For the clear understanding whereof the better to be attained, the Scholastical Divines have profitably devised the term Concomitantia, plainly, and truly teaching, that in this Sacrament after Consecration, under the Form of Bread is Present the Body of Christ, and under the Form of Wine, his Bloude, Ex vi Sacramenti: and with the Body under Form of Bread, also the Blood, the Soul, and Godhead of Christ: and likewise with the Blood, under the Form of Wine, the Body, Soul, and Godheade, Ex Concomitantia, as they term it, in shorter and plainer wise uttering the same Doctrine of Faith, (168)1 which the Holy Fathers did in the Ephesine Council against Nestorius. Whereby they mean, that where the Body of Christ is present, by necessary sequel, because of the indivisible Copulation of both Natures in the Unity of Person (for as much, as the Word made Flesh, never left the Human Nature) there is also his Blood, his Soul, his Godhead, and so whole, and perfect Christ, God and Man. And in this respect the term is not to be misliked of any Godly learned Man, though some New Masters scoff at it, who fill the measure of their predecessors, that likewise have been offended with terms for the apter declaration of certain necessary Articles of our Faith, by Holy, and learned Fathers in General Councils wholesomely devised. Of which sort been these, Homousion, Humanatio, Incarnatio, Transubstantiatio, &c. Now here is to be noted, how the Zwinglians, whom M. Ivel followeth,2 in the Article of Adoration, confute the Lutherans: as on the other side, the Lutherans in the Article of the Presence, confute the Zwinglians. As though it were by God's special providence, for the better stay of his Church, so wrought, that both the trueth should be confessed by the enemies of trueth, and also for uttering of untruth, the one should be condemned of the other, that by the war of Heretics the peace of the Church might be established, and by their discord the Catholic people ⟨p. 395⟩might the faster grew together in concord.3
For the cleare vnderstandinge whereof the better to be atteined, the Scholastical Diuines haue profitably diuised the terme Concomitantia, plainely, and truely teachinge, that in this Sacrament after Consecration, vnder the Forme of Breade is Present the Bodie of Christe, and vnder the Forme of VVine, his Bloude, Ex vi Sacramenti: and with the Bodie vnder Forme of Breade, also the Bloude, the Soule, and Godhead of Christe: and likewise with the Bloude, vnder the Forme of VVine, the Bodie, Soule, and Godheade, Ex Concomitantia, as they terme it, in shorter and plainer wise vtteringe the same Doctrine of Faith, (168)1 whiche the Holy Fathers did in the Ephesine Councel against Nestorius. VVhereby they meane, that where the Bodie of Christe is present, by necessary sequele, bicause of the indiuisible Copulation of both Natures in the Vnitie of Persone (for as muche, as the VVoorde made Fleashe, neuer leafte the Humaine Nature) there is also his Bloude, his Soule, his Godheade, and so whole, and perfite Christe, God and Man. And in this respecte the terme is not to be misliked of any Godly learned Man, though some Newe Maisters scoffe at it, who fille the measure of their predecessours, that likewise haue beene offended with termes for the apter declaration of certaine necessarie Articles of our Faithe, by Holy, and learned Fathers in General Councelles holesomely diuised. Of whiche sorte beene these, Homousion, Humanatio, Incarnatio, Transubstantiatio, &c. Nowehere is to be noted, howe the Zuinglians, whome M. Iuel foloweth,2 in the Article of Adoration, confute the Lutheranes: as on the other side, the Lutherans in the Article of the Presence, confute the Zuinglians. As though it were by Goddes special prouidence, for the better staie of his Churche, so wrought, that both the trueth should be confessed by the enemies of trueth, and also for vttering of vntrueth, the one should be condēned of the other, that by the warre of Heretikes the peace of the Churche might be established, and by their discorde the Catholike people ⟨p. 395⟩might the faster grewe togeather in concorde.3
- 1The .168. Untruth. For there was no such Doctrine moved in the Councel of Ephesus.The .168. Vntrueth. For there vvas no suche Doctrine mooued in the Councel of Ephesus.
- 2Tranesubstatiation was but lately found, in the Councel of Lateran in Rome. an. 12•5.Tranesubstatiation vvas but lately founde, in the Councel of Laterane in Rome. an. 12•5.
- 3Dissension.
