disserit ut valdè etiam jejunafutura esset responsio CHAP. XXI Catastrophe THus have you what my little leisure and lesse learning can afford wherein I might have shortned my pains and with one line have answered all for in all these six sheets of paper you never come near the proof of what you assumed Viz. That Christ Jesus did institute a sacrifice and that this sacrifice by him instituted is a sacrifice properly so named This proprietie and this institution I say you have not in any authority by you alledged once touched and are therefore farre from proof of your cause Your masse is the highest act in your Religion your sacrifice is a that point wherein consisteth the very essence of the masse wherein saith your Jesuite Caussin b The life of a Saviour is sacrificed yet for this highest point the very essence of your masse the sovereigne act of your faith devotion and Religion you have not one text throughout the whole Law of Christian Religion either convincing or pregnant nay you have not one probable deduction whereby to prove your determined errour Two places you grasp hard hold by but both in the old Testament First that of Malachy which you will take for your externall visible and proper sacrifice contrary to the plain sense of the place and contrary to the frequent exposition of the Fathers who receive it as of internall visible and improper sacrifice as Eusebius demonstr. Evang. l. 1. c 6 and l. 2 c. and l. 1. c. ult. Justin Martyr Dial. cum Tryphone Irenaeus l. 4. c. 32. Tertull cont. Marcion l. 3. c. 22. l. 4. c. 1. advers. Judeos in â—ine cap. 5. initio cap. 6. Chrysostom in Psalm 95. and advers. Judaeos Hom. 2. Hieron. in Malach. 1. 11. Augustin cont. advers. Leg. proph l. 1. c. 20. de civitate Dei l. 18. c. 35. l. 19. c. 23. contra Judeos c. 9. The other place is that of Melchisedec where he both a priest a King doth exercise both dignities As a priest he blesseth Abraham as a King he feasteth him and his army and this is the plain truth of that story so much and so impertinently by Papists drawn over to their Missall sacrifice CHAP. XXII Antistrophe 1. I Was minded to have cast anchor here and not to have whetted a disputation sharp already yet since that in matter of Religion one side is never to be blamed though it do proceed Disputationis serram reciprocando for truth must not be deserted because her adversaries bark at her I am therefore resolved to change my style and to proceed Semper ego auditor tantum nunquâmne reponam Yes the defendants buckler having warded your blows let me now take the assailants sword and be you respondent another while wherein I am well content to be concluded within three sheets of paper as you promised and did undertake You have produced three Fathers who all have answered themselves yet omitting many other I think fit to give you three for three First John Bishop of the Patriarchall sea of Constantinople for his eloquence surnamed Chrysostome The next Cyrill who held the famous Patriarchate of Alexandria whom Anastasius saluteth with the title of most clear light of the Fathers Thirdly S. Ambrose of Millan the ghostly father of S. Augustine And thus I begin with S. Chrysostome First having produced that of Malachy He clearly delivers himself what this pure offering is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is not offered saith he by fume and smoke neither by bloud mark it and ransome but by the grace of the spirit And that our Christian sacrifice is not tyed to any place as yours to your altars he saith that every man sitting at his own home shall worship God And for the manner he telleth you that our Saviour Christ did bring in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a more sublime and spirituall kind of worship But of a bodily sacrifice no word Secondly Chrysostome in another place doth number up tenne severall sorts of sacrifices in the Christian Church yet as if he were ignorant of all proper externall and visible sacrifice they are all of them metaphoricall and spirituall The place is full and copious I must contract it The first is imitation of Christ or charity 2. Martyrdome 3. Prayer 4. Psalmes or Hymnes 5. Righteousnesse 6. Almes 7. Praise 8. compunction or contrition of heart 9. Humility 10. Preaching Is it not pity that you or some body for you was not at this ancient Fathers elbow to jog him and to put him in mind of your Popish sacrifice But alas your present Romish faith or rather folly was then unborn Thirdly speaking of Christ he saith a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He is both sacrifice and preist as Epiphanius before alledged whence I inferre that if the body of Christ be really present in your sacrifice by conversion of the substance of bread into the substance of his body then also since relatives do alway stand and fall together and that Chrysostome in that place saith that he is offered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by himself it must follow that your priest also as well as your sacrifice is Christ really and properly by the like conversion or transubstantiation of persons For Chrysostome and other Fathers do affirm that Christ is both our sacrifice and our priest and in all relatives if you will take one of them properly you must take the other properly also You may believe Cardinall Bellarmine cited before in my sixth Aphorisme cap. 6. Fourthly in the same Homily we do not saith he perform another but the same sacrifice whereupon as if he had been adventurous in this expression which happily might incurre a misconstruction the immediate words following do seem to retrench that latitude of sense thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or rather saith he we do perform a remembrance of a sacrifice Fifthly upon these words in S. John Except ye eat the flesh of the sonne of man and drink his bloud ye have no life in you and vers. 63. It is the spirit that quickneth the flesh profiteth nothing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All these things are carnall and which ought to be understood mystically and spiritually for saith he if any man take them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fleshly he will gain nothing by them But you take say you the very flesh of Christ and look to gain thereby Therefore S. Chrysostome and you are of two religions Sixthly in the Liturgie ascribed to S. Chrysostome which on your side is called S. Chrysostomes masse after the consecration there is a prayer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Send down thy holy Spirit upon us and upon these gifts here placed before
of wine is gone but the species or accidents of colour c. are there I reply that Cyprian would no more call those accidents wine then you do now had he been either a Philosopher of your schools or a Divine of your Religion But mark the last words quo Christi sanguis ostenditur By the wine Christ his bloud is shewen He saith not that the wine is bloud or turned into bloud but the bloud is shewen by the wine yet the bloud with you is seen without wine Again Miror satis unde aqua offeratur in Dominico calice quâ— sola Christi sanguinem non possit exprimere I wonder enough from whence water should be offered in the Lords Chalice which cannot alone expresse the bloud of Christ Was the bloud of Christ then to be expressed and signified it seems S. Cyprian did forget that the bloud it self was there to expresse and signifie it self Or rather he was unacquainted with your late faith of Transubstantiation But you will say I am now in another theam what is this to sacrifice Yes as a foundation to a building This being gone your work is down for you say that you do not sacrifice bread but the body of Christ made of bread z Corpus Domini ex pane confectum If then no Transubstantiation it follows in your Doctrine by consequence no Sacrifice 7. Lastly I observe also that Cyprian doth call the bread a Sacrifice and that before any consecration thereof He taxing a rich dame for eating the consecrated bread which poorer persons as was customary there had presented and not bringing of her own to be consecrated hath this reprehension Matrona locuples dives quae in Dominicum sine sacrificio venis quae partem de sacrificio quod pauper obtulit sumis Are you a rich and wealthy matrone who come into the Lords house without a sacrifice who take part of that sacrifice which some poore body hath offered Here is Sacrifice and that before consecration and that offered by the poore and expected from a woman These places do evidently conclude that figurative and metaphoricall sacrifices were all that were known unto S. Cyprian in whom your self cannot find one passage whereby to evince your proper sacrifice 8. To return and in a word more to shut you quite from all authority out of Cyprian let any man with heed and judgement reade this Epistle written onely against the errour of the Aquarians who ministred the holy Communion in water onely without wine and he may easily find what Cyprian drives at and if he be sensible he will offer to conclude no more then Cyprian himself did undertake to prove This holy Martyr with much earnestnesse in severall places of this Epistle doth presse the example of our Saviour as our all-sufficient rule and guide herein In this very period whence you take this passage which is the eleventh in this Epistle he saith Non nisi Christus sequendus solus Christus audiendus quid Christus prior fecerit c. Wherein In what point is this example urged even in those things ad ipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia which concern the sacrament so comes he to your words that the Priest should imitaâ—e Christ and if he will offer a true and full sacrifice he must offer how Secundùm quod according to that he seeth Christ himself to have offered According to that How so what is secundùm quod but as before according to the example of Christ His example what example and wherein doth Cyprian here mean plainly against the Aquarians who in the administration of the Cup used water and therein did not imitate Christ by whose example we are taught to celebrate in wine And this I will abide by to be the true plain and full scope and sense of this Father in this your choice alledged place CHAP. III. A. B. C. HEre I might as well have followed the Edition of Pamelius which saith Sacrificium Patri seipsum primus obtulit He offered himself a sacrifice first as that of Erasmus which leaves out the word seipsum but onely to avoid all exception and the rather for that the sense is clearly enough the same without that word at least for my purpose which is to shew that Christ did institute a proper Sacrifice which was to continue in his Church Sr. EDWARD DERING Since that you inferre nothing out of the differencie of Editions I have therefore no cause of answer to this piece But if you had vouched that of Pamelius and argued upon his seipsum you knew well that I have the much elder Edition by Erasmus which is enough to controll Pamelius CHAP. IIII. A. B. C. ANd besides S. Cyprian in this same Epistle had said the same thing and in a manner the same words for proving his intent by the example of Melchisedec his Sacrifice he saith thus Quis magis sacerdos Dei summi quà m Dominus noster Jesus Christus qui Sacrificium Deo Patri obtulit obtulit hoc idem quod Melchisedec obtulerat id est panem vinum suum scilicet corpus sanguinem Who is more the priest of the most high God then our Lord Jesus Christ who did offer a Sacrifice to God the Father and offered the same which Melchisedec had offered that is bread and wine to wit his body and bloud Now to offer his body and bloud is the same as to offer himself and in this place I find no variety of readings so as here again it is clear that our Saviour did offer a proper Sacrifice such as Melthisedecs But lest any man should think our Saviours bread and wine to be no more then Melchisedecs â—e explicateth himself that our Saviours bread and wine was his body and bloud and a little after compareth them together calling the sacrifice of Melehisedec the image and resemblance of the other and that this resemblance did consist in bread and wine imago Sacrificii saith he in pane vino constituta and that our Saviour did perfect and fulfill the same when he offered bread and wine which was the night before his passion when he took bread and blessed it and gave it to his Disciples and the rest as followeth in the Gospel Sr. EDWARD DERING The place needs no variety of readings it is plain enough except for your interpretation wherewith you do obscure it by inferring more then you have ground for You conclude for your advantage but you want proof for your Conclusion You say our Saviour did offer a proper sacrifice Who ever denied it You say this Sacrifice was himself It is confessed But this that the Sacramentall bread and wine being converted into our Saviours body and bloud was sacrificed which I see you intend in the last words He offered bread and wine when will you prove it or rather why do you disprove it For whilest you say he offered bread and wine you do against your
forget the highest mysterie of your Religion for here is no more materiall proper sacrifice then that fire here spoken of is materiall proper fire Fifthly S. Augustine in his next Chapter saith Illud quod ab omnibus appellatur sacrificium signum est veri sacrificii That which of all men is called Sacrifice is a signe of a true sacrifice which follows well after that which in this very chapter he had said a little above Sacrificium visibile invisibilis sacrificii Sacramentum id est sacrum signum est visible sacrifice is the Sacrament that is a holy signe of invisible sacrifice If then visible sacrifices with S. Augustine are sacraments or holy signes of invisible sacrifices surely then they were not in his Religion externall and proper sacrifices for the signe visible and the thing signed invisible are contradistinguished Sixthly a Table cannot be a Relative to a sacrifice proper but S. Augustine hath a Mensa Dominica ad Christi sacrificium pertinens the Lords table appertaining to Christs sacrifice Seventhly b Manibus non efferimus carnem sed corde ore offerimus laudem We do not with our hands offer flesh but with heart and mouth we offer praise Eighthly Sacrifice Priest and Altar are relatives and do meet together all or none But the Priesthood of Christ is not on earth c Christi sacerdotium in aeternum per severat in coelo the Priesthood of Christ doth for ever continue in heaven Therefore his sacrifice also is there with him for where the Priest is there the sacrifice must also be And this is plain by your Greek Liturgies where they as S. Augustine here of Christs Priesthood do affirm our Altar to be in heaven as in that attributed to S. James {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so also in that of Chrysostome and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of S. Mark d Irenaeus Altare in coelis Our Altar is in heaven So S. Chrysostome calleth our Saviour e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Altar above Epiphanius saith of Christ f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He the sacrifice he the Priest he the Altar Thus g Nazianzen comforts himself with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} another Altar in heaven But I must proceed with S. Augustine Ninthly that which is after a sort or in a certain manner is not to be said really and properly to be such but S. Augustine saith plainly and expressely of the Sacrament b Secundùm quendam modum sacramentum corporis Christi corpus Christi est The Sacrament of Christs body is after a kind of sort the body of Christ from whence by consequence it followeth that your sacrifice is at the most but after a kind of sort a sacrifice certainly then not a proper sacrifice Tenthly S. Augustine plainly calleth the blessed Sacrament of the Lords Supper c Convivium in quo corporis sanguinis sui figuram discipulis commendavit tradidit A banquet wherein he our Saviour did unto his disciples commend and deliver the figure of his bodie But you affirm that you do offer the substance and so you must say or by your own principles forfeit your cause for with you in your faith it is a consequence undeniable If no Transubstantiation then no proper Sacrifice In the eleventh place in the person of Christ comforting his disciples upon the hardnesse of that speech in S. John Except ye eat my flesh c. he saith a Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendavi spiritualiter intellectum vivificabit vos si necesse est illud visibiliter celebrari opertet tamen invisibiliter intelligi You are not to eat this body which you see or drink that bloud which they shall spill who will crucifie me I have commended unto you a certain Sacrament It being spiritually understood will quicken you and though of necessity it must visibly be celebrated yet it must be invisibly understood Twelfthly he saith b Non dubitavit Dominus dicere Hoc est corpus meum cùm signum daret corporis sui Our Lord doubted not to say This is my body when he gave the signe of his body In the last place S. Augustine in his Treatise of Christian doctrine where he discourseth plentifully of the right understanding of the holy Scriptures and what danger it is to take such places figuratively which are properly spoken or contrariwise he gives this Canon of direction Si praeceptiva locutio est aut flagitium aut facinus vâ—tans aut utilitatem aut beneficentiam jubens non est figurata si autem flagitium aut facinus videtur jubere aut utilitatem aut beneficentiam vetare figurata est that is If there be a preceptive speech either forbidding a mischievous deed or a villanous act or commanding commodity or a good turn it is not figurative But if it seem to command a hainous deed or villanous act it is figurative This is S. Augustine and this is undisputable I would unto this Proposition have subjoyned an Assumption such as would have fitted you and forced you to a Conclusion on our behalf but that S. Augustine hath already framed it S. Augustine hath made this inference for us and hath instanced thus in the next following words Nisi manducaveritis carnem filii hominis sanguinem biberitis non habebitis vitam in vobis facinus vel flagitium videtur jubere Figura est ergò prâ—cipiens passioni Domini esse communicandum suaviter atque utiliter recondendum in memoria quòd pro nobis caro ejus crucifixa vulnerata sit Except ye eat the flesh of the Son of man and drink his blood ye have no life in you He seemeth saith S. Augustine to command a villanous or mischievous act therefore it is a figure commanding us to communicate with the passion of our Lord and sweetly and profitably to lay up in memory that his flesh was crucified and wounded for us I could present you more out of this excellent Father as in his 150. Treatise upon S. John his Epistle to Dardanus and elsewhere but these already will serve to shew you that out of Cyprian Eusebius and S. Augustine you have more to answer then from them you have objected And now let a sober Christian judge whether any of these especially S. Augustine be like to decide the controversie on your side or on ours And thus have I closed my answer to your Treatise which if in some places it may seem thinne and barren I must have leave to suit it to your objections which must be answered such as they were And therefore I borrow a sentence from a learned Scholar who said Meus adversarius tam jejunè de rebus gravissimis plerumque
in the Eucharist is not properly sacrificed CHAP. XXV THus good A. B. C. be content with this name or send me a better you have enough not onely to satisfie an indifferent man but even to convince a refractory Nor can I see what can be said against the authorities or works by me cited Nor can I imagine what objection may be made against them Refute them clearly fairly and fully and through all impediments whatever can arise I will follow you to Rome For magna est veritas great is Truth prâ—vâ—lebit it will it shall prevail with me If you cannot make a solid and sure reply then suffer Truth to prevail with you remembring that Christ is Truth Remember also that this is one of the most principall points of your Religion for sacrifice is the very essence of your Masse How capitall how deadly then is this errour which being once admitted doth unavoidably lead you from superstition to an idolatrous adoration You promised a friendly conference which I shall be glad to heare that you would perform as well upon this Theam if this be not here enough as upon that other of the Papall Supremacy wherein I do desire that one of my acquaintance may be satisfied quietly and privately But alas except your cause were better you must not come to an equall triall By way of farwell at this time I will take the language of an eminent learned Priest who by command of the Emperour Charles the Great did write of that subject with which your proper Sacrifice must stand or fall that is of the bodily presence of Christ in the Masse Bertram therefore who wrote 800. yeares since hath these words Panis ille vinúmque FIGURATE Christi corpus sanguis exsistit est quidem corpus Christi sed non corporale sed spirituale est sanguis Christi sed non corporalis sed spiritualis Nihil igitur hîc corporaliter sed spiritualiter sentiendum corpus Christi est sed non corporaliter sanguis Christi est sed non corporaliter that is This bread and wine is FIGURATIVELY the body and bloud of Christ It is indeed the body of Christ but not corporall but spirituall It is the bloud of Christ but not corporall but spirituall Therefore nothing here is to be understood bodily but spiritually It is the body of Christ but not bodily It is the bloud of Christ but not bodily If your late word and name of Transubstantiation had then been coyned he who denieth the doctrine would also in expresse terms have said It is the body of Christ but not transubstantially Away then with your new coyned faith of Trent for I am confident in this That a Papist living in that Creed who doth or may know the purer truth of the Gospel of God is to say no more in a desperate hazard of Salvation FINIS Hinc lucem pocula sacra {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Academicum * Simeâ—n Cabisilas in episâ—ola ad Martin Crusium * Dion Long â— 3. a Pers. Saâ— â— b Antonin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lib. 6. §. 17. c Antonin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lib. 6. §. 17. d Wolflus King James his speech in Parl. 1605. f Iob. 4. 〈…〉 c. 76. g Ibid. h cap. 78. i cap. 81. k cap. 83. l Lib. 6. cap. 38. m Ibid. cap. 194. n lib. 4. c 78 o cap. 80. p cap. 82. q lib. 5. c. 19. r lib. 6. cap. 192. Å¿ cap. 194. t cap. 195. â—yprian de â—nâ— aâ—e Ecclesiae Rev. 17. 4 5 x De vanitate scient. cap. 17. y Psal. 45. â—3 14. Martiall I. II. Sermon 7. pag. 90. Sermon 34. pag. 485. III. Heb. 10. 21. So Heb. 4. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 9. 28. Heb. 12. 14. Heb. 3. 14. IIII. V. VI Lib. 4. cap. 34. Altare Christ pag. 9 pag. 27. pag. 39. pag. 116. pag 85. pag. 175. VII pag 92. pag 105. Coal from Altar pag. 34 35. Coal p. 41. pag. 86. n. 2. pag. 26. n. â— viz. Heylins Coaâ— and Antidotum And â—ocklingtonâ— Altar and Sabbath VIII pag. 10. pag. 15. pag. 18. IX pag 33. pag. 71. pag. 219. X. Luke 3. 34. Revel. 19. 20. and 22. 9. Calvin Instit lâ—â— â— cap. 17. 1. Cor. 11. 24. Helat Confess p. 293. Upon 1. Cor. 11. 24. XII Psal. 119. 62. Psal. 149. 5 XIII pag. 8. pag. 10. pag. 17. XIV Appendix pag. 6. XV XVI XVII XVIII pag. 375. XIX XX 1. Cor. 4. 9. Max. Tyr. dâ—ffert 30. Damascen Virg. Buc. 1. Aeneid 7. Aeneid 7. 9. Ovid Horat. lib. 1. Od. 2. Max. Tyr. dissert. 4. Damascen Aeneid 2. a Herod lib. 4. b 1 Cor. 3. 15. c Joh. 21. 15. d Matth. 26. 25. e Heâ— 13. 10. * So your brother Anonymus as in my treatise of his cardinall virtues pag. 18. c f Conc. Trid. Sesâ— 22. Can. 1. Cyprian Epist 63. a Psal. 4. 6. b Psal. 51. 19. c Psal. 51. 17. d Philip 4. 18. Heb. 13. 16 e Bell. de Mâ—â—â— lib. 2. câ—â— 1. * The word Masse is hâ—re and with Papists frequently takâ—n for the whole act of celâ—bration of the Sacrament of the Lords Supper f Lib. 1. c. 5. g De Miss. lib. 1 cap. 2. h Lib. 1. c. 27 i Lib. 1. â— 27 k Bellar. de culâ— l. â— c. 4 l De Miss. lib. 1. c. 14. m Lib. 1. c. 2 n Lib. 1. c. 27 o Ibid. p De civit Dei lib. 10. cap. 6. q Epist. 23 r Ad Simplic lib. 2. qu. 3. â— 1 Dist. 12. 7. t It. 3. quâ— 7â— arâ— 1. * It should have been ad Simplicianum â— 1. Cor. 11. 26. x Ministers properly but Preists improperly Thrasilauâ— in Athen. De ip. nos l. 12. y L. 3. Ep. 2â— Pamel Ep. 77. z Bell. de Miss. l. 1. c. 27. Chap. 2. §. 4 a Lib. 2. b Lib. 4. c Luk. 13. 32. a De Miss. lib. 1. cap. 2. b Joh. 10. 10 c Matth. 22. 24. d De Miss. lib. 1. c. 15. e Rom. 15. 16. a Anonymus Eremiâ—â— v. the 4 cardinall virtues of a Carmelite Fryer pag. 26. a Cap. 2. b Cap. 4. c Cap 5. d Cap. 6. Cap. 7. a Luc. 1â—â— 11. b Matt. 2. 22. Matt. 20. 28. Mar. 10. 45. a Rom. 12. 1 b Lib. 2. sub Severo c Lib. 5. sâ—b Heliogabalo d De cultu Sanctorum l. 3. cap. 4. e De consec dist. 1. c. 11 f De eucharistia c. 20. a Mal. 1. 11. b De Miss. lib. 1. c. 10. c De Miss. lib. 1 cap. 2. d 3. Rhet. a Saving bloud you should say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b You offer as you teach no bread nor wine 〈…〉 Chap. 2. §. 5 6 7. Lib. 1. c. 6. Lib 1. c. 10. Mal. 1. 11. Lib. 5. c. 3. Gen. 14. 1â— Rom. 4. c. 11. §. 1. 1. Cor. 3. 7. Lev. 23. 13. Jer. 44. 17 18 19. Deut. 32. 38. Strom l 6. Achareuses vinc lir cap. 3â— Decurâ— pro â—ort c. 13 In the digression under the second chap. Chap 1 §. 2 Herodot. 1 Cor. 10. 16 Cap. 11. 13. There is nothing of any such discourse Cap. 1. a Cap. 18. b Cap. 20 c Epist. 95. Cap. 11. §. 1 De civit l. 10. c. 20. a De civit lib. 22. c. 10 b 1. Cor. 12. 27. c Rom. 12. 5 Cont. Faust lib. 20. c. 21. Contr. Faustum l. 20. cap. 21. De civit Dei l. 19. cap. 2â— Ibid lib. 10. cap. 6. Con. advers. Leg. Proph. lib. 1. c. 18. De civit Dei lib. 10. cap. 4. Lib. 10. c. 5. a Advers. Judaeos c. 9 b Ibid. c Ibid. d Lib. 4. c. 35 e In epist. ad Hebr. cap. 6. hom 11. f Advers. Haer. lib. 2. com 1. g Orat. 28. b Epist. 23. c In Psal. 3. a In Psal. 98 b Contr. Adimantum cap. 12. Lib. 3. c. 16 Joâ—. 6. 53. a Brerely â—itur tract. 3. §. 2. b Holy court part 1. l. 3. §. 13. Mal. 1. 11. In Hodâ—go cap. 7. Mal. 1. 11. Advers. Judâ—â—s Hom. 36. Homil. in 95. ps. a Hom. 17. in Epist. ad Heb. 9. Hom. 17. iâ— Epist. ad Heb. cap. 9. Hom. 46. in Joan. John 6. 33. Hom 11. in Eâ—ist ad Heb. c. â— a Ledesmade sacram euchar c. 7. Ibid. cap. 5. b Contr. Julianum l. 9. c Ibid. lib. 9. 10. Hexâ—râ—m l. 5. c. 19. b De Euch. sacrif l. 2. c. 1â— c Ibid. 552. Ledesma de Euchar. c. 17. Si sit Ambros. De offic. lib. 1. cap. 48. In epist. ad Hebr. 10. 4. published on your side as for Ambr. De Euch. cap. 7. Cap. 20. §. 5 Lib. 4. dist. 12. Lib. â— dist. 9 Decret. part 3. de conser. dist. 2. cap. 48. Hoc est Ibid. Heb. 2. â— a Nomen ratio sacrificii propriè non convenit invisibili oblationi sed soâ—ùm visibili externae De Missa lib. 1. c. 2. §. Secundo b Sacrificii veri realis ratio consistit in tribus primùm res prosana â—it sacra De Missa lib. 1. cap. 27. §. His igitur c Ad verum sacrificium requiritur ut id quod offertur Deo in sacrificium planè destruatur De Missa lib. 1. cap. 2. §. Octavo Sacrificium requirit ut non solùm usus rei Deo offeratur sed ipsa â—tjam substantia ideò non solùm usus sed substantia consumatur Ibid. Sensibilis immutatio rei quae offertur ad rationem externi sacrificii omnino pertinere videtur De Missa lib. 1. cap. 27. §. In consecratione Verum reale sacrificium veram realem mortem aut destructionem rei immolaâ—ae desiderat De Missa lib. 1 cap. 27. §. Haec sententia Cap. 19. §. 1 Cap. 6. Cap. 20.
the King in rayment of needlework but were nothing carefull to make the Kings Daughter all glorious within For at that time exteriour form was commendable but inward devotion by some not tolerable More liberty then piety Omnia cùm liceant non licet â—sse pium 17. Having said this now I find my self engaged to make proof by way of some instances that I slander not those pious times Let us then look into a few of those publications which were allowed and licensed by the Bishops for I must call the Chaplains imprimatur the Bishops imperatâ—r I may know his Lordships dyet by his Cook His Chaplain durst noâ— dish forth these Romane quelque choses if he had not the right temper of his masters tast Namque cocus domini debet habere â—ulam I will not step farre back nor trouble my Reader with the Pandects of all the impiety of the times The Aera for my computation shall be Ab anno translationis from the Archiepiscopacie of Dr Laud and the period shall be at the summons of this Parliament Nor do I intend to gather together all no nor the tithe of these infectious peices that were a labour for a greater patience then mine nor have I seen them all by many Take these that are here as they come to hand for I study no method in so ill a work 18. Sr Anthony Hungerford Knight father to my truly honoured and beloved friend Sâ—Edward Hungerford Knight of the Bath being a reall convert from popery did write a treatise entituled the advice of a sonne to his Mother and the memoriall of a father to his sonnes wherein he piously doth render the cause of his conversion and religiously doth wooe his Mother and direct his children This treatise was denied publication by Dr Bray and his reason assigned was a distaste of the last lines in the treatise which are these I was withall perswaded in my conscience and so rest yet that this transcendent power and usurpation of the Roman Bishop in the spirituall and civill regiment of the world is so farre a stranger to the Church of God as that it could be no other but the kingdome of that MAN OF SINNE which agreeably to the prediction of the holy Ghost was to be raised in the bosome of the Church for the last the most powerfull the most dangerous delusion of the Christian world For which words the whole treatise was shut up in the dark a part of that mystery which then wrought very powerfully in this Island Dr Featly a worthy and learned Divine and one to whom the Church of England for his excellent Labours in publick both in Polemick and Homilitiâ—k Divinity is much indebted one who lived a man of noted learning when Mr Bray was under the feruler yet Mr Bray being now my new Lords young Chaplain he thinks good to show his authority with the forfeit of his discretion and of truth and therefore thus in two or three instances for severall scores he controlls the Dr. whose books he was not worthy to carry unlesse with purpose to open and to learn by them Clavis Mystica so the good Dr. calleth his 70. Sermons in one volume under-went a great deal of Spunge The whole 58. Sermon preached in Parise and entituled Old and new Idolatry parallelled as if it were a false ward against the key is filed quite away and for ought I can guesse by reading of it because he there strongly argueth against all kind of Image-worship The Sermon is since abroad but was expunged together with so many passages in the other Sermons all against Arminianisme and Popery as that the altering of them cost the Stationer near thirty pounds yet by the happinesse of this Parliament many copies of these printed Sermons are recured whereby the reader need not wonder to find me to instance him with some passages dashed out which in some of the printed copies he may now find In the late Archbishops chapell at Lambeth before the High Commissioners there the stout Doctour durst then preach these words What are the great foxes but the priests and Jesuits what are the little foxes but the Demi-pelagian cubbes which will spoyl our fairest clusters the Colledges of both Vniversities if in time they be not looked into as they have done already in our neighbour vine the Low Countreys This that then was preached might not in the new no-grace his time be repeated and therefore Mr Bray doth blot it out The Dr preached that on the house top publickly in S. Pauls church which the chaplain would stifle in a corner and therefore dasheth out this prayer I pray God we may never have cause to complain that the severity of our Laws and Canons should fall upon straying Doves silly seduced persons without any gall at all whilst the black birds of Antichrist are let alone If chast Lydia be silenced for her indiscreet zeal let not Jesebels be suffered to teach and to deceive Gods servants The honest labours of Dr Jones in his Commentary upon the Epistle to the Hebrews was altered from the words and sence of the Authour by additions and by subtractions to the number of above 500. lines by Mr Baker who by his Romane Plagiary did make the books unvendible having taken out the life and vigor of the book and as it were picked out the eyes of it The old Dr lived to see and wept to see his issue thus deformed All the alterations which are many are expresse to the advantage of our Romane adversaries I will give a taste of two or three The text calleth our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great priest our English translation an High priest over the house of God Here the Doctour observeth that the Holy Ghost thinks it sufficient to call Christ a great preist But this â—ill not content the Pope he must be Sacerdos maximus Christ hath but the Positive degree and he must have the Superlative degree A Proud prelate that Antichrist that exalteth him self above God The purgatory Doctour wipes out the whole period lest you should think the Clergy were without a Sacerdos maximus in this world These words are also blotted out being arguments against transubstantiation Heaven must contain the body of Christ till all things be fulfilled ergò it cannot be on the earth If the bread that Christ gave to his Disciples were turned into his body he must of necessity have two bodies the one held in the hand of the other I do desire Mr Baker to tell me wherein the Doctour hath offended that his supercilious pen must dash out these valuable arguments He dares not say he did it because they make against the Idolatrous artolatry of Rome Another dispunction tells me plainly that the very height of popery was the height of some designers wherefore else should this line be blotted out Be at peace with a papist but not with his Popery
rule of Relatives if you plead for proper Sacrifice you must prove Altars properly so called k Sine Altari non potest sacrificari Without an Altar there can be no sacrificing l Nunquam altare propriè dictum â—rigitur nisi ad sacrificiâ— propriè dicta An altar properly so called is never erected â—aâ— unto sacrifices properly so called 6. Sixthly by the same rule you must prove a propriety of Priesthood among you m Sacrificium Sacerdotium relativa sunt ità uâ— sacrificiâ— propriè dicto sacerdotium propriè dictum sacrificiâ— impropriè dicto sacerdotium impropriè dictum respondeaâ— Sacrifice Priesthood are relatives so that unto sacrifice properly so called â— priesthood properly so called doth answer and unâ—o sacrifice improperly so called a priesthood improperly so called 7. Seventhly unlesse you maintain your Transubstantiation you lose your sacrifice for if you onely offered bread n Haberet Ecclesia sacrificium iâ—animum The Church should have a sacrifice without a soul wherefore he fixeth this Canon upon his supposed Transubstantiation o Corpus sanguis Domini sunt id sacrificium quod in Missa propriè offertur sacrificatur The body and bloud of our Lord are that sacrifice which in the Masse properly is offered and sacrificed The first of these seven sheweth how much we yield the other six how much you claim all together shew wherein we differ and consequently what you ought to prove which may be thus recapitulated 1. No proof out of any Father will conclude for you upon his affirming that in and at the holy Supper of our Lord there is a Sacrifice or upon his saying that the Action and Celebration of the Eucharist is or may be called a Sacrifice For as Bellarmine tells you we confesse that it may be called multis modis many wayes a Sacrifice but all of them improperly and metaphorically 2. You are to prove that Christ did institute an oblation or offering externall and visible 3. In which offering may be found a sensible change of the thing offered 4. Which Change must be either the very death or the reall destruction of the thing offered 5. All which must be upon an Altar properly so called 6. And by a Sacrificing Priest properly called a Priest Lastly all this is nothing worth unlesse your bread be transubstantiated for the bodie and bloud of our Lord must be that you offer otherwise you say you do Sacrifice inanimum Sacrificium a dead a livelesse Sacrifice a Sacrifice that hath not a soul in it which is much more vile saith your Cardinall then the Jewish Sacrifices were Thus have you enough to do your shoulders good Atlas will be too weak for this weight And if you fail in any of this you forfeit your proper Sacrifice That the word Sacrifice may not by the doubtfull sense of it retard our progresse take two passages out of S. Augustine and as many out of your greatest Doctours of the School We professe with S. Augustine that p Every good work is a true Sacrifice Verum Sacrificium est omne opus quod agitur ut sanctâ societate inhaereamus Deo That the Sacrament is indeed and properly a Sacrifice we deny but that it may be so called a Sacrifice we will confesse with S. Augustine q Nonne semel immolatus est Christus in se ipso tamen in Sacramento non solùm per omnes paschae solennitates sed omni die populis immolatur Nec utique mentitur qui interrogatus â—um responderit immolari Si enim Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omnino Sacramenta non essent ex hâc autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Was not saith he Christ once sacrificed or offered in himself and yet in the Sacrament not onely upon all paschall solemnities but every day is sacrificed or offered to the people Neither yet doth he lie who being asked shall answer that sacrificed or offered he is For if the Sacraments had not a certain similitude of those things whereof they are Sacraments they were not Sacraments at all Now by this similitude they oftentimes receive names of the things themselves Therefore thus in another place saith S. Augustine r The phantasme and imaginarie illusion which appeared unto Saul is in the Scripture called by the name of Samuel Quia solent imagines c. as you shall heare anon Thus the death of our Saviour being a Sacrifice and that Sacrifice by way of Similitude being represented by the Sacrament in the opinion of S. Augustine the Sacrament it self is thereupon called a Sacrifice Answer it when you can and by the way tell me what is meant by populis immolatur is sacrificed or offered to the people when as the sacrifice you contend for is the offering up of the naturall body and soul of Jesus Christ unto God the Father Your Master of the sentences affirmeth Illud quod offertur consecratur à sacerdote vocari Sacrificium oblationem Wherefore because it is the true body of Christ No quia memoria est repraesentatio veri sacrificii sanctae immolationis factae in ara crucis That which is offered and consecrated by the preist is called a Sacrifice and oblation because it is a memory and representation of the true Sacrifice and holy offering made upon the Altar of the Crosse I need not wish for plainer language yet methinketh your Angâ—licall Doctour argueth more fully against you His question is Whether in the blessed Sacrament Christ be offered up or not To which he answereth t Dupliciratione celebratio hujus Sacramenti dicitur immolatio Christi primò quidem quia sicut dicit Augustinus ad * Simplicium solent imagines earum rerum nominibus appellari quarum imagines sunt sicut cùm intuentes tabulam aut parietem pictum dicimus Ille Cicero est ille Salustius Celebratio autem huius Sacramenti imago quaedam est repraesentativa passionis Christi quae est vera ejus immolatio ideo celebratio hujus Sacramenti dicitur Christi immolatiâ— Alio modo quantum ad effectum passionis Christi quia scilicet per hoc sacramentum participes efficimur Dominicae passionis The celebration of this Sacrament is by a twofold reason called the Sacrifice of Christ First because as S. Augustine saith unto Simplician Images use to be called by the names of those things whereof they are images even as when beholding a painted picture we say That is Cicero This is Salust The celebration indeed of this Sacrament is a certain representative image of the passion of Christ which is his true Sacrifice In another kind it is called a Sacrifice in regard of the effect of our Saviours passion because indeed by this Sacrament we are made partakers of the Lords passion Here wanteth a third way for your turn and it
he saith that these of ancient times of whom he spake wanting better did make use of those figures or shadows but that we having received the truth and substance {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the greatly misterious dispensation of Christ shall not need theirs And then explicating wherein this dispensation he spake of consisteth and how God did lay the punishment due for our sinnes upon our Saviour as chains reproches contumelies and scourges making him a trophie or spectacle of execration he saith thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is After all offering unto his father a wonderfull and most excellent Sacrifice for the salvation of us all and delivering unto us also a remembrancâ— to offer to God by a continuall course in Sacrifice So as here again he makes expresse mention of a Sacrifice to be offered continually that is dayly or without intermission for so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} also signifieth in remembrance of the Sacrifice which our Saviour Christ himself did offer Sr. EDWARD DERING 2. Must I alway watch your translations Your cause is bad and you would fain forge evidence to mend it Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which you say is A remembrance by a Sacrifice This you know would make plainly for you Christs sacrifice to be remembred by a dayly Sacrifice That were Romish Doctrine indeed But give Eusebius true English for his true Greek and then it is A continnall remembrance instead of Sacrifice And this is plain for us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is For instead of in the room in the place of another person or thing a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will he for a fish give him a serpent Archelaus did reigne in Judea b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the room of his father Herod So Christ gave his life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a ransome for many Thus your dayly and continuall Sacrifice is reduced to Eusebius his dayly remembrance in the stead or in the room of Sacrifice so your confirmation from hence hath weakned your cause A. B. C. 3. Which he goeth on confirming thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. that is Being instructed by tradition to perform the memory of that Sacrifice upon the table by the signes of his body and bloud according to the Laws of the new testament we are taught by David the prophet to say Thou hast prepared c. Sr. EDWARD DERING 4. How comes this word tradition out of this Greek But to the question Here is a memory to be performed and that upon a table and that by the signes of his body and bloud You plead well for us if you had not brought this place I had anon produced it against you A. B. C. 5. Thou hast prepared a table for me against those that afflict me thou hast anointed my hâ—ad with oyle and how excellent is my chalice which place of the Psalme Eusebius expoundeth thus to our purpose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In this is manifestly signified the mysticall unction and the venerable or dreadfull Sacrifices of Christs Table by which exercising a most high office of priesthood we are taught by the most high priest of all Priests to offer unto the God of all unbloudy and reasonable and in that respect most pleasing Sacrifices throughout the whole course of our life Thus he manifestly teaching what we intend and proving the same by the testimony of the holy prophet David First he makes mention of our Saviours body and bloud upon the Table in memory of that great Sacrifice upon the Crosse Then to shew that this is a Sacrifice he useth the proper words of a Sacrifice which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to shew that the Table he speaks of is an altar he joyns it with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Then he useth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is a most proper word signifying the exercise of Priesthood in a singular manner and the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} joyned with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is as properly said as can be of offering a proper Sacrifice Lastly he saith that the Sacrifice or thing offered is unbloudy and reasonable and therefore most pleasing to God which no man can understand otherwise then of our Saviour offered in Sacrifice in an unbloudy manner and so as that he enjoyeth the free use and exercise of his reason and rationall faculties even then when he is offered Sr. EDWARD DERING 6. Eusebius doth indeed speak of unbloudy and reasonable sacrifices but in your Masse you offer as you say the absolute naturall body and soul of Jesus Christ the eternall sonne of God How then do you sacrifice corpus exsangue a bloudlosse body No you professe that your Sacrifice is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unbloudeed that is no gushing issuing or appearing of bloud but you dare not with Eusebius here say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is without bloud deprived destitute utterly void of bloud as the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth plainly signifie a privation or utter absence of bloud If you do then farwell your doctrine of Concomitancy in the bread and of Transubstantiation in the wine If otherwise you will hold them and that whole Christ body bones bloud and soul is under the species of bread How then are you of Eusebius faith who doth here plead for sacrifices without bloud {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to take off all doubt of such sense as you would impose within very few lines he calleth these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unbodied sacrifices So that in Eusebius time the Christian sacrifices had neither body nor bloud but were void of both A strange blindnesse or a blind boldnesse in you to produce authorities so strong against your own cause 7. Again you affirm here the reasonable soul of Christ to be in your Sacrifice which can never be if you confesse with Eusebius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a bloudlesse sacrifice for when you speak of Rationall faculties I am sure that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where no bloud is there is no life You would pretend proof out of the word reasonable sacrifice but you must be put in mind that Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} reasonable not living sacrifices No man say you can understand this otherwise Did not S. Paul teach otherwise or do you think that Eusebius had not read S. Paul if he had why
Eusebius distant enough from what you would prove in way of answer this would have been returned to you and therefore by way of a strange anticipation you would seem first to own it though it carrie a direct adverse sense to your Romish carnalty of presence But the seaven Aphorismes out of Bellarmine and the formerly vouched sentences of S. Augustine Lombard and Aquinas do turne aside any impression which you can make upon our faith though you should argue much stronger then hitherto yet this pretensed argument must also have an answer 3. Eusebius say you doth most perfectly distinguish these two kinds of Sacrifices proper and improper externall and internall Most perfectly yet here is no mention at all of proper improper externall nor internall surely then this is most imperfectly said by you But Eusebius you say doth mention Sacrifice and incense so doth all the world multis modis many wayes we sacrifice but never once in your Romish sense Eusebius doth indeed pursue the text of Malachy and the prophet speaking of both In every place incense and a clean Sacrifice the Sacrifice saith Eusebius immediately upon the words of Malachy is a Sacrifice of praise A Sacrifice of a contrite Spirit of an humble and broken heart Will this serve for your proper and externall Sacrifice we do also saith Eusebius following the same Metaphor burn incense offering the sweet-smelling fruit of Theologicall virtues and prayers c. What saith Eusebius in all this but absolutely different from the faith of your Sacrifice which had he believed now was his time to have come forward and have told the Jews that in stead of their one altar we have many altars In place of their annuall Sacrifice we have daily In room of their Paschall lambe we do Sacrifice the lambe of God the very Sonne of God in his flesh In which piece of all this passage in Eusebius do you find your proper Sacrifice you have fixed upon these words Celebrating the memory of that great Sacrifice What make these words for you doth not our Church celebrate the memory of that great sacrifice of our Saviour on the crosse You know we do If it be a celebration of a memory how can it be the sacrifice it self If it were as you affirm the proper Sacrifice it self how then were it a celebration of a memory This is too weak on your side to help your cause This is so strong on our side that you can never answer it untill you can prove a favour and the remembrance of that favour a conquest and the story of that conquest Cesar and Cesars picture to be all one CHAP. XI A. B. C. 1. YEt I will adde one place more out of his 5. book 3. chapter where discoursing of the 109. Psalme and of that place where our Saviour is said to be a Preist according to the order of Melchisedec he saith thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is And the fullfilling of the prophesie is admirable to one that considereth how our Saviour Jesus the anointed of God doth to this very day according to the rite of Melchisedec perform the office of Preisthood among men by his ministers For even as he that is Melchisedec being a Preist of the Gentiles is no where found to have used corporall Sacrifices that is to say of beasts but onely blessing Abraham with bread and wine so after the same manner our Saviour and Lord himself indeed first then the preists coming from him over all nations exersicing the spirituall Preisthood according to the Ecclesiasticall laws or rites of the Church by bread and wine do obscurely represent the mysteries of his body a and bloud Melchisedec foreseeing them by the Divine spirit and using before-hand the figures of what was to come after What can be more clear The prophesie of David fulfilled by the exercise of Christs preistly function offering b bread and wine first by himself in his own person then by his Preists succeeding him And this among all nations this Preisthood and Sacrifice being prefigured in the person and sacrifice of Melchisedec His sacrifice being bread and wine and ours the body and bloud of our Saviour contained under the accidents of bread and wine for so doth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifie which is here used It is therefore evident by this that Christ did at his last supper offer and institute the proper Sacrifice and Preisthood of the new Testament Nor can any man with reason doubt thereof yet because I see that unwillingnesse to believe the truth makes men stick at toyes many times I reflect upon two words which perhaps a man may take hold of to misunderstand Eusebius The one is where he saith Melchisedec did not use Corporall Sacrifices the other where he calleth our Saviours Preisthood spirituall But his meaning is clear that by Corporall Sacrifices he understandeth sacrifices of beasts such as Aarons were which therefore a little before he called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the property of the greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And it is clear that he speaks in this sense for he affirmeth that Melchisedec used bread and wine from whence may be gathered the meaning of that other word spirituall preisthood to wit that it is clean another kind from that of Aaron which was a carnall and bloudy preisthood and of the same kind with Melchisedecs which was in some sort spirituall But our Saviours is much more spirituall for his sacrifice was not bare bread and wine as Melchisedecs was but his body and bloud which had and hath a spirituall manner of being under the accidents of bread and wine not using any corporall sense or facultie but onely those of his soul as I signified before when I shewed why Eusebius called our sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is a reasonable or intelligent sacrifice for so ours is indeed And so though it be a reasonable or intelligent sacrifice and spirituall also for the spirituall manner of being which our Saviour hath there yet it is a true and proper Sacrifice as I have made it clearly appear by Eusebius his whole discourse with whom having now done Sr. EDWAD DERING 2. You have a worse fate then Bellerophon he but once did carry his own condemnatory letters you severall times do make your own rods I could pitty you if you were not of age to see what your self do doe And yet as you are I am sorry for you not that you bring this which otherwise I had produced against you but because you flatter your own misconceit so farre as to imagine this authority to stand on your side which is indeed unanswerably against you you find your self pinched and do strive to pull out the thorns which your self have stuck in your own sides You bring in Eusebius saying thus 3. Even as Melchisedec is no where found to have used corporall
sacrifices but blessed Abraham with bread and wine so our Saviour and all preists by him exercising {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a spirituall preisthood say you do by bread and wine obscurely represent the mysteries of his body and bloud What a strange encouragement and a strong confirmation is this unto a protestant that he finds his adversary slain with a sword of his own unsheathing what strange self-flattery and a strong self-abusing is this in you that when you lie groveling and wounded yet you will bragge as if for victory immediately upon these words of Eusebius you make your usuall flourishes what can be more clear It is evident No man can with reason doubt c. Examine your self man whether you be not on the protestant side you plead so well for us 4. You say that Melchisedecs sacrifice was bare bread and wine yours is more then so so is ours not a bare or empty remembrance by words onely or some slight action but a solid substantiall and speciall remembrance You say that Aarons was a carnall and bloudy preisthood why so because I trow he sacrificed bodies of flesh and bloud But yours say you is spirituall for the spirituall manner of being which our Saviour hath there and so say we Take heed you have no blame for this or rather stand fast unto it and reap the joy comfort and credit of yielding to truth which is too strong for you 5. As before I gave Cyprian for Cyprian so would I now render you Eusebius for Eusebius But you having brought nothing of weight out of him to fortifie your own opinion nay most of that you bring being clear enough against you I may spare that care and the rather because I have already given you some passages of Eusebius in way of explanation of those pieces which you have brought yet you shall not passe without a retort of somewhat out of him also though but little As first where he saith that unto Jesus Christ the onely Lord an Altar {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of bloudlesse and reasonable sacrifices is erected according as the new mysteries of the new Testament do require here he nameth sacrifices in the plurall number and all of them as before observed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} void of bloud whenas on the other side you preach that all yours are but one and that the very bloud of our Saviours naturall body is really therein After this he saith that God is not to be sought i◠a corner of the world nor in the mountains {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or in any temples made with hands or with Sacrifices but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in a most pure understanding and clean mind with temperance and a life according to virtue and with right and religious opinions But you say with proper Sacrifices unto which you must necessarily have Temples and Altars made with hands Thirdly having again mentioned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sacrifices without bloud and rationall which are every where of every man taken for spirituall and improper he proceedeth saying The oracles of the Prophets do declare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} these unbodied and intellectuall sacrifices to be the sacrifice of praise invocation lifting up of our hands a contrite spirit All which being Divinely foretold are a◠present performed by all the world as the truth of that prophesie doth shew saying From the rising of the sunne even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered to my name and a pure offering Therefore we do sacrifice unto God the sacrifice of praise c. Thus Eusebius and thus he bringeth in and thus pursueth the text of Malachy without once imagining or reflecting upon a proper Sacrifice which had he believed he could as well totidem syllabis in expresse words have called it a proper sacrifice as in that place by you alledged he called our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Lord properly so named Lastly because you find Melchisedec a preist in holy Record and that he being a preist brought forth bread and wine wherewith saith Eusebius as you also have vouched him he blessed Abraham therefore somewhat too rashly you conclude that the sacrificed bread and wine whenas the comparison between Melchisedec and our Saviour holdeth as Eusebius giveth it in that neither of them did celebrate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with corporall Sacrifices but both of them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} performing a spiritual holy function which kind of service Eusebius calleth as many other Fathers do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sacrifices rationall intellectuall without body without bloud yours are not such The cōparison in Eusebius holdeth further also that as Melchisedec the priest of the most high God did refresh Abraham the father of the faithfull with bread and wine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} blessing him as Eusebius hath it out of the text so our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Supreme high preist of all and God himself doth blesse and refresh all his faithfull children who being in succession of the same faith are spiritually the Sonnes of Abraham with bread and wine consecrated to a most high mysterious and holy use wherefore his ministers or priests call them which you will for their office is here in your last voucher limited to a spirituall function they I say in Eusebius words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do by bread and wine obscurely represent the mysteries of his body and saving bloud Thus farre of the comparison between the two priesthoods of our Saviour and Melchisedec thus pursued by Eusebius and no further As for that which your Romane Religion would from hence establish and you plainly shoot at it is inconsistant both with the comparison made by Eusebius and with holy Writ The comparison being both in holy David S. Paul and Eusebius made between their Priesthoods not between their Sacrifices Melchisedecs you say was bare bread and wine you dare not say your own is so nay you dare not say it hath any bread or wine therein you say but the text is silent what Melchisedec did offer Eusebius saith he never used any bodily sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which you would wipe away as if he meant of beasts to be sacrificed Come back to your Logick or rather come forward in Divinity and remember that bread and corn are and have bodies unlesse you will deny S. Paul saying Thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain But God giveth it a body as it hath pleased him and to every seed his own body But Eusebius doth mean that Melchisedec
to the point in controversie Here you bring that spirituall Israel doth offer a singular sacrifice If you had found that spirituall Israel had offered a corporall or bodily sacrifice yours is such you say then you had come something near the question We are Israel according to the spirit and we have a most spirituall and a singular sacrifice to offer which S. Augustine here by you alledged calleth Sacrificium â—â—â—dis a sacrifice of praise Or if you will â—ake S. Augustine enâ—ire and let one Chapter as it ought help to expound another you shall easily find that this singulare sacrificium is in S. Augustines sense very singular indeed a Vnum verum singulare sacrificium multis est antea sacrificiorum significatum figuris singulare solum verum sacrificium pro nobis Christi sanguis effusus est The one true and singular sacrifice is before signified by many figures of sacrifices the singular and onely true sacrifice is Christs bloud shed for us And thus proceeding by degrees unto that here cited he saith b Ecclesia immolat Deo in corpore Christi sacrificium laudis Haec quippe ecclesia est Israel secundum spiritum c The Church doth offer to God in the body of Christ the sacrifice of praise Take here in corpore Christi the body of Christ either for the Church which is his body mysticall or for the Sacrament and sacramental bread which is his representative body still S. Augustines sacrifice is but Sacrificium laudis the Sacrifice of praise For saith he this Church which is Israel according to the spirit doth offer a singular sacrifice Wherein in what kind what sacrifice doth this spirituall Israel offer Iste saith he immolat Deo sacrificium laudis This that is this Israel doth offer to God the sacrifice of praise not according to the order of Aaron but according to the order of Melchisedec Who can fashion your proper sacrifice your bloudy sacrifice out of all this As for your last clause concerning Melchisedec that will never make for you untill you can turn his protulit he brought forth into obtulit he offered And whilst you confesse his was bread and wine but say that yours is neither and unlesse you can find a proportion between one so great as Melchisedec deriving down a blessing unto Abraham and such wretches as your selves who impudently and irreligiously affirm that you offer up a greater then Melchisedec to God the Father Beside that which Melchisedec brought forth was at the most the Sacrament of a Sacrament for so S. Augustine calleth it c Sacramentum mensae Dominicae A. B. C. 3. But by the way I observe herd that which I did before in the testimony of Eusebius of a Sacrifice of praise which by this place is evidently to be understood of a true and proper not a Metaphoricall sacrifice for the sacrifices with which S. Augustine doth joyn it though differently saying that it is like one but not like the other are true and proper sacrifices to wit those of Aaron and that of Melchisedec And this is yet more evident by the words immediately going before the place here cited which are these Ecclesia ab Apostoâ—orum temporibus per Episcoporum successiones certissimâ—â— usque ad nostra dernoeps tempora perseverat immolat Dâ—â— in corporâ— Christi sacrificium laâ—dis that is The Church from the Apostles times by most certain successions of Bishops even to ours and to after-times doth persevâ—re and sacrifice to God in the body of Christ a Sacrifice of praise â—o here the sacrifice of praise which he speaks of is that which the Church doth continue to offer by offering the body of Christ Sr. EDWARD DERING 4. Your last words offering the body of Christ are your own indeed the coynage of your own brain without shadow or colour for any such inference out of S. Augustine unto whose Sacrifice of praise I subscribe not regarding what you boldly and without ground do affirm for I do professe my faith as agreeable to S. Augustines as it is different from yours CHAP. XV A. B. C. 1. A Third place may be that De civitate Dei lib. 17. cap. 17. where he shews Christs Priesthood out of the Psalme 109. thus Juravit Dominus c. Almighty God swore and he will not repent himself by which words he signifieth that that which he addeth shall be immutable Thou art a Priest for ever according to the order of Melchisedec Seeing that now there is no where either Priesthood or Sacrifice according to the order of Aaron and every where that is offered under the Priest Christ which Melchisedec brought forth when he blessed Abraham who can doubt of whom this is spoken By which it is clear that the exercise of Christs Priesthood did and was to continue and that in place of Aarons sacrifices a sacrifice like to Melchisedecs was offered not by Christ himself for he was not then on earth but sub sacerdote Christo under Christ that is by Priests under him and by his authority and appointment Sr. EDWARD DERING 2. Little to your purpose That is offered which Melchisedec brought forth say you but he brought not forth the body and bloud of Christ but bare bread and wine Therefore your doctrine will never be concluded by the example of Melchisedec CHAP. XVI A. B. C. 1. ANd to make it manifest that this sacrifice which S. Augustine so often speaks of is a true visible and proper sacrifice and not an invisible spirituall or metaphoricall sacrifice I will here alledge his discourse in his tenth book De civit Dei cap. 19 20. where distinguishing these two kinds of sacrifice he saith That as in prayers and praise we direct signifying words to him to whom we offer the things themselves in our hearts which we signifie so in sacrificing we are not to offer visible sacrifice to any but to him to whom in our hearts we our selves must be the invisible sacrifice And chap. 20. having said that though Christ as God did with his Father receive sacrifice yet as man he did rather choose to be a sacrifice then to receive sacrifice lest by that occasion any man might think that sacrifice might be offered to a creature he concludeth thus Per hoc Sacerdos est ipse offerens ipse oblatio cujus rei sacramentum quotidianum esse voluit Ecclesiae sacrificium c. that is By this he is both Priest offering and also the oblation or thing offered whereof he would have the sacrifice of the Church to be a daily Sacrament or similitude seeing he is the head of her the body and she the body of him the head She is wont to be offered by him as well as he by her And then he concludeth That all the ancient sacrifices were signes of this true sacrifice So as here you see a visible sacrifice distinguished not onely from prayer and praise both outward and
the Romanes c we being many are one body in Christ Thus it appears that nothing of this at all belongeth to your missall sacrifice of Christs naturall bodie under the shape of bread to be offered as you dream and as you would prove if you could but belongeth to his mysticall body the Church as your self do find it which body the Church is not the Sacrifice that you contend for CHAP. XIX A. B. C. 1. ALL which places though they make the matter of a proper sacrifice evident and that therefore I need not say any more thereof yet not onely to satisfie an indifferent man but even to convince a refractory I have thought good to set down S. Augustines discourse in his 20. book contra Faustum Manichaeum where he handleth this point largely and particularly the hereticks discourse requiring it which I must also set down briefly for the better understanding of S. Augustines answer thus 2. Faustus then to shew that the Manichees were not Pagans nor a schisme of the Gentiles that is agreeing with them in belief as he faith was said of them though falsely as S. Augustine answereth for it was said onely that they had some likenesse with the Pagans in regard they made more gods then one Faustus I say takes occasion for his better clearing to set down a brief summe of his belief or rather of his phâ—enzie saying That the Father dwelleth in inaccessible light the Sonne on the sunne and moon the holy Ghost or third Majestie as he calleth him dwelleth or hath his seat in the whole circuit of the aire and that by his force and spirituall profusion the earth begetteth patibilem Jesum passible Jesus who hangs as he saith on every tree that is as S. Augustine afterwards more largely explicateth Jesus according to their belief is in all fruits and herbs which grow out of the earth and saith Faustus we bear the same reverence or religion to all things as you do towards the bread and chalice his words arr there Nobis circa universa vobis similiter erga panem calicem par religio est Then he sheweth how farre they differ from the Pagans in severall things of which one is this That as he saith the Pagans deem that God is to be worshipped with altars temples images sacrifices and incense wherein he professeth to go a very different way from them for saith he I think my self if I be worthy the reasonable temple of God I receive or take Christ for the living image of the living Majesty the altar a mind endued with good arts and disciplines I place divine honours and sacrifices in onely prayers and those pure and simple Honores quoque divines ac sacrificia in solis orationibus ipsis puris ac simplicibus pone And a little after shewing us to differ little from the Pagans he saith that we have turned their sacrifices into Agapes or feasts wont to be kept at the martyrs combes their idoles into martyrs that the Jews our predecessours in like manner departed but a little from the Gentiles leaving onely their idoles and retaining their temples their sacrifices their altars and priesthoods And so Faustus concludes both the one and other that is the Catholicks and the Jews to be a schisme or near of kin to the Pagans and his own profession to be a sect that is as he accounteth it very farre differing fâ—om Paganisme This is the substance of so much of this hereticks discourse as is for our purpose that is to give light to so much of S. Augustine as is needfull to be here alledged 3. This holy Father then having confuted all their vain and fabulous belief of the Father the Sonne and the holy Ghost as also that of the earth bringing forth Jesus he comes to that of our bread and chalice saying thus Cur autem Faustus arbitretur parem nobis esse religionem circa panem calicem nescio cum Manichaeis vinum gustare non religio sed sacrilegium sit I know not why faustus should think that he and we have the same religion that is belief and reverence for so religion signifies in this place of the bread and cup seeing with the Manichees it is not religion but sacriledge to cast wine and then deriding them for it thus That they acknowledge their god in the grape but not in the vessel as if by being troden upon that is when wine is made out of the grape and included or shut up in the vessel he did offend them he saith thus Noster autem panis calix non quilibet quasi propter ChristuÌ„ in spicis in sarment is ligatum sicut illi desipiâ—â—t sed certá consecratione mysticus sit nobis non nascitur or as another edition hath it sit nobis corpus Christi non nascitur But our bread and chalice not any as it were in regard of Christ being bound or tyed up in the eares of corn and branches of the vine as they foolishly imagine but by certain consecration is made mystical unto us doth not grow or is not so by nature or as the other reading saith The chalice and bread by consecration mystical is made the body of Christ is not born so or is not so of it own nature and then he inferreth that what is not so made though it be bread and a chalice it is alimentum refectionis non sacramentum religionis a food of refection not a Sacrament of religion but onely that we blesse and give thanks to God for all his gifts not onely spirituall but also corporall These are the words of S. Augustine plain and pregnant for the reall presence and change of the bread and wine into Christs body whichsoever of the two readings a man take For though the latter be the plainer by reason of the very words Corpus Christi the body of Christ yet because a Protestant will except against it for that very reason though we should bring never so good authority for that reading as they do in a like case of a place of S. Cyprians for the authority of Peters chair to take away all exception I will wave it and follow the former reading being the very same in sense and clear enough For there it is said that by consecration and consequently not by saith the bread and cup becomes mystical that is it is made something which is not seen and that the nature thereof is changed sit non nascitur it is made another thing by consecration then it was by nature and this consecration is certain that is a speciall consecration different and of greater force and efficacy then the ordinary blessing and thanksgiving used in other bread and wine and that which is so consecrated is a Sacrament of religion not corporall food all which doth clearly demonstrate what we teach of Christs presence in this holy Sacrament But the discourse it self makes it yet more evident for Faustus saying
clear and convincing in themselves need not as yours have flourishes longer then themselves Beside my three sheets are just filled and three authorities are now in your hand To which I onely adde this line That the faith of a reall bodily presence being so much younger then the times wherein these Fathers wrote it may be wondred that so many pieces out of these and others can be found wherewith to oppose your long since devised errour CHAP. XXIII Epiphonema YOu promised me that beyond the Theams then by you undertaken I should receive an overplus an auctuarium as you called it Now because I would not be in debt I will pay before you lend it Take therefore this that follows as a surplusage above weight and measure {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The disposal of it is very brief and thus I will present unto you three authorities out of your own eminent Doctours inconsistant as I think with your proper Sacrifice of the naturall body and bloud of Jesus Christ And in the last place three rationall syllogisticall arguments and so good night 1. Petrus de Ledesma Professour of Divinity at Salamanca having varied his discourse into many scholastick subtilties concerning the manner how Christ is in the Sacrament As first That all and whole Christ is there next that the whole body of Christ with all the parts and members thereof is contained under the shews of bread and wine And with this body his reasonable soul by concomitancy and his deity also by reall union with the body and the whole Trinity is there though not properly and in the rigour of speech and this body thus there is there immovable by it self but moveable as the sacramentall species may be moved After all which Mataeotechny his sixth conclusion is very good Protestantisme Corpus Christi non est in hoc sacramento sicut in loco ut alia corpora naturalia sed modo quodam ineffabili quem Theologi Sacramentalem vocâ—nt The body of Christ is not in this sacrament as in a place like as other naturall bodies are but by an unspeakable manner which Divines do call a Sacramentall manner Is all this stirre then to prove our Saviours body to be there in the Sacrament in an ineffable and sacramentall manner away then with your premisses we grant your conclusion and from thence do inferre That if Christs body be there but sacramentally your sacrifice can then be no proper but a sacramentall sacrifice that is sacrum signum sacrificii a holy signe of a sacrifice which we deny not as in the words of S. Augustine before alledged Visibile Sacrificium invisibilis sacrificii sacramentum id est sacrum signum est Visible sacrifice is the Sacrament that is the holy signe of invisible sacrifice Now the Sacrament or holy signe cannot be properly the sacrifice and thing signified 2. Peter Lombard the famous Master of the sentences Quaeritur saith he si quod gerit Sacerdos PROPRIE dicatur sacrificium vel immolatio si Christus quotidie immoletur vel semel tantùm immolatus sit ad hoc breviter dici potest illud quod offertur consecratur à sacerdote VOCARI sacrificium oblationem quia MEMORIA est repraesentatio veri Sacrificii sanctae immolationis factae in ara crucis Having discoursed before of accidents and substances and of two wayes of eating Christ one sacramentall performed both by the good and bad the other spirituall onely by the good he cometh to these words above viz. It is a question whether that which the priest doth perform may be PROPERLY called a sacrifice or immolation and whether Christ be daily offered or be offered but once onely unto this it may be breifly answered That which is offered and consecrated by the Priest is CALLED a sacrifice and offering because mark his question his answer and his reason it is the MEMORY and representation of the true sacrifice and holy immolation performed on the Altar of the Crosse He doth not say that it is called a sacrifice because it properly is so nor because the naturall body and bloud is offered up but because it is the memory and representation of the true sacrifice c. 3. My third authority that I borrow from your side is out of the corps of your Canon Law made irrefragable by the unerring bull of Pope Gregory the 13. where speaking of the sacramentall bread which he there calls heavenly bread he saith Suo modo VOCATUR corpus Christi cùm revera sit sacramentum corporis Christi illius videlicet quod visibile palpabile mortale in cruce est suspensum vocatúrque ipsa immolatio carnis quae sacerdotis manibus fit Christi Passio mors crucifixio NON REI VERITATE sed significante mysterie After it own manner it is CALLED the body of Christ when as in truth it is the Sacrament of the body of Christ that is to say of that body which visible palpable mortall was hanged on the Crosse and that immolation of flesh which is done by the hands of the Priest is CALLED the passion death crucifixion of Christ not in the TRUTH of the thing but in a signifying mystery The Glosse hereupon is suitably orthodox Coeleste Sacramentum quod verè repraesentat Christi carnem dicitur corpus Christi sed IMPROPRIE mark that word unde dicitur suo modo sed non rei veritate sed significatâ— mysterio ut sit sensus vocatur Christi corpus id est significat that is The heavenly Sacrament which doth truely represent the flesh of Christ It is called the body of Christ but IMPROPERLY whereupon it is said SUO MODO after it own manner yet not in the truth of the thing but in the mystery of the thing signified that the sense is It is called the body of Christ that is it so signifies This is so plain that he that runs may read it CHAP. XXIIII TO keep the number by you begun of three I will now in the last place briefly salute you with three Syllogismes Each Major of each Syllogisme is Bellarmines First a Every thing that is properly sacrificed is a thing properly visible and externall But the body of Christ in the Eucharist is neither properly external nor properly visible Therefore the body of Christ in the Eucharist is not properly sacrificed Secondly b Whatsoever is by the Priest properly sacrificed is made a thing sacred of the same thing before profane But the body of Christ is not made a thing sacred of the same thing before profane Therefore the body of Christ is not by the Priest properly sacrificed Thirdly c Every thing that is properly sacrificed doth suffer a reall proper and sensible death destruction or consumption But the body of our Saviour in the Eucharist doth not suffer any reall proper or visible death destruction or consumption Therefore the body of our Saviour