An Antidote Against Popery, Appendix · Chapter 9
CHAPT. IX. Of the Sacramentes,
SECT. I. Of their number, and absolute necessitie of Baptisme.
HEERE-IN (sayeth their owne Cassander) there is no contraversie that there are but two speciall Sacramentes of our salvation,Cassand. cōsult. art. 13 wherein our salvation principallie consisteth, and is comprehended, as speaketh Robertus Tuitiensis, and Hugo de Sancto Victore, to wit, BAPTISME, and the Sacrament of the Bodie and Blood of CHRIST: therefore seeing they acknowledge these two onelie, as Sacramentes properlie so called and necessarie, let vsus first come to their Argumentes, where-by they would establish an absolute necessitie of Baptisme.
IOHN 3.5. Except a man bee borne a newe of water, and of the Spirit, hee cannot enter into the Kingdome of GOD. That is, (say they) except hee bee Baptized.
Aunswere. Their owne Ferus, exponeth this water not to bee that Elementarie water vsed in Baptisme, but Metaphoricalli: thereby to bee vnderstood, the purging vertue (sayeth hee) and efficacie of the spirit of regeneration:Aug. Tract. 6. in Iohan. which Augustine therefore calleth, the invisible water of the Spirit, even as it is sayde elsewhere, Hee shall baptize you with the holie Ghost, and with fire.
But vnderstanding it of Baptisme literallie, (as they would hauehave it) it is to bee meant (sayth Lombard) of these who may, but contemneth to bee baptized. And this is to bee vnderstood (sayeth Carthusian,) if the occasion serue to receaue the Sacrament of Baptisme; otherewyse, the Baptisme of the Spirit sufficeth: else the believing Thiefe on the Grosse, should bee excluded out of Paradise, and manie in the Primitiue Church called Catechumeni, who died in the sayth before they were baptized; yea, some who suffered Martyrdome, should bee excluded lyke-wyse.
Wherefore,Bernard Epict. 77. (worthilie sayeth Bernard) that CHRIST when hee sayde, Hee who believeth, and is baptized, shall bee saved; warilie and watchfullie, hee sayeth not, but hee that is not baptized, shall bee condemned: but onelie, hee that believeth not, shall bee condemned.
Therefore their owne Cassander also concludeth, saying,Cassand, cōsult. art. 9. That it is both agreeable to the judgement of the primitiue Church, and to holie Scriptures,See also Bonavēt in l. 4. Lombard. dist. 4 c. 2. that Infantes dying without Baptisme, may bee and are saved: for if they can not get Baptisme (sayeth hee) being prevented by death, as the fayth of the Church, and of these who offer them to Baptisme is reputed, as their owne fayth; so the will and desire of the Church, and speciallie of the Parentes, to hauehave had them baptized, is accepted for Baptisme, by that mercifull Father who accepteth the will for the deede, and tyeth none to what is impossible, or His owne grace simplie to the externall Sacrament.
SECT. II. Of Transubstantiation, which the Romanists would establish, by these places following.
MATTH. 26.27. Take yee, eate yee, this is my Bodie. Heere (say they) a cleare Text for Transubstantiation.
Aunswere. Cajetane 3 q. 78. art. 1. Suarez, tom. 3 disp. 46.Cardinall Cajetane affirmeth, (as witnesseth Suarez) that these wordes of CHRIST, are not able of themselues to proue Transubstantiation: but that they may bee taken in a Metaphoricall sense, as is evident (sayeth hee) in that example, And the Rocke was CHRIST.
Yea, how CHRIST'S bodie is in the Sacrament, whether by Transubstantiation, or without anie such conversion, (sayth their owne Biell) is not found expressed in the Canon of the BIBLE,Biel in ean Missae lect. 40. Ruffin cont. captivit. Babylon. num. 8. et 9. which made their owne Bishop of Rochester, also ingeniouslie to acknowledge, that it could not bee proved by any Scripture at all.
More-over (sayeth Cardinall de Aliaco) that manner which supposeth the substance of Bread,In 4. sent. q. 6. art. 1. to remaine still is possible, neyther (sayeth hee) is it contrarie to reason, nor to the Authoritie of the BIBLE, yea, more, it is more easie and reasonable to vnderstand.
Bel. de Euch. l. 3. l c. 23.Cardinall Bellarmine lyke-wyse, who bringeth this as the onelie Text, thereby to proue Transubstantiation, yet by the force of Trueth is made to say, It is not altogether improbable, that there is no expresse place of Scripture, which without the Churches determination, can evidentlie inforce a man to admit of Transubstantiation, as Scotus affirmed: for albeit the Scriptures seeme to vsus, (sayeth hee) that they may compell anie, but a refractarie man, to belieue the same: yet it may bee justlie doubted, whether the Text bee cleare anough to inforce it, seeing the most sharpe witted and Learned Men, such as Scotus was, hauehave thought the contrarie (sayeth hee.)
Having now heard themselues, if wee hearken next to the true exposition of the Auncients, which they giuegive thereon,Aug. cont. Adimant. c. 12. Tertul. cont. Marcion. l. 4. c. 40. Eusebius, Libr. 8. demonstrat. Evang. Cap. 1. in sine. Augustine telleth vsus, that the LORD doubted not to say, This is my bodie, when Hee gaue the Signe of His bodie (sayth hee.) Tertullian also sayeth, This is my bodie, that is, the FIGVRE of my bodie. Eusebius in lyke-manner sayth, That CHRIST ordayned His Disciples to vse bread, for the Symbole of His bodie (sayeth hee.)
Theodoret lyke-wyse affirmeth,Theod dial. 1 Immutabilis. That our SAVIOVR honoured the visible signes, with the name of His Bodie and Blood, not changing their nature (sayeth hee,) but adding Grace to Nature.
Gratiam Can. 62. Hoc est &c. Dist. 2. de consecratione.Where-fore also sayeth their Glosse vponupon the Canon Law, The heavenlie Sacrament which truelie representeth CHRIST'S flesh, is called the Bodie of CHRIST, but improperlie.
SECT. III. Of halfe Communion, or With-holding the Cuppe from the people: which the Romanistes would out-face as lawfull, by these places following.
LUKE 24.30. And it came to passe, as Hee sate at meat with them, Hee tooke bread, and blessed it, and brake, and gaue to them. Heere then (say they) Communicating vnderunder one kynde, warranded by the example of CHRIST.
Answere. Pope Gregorie on this place (and with him Eusebius, Gregorie in Evāg. Hom. 23. Eusebius Emiss. Hom. 2. feria 2. paschatis. Beda in Luke 24.Emissenus, and Beda,) showeth, that this was for ordinarie refection. Lyke-wyse (sayeth their owne Carthusian, and with him Lyra) Hee tooke bread, and blessed it, but did not convert it into His bodie, as Hee did at His last Supper, but onelie as His custome was to blesse meat.
Wherefore sayeth their owne Iansenius, Iansenius concord. c. 146.There are some who from hence would take an Argument, to proue, that it is lawfull vnderunder one kynde, to giuegive or receaue the Sacrament of the Eucharist: which opinion is neyther certayne, nor hath likelie-hood of trueth (sayeth hee.)
ACTES 2.4. (and 20.7.) And they continued stedfastlie in the Apostles doctrine and fellowship, and in breaking of bread and Prayers. Heere (say they) Communicating vnderunder one kynde, practised by the holie Apostles.
Answere. Wee graunt, that in both these places of the Actes, by breaking of bread, the celebration of the Sacrament is to bee vnderstood; but denyeth that therefore it was given vnderunder one kynde onelie: because S. LVKE in both places by a figure called Synecdoche, from one part comprehendeth the whole. And this to bee an vsuall forme of speach vsed by the Apostle, in the matter of the Sacrament, wee may see clearlie, 1. COR. 12.13. where it is sayde, Wee hauehave beene all made to drinke into one spirit, the Apostle there reasoning from the Sacramentes, and intending by the vse of them to proue, that wee ought to hauehave a holie vnitie amongst our selues, as members of one mysticall bodie; (as both Cajetane and Salmeron declareth) because by one spirit,Cajet. in 1. Cor. 12.13 Salmeron in 1. Cor. 10.17 wee are all baptized in one bodie (sayeth hee.) And speaking lykewyse of the Sacrament of the Eucharist, hee sayeth, and hauehave beene all made to drinke into one spirit by one spece, Synecdochicallie, meaning the full participation of the Sacrament, both by eating and drinking; else it should follow, that by saying, wee all are made to drinke, that the Cup should bee given to all, and the bread may bee with-holden.
Now that the full participation of the LORD'S Supper, vnderunder both speces, signified by this drinking into one spirit: Theophylact first declareth, saying, It appeareth that the Apostle speaketh of the LORD'S Table; and when hee sayeth, wee all drinke of one spirit, hee did giuegive vsus to vnderstand both, to wit, the Blood and the Flesh (sayeth hee.)
Lyke-wyse (sayeth the Iesuit Iustinian on this place) as in the preceeding Chapter, by one kynde of foode, hee did signifie both: even so heere by one spece, to wit, of drinke, hee would signifie the whole Sacrament.
SECT. IV. Of the Sacrifice of the MASSE, that it is properlie propitiatorie: which the Romanistes stryue to proue, by these places following.
GENESIS 14.18. And Melchizedek King of Salem, offered vp Bread and Wine, for hee was the Priest of the most high GOD. Of whose order (say they) CHRIST beeing, Hee did at His last Supper offer vp Himselfe, vnderunder the accidentes of Bread and Wine, and so doe all Priestes vnderunder the Gospell the same, as a Sacrifice properlie propitiatorie.
Aunswere. First, the Text is, Hee brought foorth Bread and Wine, and hee was the Priest of the most high GOD. Therefore their owne vulgar Translation hath proference, not ofference. With which agreeth, both their owne Pagnin, and Vatablus. And as for that which is subjoyned, as the reason of his oblation, or right hee had to doe so, (For hee was the Priest of the most high GOD,) in the Hebrew there is no such thing, as witnesseth Cardinall Cajetane, Cajet in Genesis 14. Bel. l. 1. de missae c. 6. §. sed occurrit.and which errour also Bellarmine graunteth, saying, that in the Hebrew it is not (for hee was,) but (and hee was the Priest of the most high GOD,) by a copulatiue particle, after which is immediatelie subjoyned, his Priestlie action in these wordes, and hee blessed him.
Next, from the translation and clearing the wordes, to come to the exposition, and the ende of his bringing foorth Bread and Wine,Iosephus rerum Ind. l. 1. c. 10 Iosephus telleth vsus clearlie, That it was in Hospitalitie to Abraham and his followers, who would not hauehave them want anie thing for their refreshment (sayth hee.) Clemens Alexandrinus also sayeth, That Melchizedek for refection, gaue bread and wine to Abraham: and Ambrose who vseth the word, Obtulit, sayeth. That this offering or presenting vp of Bread and Wine, it was to Abraham himselfe. Therefore (sayeth Cardinall Cajetane, and with him Andradius) there is nothing heere written of anie Sacrifice or Oblation (sayeth hee,Andrad. defēs. cont. Trid. l. 4. p. 636.) but that hee caused bring foorth Bread and Wine, as Iosephus reporteth, for the refreshment of the Victors: and thereafter when hee commeth to these wordes, and hee blessed him, Ecce actio socerdotalis, beholde heere (sayeth hee) is his Priestlie action, according to NVMB. 6.23. Which therefore the Apostle remembreth, HEB. 7.1. and proveth him thereby to hauehave beene greater nor Abraham, and consequentlie his Priesthood to be more excellent than the Priesthood of LEVI, by these two reasons, 1. because hee tithed LEVI himselfe, who was then in the loynes of Abraham. And next, whereas LEVI as the greater blessed the people who were the branches, hee blessed both Abraham the stocke, and LEVI also the branch that was then in his loynes, and who afterwards both tythed and blessed others, and so hee was greatest of all, and his Priesthood aboue LEVI'S.
Last, giving that Melchizedek had offered vp to GOD Bread and Wine,Aug. cont. advers. leg. e… proph. l. 1. c. 20. it had beene Euchrasticke for the victorie, (as Augustine showeth) and not propitiatorie: neyther did CHRIST offer vp Bread and Wine at His last Supper, nor will the MASSE Priests grant, that they offer vp Bread and Wine in their daylie Masse: therefore his sacrifice and theirs cannot bee one, nor the one warranded by the other: which also may serue shortlie to answere all Bellarmines Argumentes, taken from the Types of the Pascall Lambe, and other legall Sacrifices, which were figures of that true Sacrifice of CHRIST Himselfe offered on the Crosse.
ISAI 66.21. And I will take them for Priestes and Levites, sayeth the LORD. Heere (say they) Priests are foretolde vnderunder the Gospell, which importeth a daylie Sacrifice: and this is the Masse.
Answere. They should hauehave added also Levites, (as is in the Text) and so established the Leviticall order. But to show the true cause, wherefore by allusion to the sacred order of the legall ministrie then in vse, who served at the Altar, the Ministers of the Gospell are vnderunder alyke styles fore-prophesied: it is, as their owne Pintus showeth,Pintus in Isai 66. Rom. 15.16 for bringing men to CHRIST, which is by the preaching of the Gospell. Therefore sayeth the Apostle, That I should bee the Minister of IESVS CHRIST to the Gentiles, ministring the Gospell of GOD, that the offering vp of the Gentiles might be acceptable: vponupon which place therefore sayeth Chrysostome, Chrysost. in Rom. 14. hom 29.(and with him S. Ierom & Haymo) This is my Priest-hood (sayeth hee,) to preach the Gospell, and this sacrifice doe I offer vp.
In respect also of the Celebration of the Sacramentes, wherein they act the memoriall of Christ's Passion, consecrate the Elements, offer by solemne PRAYERS, CHRIST'S sufferinges and merits, to the Father for his people, whom at last they blesse; no marvell that Analogicallie and by allusion foresayde, they bee spoken of vnderunder the styles of Priestes & Levits.
DANIELL 11.31. And Hee shall take away the daylie Sacrifice. That is, (saye they) Antichrist, when hee commeth, shall abolish the Masse.
Origen in Math tract. 29.Aunswere. ORIGEN showeth, that by the daylie Sacrafice, that of the Iewes was signified, and that this prophesie was fulfilled before CHRIST'S Birth, by Antiochus Epiphanes, and more fullie thereafter, when the Temple was quyte destroyed by Titus, the sonne of Vespasian: which thing also their owne Lyra testifieth.
MALACHI 1.11. From the rysing of the Sunne, to the going downe of the same, my Name is great among the Gentiles, and in everie place Incense shall bee offered to my Name, and a pure offering or sacrifice. Which (say they) is the sacrifice of the Masse.
Answere. IRENEVS showeth,Iren. l. 4. c. 33. et 34. Tertul. adv. Marcion. l. 4. Theod in Mal. 1.11. that heereby the spirituall Sacrifice of Prayer and Thankes-giving is meant, and therefore our Altar is in the Heaven's (sayth hee,) whither our Prayers and Sacrifices are directed thither. And thus lykewyse doeth Tertullian and Theodoret expone.
In lyke-manner also their owne Lyra, (and with him Hugo Cardinalis) expone this place of spirituall Sacrifices foresayde, showing that the LORD would heere-by giuegive the Iewish Priests to knowe, that spirituall Sacrifices were to succeede to theirs which were carnall, and in particular devote Prayer,Euseb. demōstrat. Evāg. l. 1. c. 10. is this cleane Sacrifice (sayeth hee,) or wee our selues according to ROM. 12.1. (sayeth Eusebius) a contrite heart also, and the Sacrifice of prayse.
LVKE 22.19. Doe this in rememberance of Mee. That is, (saye they) sacrifice my Bodie and Blood, vnderunder the accidents of Bread and Wine in the Masse.
Iansenius cōcord c. 131. p. 904. Beda in Luke 22.Aunswere. Their owne Iansenius affirmeth, that out of these wordes, it can not bee sufficientlie proven (sayeth hee,) that this action is a Sacrifice: the reason whereof Beda giveth, in respect that the Apostle exponeth them thus, saying, As oft as yee shall eate of this Bread, and drinke of this Cup, yee shall declare the LORD'S death till Hee come. Whence it will follow, if these wordes, doe this, (which according to the Apostles exposition, extende themselues to all Communicantes,) did import sacrificing of CHRIST, then all these who communicate should bee Masse Priestes.
But giving, that they extended onelie to the Apostles, and their successoures in the Church, and that the meaning were, offer vp Sacrifice, yet the Fathers, and their owne Doctours tell vsus what Sacrifice this is.Chrysost. in Heb. 10. hom. 17. Eusebius demōstrat. Evang. Lib. 1. Cap. 10. Ambrose in Cap. 10. ad Heb. Cyprian Lib. 2. Epist. 3. Chrysostome calling it the rememberance of that Sacrifice which CHRIST offered on the Crosse, Eusebius, the memoriall of that great Sacrifice, and S. Ambrose, with Cyprian and others, the rememberance of the LORD'S death.
Thus also sayeth their owne Lombard, Lombard lib. 4. Sent. Dist. 12.That which is offered and consecrated, is called a Sacrifice and Oblation, because it is a rememberance of that true Sacrifice, and holie Oblation, vponupon the Altar of the Crosse.
In lyke-manner,Aquinas 3. part. sūmae. q. 83. arb. 1 (sayeth Aquinas) for a twofolde respect, is the Celebration of the Sacrament, called an Immolation of CHRIST. First, as Augustine sayeth to Simplicius, because Images, are called by the name of those thinges whereof they are Images; but so it is (sayeth hee,) that the Celebration of this Sacrament is an Image, representing the Passion of CHRIST, which was His true Immolation: — and next, in regard of the effect of the Passion of CHRIST, to wit, because by this Sacrament (sayeth hee,) wee are made partakers of the fruit of the LORD'S Passion.
HEB. 13.10. Wee hauehave an Altar, where-of they hauehave no right to eate, who serue the Tabernacle. Here then, (say they) an Altar vnderunder the Gospell, which importeth a Sacrifice to bee offered thereon, and which is the Sacrifice of the Masse.
Answere. Their owne Aquinas showeth, that this Altar is eyther CHRIST'S Crosse or suffering, of the fruit whereof none are partakers (sayeth hee,) who adheare to the Leviticall Priesthood: or else, CHRIST Himselfe, in whom and by whom, wee offer vp our prayers, and which is that golden Altar (sayeth hee) spoken of, REVEL. 8. Which exposition of Aquinas, their late Estius declareth to bee most true, and agreeable to the Text. Therefore Bellarmine dismissed this place,Bel. l. 1. de missa c. 14. § ex his. as vnable to militate for him, saying, There are not Catholickes wanting, who by this Altar vnderstand the Crosse, or else CHRIST Himselfe, there-fore I vrge not this place.