But now, this doth not belong to Christ only. St. Xavier, in our age, one of Loyola's brood, was seen, at once, both in the ship and in the boat: Turselline reports it. Unto this fabulous saint, and his fellow-fabuler the reporter, I cannot devise to set a better match, than that Plautine Amphitrio: "Darest thou say, thou fond slave, that which never man yet saw, nor indeed can be done, that one man should, at the same time, be in two places at once?" How far wide is Aquinas, the honour of the Schools, which saith," By the same ground or reason, that an angel might be in two places, he might be in as many as you will!" See now; either Xavier is everywhere, or else the carcase of a friar is more subtle than the nature of an angel. To conclude, either Aquinas is false, or the Papists ubiquitaries. How over-bold are the Jesuits, the patrons of this multipresence! Bellarmin, scorning the modesty of Thomas, Egidius, Carthusian, Capreolus; "Because," saith he, "we think that the body of Christ may be in many places at once, locally and visibly, therefore we say and hold, that the same body may be circumscriptively and definitively in more places at once. For, that a body may be circumscriptively in any place, nothing is required, but that it be fitly measured unto that place; so as the bounds of the place and the thing placed, be both together: but it is not required, that it should not be elsewhere, as in another place." Thus he. What an absurd opposition is this! To be circumscribed in one place, and yet to be other-where! that the bounds of the place and the thing placed should be but one, and yet be in almost infinite! that another remote place should less hinder circumscription, than a part of the next place! What is to be mad, if this be to be wise? Who cannot but laugh at "the wise folly" of these men; as Iræneus said of the Valentinians? But, I willingly hear that of Chrysostom: "To conceive of divine things by philosophy, is no other, than to take out a redhot iron with our fingers, and not with tongs:" and that of Augustin: "Yield God able to do something, which thou art not able to understand." It is reported, that Aristotle misled Ætius the heretic into that filthy error of Arius: and Tertullian hath taught us, that all heresies are suborned by philosophy. What hath Athens to do with Jerusalem; the Academy, with the Church? Away with arguments, where faith is in question; as Thomas ingenuously says out of Ambrose. But, what is all this to us? It is well yet, and I do heartily Citat Matth. Sutclivius, Resp. ad Bell. de Euchar. * Plaut. Amphitr. Act. 2. Tho. in Mag. 1. i. d. 32. q. 1. art. 1. Bell. de Euchar. 1. iii. c. 4. p. 297. in 8. Atqui hoc non jam soli competit Christo. Sanctus ille Xavierius nostro ævo (unus ex pullis Loioliticis) et in navi simul visus est, et in scaphâ: retulit Tursellinus. Ego divo ludicro, et parili fabulatori, Plautinum Amphitruonem committo: Tun' id dicere audes, (verbero,) quod nemo unquam homo antehac Homo idem duobus ut locis simul sit? Quàm nunc frustra est decus scholæ, Aquinas; qui, “Ejusdem est rationis," inquit', "angelis simul esse in duobus locis, et in quibuscunque pluribus!" Ecce nunc vel ubique Xavierium, vel fraterculi corpusculum angelicâ naturâ subtilius: denique, vel falsum Aquinatem, vel Papistas ubiquitarios. Quàm nimium audaces sunt hodie multi-præsentiæ hujus patroni, Jesuitæ! Scilicet Bellarminus, contemptâ Thomæ, Ægidii, Carthusiani, Capreoli modestiâ; "Quia existimamus,' inquit", "posse corpus Christi esse in pluribus locis, etiam localiter et visibiliter, ideo dicimus corpus idem posse esse, circumscriptivè, et etiam definitivè, in pluribus locis. Nam ut corpus sit circumscriptivè in aliquo loco, tantùm requiritur, ut commensuretur illi loco; ita ut termini loci et locati sint simul: non autem requiritur, ut non sit alibi, tanquam in alio loco." Absurdam verò avrídeo! Circumscribi loco, et esse alibi! ut termini præsentis locati et loci sint adæquati, et tamen locatum unum numero sit, loca mille! ut hoc loco commensuretur quid, quod in aliis est ferè infinitis! ut locus alius remotus minùs impediat circumscriptionem, quàm pars alterius proximi! Quid delirare est, si hoc sit sapere! Quis non rideat horum "sapientem stultitiam;" quod de Valentinianis Irenæus"? Sed lubens audio illud Chrysostomi; "Ex philosophiâ res divinas intelligere, est candens ferrum non forcipe, sed digitis contrectare:" quin et Augustini: "Da Deum aliquid posse, quod tu non possis intelligere." Etium hæreticum in errorem illum Arii putidissimum seduxisse fertur Aristoteles: quin et omnes hæreses a philosophiâ subornari docuit nos Tertullianus P. Quid Athenis et Hierosolymis? quid Academiæ et Ecclesiæ? Tolle argumenta, ubi quæritur fides; ut candidè ex Ambrosio Thomas. Sed, quid hæc illi nobis? Bene est, idque ex animo nostris "Iræn. l. i. c. 9. 0 Socrat. l. ii. c. 35. Tert. Lib. de Præscript. (s. 7.) प Tho. in Mag. 1. i. q. 3. art. 1. congratulate it to our men, that the idle tale of Surius, concerning Melancthon, and Carolostadius, and other Protestants, abandoning of all philosophy, wherewith yet Binius pleased himself of late, is thus hissed out of countenance, and vanished. Belike now, the Reformed Doctors are Philosophers, but too much. For us, we do easily grant, that many things are done, which we cannot understand: but these things, we grant not; because we understand they cannot be done. God hath absolute power, as Thomas speaks truly, over the whole nature of the creature; but not so, as that he should cause it to be, and not to be, at once. This, as Sadeel says wittily, Deus potenter non potest. The object of God's power, as the Jesuits School willingly confesses, is, whatsoever implies not a contradiction in itself. Now, that the self-same body should sit down, and yet not sit down; should be visible, and invisible; divisible and continued, and yet discontinued and indivisible; to be all here, to be all elsewhere; to be here greater, there less; to be one, and many; the same, and divers; to depart, and not to depart; to be contained in heaven, and not to be contained; to be a quantity, without space; to be measured by and fitted to a place, and not to take up any place; to be accidents, and yet not to be inherent; to be formerly, yet to be made; to be otherwise in places, than in a place; to be a true body, and yet to be spiritually that boy were well worthy of whipping, that cannot discern and confess manifest contradictions. But, what do I spend time in this thorny discourse? This one word shall shut and sum up all; That this wicked pair of opinions offers plain violence to the true Humanity of Christ; neither can ever, salva fide, be reconciled with the Evangelical Truth. [2.] The Priestly Office of Christ is not a little impeached by the daily Oblation of the Missal Sacrifice, and Number of Mediators. (a.) For the first; That in this Sacred Supper there is a sacrifice, in that sense wherein the Fathers spake, none of us ever doubted: but that is then, either latreutical, as Bellarmin distinguishes it not ill; or eucharistical: that is here, as Chrysostom speaks, "a remembrance of a sacrifice;" that is, as Augustin interprets it, a memorial of Christ's passion, celebrated in the Church, And, from this sweet commemoration of our redemption, there arises another sacrifice, the sacrifice of praise; and, from thence, a true peace-offering of the Christian soul. Binius in Vitâ Adrian. VI. (tom. iv. pars 2. p. 138. edit. 1618.) 1 gratulari libet, quòd, omnium sibilis excepta, evanuerit illa Surii (memoratui non illepida) de Carolostadio et Melancthone philosophiam exterminantibus, fabella; quæ tamen Binio pridem complacuit. Ecce jam nimis profectò philosophos, homines Evangelicos. Atqui nos facilè quidem concedimus, multa fieri, quæ nos intelligere non possumus: ista tamen non concedimus, quia fieri non posse intelligimus. In totam Entis naturam (ut verè Thomas) absolutam habet potestatem Deus; sed non ut in non ens redigat, et tamen interim esse faciat. Hoc sanè (ingeniosè Sadeel) Deus potenter non potest. Objectum potentiæ divinæ est (fatente etiam ultrò Jesuitarum Scholâ) quicquid in se non implicat contradictionem. Jam verò, idem numero corpus, eodem tempore, discumbere et non discumbere; visibile esse et invisibile; divisibile et continuum, discontinuum et indivisibile; esse hîc totum, esse totum alibi; majus esse hîc, minus illic; esse unum et plura ; TáνTÒ Kai ĕTEρоv; recedere non recedere; cœlo capi, non capi cœlo; esse quantum, absque spatio; commensurari et adæquari loco, locum non occupare; accidentia esse, et non inhærere; esse, et tamen fieri; fieri, et non fieri; aliter esse in locis, quàm in loco; esse oλws öλov, et tamen corpus; esse verum corpus, et esse spiritualiter ad modum Dei; vapulet (me quidem censore) quisquis puerorum contradictoria non agnoverit. Sed quid ego spinosioribus hisce immoror? Scenæ totius illud est: Impium hoc par dogmatum veræ Christi humanitati vim palàm inferre ; neque unquam posse, salvá fide, cum veritate Evangelicâ conciliari. [2.] Munus Christi Sacerdotale non leviter impetunt quotidiana Sacrificii Missalis Oblatio, et Numerus Mediatorum. (a.) Quod ad primum; Esse quidem in Sacrâ hâc Cœnâ, quo sensu Patres olim locuti sunt, sacrificium, nemo nostrûm est, qui unquam dubitârit: illud nempe sive XaTρeÚTIKOV (ut Bellarminus non malè distinguit), sive euxapioTikov: est hîc (ut Chrysostomus) áváμvnois Ts Ovoías"; id est, interprete Augustino, memoria Dominicæ passionis, in Ecclesiâ celebrata. Et ex hâc suavi redemptionis nostræ commemoratione, aliud emergit sacrificium, Ovola aiveoéws; et ex illo denique, pacificum. Vid. Valent. Vannii de Miss. cit. ab. Luc. Osiandr. Confut. Thes. Costeri. Hom. in Heb. xvii. These three sacrifices offer themselves to us here; but, for any propitiatory sacrifice, unless it be, as the Gloss interprets it, representively, I find none: none, essential; none, as the Tridentines labour to persuade, true and proper. Neither, indeed, can there be. For, what? Doth the priest offer the same, that Christ hath offered? or another? If another, then not propitiatory; for only Christ is our propitiation. If the same, then not an unbloody sacrifice; for Christ's sacrifice was a bloody one: then, the natural being of Christ should again be destroyed: then, the blood of the Mediator, which I abhor to imagine, must be of a finite value and power. Yea, Christ himself did not sacrifice on the table, but on the cross: for, if the sacrifice which he offered in his supper were perfect and fully propitiatory, what needed he to die afterward? wherefore was his blood shed upon the cross, which, by his transubstantiated blood, not yet shed, had formerly redeemed the world? But if it be unbloody, then it is not propitiatory: for, without shedding of blood, saith the Apostle, is no remission; Heb. ix. 22. Or, what opposition is there betwixt the order of Melchisedec and Aaron, betwixt Christ and the priests of the old Law, if this office do equally pass and descend in a long pedigree of mortal successors? Or, why were the legal sacrifices of the Jewish Synagogue so oft repeated, but because they were not perfect? and how can, or why should, that, which is most absolutely perfect, be reiterated? To conclude; what can either be spoken or conceived more plain, than those words of God, once offered, one sacrifice, one oblation? Heb. ix. 28. and x. 12; 14. And yet these Popish shavelings, devout men! take upon them to crucify and sacrifice Christ again; and, while they solemnly offer the Son of God up unto his Father, they humbly beseech him, in a religious blasphemy, that he would be pleased to bless and accept that oblation. It is not for us, I confess, to be so devout. We will remember this holy sacrifice of Christ, as Cassander well advises; and celebrate it with a thankful heart: we will not repeat it. We will gladly receive our Saviour, offered by himself to his Father, and offered to us by his Father: we will not offer him to his Father. Which one point while we stick at, as we needs must, we are strait stricken with the thunderbolt of the Anathema of Trent. Here can be, therefore, no possibility of peace. (b.) It doth not more belong to the priesthood of Christ, that * Trid. Conc. Sess. 22. y Hostiam, Domine, suscipe benignus oblatam. Et statim ; Quam oblationem tu, Deus, in omnibus, quæsumus, benedictam, ascriptam, ratam, rationabilem, ac |