christi non vere atteritur, nec vere frangitur. Mal∣don. de Euch. lib. 1. cap. 11. Si a••••ritio actu sit de essentia manducantis, dici Christi Corpus non proprié mandueari, sed Impropr••e & Tropice. Salm••ron. Ies. Tom. 9. Tract. 20. Dici Christum non de••••tibus atteri, est enim impartibilis, manducat••o autem realis requirit, ut posset Dividi. Su••rez Ies. in 3. Tho. qu. 75. Disp. 47. Art. 1. §. 4. Frangi metaphorica, non propria locutio est, ut colligitur ex Tho. qu. 77. Art. 7. quià fractio propriè significat divisionem et discontinuationem partium, quam con∣stat non fieri in cor∣pore Christi. Maldon. Ies. Si proprie loqui velimus, falsae sunt istae propositiones, Corpus Christi manducatur a nobis, teritur, frangitur, quia non convenire corpori Christi, sed Sacramento teri—intelligi, quia non proprie Christus frangitur, sed Sacramentum. So he. Lib de Sacramento in genere To. ••. §. Qua propter. Vasquez Ies. in 3. Tho 〈◊〉〈◊〉. 76. 〈◊〉〈◊〉. 7. Disp 193. Cap. 2. Hae 〈◊〉〈◊〉 ratione Specierum Christo per figuram tribuuntur, quae referuntur ad aliquem sensum, vel etiam ad manducationem, quae etiam in 〈◊〉〈◊〉 gu••us consistit—Rursus, Ratione specierum manducari dicitur, nequè enim manducare solum denotat actionem secundum motum quoad locum, sed etiam peculiarem actionem sensut gustus—mand••catio est quaed••m actio praevia quae idem videtu••, arq••cibum dentibus premere. See lib. 6. cap. 1. §. 4. Bellor. Costet. Ies. Alphonsus. Mr. Brereley. See above Booke 2. Cap. 2. §. 4. Dansqueius. See above, Booke 5. Cap. 4. Sect. 2. Dicere immortales artus Corporis Christi dentibus teri, oris Blasphemi est, & mentis nequissimae. Dansquelu••. pag. 2. 〈◊〉〈◊〉.